are not meete for Pallace worke except they be pollished and squared by hamering no more is it possible that we can be vessels of Honour in the houres of our God except first we be fined melted in the fire of affliction neither can we be as liuing Stones to be placed in the Wall of the heauenly Ierusalem except so long as we are heere the hâ—nd of God beat from vs our prouâ— lumpes by the hammer of Affliction As standing Waters puâ—â—â—sies and rottes so the wicked feares not God sayth the Psaâ—nist because they haue no changes And Moaâ— keyes is sent sayth the Prophet because he was not powred from vessell to vessell but hath been at rest euer since â—is youth And therefore O Lord rather then we should keepe the old sent of our naturall corruption and liue in a carelesse securitie without the â—eaâ—e of thy holy name and so become sitfasts in our sinnes no rather O Lord change thou vs from estate to estate waken vs widâ— the presence of thy hand purge vi O Lord with thy fire and chastice vs with thy roddes alway Lord with a protestation that thou stand to thy promise made to the Sonnes of Dauid I will visit them with my roddes if they sinne against mee but my mercie wili I neuer take from them So be it Lord euen So be it The same comfort haue we also against Death that now in Christ Iesus it is not a punishment of our sinnes but a full accomplishment of the mortification of sinne both in soule and body for by it all the conduites of sinne are stopped the weapons of vnrighteousnesse broken and though our bodyes seeme to be consumed yet are they but sowen like graines of Wheate into the â—ielde and husbandâ—â—e of the Lord which must die before they be quickness but in the day of haruest shall spring vp againe most glorious and shal be restored by the same holy Spiâ—â—â—e who now dwelâ—s in them and as to our soules they are relieued out of this house of seruitude and that they may depart and returne to 〈◊〉 from whom they came therfore haue I compared Death to the Redde Sea wherein Pharaâ—h and his Aegyptians were drowned and sanke like a Stone to the bottome but the Israelites of God went through to their promised Canaan So shall Death be vnto you O miserable Infidels whose eyes the God of this world hath blinded that no more then the blind Aegiptians can you see the light of God that shineth in Gâ—shan that is his Church although yee be in it to you I say your Death shal be a Sea of Gods vengeuce wherein yee shal be drowned and shall sinke with your sinnes heauier then a Milstone about the necke of your soule to presse you downe to the lowest Helleâ— But as to you that are the Israelites of God yee shall walke through the valley of Death and not need to be aâ—rayde because the Lord is with you His Staffe and his Rodde shall comfort you Albert the terrours of Hell the horrour of the Graue the guiltinesse of Sinne stand about thee like Mountaines threatning to ouerwhelme thee yet shalt thou go safe through to the land of thine inheritance where with Moses and Mertam and all the children of God euen the congregation of the first borne Thou shalt sing prayses ioyfully to the God of thy saluation And thus wee see how that not onely our present Afflictions but Satan Sinne and Death are made to worke for the best to them that loue the Lord. Now in the last roome concerning the imaginations of men against vs we shall haue cause to say of them in the end as Ioseph sayd to his brethren You did it vnto mee for euill but the Lord turned it vnto good The whole Historie of Gods Booke is as a cloude of maniâ—old witnesses concurring altogether to confime this trueth I content my selle therefore for all to bring one When Dauid was going forward in the Battaâ—le against Israel with Achish King of Gath vnder whom he soiourned for a while in the time of his baniâ—hment the remanent Princes of the Philistines commâ—unded him to goe backe and this they did for the worse to disgrace him because they distrusted him but the Lord turned it to him for the best Consider Dauids estate now and yee shall see him set betwixt two great extremities If he had gone backe of his owne accord the Philâ—stines might haue blamed him and hanâ—led him as an enemie if hee had come forwarde hee should haue been guiltie of the blood of Israel and especially of Sâ—ul the Lordes annoyted who was slaine in that Battaile In this straite the wit of man can finde him no outgate but the prouident mercie of God deliuers him in such sort that no occasion of oâ—fence is giuen to Sâ—ul his people because Dauid came not against them neither yet could the Philistines condemne him because he went backe by their commaunde So notable a benefite did Dauid receiue euen by that same deed wherein his enemies thought they had done him notable a shame and it should learne vs in our straightest extremities whereunto men can driue vs to depende on the Lord and euer then to hope for an outgate when we see none For such is thy prouidence O Lord whereby in mercy thou watchest ouer those that loue thee that these euilles that are intended against them by thee are turned into good to them And heere we haue further to consider that seeing this is the priuiledge of euery one that loues the Lord much more must it appertaine to the whole Church of God It is the portion of Abraham alberâ— the Father of the Faythfull yet one of Gods Children I will blesse them that blesse thee end cursse them that câ—rsie thee And shall it not belong thinke wee to all the congregation of the first borne Will not the Lord be a Wall of fire rounde about Ierusalem and the glory in the middest of her Will bee not keepe her as the apple of his eye Shall not Ierusalem be as a Cuppe of Poyson vnto all her enemies and a heauie Stone Yea surely all that lift it vp shall be torne though all the people of the earth be gathered togeather against it the weapons made against her shall not prosper and euery tongne that shall rise against her in iudgement shall be condemned This is the heritage of the Lordes seruantes and the portion of them who loue him For the Church is that Arke of God which may mount vp higher as the Waters increaseth but can not be ouerwhelmed the Bush which may burne but can not be consumed the House built on a Rocke which may be beaten with wind and raine but can not be ouerthrowen The Lord who changeth times and seasons who takes away Kinges and settes vp Kinges hath reprooued Kinges for his Churches sake and hee gouerneth all the
Lord yee foolish people and vnwise There is nothing which you conceiue to be good but when you want it you are carefull to seeke it when you haue it you are carefull to keepe it onely you are carelesse of the Lord Iesus though hee be that incomparable Iewell that brings light in darkesse life in death comfort in trouble mercie against al Iudgement you should set him as a Signet on your heart as an Ornament on your head put him on as that glorious attire that gets you place to stand before God But what paines do you take to seeke him what assurance haue you that yee are in him or what mourning doe you make because yee are strangers from him Can yee say that the tenth of your thoughts words are imployed vpon him Alas how long will you wander after vanities and followe lyes Will yee for euer forsake the Fountaine of lyuing Waters and digg to your selues broken Pittes that can holde no Water O consider this in time yee that forget the Lord least he teare you in peeâ—es and there be none to deliuer you The last lesson wee obserue in this part of the verse is this as All thinges workes for the best to them that loue the Lord so all thinges workes for the worst to the wicked there is nothing so cleane ' which they defile not nothing so excellent which they abuse not Make Saul a King Balaam a Prophet and Iudas on Apostle their preferment shal be their destruction If they be in prosperitie they contemne God and their prosperitie becomes their ruine If they be in aduersitie they blaspheme him and like raging waues of the Sea cast out their owne dirt to their shame Yea what speake I of these thinges euen their table shal be a snare to them Iesus Christ is a râ—cke of offence to them the Gospel the sauour ' of death to them and their prayer is turned into sinne to them And what more excellent thinges then these as a soule stomacke turneth most healthsome food into corruption so their polluted Conscience turne Iudgement into Gall the fruite 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 Heere followes the second part of the verse conteyning a description of the persons to whom this priuiledge appertaineth together with a reason of the former comfort of force All thinges must worke for the best that is to saluation to them that loue God because they are called namely to saluation according to Gods purpose The strength of this reason standes in the necessitie and immutabilitie of the Purpose of God more stable then the Decree of the Medes and Persians for what he hath decreed can not be reuoked annulled not impeded 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 reasoÌ„ is made clearer in the subsequent verse where the Apostle lets vs see how the linkes of the golden Châ—ine of our Saluation are knit togeather inseparable 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 the Apostles reason Election is the first and it is the most ancient Charter of the right of Gods Children to their fathers inheritaunce Calling is the second and it is that gift of God whereby wee are cognosced 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 that Grace of God whereby we are inâ—est in Iesus Christ in such sort that wee are made one with him and partakers of all that is his Glâ—â—ification is the last and it is that Grace of God whereby wee shal be entered in the due time full heires to our heauenly Father No King on the earth can produce so auncient a right to his Crowne as the Christian effectually called No Man on the earth can be cognosced his Fathers heire vpon such sufficient warrant as the Christian. For in his Regeneration the Father communicates to him his Image his Nature his Spirit whereby he begins from feeling to call Gâ—d 〈◊〉 â—ather and in life and manners â—eâ—embleth him No Free-holder so surely infeâ—t in his Landes hauing so many confirmations of his right as hath the 〈◊〉 Christian who vpon his giâ—â— hath receiued the â—â—arnest the Pledge the Seale and the Witnesse oâ— the great King And last of all the Christian shall be entered to the full fruition of his inheritaunce with such ioy and trumph in the glorious assemblie of the Sainctes as the like was neuer seene in the world no not in Ierusalem that day when Saâ—omon sate downe in his fathers Throne then their ioy was so great That the earth rang with the â—ound of them but nothing comparable to this and herein standes the excellencie of a Christian and certaintie of his saluation For this Cheyne 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 endes of the Cheyne the Lord keepes them sure and secret in his owne hand but the two middle linkes of the Cheyne to wit Calling and Iustification the Lord hath leâ—â—en them downe from the Heauen to the Earth that wee should gâ—â—pe and apprehend them that being sure of the two mindle Linkes we might also be sure of the two endes because the Lord hath knit them inseparably together Then thou who wouldst be comforted with the assurance of thy saluation take heed to this making it knowen to thine owne Conscience by a holy life that God hath called thee and iustified thee Gripe sure as it were with the one hand the Linke of Calling and with the other hand the linke of Iustification then mayst 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 mortal life of ours is a short interiected poynt of Time betwixt two Eternities if so I may call it or like a stepping Stone betwixt two Gulphes wherevpon some in feare and trembling worke out their saluation and so steppes from Gods eternall Election to endlesse glorification Others againe in wantonnesse carelesse securitie drinkes in Iniquitie with greedinesse and so steppes 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 we had sanctified memories to remember this so long as
not ordayned to mercie Now that this Calling flowing from Election may be yet made sure to our consciences for our greater comfort let vs marke the maner of the Lordes proceeding into it and so gather vp some tokens wherby we 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 we can neither know the Lord to feare and loue him neither yet our selues and our sinnes â—right till the Lord who commaunded 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 darknesse wherewith in ignoraunce we defiled our consciences that we begin to be ashamed of our selues in the sight of God yeâ— our very flesh trembleth for feare of his Iudgements and we cry out with Iob Now my eye hath seene the Lord therefore I abhorre my selfe And thus the Lord proceedes from the minde to the heart working into it such a contrition and godly sorrow as causeth repentance vnto saluation whereby the heart that was senselesse before being dead in sinne and trespasses begins now to stirre and moue as the heart of Iosiah 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 we begin to bethinke vs of the way of life and to aske with the Iaylor What shall we do that we may be saued These motions meltings and prickinges of the heart wrought in the elect by the hearing of Gods word are the very pluckes of the hand of God translating thee out of Nature into Grace yet must we not rest heere for Felix may tremble while Paul is preaching and many for a while may receaue this word with ioy and yet afterward fall away in the time of temptation We must therefore consider if there be in the heart a respondence and answering vnto the Lord So oft as he calleth doe we present our selues before him ready to follow him saying with Abraham Heere I am Lord and with Samuel after he knew the Lords voyce Speake on Lord thy seruant heareth thâ—â— This answering and following of the Lord are vndoubted tokens of effectuall Calling So oft as the Lord calleth the Christian answereth When thou saydst Seeke yee my 〈◊〉 my heart answered O Lord I will seeke thy 〈◊〉 If the Lord commaund the Christian answereth O Lord quicken mee according to thy louing kindnesse that I may apply my heart to keepe thy Statutes alwayes to the end Iâ— the Lord promise Mercie the Christian answers Stablâ—sh O Lord thy promise to thy seruâ—nt and let it be to mee accordiâ—g to thy word for I beleeuâ— in thee but Lord helpe my vnbeleife And thus in the heart of one effectually called there is a continuall respondance to the voyce of God awayting on the Lord a walking with him and a following of him where euer he goe If the Lord haue called thee sure it is thou wilt follow him and no power of the Diuell of the World or the Flesh shall hold thee backe from him When Eliah touched Elisha with his Cloake 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 he called on Matthew he left all his gainefull trade of the receit of Custome and followed him When he called on Mary Magdelen she forsooke her sinfull life and followed him Heere is the finest touchstone to try an inward calling If the Lord hath called thee thou wilt follow him but if yet thou be wandring after vanity walking on in the course of thy sinne turning thy backe and not thy face vnto the Lord deceaue not thy selfe partaker of this heauenly Calling wherein sâ—andes the onely comfort of a Christian hast thou neuer been That loue God And last of all to returne to the wordes againe the whole effectes of our Inward Calling the Apostle compriseth vnder one to wit The loue of God and that most properly for Louâ— compriseth al the rest vâ—der it Loue is the cognoscence of Christs Disciples sayes our Sauiour It is the Band of perfection sayth the Apostle and accomplishment of the Law Loue speakes with the tongue of euery Vertue Pittie biddes thee helpe the Indigent Iustice biddes thee giue euery man his owne Mercy biddes forgiue Patience biddes suffer but the voyce of Christian loue commaundes all these Holy loue is the oldest Daughter of a Iustifying Fayth that is the first affection that Fayth procreateth and sanctifieth and whereby she workes in the sanctification of the rest Lâ—ue is the strongest most impeâ—ious affection in the whole nature of man all the rest of the affections giues place vnto it which we may see euen in the man naturall and vnregenerate Where Loue is kindled Feare is banished Couetousnesse coucheth Ambition is silent A Coward iâ—flamed with Loue becomes valiaâ—t and a Couetous man is oft times commaunded by Loue to be prodigall yea the Proud ambitious man who otherwise giues place to no man for obtaining that which he loues cares not to prostrate his honour to the dust If Carnall louâ— be so forcible what shall we say of the Spiritual lâ—ue how much more doth it draw the whole powers of soule and body after the Lord neither is it possible to do otherwayes for euery thing returnes to his owne originâ—ll as the waters go downe to the deepe from whence they came and Fire tendes vpward to the owne place and region euen so holy Lâ—â—e being a spâ—rke of the heauenly Fire kindled in our heartes by the â—oly Ghost doth rauish vs alwayes vpâ—ard towarâ—e the Lord â—rom whom it came and 〈◊〉 vs neuer to rest while we enâ—oy him then we begin to lâ—ue when we begin to Loue. As no Creature can liue out of the owne 〈◊〉 so the Soule is but 〈◊〉 in sinne 〈…〉 of the loue of God No feare to oâ—â—end him no 〈◊〉 â—o please him no obedience to his Commandements can be giuen by the heart that loues him not 't were longsome to speake of all the properties of Loue we make choyce of a few as chiefe tryalles of our Loue. The firâ—â— propertie oâ— Lâ—ue is a burâ—ing desire to obâ—aine that which is bâ—loued as a Woman that loueth her Husband vnlargnedly can not be content with any Loue token she receiueth from him in his absence but longeth more and more till she receiue 〈◊〉 So the Soule which is wounded with the Loue of Iâ—sus her immortall Husband hath a continuall desire to be at him I graunt euery â—oken sent from him bringes comfort but no contentment till she enioyes him whereof comes these and such like complaintes As the Hart brayes for the
riuers of water so panteth my soule after thee O my God O when shall I come and appeare before the presence of my God my soule desireth after the Lord as the 〈◊〉 land â—or I would be dissâ—lued and be with the Lord therefore come euen so come Lord Iesus But alas heere are we taken in our sinnes â—hou sayest thou Louest him but how is it then thou longest not to see him neither desirest to be with him yea a small appearance of the day of death wherein we should goe 〈◊〉 or mention of the day of Iudgement wherâ—in he shall come to vs doth terrifie and affright thee Thou that contents thee with the gyâ—â—s of God thinkest not long for him selfe thou art â—ut like an 〈◊〉 woman who if she possesse the goods of her husband regards not albeit she neuer see 〈◊〉 The 〈◊〉 are blamed because they called on the Lord 〈◊〉 for oyle wine 〈…〉 for worshipping the creature 〈…〉 but more 〈…〉 be condemned for louing the gilts 〈◊〉 God â—ore then the giuer Let vs therefore beware of this 〈…〉 We may indeed reioyce in all the gifts the Lord hath giuen vs they should thankfully be receiued but alwayes with a protestatioÌ„ that no thing giuen vnto me heere be allowed vnto me for my portion and inheritaunce and that no contentment euer come to our hearts till we get the full fruition of our louing husband Christ Iâ—sus If the Loue of men compelled the Apostle to â—ay to the Corinthians It is not yours but you I seeke how much more should the Lâ—ue of God compell vs to say to our Lord It is not thy gift but thy selfe O Lord I long for thou art the portion of my soule If thou wouldst giue me all the workeâ— of thine handes yet shall I neuer haue comfort nor contentment except thou giue mee thy selfe therefore O thou whom my soule loueth shew mee where thou feedest where thou lyest at 〈◊〉 for why should I be as shee that turnes aside to the flockes of thy companions Blessed is he that hungers and thirsteth for thy righteousnesse for he shall behold the face of his God and be filled with his image for in his presence is the fulnesse of ioy and at his right hand 〈◊〉 pleasures for euermore The second tryall of holy Loue is Obedience and a care to serue and honour the Lord in all estates and calliâ—ges Preachers must be tryed by this rule Peter Lâ—uest thou mee â—eede my flâ—cke Gouernours and Counsellers in your callings must be tryed by this Can you say with the godly Gouernour Dauid I loue the Lordâ— then will yee also say with him What shall I render to the Lord for all his benefites How shall I shew to the Lord my Loue and what shall I do in my time for the aduancement of his glory If you loue the Lord then â—e 〈◊〉 Fathers to his Church be saythfull aâ—uaunâ—ers of his Kâ—ngdome wise prouisors to remooue the stuâ—bling blockes that impede the course of his Gospell If yee loue the Lord. Stand vp with Dauid and say Doe I not hate them O Lord that hate theeâ— and do I not earnestly contend with them that rise vp against thee Surely I hate them with vnfaigned hatred as if they were my vtter enemies If yee honour the Lord as Dauid did the Lord shall blesse you as he did Dauid Dauid sware vnto the Lord that hee would not rest till he found out a place for the Lord euen an habitation for the mightie God of Iacob And the Lord sweares againe to Dauid that of the fruite of this body he should set vpon his Throne to raigne after him But if otherwayes there be nothing in you but a care to stablish your selues and your houses with the neglect of the glory of God then remember the Cursâ—e of Shebna and not the Blessing of Eliachim shall be vpon you you shall not be fastened as a Nayle in a sure place but shall be rowled and turned away like a Ball The Lord shall driue thee from thy station and out of thy dwelling place shall he destroy thee for the wicked shall not haue his desire his thoughtes shall not be performed neither shall he be established on the earth but euill shall hunt him to destruction the Lord shal take thee and plucke thee out of thy Tabernacle and roote thee out of the land of the lyuing and generally all of you in your callinges remember the value of your Christian Loue must be tryed by the same touchstone not by your wordes but by your deedes If any man loueth mee sayth Christ let him keepe my Câ—mmandements But heere also the hypoâ—â—isie of this age is clearely discouâ—red In word they pretend the loue of God but in deed they grieue him with their transgressions as the Iewes they called him King and bowed their knees before him but spaâ—â— in his face and busseted him So the bastard Christians of this age call Christ their Lord and bow then knee before him yet they crucifie him and tramples his blood of the Couenant vnder their feete they kisse him and betray him with Iudas It is but a Scepter of Reede they graunt to him for they giue him no commaundement ouer their affections wherefore great is the contâ—ouersie which the Lord hath this day with the men of this generation The last tryall of Loue whereof I will speake at this time leauing many other is Bounâ—â—fulnesse Loue sayth the Aposâ—â— is bountifull Experience prooues this euery Louer is a bountifull bestower on them whom he loues Yee loue your Backes and spares not to cloath them yea with excessiue Apparrell Yee loue your Bellies and therefore are bountifull dayly to them in feeding them Yee loue your Children and therefore lettes them want nothing that is needfull for them yea yee loue your Beastes and yee bestow largely on them onely you say you loue the Lord but wherein are yee bountiâ—ull toward him It is true that in nothing can a man be â—râ—fitable to the Almightie sayth Iob. But are there no workes which should so shine before men that by them our heauenly Father may be 〈◊〉 Though workes can be no merites yet are they your witnesses and what haue you done to standâ— when as you are dead as witnesses of your â—â—ue towardes the Lord Though your goodnesse extend not to the Lord yet where is your delight that should be in his Saincts and excellent ones vpon earth Where is your compaâ—sion and loue towarde the Brethren Are not the men of this age like the â—ig-tree that haue faire Leaues but not so much as one Figge to giue Iesus in his hungâ—r hauâ—â—g the shâ—w of godlinâ—sse but hath deâ—ied the pâ—wer thereâ—f rendring wordes ynough but no â—ruites to adorne the glorious Gospell of our Lord 〈◊〉 And so if wee might proceed â—uery tryall of 〈◊〉 should diâ—coueâ— th'hypocrisie and bastard Christianitie of the most part of
shaken with the wind in our necessities wee hasten to be our owne prouisors in our dangers wee wil be our owne deliuerers and euery way we become the caruets of our owne perdition wee haue so much the more to beware of this precipitation because the dearest seruants of God haue fallen through it into fearefull sinnes against the Lord their God and breed great vnquietnesse vnto them selues When Dauid was in extreame danger in the wildernes of Maon he said in his feare that all men were lyers O what a blasphemie that doing the promises of God made to him by Samuel the Lords Prophet were but lyes and how many times thought hee in his other troubes that God had forgot to be mercifull and had shut vp his tender mercies in displeasure But when he saw the end then was he compelled to accuse him selfe to giue glory to God to say I should haue been dumbe and not opened my mouth because thou didest it I sayd it in my feare but now I see Precious in the sight of the Lord is the death of his Saincts As this precipitation made Dauid to stumble fall so will it carry vs also to the like inconuencience too except we beware of it For if we should looke to Lazarus in the dunghill full of Byles Sores hauing no comfort but from the Dogges and compare him with the Richman cloathed in Purple and fareing daintily euery day What can we iudge but that Lazarus is the most miserable of the two yet tarry while the Lord haue ended his worke and Lazarus be conueyed to Abrahams bosome and the Rich glutton be gone to his place then shall the trueth appeare manifestly All thinges worke together for the best so them that loue God Let vs learne therefore to measure the euent of thinges not by their present condition but by the prediction of Gods word Let vs cleaue to his Promise and waite on the Vision which hath his owne time appoynted it shall speake at the last and shall not lie though it terry let vs waite for it it shall surely come and not stay Let vs goe into the Sanctuarie of God and consider the end there shall we find and learne that there is no peace to the Wicked how soeuer they floorish for a time and that it can not be but well with them that feare the Lord. Marke the vpright man and behold the lust for the end of that man is peace but the transgressors shal be destroyed together and the end of the Wicked shal be cut off So both in the troubles of the Godly and prosperitie of the Wicked are we bound to suspend our iudgment till we see the end All thinges worke together O what a singular priuiledge hath the Christian that not onely Afflictions but all thinges whatsoeuer workes for the best and not onely so but they worke together for the best to him Many working instrumentes is there in the world their course is not one they communicate no counsels yea their intentions often times are contrary yet the Lord bringes all their wayes to this one ende To the good of them that loue him Where 〈◊〉 they be in regard of place what euer they be in regard of persons what euer their purposes be how soeuer disagreeing amongst them selues yet such is the power and prouidence of that supreame gouernour our heauenly Father that All of them workes together to the good of them that loues him And herein doth his Power and Wisedome appeare more clearely then in the tempering of this great vniuerse making Elements of so contrary qualities to meete together agree in one pleasant harmony For the illustration of this let vs marke but one example for all Iaacob sendes his sonne Ioseph to Dothan to visite his brethren his brethren castes him into the Pitt Reuben relieues him the Marchants of Midian buyes him and selles him againe to Poliphar his Mistris accuses him his Maister condemnes him the Butlet after long ingratitude recommendes him and Pharaâ—h exaltes him O what Instruments are heere and how many handes are about this one poore man of God but how doth the Lord direct them all yea beside their owne intention to further Iosephs aduancement in Aegipt for his owne good and the good of his Church But now to the particulars There is nothing in the world which workes not for our weale All the workes of God all the stratagems of Satan all the imaginations of man are for the weale of Gods Children yea out of the most poysonable thinges as Sinne and Death doth the Lord draw healthsome and mediciuall preseruatiues to them that loue him All the wayes of the Lord sayth Dauid are Mercie and Trueth Marke what he sayth and make not thou an exception where God hath made none All none excepted But be thou strengthened in Fayth and giue glory to God saying with the patient Iob Albeit the Lord would slay mee yet will I trust in him Sometime the Lord walkes in the way of anger seeming angie with his Children and to walke stubbornly against them which hath mooued them to powre out the like of these pittifull Lamentes The arrowes of the Almightie are vpon me sayth Iob the venlme whereof doth drinke vp my spâ—rit and the terrours of God fight against mee Thou settes mee vp as a marke against thee and makest mee a burden to my selfe Thy indignation lyeth vpon mee sayth Dauid Yea from my youth I haue suffered thy terrours doubting of my life For felicitie I haue had bitter griâ—fe sayd Exechia for the Lord like a Lion brake all my bones so that I did chatter like a Swallow and mourne like a Done I am troubled on euery side sayth the Apostle hauing fightings without and terrours within And yet in all these the Lord hath a secret way of mercie wherein he walkes and workes for the comfort of his Children which albeit for the present wee can not perceiue and can see no other but the Lord hath taken vs for his enemies yet in the ende wee shal be compelled to acknowledge it and confesse with Dauid O good was it for mee O Lord that euer thou correctest mee Therefore also sayd the Apostle The Lord is maruelous in his Saincts And the Apostle cryed out O the deepenesse of the riches hath of the Wisedome and Knowledge God! how vnsearchable are his iudgementes and his wayes past finding out His glorie is great when hee worketh by meanes his glorie is greateâ— when he worketh without meanes but his glorie shineth most brightly when he worketh by contraries It was a great worke that hee did open the eyes of the blind man but greater that he did by application of Spittle and Clay such meanes as are meeter to put out the eyes of the seeing man then to restore the sight to a blind man So he wrought in the first Creation causing Light to