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
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
is so accidentally and occasionally through the pravity of mens hearts instead of believing in him they are offended at him The Sun though in its own nature is pure and pleasant yet it is hurtful to sore eyes Jesus Christ is as well for the fall as the rising of many Luk. 2.34 Sinners stumble at a Saviour and pluck Death from the Tree of Life As Chymical Oyles recover some Patients but destroy others So the Bloud of Christ though to some it is medicinable to others it is damnable Here is the unparallel'd misery of such as live and dye in sin The best things work for their hurt Cordials themselves kill 5. See here the wisdom of God who can make the worst things imaginable turn to the good of the Saints he can by a divine Chymistâ—ie extract Gold out of dross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God! Rom. 11.33 It is Gods great design to set forth the wonder of his wisdom The Lord made Iosephs prison a step to preferment There was no way for Ionah to be saved but by being swallowed up God suffered the Egyptians to hate Israel Psal. 106.41 and this was the means of their deliverance St Paul was bound with a Chain and that Chain which did bind him was a means to enlarge the Gospel Phil. 1.12 This wise Physitian can of the Viper make a Treacle God doth enrich by impoverishing he causeth the augmention of Grace by the diminution of an Estate When the Creature goes further from us it is that Christ may come nearer to us God works strangely he brings Order out of Confusion Harmony out of Discord he makes use many times of unjust men to do that which is just He is wise in heart Job 10.4 He can reap his Glory out of mens fury Psal. 76.10 Either the wicked shall not do the hurt which they intend or they shall do the good which they do not intend God often helps when there is least hope and saves his people in that way which they think he will destroy He made use of the High-Priests malice and Iudas his Treason to redeem the World God hath sometimes much adoe to please us through indiscrete passion we are apt to find fault with things that fall out which is as if an illiterate man should censure Philosophy or a blind man find fault with the work in a Landskip Iob 11.12 Vain man would be wise Silly animals will be taxing Providence and calling the wisdom of God to the Barr of Reason Gods wayes are past finding out Rom. 11.33 They are rather to be admired than fathomed There is never a Providence of God but hath either a mercy or a wonder in it How stupendious and infinite is that wisdom that makes the most crosse perplex dispensations work for the good of his children 6. How little cause have we then to be discontented at outward tryals and emergencies What discontented at that which shall do us good All things shall work for good There are no sins Gods people are more subject to than unbelief and impatience they are ready either to faint through unbelief or fret through impatience When men fly out against God by discontent and impatience it is a sign they do not believe this Text. Discontent is an ungrateful sin because we have more mercies than afflictions and it is an irrational sin because afflictions work for good Discontent is a sin which puts us upon sin Psal. 37 8. Freâ— not thy self to do evil He that frets will be ready to do evil Fretting Ionah was sinning Ionah Chap. 4.9 The Devil blows the coals of passion and discontent and then warms himself at the fire Oh let us not nourish this angry Viper in our Breast Let this Text breed patience All things shall work for good to them that love God Shall we be discontented at that which works for our good If a friend should throw a bag of money at another and in throwing it should break his head he would not be troubled much seeing by this means he hath got a bag of money So the Lord may bruise us by afflictions but it is to enrich us these afflictions work for us a weight of glory and shall we be discontented 7. See here that Scripture fulfilled Psal. 73.1 God is good to Israel When one looks upon cross Providences and sees the Lord covering his people with ashes and making them drunk with Wormwood Lam. 3.15 he would be ready to call in question the Love of God and to say that he hath dealt hardly with his people Oh no yet God is good to Israel because he makes all things work for good Is not he a good God who turns all to good he works out sin and works in grace is not this good 1 Cor. 11.32 We are chastned of the Lord that we should not be condemned with the world The Hell of affliction is to save us from the Hell of damnation Let us always justifie God when our outward condition is never so bad let us say yet God is good 8. See what cause the Saints have to be frequent in the work of thanksgiving Christians are herein defective though they are much in supplication yet little in gratulation The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every thing giving thanks 1 Thess. 5.18 Why so because God makes every thing work for our good We will thank the Physitian though he gives us a biter Pill which makes us sick because it is to make us well we will thank any man that doth us a good turn and shall not we be thankful to God who makes every think work for good to us God loves a thankful Christian. Iob thanked God when he took all away Iob 1.21 The Lord hath taken away blessed be the name of the Lord Many will thank God when he gives Iob thanks him when he takes away because he knew God would work good out of it We read of Saints with Harps in their hands Rev. 14.2 an Emblem of praise We shall meet many Christians who have tears in their eyes and complaints in their mouths but few with Harps in their hands who in affliction praise God to be thankful in affliction is a work peculiar to a Saint Every Bird can sing in Spring but some Birds will sing in the dead of Winter Every one almost can be thankful in prosperity but a true Saint can be thankful in adversity A good Christian will blesse God not only at the Sun-rising but at the Sun-setting Well may we in the worst that befals us have a Psalm of thankfulnesse because all things work for good Oh be much in blessing of God we will thank him that doth beâ—riend us 9. If the worst things work for good to a Believer what shall the best things Christ and Heaven How much more shall these work for good If the Crosse hath so much good in it what hath the Crown If such precious Clusters grow in
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
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
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