latter end This word Thy God implies the relation of a Father A Father loves his child therefore whether it be a smile or a stroke it is for the good of the child I am Thy God thy Father therefore all I do is for thy good Deut. 8.5 As a man chastens his Son so the Lord thy God chastneth thee Gods chastning is not to destroy but to reform God cannot hurt his children for 1. He is a tender-hearted Father Psal. 103.13 Like as a father pities his children so the Lord pitieth them that fear him Will a father seek the ruine of his childe the child that came out of his loins that bears his image all his care and contrivance is for his child who doth he settle the inheritance upon but his child God is tender-hearted the Father of mercies 2 Cor. 1.3 He begets all the mercies and bowels in the creatures 2. He is an everlasting Father Isa. 9.7 He was our Father from eternity Before we were Children God was our Father and he will be our Father to eternity A Father provides for his child while he lives but the Father dyes and then the child may be exposed to injury But God never ceaseth to be a Father thou that art a Believer hast a Father that never dyes and if God be thy Father thou canst never be undone all things must needs work for thy good 3. This word Thy God imports the relation of an Husband this is a near and sweet relation The Husband seeks the good of his Spouse he were unnatural that should go about to destroy his Wife Ephes. 5.29 Did ever any man hate his own flesh There is a marriage-relation between God and his People Isa. 54.5 Thy Maker is thy Husband God intirely loves his People Isa. 43.4 He engraves them upon the Palms of his hands Isa. 49.16 He sets them as a Seal upon his Breast Cant. 8.16 He will give Kâ—ngdoms for their Ransome Isa. 43.3 which shews how near they lye to his heart If he be an Husband whose heart is enamoured with love then he will seek the good of his Spouse either he will shield off an injury or will turn it to the best 4. This word Thy God implyes the relation of a Friend Cant. 5.16 This is my Friend A Friend is Animae dimidium as Austin saith half of ones self he is studious and inquisitive how he may do his friend good he promotes his welfare as his own Ionathan ventured the Kings displeasure for his friend David 1 Sam. 19.4 God is our friend therefore will turn all things to our good There are false friends Christ was betrayed by a friend but God is the best friend â— He is a faithful friend Dan. 7.9 Know therefore that the Lord thy God he is God the faithful God 1. He is faithful in his love He gave his very heart to us when he gave the Son out of his bosome here was a pattern of love without a parallel 2. He is faithful in his promises Titus 1.2 God that cannot lye hath promised He may change his promise but cannot break it 3. He is faithful in his dealings when he is afflicting he is faithful Psal. 119.75 In faithfulnesse hast thou afflicted me he is sifting and refining us as Silver Psal. 66.10 2. He is an immutable friend Heb. 13.5 I will never leave thee nor forsake thee There are five Seals set to that promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friends often fail at a pinch Many deal with their friends as women do with their flowers while they are fresh they put them in their bosomes but when they begin to wither they throw them away or as the Traveller doth with the Sun-Dial if the Sun shines upon the Dial the Traveller will step out of the Road and look upon the Dial but if the Sun doth not shine upon it he will ride by and never take any notice of it So if prosperity shine on men then friends will look upon them but if there be a Cloud of adversity on them they will not come near them but God is a friend for ever I will not leave thee Though David walked in the shadow of death he knew he had a friend by him Psal. 23.9 I will fear no evill for thou art with me God never takes off his love wholly from his people 't is Amicitia immortalis John 13.1 He loved them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end God being such a friend he will make all things work for our good There is no friend but will seek the good of his friend 5. This word Thy God imports yet a nearer relation the relation between the Head and the Members There is a Mystical union between Christ and the Saints He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Head of the Church Eph. 5.23 Doth not the Head consult for the good of the Body The Head guides the Body it sympathizeth with it it is the fountain of spirits it sends forth influence and comfort into the Body All the parts of the Head are placed for the good of the Body the Eye is set as it were in the Watch-Tower it lyes Centinel to spy any danger that may come to the Body and prevent it The Tongue is both a Taster and an Oratour If the Body be a Microcosme or little world the Head is the Sun in this world from whence proceeds the light of Reason The Head is placed for the good of the Body Christ and the Saints make one Body Mystical Our Head is in Heaven and sure he will not suffer his Body to be hurt but will consult for the safety of it and make all things work for the good of the Body Mystical CHAP. VI. The Inferences drawn from the Proposition A Use of Information 1. IF all things work for good hence learn That there is a Providence Things do not work of themselves but God sets them a working for good God is the great Disposer of all events and issues he sets every thing a working His Kingdom ruleth over all Psal. 103.13 It is meant of his providential Kingdom Things in the world are not governed by second Causes by the counsels of men by the Stars and Planets but by divine Providence Providence is Regina mundi the Queen and Governesse of the world There are three things in Providence 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods foreknowing 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods determining 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods directing all things to their periods and events Whatever things do work in the world Gâ—â— sets them a working We read in the 〈◊〉 Ezekiel of Wheels and Eyes in the 〈◊〉 and the moving of the Wheels The 〈◊〉 are the whole Universe the 〈…〉 Wheels are Gods Providence 〈…〉 of the Wheels is the hand of 〈…〉 turning all things here beloâ—◠〈…〉 is by some called 〈…〉 else but the result of 〈…〉 Learn to adore 〈◊〉 Pâ—ovidence hath an influence upon all things here
is one of the saddest sights to see a man lift up his hands in prayer and with those hands oppress to hear the same tongue praise God and at another time lye and slander to hear a man in words profess God and in woâ—ks deny him Oh how unworthy is this Yours is a holy calling and will you be unholy do not think you may take liberty as others The Nazarite that had a vow on him separated him self to God and promised abstinence though others did drink Wine it was not fit for the Nazarite to do it So though others are loose and vain it is not fit for them who are set apart for God by effectual calling Shall not Flowers sweeter then Weeds You must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar People 1 Pet. 2.9 Not onely peculiar in regard of dignity but deportment Scorn things that are sordid and heterogeneous to the Gospel Scipio refused the embraces of an Harlot because he was General of an Army Abhor all motions to sin because it will disparage your high calling Quest. What is it to walk worthy of our Heavenly calling Answ. 1. It is to walk regularly when we tread with an even foot and walk according to the Rules and Axiomes of the Word A true Saint is for Canonical Obedience he follows the canon of Scripture as the â—reek word is Gal. 6.16 As many as walk according to this Canon When we leave mens inventions and cleave to Gods institutions when we walk after the Word as Israel after the pillar of fire this is walking worthy of our Heavenly calling 2. To walk worthy of our calling is to walk singularly Gen. 7.1 Noah was upright in his Generation When others walked with the Devil Noah walked with God We are forbidden to run with the multitude Exod. 23. Though in civil things singularity is not commendable yet in Religion it is good to be singular Melancthon was the glory of the age he lived in Athanasius was singularly holy he appeared for God when the stream of the times ran another way It is better to be a pattern of holiness than a Paâ—tner in wickedness It is better to go to Heaven with a few than to Hell in the crowd We must walk Antipodes to the men of the world 3. To walk worthy of our calling is to walk chearfully Phil. 4.4 Rejoyce in the Lord evermore Too much drooping of spirit disparageth our high calling and makes others suspect the godly life to be Cynical and Melancholy Of all complexions Christ loves the Sanguine Causinâ—s in his Hieroglyphicks speaks of a Dove whose wings being perfumed with sweet Ointments did draw the other Doves after her Chearfulness is a perfume to draw others to godlines Religion doth not banish all mirth As there is a seriousness without sowrness so there is a chearfulness without lightness When the Prodigal was converted then they began to be merry Luke 15.24 Who should be chearful if not the people of God They are no sooner born of the Spirit but they are heirs to a Crown God is their Portion and Heaven is their Mansion and shall not they rejoyce 4. To walk worthy of our calling is to walk wisely Walking wisely implies three things 1. To walk warily Eccles. 2.14 The wise mans eyes are in his head Others watch for our halting therefore we had need look to our standing We must beware not only of Scandals but Indecencies least by our indiscretion we open the mouths of others with a fresh cry against Religion If our piety will not convert men our prudence may silence them 2. To walk courteously The Spirit of the Gospel is full of sweetness and candour 1 Pet. 3.8 Be courteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed of a moâ—ose supercisious behaviour Religion doth not take away civiliâ—y but refine it Gen. 23.7 Abraham stood up and bowed himself to the children of Heth. Though they were of an Heathenish Race yet Abraham gave them a civil respect S. Paul was of an affable temâ—eâ— 1 Cor. 9.20 I am made all things to all men that I might by all means save some In lesser matters the Apostle yielded to others that by his obliging carriage he might win upon them and catch them by an holy guile 3. To walk magnanimously Though we must be humble yet not base 'T is unworthy to prostituâ—e our selves to the lusts of men What is sinâ—ully imposed ought to be zealously opposed Coâ—â—cience is Gods Diocess where 〈◊〉 haâ—h right to visit but he who is The Bishop of our souls 1 Pet. 2.25 We must not be like hot Iâ—on which will be beat into any form A bâ—ave spiâ—ited Christian will chuse rather to â—ie than suffer â—he Virginity of his Conscience to be superâ—â—itiously desâ—â—ured Here is the Serpent and the Dove united sagacity and innocency this prudential walking comports with our high calling and doth not a little adorn the Gospel of Christ. 5. To walk woâ—thy of our calling is to walk influentially to do good to others and to be rich in acts of mercy Heb. 13.16 Good works honour Religion As Mary poured the oyntments on Christ so by good works we pour sweet oyntments on the head of the Gospel and make it give forth a fragant smell Good works though they are not Causes of Salvation yet they are Evidences When with our Saviour we go about doing good and send abroad the refreshing influences of our liberality now we walk worthy of our high calling Lastly Here is matter of Consolation to you who are effectually called God hath magnified rich grace towards you you are called to great honour to be Co-partners with the Angels and Co-heirs with Christ This should revive you in the worst of times Let men reproach and miscall you set Gods calling of you against mans miscalling Let men persecute you to death they do but give you a pass and send you to Heaven the sooner How may this cure the trembling of the heart What though the Sea roar though the Earth be unquiet though the Stars are shaken out of their place you need not fear you are called therefore are sure to be crowned GODS ETERNAL PURPOSE CHAP. XV. Concerning Gods Purpose 3. THe third and last thing in the Text which I shall but briefly glance at is The Ground and Oâ—iginal of our Effectual Calling in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to his purpose Anselm renders it according to his good will Peter Martyr reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Decree and so Beza Interprets it This purpose or decree of God is the fountain-head of all our spiritual blessings it is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impulsive cause of our Vocation Justification Glorification it is the highest link in the Golden Chain of Salvation What is the reason that one man is called and not another it is from the eternal purpose of God Gods Decree gives the casting voice in mans salvation CHAP. XVI
presence yet it is good to lament his absence 2. Desertion sets the soul a seeking after God When Christ was stept aside the Spouse pursues after him she seeks him in the streets of the City Cant. 3.2 And a non inventus being returned she makes a hue and cry after him vers 3. Saw ye him whom my soul loves The deserted â—oul sends up whole Vollies of sighs and groans it knocks at Heaven-gate by prayer it can have no rest till the golden beams of Gods face shine 3. Desertion puts the Christian upon enquiry he enquires the cause of Gods departure What is the accursed thing that hath made God angry Perhaps pride perhaps surfeit on Ordinances perhaps worldlinesse Isa. 57.17 For the iniquity of his Covetousnesse was I wroth I hid me Perhaps there is some secret sin allowed A stone in the pipe hinders the current of water So sin lived in hinders the sweet current of Gods love Thus Conscience as a blood-hound having found out sin and overtaken it this Achan is stoned to death 5. Desertion works for good as it gives us a sight of what Jesus Christ suffered for us If the sipping of the Cup be so bitter how bitter was that which Christ drank upon the Crosse He drank a Cup of deadly poyâ—on which made him cry out My God my God why hast thou forsaken me None can be so sensible of Christs sufferings none can be so fired with love to Christ as those who have been humbled by desertion and have been held over the flames of Hell for a time 6. Desertion works for good as it prepares the Saints for future comâ—ort The nipping frosts prepare for spring flowers 'T is God's way first to cast down â—hen to comfort 2 Cor. 7.6 When our Saviour had been fasting then came the Angâ—â—â— and ministred to him When the Lord hath kept his people long fasting then he sends the Comforter and feeds them with the hidden Manna Psal. 97.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is sown for the Righteous The Saints comforts may be hid like seed under ground but the seed is ripening and will encrease and flourish into a Crop 7. These desertions work for good as they will make Heaven the sweeter to us Here our comforts are like the Moon sometimes they are in the full sometimes in the wain God shews himself to us a while and then retires into the withdrawing room How will this set off Heaven the more and make it more delightful and ravishing when we shall have a constant aspect of love from God 1 Thess. 4.17 Thus we see desertions work for good The Lord brings us into the deep of desertion that he may not bring us into the deep of damnation he puts us into a seeming Hell that he may keep us from a real Hell God is fitting us for that time when we shall enjoy his smiles for ever when there shall be neither clouds in his face or Sun-setting when Christ shall come and stay with his Spouse and kisse her with the kisses of his lips and the Spouse shall never say more My Beloved hath withdrawn himself SECTION IV. Shewing that the evil of sin works for good to the Godly 4. THe evil of sin works for good not in its own nature for it is damnable but God in his infinite wisdom over-ruling it This is St Austins glosse upon the Text I may now say as the Apostle in another sence 1 Cor. 15.51 Behold I shew you a Mysterie Sin it self to the Godly works for good Indeed 't is matter of wonder that any honey should come out of this Lyon We may understand it in a double sence 1. The sins of others work for good to the Godly 'T is no small trouble to a gracious heart to live among the wicked Psal. 120.5 Wo is me that I dwell in Meshech Yet even this the Lord turns to good 1. The sins of others work for good as they breed holy sorrow Gods people weep for what they cannot reform Psal. 119.136 Rivers of tears run down mine eyes because they keep not thy Law David was a mourner for the sins of the times his heart was turned into a Spring and his eyes into Rivers Wicked men make merry with sin Ier. 11.15 When thou dost evil then thou rejoycest But the Godly are weeping Doves they grieve for the oaths and blasphemies of the Age they take the sins of others and make them spears to pierce their own souls This grieving for the sins of others is good 1. It shews a Child-like heart 'T is ingenuity to resent with sorrow the injuries done to our Heavenly Father 2. It shews a Christ-like heart Mark 3.5 He was grieved for the hardness of their hearts 3. The Lord takes special notice of these tears he likes it well that we should weep when his glory suffers It argues more grace to grieve for the sins of others than for our own We may grieve for our own sins out of fear of Hell but to grieve for the sins of others is from a principle of love to God These tears drop as water from the Roses they are sweet and fragrant and God puts them in his Bottle 2. The sins of others work for good to the Godly as they set them the more a praying against sin If there were not such a spirit of wickedness abroad perhaps there would not be such a spirit of prayer Crying Sins cause Crying Prayers The people of God pray against the iniquity of the times that God will give a check to sin that he will put sin to the blush if they cannot pray down sin they pray against it and this God takes kindly these prayers shall be both recorded and rewarded Though we do not prevail in prayer we shall not lose our prayers Psal. 35.13 My prayer returned into my own bosome 3. The sins of others work for good as they make us the more in love with grace The sins of others are a foyle to set off the lustre of grace the more One contrary sets off another Deformity sets off beauty The sins of the wicked do much disfigure them Pride is a disfiguring sin an ambitious man is but a Bladdeâ— whom the Devil hath blown up now the beholding anothers pride makes us the more in love with humility Malice is a disfiguring sin it is the Devils picture the more of this we see in others the more we fall in love with meeknesse and charity Drunkenness is a disfiguring sin like Cyrces Cup it turns men into Beasts it deprives of the use of reason the more intemperate we see others the more we fall in love with sobriety The black face of sin sets off the beauty of holinesse so much the more 4. The sins of others work for good as they work in us the stronger opposition against sin Psal. 119.126 The wicked have made void thy Law therefore I love thy Law David had never loved Gods Law so much if the wicked had not set