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
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
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
A Conduit of Comfort Preached at Sainct Iames before the Commissioners of the Vnion of the Realmes By W. Couper Minister of Gods word The Lord is my Comforter Imprinted at London for W. Ferbrand and are to be sold at his Shoppe in Pops-head Allie neare the Exchange 1606. A CONDVIT OF COMFORT Rom. 8. 28. Also we know that all thinges 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 â—earmed A Câ—â—pâ—nde â—f Chrâ—stian consolation for whereas many kindes of comfortes are dispersed throughout the holy Scriptures for the strengthening of the man of God some of euery kinâ— are heere gathered together in one and like chosen Flowers picked out of the Garden of God are knitt together in one bunch and presented to thee who art a Christian. There are two thinges onely which trouble vs in this life The first is the remanents of sinne in our corrupt nature this was such a matter of griese to the holy Apostle that it made him to cry out O miserable man that I am who shall deliuer me from this body of 〈◊〉 So despleasant was it to him to liue in that body wherein he found the motions of sinne rebelling against the law of his God And if the Apostle accounted this buâ—then so waightie to him Alas how should we complaine and what cause haue we with Ezcchiâ— to walke weakely in the bitternesâ—e of our â—ouâ—es all our dayes in whom the life and power of that sinning sinne is â—arre lesse restrained Yet least wee should be so cast downe with the sense of sinne that we despeare perish being swallowed vp with griefe the Lord furnisheth vs with many comforts against it froÌ„ the beginning of this Chap. to the middest of the 17. verse The other thing which may discourage vs is the manifold troubles which follow vs in the following of Christ. For our Lord is like a Lillie among Thornes and at an Apple tree among the trees of the Forrest If wee delight to sit vnder his shadow and if his Fruite be sweete in our mouth wee must be content to walke toward him through many sharpe afflictions therefore are we commaunded not only to suffer afflictions as the good Souldiers of Iesus Christ but also to reioyce in tribulations and if we cannot attaine to that perfection at the least to count it exceeding ioy when we fall into diuerse temptations Yet because no chastisement is sweete for the present it hath pleased the Lord of his fatherly indulgence and pitty toward our weakenesse to seyson the cupp of our bitter griefes with his sweete comforts which as he doth in many other parâ—es of holy Scripture so specially from the 17. verse of this Chapter to the 30. wherein the Apostle aboundes with consolation shewing himselâ—e a faythâ—ull Steward in the house of God most carefull to lead as it were by the hand the weary Sonâ—es and Daughters of the liuing God into the Lords Wine-seller there to refresh and stay vs with the Flagons of his wine and to comfort vs with his Apples to â—â—rengthen vs with his hid Manna and to make vs merry with that Milke and Honny which out immortall Husband Iesus Christ hath proulded for vs to sustaine vs if wee faint not through these manifold tribulations wherewith we are compassed in this barren Wildernesse That this is the Aposâ—les 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 wherein he drawes all that he had sayd into a short summe conteyning the glorious triumph of a Christian ouer all his enemies the triumph is first set downe generally in the vers 31. What shall we say then to these things If God be with vs who can be against vs thereafter hee partes this generall in two there is would he say but one of two that are against vs either sinne or affliction as to sinne he triumphes 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 â—oue of Christ his answere mountes vp by a gradation Will tribulation or anguish do it yea will death it selfe do it or that which is much more Will Principalities and Powers doe it no in all these thinges we are more then conquerours through him that loued vs Thaâ—kes 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 Christians his greatest comfort in the last roome wherof this is the Summe Our afâ—â—ictions are so far from being preiudicial to our saluation that by the contrary through the Lords marueilous working they tend to the aduancment thereof he enlarges the comfort Not only afflictions but all other things workes for the best together to them that loue the Lord. The partes of the Verse are two the first conteynes the comfort the second a description of the persons to whom the comfort appertaineth Now I come to the wordes Also that is besides all the comfortes which I haue giuen to you before I giue you yet this further learning vs that albeâ—t our troubles be many yet our comforts are more Many sayth Dauid are the troubles of the righteous but the Lord deliureth him out of them all As if he would say for euery trouble the Lord hath a seuerall deliuerance Euery temptation sayth the Apostle hath the owne issue Euery horne that riseth against vs to push vs hath attending vpon it an hammer to represâ—e it saith the Prophet Esau mourned vpon his father Isaac although he was prophane yet he cried pittifully Hast 〈◊〉 but one Blessing my Father But wee with the holy Apostle may blesse our heauenly Father who comforteth vs so in all our tribulations that as the suffeâ—ings of Christ abound in vs so our consolations abound through Christ not one but manifold are his blessings and the storehouse of his conâ—olations can neuer be emptied The Lord our God hath not dealt 〈◊〉 nor spaâ—ingly with vs but a good measure of coâ—â—olatioâ—s prâ—ssed downe and running ouer hath he giuen to vs in our bosome his name be praysed therefore and yet how little is all this that we now receiue in compaâ—â—son of these 〈◊〉 ioyes of God that he hath prepared for vâ— the like whereof the eye neuer saw the eare neuer heard of and the heart can not vnderstand Surely the greateâ—â— measure of comfort that we
shine out of Darknes So also in the worke of Redemption for by cursed Death hee brought happy Lyfe by the Crosse hee obtayned the Crowne and through Shame he went to Glory And this same order the Lord keeps yet in the worke of our second Creation which is our Regeneration hee casteth downe that he may raise vp hee killes hee makes aliue hee woundes and hee will binde vp hee woundes and hee will heale hee accuseth his children of sinnes that so they may get remisse of their sinnes hee troubleth their Consciences that so he may pacifie them and in a word the meanes which he vseth in working are contrary to the worke it selfe which he intendes to performe towardes his Children Hee sent a fearefull Darknesse on Abraham but afterward communicated to him a ioyfull Light hee wrestled with Iaacob and shooke him too and â—ro but in the end blessed him hee stroke the Apostle Paul with blindnes and then opened his eyes that he might know the Lord Iesus hee frownes for a while vpon his owne as Ioseph did vpon his Brethren but in the end with a louing affection shall he imbrace them hee may seeme angrie at thy Prayers as hee put backe the Petition of the Woman of Canaan but at length will graunt a fauourable answere to them therefore let vs learne to possesse our soules in patience let the Lord worke by any meanes it pleaseth him It is enough that wee know All the wayes of God yea euen when he dealeth most hardly with his Children are mercy and tendes to the good of those that loue him And as to Satans stratagems it is also out of doubt that they worke for the best to them that loue the Lord not according to his purpose in deed but because the Lord trappeth him in his owne snare If vnder the Serpents shape he deceiued Adam vnder the Serpents name shall the Lord curse him and all these weapons whereby he intendes to destroy the worke of Gods grace into vs shall the Lord make forcible to destroy the workemanship of Satan into vs I meane that whole bastard Generation of sinfull afflictions which Satan hath begotten vpon our mutable nature by a most vnhappy and vnlawfull copulation The experience of all the Sainctes of God will prooue this that Satan by his restles temptations doth destroy him selfe which is most euident both in his temptations for sinne which tend to desperation as also in his temptations to sinne which tend to presumption Euery accusation of the Conscience for by-past sinnes is a Preseruatiue to the Childe of God to keepe him from sinne in time to come hee reasoning with himselfe after this maner If my Enemie doth so disquiet my minde with inward terrours for these sinnes which foolishly I did by his inticement why shall I harken to him any more hereafter and so increase the matter of my trouble for what fruite haue I of all the sinnes wherein I tooke pleasure but terrour and shame And shall I looke that this forbidden Tree shall tender any better fruite hereafter O what a faythlesse traytor is Satan hee inticeth man vnto sinne and when he hath done it he is the first accuser and troubler of man for sinne When hee workes in vs he is a temptor when we haue finished his worke which is sinne hee is an accuser of vs to the iudge and when he returneth he returneth as a troubler and a tormentor of vs for our sinnes Stoppe my care therefore O my soule from the voyce of this deceitfull enchaunter His temptations againe vnto sinne are so many prouocations spurring vs forwarde to the throne of grace for whilest we finde his restlesse malice pursuing that sparckle of spirituall life whereby the Lord hath quikened vs and our owne weaknesse and inhabilitie to resist him then we are forced with Israel in Aegipt to sigh for the thraldome and to cry with Ioseph O Lord our God we wott not what to doe but our eyes are turned toward thee And who feeles not this that the grace of feruent Prayer wherein otherwise we faint our handes being more readie to fall downe then the handes of Moses except they be supported is greatly wakened and intended in the Children of God by the buffets of Satan So they wakened the holy Apostle and stirred him vp to such feruencie in prayer that he besought the Lord thrise that is many times to deliuer him from them Yea which is more the Lord made them effectuall meanes to beate downe the power of naturall pride in him least hee should haue been exalted out of measure through the greatness of his reuelations A wounderfull worke that the Father of Pride becommeth against his will a represser of Pride and hee who first procured this Poyson in the nature of Man is made contrary to his intent an instrument to suppresse it Thus the Lord our God out-shooteth Satan in his owne Bowe and with the Sword of Goliah cutteth off his owne head His holy name be praysed therefore for euer Now as concerning outward afflictions it is true that as the Philistines could not vnderstande Samsons Riddle how Sweete came out of the sower and meate out of the eater So can no Worldlings vnderstand that Tribuâ—ation bringeth out Patience and that our light momentaâ—â—e afflictions causeth vnto vs a farre more excellent and eternall waight of glorie but the children of God hath learned by experience that albeit no visitation be sweete for the present yet afterwardes it bringeth the quiet fruite of righteousnes vnto them who are thereby exercised and that there is more solide ioy in Suffring rebuke with Christ then in all the pleasures of sinne which indure but for a season For as Moses the mediator of the old Testament by his prayer made the bitter Waters of Marah sweete that the Israelites might drinke of it so Iesus the mediator of the new Testament by his Passion hath mittigated to his children the bitternes of the Crosse and not onely mixed it with ioy but made it most profitable The for-lorne Sonne concluded neuer to returne home to his Father till he was brought low by affliction And many in the Gospell were forced by Diseases corporall to run to Iesus where others enioying bodily health did nothing but disdaine him The earth which is not tilled and broken beares nothing but Thornes and Briers the Vines waxe wilde by time except they be proyned and cut so should our vaine heartes ouergrow with vilde affections if the Lord by sanctified trouble did not continually manure them Therefore sayd Ieremie It is good for a man to beare the yoake in his youth And Dauid confessed It was good for him that hee was afflicted Yea sayth our Sauiour Euery branch that beares fruite my he menly Father purgeth it that it may bring forth more fruite No worke can be made of Gold and Siluer without Fire and Stones
we are heere If of weakenesse we fall we may rise againe and if we haue not learned well to repent in one day we haue leaue of the Lordes patience to learne it better an other day his name be praysed therefore who hath opened a doore of mercie to sinners and with long suffering waites for our repentance But he who in the day of his transmigration steppes the wrong sâ—eppe will neuer get leaue to amende it Where the tree falles it shall lie there the wicked dies in their sinnes and so steppes downeward to the deepe Pit and Gulph out of die which there is no redemption Let vs therefore be well aduised before we leape Let vs fasten our feetâ— in the borders of that Canaan in time which shall be done if we make our whole life a proceeding from Election to Glorification and that through Calling and Iustification which two is inseparably following them the Sanctification Renouation of the whole man The Lord make vs wise in time that we may consider our course and thinke of the end wherevnto it leades vs for there is but one of two as Mâ—ses protested to the Israelites so do I vnto you I haue layde this day life and death before you the Lord giue you grace to make choyce of the best But now to returne to the wordes of this description of the persons to whom this priuiledge appertayneth wee haue these thinges First the Purpose of God Secondly his Calling according to his Purpose Thirdly the euident token according to Gods calling which is the loue of God The Purpose of God concerning thy saluatioÌ„ thou mayest know by thy Calling and if againe thou wilt try thy Calling try it by the Loue of God which thou findes in thee And of these three now let vs speake shortly According to his Purpose Heere you see then how the Apostle draweth our Calling from the Purpose of God and so when he will comfort vs with the certaintie of our Saluation hee leades 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 marke this because the manifold changes we find in our selues do often times interrupt the peace of our mindes that the Lord our God hath in such sort dispensed our Saluation that the ground thereof is layd in his owne immutable Purpose but the markes tokens and pledges he placeth in them after their Calling for whom it was ordayned The tokens are changeable as wee our selues in whom they are are changeable but the ground holdes fast being layde in the vnchangeable God in whom falles no shadow of alteration and this should comfort vs against our dayly vicisâ—itudes changes defectes and temporall desertions our Fayth may faint our spirituall life may languish our Hope hoouer our Heartes in praying fall downe like the infeebled handes of Moses yet let vs not despaire no change in vs can alter the Lords vnchangeable Purpose hee who hath begun the worke in vs will also perfect it Because I am not changed sayth the Lord therefore is it that yee O sonnes of Iacob are not consumed This Purpose of God is called otherwayes The will of God and The good pleasure of his will and it doth learne vs to giue to the Lord the prayse which is due to him namely the prayse of the whole worke of our Saluation should be ascribed to the good pleasure of his will onely and not to our foreseene Merites that poyson of pride which Satan powred in our first Parents whereby he 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 prayse of Saluation ascribed to him and so would start vp in the roome of God vsurping that glory which belongeth to the Lord and he will not giue to another then the which no sacriledge more fearefull can be committed against the Lord. O man content thee with that which the Lord offers thee and let that alone which the Lord reserueth to him selfe My Peace sayth the Lord I giue vnto you but my Glorie I will not giue to an other It is enough that the saluation of the Lord is thine but as to the glorie of Saluation let it remaine to the Lord he is for this called The Father of Mercie because Mercie bredde in his owne bosome many causes without himselfe found he without himselfe moouing him to execute Iustice but a cause moouing him to shew mercie found he neuer saue onely The good pleasure of his will Therefore sayth the Apostle The Lord hath called vs with a holy calling nor according to our workes but according to his Purpose and Grace Surely except the Lord had reserued Mercie for vs we had been like Sodome and Gomorrah but it hath pleased him in his Mercie 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 benefite Therefore let the Redeemed of the Lord cry out with a louder voyce then Dauid O Lord what are wee that thou hast been so mindfull of vs Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy louing kindnesse and for thy truthes sake for our saluation commeth of God that sits vpon the Throne and of the Lâ—â—be to thee therefore be prayse and honour and glorie for euer and euer 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 Voyce of God bringing from the Heauens to our Soules this comfortable message That wee are the Sonnes of God Now we must know that Gods Calling is twofold one outward which is common also to the wicked and of it speakes our Sauiour Many are called but few are chosen The other inwarde and effectuall proper onely to the Godly whom the Lord is purposed to saue And this will learne vs to consider of three sortes of men in the world whereof some not called at all some called but not chosen some chosen and therefore called to be sanctified lustified and glorified Yee that will take a right view of all mankind shall find them as it were standing in three Circles they onely being happy 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 heere standes 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
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