give you that which shall satisfie Psal. 17. ult When I awake I shall be satisfied with thy likeness When I awake out of the sleep of death and shall have some of the rayes and beams of Gods glory put upon me I shall then be satisfied with his likeness 2. If you love worldly things they cannot remove trouble of mind if there be a thorn gotten into the conscience all the world cannot pluck it out King Saul being perplexed in mind all his Crown-Jewels could not comfort him 1 Sam. 28.15 But if you love God he can give you peace when nothing else can he can turn the shadow of death into the morning Amos 5.8 He can drop in Christs blood which is a cooling Julip he can whisper his Love by the Spirit and with one smile scatter all your fears and disquiets 3. If you love the world you may love that which may hinder you from Heaven Worldly contentments may be compared to the Waggons in an Army while the Souldiers have been victualling themselves at the Waggons they have lost the Battel Mark 10.23 How hardly shall they that have riches enter into the Kingdom of God Prosperity to maâ—y is like the sail to the Boat which quickly overturns it So that by loving the world you may love that which will endanger you but if you love God there is no fear of losing Heaven he will be a Rock to hide you but not to hurt you By loving him we come to enjoy him 4 You may love worldly things and they cannot love you again You love Gold and Silver but your Gold cannot love you again you love a picture but the picture cannot love you again you give away your love to the Creatuâ—e and receive no lâ—ve back but if you love God he will love you again Iohn 14.23 If any man love me my Father will love him and we will come unto him and make our abode with him God will not be behind-hand in love with us for our dâ—op we shall receive an oâ—ean 5. When you love the world you love that which is worse than your selves The soul as Damascen saith is a sparkle of Celestial brigâ—â—ness it carries in it an Idea and resemblance of God while you love the World you love that which is infinitely below the worth of your souls Will any one lay out cost upon sackcloth when thou layest out thy love upon the world thou layest out gold upon dung thâ—u hangest a Pearl upon a Swine thou lovest that wâ—ich is inferiour to thy self As Christ spâ—aks in another sence of the Fowls of the aiâ— Matth. 6.26 Are not ye much better than they So I say of woâ—ldly things Are not ye much better than they You love a fair house a beautiful picture are not you much better than they but if you love God now you place your love on the most noble sublime object you love that which is better than your selves God is better than the Soul better than Angels better than Heaven 6. You may love the world and have hatred for your love Iohn 15.19 Because ye are not of the world therefore the world hateth you Would it not vex one to lay out money upon a piece of ground and instead of bâ—inging forth Corn or Grapes it should yeild nothing but Nettles Thus it is with all sublunary things we love them and they prove Nettles to sting The world is a Step-mother instead of giving the breast it draws out the sword we meet with nothing but either disappointment or discourtesie Iudg. 9.15 Let fire come out of the Bramble and devour the Cedars of Lebanon While we love the Creature fire comes out of this Bramble to devour us But if we love God he will not return hatred for love Prov. 8.17 I love them that love me God may chastise but he cannot hate Every Believer is part of Christ and God can as well hate Christ as hate a Believer 7. You may over-love the Creature You may love Wine too much Silver too much but you cannot love God too much If it were possible to exceed excess here were a vertue but it is our sin we cannot love God enough Ezek. 16.30 How weak is thy heart So it may be said How weak is our love to God 't is like water of the last drawing from the Still which hath less Spirit in it If we could love God far more than we do yet it were not proportionable to his worth So that there is no danger of excess in our love to God 8. You may love worldly things and they dye and leave you Riches take wings Relations drop away The Romans painted the vanity of worldly things in the form and shape of a man in his right hand a Rose in his left hand a Lilly under his feet Wormwood An Emblem of the world The Rose is sweet the Lilly fair but both fading and under the feet Wormwood at death all the delights of the world will be bitter There is nothing here abiding the Creature hath a little honey in its mouth but it hath wings it will soon flie away Vitae primordium mortis prodromum But if you love God he is a portion for ever Psal. 73.26 As he is called a Sun for comfort so a Rock for eternity he abides for ever Thus we see it is better to love God than the world Secondly It is better to love God than sin What is there in sin that any should love it 1. Sin is a debt Forgive us our debts It is a debt which binds over to the wrath of God why should we love sin doth any man love to be in debt 2. Sin is a disease Isa. 1.5 The whole head is sick And wilt thou love sin will any man hug a disease will he love his plague-sores 3. Sin is a pollution The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness Iames 1.21 It is compared to Leprosie to poyson of Asps to Vomit Gods heart riseth against sinners Isa. 11.8 My soul loathed them Sin is a mishapen Monster lust makes a man brutish malice makes him devillish What is in sin to be loved shall we love deformity 4. Sin is an enemy It is compared to a Serpent Prov. 23.32 It hath four stings Sâ—ame Guilt Horror Death Will a man love that which sâ—eks his death Surely then 't is better to love God than sin God will save thee sin will damn thee is not he bewitched who loves damnation 12. The relation we stand in to God calls for love There is near affinity Isa. 54.5 Thy Maker is thy Husband And shall not a Wife love her Husband He is full of tenderness his Spouse is to him as the Apple of his Eye he rejoyceth over her as the Bâ—idegroom over the Bride Isa. 62.5 He loves the Believer as he loves Christ Iohn 17. ult the same love for quality though not equality If God be an Huâ—band shall we not love him
doubtful the Apostle doth not say We hope or conjecture but it is like an Article in our Creed We know all things work for good Whence observe That the Truths of the Gospel are evident and infallible A Christian may come not onely to a loose opinion but to a certainty of what he holds As the Axiomes in Logick and Aphorismes in Physick are demonstrated to Reason so the Truths in Religion are demonstrated to Faith We know saith the Apostle Though a Christian hath noâ— a perfect knowledge of the Mysteries of the Gospel yet he hath a certain knowledge We see through a glasse darkly 1 Cor. 13.12 therefore we have not perfection of knowledge but we behold with open face 2 Cor. 3.18 therefore we have a certainty The Spirit of God doth imprint Heavenly Truths upon the heart as with the point of a Diamond A Christian may know infallibly there is an evill in sin a beauty in holiness He may know that he is in the state of Grace 1 Iohn 3.14 We know that we have passed from death to life He may know that he shall go to Heaven 2 Cor. 5.1 We know that if our earthly Tabernacle were dissolved we have a building of God an house made without hands eternal in the Heavens The Lord doth not leave his People at uncertainties in matters of Salvation The Apostle comes with his Probatum est in the Text We know we have arrived at a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy confidence we have both the Spirit of God and our own experience setting seal to it Let us not rest in Scepticisme but labour to come to a certainty in the things of Religion As that Martyr woman said I cannot dispute for Christ but I can burn for Christ. God knows whether we may not be called forth to be witnesses to his Truth therefore it concerns us to be wel-grounded and confirmed in it If we are doubtful Christians we shall be wavering Christian whence is apostacy but from incredulity * Men first question â—he â—ruth and then fall from the Tâ—uâ—h O beg the â—piâ—it of God not onely to anoint you but to seal you 2 Cor. 1.22 CHAP. II. Containing the grand Proposition 2. I Passe to the second the excellency of the Priviledge All tâ—ings work together for good This is a Iacobs staffe in the hand of faith with which we may walk cheerâ—ully to the Mount of God what will saâ—isfie or give content if this wiâ—l noâ— Aâ—l things work together for good This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together is a Physical expression Several poysonful ingredients put together being tempered by the skill of the Apoâ—hecaâ—y make a Soveraign Medicine and work together for the good of the Patient So all Gods Pâ—ovidences being divinely tempered and sanctified do work together for the best to the Sâ—inâ—s He who loves God and is called according to his purpose may say to his soul Soul take thy â—ase for there is much good laid up for thee every thing in the woâ—lâ— shall be for thy good This is a Christians Cordial which may cause the colour to come in his face and make him like Ionathan who when he had tasted the honey at the end of the roâ— hiâ— eyes were enlightened 1 Sam. 14 27. Why should a Christian exenteraâ—e himself why should â—e kill himself wiâ—h care when all things shall sweetly concuâ—â—e yea conspiâ—e for his gâ—od The result of the â—ex is this Doct. That all the various dealings of God with his Children do by a special Providence turn to their good Psal. 25. â—0 All the paths of the Lord are mercy unto such as keep his Covenant If every path hath mercy in it then it woâ—ks for good 1. What things work for good to the Godly 2. Why all things work for good to the Godly 1. What things are they which work for good to the Elect 1. The best things 2. The worst things CHAP. III. Shewing that the best things work for good to the Godly 1. THe best things work for good to the Godly There aâ—e eight of these 1. Gods Attributâ—s work for good these three in perticular 1. Gods Power works for good It is a glorious power Col. 1.11 and it is engaged for the good of the Elect. Out of this strong comes forth sweetness The Power of God works for good four wayes 1. In supporting us in misery 2. In supplying our wants 3. In subduing our corruptions 4. In conquering our enemies Gods Power works for good 1. In supporting us in misery Deut. 33.27 Vnderneath are the everlasting Arms. What upheld Daniel in the Lyons Den Ionah in the Whales Belly the three Children in the Furnace only the power of God Is it not strange to see a bruised Reed grow and flourish How is a weak Christian able not only to endure â—ffliction but rejoyce in it He is upheld by the Arms of the Almighty 2 Cor. 12.9 My strength is made perfect in weakness 2. In supplying our wants God creates comforts when means â—ail He that brought food to the Prophet Elijah by the unnatural Ravens will bring sustenance to his people God can preserve the Oyl in the Cruse 1 Kings 17.14 The Lord made the Sun on Ahaz's Dial go ten degrees backward So when our outward comforts are declining and it is almost Sun-setting God often causeth a revival and bâ—ings the Sun many degrees backward 3. In subduing our corruptions Mic. 7.19 He will subdue our iniquities The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will put them under the yoak Is thy sin strong God is powerful he will break the head of this Leviathan Is thy heart hard God will dissolve that stone in Christs blood Iob 23.16 The Almighty maketh my heart soft When we say as Iehoshaphat We have no might against this great Army the Lord goes up with us and helps us to fight our battels he strikes off the heads of those Goliah-lusts which are too strong for us 4. In conquering our enemies He stains the pride and breaks the confidence of adversaries Psal. 2.9 Thou shalt break them with a rod of iron There is rage in the Enemy malice in the Devil but power in God How easily can he rout all the Forces of the wicked 2 Chron. 14.11 It is nothing for thee Lord to help Gods power is on his Churches side Deut. 33.29 Happy art thou O Israel O people saved by the Lord who is the shield of thy help and the sword of thy excellency 2. The Wisdom of God works for good Gods wisdome is our Oracle to instruct us As he is the Mighty God so the Counsellor Isa. 9.6 We are often times in the dark and in matters intricate and doubtful know not which way to take here God comes in with light Psal. 32.8 I will guide thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with mine eye EYE there is put for Gods wiâ—dome Whence is it the Saints
dedolency Or 2. A withdrawing in regard of Comfort when God with-holds the sweet manifestations of his favour he doth not look with such a pleasant aspect but vails his face and seems to be quite gone from the soul. God is just in all his withdrawings we desert him before he deserts us We desert God when we leave off close communion with him when we desert his Truths and dare not appear for him when we leave the guidance and conduct of his Word and follow the Ignis fatuus of our own corrupt affections and passions We usually desert God first therefore we have none to blame but our selves Desertion is very sad for as when the light is withdrawn darknesse follows in the aire So when God withdraws there is darknesse and sorrow in the soul. Desertion is an Agony of Conscience as Alstead calls it God holds the soul over Hell Iob 6.9 The Arrows of the Almighty are within me the poyson whereof drinks up my spirits It was a custom among the Persians in their wars as Drusius notes to dip their Arrows in the poyson of Serpents to make them more deadly Thus did God shoot the poysoned Arrow of desertion into Iob under the wounds whereof his spirit lay bleeding In times of desertion the people of God are apt to be dejected they dispute against themselves and think that God hath quite cast them off therefore I shall prescribe some comfort to the deserted soul. The Marriner when he hath no star to guide him yet he hath light in his Lanthorn which is some help to him So when the poor soul is sailing in the dark of desertion and wants the bright morning star I shall lay down four Consolations which are as the Mariners Lanthorn to give some light 1. None but the Godly are capable of desertion Wicked men know not what Gods love means nor what it is to want it they know what it is to want health friends trading but not what iâ— is to want Gods favour Thou fearest thou art not Gods child because thou art deserted whereas none but the Godly are deserted The Lord cannot be said to withdraw his love from the wicked because they never had it The being deserted evidenceth thee to be a Child of God How couldest thou complain that God hath estranged himself if thou hadst not sometimes received smiles and love-tokens from him 2. There may be the seed of grace where there is not the flower of joy The earth may want a crop of Corn yet may have a Mine of Gold within A Châ—istian may have grace within though the luscious fruit of joy doth not grow Vessels at Sea that are richly fraught with Jewels and Spices may be in the dark and be â—ossed in the storm A soul enriched with the treasures of grace may yet be in the dark of desertion and so tossed as to think it shall be cast away in the storm David in a state of disconsolacy prays Take not away thy holy Spirit from me Psal. 51.11 He doth not pray saith Austin Lord Give me thy Spirit but Ne tollas spiritum Take not away thy Spirit so that still he had the Spirit of God remaining in him 3. These deserâ—ions are but for a time Christ may go into the withdrawing â—oom and leave the soul a while but he will come again Isa. 54.8 In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee When it is dead low water the Tyde will come in again Isa. 57.6 I will not be alwayes wroth for the spirit should fail before me and the souls which I have made The tender Mother sets down her child in anger but she will take it up again into her arms and kisse it God may put away the soul in angeâ— but he will take it up again into his dear embraces and display the banner of love over it 4. These desertions woâ—k for good to the Godly and that seaven manner of wayes 1. Deseâ—tion works a cure upon the soul. 1. It cures sinful somnolency We find the Spouse fallen upon the bâ—d of sloath Caâ—t 5.2 I sleep and pâ—eâ—ently Châ—ist was gone Vers. 6. My beloved had withdrawn himself Who will speak to one that is drowsie 2. Desertion cures inordinacy of affection â—o â—he world 1 Iohn 2.15 Love not the world We may hold the world as a Posie in our hand but it must not lye too near our heart we may use it as an Inne where we take a bait but it must not be our home Perhaps these secular things steal away the heart too much Good men are sometimes sick with a Surfeit and drunk with the luscious delights of prosperity and having spotted their silver wings of grace and much defaced Gods Image by rubbing it against the earth the Lord to recover them of this hides his face in a Cloud this Eclipse hath good effects it darkens all the glory of the world and causeth it to dis-appear 2. Desertion works for good as it makes the Saints prize Gods countenance more than ever Psal. 63.3 Thy loving-kindnesse is better than life yet the commonnesse of this mercy abates the price of it When pearls grew common at Rome they began to be slighted God hath no better way to make us value his love than by withdrawing it a while If the Sun did shine but once a year how would it be prized when the soul hath been long benighted with desertion Oh how welcome now is the return of the Sun of Righteousnesse 3. Desertion works for good as it is a means to imbitter sin to us Can there be a greater misery than to have Gods displeasure what makes Hell but the hiding of Gods face and what makes God hide his face but sin Iohn 20.13 They have taken away my Lord and I know not where they have laid him So our sins have taken away the Lord and we know not where he is laid The favour of God is the best Jewel it can sweeten a prison and unsting death Oh how odious then is that sin which robs us of our best Jewel Sin made God desert his Temple Ezek. 8.6 Sin causeth him to appear as an enemy and dress himself in armour This makes the soul pursue sin with an holy malice and seek to be avenged of it The deserted soul gives sin Gall and Vinegar to drink and with the Spear of mortification le ts out the heart-blood of it 4. Desertion works for good as it works these three gracious effects 1. It sets the soul a weeping for the losse of God When the Sun is gone the dew falls and when God is gone tears drop from the eyes How was Micah troubled when he had lost his gods Iudg. 18.24 Ye have taken away my gods and what have I more So when God is gone what have we more It is not the Harp and Viol can comfort when God is gone Though it be sad to want Gods
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
themselves so much against it The more violent others are against the truth the more valiant the Saints are for it Living fish swim against the stream the more the Tyde of sin comes in the more the Godly swim against it The impieties of the times provoke holy passion in the Saints that anger is without sin which is against sin The sins of others are as a Whet-stone to set the sharper edge upon us they whet our zeal and indignation against sin the more 5. The sins of others work for good as they make us more earnest in working out our salvation When we see wicked men take such pains for Hell this makes us more industrious for Heaven The wicked have nothing to encourage them yet they sin they venture shame and disgrace they break through all oppositions Scripture is against them and Conscience is against them there is a flaming sword in their way yet they sin Lam. 5.9 We gat our bread with the peril of our lives Sinners eat the bread of wickednesse with the peâ—il of their souls Godly hearts seeing the wicked thus mad for the forbidden fruit and hacknying our themselves in the Devils service are the more emboldned and quickned in the wayes of God they will take Heaven as it were by storm The wicked are swift Dromedaries in sin Ier. 2.23 and do we creep like Snails in Religion shall impure sinners do the Devil more service than we do Christ shall they make more hast to a Prison than we do to a Kingdom are they never weary of sinning and are we weary of praying have not we a better Master than they are not the paths of vertue pleasant is not there joy in the way of duty and Heaven at the end The activity of the sons of Belial in sin is a spur to the Godly to make them mend their pace and run the faster to Heaven 6. The sins of others work for good as they are Glasses in which we may see our own hearts Do we see a flagitious impious sinner behold a picture of our hearts such should we be if God did leave us what is in other mens practise is in our nature Sin in the wicked is like fire on a Beacon that flames and blazeth forth sin in the Godly is like fire in the Embers Christian though thou dost not break forth into a flame of scandal yet thou hast no cause to boast for there is much sin raked up in the Embers of thy nature thou hast the root of bitterness in thee and wouldst bear as hellish fruit as any if God did not either curb thee by his power or change thee by his grace 7. The sins of others work for good as they are a means to make the people of God more thankfull When you see another infected with the plague how thankful are you that God hath preserved you from it It is a good use that may be made even of the sins of others to be more thankfull why might not God have left us to the same excess of riot Think with thy self O Christian why should God be more propiâ—ious to thee than to another why should he take thee out of the wild Olive of nature and not him how may this make thee to adore free grace What the Pharisee said boastingly we may say thankfully Luke 18.11 God I thank thee that I am not as other men are Extortioners Vnjust Adulterers c. So we are to adore the riches of grace that we are not as others Drunkards Swearers Sabbath-breakers Every time we see men ranâ—ing it in sin we are to blesse God we are not such If we see a franâ—ique person we blesse God it is not so with us Much more when we see others under the power of Satan we are to make our thankfull acknowledgement that it is not our condition 8. The sins of others work for good as they are a means to make Gods people better Christian God can make thee a gainer by anothers sin The more unholy others are the more holy thou art The Roses that grow neer Garlick are sweetest So anothers unsavouriness makes a Christians graces send out a more fragrant perfume The more a wicked man gives himself to sin the more a godly man gives himself to prayer Psal. 109.4 But I give my self to prayer 9. The sins of others work for good as they give an occasion to us of doing good Were there no sinners we could not be in such a capacity for service The Godly are often a means to convert the wicked their prudent advise and pious example is a lure and bait to draw sinners to the embracing of the Gospel The disease of the Patient works for the good of the Physician by emptying the Patient of noxious peccant humours the Physitian enricheth himself So by converting sinners from the errour of their way our Crown comes to be enlarged Dan. 12.3 They that turn many to righteousness shall shine as the Stars for ever and ever Not as Lamps or Tapers but sicut Stelia as the Stars for ever Thus we see the sins of others work for our good 2. Our own sins shall work for good This must be understood warily when I say the sins of the goâ—ly work for good not that there is the least good in sin Sin is like poyson which corrupts the blood infects the heart and without a Soveraign Antidote brings death Such is the venemous naâ—uâ—e of sâ—n 't is deadly and damning Sin is worse than Hell but yet God by his mighty over-ruling power makes sin in the issue turn to the good of his people God can make a Treacle of this poyson Hence that golden saying of St. Austin God would never permit evil if he could not bring good out of evil The Reliques and remains of corruption in the Saints work for good several wayes 1. Sin makes them weary of this life That sin is in the godly is sad but that it is a burden is good St. Paul's afflictions pardon the expression were but a play to him in comparison of his sin he rejoyced in tribulation 2 Cor. 7.4 But how did this bird of Paradise weep and bemoan himself under his sins Rom. 7.24 Who shall deliver me from the body of this death A Believer carries his sins as a Prisoner his shackles Oh how does he long for a Goal-delivery This sensibility of sin is good 2. This in-being of corruption makes the Saints prize Christ more He that feels his sin as a sick man feels his sickness how welcome is Christ the Physitian to him He that feels himself stung with sin how precious is the brazen Serpent to him When Paul had cryed out of a body of death how thankful was he for Christ Rom. 7.25 I thank God through Iesus Christ my Lord. Christs bloud saves from sin and is the sacred oyntment which kills this Quick-silver 3. Sin works for good as it is an occasion of putting the soul upon six rare
below 't is this that 〈◊〉 the Iâ—gredients and makes up the whole Compound 2. It shews us the happy condition of every Child of God All things work for his good the best and worst things Psal. 112.4 Vnto the upright ariseth light in darknesse The most dark cloudy Providences of God have some Sun-shine in them What a blessed condition is a true Believer in when he dyes he goes to God and while he lives every thing shall do him good affliction is for his good What hurt doth the fire to the gold only purifie it What hurt doth the Fan to the Corn only separate the Chaffe from it What hurt do Leeches to the body only suck out the bad bloud God doth never use his staff but to beat out the dust Affliction doth that which the Word many times will not it opens the ear to Discipline Job 36.10 When God lays men upon their backs then they look up to Heaven Gods smiting his people is like the Musicians striking upon the Viol which makes it put forth a melodious sound How much good comes to the Saints by affliction when they are pounded and broken they send forth their sweetest smell Affliction is a bitter root but it bears sweet fruit Heb. 12.11 It yeeldeth the peaceable fruits of righteousnesse Affliction is the High-way to Heaven though it be Flinty and Thorny yet it is the nearest way Poverty shall starve our sins sicknesse shall make grace more healthfull 2 Cor. 4.16 Reproach shall cause the Spirit of God and of Glory to rest upon us 1 Pet. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death shall stop the Bottle of Tears and open the Gate of Paradice A Believers dying day is his ascension day to glory Hence it is the Saints have put their afflictions in the Inventory of their riches Heb. 11.26 Themistocles being banished his own Country grew afterwards in favour with the King of Egypt whereupon he said Periissem nisi periissem I had perished if I had not perished So may a Child of God say If I had not been afflicted I had been destroyed if my health and estate had not been lost my soul had been lost 3. See then what an encouragement here is to become Godly All things shall work for good Oh that this may tempt the world to fall in love with Religion Can there be a greater Load-stone to piety Can any thing more prevail with us to be good than this All things shall work for our good Religion is the true Philosophers stone that turns every thing into Gold Take the sowrest part of Religion the suffering part and there is comfort in it God sweetens sufferings with joy he candies our Wormwood with Sugar oh how may this bribe us to Godlinesse Iob 22.21 Acquaint thy self with God and be at peace so good shall come unto thee No man did ever come off a loser by his acquaintance with God thereby good shall come unto thee abundance of good the sweet distillations of Grace the Hidden Manna yea every thing shall work for good Oh then get acquaintance with God espouse his Interest 4. It shews us the miserable condition of wicked men To them that are godly evill things work for good to them that are evill good things work for hurt illis qui oderâ—â—t deum etiam bona cedunt in malum 1. Temporal good things work for hurt to the wicked Riches and Prosperity they are not munera but insidiae as Seneca speaks Worldly things are given to the wicked as Michael was given to David for a snare 1 Sam. 18.21 The Vulture draws sickness from a perfume so do the wicked from the sweet perfume of Prosperity Their mercies are like poysoned bread given to Dogs Their Tables are sumptuously spread but there is a hook under the bait Psal. 69.22 Let their Table become a snare All their enjoyments are like Israels Quails which were sauced with the wrath of God Numb 11.33 Foeâ—us pecuniae funus animae Pâ—ide and Luxury are the Twins of Prosperity Deut. 32.15 Thou art waxen fat then he forsook God Riches are not only the Spiders web unprofitable but the Cockatrice egge pernicious Eccl. 5.13 Riches kept for the hurt of the Owner Et transeunt et vulnerant The câ—mmon mercies wicked men have are not Loadstones to draw them nearer to God but Milstones to sink them deeper in Hell 1 Tim. 6.9 Their dilicious dainties are like Hamans Banquet after all their Lordly fare death will bring in the Reckoning and they must pay the reckoning in Hell 2. Spiritual good things work for hurt to the wicked from the flower of heavenly blessings they suck poyson â— The Ministers of God work for their hurt The same wind that blows one Ship to the Haven blows another Ship upon a Rock The same breath in the Ministry that blows a godly man to Heaven blows a prophane sinner to Hell They who come with the Word of Life in their mouth yet to many are a savour of death Isa. 6.10 Make the heart of this people fat and their ears heavy The Prophet was sent upon a sad Message to preach their Funeral Sermon Wicked men are worse for preaching Amos 5.10 They hate him that rebukes in the Gate Sinners grow more resolved in sin let God say what he will they will do what they list Ier. 44.16 As for the word which thou hast spoken to us in the name of the Lord we will not hearken unto thee The word preached is not healing but hardning And how dreadful is this for men to be sunk to Hell with Sermons 2. Prayer works for their hurt Pro. 8.15 The Sacrifice of the wicked is an abomination to the Lord. A wicked man is in a great strait if he prays not he sins if he prays he sins Psal. 109.7 Let his prayer become sin It were a sad Judgment if all the meat a man did eat should turn to ill-humors and breed diseases in the body So it is with a wicked man that Prayer which should do him good works for his hurt he prays against sin and sins against his prayer his Duties are tainted with Atheism fly-blown with Hypocrisie God abhors them 3. The Lords Supper works for their hurt 1 Cor. 10.31 Ye cannot eat of the Lords Table and the Table of Devils Do we provoke the Lord to jealousie Some of the Iews kept their Idol Feasts yet would come to the Lords Table saith the Apostle Do you provoke the Lord to wrath Prophane persons feast with their sins yet will come to feast at the Lords Table This is to provoke God To a sinner there is death in the Cup he eats and drinks his own damnation 1 Cor. 11.29 Thus the Lords Supper works for hurt to impenitent sinners After the Sop the Devil enters 4. Christ himself works for hurt to desperate sinners he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone of stumbling and a rock of offence 1 Pet. 2.7 He
like a fair face with a scar We love the beautiful face of holinesse though there be a scar in it The best Emerald hath its blemishes the brightest Stars their twinklings and the best of the Saints have their failings Thou that canst not love another because of his infirmities how wouldst thou have God love thee hast not thou good store 3. We love the Saints though in some lesser things they differ from us Perhaps another Christian hath not so much light as thou and that may make him erre in some things wilt thou presently un-Saint him because he cannot come up to thy light Where there is union in Fundamentals there ought to be union in Affections 4. We love the Saints though they are persecuted We love precious Mettal though it be in the furnace St Paul did bear in his boby the marks of the Lord Jesus Gal. 6.17 Those marks were like the Souldiers scar honourable We must love a Saint as well in Chains as in Scarlet Constantine did kisse the hole of Paphnusius his eye because he suffered the losse of his eye for Christ. If we love Christ we love his persecuted Members If this be to love God when we love his Image sparkling in the Saints Oh then how few Lovers of God are to be found Do they love God who hate them that are like God Do they love Christs person who are fill'd a spirit of revenge against his people How can that wife be said to love her husband that tears his picture Surely Iudas and Iulian are not yet dead their spirit lives in the world Who are guilty but the innocent What greater crime than holinesse if the Devil may be one of the grand Jury Wicked men seem to bear great reverence to the Saints departed they canonize dead Saints but persecute living In vain do men stand up at the Creed and tell the world They believe in God when they abominate one of the Articles of the Creed namely The Communion of Saints Surely there is not a greater sign of a man ripe for Hell than this not onely to want grace but to hate it 10. Another blessed sign of love is to entertain good thoughts of God He that loves his friend construes what his friend doth in the best sence 1 Cor. 13.5 Love thinketh no evill Malice interprets all in the worst sence Love interprets all in the best sence it is an excellent Commentator upon Providence It thinks no evill He that loves God hath a good opinion of God though he afflicts sharply yet the soul takes all well This is the Language of a gracious spirit My God sees what an hard heart I have therefore drives in one Wedge of affliction after another to break my heart he knows how full I am of bad humors how sick of a Plurisie therefore lets me blood to save my life this severe dispensation is either to mortifie some corruption or to exercise some grace How good is God that will not let me alone in my sins but smites my body to save my soul Thus he that loves God takes every thing in good part Love puts a candid glosse upon all Gods actions Thou who art apt to murmur at God as if he had dealt ill with thee be humbled for this say thus with thy self if I loved God more I should have better thoughts of God 'T is Satan that makes us have good thoughts of our selves and hard thoughts of God Love takes all in the fairest sence it thinketh no evill 11. The eleventh Fruit of love is Obedience Iohn 14.21 He that hath my Commandements and keepeth them he it is that loveth me Pater adsum impera quid vis 'T is a vain thing to say we love Christs person if we slight his Commands Doth that Child love his Father who refuseth to obey him If we love God we will obey him in those things which crosse flesh and blood 1. In things difficult 2. In things dangerous 1. In things difficult As 1. In mortifying sin There are some sins which are not onely near to us as the garment but dear to us as the eye if we love God we will set our selves against these both in purpose and practise 2. In forgiving our enemies God commands us upon pain of death to forgive Eph. 4.32 Forgiving one another This is hard 't is crossing the stream we are apt to forget kindnesses and remember injuries but if we love God we will passe by offences When we seriously consider how many Talents God hath forgiven us how many affronts and indignations he hath put up at our hands this makes us write after his Copy and endeavour rather to bury an injury than retaliate it 2. In things dangerous When God calls us to suffer for him we will obey Love made Christ suffer for us love was the Chain that fastned him to the Crosse So if we love God we shall be willing to suffer for him Love hath a strange quality it is the least suffering grace and yet it is the most suffering grace It is the least suffering grace in one sence it will not suffer known sin to lye in the soul unrepented of it will not suffer abuses and dishonours done to God thus it is the least suffering grace yet it is the most suffering grace it will suffer reproaches bonds imprisonments for Christs sake Acts 21.13 I am ready not onely to be bound but to dye for the name of the Lord Iesus 'T is true every Christian is not a Martyr but he hath a spirit of Martyrdome in him â—he saith as Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be bound he hath a disposition of mind to suffer if God call Love will carry men out above their own strength Tertullian observes how much the Heathen suffered for love to their Countrey Vicit amor Patriae If the Spring-head of Nature riseth so high surely Grace will rise higher If love to their Countrey will make men suffer much more should love to Christ. 1 Cor. 13.7 Love endureth all things Basil speaks of a Virgin condemn'd to the fire who having her life and estate offered her if she would fall down to the Idol answered Let life and money go welcome Christ It was a noble and zealous speech of Ignatius Let me saith he be groun'd with the teeth of wilde beasts if I may be Gods pure Wheat How did divine affection carry the Primitive Saints above the love of life and the fear of death St Steven was stoned St Luke hanged on an Olive Tree St Peter crucified at Hierusalem with his head downward These divine Hero's were willing to suffer rather than by their cowardise to make the name of God suffer How did St Paul rattle his Chain that he wore for Christ he did glory in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a woman that is proud of her Jewels saith Chrysostome And holy Ignatius did wear his Fetters as a Bracelet
called Lumen vita the light of life Iohn 8.12 6. It is a marvelous light because it is the beginning of the everlasting light The light of grace is the morning-star which ushers in the Sun-light of glory Now then Christian Canst thou say that this marvelous light of the Spirit hath dawned upon thee when thou wert inveloped in ignorance and didst neither know God nor thy self suddenly A light from Heaven shined round about thee This is one part of that blessed change which is wrought in the effectual calling 2. There is a change wrought in the Will Rom. 7.18 To will is present with me The Will which before opposed Christ now embraceth him the Will which was an Iron Sinew now is like melting Wax it readily receives the stamp and impression of the holy Ghost The Will as the Primum Mobile moves heavenward and carries all the Oâ—bs of the affections along with it The regenerate Will answers to every call of God as the Eccho answers to the voyce Acts 9.6 Lord what wilt thou have me to do The Will now becomes a Volunteer it lifts it self under the Captain of Salvation Oh what an happy change is wrought here before VVill kept Christ out now it keeps sin out 3. There is a change in the Conversation He who is called of God walks directly contrary to what he did before he walked before in envy and malice now he walks in love before he walked in pride now in humility The Current is carried quite another way Acts 23.1 I have lived in all good Conscience As in the heart their is a New-birth so in the life a New Edition Thus we see what a a mighty change is wrought in such as are called of God How far are they from this effectual call who never had any change They are the same they were forty fifty years ago as proud and caâ—nal as ever they have seen many changes in the times but they have had no change in their hearts Let not men think to go to Heaven per saltum to leap out of the Harlots lap into Abrahams bosome either they must have a gracious change while they live or a cursed change when they dye 3. He who is called of God esteems of this call as the highest blessing A King whom God hath called by his grace esteems it more that he is called to be a Saint then that he is called to be a King he values his High-Calling above his High-Birth Theodosius thought it a greaâ—er honour to be a Christian than to be an Emperour A carnal person can no more value spiritual blessings than a child can value a knot of Diamonds he perfers his wordly grandure his ease plenty titles of honour before conversion he had rather be called Duke than Saint a sign he is a stranger to effectual calling He who is enlightened by the Spirit counts holiness his best Heraldry and looks upon his effectual calling as his preferment when he hath taken this degree he is a Candidate for Heaven 4. He who is effectually called is called out of the World it is an Heavenly Calling Heb. 3.1 He that is called of God minâ—s the things of an Heavenly aspect he is in the world but not of the woâ—ld Naturalists say of precious stones though they have their matter from the earth yet their sparkling lustre is from the influence of the Heavens So it is with a godly man though his body be from the earth yet the sparkling of his affections is from Heaven his heart is drawn into the upper Region as high as Christ. He doth not onely cast off every wicked work but every earthly weight he is not a Worm but an Eagle 5. Another sign of our effectual calling is diligence in our ordinary calling Some brag of their high calling but they lie idle at Anchor Religion doth not seâ—â— Warrants to idleness Christians must not be as the Leviathan which is made to play in the Sea Psal. 104.26 Idleness is Balneum Diaboli the Devils Bath a slothfull person becomes a prey 〈◊〉 every tentation Grace while it cures the heart doth not make the hand lame He who is called of â—od as he works for heaven so he works in his trade Now if upon seaâ—ch you can find that you are effectually called I have three Exhortations to you CHAP. XIV Three Exhortations to them who are called 1. ADmire and adore Gods free-grace in calling you that God should leap over so many that he should pass by the wise and noble and that the lot of free-grace should fall upon you That he should take you out of a state of vassalage from grinding at the Devils Mill and should set you above the Princes of the Earth and call you to inherit the Throne of Glory fall upon your knees break forth into a thankful triumph of praise Let your hearts be ten-stringed Instruments to sound forth the memorial of Gods mercy None so deep in debt to Free-grace as you and none should be so high mounted upon the Pinacle of thanksgiving Say as the sweet Singer Psal. 145.2 I will extol thee O God my King every day will I bless thee and I will praise thy name for ever Those who are Patterns of mercy should be Trumpets of praise Oh long to be in Heaven where your thanksgivings shall be purer and shall be raised a Note higher 2. Pity those who are not yet called Sinners in Scarlet are not objects of envy but pity they are under the pâ—wer of Satan Acts 26.18 They tread every day on the Banks of the bottomless pit and what if death should give them a jog Oh pity uncoverted sinners If you pity an Ox or an Ass going astray will not you pity a Soul going astray from God who hath lost his way and his wits and is upon the precipice of damnation Nay not onely pity sinners but pray for them Though they curse do you pâ—ay You will pray for persons destracted Sinners are distracted Luke 15.17 When he came to himself it seems the Prodigal before conveâ—sion was not himself Wicked men are going to execution Sin is the halter which strangles them Death turns them off the Ladder and Hell is their buring place will not you pray for them when you see them in such danger 3. You who are effectually called honour your high calling Ephes. 4.1 I therefore beseech you that you would walk worthy of the vocation whrewith you are called Christians must keep a Decorum they must obâ—erve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is comely This is a seasonable advice when many who profess to be called of God yet by their loose incautelous walking they cast a blemish on Religion whereby the ways of God aâ—e evil spoken of It is Salvians Speech What do Pagans say when they see Christians live scandalously Sure Christ taught them no better Will you reproach Christ and make him suffer again by abusing your Heavenly calling 'T