heart of man cannot vnderstand What then shall wee thinke of him who prepared them Must not his glorious Majestie by infinite degrees surpasse the reach of our vnderstanding CHAP. XXVII What sight of God shall wee haue in the heauens YEt I speake not this to take away that sight of God which wee shall haue in the heauens It must bee true which the Apostle saith Wee shall see him as he is it being vnderstood with these restrictions First the sight of God vvhich vve shall haue in heauen shall bee perfect in respect of vs the Lord shall dwell in vs fully and replenish euery power and facultie of soule and body vvith his joyfull presence Hee shall fill my whole minde with â—…is light no darknesse shall bee left in it he shall quicken my whole heart no more deadnesse shall bee in it and the whole affections shall bee replenished with his peace and joy Now the Lord dwels in vs but he fils vs not Wee are yet hungry and thirstie Wee know but in part but in the heauens wee shall be filled perfectly with that presence wherein is the fulnesse of ioy the Lord shall then be all things in all vnto vs. Now the greatest measure of the sence of mercy is called by the holy spirit a tasting tast and consider how gracious the Lord is but there is promised vnto vs a full satisfaction ye shall bee satisfied Inebriabor ab vbertate domus tuae I call this sight perfect in respect of vs the Lord shall fill all that is in vs wee shall desire no more but we shall not be able to comprehend all that is in the Lord. Augustine expresseth this by a proper similitude for he compares the godly in the heauens to vessels cast into the sea were they neuer so large they shall be filled full of water and yet that which they containe is nothing in comparison of that great aboundance which is about them So euery godly man glorified in heauen shall be fully filled with gods comfortable presence so that hee shall know no want and yet shall he not be able to comprehend that infinit majestie and peace and joy and glory of the incomprehensible God Therefore said I that in respect of vs wee shall haue in the heauens a perfect sight of God that is so farre as we can bee capable of him Mensuram plenam superfluentem tunc dabit in sinâ—…s vestros A good measure prest and running ouer saith our Sauiour shall bee then giuen into your bosomes Secondly that sight of God that in heauen wee shall injoy shall bee immediate and this is such a sight as none can vnderstand till wee get it Yet to make it as plaine as we may let vs compare it with that which we haue here in earth The sight that now we haue of God is as through a glasse or a vaile that is by mediate reuelations Now vvee know him by seeing him in his Creatures wee know him by hearing him in his word we know him also euen in the earth by spirituall meditation that begetteth some secret sense of his mercy yet al these are a walking by faith not by sight at the least but a dark sight of God and through couerings but in the heauen we shall see him not by halues but by an immediate sight which wee shall then best vnderstand as I sayd when we shall attaine vnto it The Lord of his mercy purge and prepare vs in time and then hasten that day wherein we shall see him And yet because eternall life must be begunne on the earth and that it is not possible wee can see God in the heauen vnles wee haue first seene him in the earth let vs take heed vnto those three things whereby wee may attaine vnto the sight of God First remember that God without his own light cannot beseen the eye suppose it be an organe of sight were it neuer so quicke seeth nothing in the darke the Sunne without the Sunne cannot bee seene farre lesse can the Lord be seene without the Lord. In light saith the Psalmist shall we see light If therefore we would begin to see the Lord let vs walke in his light making his word a lanthorne to our feete in all our wayes taking heede vnto it as vnto a most sure word and a light shining in darknesse therewithall joyning to the Lords prayer Open my eyes that I may see the wonders of thy law Secondly we must remember that wee cannot see God without some similitude and conformitie with him Therefore saith Christ. Blessed are the poore in spirit for they shall see God Among all the members of the body none can see the Sunne but the eye because of some similitude that is betweene them For as God hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the great world the Sunne and Moone in the sirmament as instruments of light to serue it so hath hee placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little world which is Man two eyes in the highest part of his body as organes of light to serue him But the eye being any way troubled or offended as we see by experience â—…bhorres the light wherein it otherwise delights and after the same manner the minde of man polluted with sinne neyther can nor dare looke vp to the Lord. Oculus cordis parturbatus auertit se à luce iustitiae nec audet eam contemplari The eye of the heart being perturbed saith Augustine turneth it selfe away from the light of righteousnesse and dares not behold it And to the same effect he sayes in another place Male viuen do videri à Deo non potes videre Deum not potes bene autem viuendo videris vides If thou liue an euill life thou shalt be seene of God but shall not see him but if thou liue a good life thou art not onely seene of him but thou maist also see him So necessary is this conformitie with God by sanctificati on that without it we cannot see God Thirdly to the sight of God there is requisite attention and consideration a meeke and quiet spirit a heart stablished by grace separate from other things and fixed on the Lord Oculus circuÌ„mactâ—…s non videt etiam quae ante se sunt A watering and reeling eye sees not those things which are before it and an vnstable minde tossed too and fro with restlesse cares and perturbations is not meete to see the the Lord. When the Lord appeared to Eliah there went before him a mighty winde an earth-quake and fire but God was not in any one of them hee followed in a soft and still voyce to teach vs that we must haue meeke setled and pacified spirits if we looke that God should bee familiar with vs and wee must set the eyes of our soules stable and sixt on the Lord attending on his shining mercies like the eyes of seruants on their maisters and while the Lord
gracious the Lord is telling you that the graciousnesse of the Lord cannot be considered by him who neuer diâ—… tast it If you goe to speak to a vvorldling of inward Peace of spirituall Ioy or of the Priuiledges of a Christian you shall seeme to him a Barbarian or one that speaketh a strange language which he vnderstaneth not or if he himselfe speak of them which he sees learnedly hearing or reading yet shall hee speake like a Bird vtteâ—…ing voyces vvhich shee vnderstandeth not As the bruit Beast knoweth not the excellency of mans life and therefore delighteth it selfe vvith Hay and Prouender seeking no better because it knoweth no better So the naturall man knoweth not the excellency of a Christian and therfore disdaines him counting him a foole a mad man and the off-scum of the world hee taketh the dongue of the earth in his armes for his inheritance let him brook the portion of Esau that the fatnesse of the earth may be his dwelling place let his wine and his wheat abound to him hee cares for no more he knowes not vvhat it is to haue his soule made glad with the countenance of God This is your miserable condition O ye wretched Worldlings ye are cursed with the curse of the Serpent yee creepe as it were on your bellyes and licke the dust of the earth all the dayes of your life yee haue not an eye to looke vp to heauen nor a hart to seeke those things which are aboue most fearefull is your estate vvee warne you of it but it is the Lord vvho must deliuer you from it This resolute knowledge is the mother of spirituall courage constancie and patience therefore the Apostle vrgeth it in this place that the Christian may be made thereby strong and patient in tribulation and indeed what needes hee feare in the euill day yea though the earth should be remoued and the Mountaines fall into the middest of the sea vvho knoweth that the Lord sitteth on his throne hauing the whole vvorld as a glassie Sea before him gouerning all the walterings changes and euents of things therein to the good of them that loue him Oh that we had prosited so much in the schoole of Christ all our dayes that without any doubting or making any exception vvee could beleeue this vvhich here the Apostle layeth for a most sure ground of comfort that so vvee might chaunge all our thoughts and cares into one namely how to grow in the loue of God that in a good conscience vve might say to the Lord vvith Peter Lord thou knowest I loue thee And as the rest of our feares griefes and temptations which many times doe so compasse vs that to our judgements vvee can see no out-gate cast all the burthen of them vpon the Lord who careth for vs and hath giuen vs this promise for a Premunire All comes for the best The Souldier with courage entreth into the battell vnder hope to obtaine the victorie the Marriner with boldnesse committeth himselfe to the stormie Seas vnder hope of vantage and euery man hazardeth in his calling and yet are they all but vncertaine venturers and know not the end But the Christian runnes not as vncertaine but as one sure to obtaine the Crowne for he knows that the God of peace shall shortly tread Sathan vnder his feete What then shall he not with courage enter into that battell wherein hee is made sure ere euer hee sight that all the Warriers of Iesus shal become more then Conquerours through him If wee will onely stand still we shall see the saluation of the Lord. Gedion and his three hundred fought against the great Host of Midian without feare because he was sure of victorie Dauid made hast and ran to encounter with Goliah because hee was perswaded the Lord would deliuer him into his hands The Israelites spared not to enter into the flood of lorden because they saw the Arkâ—… of God before them diuiding the waters And shall onely the Christian stand astonished in his temptations notwithstanding the word of God goe before him to resolue him that whatsoeuer fall out shall worke for the best vnto him The Lord increase vs make vs abound more and more in loue of our God for perfect loue casteth ouâ—… fear The Lord strengthen our Faith that through these misty clowdes of afflictions which now compasseth vs wee may see that comfortable end which the light of God hath discouered vnto vs. But wee are to beware of the subtile sleights of Sathan who to the end hee may spoile vs of this comfort in trouble endeauoureth by many meanes either to quench this light of God in our minds or else to darken and obscure it by the precipitation of our vnbeleeuing hearts carrying vs headlong to iudge of the works of God by their beginnings and to measure our selues in trouble by our present estate and condition not suffering vs to tarrie while we see the end whereof it comes to passe that our hearts beeing tossed to and fro with 〈◊〉 〈◊〉 like trees of the Forrest shaken with the winde in our necessities we hasten to be our owne prouisors in our dangers we will be our owne deliuerers euery way we become the caruers of our own condition we 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 themselues When Dauid was in extreame anger in the wilâ—…ernesse of Maon hee said in his feare that all men were liers O what a blasphemy that euen the promises of God made to him by Samuel the Lords Prophet were but lies and how many times thought hee in his other troubles that God had forgot to bee mercifull and had shut vp his tender mercies in displeasure But when hee saw the end then was hee compelled to accuse himselfe to giue glorie to God and to say I should haue beene dumbe and not opened my mouth because thou didest it I said it in my feare but now I see Precious in the sight of the Lord is the death of his Saints Aâ—… this precipitation made Dauid to stumble and fall so will it carry vs also to the like inconuenience too except we beware of it For if we shold looke to Lazarus in the dongue hill full of Byles and sores hauing no comfort but from the dogges and compare him with the Rich man cloathed in purple and faring daintily euerie day What can wee iudge but that Lazarus is the most miserable of the two yet tarrie while the Lord haue ended his worke and Lazarus hee conueyed to Abrahams bosome and the rich glutton be gone to his place then shall truth appeare manifestly All things worke together for the best to them that loue God Let vs learne therefore to measure the euent of things not by their
translate his Church from Aegypt to Canaan then hee altered Pharaohs countenance hee raised vp a new king which knew not Ioseph and turned the Aegyptians harts away from Israell so that they vexed Israell and caused them to serue by cruelty and all this the Lord did to the end his people should become weary of Aegipt and inforced by violence to make forward to Canaan whereas otherwise as it well appeares if they had beene dandled as in the beginning they would haue neglected the promised land and contented themselues with Onions and Flesh-pots of Aegipt Thus Pharaoh by his obstinacy brings on himselfe his iust deserued punishment the Lord workes to his people their vndeserued deliuerance and afterward when the sins of his people drew to that ripenes that they had caused their dayes to draw neere and were come to their terme the Lord stirred vp the king of Babell as the rodde of his wrath and staffe of his indignation he sent him to the dissembling Nation and gaue him a charge against the people of his wrath to take the spoyle and the pray and to tread them vnder feet like mire in the streets and then that the Lord might be auenged of the sins of Israell hee subdued all kingdomes round about them vnder the king of Babell that no stop or impediment should be in their way to hold off the iudgement from them But yet againe when the Lord had accomplished all his workes vpon Mount Sion and the appoynted time of mercy was come and the 70. yeares of Captiuitie was expired then the Lord visited the proud heart of the King of Ashur and for his Churches sake hee altered againe the gouernement of the whole earth translating the Empire to the Medes and Persians that Cyrus the Lords annoynted might performe to his people the promised deliuerance All which should learne vs in the greatest changes and alterations which can fall out in the world to rest assured that the Lord will worke for the good of his Church though the earth should bee moued and the mountaines fall into the middest of the Sea yea though the waters thereof rage and be troubled yet there is a Riuer vvhose streames shall make glad the Cittie of our good God in the middest of it and therefore it shall not bee moued yea they who should bee as nursing fathers and Mothers to the Church of God may forsake her and become her enimies but assuredly they shall perish and comfort and deliuerance shall appeare vnto Gods people out of another place The Lord for a while may put the bridle of bondage in the Philistines hands to humble the Israelites for their sins but it shal be taken from them and the day shall come wherein wee shall with ioy draw water out of the Wels of saluation and prayse the Lord saying Though thou wert angry with me thy wrath is turned away and thou comfortest me Yea Sion shall cry out and shout for ioy for great is the holy one of Israell in the midst of her and therefore in our lowest humiliations let vs answere our Aduersaries reioyce not against me oh mine enimie though I fall I shall rise and when I shall sit in darknesse the Lord is a light vnto me I will beare the wrath of the Lord because I haue sinned against him vntill he shall pleade my cause and execute iudgement for mee hee will bring me forth to the light and I shall see his righteousnesse then hee that is mine enimie shall looke vpon it and shame shall couer him who said to mee What is the Lord thy God CHAP. VII What is a Christians best WHat is the Lord thy God Now shall he be trodden vnder as the mire in the street yea so let al thine enimies perish O Lord For the best This best is no other thing but that pretious saluation prepared to be showne vs in the last time reserued in the heauens for vs and whereunto wee are reserued by the power of God through Faith whereof we learne that our best estate is not yet wrought so as it is accomplished it is onely in the working saies the Apostle and therefore wee are not to looke for it in this life There is a great difference between the godly and the wicked the one inioyes their best in this life the other lookes for it and are walking toward it For if it should be demaunded when a wicked man is at his best I would answere his best is euill enough but then a wicked man is at his best when hee comes first into the world for then his sinnes are fewest his iudgement easiest It had bene good for him that the knees had not preuented him but that he had died in the birth for as a Riuer which is smallest at the beginning increaseth as it proceeds by the accession of other waters into it till at length it bee swallowed vp into the deepe so the wicked the longer hee liueth waxeth euer worse and worse deceiuing and being deceiued saith the Apostle proceeding from one euill to worse saith Ieremie till at length he bee swallowed vp in that lake that burneth with fire and brimstone And this the Apostle expresseth most significantly when he compares the wicked man vnto one gathering a treasure wherein he heapes vp wrath to himselfe against the day of wrath For euen as the Worldling who euery day casteth in money into his treasure in few yeares multiplies such a summe the particulars whereof he himselfe is not able to keepe in minde but when he breaketh vp his Boxe then he findeth in it sundry sorts of Coyne whereof he had no remembrance Euen so is it and worse with thee O impenitent man who not onely euery day but euery houre and moment of the day doest multiply thy transgressions and desile thy conscience hoording vp into some dead work or other to what a reckning thinkest thou shall thy sinnes amount in the end though thou forget them as thou cōmittest them Yet the Apostle telleth thee that thou hast layde them vp in a treasure and not onely so but with euery sinne thou hast gathered a portiō of wrath proportionable to thy sin which thou shalt perfectly know in that day vvherin the Lord shall breake vp thy treasure and open the booke of thy conscience and set thy sinnes in order before thee then shall thine owne wickednesse correct thee and turning backe shall reproue thee then shalt thou know and behold that it is an euill thing and a bitter that thou hast forsaken the Lord thy God And shalt be astonished to see such a multitude of witnesses standing vp against thee then shalt thou perceiue that these sinnes which thou hast cast behinde thy backe the Lord hath set them in the light of his countenance and then woe shall be vnto thee for the Lord shall turne thine owne wayes vpon thy head when thou hast accomplished the measure
Sanctified in Christ Iesus to whom with the Father and the holy Spirit be all honour praise and glory for euer Amen FINIS A PREPARATIVE for the new Passeouer Very profitable to bee perused and read of all those who are called to the holy Table of our Lord. By WILLIAM COVPER Minister of Gods word Prouerbs Chap. 9. Verse 5. Come eate of my meate and drinke of the wine that I haue drawne 8 My fruit is better then Gold euen then fine gold and my reuenewes better then fine siluer LONDON Printed for Iohn Budge and are to sould at his shop at the great South doore of Paules 1608. To the right worshipfull Sir Dauid Murray speciall Gentleman of the Prince his Bed-chamber multiplication of mercy grace and peace RIght Worshipfull albeit no distance of place can disioynt them in affection whoÌ„ God hath conioyned by the band of one spirit yet is it no small stop of that Christian conference wherby eyther of them might happely edifie and be edified of others I haue therefore taken mee to the next remedy since I cannot reach towards you with my tongue I haue endeuoured by writing to bestow vpon you some Spirituall Gift according to my line or measure for recompence of that Comfort which I haue reaped of that Grace of God which is in you I know these colder parts of the I le wherein we soiourue doe not vsually render such ripe fruites as those on which the Sunne beates more hotely yet are they also profitable in their kinde for nourishment specially of such who from their youth haue beene accustomed to feede vpon them Neyther hath the Lord our God debarred vs from Communion of that which is the greatest glory of the I le the Sun of righteousnesse hath shined vpon vs also The Lord hath made our darknesse to bee light and lead vs who were blinde a way wee knew not The Lord hath set his Standard amongst vs. Hee hath not onely sayde to the South keepe not backe but hee hath also commaunded the North to giue and to bring vnto him his Sonnes from farre and his Daughters from the ends of the Earth As the going forth of the Sunne is from the one end of Heauen to the other rising in the East and running on like a mighty man his race towards the West so hath the Law gone forth of Sion and the Word of the Lord from Ierusalem the light of the Gospell through many nations hath come from them of the East toward vs in the West where now it stands more meruailously then the Sunne stood in Gibeon in the dayes of Ioshua till the fulnesse of the Gentiles in these parts the remnants of Iaphets house bee brought into the Tents of Sem. How long it will so continue the Lord knoweth Now the shadows of the euening are stretched ouer them of the East the Sun is gone downe ouer their Prophets Darknesse is vnto them in stead of Diuination If our vnthankefulnesse prouoke the Lord to withdraw it from vs woe in like manner shall bee to this Land when God departs from it There was neuer people before vs had any more but their day of Grace some longer some shorter but as they had a Morning so hath an Euening also ouertaken them While therefore wee haue the light let vs walke in the Light Blessed shall wee bee if wee know those things which belong to our peace for in our dayes that promise which the Lord made two thousand and sixe hundred yeares agoe is aboundantly performed that hee would giue the ends of the earth to his Sonne for a possession Happy are they among vs who shall be found of that number sought out by the Candle of the Gospell as peeces of lost Money and like wandring Sheepe taken out of the mouth of the Lyon and giuen in a Gift to Christ that hee may saue them these are the Redeemed of the Lord let them praise the Lord and among them come yee in also and giue glory to God take in your heart and mouth with Dauid that Song of thanksgiuing The Lots are fallen vnto mee in pleasant places and I haue a faire Heritage It is written of Theodosius that hee thanked God more for that hee was a Christian then for that he was an Emperour because the Glory hee had by the one would vanish but the benefits hee enioyed by the other hee knew were to continue for euer and though it may bâ—…e most iustly great matter of your ioy that by the fatherly care of our Gracious Soueraigne yee haue beene placed a Domestique Attendant on his Maiesties most Princely Sonne euen from his very Cradle wherein hetherto you haue beene praised for Fidelitie and I hope shall be so to the end yet let this bee your greatâ—…st Glorie that the Lord hath made you partaker of that blessing which commeth by the Gospell and giuen you the earnest of that Inheritance prepared for them who are sanctified by Faith in Christ Iesus For increase whereof in you as I daily send vp my weake Prayers vnto the Lord so shall I be aboundantly contented to know that these small fruits of my hâ—…sbandry which haue growne this last Sum mer in the pleasant valley of Perth not far from your natiue soyle may be any way profitable to confirme and establish that which GOD hath wrought in you 〈◊〉 them therefore right Worshipfull come towards you as those fruits which Iacob sent to Ioseph from Canaan Southward to more plentifull Aegipt though not as supplements of your neede yet as Testimonies of that loue which I beare toward you in the Lord to whose mercy I commend you for euer in Iesus Christ. Your W. in the Lord Iesus M. William Cowper Minister of Christ his Euangell at Perth A PREPARATIVE for the new Passeouer CHAP. I. Of the feruent desire Christians haue to be vnited with Christ. How Inexcusable they are who neglect this holy sacrament The great danger in comming vnprepared The parts of the precept First that we try Secondly that wee eate the last handled first AS the soule of a Christian longeth for nothing more then to be fully vnited with the Lord Iesus so doth he greatly account of euerie meane whereby this vnion is aduanced The Apostle S. Paul was so inflamed with the loue of Christ that in comparison of him he esteâ—…med all other things to be but doung and euerie thing an aduantage that might serue to conioyne him wiâ—…h Christ for albeit the nature of man abhorreth nothing more then death yea euen the soule of the godly desires not to lay aside the body if it might stande with the Lords dispensation which the Apostle is not ashamed to protest of himselfe We would not saith he be vncloathed but would be cloathed vpon that mortalitie might be swallowed vp of life Yet did the loue of Christ so far ouercome him that he was content through the valley of
hath mercy vpon vs. These are the principall helpes whereby the sight of God is begun in earth which will be perfected in heauen CHAP. XXVIII The other thing wherein Iacob shewes his thankefulnesse is his obedience Verse 31. And the Sunne arose to him THe other thing wherein Iacob vttereth his thankfulnes is in the obedience he giues to the Lords calling walking on in the journey which God commanded him Without this the other had beene nothing for except we obey serue the Lord in our callings doing that which is commaunded vs wherein can wee be thankfull to him and truely there is no better token that we haue beene refreshed by the countenance of God who is the strength of his people then this if with boldnesse and spirituall courage we follow him where away he cals vs albeit we should finde neuer so many impediments before vs. But it is to be marked Moses saith he halted as he went on in his journey This is the meruailous working of the Lord no doubt that Iacob being hurt in the night his thigh-bone disjoynted yet walkes vpon it in the morne and the hurt which he receiued of the Lord hinders him not nor stayes him from going forward in the journey which was enjoyned him by the Lord. We haue shewed you before how the children of God in their wrestlings do in such sort preuaile that they get no victory without a wound who is able to say that hee hath in such sort fought against Sathan and sin but oftentimes hee hath beene buffeted by Sathan and wounded by sinne Yet such is the gratious dispensation of the Lord that as Iacobs hurt made him not giue ouer the journey but rather confirmes him to go forward with greater boldnesse now halting on one thigh then before when hee went straight vpon both so the Lord doth so dispence the spirituall battailes of his Children that out of their manifold falles buffets and wounds which they receiue in this warfare hee workes in them a greater hatred of sinne and loue of righteousnes a greater attention and circumspection in all their wayes and a greater feruency and zeale to run out the race which is set before them and to renue the battaile against Sathan and sinne And this wee may see cleerely in Dauid who after his adultry murther being renued by repentance â—…iseth againe with a greater hatred of sinne and more earnest desire of mercy than euer he had before And did not Peters fall bring forth in like manner the like fruits in him that hee sheddeth teares now more aboundantly then at any time before hee now stands boldly to confesse the Lord Iesus before the Counsell whom before he had denied before a Dâ—…msell and in all the rest of his life he shewes himselfe an example of godly zeale labouring to confirme his brethren by a good conuersation whom before hee had offended by his stumbling and falling Thus the Lord by some one sinne wherein hee sussereth his children to haue experience of their weakenesse wakeneth them to a narrower inquisition of their sins for a light paine in the head men runne not to the Phisitian nor to the water for a light spot in their garments but if the defiling be great then we doe take occasion thereat to wash away euen the smallest spot that is in them So the godly when oftentimes they passe ouer small sinnes without remorse the Lord permits them to fall into greater that so they may be moued to mourning hasten to an earnest reformation of all Where wee are not to thinke that this commeth of any goodnesse that is in vs or in sin which we haue brought forth but of the excellent wisdome and goodnesse of God Deus etiam summus est medicus qui benè nouit vti enim malis For God is that great Phisitian who can vse to good euen those things which are euill And it doth saith the same Father more aduance the glory of Gods goodnesse etiam de malis bene facere quam mala esse non sinere euen to draw good out of euill rather then that he should suffer euill not to be Thus the Lord our God maketh all things serue and worke for the best to them that loue him so as euen the wounds which we receiue in spiritual wrestlings may well worke in vs a greater humiliation but shall not confound vs so that we leaue off the race and course to our heauenly Canaan Wherein if we cannot alway runne in the strength of the spirit with Eliah yet let vs by Gods grace endeauour to halt forward with Iacob at least creepe forward towards our heauenly Father as his little babes children who are but yet learning to walke proceeding alway from strength to strength till we appeare before the face of our GOD in Sion whereunto the Lord that is the author and finisher of our Faith the beginner perfecter of our saluation bring vs of his great mercy in Christ Iesus To whom with the Father the holy Spirit be all praise honour and glory for euer and euer Amen FINIS A CONDVIT of Comfort Full of sweet Consolations for all those that desire the comfortable sweetnesse of Iesus Christ. By WILLIAM COVPER Minister of Gods word LONDON Printed for Iohn Budge and are to sould at his shop at the great South doore of Paules 1608. A CONDVIT of Comfort Rom. 8. 28. Also wee know that all things worke together for the best to them that loue God euen to them who are called according to his purpose My helpe is in the name of the Lord. THis Chapter may be conueniently tearmed A compend of Christian consolation for wheras many kinds of comforts are dispersed throughout the holy Scriptures for the strengthening of the man of God some of euery kinde are here gathered together in one and like chosen flowers picked out of the word of God are knit together in one bunch presented to thee who art a Christian. There are two things onely which trouble vs in this life The first is the remanents of sinne in our corrupt nature this was such a matter of griefe to the holy Apostle that it made him to crie ouâ—… O miserable man that I am who shall deliuer me from this body of death So displeasant was it to him to lâ—…ue in that body wherin hee found the motions of sin rebeling against the law of God And if the Apostle accounted this but then so weighty to him alas how should wee complaine and what cause haue wee with Ezechia to walke weakly in the bitternesse of our soules all our dayes in whom the life and power of that sinning is farre lesse restrained Yet least we should be so cast downe with the sense of sinne that we despaire and perish being swallowed vp with griefe the Lord furnisheth vs with many comforts against it from the beginning of this Chapter to the middest of the 17. Verse The
other thing which may discourage vs is the manifold troubles that follow vs in following Christ. For the Church of God on earth is as a Lilly among Thornes and our Lord Iesus as an Apple tree among the trees of the forrest If wee delight to sit vnder his shadow and if his fruit be sweet in our mouth wee must be content to walk toward him through many sharp afflictions therefore are wee commaunded not onely to suffer afflictions as the good souldiers of Iesus Christ but also to rejoyce in tribulations and if we cannot attaine to that perfection at least to count it exceeding joy when we â—…al into diuers temptations Yet because no chastisement is sweet for the present it hath pleased the Lord of his fatherly indulgence and pittie towards our weakenesse to seison the cup of our bitter griefes with his sweet comforts which as hee doth in many other parts of holy Scripture so especially from the 17. verse of this Chapter to the 30. wherein the Apostle abounds with consolation shewing himselfe a faithfull Steward in the house of God most carefull to lead as it were by the hand the weary sons and daughters of the liuing God into the wineceller there to refresh and stay vs with the Flagons of his wine to comfort vs with his Apples to strengthen vs with his hid Manna and to make vs merry vvith that Milke and Honny vvhich our immortall Husband Iesus Christ hath prouided for vs to sustaine vs that we faint not through these manifold Tribulations vvherewith vvee are compassed in this barren vvildernesse That this is the Apostles purpose and order of proceeding in this Chapter I thinke his conclusion makes it manifest which you haue from the 31. verse to the end vvherein hee drawes all that he had said into a short summe containing the glorious triumph of a Christian ouer all his enimies the triumph is first set downe generally in the 31 Verse What shall wee say then to these things If God be with vs who can be against vs thereafter he parts this generall in two there is would he say but one of two that are against vs eyther sinne or affliction as to sinne hee triumphs against it Verse 33. and 34. Who will lay any thing to the charge of Gods Chosen It is God that iustifieth who shall condemne It is Christ who is dead or rather who is risen againe who is also at the right hand of God and makes request for vs. As to affliction hee begins his triumph against it Verse 35. Who shall separate vs from the loue of Christ his answere mounts vp by a gradation Will tribulation or anguish doe it Yea will death it selfe doe it or that which is more will Principalities and powers doe it 10. In all these things wee more then Conquerours through him that loued vs. Thankes therefore be vnto our God who alwayes makes vs to triumph in our Lord Iesus Christ. Now in this verse as Iacob gaue his sonnes his greatest blessing in the last roome so the Apostle giueth to christi ans his greatest comfort in the last roome whereof this is the sumâ—… ouâ—… afflictions are so farre from being pâ—…eiudiciall to our saluation that by the contrary through the Lords merueilous working they tend to the aduancment thereof he in largeth the comfort Not onely afflictions but all other things workâ—… for the best together to them that loue the Lord. The parts of the Verse are two the first containes the comfort the second a discâ—…ption of the persons to whom the comfort appertaineth Now I come to the words Alâ—…o that is besides all the comforts which I haue giuen to you before I giue you yet this further learning vs that albeit our troubles be many yet our comforts are more Many saith Dauid are the troubles of the righteous but the Lord deliuereth them out of all As if he would say for euerie trouble the Lord hath a seuerall deliuerance Euery temptation saith the Apostle hath the owne issue Euery horne that riâ—…eth against vs to push vs hath attending vpon it an hammer to represse it saith the Prophet Esau mourned vpon his father Isaac although he was prophane yet he cryed pittifully Hast thou but one blessing my Father But we with the holie Apostle may blessâ—… our heauenly Father who comforteth vs so in all our tribulations that as the sufferings of Christ a bound in vs so our consolations abound through Christ not one but manifold are his blessings and the storehouse of his consolations can neuer bee emptied The Lord our God hath not dealt nigardly nor sparingly with vs but a good measure of consolations pressed downe and running ouer hath hee giuen to vs in our bosome his name be praised therefore and yet how little is all this that wee now receiue in comparison of those inestimable ioyes of God that he hath prepared for vs the like whereof the eye neuer saw the care neuer heard of and the heart cannot vnderstand Surely the greatest measure of comfort that wee haue in this life is but the earnest penny of that principall which shall be giuen to vs hereafter If the earnest bee so great what shall bee the principall If the first fruites of the heauenly Canaan be so delectable how shall the full masse thereof aboundantly content vs when we shall behold the face of our God in righteousnesse and shall bee satisfied vvith his Image vvhen vve shall be filled vvith the fulnesse of joy which is in his presence and with those pleasures which are at his right hand for euermore CHAP. II. The Priuiledges of a Christian cannot be knowne of them who doe not possesse them WEe know If you ponder the Apostles words you shall finde that by an Emphasis he restraines this knowledge to the Children of God excluding Worldlings and Naturalists from it The spirituall man discerneth all things but hee himselfe is iudged of no man A naturall man cannot vnderstand the things that are of God The Gospel is Wisedome indeed but Wisedome among them that are perfect Euery Article of our faith and point of Christian Doctrine euery priuiledge of a Christian is a Mistery therefore no meruaile that the Gospell bee foolishnesse to the naturall man who perisheth And this doth draw vs to consider that the excellent things of Christianitie can be knowne of none but of those that possesseth them The value or rather vanitie of earthly Iewels hath beene better knowne of some that neuer enjoyed them then of them who possessed them but the Iewels of gods kingdome such as Peace Righteousnesse Ioy in the holy Ghost can be known of none but of the Christian only who enjoyes them The new Name giuen to the Christian who can know but hee that hath it and none can know what is the sweetnes of hid Manna except hee tast it therefore saith the Psalmist Tast and consider how
of thine iniquitie the Lord shall giue thee to drinke of the cup which thou hast filled with thine owne hand and shal double his stripes vpon thee according to the multitude of thy transgressions CHAP. VIII The Christian is not at his best now it is the working onely BVt as to the children of God if you will aske when they are at the best I answere praised bee God our worst is ended our good is begun our best is at hand as our Sauiour said to his Kinsmen so may we say to the Worldlings your time is alway but my time is not yet come We are at the worst immediately before our conuersion for our whole life till then was a walking with the Children of disobedience in the broad way that leads to damnation and then were wee at the worst vvhen vvee had proceeded furthest in the way of vnrighteousnesse for then vvere wee furthest from God Our best beganne in the day of our recalling wherin the Lord by his word and holy spirit called vpon vs and made vs turne our backs vpon Sathan and our face toward the Lord and so caused vs part company with the Children of disobedience among vvhom vvee had our conuersation before then we came home with the penitent forlorne to our fathers familie but they went forward in their sins to judgement That was a day of diuision betwixt vs and our sinnes In that day with Israell we entred into the borders of Canaan into Gilgall there were circumcised and the shame of Egypt was taken from vs euen our sinne vvhich is our shame indeede and which vvee haue borne from our mothers wombe the Lord graunt that we may keepe it for euer in thankfull remembrance and that wee may count it a double shame to returne againe to the bondage of Egipt to serue the Prince of darknesse in Bricke and Clay that is to haue fellowship any more with the vnfruitfull workes of darknesse but that like the redeemed of the Lord wee may walke from strength to strength till we appeare before the face of our God in Sion Alwayes this difference of estates of the godly and wicked should learne vs patience let vs not seeke that in the earth which our gracious God in his most holy dispensation hath reserued for vs in the heauen let vs not be like the foolish Iewes who loued the place of their banishment in Babell better than their home for here wee are not at our best now our life is hid with the Lord and wee know not yet what wee shall be but wee know when he shall appeare wee shall bee like him the Lord shall carry vs by his mercy and bring vs in his strength to his holy habitation Hee shall plant vs in the mountaine of his inheritance euen the place which hee hath prepared and Sanctuary which he hath established then euerlasting ioy shall be vpon our heads and sorrow and mourning shall slie away from vs for euer And now till the Lord hath accomplished his work vnto vs let vs not faint because the vvicked flourish neither thinke we haue cleansed our hands in vaine because they prosper they are to bee pittyed rather then enuyed let them eate and drinke and bee merry sure it is they will neuer see a merrier day then that they see presently they haue enjoyed their heauen in the earth they haue receiued their consolation in this life and haue gotten their portion in this world Oh what tongue can expresse their misery And yet as Samuel mourned for Saul when God rejected him and Ieremy wept in secret for the pride of his people that would not repent of their sinnes how can wee but take vp a bitter lamentation for many of you whom in this time of grace wee see to bee strangers from grace Wee vvish from our hearts ye were not like the kinsmen of Lot who thought hee vvas scorning when he told them of a iudgement to come and therefore for no request would goe with him out of Sodome but tarried while the fire of the Lords indignation consumed them But rather as Sara followed Abraham from Calde to Canaan so you would take vs by the hand and goe forward with vs from hell to heauen But alas The lustes of the flesh holds you captiue your sinnes hath blinded you and the Loue of the world doth bewitch you but all of them in the end shall deceiue you For All the labour vnder the Sun is but vanitie and vexation of spirit When you haue finished your taske you shall bee lesse content then yee were at the beginning you shall be as one wakened out of a dreame who in his sleepe thought he was possessor of many things but when hee awaketh behold he hath nothing Like that rich man who said in his securitie Now my soule thou hast much good for many dayes and euen vpon the next day vvas reducted to greater pouertie then that dispised Lazarus that hee had not so much as a drop of cold water to coole his tongue with then shall you lament we haue wearied our selues in the way of iniquitie and it did not profit vs. Alas how shall I learne you to bee wise The Lord when he created man set him in a roome aboue all his creatures and now degenerate man sets euery creature in his heart aboue the Lord. O fearefull ingratitude Doe you so reward 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 he be that incomparable iewell that brings light in darkenesse life in death comfort in trouble mercie against all iudgement you should set him as a signet on your heart as an ornament on your head put him on as a glorious attire that gets you place to stand before God But what paines doe you take to seeke him what assurance haue you that ye are in him or what mourning do you make because ye are strangers from him Can yee say that the tenth of your thoughts and wordes are imployed vpon him Alas how long will you wander after vanities and follow lies Will ye for euer forsake the fountaine of liuing waters and digge to your selues broken pits that can hold no water O consider this in time yee that forsake the Lord least he teare you in peeces and there be none to deliuer you CHAP. IX All things worke to the worst to the wicked THe last lesson wee obserue in this part of the verse is this as All things worke for the best to them that loue the Lord so all things worke 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 and Balaam a Prophet and Iudas an Apostle their preferments shall be their
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