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
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
can see further than the most quick-sighted Politicians They foresee an evil and hide themselvs they see Satans Sophisms this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods wisdom is the Pillar of fire to go before and guide them 3. The Goodness of God works for good two wayes 1. Gods goodness is a means to make us good Rom. 2.4 The goodness of God leadeth thee to repentance The goodnesse of God is a spiritual Sun-beam to melt the heart into tears Oh saith the soul Hath God been so good to me hath he reprieved me so long from Hell and shall I grieve his Spirit any more shall I sin agâ—inst Goodnesse 2. The goodness of God works for good as it ushers in aâ—l our blessings The daily favours we receive are the silver streams which flow from the Fountaines of Gods goodness This Divine Attribute of Goodnesâ— brings in two sortâ— of blessings 1. Common Blessings All partake of these the bad as well as the good This sweet dew falls upon the Thistle as well as the Rose Psal. 33.5 2. Crowning Blessings These only the godly partake of Psal. 103.4 Who crowneth us with loving kindness Thus the blessed Attributes of God work for good to the Saints 2. The Promises of God work for good The Promises are Dei Chirographum as Austin calls them a Bill of Gods hand is it not good to have security The Promises are the Breasts of the Gospel and is not the Breast for the good of the Infanâ— They are called Precious Promises 2 Pet. 1.4 they are as Aqua-vitae to a soul that is ready to faint Cardaâ— saith Every precious stone hath some vertue latent in it The Promises are full of vertue and that especially in foure Cases 1. Are we under the guilt of sin there is a Promise Exod. 34.6 The Lord the Lord merciful gracious c. where God doth as it were put on his glorious Embroidery and hold out the Golden Scepter to encourage poor trembling sinners to come to him The Lord Merciful God is more willing to pardon than to punish Mercy doth more multiply in him than sin in us Mercy is his Nature The Bee naturally gives honey it stings only when it is provoked But saith the guilty sinner I cannot deserve mercy but he is Gracious he shews mercy not because we deserve mercy but because he delights in mercy But what is that to me perhaps my name is not in the pardon He keeps mercy for thousands the Exchequer of mercy is not exhausted God hath Treaâ—ures lying by and why mayest not thou come in for a Childs part This Promise is as Bezar-stone 2. Are we under the defilement of sin there is a Pâ—omise woâ—king for good Hos. 14.14 I will heal their back-slidings God will not only bestow mercy but grace And he hath made a Promise of â—ending his Spirit Isa. 44.3 which for its sanctifying nature is in Scripture compared sometimes to Water which cleanseth the Vâ—ssâ—l sometimes to the Word which is the Fan to winnow and purifie the Aiâ— sometimes to Fire which doth refine Meâ—tals Thus the Spirit of God shall cleanse and consecraâ—e the â—oul making it partake of the Divine Nature 3. Are we in great dangers there 's a Promise woâ—ks for our good Psal. 91.15 I will be with him in trouble God doâ—h not use â—o bâ—ing his people into troubles and leave them there but will stand by them he will hold their head and heart when they are â—ainting And there is another Promise Psal. â—7 39 He is their strength in the time of trouble Oh saith the â—oul I shall fainâ— in the day of tryal but God will be the streâ—gtâ— of â—ur hâ—art he will joyn his â—orces with us either he will make his hand lightâ— or our faith stronger 4. Do we fear outwâ—â—d â—ants there is a Promise Psal. â—4 10 They that fear the Lord shall not want any good thing If it be good for us we shall have it if it be not good for us then the not having of it is good Exod. 23.25 I will blesse thy bread and thy water This blessing falls as the honey-dew upon the leaf it sweetens â—hat little we possess Let me want the Venison so I may have the Blessing Quest. But I fear I shall not get a livelyhood Answ. Peruse that Scripture Psal. 37.25 I have been young and now am old yet have I not seen the righteous forsaken nor his Seed begging bread How must we understand this 1. David speaks it as his own observation he never beheld such an Eclipse he never saw a godly man brought so low that he had not a bit of bread to put in his mouth 2. David never saw the righteous and their Seed lacking Though the Lord might try godly Parents a while by want yet not their Seed too The Seed of the godly shall be provided for 3. David never saw the righteous begging of bread and forsaken Though he might be reduced to great straits yet not forsaken still he is an heir of Heaven and God loves him Thus in all these Cases the Promises work for good How do the Promises work for good 1. They are food for Faith and that which strengthens Faith works for good The Promises are the Breast-milk of Faith Faith sucks nourishment from them as the child by drawing the Breast Gen. 32.7 Iacob feared exceedingly His spirits were ready to faint now he goes to the Promise vers 12. Lord thou hast said thou wilt do me good This Promise was his food he got so much strength by sucking this Promise that he was able to wrestle with the Lord all night in prayer and would not let him go till he had blessed him 2. The Promises are springs of joy There is more in the Promise to comfort than in the world to perplex Vrsin was comforted by that Promise Ioh. 10.29 No man shall pluck them out of my Fathers hands The Promises are Cordials in a fainting fit Psal. 119.92 Vâ—less thy Word had been my delight I had perished in my affliction The Promises are as Cork to the Net to bear up the heart from sinking in the deep waters of distâ—ess 3. The Merciâ—s of God work for good to the godly 1. Temporal Mercies as Health Prosperity Mercy works most kindly upon an ingenious 〈◊〉 1 The mercies of God humble 2 Sam. 7.18 Then went King David in and sat before the Lord and said Who am I O Lord God and wâ—at is my fathers house that thou hast brought 〈◊〉 hitheâ—to Lord whence is such honour conferr'd upon me that I should be King that I who did follow the Sheep should go in and out before thy people So saith a gracious heart Lord what am I that it should be better with me than others that I should drink of the fruit of the Vine when others drink not only a Cup of Wormwood but a Cup of Blood what am I that I should have those mercies which others want who are better than I Lord
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
Duties 1. It puts the soul upon self-searching A child of God being conscious to himself of sin takes the Candle and Lanthorn of the Word and searcheth into his heart he desires to know the worst by himself as a man who is distempered in body desires to know the worst of his disease Though our joy lies in the knowledge of our graces yet there is some benefit in the knowledge of our corruptions Therefore Iob prays Make me to know my transgressions Job 13.23 'T is good to know our sins that we may not flatter our selves or take our condition to be better than it is 'T is good to find out our sins least they find us out 2. The inherency of sin puts a child of God upon self-abasing Sin is left in a godly man as a Cancer in the breast or a bunch upon the back to keep him from being proud Gravel and Dung are good to ballast a Ship and keep it from overturning The Dung of sin helps to ballast the soul that it be not overturned with vain-glory We read of the spots of Gods children Deut. 32.5 When a godly man looks his face in the glass of Scripture and sees the spots of infidelity and hypocrisie this makes the plumes of Pride fall they are humbling spots 'T is a good use may be made even of our sins when they occasion low thoughts of our selves Better is that sin which humbles me than that duty which makes me proud Holy Bradford uttered these words of himself I am saith he a painted hypocrite and Hooper Lord I am Hell and thou art Heaven From the Thorn of sin the Saints have gathered the Grape of Humility 3. Sin puts a child of God upon self-judging he is sui Iudex he passeth a Sentence upon himself Pro. 30.2 I am more brutish than any man 'T is dangerous to judg others but it is good to judg our selves 1 Cor. 11.31 If we would judge our selves we should not be judged When a man hath judged himself now Satan is put out of Office When he lays any thing to a Saints charge he is able to retort and say It is true Satan I am guilty of these sins but I have judged my self already for them and having condemned my self in the lower Court of Conscience God will acquit me in the upper Court of Heaven 4. Sin puts a Child of God upon self-conflicting Spiritual-self conflicts with carnal-self Gal. 5.17 The Spirit lusts against the flesh Our life is a wayfaring life and a warfaring life there is a duel fought every day between the two Seeds A Believer will not let sin have peaceable possession If he cannot keep sin out he will keep sin underâ— though he cannot quite overcome yet he is overcoming Rev. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is overcoming 5. Sin puts a Child of God upon self-observing He knows sin is a Boâ—om-Traytor therefore narrowly observes himself A subtil heart needs a watchful eye The heart is like a Castle that is in danger every hour to be assaulted this makes a Child of God lye alwayes Centinel and keep a Guard about his heart A Believer hath a strict eye over himself least he fall into any scandalous enormity and so open a sluce to let all his comfort run out 6. Sin puts the soul upon self-reforming A child of God does not only find out sin but drive out sin one foot he sets upon the neck of his sins and the other foot he turns to Gods Testimonies Psal. 119.59 Thus the sins of the Godly work for good God makes the Saints Maladies their Medicines But let none abuse this Doctrine I do not say that to an impenitent person sin works for good no it works for his damnation but it is to them that love God And for you that are Godly I know you will not draw a wrong conclusion from this either to make light of sin or to make bold with sin if you should do so God will make it cost you dear Remember David he ventured presumptuously on sin and what got he he lost his peace he felt the terrours of the Almighty in his soul Though he had all helps to cheerfulnesse he was a King he was of a ruddy sanguine complexion he had skill in Musick yet nothing could administer comfort to him he complains of his broken bones Psal. 15.8 And though he did at last come out of that dark Cloud yet some Divines are of Opinion that he never recovered his full joy to his dying day If any of Gods people should be tampering with sin because God can turn it to good though the Lord doth not damn them he may send them to Hell in this life he may put them into such bitter agonies and soul-Convulsions as may fill them full of horrour and make them draw nigh to despair Let this be a Flaming Sword to keep them from coming near the forbidden Tree And thus I have shewn that both the best things and the worst things by the over-ruling hand of the great God do work together for the good of the Saints CHAP. V. Shewing the Reason of the Proposition THe grand Reason why all things shall work for good is the near and dear interest which God hath in his people The Lord hath made a Covenant with them Ier. 32.38 They shall be my people and I will be their God By vertue of this compact all things do and must work for good to them Psal. 50.7 I am God even thy God This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God is the sweetest word in the Bible it implies the best relations and it is impossible there should be these relations between God and his people and every thing not work for their good This expression I am thy God implies 1. The relation of a Physitian I am thy Physitian God is 1. A Skilful Physitian therefore knows what is best God observes the several tempers of men and knows what will woâ—k most effectually some are of a more sweet disposition and are drawn by mercy others are more rugged and knotty pieces these God deals with in a more forcible way Some things are kept in Sugar some in Brine God doth not deal alike with all he hath Tryals for the stâ—ong and Cordials for the weak 2. God is a Faithful Physiâ—ian therefore will turn all to the best If he doth not give thee ad voluntatem it shall be ad sanitatem If God doth not give thee that which thou likest he will give thee that which thou needest A Physitian doth not so much study to please the taste of the Patient as to cure his distemper We complain such sore tryals lye upon us let us remember God is our Physitian therefore he labours rather to heal us than humour us Gods dealings with his children though they are sharp yet they are safe and in order to a Cure Deut. 8.16 That he might do thee good in the
waters cannot quench love Neither the sweet waters of pleasure nor the bitter waters of persecution love to God abides firm to the death Ephes. 3.17 Being rooted and grounded in love Eight things as Chaffe and Feathers are quickly blown away but a tree that is rooted abides the storm he that is rooted in love endures True love never ends but with the life 5. The Degrees of love We must love God above all other objects Psal. 73.25 There is nothing on earth I desire in comparison of thee God is the quintessence of all good things he is superlatively good now the soul seeing a super-eminency in God and admiring in him that constellation of all excellencies is carried out in love to him in the highest degree The measure of our love to God saith Bernard must be 〈◊〉 love him without measure God who is the chief of our happinesse must have the chief of our affections Cant. 8.2 I would cause thee to drink of my spiced Wine of the juice of my Pomgranate If the Spouse hath any love better than oâ—her a Cup more juicy and spiced Christ shall drink of that The creature may have the Milk of our love but God must have the Cream Love to God must be above all other things as the Oyl â—wims above the Water 1. We must love God more than Relations As in case of Abraham's offering up Isaac Isaac being the son of his old age no question he loved him entirely and doated on him but when God saith Abraham offer up thy son though it were a thing might seem not only to pose his Reason but his Faith for the Messiah was to come of Isaac and if he be cut off where shall the world have a Mediator yet such was the strength of Abraham's faith and the ardency of his love to God that he will take the sacrificing Knife and let out Isaac's blood Our blessed Saviour tells us of hating Father and Mother Luk. 14.26 Christ would not have us unnatural but if our dearest Relations lye in our way and would hinder us from Christ either we must step over them or tread upon them Deut. 33.9 Though some few drops of love may run beside to our Kindred and Alliance yet the full torrent must run out after Christ Relations may lye in the bosome but Christ must lye in the heart 2. We must love God more than Estate Heb. 10.34 Ye took joyfully the spoyling of your goods They were glad they had any thing to lose for Christ. If the world be laid in one Sâ—ale and Christ in the other he must weigh hâ—aviest And is iâ— thus Hath God the highest room in our affections Plutarch saith When a Dictator was created in Rome all other Authority was for the time suspended So when the love of God bears sway in the heart all other love is suspended and is as nothing in comparison of this love CHAP. VIII Containing a sharp Corrective to those that do not love God Vse 1. THis may serve for a sharp Reprehension to such as have not a dram of love to God in their hearts And are there such Miscreants alive He who loves not God aut lapis est aut belluae he is a Beast with a mans head Oh wretch Dost thou live upon God every day yet not love him If one had a friend that fed him continually with money and gave him all his allowance were not he worse than a Barbarian that did not respect and honour that friend Such a friend is God he gives thee thy breath he bestows a livelihood upon thee and wilt thou not love him Thou wilt love thy Prince if he saves thy life and wilt thou not love God who gives thee thy life What Load-stone so powerful to draw love as the blessed Deity He is blind whom beauty doth not tempt he is sottish who is not drawn with the Cords of love When the body is cold and hath no heat in it it is a sign of death That man is dead who hath no heat of love in his soul to God How can he expect love from God who shews no love to him Will God ever lay such a Viper in his bosome as spits forth the poyson of malice and enmity against him This Reproof falls heavy upon the Atheists of this Age who are so far from loving God that they do all they can to spight him They declare their sin as Sodom Isa. 3.9 They set their mouth against the Heavens in pride and blasphemy and bid open defiance to God These are Monsters in Nature Devils in the shape of men Let them read their doom 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maran-athâ—â— that is let him be accursed from God till Christs coming to Judgment let him be heir to a curse while he lives and at the dreadful day of the Lord let him hear that heart-rending sentence pronounced against him Go thou cursed CHAP. IX Discovering the Signs or Fruits of love to God Vse 2. LEt us try our selves impartially whether we are in the number of those that love God For the deciding of this our love will be best seen by the Fruits of it I shall lay down fourteen Signs or Fruits of love to God and it concerns us nearly to search whether any of these Fruits grow in our Garden 1. The first Fruit of love is musing of the mind upon God He who is in love his thoughts are still upon the Object He who loves God is ravished and transported with the Contemplations of God Psal. 139.17 When I awake I am still with thee The thoughts are as travellers in the mind Davids thoughts kept Heaven-Road I am still with thee God is the Treasure and where the Treasure is there is the heart By this we may try our love to God What are our thoughts most upon Can we say we are ravished with delight when we think on God Have our thoughts got wings are they fled aloft Do we contemplate Christ and Glory Oh how far are they from being lovers of God who scarce ever think of God Psal. 10.4 God is not in all his thoughts A sinner crowds God out of his thoughts he never thinks of God unless with horror as the Prisoner thinks of the Judge 2. The Second Fruit of love is desire of Communion Love desires familiarity and intercourse Psal. 84.2 My heart and flesh cryeth out for the living God King David being debarred the House of God where was the Tabernacle the visible token of his presence he now breaths after God and in an holy Pathos of desire cryes out for the living God Lovers would be parlying together If we love God we prize his Ordinances because there we meet with God He speaks to us in his Word and we speak to him in Prayer By this let us examine our love to God Do we desire intimacy of communion with God Lovers
of Diamonds Heb. 11.35 Not accepting deliverance They refused to come out of Prison on sinful terms they preferred their innocency before their liberty By this let us try our love to God have we a spirit of Martyrdome Many say they love God but how doth it appear they will not forgoe the least comfort or undergo the least crosse for his sake If Jesus Christ should have said to us I love you well you are dear to me but I cannot suffer I cannot lay down my life for you we should have questioned his love very much and may not Christ suspect us when we pretend love to him yet will endure nothing for him They who bear true affection to God will according to their vow in Baptisme fight under his Banner to the death and make Christs Crown flourish in their ashes 12. He who loves God will endeavour to make him appear glorious in the eyes of others Such as are in love will be commending and setting forth the amiablenesse of those persons whom they love The Love-sick Spouse describes Christ in all his beauty Cant. 5.11.13 His head is as the most fine Gold his cheeks are as a bed of Spices If we love God we will spread abroad his excellencies that so we may raise his fame and esteem and may tempt others to fall in love with him Love cannot be silent we shall be as so many Trumpets sounding forth the freenesse of Gods Grace the Transcendency of his Love the Glory of his Kingdom Love is like fire where it burns in the heart it will break forth at the lips it will be elegant and pathetical in setting forth Gods praise Love must have vent 13. The Thirteenth Fruit of love is To long for Christs appearing 2 Tim. 4.8 Henceforth there is a Crowne of Righteousnesse laid up for me and not for me onely but for them which love Christs appearing Love desires union Aristotle gives the reason because joy flows from union When our union with Christ is perfect in glory then our joy will be full He that loves Christ loves his appearing Christs appearing will be an happy appearing to the Saints His appearing now is very comfortable when he appears for us as an Advocate Heb. 9.24 But the other appearing will be infinitely more when he shall appear for us as our Husband he will at that day bestow two Jewels upon us 1. His love a love so great and astonishing that it is better felt than expressed 2. His likenesse 1 Iohn 3.2 When he shall appear we shall be like him And from both these Love and Likenesse infinite joy will flow into the soul. No wonder then he who loves Christ longs for his appearance Doth not the Bride long for the marriage-Marriage-day The Spirit and the Bride say come even so come Lord Iesus Revel 22.17 By this let us try our Love to Christ. A wicked man who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned is afraid of Christs appearing he wisheth he would never appear but such as love Christ are joyful to think of his coming in the Clouds they shall then be delivered from all their sins and fears they shall be acquitted before men and Angels and shall be for ever translated into the Paradise of God 14. Love will make us stoop to the meanest offices Love is an humble grace it doth not walk abroad in state it will creep upon its hands it will stoop and submit to any thing whereby it may be serviceable to Christ. As we see in Ioseph of Arimathea and Nicodemus both of them Honourable Persons yet one takes down Christs body with his own hands and the other embalms it with sweet odours it might seem much for persons of their rank to be employed in that service but love made them do it If we love God we shall not think any work too mean for us wherein we may be helpful to Christs Members Love is not squemish it will visit the sick relieve the poor wash the Saints wounds The Mother that loves her child is not coy and nice she will do those things about her child which others would scorn to do He who loves God will humble himself to the meanest office of love to Christ and his Members These are the fruits of love to God Happy are they who can find these Out-Landish Fruits growing in their souls CHAP. X. An Exhortation to love God Vse 3. THe third Use is of Exhortation and it hath three Branches 1. Let me earnestly perswade all who bare the name of Christians to become Lovers of God Psal. 31.33 O love the Lord all ye his Saints There are but few that love God Many give him an hypocritical kisse but few love him 'T is not so easie to love God as most imagine The Affection of love is natural but the Grace is not Men are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-haters Rom. 1.30 The wicked would flye from God they would neither be under his rules nor within his reach they fear God but do not love him All the strength in men or Angels cannot make the heart love God Ordinances will not do it of themselves nor Judgements it is only the Almighty and Invincible power of the Spirit of God can infuse love into the soul this being so hard a work it calls upon us for the more earnest prayer and endeavour after this Angelical grace of love To excite and inflame our desires after it I shall prescribe twenty Motives 1. Without this all our Religion is vain 'T is not duty but love to duty God looks at 't is not how much we do but how much we love If a servant doth not his work willingly and out of love it is not accepted Duties not mingled with love are as burdensom to God as they are to us David therefore counsels his son Solomon to serve God with a willing mind 1 Chron. 28.9 To do duty without love is not sacrifice but pennance 2. Love is the most noble and excellent grace it is a pure flame kindled from Heaven by it we resemble God who is love Believing and obeying do not make us like God but by love we grow like him 1 Iohn 4.16 Love is a grace doth most delight in God and is most delightful to him That Disciple which was most full of love lay in Christs bosome Love puts a verdure and lustre upon all the Graces the Graces seem to be eclipsed unlesse love shine and sparkle in them Faith is not true unless it work by love the waters of repentance are not pure unlesse they flow from the Spring of love Love is the savoury meat God loves it is the Incense makes all our Services fragrant and odoriferous it is Vinum aromaticum the Spiced Wine and the juice of the Pomgranate 3. Is any thing unreasonable that God requires 't is but our love if he should ask our estate or the fruit of our bodies could we deny him
body leaves off cloaths it is apt to get cold so when we leave off duty by degrees we cool in our love to God Of all graces Love is soonest apt to decay therefore we had need be the more careful to preserve it If a man hath a Jewel he will keep it if he hath Land of Inheritance he will keep it what care then should we have to keep this grace of Love 'T is sad to see professors declining in their love to God Many are in a spiritual consumption their Love is decaying There are four Signs whereby Christians may know their love is in a Consumption 1. When they have lost their tast He that is in a deep Consumption hath no tast he finds not that savoury rellish in his meat as formerly So when Christians have lost their tast they find no sweetness in a promise it is a sign of a spiritual Consumption 1 Pet. 2.3 If so be ye have tasted the Lord is gracious Time was when they found comfort in drawing nigh to God His Word was as the dropping honey very delicious to the pallat of their soul but now it is otherwise they can tast no more sweetness in spiritual things than in the white of an Egg Job 6.6 This is a sign they are in a Consumption to lose the tast argues the loss of the first love 2. When Christians have lost their Appetite A man in a deep Consumption hath not that Stomack to his meat as formerly Time was when Christians did hunger and thirst after righteousness they minded things of an heavenly aspect the Grace of the Spirit the blood of the Cross the Light of Gods Countenance they had a stomack to Ordinances and came to them as an hungry man to a feast but now the case is altered they have no Appetite they do not so prize Christ they have not such strong affections to the Word their hearts do not burn within them a sad presage they are in a consumption their love is decaying It was a sign Davids natural strength was abated when they covered him with cloaths and yet he gat no heat 1 Kings 1.1 So when men are plyed with hot Cloaths I mean Ordinances yet they have no heat of affection but are cold and stiff as if they were ready to be laid forth this is a sign their first love is declined they are in a deep Consumption 3. When Christians grow more in love with the World it argues the decrease of spiritual love They were once of a sublime Heavenly temper they did speak the language of Canaan but now they are like the fish in the Gospel which had money in its mouth Mat. 17. ult they cannot lisp out three words but one is about 〈◊〉 their thoughts and affections like Satan are still compassing the earth a sign they are going down the hill apace their love to God is in a Consumption We may observe when Nature decays and grows weaker persons go more stooping And truly when the heart goes more stooping to the Earth and is so bowed together that it can scarce lift up it self to an Heavenly thought it is now sadly declining in its first love When Rust cleaves to Mettal it doth not only take away the brightness of the Mettal but it doth canker and consume it So when the earth cleaves to mens souls it doth not only hinder the shining lustre of their graces but it doth by degrees canker their graces 4. When Christians make little reckoning of Gods Worship Duties of Religion are performed in a dead formal manner if they are not left undone yet they are ill done this is a sad Symptom of a spiritual Consumption Remissness in Duty shews a decay in our first love The strings of a Viol being slack the Viol can never make good musick When men grow slack in Duty they pray as if they prayed not this can never make any harmonious sound in Gods Ears When the spiritual Motion like that of the Eighth Spheaâ— is â—â—ow and heavy and the Pulse of the soul beats low it is a sign Christians have left their first love Let us take heed of this spiritual Consumption 't is dangerous to abate in our love Love is such a grace as we know not how to be without A Souldier may as well be without his weapons a Limner without his pensil a Musician without his Viol as a Christian can be without love The body cannot want its â—â—tural heat Love is to the soul as the natural heat is to the body there is no living without it Love doth influence the graces it excites the affections it makes us grieve for sin it makes us cheerful in God it is like oyl to the wheels it quickens us in Gods service How careful then should we be to keep alive divine love Quest. How may we keep our love from going out Answ. Watch your hearts every day take notice of the first declinings in grace observe your selves when you begin to grow dull and listless and use all means for quickening be much in prayer meditation holy conference When the fire is going out you throw on fuel So when the flame of your love is going out make use of Ordinances and Gospel-promises as fuel to keep the fire of your love burning 3. Let me exhort Christians to encrease in love to God let your love be boiled up higher Phil. 1.9 And this I pray that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more and more Our love to God should be as the light of the morning first there is the Crepusculum or day-break then it shines brighter to the full Meridian They who have a few sparks of love should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up those divine sparks into a flame A Christian should not be content with so small a dram of grace as may make him scruple whether he hath any grace or no but should be still improving the stock He who hath a little gold would have more you who love God a little labour to love him more A godly man is like a dropsie man the more grace he drinks in the more he thirsts He is contented with a very little of the world yet he is never satisfied but would have more of the Spirits influence and labours to add one degree of love to another To perswade Christians to put more Oyl to the Lamp and encrease the flame of their love let me propound these four divine Incentives 1. The growth of love evidenceth the truth If I see the Almond tree bud and flourish I know there is life in the root Paint will not grow an hypocrite who is but a picture will not grow but where we see love to God encreasing and growing bigger as Elisha's cloud we may conclude it is true and genuine 2. By the growth of love we imiâ—ate the Saints in the Bible Their love to God like the waters of the Sanctuary did rise higher The Disciples love to Christ at first was
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