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
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
his purpose Thirdly the euident token according to Gods calling which is the loue of God The purpose of God concerning thy saluation thou maist know by thy calling and if againe thou wilt try thy calling try it by the loue of God which thou finds in thee And of these three I will now speake briefly CHAP. XI What comfort wee haue in this that our saluation is grounded on the Lords vnchangeable purpose ACcording to his purpose Here you see then how the Apostle draweth our Calling from the purpose of God and so when hee will comfort vs vvith the certaintie of our saluation he leads vs out of our selues vp to the Rocke that is higher then wee hee teacheth vs to cast our Anchor within the vaile and to fasten our soules vpon that vnchangeable Purpose of God It is most expedient for the Children of God to mark this because the manifold changes wee finde in our selues doe oftentimes interrupt the peace of our minds that the Lord our God hath in such sort dispensed our Saluation that the ground thereof is laide in his owne immutable Purpose but the markes tokens and pledges hee placeth in them after their Calling for whom it was ordayned The tokens are changeable as we our selues in whom they are are changeable but the ground holds fast being laid in the vnchangeable God in whom can be no shadow of alteration and this should comfort vs against our daily vicissitudes changes defects and temporall desertion our faith may faint our spirituall life may languish our hope hoouer our harts in praying fall downe like the infeebled hands of Moses yet let vs not despaire no change in vs can alter the Lords vnchangeable Purpose he vvho hath begun the work in vs will also perfect it Because I am not changed saith the Lord therefore is it that yee O Sonnes of Iacob are not consumed This purpose of God is called otherwaies The will of God and the good pleasure of his will and it doth learne vs to giue to the Lord the praise which is due to him namely the praise of the whole worke of our saluation should bee ascribed to the good pleasure of his will onely and not to our foreseene merits that poyson of pride which Sathan powred in our first parents wherby hee prouoked them to aspire to be equall with God doth yet appeare in their posteritie the corrupt heart of man euer ayming at this eyther in part or in whole to haue the praise of saluation ascribed to himselfe and so would start vp in the roome of God vsurping that glory which belongeth to the Lord and hee will not giue to another then the which no Sacriledge more fearefull can be committed against the Lord. O man content thee vvith that which the Lord offers thee and let that alone vvhich the Lord reserueth to himselfe My peace saith the Lord I giue vnto you but my glory I will not giue to another It is enough that the saluation of the Lord is thine but as for the glory of saluation let it remaine to the Lord hee is for this called the Father of Mercy because mercy is bred in his owne bosome many causes without himselfe found hee moouing and procuring him to execute Iustice but a cause moouing him to shew mercy found hee neuer saue onely the good pleasure of his will Therefore saith the Apostle The Lord hath called vs with an holy calling not according to our workes but according to his purpose and grace Surely except the Lord had reserued mercy for vs vvee had beene like Sodome and Gomorrha but it hath pleased him in his mercy of the same lumpe of clay to make vs Vessels of honour whereof he hath made others vessels of dishonour and who is able sufficiently to thinke of so great a benefit Therefore let the re deemed of the Lord cry out with a lowder voyce then Dauid O Lord what are wee that thou hast beene so mindfull of vs Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy louing kindenesse and for thy truths sake for our Saluation commeth of god that sitteth vpon the throne and of the Lambe to thee therefore be praise and honour and glory for euer and euer CHAP. XII Two callings outward and inward TO them that are called The purpose of God which is sufficient in it selfe is made knowne and manifest to vs by his Calling for our Calling is a declaration of the decree of our Election and as it were the secret voice of God bringing from the Heauens to our soules this comfortable message That wee are the sonnes of God Now wee must know that Gods Calling is twofold one outward which is common also to the wicked of it speakes our Sauiour Many are called but fâ—…w are chosen The other inward and effectuall proper only to the godly whom the Lord is purposed to saue And this will learne vs to consider of three sorts of men in the world wherof some are not called at all some called but not chosen some chosen and therefore are called to be sanctified iustified and Glorified Yee that will take a right view of all mankinde shall finde them as it were standing in the three circles they onely being happie who are within the third In the outmost Circle are all those on whom the Lord hath not vouchsafed so much as an outward calling and here stands the greatest part of the world In the middlemost Circle which is much narrower are all those which are partakers of Gods outward calling by the word Sacraments And in the third circle which is of smallest compasse in regard of the rest stands those who beside the outward calling of God by his word are called also inwardly and effectually by his holy Spirit These are Christs little flocke the fewe chosen the communion of saints the Lords third part so to speake with Zacharic the two parts shall be cut off and die but The third will the Lord sine as siluer and gold of them will the Lord say This is my people and they shall say The Lord is my God It is a great steppe indeede that we are brought from the vttermost Circle vnto the second but it is not sufficient to saluation yea rather they who stand in the second Circle hearing the voice of God call them to repentance and yet harden their hearts and will not follow the Lord may looke for a more fearefull condemnation than they who are in the vtmost ranke of all Waightie are all those warnings of our Sauiour Sodome and Gomorah shall be in an easier estate in the day of iudgement then they to whom the Lord hath spoken by his worde but they would not receiue it and that double stripes are for him that knowes his Masters will and doth it not Content not your selues therefore with this that you are brought within the compasse of this visible Church and made partakers of an outward
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
destruction If they bee in prosperitie they contemne God and their prosperitie becomes their ruine if they bee in aduersitie they blaspheme him and like raging waues of the sea cast out their owne durt to their shame Yea what speake I of these things euen their table shall be a snare to them Iesus Christ is a rocke of offence to them the Gospell the sauour of death to them and their prayer is turned into sinne to them And what more excellent things then these as a foule stomak turneth most healthsome foode into corruption so their polluted Conscience turne iudgement into gall and the fruit of righteousnesse into Wormewood And all this should prouoke vs to become good in our persons or else there is nothing were it neuer so good can be profitable vnto vs. To them that loue God Here followeth the second part of the Verse containing a discription of the persons to whom this priuiledge appertaineth together with a reason of the former comfort Of force all things must worke for the best namely to saluation to them that loue God because they are called namely to saluation according to Gods purpose The strength of this reason stands in the necessitie and immutabilitie of the purpose of God more stable then the decree of the Medes and Persians for what hee hath decreede cannot be reuoked anulled or hindered It is that supreame cause of all which orders all inferiour causes and incidents whatsoeuer in such sort that they must worke to the aduancement of that most high purpose of God This reason is made clearer in the subsequent Verse where the Apostle lets vs see how the links of the golden Chaine of our Saluation are knit together inseperably by the hand of God that no power in heauen or earth can sunder them whereof it comes that he that is sure of one is sure of all And now let vs take a short view of it for confirming of the Apostles Reason Election is the first and it is the most auncient Charter of the right of Gods Children to their Fathers inheritance Calling is the second and it is that gift of God whereby wee are knowne the sonnes of God and our Election secret in it selfe is made manifest to our selues and others Iustification is the third and it is the grace of God whereby we are infeoft in Iesus Christ in such sort that wee are made one with him and pertakers of all that is his Glorification is the last and it is that grace of GOD whereby vvee shall bee entred in the due time full Heyres to our heauenly Father No King on earth can produce so auncient a right to his crowne as the Christian effectually called No man on earth can bee knowne his fathers heire vpon such sufficient warrant as the Christian for in his Regeneration the Father communicates to him his Image his Nature and his Spirit whereby he begins from feeling to call God his father and in life and manners resembleth him No Free-holder so surely infeoft in his Lands hauing so many confirmations of his right as hath the justified Christian who vpon his guift hath receiued the earnest the Pledge the Seale and the Witnesse of the great King and last of all the Christian shall be entred to the ful fruition of his inheritance with such joy and triumph in the glorious assembly of the Saints as the like was neuer seene in the world no not in Ierusalem that day when Salomon sate downe in his fathers Throne then their joy was so great That the earth rang with the sound of them but nothing comparable to this And herein stands the excellency of a Christian and certaintie of his saluation CHAP. X. How the Christian is made sure of his Election and Glorification FOr this Chaine of our Saluation reacheth as I may say from eternitie to eternitie the beginning of it albeit before beginning is our Election the end of it albeit without end is our glorification and these two ends of the Chaine the Lord keepes them sure secret in his owne hand but the two middle links of the Chaine to wit Calling and Iustification the Lord hath letten them downe from the Heauen to earth that we should gripe and apprehend them that being sure of the two middle Links wee might also bee sure of the two ends because the Lord hath knit them inseparably together Then thou who wouldest be comforted with the assurance of thy Saluation take heed of this making it knowne to thine owne Conscience by a holy life that God hath called thee and iustified thee Gripe sure as it were with one hand the linke of Calling and with the other hand the linke of Iustification then maist thou know assuredly Election before the world is thine Glorification after this shall also be thine To make this yet more plaine we are to remember this mortall life of ours is a short interiected point of Time betwixt two Eternities if so I may call it or like a stepping stone betwixt two Gulphes whereupon some in feare and trembling worke out their Saluation and so steps from Gods eternall Election to endlesse glorification Others againe in wantonnesse and carelesse securitie drinkes in iniquitie with greedinesse and so steps from the decree of Reprobation that most iustly they procure their euerlasting condemnation So that euery man is to consider of his euerlasting weale or woe by his present disposition in this life Oh that wee had sanctified memories to remember this so long as wee are here If of weaknesse wee fall wee may rise againe and if wee haue not learned well to repent in one day wee haue leaue of the Lords patience to learne it better another day his name bee praysed therefore who hath opened a doore of mercie to sinners and with long suffering waits for our repentance But he who in the day of his transmigration steps the wrong step will neuer get leaue to amend it Where the tree falles it shal lie there the wicked dies in their sinnes and so steps downeward to the deep pit and gulph out of which there is no redemption Let vs therefore be wel aduised before wee leape Let vs fasten our feete in the borders of that Canaan in time which shal be done if wee make our whole life a proceeding from Election to Glorification and that through Calling and Iustification which two hath inseparably following them the Sanctification and Renouation of the whole man The Lord make vs wise in time that we may consider our course and think of the end wherevnto it leades vs for there is but one of two as Moses protested to the Israelites so doe I vnto you I haue laid this day life and death before you the Lord giue you grace to make choise of the best But now to returne to the words of this discription of the persons to whom this priuiledge appertaineth wee haue these things First the Purpose of God Secondly his Calling according to
is it then to take fâ—…om the people that which Christ by his Apostles hath deliuered vnto them and thus while they boast of antiquitie they are found fathers of noueltie And against the third they faile who vse not this Sacrament to the right endes which aâ—…e especially two The first is the commemoration of Christs death and pâ—…ssion with thanksgiuing for the which also the Gâ—…ecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second is the communication of Christ to them who are his And for this the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first I take out of our Sauiour his words doe this in remembrance of me And from the Apostle So oft as yee eate of this bread and drinke of this cup shew forth the Lords death till his comming againe And in very deed this holy Sacrament being vsed according to Christs institution is a liuely representation of Christ crucified while as the signes of his blessed body and bloud being sundred one of them from the other the one is broken the other poured out remeÌ„bring vs how his blessed body was broken with the Crowne of thornes the Scourge the Nayles the speare and his bloud shed for the remission of our sinnes which should worke in vs so oft as wee behold it an inward contrition and godly sorrow for our sins wherewith wee peirced and wounded our blessed Sauiour vnto the death And indeed if wee be of the number of those vpon whom God hath powred out the spirit of grace and compassion so often as wee looke vpon him whom we haue peirced as here in this Sacrament wee may see him crucified before our eyes as often shall wee â—…ament for this as one mourneth for his onely Son or is sorrowfull for his first borne but of this wee shall speak God willing hereafter Now here is also discouered the vanitie of that errour of concomitance wherewith the aduersaries would excuse their disâ—…embring of this holy Sacrament for say they by concomitance where the body of Christ is ther is his bloud and therefore the bread which is his body being giuen there is no neede to giue the cup. But as the Lord asked the King of Tyrus in dirision Art thou wiser then Daniel So may wee aske of them are yee wiser then Christ will yee amend his institution This assertion takes away one of the principall ends of this Sacrament to wit the Commemoration of Christs death and passion for to haue the bloud within the body is no declaration of a crucified man nor a shewing forth of the Lords death whereas our blessed Sauiour ordained them to be exhibited and receiued sundry that it might not only be preached to our eares but represented also to our eyes how his blessed body and bloud were sundred for our sinnes The second end for which this Sacrament was ordayned is that it might bee a meanes of the communication of Christ to all them vvho are his for the sealing vp of our spirituall vnion with him ideo enim sacrameÌ„tuÌ„ illud hominibus datur vt Caput in terris corpori coadunetur And this as I sayd I take out of the word of the Apostle This bread which we break is it not the coÌ„munion of the body of Christ And in this respect this holy bread and wine are not only signes representing Christ crucified nor seales confirming our faith in him but also effectuall instruments of exhibition wherby the holy spirit makes an inward applycation of Christ crucified to all that are his And herein stands our greatest comfort for if wee had no more to doe in the celebration of this holy sacrament but to remember Christs death and passion then certainely looking to it onely were sufficient to put vs in remembrance thereof but when wee heare and see that this bread which is his body it giuen vs and vve are commaunded to take and eate it vvhat shall wee thinck but that wee are called to this high mercy as to bee pertakers of Christ and all the benefits that flow from his death The Lord doth neyther deceiue vs with words to bid vs take vvhen hee giues nothing neither calleth hee vs onely to a communion of naked bread and wine farre be it from vs to thinck so basely of this holy Sacrament Certainely hee that with any measure of light and grace wil ponder these words of our Sauiour Take and eate this is my body Shall perceiue that there is here a reall and effectuall exhibition made of the Lord Iesus to the penitent and beleeuing receiuer And yet let no man thinke that albeit the breaking and giuing of the bread be the communication of Christs body that therefore the bread is transstubstantiate into his body or that euery one receiues the body of Christ who receiues the bread for there is great difference betweene communication and acceptation on the part of God In this Sacrament there is indeede a communication and exhibition of Christ but on the part of the vnbeleeuing receiuer it fayles for fault of acceptation because they haue no saith whereby to receiue him nor a purified heart wherein to lodge him It is therefore a vile errour also of the Papists who affiâ—…me that the wicked in this Sacrament eate Christ but to their damnation It is contrary to the Word of God reformed antiquitie For whosoeuer saith Christ eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Sacramentum quibusdam ad vitam quibusdam ad exitium res vero ipsa cuius est sacramentuÌ„ omni homini ad vitam nulli ad exitium 〈◊〉 Qui non manet in Christo in quo non manet Christus proculdubio non manducat spiritualiter earnem nec bibit sanguineÌ„ eius licet visibiliter premat dentibus Sacramentum sanguinis et corporis eius The wicked who beleeue not may with Iudas eate Panera Domini non panem Dominum The bread of the Lord but not the bread which the Lord himselfe is to his worthy receiuer Of all this then it is euident that this banquet is most heauenly and excellent wherein as there is no lesse offered then Christ Iesus so no lesse is refused by them who refuse to communicate they proclaime by their deed if they continue in it that they haue No poâ—…tion in Dauid neyther inheritance in the Sonne of Ishai But now wee leaue them and returne to speake as wee promised of that tryall which they who mind to communicate are to take of themselues CHAP. IIII. The second part of the precept commands triall before we communicate The Lord wil not that this table be a snare to vs as was Absalom to Ammon Banquetters at this table should be holy persons LEt a man therefore try himselfe This Particle therefore is relatiue to that which went before since there is a daunger will he say and many eates and drinks vnworthily therefore
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
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