admiring and loving God how poor and slender are these things below they seem as nothing in his eye It was a sign the Primitive Christians did love God their money did not lye near their heart but they laid down their money at the Apostles feet Acts 4.35 Try by this your love to God What shall we think of such as have never enough of the world they have the dry Dropsie of Covetousnesse thirsting insatiably after riches Amos 2.7 That pant after the dust of the earth Never talk of your love to Christ saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you prefer the world before the Pearl of price and are there not many such who prize their gold above God If they have a South-Land they care not for the water of life they will sell Christ and a good Conscience for money Will God ever bestow Heaven upon them who so basely undervalue him preferring glittering dust before the glorious Deity what is here in the Earth that we should so set our hearts upon it only the Devil makes us look upon it through a Multiplying Glasse The world hath no real intrinsecal worth it is but Paint and Alchymy The world hath two Breasts the one Breast is dry it is vanity the other Breast runs blood it is vexation 8. The next Fruit of love is fear In the Godly love and fear do kisse each other There is a double fear ariseth from love 1. A fear of displeasing The Spouse loves her husband therefore will rather deny her self than displease him The more we love God the more fearful we are of grieving his Spirit Gen. 39.9 How then can I do this great wickednesse and sin against God When Eudoxia the Empresse threatned to banish Chrysostome Tell her saith he I fear nothing but sin That is a blessed love which puts a Christian into an hot fit of zeal and a cold fit of fear making him shake and tremble and not dare willingly to offend God 2. A fear mixed with jealousie 1 Sam. 4.13 Elies heart trembled for the Ark. It is not said his heart trembled for Hophni and Phinehas his two sons but his heart trembled for the Ark because if the Ark were taken then the glory was departed He that loves God is full of fear least it should go ill with the Church he fears least prophaness which is the plague of Leprosie should encrease least Popery get footing least God should go from a People The presence of God in his Ordinances is the beauty and strength of a Nation The Trojans had the Image of Pallas and they had an opinion that as long as that Image was preserved among them they should never be conquered So long as Gods presence is with a people so long they are safe but the soul inflamed in love to God fears least the visible tokens of Gods presence should be removed By this Touch-stone let us try our love to God Many fear least peace and Trading go but not least God and his Gospel go are these Lovers of God He who loves God is more afraid of the losse of spiritual blessings than temporal If the Sun of Righteousnesse remove out of our Horizon what can follow but darknesse What comfort can an Organ or Antheme give if the Gospel be gone is it not like the sound of a Trumpet or a Volley of shot at a Funeral 9. If we are lovers of God we love that which God loves 1. We love Gods Word David esteemed the Word for the sweetnesse of it above honey Psal. 119.103 and for the value of it above gold Psal. 119.72 The Lines of Scripture are richer than the Mines of Gold Well may we love the Word it is the Load-Star that directs us to Heaven it is the Field in which the Pearl is hid That man who loves not the Word but thinks it too strict and could wish any part of the Bible torn out as that Adulterer did the seventh Commandement he hath not the least spark of love in his heart 2. We love Gods day we do not only keep a Sabbath but love a Sabbath Isa. 58.13 If thou call the Sabbath a delight The Sabbath is that which keeps up the face of Religion amongst us this day must be consecrated as glorious to the Lord. The house of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Palace of the Great King on the Sabbath God shews himself there through the Lattice If we love God we prize his day above all other dayes All the week would be dark if it were not for this day on this day Manna falls double now if ever Heaven-gate stands open and God comes down in a golden shower This blessed day the Sun of Righteousnesse riseth upon the soul. How doth a gracious heart prize that day which was made on purpose to enjoy God in 3. We love Gods Laws A gracious soul is glad of the Law because it checks his sinful exorbitances The heart would be ready to run wilde in sin if it had not some blessed restraints put upon it by the Law of God He that loves God loves his Law the Law of repentance the Law of self-denyal Many say they love God but they hate his Laws Psal. 2.3 Let us break their bands asunder and cast away their cords from us Gods precepts are compared to cords they bind men to their good behaviour but the wicked think these cords too strait therefore they say let us break them They pretend to love Christ as a Saviour but hate him as a Prince Christ tells us of his yoak Mat. 11.29 Sinners would have Christ put a Crown upon their head but not a yoak upon their neck He were a strange King should rule without Laws 4. We love Gods picture we love his Image shining in the Saints 1 Iohn 5.1 He that loves him that begat loves him also that is begotten of him 'T is possible to love a Saint yet not love him as a Saint we may love him for something else for his ingenuity because he is affable and bountiful A beast loves a man but not quatenus homo as he is a man but because he feeds him and gives him provinder But to love a Saint as he is a Saint this is a sign of love to God If we love a Saint for his Saint-ship as having something of God in him then we love him in these four Cases 1. We love a Saint though he be poor A man that loves gold loves a piece of gold though it be in a rag So though a Saint be in rags we love him because there is aliquid Christi something of Christ in him 2. We love a Saint though he hath many personal failings There is no perfection here in some rash anger â—revails in some inconstancy in some too much love of the world A Saint in this life is like gold in the ore much drosse of infirmity cleaves to him yet we love him for the grace that is in him A Saint is
will effectually convert unless the Spirit put forth its swâ—et influence and drops as rain upon the heart Therefore the help of Gods Spirit is to be implored that he would put forth his powerful voice and awaken us out of the grave of unbelief If a man knock at a gate of Brass it will not open but if he come with a key in his hand it will open So when God who hath the key of David in his hand comes he opens the heart though it be never so fast locked against him SECTION IV. Gods Method in calling Sinners 4. THe Method God useth in calling of sinners The Lord doth not tye himself to a way or use the same order with all he comes 1. Sometimes in the still voyce Such as have had godly Parents and have sat under the warm Sun-shine of Religious education know not many times how or when they were called the Lord did secretly and gradually instill grace into their hearts as the dew falls insensibly in drops they know by the Heavenly effects that they are called but the time or manner they know not The finger moves on the Dial but we are not sensible when it moves Thus God deals with some 2. Others are more stubborn and knotty sinners and God comes to them in a rough wind he useth more wedges of the Law to break their hearts he deeply humbles them and shews them they are damned without Christ then having Ploughed up the fallow ground of their hearts by humiliation he sows the seeds of consolation he presents Christ and mercy to them and draws their wills not only to accept Christ but passionately to desire and fiducially to rest upon him Thus he wrought upon Paul and called him from a Persecutor to a Preacher This call though it be more visible than the other yet not more real A Fontinel may be made in the body as well by corrosive as incision Gods Method in calling sinners may vary but the effect is still the same SECTION V. The properties of the divine call 5. THe Properties of this call 1. It is a sweet call God doth so call as he doth allure he doth not force but draw The freedom of the will is not taken away but the stubbornness of it is conquered Psal. 100.3 Thy people shall be a willing people in the day of thy power After this call there are no more disputes the soul readily obeys Gods call As when Christ called Zacheus he did joyfully embrace him into his heart and house 2. It is an holy call 2 Tim. 1.9 Who hath called us with an holy calling This call of Gods calls men out of their sins by it they are consecrated and set apart for God The Vessels of the Tabernacle were taken from common and set apart to an holy use so they who are effectually called are separated from sin and consecrated to Gods service The God whom we worship is holy the work we are imployed in is holy the place we hope to arrive at is holy all this calls for holiness A Christians heart is is to be the Presence-Chamber of the Blessed Trinity and shall not Holiness to the Lord be written upon it Believers are Children of God the Father Members of God the Son Temples of God the Holy Ghost and shall not they be holy Holiness is the Badge and Livery of Gods people Isa. 63.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of thy holiness As chastity distinguisheth a vertuous woman from an harlot So holiness distinguisheth the Godly from the wicked It is an Holy calling Let not any man say he is called of God that lives in sin Hath God called thee to be a Swearer to be a Drunkard Nay let not the moral person say he is effectually called What is civility without sanctity It is but a dead carkass strawed with flowers The Kings picture stamped upon Brass will not go current The civil man looks as if he had the King of Heavens Image stamped upon him but he is no better than counterfeit mettal which will not pass for current with God 3. It is an irresistible call When God calls a man by his grace he cannot but come You may resist the Ministers call but you cannot resist the Spirits call The Finger of the blessed Spirit can write upon an heart of stone as once he wrote his Laws upon Tables of stone Gods words are Verba creativa Creating words when he said Let there be light there was light and when he saith Let there be faith it shall be so When God called Paul he answered to the call Acts 26.19 I was not disobedient to the Heavenly vision God rides forth conquering in the Charet of his Gospel he makes the blind eye see and the stony heart bleed If God will call a man nothing shall ponere obicem or lie in the way to hinder difficulties shall be untied the Powers of Hell shall disband Rom. 9.19 Who hath resisted his will God bends the Iron sinew and cuts asunder the Gates of Brass Psal. 107.16 When the Lord toucheth a mans heart by his Spirit all proud imaginations are brought down and the Fort-Royal of the Will yeilds to God I may allude to that Psal. 114.5 What ailed thee O thou Sea that thou fleddest and thou Iordan that thou wert driven back The man that before was as a raging Sea foaming forth wickedness now on a sudden he flyes back and trembles he falls down as the Iaylor What shall I do to be saved What ailes thee O Sea What ailes this man the Lord hath been effectually calling him he hath been a working a work of grace and now his stubborn heart is conquered by a sweet violence 4. It is an high calling Phil. 3.14 I press toward the mark for the price of the high calling of God It is an high calling 1. Because we are called to high exercises of Religion to dye to sin to be crucified to the world to live by faith to have fellowship with the Father 1 Joh. 1.3 This is an high calling here is a work too high for men in a state of nature to perform 2. It is an high calling because we are called to high Priviledges to Justification and Adoption to be made Co-heirs with Christ He that is effectually called is higher then the Princes of the earth 5. It is a gracious call it is the fruit and product of free-grace That God should call some and not others some taken and others left one called who is of a more rugged moâ—ose disposition another of acuâ—er parts of a sweeter temper rejected here is free-graceÌ„ That the poor should be rich in faith heirs of of a Kingdom Iam. 25. And the Nobles and Great ones of the world for the most part reprobated 1 Cor. 1.26 Not many Noble are called What is this free and rich grace Mat. 11.26 Even so Father for so it seemed good in thy sight That in the same Sermon one should be
effectually wrought upon another no more moved then a dead man with the sound of Musick that one should hear a Spirits voyce in the Word another not hear it that one should be softned and moistned wiâ—h the influences of Heaven another like Gideons dry fleece hath no dew upon him behold here distinguishing grace The same affliction converts one hardens another affliction to one is as the bruising of Spices which cast forth a fragrant smel to the other is as the stamping of Weeds in a Mortar which are more unfavoury whence is this but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free-grace of God It is a gracious calling it is all enameld and inter-woven with free-grace Si cogitare coeperis O anima mea quot quales sint qui hanc quae tibi data est gratiam consequi non potuerunt audisti certe quod muliae gentes pertransierunt quae omnes sine cognitione Dei in interitum sempiternum dilapsae sunt omnibus illis redemptor tuus te praetulit gratiamque ejus largitus est quare hoe nullam praeter salvatoris Charitatem invenire poteris Causam elegit te in omnibus assumpsit te ex omnibus amavit te pre omnibus ut memoriale ejus semper esset apud te 6. It is a glorious call 1 Pet. 5.10 Who hath called us into his eternal Glory We are called to the glorious enjoyment of the ever-blessed God As if a man were called out of a Prison to sit upon a Throne Quirtus Curtâ—us writes of one who â—igging in his Garden was called to be King Thus God calls us to Glory and Vertue 2 Pet. 1.3 First to Vertue then to Glory At Athens there were two Temples the Temple of Vertue and the Temple of Honour and no man could go to the Temple of Honour but through the Temple of Vertue So God calls us first to Vertue and then to Glory What is the glory among men which most so hunt after but a feather blown in the Air what is it to the weight of glory Iâ— theâ—e not great reason we should follow Gods call He calls to preferment can there be any loss or prejudice in this God would have us part with nothing for him but that which will damn us if we keep he hath no design upon us but to make us happy he calls us to salvation he calls us to a Kingdome Oh how should we then wiâ—h Bartimeus throw off our ragged coat of sin and follow Christ when he calls 7. It is a rare call but few are savingly called Matth. 22.14 Few are chosen Few not Collectively but Comparatively The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call signifies to choose out some from among others Many have the light brought to them but few have their eyes anointed to see that light Rev. 3.4 Thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 few Names in Sardis that have not defiled their Garments The Devil hath the Vintage God hath onely a few gleanings How many Millions sit in the Region of darknesâ— and in those Climates where the Sun of Righteousness doth shine many there are who receive the light of the Truth not the love There are many Formalists but few Believers There is something looks like Faith which is not The Cyprian Diamond sayes Pliny sparkles like the true Diamond but it is not of the right kind it will break with the hammer So the Hypocrites faith will break with the hammer of Persecution But few are truly called The number of precious stones are few to the number of gravel-stones Most men shape their Religion according to the fashion of the times they are for the Musick and the Idol Dan. 3.7 The serious thoughts of this would make us work out salvation with fear and labour to be in the number of those few whom God hath translated into a state of grace 8. It is an unchangeable call Rom. 11.9 The Gifts and calling of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Repentance that is as a learned Writer saith those gifts which flow from Election When God calls a man he doth not repent of it God doth not as many freinds love one day and hate another or as Princes who make their Subjects favourites and then throw them in Prison This is the blessedness of a Saint his condition admits of no alteration Gods call is sounded upon his decree and his decree is immutable Acts of gâ—ace cannot be reversed God blots out his peoples sins but not their names Let the world ring changes every hour a believers condition is â—ixed and unalterable SECT VI. Shewing the end of Effectual Calling 6. THe end of our Heavenly Calling and that is the honour of the High God Eph. 1 12. That we should be to the praise of his glory He that is in the state of nature is no more fit to honour God then a Bruit is to put forth acts of Reason A man before conversion continually reflects dishonour upon God As black vapours which arise out of Fenny Moorish grounds do cloud and darken the Sun So out of the natural mans heart arise black vapours of sin which cast a cloud upon Gods glory The sinner is versed in Treason but understands nothing of Loyalty to the King of Heaven I but there are some whom the lot of Free-grace falls upon and these shall be taken as Jewels from among the Rubbish and be effectually called that they may lift up Gods name and honour in the world The Lord will have some in all Ages who shal oppose the corruptions of the times bear witness to his truths convert sinners from the errour of their ways He will have his Worthies as King David had They who have been Monuments of Gods mercies will be Trumpets of his praise CHAP. XII Two Inferences drawn from the Proposition 1. IT shews us the necessity of effectual calling without it there is no going to Heaven We must be made meet for the inheritance Col. 1.12 As God makes Heaven fit for us so he makes us fit for Heaven and what gives this idoneity and meetness but effectual Calling A man remaining in the filth and rubbish of nature is no more fit for Heaven than a dead man is fit to inherit The High Calling is not a thing arbitrary or indifferent but as needful as salvation yet alas how is this one thing needfull neglected Most men like the people of Israel wander up and down to gather straw but mind not evidences of their effectual Calling 2. Take notice what a mighty power God puts forth in Calling of sinners God doth so call as draw John 6.44 Conversion is stiled a Resurrection Rev. 20.6 Blessed is he that hath part in the first Resurrection that is a rising â—â—om sin to grace A man can no more convert himself than a dâ—ad man can raise himself It is called a Creaâ—ion Col. 3.10 To create is above the power of natuâ—e But say the Arminians the Will is not dead
but sleepeâ—h and God by a moral perswasion dâ—es onely awaken us and then the will can obâ—y Gods call and move of it self to its own conversion To this I answer Every man is by sin bound in â—etters Acts 8.23 I perceive thou art in the bond of iniquity A man that is in fetters if you use arguments and perswade him to go is that sufficient there must be a beating off his fetters and setting him free before he can walk So it is with every natural man he is fettered with corruption now the Lord by converting grace must file off his fetters nay give him legs to run too or he can never obtain salvation CHAP. XIII Exhorting to the heavenly Calling 2. LAbour to clear this to your own souls that you are savingly called 2 Pet. 1.10 Give diligence to make your calling sure This is the great business of our lives to get sound evidences of our effectual calling Acquiesce not in ouâ—ward priviledges do not cry as the Jews The Temple of the Lord rest not in Baptism what is it to have the Water and want the Spirit Be not content that you were born within the sound of Aarons Bells that Christ hath been preached to you Satisfie not your selves with an empty profession all this may be and yet you are no better than blazing Comets but labour to evidence to your souls that you are called of God Be not Athenians to enquire News what is the state and complexion of the times what are the effects of such an Eclipse what changes are like to happen in such a year what is all this if you are not effectually called what if the times should have a fairer aspect what though glory did dwell in our Land if grace doth noâ— dwel in our hearts Oh my Brethren when things aâ—e daâ—k without let all be clear within Give diligence to make your calling sure 't is both feasible and probable God is not wanâ—ing to them that seek him let not this great business hang in hand any longer If there were controverâ—â—e about your Land you would use all means to clear your Title and is salvation nothing will not you clear your Title here Consider how sad your case is if you are not effectually called 1. You are strangers to God The Pâ—odigal went into a far Country Luk 15.13 to imply that every sinner before conveâ—sion is a far off from God Ephes. 2.12 At that time ye were without Christ strangers to the Covenants of Promise Men dying in their sins have no more right to Promises than strangers have to the right Privileges of free-boâ—n Ciâ—izens If you are strangers what language can yo expect from God but this I know you not 2. If you are not effectually called you are enemies Col. 1.21 Alienated and enemies There is nothing in the Bible you can lay claim to but the threatings you aâ—e heirs to all the plagues written in the Book of God Though you may resist the Commands of the Law you cannot flye from the Curses of the Law Such as are enemies to God let them read their doom Lukeâ—9 â—9 27 But those mine enemies which would not that I should reign over them bring hither and slay them before me Oh therefore how nearly doth it concern you to make your calling sure How miserable and damnable will your condition be if Death call you before the Spirit call you Quest. 1. But is there any hope of my being called I have been a great sinner Answ. Great sinners have been called Paul was as bloody a persecutor as ever Domitian or Iulian yet he was called Some of the Jews who had an hand in crucifying Christ were called God loves to display the Flag of Free-grace to sinners Therefore be not discouraged you see a golden Cord let down from Heaven for poor trembling souls to lay hold upon Quest. 2. But how shall I know that I am effectually called Answ. 1. He who is savingly called is called out of himself not onely sinful self but righteous self he denies his duties and moral endowments Phil. 3.9 Not having mine own righteousness He whose heart God hath touched by his Spirit lays down the Idol of Self-righteousness at Christs feet for him to tread upon he useth morality and Duties of Piâ—ty but doth not trust to them Noah's Dove made use of her wings to flye but trusted to the Ark for safety This is excellent when a man is called out of himself This self-renunciation is as Austin saith Primus ad fidem aditus the first step to saving faith 2. He who is effectually called hath a visible change wrought not a change of the faculties but of the qualities he is altered from what he was before his body is the same but not his mind he hath another spirit he is alter idem Paul was so changed after his conversion that people did not know him Acts 9.21 Oh what a Metamorphosis doth grace make 1 Cor. 6.11 And such were some of you but ye are sanctified but ye are justified Grace is the true Verticordia it turns the heart In effectual calling there is a threefold change wrought 1. There is a change wrought in the Vnderstanding Before there was ignorance darkness was upon the face of the deep but now there is light Eph. 5.8 Now ye are light in the Lord. The first work God made was light so it is in the new Creation he who is savingly called saith as that man in the Gospel Iohn 9.25 Whereas I was blind now I see He sees that evil in sin and excellenty in the ways of God as he never saw before Indeed this light which the blessed spirit brings may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marveleus light 1 Pet. 2 9. That ye should shew forth the praises of him who hath called you into his marvelous light It is a marvelous light in six respects 1. Because it is strangely conveyed it doth not come from the Caelestial Orbs where the Planets are but from the Sun of Righteousness 2. It is marvelous in the effect This light doth that which no other light can it makes a man see himself blind 3. It iâ— a marvelous light because it is more penetrating other light may shine upon the face this light shines upon the heart and enlightens the Conscience 2 Cor. 4.6 4. It is a marvelous light because it sets those that have it a marveling they marvel at themselves how they could be contented so long without it they marvel that their eyes should be opened and not others they marvel that notwithstanding they hated and opposed this light yet it should shine in the Firmament of their souls This is that the Saints will stand wondring at to all eternity 5. It is a marvelous light because it is more virtual than any other it doth not onely enlighten but quicken it makes alive those who were dead in trespasses and sins therefore it is elegantly
Shewing that all must be resolved into Gods purpose LEt us ascribe the whole work of grace to the pleasure of Gods Will. God did not choose us because we were worthy but by chusing us makes us worthy Proud men are apt to assume and arrogate too much to themselves in being sharers with God While many cry out of Church-sacriledge they are in the mean time guilty of a far greater sacriledge in robbing God of his glory while they go to set the Crown of Salvation upon their own head but we must resolve all into Gods purpose The Signs of salvation are in the Saints but the Cause of salvation is in God If it be Gods purpose that saves then 1. Not Free-will The Pelagians are strenuous asseâ—ters of Free-will they tell us that a man haâ—h an innate power to his own conversion but this Text confutes it our calling is according to Gods purpose The Scripture plucks up the VVeed of Free-will by the roots Rom. 9.16 It is not of him that willeth All depends upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of God VVhen the Prisoner is cast at the Bar there is no saving him unless the King hath a purpose to save him Gods purpose is his Prerogative Royal 2. If it be Gods purpose that saves then not merit Bellarmine holds that good works do expiate sin and merit Glory no the Text saith VVe are called according to Gods purpose and there is a parallel Scripture 2 Tim. 1.9 Who hath saved us and called us not according to our works but according to his own purpose and grace There is no such thing as merit Our best works have in them both defection and infection and so are but splendida peccata glittering sins Therefore if we are called and justified it is Gods purpose brings it to pass Object But the Papists alledge that Scripture for merit 2 Tim. 4.8 Henceforth is laid up for me a Crown of righteousness which the Lord the righteous Iudge shall give me at that day This is the force of their Argument If God in justice rewards our works then they merit salvation Resp. To this I answer First God gives a reward as a just Judge not to the worthiness of our works but to the worthiness of Christ. 2. God as a just Judge rewards us not because we have deserved it but because he hath promised it God hath two Courts a Court of Mercy and a Court of Justice the Lord condemns those works in the Court of Justice which he Crowns in the Court of Mercy Therefore that which carries the main stroke in our salvation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purpose of God 3. If the purpose of God be the Spring-head of happiness then we are not saved for Faith foreseen It is absurd to think any thing in us could have the least influence upon our Election The Arminians say that God did foresee that such persons would believe therefore did choose them and so they would make the business of salvation to depend upon something in us VVhereas God doth not choose us for faith but to faith Ephes. 1.4 He hath chosen us that we should be holy not because we would be holy but that we might be holy VVe are elected to holiness not for it VVhat could God foresee in us but Pollution and rebellion If any man be saved it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Gods purpose Quest. How shall we know that God hath a purpose to save us Answ. By being effectually called 2 Pet. 1.10 Give diligence to make your calling and election sure VVe make our Election sure by making our Calling sure 2 Thes. 2.13 God hath chosen you to salvation through sanctification By the Stream we come at last to the Fountain If we find the Stream of Sanctification running in our souls we may by this come to the Spring-head of Election VVhen a mans eyes are so weak that he cannot look up to the Firmament yet he may know the Moon is there by seeing it shine upon the water So though I do not look up into the secret of Gods purpose yet I may know I am elected by the shining of sanctifying grace in my soul. VVhosoever he be that can find the Word of God transcribed and copyed out into his heart may undeniably conclude his Election Vse 2. Here is a soveraign Elixar or unspeakable comfort to them who are the called of God their salvation rests upon Gods purpose 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth them that are his Our Graces are imperfect our comforts ebb and flow but Gods foundation standeth sure They who are built upon this Rock of Gods Eternal Purpose need not fear falling away neither the power of man nor violence of temptation shall never be able to overturn them FINIS * 2 Tim. 2 2â— * 2 Cor. 4.4 * 2 Sam. 13.4 * 1 King 19.8 * Psal. 91.10 Doct. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse * Venenâ— ex corporibus per venenâ—tâ— pharmaca educunt medici Pet. Mart. Doct. * Nâ—mâ— qui sit Christianus de rerum catastrophe debeâ— ambigâ—re P. Mart. Answ. * Judg. 14.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Quest. Ans. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. orat de prec * Luther * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Domestici Dei caeli cives principes paradisi Bern. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecumon †Evill thing in their own nature do not cooperate but contra-operate * Non diâ—cit Job Deus dedit Diabolus abstulit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. * Cum vibices dorso meo imprimeres praecepta tua cordi meo insculpsisti Rivet in Psal. * Eveniunt mala in haâ— vita ne viator tendens ad 〈◊〉 stabulum pro domo dilâ—gâ—t Aust. * Psal. 87.7 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril * Mala quae hic nos preâ—unt ad Deum ire pogunt * Ad tempus affligi bonuÌ„ hominem etiam ex benignitate est ut scilicet copiosius donetur beatior tanta fiat Lud. Vives * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. * Tertul. * Nullae ibi insidiae Daemonum Bern. * Venit Diaboluâ— subvenit Christus †Defiâ—ientem sublevat et vincentem coronat Aug. Quest. Answ. * Tentationes quas Diaboluâ— commovet od interitum Deus convertit ad profectum Bern do Teni * Tu me non deseris nisi prius ego te deseram Austin * Etiam percatum ipsum in bonum convertit Deuâ— Aug. * Impiâ— quam strenâ—â— sâ—râ—â—unt Diabolo Cyprian * Peâ—â—ato rum oleum sâ—inas Ge 〈◊〉 〈…〉 â—orn * Melius estpeccatum humilians quam justitia inflans Austin * Vt ignes ignibus coetinguiuntur venenis venena depelluntur calores Febrium medicinalibus caloribus franguntur