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
Kingdomes of the earth in such sort that their rysinges and fallinges their changes and mutations are all dispensed for the good of his Church for there is but one of two sentences wherein all the Iudges of the world may iudge of themselues and see clearely their end Either that which Mordecai sayd Ester Who knowes if for this thou art come to the Kingdome that by thee deliueraunce might come to Gods people Or else that which Moses in Gods name sayd to Pharaoh the first oppressor of Gods Church in his adulescencie I haue set thee vp to declare my power because thou exaltest thy selfe against my people How miserable then are they who when they are highest abuseth their power to hold the people of God lowest Haue they not cause to feare least the Lord haue set them vp against him as an Obiect of his Power and Iustice If we will marke the course of the Lords proceeding euer since the beginning of the world wee shall finde that as he orders the state of earthly Power for the accomplishment of his will concerning his Church so euermore a blessing followes them who are instruments of her good and by the contrary an inuitable cuâ—ssâ— followes them who are the instruments of her euill When the Lord concluded to bring his Church from Canaan to soâ—orne in Aegipt hee sent such a Famine in Canaan as compelled them to forsake it but made pâ—entie in Aegiâ—t by the hand of Ioseph whom the Lord sent bâ—fore as a prouisor to his Church and by whom Pharâ—oh was maâ—e so â—auourable to Iacob that he was allowed to dwel in Gâ—shen but when such time came that he would translate his Church from Aegipt to Canaan then hee altered Pharaohs countenance hee raysed vp a new King which knew not Ioseph and turned the Aegiptians heartes away from Israel so that they vexed Israel and caused them to serue by crueltie and all this the Lord did to the end his people should become wearie of Egipt and inforced by violence to make forward to Canaan whereas otherwayes as it well appeares if they had been danted as in the beginning they would haue neglected the promised Land and contented themselues with Onions and Fleshpots of Egipt Thus Pharaoh by his obstinacie bringes on him selfe his iust 〈◊〉 punishment and the Lord workes to his people their vndeserued deliuerance and afterward when the sinnes of his people drew to that ripenesse that they had caused their dayes to draw neare were come to their tearâ—e the Lord sturred vp the King of Babel as the Rod of his wrath and Staffe of his iâ—dignation he sâ—nt him to the dissembling Nation and gaue him a charge against the people of his wrath to take the spoyle and the prey and to tread theÌ„ vnder â—eete like myre in the streets and then that the Lord might be auenged of the sinnes of Israel he subdued all Kingdomes round about them vnder the King of Babel that no sloppe 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 mercie was come and the 70. yeares of Captiuitie was expired theâ— the Lord visited the proude heart of the King of Ashur and for his Churches sake he altered againe the gouernment of the whole earth translating the Empire to the Medes and Persians that Cyrâ—s 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 wil worke for the good of his Church though the earth should be mooued and the mountaines fall into the middest of the Sea yea though the waters thereof rage and be troubled yet there is a Riuer whose streames shall make glad the Cittie of our good God in the midst of it and therefore it shall not be mooued yea they who should be as nursing fathers mothers vnto the Church of God may forsak her become her enemies but assuredly they shall perish and comfort deliuerance shall appeare vnto Gods people out of an other place The Lord for a while may put the bridle of bondage in the Phiâ—istines handes to humble Israel for their sinnes but it shall be taken from them and the day shall come wherein we shall with ioy draw Water out of the Welles of saluation and prayse the Lord saying Though thou wast angry with mee thy wrath is turned away and thou comfortest mee Yea Sion shall cry out and showt for ioy for great is the Holy one of Israel in the midest of her and therefore in our lowest humiliations let vs answere our aduersaries Reioyce not against me Oh mine enemie though I fall I shall rise and when I shall sit in darknesse the Lord is a light vnto mee I will beare the wrath of the Lord because I haue sinned against him vntill hee plead my cause and execute iudgement for mee he will bring me foorth to the light and I shall see his righteousnesse then he that is mine enemie shall looke vpon it and shame shall couer him who sayd to mee What is the Lord thy God Now shall he be trodden vnder as the myre in the streete yea so let all thine enemies perish O Lord For the best This best is no other thing but that precious saluation prepared to be showen vs in the last time reserued in the heauens for vs and wherevnto we are reserued by the power of God through Fayth whereof we learne that our best estate is not yet wrought so as it is accomplished it is only in the working sayes the Apostle and therefore we are not to looke for it in this life There is a great difference betweene the godly and the wicked the one enioyes their best in this life the other lookes for it and are walking toward it For if it should be demanded when a wicked man is at his best I would answere his best is euil inough but then a wicked man is at the best when he comes first into the world for then his sinnes are fewest his iudgement easiest It had bin therfore good for him that the knees had not preuented him but that he had â—yed in the bath for as a Riuer which is smallest at the beginning increâ—seth as it proceedes by the accession of other Waters into it till at length it be swallowed vp into the deepe so the wicked the longer he liueth Waxâ—th euer worse and worse deceiuing and being deceiued sayth the Apostle Proceeding from euill to worse sayth Ieremy till at length he be 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
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
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
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
haue in this life is but the earnest penny of that principall which shal be giuen to vs hereafter If the earneâ—â— be so greaâ— what shal be the principall 〈◊〉 the 〈◊〉 fruites of the Heauenly 〈◊〉 be so delectable how shall the full masse thereof abundantly content vs when we shall behold the face of our God in righteousnes and shal be satisfied with his image when we shal be filled with the fulnesse of ioy which is in his presence and with those pleasures which are at his right hand for euer-more Wee know If you ponder the Apostles words you shall finde that by an Emphasis hee restraynes this knowledge to the Children of God excluding Worldlings and Naturalistes from it The spiritual man discerneth all thinges but hee himselfe is iudged of no man A naturall man can not vnderstand the things that are of God The Gospell is Wisedome indeede but Wisedome in a misteriâ— and Wisedome among them that are perfect Euery Article of our Fayth â—oynt of Christian doctrine euery priuilege of a Christian is a Misterie therefore no maruaile that the Gospel be foolishnesse to the Naturall man who perisheth And this doth draw vs to consider that the excellent things of Christianiâ—e can be knowne of none but of those that possesseth them The value or rather vanitie of earthly Iewels hath bin better knowne of some that neuer inioyed them then of them who possesse them but the Iewels of Gods kingdome such as Peace Righteousnesse ioy in the Holy Ghost can be knowne of none but of the Christian onely who inioyes 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 he taste it therfore saith the Psalmist Taste and consider how gratious the Lord is telling you that the graciousnesse of the Lord can not be considered by him who neuer did taste it If you goe and speake to a Worldling of inwarâ— 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 vnderstandeth not or if he himselfe speake of them which he sees learnedly hearing or reading yet shal he speake like a bird vttering voyces which she vnderstandeth not As the bruite Beast knoweth not the excellencie of a mans life and therefore delighteth it selfe with Hey and Prouander seeking no better because it knoweth no better So the Naturall man knoweth not the excellencie of a Christian and therefore disdaines him counting him a foole a madd man and the ofspring of the world he taketh the Dung of the earth in his armes for his inheritaunce let him brooke the portion of Esau that the fatnesse of the earth may be his dwelling place let his Wine and his Wheare abound to him hee cares for no more he knowes not what it is to haue his Soule made glad with the light of the countenance of God This is your miserable condition O yee wretched worldlings yee are cursed with the curse of the Serpent yee creepe as it were on your bellies and licke the dust of the eath all the dayes of your life yee haue not an eye to looke vp to heauen nor a heart to seeke those thinges which are aboue most fearefull is your estate wee warne you of it but it is the Lord who 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 him feare in the euill day yea though the Earth should be remooued and the Mountaines fall into the midest of the Sea who knoweth that the Lord sitteth on his Throne hauing the world as a glassie Sea before him gouerning all the walterings changes 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 doubting or making any exception we could beleeue this which heere the Apostle layeth for a most sure ground of comfort that so we might change all our thoughts and cares into one namely how to grow in the loue of God that in a good conscience we might say to the Lord with Peter Lord thou knowest I loue thee And as the rest of our feares grâ—eses temptations which many times do so compasse vs that to our iudgements wee 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 Prâ—munire All comes for the best The Souldier with courage entreth into the Battaile 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 vncertanie venturers and knowes not the end But the Christian runnes not as vncertaine but as one sure to obtaine the Crowne for he knowes that the God of peace shall shortly tread Satan vnder his seete What then shall hee not with courage enter into that battaile wherein he is made sure ore euer he fight that all the Watriers of Iesus shall become more then Conquerours through him If we will onely stand still we shall see the saluation of the Lord Gideon his 300. sought against the great Hoste of Midian without feare because he was sure of victorie Dauid made haste and ran to encouÌ„ter with Goliah because he was perswaded the Lord would deliuer him into his handes The Israelites spared not to enter into the Flood of Iorden because they saw the Aike of God before them deuiding the waters And shall only the Christian stand astonished in his temptations notwithstanding the word of God goe before him to resolue him that whatsoeuer fal out shal worke for the best vnto him The Lord increase vs and make vs abound more and more in loue of our God for perfect loue casteth our feare The Lord strengthen our Fayth that through these mistie cloudes of afflictions which now compasseth vs we may see that comforttable end which the light of God hath discouered vnto vs. But wee are to beware of the subtile sleightes of Satan who to the end he may spoyle vs of this comfort in trouble endeauoreth by many meanes either else to quench this light of God in our mindes or else to darken and obscure it by the precipitation of our vnbeleeuing heartes carrying vs headlong to iudge of the workes of God by their beginings and to measure our selfe in trouble by our present estate and condition not suffering vs to â—â—rty while wee see the end whereof it comes to passe that our heartes beeing tossed too and fro with restlesse perturbance like trees of the Forrest
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
For euen as the Worlding who euery day casteth in a peece of money in his treasure in few yeares multiplies such a summe the particulers whereof hee him selfe is not able to keepe in minde but when he breakes vp his Boxe then he findes in it sundry sortes 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 hower and moment of the day doest multiply thy transgressions and defile thy Conscience hoording vp into it some dead worke or other to what a reckoning thinkest thou shall thy sinnes amount in the end though thou forget them as thou committest them Yet the Apostle telleth thee that thou hast laid them vp in a treasure and not onely so but with euery sinne thou hast gathered a portion of wrath proportionable to thy sinne which thou shalt perfectly know in that day wherein 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 thy turninge backe shall reprooue 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 behind thy backe the Lord hath set them in the light of his countenanâ—e and then woe shall be vnto thee for the Lord shall turne thine owne wayes vpon thy head when thou hast accomplished the mâ—asure of thine iniquitie the Lord shall giâ—â— thee to drinke of the cuppe which thou hast sâ—lled with thine owne hand and shall double his stripes vpon thee according to the multitude of thy 〈◊〉 But as to the Children of God iâ— you will aske When they are at their best 〈◊〉 Prayâ—eâ— be God ouâ— woâ—st is away our good is 〈…〉 best is at hand as our Sauiour sayd to his Kinsmen â—o may we say to the Worldlings Your Tiâ—â— is aâ—â—ay but my time is not yet come Wâ—e were at the worst immediatly before our conâ—â—â—sion for our whole life tâ—ll then was a walking with the children of disobedience in the brode way that leades to damnation and then were wee at the worst when we had proceeded furthest in the way of vntighteousnesse for then were we furthest from God Our best began in the day of our recalling wherein the Lord by his Word and holy Spirit called vpon vs and made vs turne our backes vpon Satan and our face toward the Lord and so caused vs part companie with the children of disobedience among whom we had our conuersation before then we came home with the penitent â—orlorne to our fathers family but they went forward in their sinnes to iudgement That was a day of diuision betwixt vs and our sinnes In that day with Israel we entred into the borders of Canaan into Gilgall there were we circumcised and the shame of Aegipt was taken froÌ„ vs eâ—en oâ— sinne which is our shame indeed which we haue borne from our mothers wombe the Lord graunt that we may keepe it for euer in thankeâ—ull remembrance and that we may â—â—unt it a double shame to reâ—urne againe to the bondage of Aegipt 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 Wakâ—from strength to strength till we appeare before the â—ace oâ—â—ur God in Sâ—on 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 reserueâ—â—or vs in the Heauen Let vs not be like the foolish Iewes who loued the place of their Banishment in Babel better then their home For heere we are not at our best now our life is hid with the Lord and wee know not yet what we shall be but we know when he shall appeare we shall be like him the Lord shall carry vs by his mercie and bring vs in his strength to his holy habitation Hee shall plant vs in the mountaine of his inheritance euen the place which he hath prepared and sanctuarie which he hath established then Euerlasting 〈…〉 vpon our heaâ—eâ— and sorrow an◠〈◊〉 shall flâ—e away from vs for euer And now till the Lord hath accomplished his worke into vs let vs not faint because the wicked flâ—resh neither thinke we haue clensed our handes in vaine because they prosper they are to be pittred rather then enuâ—ed let them eate and drinke and be merry sure it is they will neuer see a blyther day then that which they see presently they haue enioyed their Heauen in the Earth they haue receiued their consolation in this life and hath gotten their portion in this world Oh what tongue can expresse their miserie And yet as Samuel mourned for Saul when God reiâ—cted him and Ieremy wept in secret for the pride of his people that would not repâ—nâ— of their sinnes How can we but take vp a bitter lamentation for many of you whom in this time of Grace wee see to be strangers from Grace We wish from our hearts yee were not like the Kinsmen of Lâ—t who thought he was scorning when hee tolde them of a Iudgement to come and therefore for no request would goe with him out of Sodom but taâ—â—yed while the fire of the Lords indignation consumed them But rather as Sara followed Abraham from Chaldee to Canam so you would take vs by the hand and goe forward with vs from the Helles to the Heauens But alasse the lustes of the flesh holdes you captiue your Sinnes hath blinded you and the Loue of the world doth bewitche you but all of them in th' end shall deceiue you For All the labour vnder the Sunne is but vanitie and vexation of spirit When you haue finished your taske you shal be lesse content then yee were at the beginning you shal be as one wakened out of a dreame who in his sleepe thought he was a possessor of many things but when he awaketh behold he hath nothing Like that Rich man who sayd in his securitie Nâ—w my soule thou hast mickle good for many dayes and euen vppon the next day redacted to so great poueâ—tie with him that despised Lazarus that he had not so much as a drop of cold Water to coole his tongue with then shall you lament Wee haue wearied our selues in the way of iniquiâ—ie and it did not proâ—ite vs. Alasse how shall I learne you to be 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 Do you foreward the
Lord yee foolish people and vnwise There is nothing which you conceiue to be good but when you want it you are carefull to seeke it when you haue it you are carefull to keepe it onely you are carelesse of the Lord Iesus though hee be that incomparable Iewell that brings light in darkesse life in death comfort in trouble mercie against al Iudgement you should set him as a Signet on your heart as an Ornament on your head put him on as that glorious attire that gets you place to stand before God But what paines do you take to seeke him what assurance haue you that yee are in him or what mourning doe you make because yee are strangers from him Can yee say that the tenth of your thoughts words are imployed vpon him Alas how long will you wander after vanities and followe lyes Will yee for euer forsake the Fountaine of lyuing Waters and digg to your selues broken Pittes that can holde no Water O consider this in time yee that forget the Lord least he teare you in peeâ—es and there be none to deliuer you The last lesson wee obserue in this part of the verse is this as All thinges workes for the best to them that loue the Lord so all thinges workes for the worst to the wicked there is nothing so cleane ' which they defile not nothing so excellent which they abuse not Make Saul a King Balaam a Prophet and Iudas on Apostle their preferment shal be their destruction If they be in prosperitie they contemne God and their prosperitie becomes their ruine If they be in aduersitie they blaspheme him and like raging waues of the Sea cast out their owne dirt to their shame Yea what speake I of these thinges euen their table shal be a snare to them Iesus Christ is a râ—cke of offence to them the Gospel the sauour ' of death to them and their prayer is turned into sinne to them And what more excellent thinges then these as a soule stomacke turneth most healthsome food into corruption so their polluted Conscience turne Iudgement into Gall the fruite of Righteousnesse into Wormewood And all this should prouoke vs to become good in our persons or else there is nothing were it neuer so good can be profitable vnto vs. To them that loue God Heere followes the second part of the verse conteyning a description of the persons to whom this priuiledge appertaineth together with a reason of the former comfort of force All thinges must worke for the best that is to saluation to them that loue God because they are called namely to saluation according to Gods purpose The strength of this reason standes in the necessitie and immutabilitie of the Purpose of God more stable then the Decree of the Medes and Persians for what he hath decreed can not be reuoked annulled not impeded It is that supreame cause of all which orders all inferiour causes and incidents whatsoeuer in such sort that they must worke to the aduancement of that most high purpose of God This reasoÌ„ is made clearer in the subsequent verse where the Apostle lets vs see how the linkes of the golden Châ—ine of our Saluation are knit togeather inseparable by the hand of God that no power in heauen or earth can sunder them whereof it comes that he that is sure of one is sure of all And now let vs take a short view of it for confirming the Apostles reason Election is the first and it is the most ancient Charter of the right of Gods Children to their fathers inheritaunce Calling is the second and it is that gift of God whereby wee are cognosced the Sonnes of God and our Election secret in it selfe is made manifest to our selues and others Iustification is the third and it is that Grace of God whereby we are inâ—est in Iesus Christ in such sort that wee are made one with him and partakers of all that is his Glâ—â—ification is the last and it is that Grace of God whereby wee shal be entered in the due time full heires to our heauenly Father No King on the earth can produce so auncient a right to his Crowne as the Christian effectually called No Man on the earth can be cognosced his Fathers heire vpon such sufficient warrant as the Christian. For in his Regeneration the Father communicates to him his Image his Nature his Spirit whereby he begins from feeling to call Gâ—d 〈◊〉 â—ather and in life and manners â—eâ—embleth him No Free-holder so surely infeâ—t in his Landes hauing so many confirmations of his right as hath the 〈◊〉 Christian who vpon his giâ—â— hath receiued the â—â—arnest the Pledge the Seale and the Witnesse oâ— the great King And last of all the Christian shall be entered to the full fruition of his inheritaunce with such ioy and trumph in the glorious assemblie of the Sainctes as the like was neuer seene in the world no not in Ierusalem that day when Saâ—omon sate downe in his fathers Throne then their ioy was so great That the earth rang with the â—ound of them but nothing comparable to this and herein standes the excellencie of a Christian and certaintie of his saluation For this Cheyne of our Saluation reacheth as I may say from eternitie to eternitie the beginning of it albeit before beginning is our election the end of it albeit without end is our glorification And these two endes of the Cheyne the Lord keepes them sure and secret in his owne hand but the two middle linkes of the Cheyne to wit Calling and Iustification the Lord hath leâ—â—en them downe from the Heauen to the Earth that wee should gâ—â—pe and apprehend them that being sure of the two mindle Linkes we might also be sure of the two endes because the Lord hath knit them inseparably together Then thou who wouldst be comforted with the assurance of thy saluation take heed to this making it knowen to thine owne Conscience by a holy life that God hath called thee and iustified thee Gripe sure as it were with the one hand the Linke of Calling and with the other hand the linke of Iustification then mayst thou know assuredly Election before the world is thine Glorification after this shall also be thine To make this yet more plaine we are to remember this mortal life of ours is a short interiected poynt of Time betwixt two Eternities if so I may call it or like a stepping Stone betwixt two Gulphes wherevpon some in feare and trembling worke out their saluation and so steppes from Gods eternall Election to endlesse glorification Others againe in wantonnesse carelesse securitie drinkes in Iniquitie with greedinesse and so steppes from the decree of Reprobation that most iustly they procure their euerlasting condemnation So that euery man is to consider of his euerlasting weale or woe by his present disposition in this life Oh that we had sanctified memories to remember this so long as
of the rest stands those who beside the outward calling of God by his Word are called also inwardly and effectually by his Holy Spirit These are Christes litle Flocke the few chosen the communion of Saincts the Lords third part so to speake with Zacharie the two partes shall be cut off and die but the third will thy Lord â—ine as Siluer and Gold of them will the Lord say This is my people and they shall say The Lord is my God It is a great step in deed that wee are brought from the vttermost Circle vnto the second but it is not sufficient to saluation yea rather they who stand in the second Circle hearing the voyce of God call them to repentance and yet harden their heartes and will not follow the Lord may looke for a more fearefull condempnation then they who are in the vttermost rancke of all Waightie are those warninges of our Sauiour Sodome and Gomorah shall be in an easier estate in the day of Iudgement then they to whom the Lord hath spoken by his word but they would not receiue it and that double stripes are for him that knowes his Maisters will and doth it not Content not your selfe therefore with this that yee are brought within the compasse of this visible Church and made partakers of an outward Calling that yee haue been Baptized in the name of Iesus and communicated at his holy Table for not euery one that sayes Lord Lord shall enter in his Kingdome except yee find also the Lords inward and effectuall Calling that the arme of his Grace hath drawen you within the compasse of this thirde Circle and so brought you to be of his owne third part and set you downe among the generation of them that seekes the face of God and therefore forsakes their â—innes that they may find him Then we see this excellent Priuiledge is restrained to them who are called inwardly and therfore let vs yet a litle consider it This inward Calling is the communication of Christs sauing Grace wherby the minde is inlightned the heart purified by Faith the affections sanctified and the whole man reformed For as the Lord by his Gospell offers to his Children Righteousnesse and Life so by his holy Spirit he giues them that iustifiyng Fayth and openeth their heart to receiue that Grace which is preached and proclaymed to them in the Gospell So then this worke of our Calling is altogeather the Lordâ— It is his prayse that he calles thinges which are not and makes them to be The Lord that commanded light to shine out of darknesse hath giuen to our minds the light of the knowledge of his glorie in the face of Christ Iesus he it is that creates in vs a new heart and putteth a new spirit into our bowels that we may walke in his Statuâ—es The Lord promised that he would call many of the Gentiles to the spirituall Ierusalem to suck out the mâ—â—ke of the breastes of her consolation be delighted with the brightnesse of her glory shall I cause others to be fruitfull said the Lord remaine barreÌ„ my selfe and this his gracious promise hath he most aboundantly performed in our dayes this name be pâ—aysed therefore As this worke is onely the Lordes so he restraines it onely to them who are his owne The outwarde Calling is extended to all but the inwarde Calling makes a particular separation of a fewe from the remanent where it is wonderfull to see the distinction which is made betwixâ— man man in all ranckes estates by this effectuall Calling of two Brethren as Iacob and Esau of two Prophets as Moses and Balaam of two Kinges as Dauid and Saul of two Apostles as Peter and Iudas of two Theeues th' one is taken th' other reiected and thus the Arme of the Grace of God goes through to euery corner of the earth according to his pleasure culling out by his Word from among the remnant of the world those who belong to this Election This Grace of God it enters in a Land and not into euery Cittie it enters into a Citâ—ie but not into euery Familie yeâ— and it will enter in a Familie and yet not come to euery person of the Familie of husband and wife of maisters and seruants of parents and children of brethren and sisters often times the one is taken the other is left It came to Iericho and weyled out Zacheus It came to Philippi and weyled out Lidia and the Iaylor It came to Nero his Court and not to him selfe It entered into the Familie of Narcissus and yet past by Narcissus himselfe It is the worke of God and maruellous in our eyes The Gospell is preached to many but the Blessing brought by the Gospell lights onely vpon the Children of Grace And hereof aryseth this dayly distinction which we see betweene man and man all heare alike but all haue not Fayth all are not edified alike Some forsake their sinnes and followes the Lord others forsaking the Lord walkes on in their sinnes As the Lord gouerneth the raine and makes it fall vpon one Cittie and not vpon another so hee dispenseth the deaw of his Grace that he makes it drop downe vpon one heart and not on another And of this I would wish that so many of you as yet are strangers from Grace should learne to know your miserable state What a fearefull thing is this that God hath conuerted so many in the Cittie wherein thou dwellest yea perhaps many in the Familie wherein thou remaynest and yet his Grace neuer lighted vpon thee but thou art lest in thy old sinnes Consider it rightly I pray you If the Lord should do to you as he did to Israel in the dayes of Athab causing it to raine for three yeares and a halfe on all the Landes about you but not vpon your Land would you not conceiue in it a sensible cursse of God vpon you O Hypocrite thou that canst discerne the face of the Skie and take vp the tokens of Gods anger in the creature canst thou not discerne the state of thine owne soule nor apprehend this for a sensible cursse that 30. or 40. yeares the showers of sauing and renewing Grace hath descended vpon many people round about thee but neuer vpon thy selfe thou possessest thy old sinnes and keepest still a hard a barren a fruitlesse heart What shall I say to thee to cut thee off from all hope of Mercy and so send thee to despaire I haue not that in commission the Lord hath his owne time of Calling and can when he will of Saul a persecutor make Paul a Preacher But one thing I can certifie thee of So long as thou art in that state mourne if thou wilt thou hast much cause of mourning for if this effectuall Calling by Grace go by thee in time to come as it hath done is time bygan it is an euident declaration that thou art a man reserued to wrath and
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
Professors of this age But being forced at this time to conclud I turne mee toward you whom I know hath set your heartâ— to seeke the Lord that I may leaue my last blessing behind mee vnto you beeing no more purposed to speake to you from this place to you and to euery one of you who can say with Petâ—r in a sinceere conscience Lâ—rd thou knowest I loue theâ— to you heere in the name of God I ratifie this priuiledge All thinges shall worâ—â— together for the best vnto you Faint not therefore â— beseech yâ—u in the course of Goâ—lynesâ—e but 〈◊〉 in the grace of our Lord Iesus Christ stâ—â—â—fast in the power if his might praying to the Lord 〈◊〉 that he would stablish that which he hath wrâ—ught in you and bring it forward to pâ—râ—â—ction And now I commend you to that grace of God which is able to buylde you â—arther and to giue you inheritaunce among them that are sanctâ—fied in Christ Iesus to whom with the Father and the Holy Spirit be all honour prayse and glory for euer Amen FINIS This Chapter is a compende of Comfort The summe and deuision of this Chapter Rom. 7. 24. Esa. 38. 15. 2. Cor. 49. Cant. 2. 2. 2. Tim. 2. 3. Rom. 5. 3. Iam. 1. 2. Heb. 12. Cant. 2. 4. Cant. 5. 1. 2. Cor. 2 14. Our troubles are many but our câ—mforts are more then our troubles Psal. 34. 19. 1. Cor. 10. 13. Zach. 1. 21. 2. Cor. 1. 5. Luk. 6. 38. 1. Cor. 2. 9. Psal. 17. 15. Psal. 16 11. The Priuiledges of a Christian can not be knowne of them who do not possesse them 1. Cor. 2. 14. 15. 1. Cor. 2. 7. 1. Cor. 2. 6. Reue. 2. 17. Psal. 34. 8. Act. 26. 24. 1. Cor. 4. 13. Gen. 27 39. Psal. 4. 7. Gen. 3. Coloss. 3. 1. Resolute knowledge is the mother of patience Psal. 42. Reue. 4. Psal. 37. 1. Cor. 9. 26. Rom. 16. 20. Rom. 8. 37. Exod. 14. 13. Iudg. 7. 19. 1. Sam 17. 48. Iâ—s 3 16. Iudge not of Gods working before the end for that doth greatly impaire our comfort Psal. 116. 11. Psal. 77. 9. Psal. 39. 9. Psal. 116. 11. Luk. 16. 19. Abac. 2. â— Psal. 37. 37. Many working instrumentes of contrarie qualities and intentions in the world yet agrees all in one end Gen. 37. All the wayes of God yea euen when to walke stubbornly against hir children are for the best to them Psal. 25. Iob. 13 15. Iob. 6. 4. Psal. 88. 7. 1â— Esa. 38. 17. 2. Cor. 7. â— Iob. 13. 24. Psal. 119. 2. Thes. 1. 10 Rom. 11. 35. The Lord workes by meanes without meanes by contraries and then is his glory greatest Hos. 6. Gen. 43. Math. 15. 22. All Satans stratagems worke for the best to the godly How Satans temptations for sinne doth good to the Christian. Shall I heare and trust the enemie of my soule that hath deceiued mee so often Rom 6. 21. 2. Câ—r 20. 12 2 Cor. 12. 7. How afflictions are profitable to a Christian. Iudg. 14. 14. Râ—m 5. 3. 2. Cor. 4. 17. 2. Cor. 4. 17. Heb. 11. 25. Exod. 15. 25. Luke 15. 12. Lam. 3. 27. Psal. 119. Iob. 15. 2. Psal. 55. Ier. 48. 11. Psal. 89. How death also workes for the best to the Christian. Death compared to the red sea wherin the Egyptians were drowned and the Israelites went through to Canaan Rom. 8. Psal. 23. Exod. 15. 11. How the plots and imaginations of men worke for the best to the Christians If this comfort belong to euerie member much more to the whole body and state of the Câ—urch Zach. 2. 5. Zach. 12. 2. Gen. 7. 18. Exod. 3. 2. Math. 7. 15. Enemies of Gods Church looke to their end â—ster 4. 14. Dan. â— 21. Ezâ—ch 22. 4 â—sa 10. 5. Esa. 10. 12. The gouernement of the whâ—le earth altered fâ—r the Churches sake Psal. 42. Esa. 12 1. Mich. 7. 8. What is a Christians best â— Pet. 1. 5. The wicked man is at his best when he comes first into the world Iob. 3. 11 2. Tim. 3. 13. Ier. 9. 3. Reu. 19. 20. Rom. 2. A warning for impenitent sinners Psal. 50. 1â— Iâ—r 2. 19. Psal 90. 8. The Christian is not at his best now it is in the working only Ioh. 7. 6. Ios. 5. 9. Psal. 84. 7. This difference of the godly wâ—â—ked concerning their best should learn vs comfort and patience 1. Ioh. 3. Exod. 15. 13. Esa 35. 10. Psal. 3â— Luk. 19. How miserable are the wicked who haue their heauen in the earth Gen. 19. Eccles. â— 17. Deut. 32. 6. Psal. 50. 22 All thinges worke to the worst to the wicked Psal. 69. 22. 2. Cor. 5. The second part of the vese is the persons to whoÌ„ the former comfort belongeth Our calling comes from Gods purpose and caâ—â—es vs to the determined glory 1 Kin. 1. 4â— How the Christian is made sure of his election and glorification By our disposition in this life each man hath to consider of his euerlisting weale or woe What comfort wee haue in this that our saluation is grounded on the Lords vnchangeable purpose Mal. 3. 6. Our saluation is neither in part nor in the whole ascribed to our merites Psal. â— Two callingsâ— outward and inward All the world standes in 3. Cuclâ—s that none are happy except they who are within the third Zach. 13. 9. Of the inward calling â— Cor. 4. Psal. 51. Ezech. 11. 19 Esa. 66. This inward calling is the â—râ—ne of God choosing 〈◊〉 in the world his owne elect Whereof it comes that the Gospell where it is preached makes a great difference betwixt man and man How the heart whereon grace descends not now in this time of grace is accuâ—sed In the inwâ—â—d calling the Lord begins at the illumination of the minde He worâ—eth motions of sorrow and contrition in the heart Ioâ— 42. 6. Act. 24. 25. He worketh a respondence and answering of the heart to his calling a following of the Lord. Psal. 27. Psal. 119. 1â— Psal. 119. 39 The loâ—â— of God is a sure token of an inward calling of the commendation oâ— Loue. First tryall of Loue. Psal. 42. 1. Psal. 143. Phil. 1. Reue. 22. 〈…〉 Cant. 2. 6. Second tryall of loue Psal. 119. 12 Esa. 22. Psal. 140. 11. Psal. 52 4. Last tryall of Loue. â— Tim. 3. 5.