Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	lord_n	word_n	3,370	5	4.2871	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19508	The triumph of a Christian contayning three excellent and heauenly treatises. 1 Iacobs wrestling with God. 2 The conduit of comfort. 3 A preparatiue for the Lords Supper. Full of sweet consolations for all that desire the comfortable sweetnesse of Iesus Christ, and necessary for those who are troubled in conscience. Written by that worthy man Master William Couper, minister of Gods word.	Cowper, William, 1568-1619.; Cowper, William, 1568-1619. Conduit of comfort.; Cowper, William, 1568-1619. Jacobs wrestling with God.; Cowper, William, 1568-1619. Preparative for the new Passeover.	1608 (1608)	STC 5937; ESTC S117170	143,181	383

no way be prejudiciall to the veritie of his word O strong O rare O wonderfull Faith Therefore the Lord who giueth no vaine stiles to his seruants honoureth Abraham with this name the father of the faithfull For by his example our weakenes is strengthned to giue credit to the Lord when he speaketh to vs. And the same lesson of Faith is in like manner taught vnto vs by the example of patient Iob for many schoolmasters and examples haue wee on whom the ends of the world are fallen No doubt he had laid vp the promises of God in his heart whereupon he dependeth yet doth the Lord handle him sohardly both in body and minde as if hee were determinate to keepe no promise vnto him Yet Iob for all this distrusts not the truth of Gods promise but gripes them so surely that in his greatest extremitie he resolues O Lord albeit thou shouldest slay me yet will I trust in thee That is albeit Lord thou shouldst deale hardlier with me then thou hast done yet will I neuer thinke but thou wilt bee mercifull to me according to thy promise there is a heart knit to the Lord there is a soule cleaning to God without separation that thus concludes O Lord none of thy workes shall make me to misbeleeue thy word though thou cast me downe to hell my eye shall bee vpward towards thee my soule shall loue thee euen when it appeares thou saist that thou hast no delight in me And the like also may we see in that woman of Canaan according to that promise ask●… and it shall be giuen call on me in thy trouble and I shall heare thee and deliuer thee She 〈◊〉 O Lord haue mercy on me but at the 〈◊〉 gets no answere She cryeth againe againe but contrary to another promise as it would appeare God giues to all men liberally and reproches no man not onely is she refused but reproched as a dog and one not meet to eate the childrens bread But at the length leaning without wauering to the Lords promise shee receiues a fauourable answere O woman great is thy ●…aith CHAP. X. Let vs euer leane to the Word of God how strange soeuer his worke s●…eme vnto vs. OF all this then the lesson ariseth vnto vs that when ere the Lord shall exercise vs so hardly as to our Iudgement Gods working with vs seemes to fight with his promise made vnto vs so that suppose wee pray and wee mourne and we seeke comfort we can find none yea the more we pray the more our trouble encreaseth yet let vs not despaire but learne at our brethren who haue fought the like battailes before vs to rest assuredly on Gods promise For in the end his hardest working shall bee found to tend vnto the performance of his promise made vs in Christ Iesus let the Lord walke on in his secret wayes knowne to himselfe and let vs giue to the Lord this glory I know O Lord that it cannot 〈◊〉 but well with them who loues thee I know O Lord that thy iudgements are right for thy word endureth for eu●…r in heauen and thy truth is from generation to generation Heauen earth shal passe away but one iotte of the Word of God shall not passe 〈◊〉 O happy are they to whom the Lord hath made a promise of mercy they shall sing in the end with Ezechiel The Lord hath said it and the Lord hath done it he will stablish the promise he hath made to his seruant and hee will not alter the word that he hath spoken with his lips Wherfore O thou that art afflicted humbled in spirit disquieted within thy selfe waite vpon God and thou shalt yet giue him thanks Now in the fourth roome we haue to speake of the time how long the wrestling continueth Moses saith it lasted to the breaking of the day Here then is a new mercy to bee marked the Lord will neuer so exercise his children with wrestlings but in regard of their weaknesse graunts them some intermission and a breathing time least they should faint he will lay no more vpon them then they be able to beare neyther suffer his rods to lye longer vpon their backs then may serue for their weale Al our afflictions are measured by the Lord in quantitie qualitie and continuance of time For quantitie the Lord propines to each one of his Children a c●…p of affliction conuenient for their purgation and as to qualitie he tempers also our afflictions that where of their owne nature they are exceeding bitter being the fruites of sinne worse to drinke then the waters of Marah vntill Moses changed them by prayer and made them sweet He alters them in like manner by the vertue of the Crosse of Christ and his intercessions for vs the become so sweet and delectable that wee reioyce in t●…bulation And as for time hee giues vs but dayes of try all affliction houres of tentation attending to his good pleasure and wish●… dispensation If we cast Shadra Mesah and Abednego into the fire one like the sonne of God shall go with them to waite vpon them and relieue them in conuenient time Yea no gold-smith waites so diligently vpon his gold to take it out of the fire in due time as the Lord attends vpon his children that in due season hee may draw them out of their troubles Iacob wrestles no longer then the dawning and all our troubles haue an appointed time of deliuerance Weeping may abide in the euening but ioy commeth in the morning And of this ariseth to vs a lesson of patience that so long as it pleased the Lord to exercise vs with any crosse so long should we bee content to beare it No minting to cast off the yoke vntil it please the Lord to take it from our neck Noah was weary of his abiding in the Arke a yeere and a day for so long he remayned and no doubt when he saw the ground he was greatly desirous to come forth but he will haue no deliuerance till the Lord who closed him in command him also to come out and in very truth there can be no deliucrance but that which commeth from the Lord as this one notable example among moe makes manifest vnto vs. When the Angell commanded Lot to escape for his life to the mountaine ●…e requested the Angell for license to ●…arry at Zoar. And so where the Lo●…d pointed out the mountaine for the place of his deliuerance hee himselfe makes choise of another but when he obtayned that which he desired durst he for all that abide in Zoar no certainly he could neuer liue without feare vntill he went forward to the mountaine whervnto the Angell at the first directed him So that both the time the place the manner of our deliuerance must be referred to the Lord and not elected by our selues Then wee rest in quietnesse when wee rest on the will and mercy of God not vpon

our possession they shall be found but comfortles comforts in the end vnlesse we enjoy his fauour towards vs in Iesus Christ. CHAP. XXI Faith obtaines euery good thing that i●… craues Verse 27. Then hee said VPon this earnest desire of Iacob the Lord resolues that hee will blesse him we haue a promise of God Aske and it shall be giuen you we haue also manifold confirmations of this promise Zedekiah spoke it in a slattering manner to his Princes Ye know that the King can denie you nothing but it is most true in the Lord our God such is his louing affection towards all his subiects of the kingdome of grace that in very deed he can deny nothing which they ask in faith As to the wicked saith S. Iames they ask get not because they ask not in faith nor for the right end It is written of Uitellius the Emperour that one of his friends being denied his petition which was not rea sonable waxed angry and said vnto him what auailes to me thy friendship seeing I cannot obtaine that vvhich I craue vvho replyes vnto him what auailes to mee thy friendship if for thee I must do that which is vnlawful If such equitie hath beene found in man vvhat shall vve think of our God with vvhat face dare wee seeke that from God vvhich is vnlawfull to bee giuen But whatsoeuer vve aske of the Lord in faith we are sure to obtaine it or a better So rare a jewell is faith that hee vvho hath it hath all things to bee his God for his Father Iesus Christ for his Sauiour the holy Ghost for his Comforte●… the Angels for his minist●…ing Spirits this world for a sojourning place all the good creatures therein for his Seruants and the heauen for his inheritance therfore said Cyril Lata mer●…atura est sides Before the Lord blesse him he asks Iacob what his name vvas hee answered My name is Iacob to vvhom the Lord sayes Thou shalt no more bee called Iacob onely but shalt be called Israell also I giue thee now a new name and this blessing that thou hast had power with God so hereafter shalt thou preuaile with men feare not therefore the face of thy Brother Esau. Hee that gaue thee strength in this vvrestling shall sustaine thee also in all thy conflicts with men Thus the Lord will haue Iacob vse the present experience of Gods mercy at this time as a confirmation of him in all time to come Iacob then as yee see hath two names and both of them he gets from wrestling Hee wrestled once vvith his brother Esau in the wombe of his mother and from it he receiued the name Iacob because he held his brother by the heele Now againe hee wrestleth with the Lord and from it he receiueth this other name Israel a prince of God As it was with Iacob so it is with all the true Israelits of God wrestling abides them and in wrestling they must bee exercised sometimes vvith God as Israell sometime with man as Iacob with Esau and Paul with beasts at Ephesus No man is crowned before he striue the husbandman must labour before he receiue the fruit and wee by many tribulations must enter into the kingdom of God Againe yee see that as the Lord bestoweth vpon Iacob a new name so therewithall hee bestoweth vpon him new graces increase of faith and spirituall strength to resist tentations It is not the Lords manner of dealing to set out his seruants with vaine glorious titles which imports nothing when hee giues them a new name he giueth also new graces answerable to the name by his vvord he cals things to be which vvere not Soli Deo idem facere quod loqui for vnto God it is one to speake and to doe And hee giues names to things according as they are Somtime he changeth a name from the better to the vvorse as the place once called Bethel the house of God the Lord called it Bethauen the house of vanitie and this the Lord doth not but where a change is indeed from good vnto euill Sometime againe hee changeth the name from the worse to the better Where it was said vnto you Yee are not my people it shall be said yee are the sons of the liuing God and this he doth not but vvhere a change is indeede of the persons who gets the name from euill vnto good And this is a rule whereby we may try our selues vvhether the new name that appertaineth to Christians be ginen vnto vs of the Lord or not or if vvee haue vsurped it our selues If the Lord haue changed thy name as he did Iacobs name let it appeare in this that he hath also changed thy selfe Hath he giuen thee that grace which the name imports Hast thou receiued an oyntment from that holy One Hath he illuminated thy darknes quickned thy dead heart sanctified thy vnclean affections Then maist thou be sure that thou hast receiued thy name from God but if yet we be such as remain in our naturall estate liuing in our old sinnes vnder the new name of a Christian as now the most profane men haue gotten on the couering of a Christian name Esau doth put on him the apparrell of Iacob thou that so dost maist bee sure the Lord neuer gaue vnto thee this new name but thou hast violently vsurped it vnto thy selfe It shall be no more auaileable to thee then was the garment of good king Iehosophat vnto wicked Achab yea it shall augment so much the more the wrath of God vpon thee because that vnder an holy name thou hast liued an vnholy life Beltasar sinned against God by excesse and intemperancie but that hee abused the holy vessels of the house of God to serue him to prophane drinking was a double sinne a horrible sacriledge yet not so horrible as thine Hee abused dead Vessels but thou profanest a liuing soule body they are not thine owne they were once made by the Lord and bought againe by the price of his bloud and so by all right are the Lords by Baptisme they were separate to the seruice of God and his mark put vpon them Notwithstanding all this thou darest sacrilegiously abuse them and make them weapons of vnrighteousnesse to the seruice of Sathan O miserable man what fearefull judgement maist thou looke for at the hands of God The wrath of God is reuealed against all vngodlinesse and vnrighteousnesse of man Tribulation and anguish shall be vpon the soule of euery man that doth euill euery man shall receiue according to that which hee hath done in the body Turkes and Pagans shall not escape vnpunisht but thou that abusest thy soule and body to the seruice of Sathan which by Baptisme wert separate consecrate to the Lord committest a double sacriledge and therefore must looke for a double judgement except in time thou repent CHAP. XXII It is the curse of the wicked to pray

his purpose Thirdly the euident token according to Gods calling which is the loue of God The purpose of God concerning thy saluation thou maist know by thy calling and if againe thou wilt try thy calling try it by the loue of God which thou finds in thee And of these three I will now speake briefly CHAP. XI What comfort wee haue in this that our saluation is grounded on the Lords vnchangeable purpose ACcording to his purpose Here you see then how the Apostle draweth our Calling from the purpose of God and so when hee will comfort vs vvith the certaintie of our saluation he leads vs out of our selues vp to the Rocke that is higher then wee hee teacheth vs to cast our Anchor within the vaile and to fasten our soules vpon that vnchangeable Purpose of God It is most expedient for the Children of God to mark this because the manifold changes wee finde in our selues doe oftentimes interrupt the peace of our minds that the Lord our God hath in such sort dispensed our Saluation that the ground thereof is laide in his owne immutable Purpose but the markes tokens and pledges hee placeth in them after their Calling for whom it was ordayned The tokens are changeable as we our selues in whom they are are changeable but the ground holds fast being laid in the vnchangeable God in whom can be no shadow of alteration and this should comfort vs against our daily vicissitudes changes defects and temporall desertion our faith may faint our spirituall life may languish our hope hoouer our harts in praying fall downe like the infeebled hands of Moses yet let vs not despaire no change in vs can alter the Lords vnchangeable Purpose he vvho hath begun the work in vs will also perfect it Because I am not changed saith the Lord therefore is it that yee O Sonnes of Iacob are not consumed This purpose of God is called otherwaies The will of God and the good pleasure of his will and it doth learne vs to giue to the Lord the praise which is due to him namely the praise of the whole worke of our saluation should bee ascribed to the good pleasure of his will onely and not to our foreseene merits that poyson of pride which Sathan powred in our first parents wherby hee prouoked them to aspire to be equall with God doth yet appeare in their posteritie the corrupt heart of man euer ayming at this eyther in part or in whole to haue the praise of saluation ascribed to himselfe and so would start vp in the roome of God vsurping that glory which belongeth to the Lord and hee will not giue to another then the which no Sacriledge more fearefull can be committed against the Lord. O man content thee vvith that which the Lord offers thee and let that alone vvhich the Lord reserueth to himselfe My peace saith the Lord I giue vnto you but my glory I will not giue to another It is enough that the saluation of the Lord is thine but as for the glory of saluation let it remaine to the Lord hee is for this called the Father of Mercy because mercy is bred in his owne bosome many causes without himselfe found hee moouing and procuring him to execute Iustice but a cause moouing him to shew mercy found hee neuer saue onely the good pleasure of his will Therefore saith the Apostle The Lord hath called vs with an holy calling not according to our workes but according to his purpose and grace Surely except the Lord had reserued mercy for vs vvee had beene like Sodome and Gomorrha but it hath pleased him in his mercy of the same lumpe of clay to make vs Vessels of honour whereof he hath made others vessels of dishonour and who is able sufficiently to thinke of so great a benefit Therefore let the re deemed of the Lord cry out with a lowder voyce then Dauid O Lord what are wee that thou hast beene so mindfull of vs Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy louing kindenesse and for thy truths sake for our Saluation commeth of god that sitteth vpon the throne and of the Lambe to thee therefore be praise and honour and glory for euer and euer CHAP. XII Two callings outward and inward TO them that are called The purpose of God which is sufficient in it selfe is made knowne and manifest to vs by his Calling for our Calling is a declaration of the decree of our Election and as it were the secret voice of God bringing from the Heauens to our soules this comfortable message That wee are the sonnes of God Now wee must know that Gods Calling is twofold one outward which is common also to the wicked of it speakes our Sauiour Many are called but f●…w are chosen The other inward and effectuall proper only to the godly whom the Lord is purposed to saue And this will learne vs to consider of three sorts of men in the world wherof some are not called at all some called but not chosen some chosen and therefore are called to be sanctified iustified and Glorified Yee that will take a right view of all mankinde shall finde them as it were standing in the three circles they onely being happie who are within the third In the outmost Circle are all those on whom the Lord hath not vouchsafed so much as an outward calling and here stands the greatest part of the world In the middlemost Circle which is much narrower are all those which are partakers of Gods outward calling by the word Sacraments And in the third circle which is of smallest compasse in regard of the rest stands those who beside the outward calling of God by his word are called also inwardly and effectually by his holy Spirit These are Christs little flocke the fewe chosen the communion of saints the Lords third part so to speake with Zacharic the two parts shall be cut off and die but The third will the Lord sine as siluer and gold of them will the Lord say This is my people and they shall say The Lord is my God It is a great steppe indeede that we are brought from the vttermost Circle vnto the second but it is not sufficient to saluation yea rather they who stand in the second Circle hearing the voice of God call them to repentance and yet harden their hearts and will not follow the Lord may looke for a more fearefull condemnation than they who are in the vtmost ranke of all Waightie are all those warnings of our Sauiour Sodome and Gomorah shall be in an easier estate in the day of iudgement then they to whom the Lord hath spoken by his worde but they would not receiue it and that double stripes are for him that knowes his Masters will and doth it not Content not your selues therefore with this that you are brought within the compasse of this visible Church and made partakers of an outward

and not preuaile but it is not so with the Godly BEcause thou hast had power with God As ●…acob sought a blessing so at the length hee ge●…teth it for the Lord at the last will fulfill the desires of them who feare him The desire of the childe of God is as a birth conceiued in the soule of man which shall not dye but come to perfection Salomon promised to giue his mother Bethsheba whatsoeuer she would aske and it were to the halfe of his kingdome yet when shee asked that Abishag the Shunamite might be giuen to Adoniah his brother to wife Salomon refused to graunt Thus men can promise much and performe little it is not so with the Lord our God He hath bidden vs pray he hath promised to heare and shall not also faile to performe Nunquam oranti beneficia denegabit qui orantes vt ne deficiant sua pietate instigat Hee will neuer denie his benefits to vs when we pray who prouokes vs to pray But as to the wicked the hope of the Hypocrite shall perish their soules are full of desires like so many strong voyces crying for that which they shall neuer obtaine they wayte vpon lying vanities which shall neuer come to passe Quid tam poenale quam semper velle quod nunquam erit semper nolle quod nunquam non erit in aeternum non obtinebit quod vul●… in aeternum quod non vult sustinebit What punishment more fearefull can fall on a man then that he should euer wish that which neuer shal be and alwayes wish that were not that shall be for euer that which he will he shall neuer obtaine and that which he will not hee shall for euer sustaine yet this is the miserable estate of the wicked Let vs therefore take heed to our praedominate desires for miserable are they whose desires are on the world more then on the Lord and on vanishing trifles more then vpon his permanent mercies For when the Lord hath filled their bellies with his earthly treasure giuen them enough that they leaue the rest behind to their children what haue they more to craue from the Lord They haue gotten their desire they are not to looke that euer they shall bee pertakers of the felicitie of Gods chosen their heart was neuer set vpon it they haue receiued their consolation on the earth they haue no more to looke for Wherefore our Sauiour pronounceth a feareful wo vpon them and no meruaile for miserable indeed is their condition their consolation dies before they dye themselues their comforts forsakes them before they go out of the world and like the Gowrd of Ionas withereth before their eyes in their life they sate vnder the shadow of it but in their death it is gone and they finde no comfort in it Well knew Dauid their misery and therefore hee praies Deliuer me O Lord from the men of the world who haue their portion in this life that is let mee neuer bee one of them Wee haue therefore to marke where-away the benefits of our affections doe carry vs for if wee feele the Lords blessing no doubt we shall finde it and if the desire of our hearts bee aboue all things towards the Lord such a desire I meane as vseth the meanes that may bring vs vnto him for otherwise wicked Baalam will desire Oh that I might dye the death of the righteous which he shall not obtaine But let vs goe the right way to mercy protesting with godly Dauid O Lord I desire to do thy commandements and then no doubt the Lord shall crowne vs with mercies and compassions at the last Thou shalt preuaile with men I doe now here by my word will the Lord say inuest thee in this priuiledge that no power of man shall be able to ouercome thee Goe on therefore with courage in thy iourney which I haue commanded thee and feare not any thing that man is able to doe against thee Wher it is to be marked that the Lord promiseth not of his seruant any immunitie from affliction yea by the contrary the Lord fore-warnes that men will make opposition to him for where no opposition is made by men how can there bee a priuiledge by Iacob It is needfull we consider what it is that the Lord hath promised vnto vs least looking for that which hee hath not promised vs we deceiue our selues Many in the time of trouble make foule apostacie from Christ and all because when they entred into the profession of Christian religion they considered not they could not be his Disciples except they bare his Crosse but foolishly lookt for some temporal ease or worldly commoditie in the following of Christ which he neuer promised them These are professors like to the Samaritans who so long as the Iewish religion flourished was in honour caused also to be built a temple on a high mountaine of Samaria named Garazin that in this they might not be inferiour to the Iewes They boasted themselues to be the progeny of Ioseph and worshippers of God also with them but when they perceiued that the Iewes were cruelly afflicted for worshipping God by Antiochus Epiphanes and fearing least they should be also handled in the like manner they changed their coate affirming that they were not Isiaelites but Sidonians and had built their temple not vnto God but Iupiter thus a little winde seperates the chaffe and the corne and a fierce tryall distin guisheth the counterfeit and true professor In like manner the ignorant Iewes because they vnderstood not the promises made concerning the Messias looked that Christ should haue restored vnto them their temporall Kingdome peaceably and free whereof when they saw themselues disappointed they were offended with him and persecuted him to the death It vvere therefore good for vs that wee should follow the counsaile of our Sauiour reckon with our selues in time in what state of life we enter when we enter into the profession of Christianitie before we build a Tower let vs count the cost whether we haue sufficient to performe it least that when wee haue laid the foundation and not able to performe it wee fall not vnder this shame to be mocked of men but bring vpon our selues a more fearefull wrath of God For it had beene better not to haue knowne the way of righteousnesse then after we haue knowne it to turne from the holy commandement giuen vnto vs like dogs to the vomit and like the sow that was washed to wallowing in the mire If we could resolue in time that they who will liue godly in Christ must suffer persecution and arme our selues before hand thereunto reckoning with our selues that of the Lords indulgence we are spared euery day wherein some notable crosse is not layd vpon vs then certainely should we account the lesse of trouble when it comes vnto vs. Wee haue here againe to consider the connexion of