the Cup the wrath of God yet there is some Wormwood in the Cup left which the Saints must drink Only here is the difference between Christs sufferings and ours his were satisfactory ours are only castigatory 4. Afflictions work for good to the Godly as they are destructive to sin Sin is the Mother affliction is the Daughter the Daughter helps to destroy the Mother Sin is like the Tree that breeds the Worm and affliction is like the Worm that eats the Tree There is much corruption in the best heart affliction doth by degrees work it ouâ— as the fire works out the Dâ—oss from the â—old Isa. 27.9 This is all the fruit to take away his sin What if we have more of the rough File if we have less Rust Afflictions carry away nothing but the excrements of sin If a Physitian should say to a Patient Your body is distempered and full of bad humors which must be purged out or you dye but I will prescribe Physick which though it make you deadly sick yet it will carry away the dregs of your disease save your life would not this be for the good of the Patient Afflictions are the purging Pills God useth to carry away our spiritual distempers they cure the Tympany of pride the Feaver of lust the Dâ—opsie of covetousness Do they not then work for good 5. Afflictions work for good as they are a means to loosen our hearts from the world When you dig away the earth from the root of a Tree it is to loosen the Tree from the earth So God digs away our earthly comforts to loosen our hearts from the earth We read of a Star Rev. 11.8 The name of the Star is Wormwood Have not we seen this Star appear Do not we find this Star Wormwood in every condition A Thoâ—n grows up with every Flower Surgit amari aliquid quod in ipsis floribuâ— angat God would have the world hang as a loose Tooth which being twitched away doth not much trouble us Is it not good to be weaned the oldest Saint needs it Why doth the Lord break the Conduit-pipe but that we may go to him in whom are all our fresh springs 6. Afflictions work so good as they make way for comfort In the valley of Achor a door of hope Hos. 2.15 Achor signifies trouble God sweetens outward pain with inward peace Ioh. 16.20 Your sorrow shall be turned into joy Here is the Water turned into Wine After a bitter Pill God gives Sugar Paul had his Prison-Songs Gods Rod hath Honey at the end of it The Saints in affliction have had such sweet raptures of joy that they have thought themselves in the borders of the Heavenly Canaan they have gaâ—hered Grapes of Thorns 7. Afflictions woâ—k for good as they are a magnifying of us Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest visit him every morning God doth by affliction magnifie us three wayes 1. In that he will condescend so low as to take notice of us that he will afflict us rather than lose us 'T is an honour that God will mind dust and ashes 'T is a magnifying of us that God thinks us worthy to be smitten Gods not striking is a slighting Isa. 1.5 Why should ye be stricken any more If you will go on in sin take your course sin your selves into Hell 2. Afflictions do magnifie us as they are Insignia honoris Ensigns of Glory Signs of Son-ship Heb. 12.7 If you endure chastning God dealeth with you as Sons Every print of the Rod is a badge of honour 3. Afflictions do really tend to the magnifying of the Sainâ—s as they make them renowned in the world Souldiers have never been so admiâ—ed for their victories as the Saints have been for their sufferings The zeal and constancy of the Martyrs in their tryals have rendred them famous to posterity How eminent was Iob for his patience God leaves his name upon Record Ye have heard of the patience of Iob James 5.11 Iob the Sufferer was more renowned than Alexander the Conquerour 8. Afflictions work for good as they are a means to make us happy Iob 5.17 Happy is the man whom God correcteth What Poâ—â—tiâ—ian or Moralist ever placed happinesse in the Crosse Iob doth Happy is the man whom God correcteth Quest. How do afflâ—ctâ—ons make us happy Answ. In that afflictions being sanctified bring us nearer to God The Moon in the full is â—urther off frâ—m the Sun so are many farther off from God in the full Moon of prospeâ—ity affliction brings them nearer to God The Load-stone of mercy doth not draw us so neer to God as the Cords of affliction When Absalom set Ioab's Coâ—n on fire then he came running to Absalom 2 Sam. 14.30 When God sets our worldly comforts on fire then we run to him and make our peace with him When the Prodigal was pinched with wanâ— then he returned home to his father Luke 15.18 When the Dove could find no rest for the sole of her foot then she flies to the Aâ—k When God bâ—ings a Deluge of â—ffliction upon us then we flie to the Aâ—k Christ. Thus affliction makes us happy in bringing us nearer to God Faiâ—h can make use of the waters of â—â—flâ—ction â—o swim faster to Christ. 9. Afflictions work for good as they do put to silence the wicked How ready are they to asperse and calumniate the Godly that they serve God only for self-interest therefore God will have his people endure sufferings for Religion that he may hang a Pad-lock on the lying lips of wicked men When the Atheists of the world see that God hath a people who serve him not for a Livery but for love this stops their mouths The Devil accuseth Iob of hypocrisie that he was a mercenary man all his Religion was made up of ends of gold and silver Iob 1.9 Doth Iob serve God for naught Hast not thou made a hedge about him c. Well saith God Put forth thy hand touch his estate The Devil had no sooner received a Commission but he falls a breaking down Iob's hedge I but still Iob worships God Chap. 1.20 and professeth his faith in him Chap. 13.15 Though he slay me yet will I trust in him This did amuse and silence the Devil himself How doth it strike a damâ— into wicked men when they see that the Godly will iratum colere numen keep close to God in a suffering condition and when they lose all yet will hold fast their integrity 10. Afflictions work for good as they make way for glory 2 Cor. 4.17 not that they merit Gâ—ory but they prepare for it As ploughing prepares â—he earth for a Crop so afflictions do prepare and make us meet for Glory The Limner lays his Gold upon dark colours So God first lays the dark colours of affliction and then he lays the golden colour of Glory The Vessel is first seasoned before Wine is poured into it
The Vessels of mercy are first seasoned with affliction and then the Wine of Glory is powred in Thus we see afflictions are not prejudicial but beneficial to the Saints We should not so much look at the evil of affliction as the good not so much at the dark side of the Cloud as the light The worst that God doth to his children is to whip them to Heaven SECTION II. Shewing that the evil of Temptation works for good to the Godly 2. THe evil of Temptation works for good Satan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Mark 4.3 He is ever lying in ambush stat in procinctu Diabolus he is continually at work with one Saint or other The Devil hath his Circuit or Diocess that he walks every day he is not yet fully cast into prison but like a prisoner that goes under Bail he walks about to tempt the Saints This is a great molestation to a child of God as it is a trouble to a Virgin to have her chastity daily assaulted Now concerning Satans Temptations there are three things to be considered 1. His Method in tempting 2. The Extent of his Power 3. That these Temptations work for good 1. Satans Method in tempting Here take notice of two things 1. His Violence in tempting and so he is the Red Dragon He labouâ— to storm the Castle of the heart he throws in thoughts of blasphemy he tempts to deny God these are the fiery Darts he shoots whereby he would enflame the passions 2. His Subtilty in tempting and so he is the Old Serpent There are five chief subtilties the Devil useth 1. He observes the temper and constitution he layes suitable baits of temptation As the Husbandman knows what Grain is proper for the Soyl Satan will not tempt contrary to the natural disposition and temperament This is his Policy he makes the Wind and Tyde go together That way the natural Tyde of the heart runs that way the Wind of temptation blows Though the Devil cannot know mens thoughts yet he knows their temper and accordingly he lays his baits Omnium discutit more He tempts the ambitious man with a Crown the sanguine man with beauty 2. Satan observes the fittest time to tempâ— in As a cunning Angler casts in his Angle when the Fish will bite best Satans time of tempting is usually after an Ordinance and the reason is because then he thinks he shall find us most secure When we have been at solemn Duties we are apt to think all is done and we grow remiss and leave off that zeal and strictness as before just as a Souldier who after a Battel leaves off his Armouâ— not once dreaming of an enemy Now Satan watcheth his time and when we least suspect then he throws in a tentation 3. He makes use of near Relations the Devil tempts by a proxy Thus he handed over a temptation to Iob by his Wife Iob 2.9 Dost thou still retain thy integrity A Wife in the bosom may be the Devils instrument to tempt â—o sin 4. Satan tempts to evil by them that are good thus he gives poyson in a golden Cup He tempted Christ by Peter Peter disswades him from suffering Master pity thy self Who would have thought to have found the Tempter in the mouth of an Apostle 5. Satan tempts to sin under a pretence of Religion He is most to be feared when he transforms himself into an Angel of Light He came to Christ with Scripture in his mouth It is written The Devil baits his hook with Religion he tempts many a man to Covetousness and Extortion under a pretence of providing for his Family he tempts some to make away themselves that they may live no longer to sin against God and so he draws them into sin under a pretence of avoyding sin These are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and subtil stratagems in tempting 2. The Extent of his Power how far Satans power in tempting â—eacheth 1. He can propose the Object as he set a wedge of Gold before Achan 2. He can poyson the Phansie and instill evil thoughts into the mind As the Holy Ghost doth cast in good motions so the Devil doth bad he put it into Iudas his heart to betray Christ Ioh. 13.2 3. Satan can excite and irritate the corruption within and work some kind of inclinableness in the heart to embrace a temptation Though it is true Satan cannot force the Will to yield consent yet he being an earnest Suitor by his continual solicitation may provoke to evil Thus he provoked David to number the people 1 Chron. 21.1 The Devil may by his subtil Arguments dispute us into sin 3. That these temptations work for good to the children of God A Tree that is shaken by the wind is more settled and rooted so the blowing of a temptation doth but settle a Christian the more in grace Temptations work for good eight wayes 1. Temptation sends the soul to prayer The more furiously Satan tempts the more fervently the Saint prayes The Deer being shot with the Dart runs faster to the water When Satan shoots his fiery darts at the soul now it runs faster to the Throne of Grace When Paul had the Messenger of Satan to buffet him 2 Cor. 12.8 For this I besought the Lord thrice that it might depart from me Temptation is a Medicine for security That which makes us pray more works for good 2. Temptation to sin is a means to keep from the perpetration of sin The more a child of God is tempted the more he fights against the temptation The more Satan tempts to blasphemy the more a Saint trembles at such thoughts and saith avoid Satan When Ioseph's Mistriss tempted him to folly the stronger her temptation was the stronger was his opposition That temptation the Devil useth as a Spur to sin God makes it a Bridle to keep back a Christian from it The more a chast Virgin is assaulted the more she abhors the motion 3. Temptation works for good as it abates the swelling of pride 2 Cor. 12.7 Least I should be exalted above measure there was given me a Thorn in the flesh a Messenger of Satan to buffet me The Thorn in the flesh was to prick the Bladder of pride Better is that temptation which humbles me than that duty which makes me proud Rather than a Christian shall be haughty minded God will let him fall into the Devils hands a while to be cured of his Imposthume 4. Temptation works for good as it is a Touch-stone to try what is in the heart The word tentare signifies explorare The Devil tempts that he may deceive but God suffers us to be tempted to try us 1. Temptation is a tryal of our sincerity It argues our heart is chast and loyal to Christ when we can look a temptation in the face and turn out back upon it 2. It is a tryal of our Courage Hos. 7.11 Ephraim is a silly Dove without an heart So it
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
Golgotha how delicious is that fruit which grows in Canaan If there be any sweetnesse in the waters of Marah what is there in the wine of Paradise If Gods Rod hath Honey at the end of it what haâ—h his golden Scepter If the bread of affliction tasts so savouâ—y what is Manna what is the Heavenly Ambrosia If Gods blow and stroke work for good what shall the smiles of his face do If Grapes may be gathered of Thornes what fruit will the Tree of Life yield If temptations and sufferings have matter of joy in them what shall Glory have If there be so much good out of evil what then is that good where there shall be no evil If Gods chastening mercies are so great what will his crowning mercies be Wherefore comfort one another with these words 10. If God makes all things to turn to our good how equal is it that we should make all things tend to his glory 1 Cor. 10.31 Do all to the glory of God The Angels glorifie God they sing divine Anthems of praise how then ought man to glorifie him for whom God hath done more than for the Angels He hath dignified us above them in uniting our nature with the God-head Christ hath dyed for us and not the Angels The Lord hath given us not only out of the common stock of his bounty but he hath enriched us with Covenant-blessings he hath bestowed upon us his Spirit he studies our welfare he makes every thing work for our good Free-grace hath laid a plot for our Salvation If God seeks our good shall not we seek his glory Quest. How can we be said properly to glorifie God he is infinite in his perfections and can receive no augmentation from us Answ. It is true in a strict sence we cannot bring glory to God but in an Evangelical sence we may When we do what in us lies to lift up Gods name in the world and cause others to have high reverential thoughts of God this the Lord interprets a glorifying of him as a man is said to dishonour God when he causeth the name of God to be evil spoken of Quest. How many wayes are we said to advance Gods glory Answ. Three wayes 1. When we aim at his glory when we make him the first in our thoughts and the last in our end As all the Rivers run into the Sea and all the Lines meet in the Center so all our actions terminate and center in God 2. We advance Gods glory by being fruitful in grace Iohn 15.18 Herein is my Father glorified that ye bring forth much fruit Barrenness reflects dishonour upon God then we glorifie God when we grow in fairness as the Lilly in tallness as the Cedar in fruitfulness as the Vine The Spouses Breasts were like Clusters of Grapes Cant. 7.7 3. We glorifie God when we give the praise and glory of all we do unto God It was an excellent and humble Speech of the King of Sweden He feared the peoples ascribing that glory to him which was due to God would remove him before the work was done When the Silk-worm weaves her curious work she hides her self under the Silk and is not seen When we have done our best we must vanish in our own thoughts and transfer the glory of all to God 1 Cor. 15.10 I labour more abundantly than they all One would think this speech favoured of pride but the Apostle pulls off the Crown from his own head and sets it upon the head of Free-grace Yet not I but the Grace of God which was with me Constantine did use to write the name of Christ over his Door so should we over our Duties Thus let us endeavour to make the name of God glorious and renowned If God seek our good let us seek his glory if he makes all things tend to our edification let us make all things tend to his exaltation So much for the first part of the Text the Priviledge THE BREATHINGS OF LOVE CHAP. VII Shewing the Nature Cause Kinds Properties and Degree of love to God 2. I Proceed to the second general Branch of the Text the Persons interested in this Priviledge and they are doubly qualified 1. They are Lovers of God All things work together for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that love God Despisers and Haters of God have no lot or part in this priviledge it is childrens bread it belongs only to them that love God Because love is the very heart and spirit of Religion I shall the more expatiate upon this and for the further discussion of it I shall cleer these five things 1 The Nature of love to God 2 The Ground of love to God 3 The Kinds of love to God 4 The Properties of love to God 5 The Degree of love to God 1. The Nature of divine love Love is an expansion of soul or the inflaming of the affections whereby a Christian breaths after God as the supream and soveraign good St Austin in his second Tome calls love Pondus animae Love is to the soul as the weights to the Clock it sets the soul a going towards God it is the wing by which we flye to Heaven by love we cleave to God as the Needle to the Load-stone 2. The Ground of love to God and that is knowledge Ignoti nulla cupido We cannot love that which we do not know That our love may be drawn sorth to God we must know these three things in him 1. A fulness Col. 1.19 He hath a fulness of grace to cleanse us and of glory to crown us a fulnesse not only of sufficiency but redundancy he is a Sea of goodnesse without bottom and banks 2. A freenesse Fluit acrius amne perenni God hath an innate propensness to dispence mercy and grace he drops as the Honey-comb Rev. 22.17 Whosoever will let him take of the water of life freely God doth not require we should bring money with us onely appetite 3. A Propriety We must know this fulness in God is ours Psal. 48.14 This God is our God Here is the ground of love Deity and Propriety 3. The Kinds of love which I shall branch into these three 1. There is a love of Appretiation when we set an high value upon God as being the most sublime and infinite good we so esteem of God as if we have him we care not though we want all things else The Stars vanish when the Sun appears All creatures vanish in our thoughts when the Sun of righteousnesse shines in his full splendour Cant. 1.13 A bundle of Myrrhe is my well-beloved unto me and as a cluster of Camphirâ— 2. A love of Complacency and delight So Aquinas defines love to be complacentia amantis in amato As a man takes delight in a friend whom he loves The soul that loves God rejoyceth in him as in his treasure and rests in him as in his Center The heart is so set upon God as it desires no more Iohn
called Lumen vita the light of life Iohn 8.12 6. It is a marvelous light because it is the beginning of the everlasting light The light of grace is the morning-star which ushers in the Sun-light of glory Now then Christian Canst thou say that this marvelous light of the Spirit hath dawned upon thee when thou wert inveloped in ignorance and didst neither know God nor thy self suddenly A light from Heaven shined round about thee This is one part of that blessed change which is wrought in the effectual calling 2. There is a change wrought in the Will Rom. 7.18 To will is present with me The Will which before opposed Christ now embraceth him the Will which was an Iron Sinew now is like melting Wax it readily receives the stamp and impression of the holy Ghost The Will as the Primum Mobile moves heavenward and carries all the Oâ—bs of the affections along with it The regenerate Will answers to every call of God as the Eccho answers to the voyce Acts 9.6 Lord what wilt thou have me to do The Will now becomes a Volunteer it lifts it self under the Captain of Salvation Oh what an happy change is wrought here before VVill kept Christ out now it keeps sin out 3. There is a change in the Conversation He who is called of God walks directly contrary to what he did before he walked before in envy and malice now he walks in love before he walked in pride now in humility The Current is carried quite another way Acts 23.1 I have lived in all good Conscience As in the heart their is a New-birth so in the life a New Edition Thus we see what a a mighty change is wrought in such as are called of God How far are they from this effectual call who never had any change They are the same they were forty fifty years ago as proud and caâ—nal as ever they have seen many changes in the times but they have had no change in their hearts Let not men think to go to Heaven per saltum to leap out of the Harlots lap into Abrahams bosome either they must have a gracious change while they live or a cursed change when they dye 3. He who is called of God esteems of this call as the highest blessing A King whom God hath called by his grace esteems it more that he is called to be a Saint then that he is called to be a King he values his High-Calling above his High-Birth Theodosius thought it a greaâ—er honour to be a Christian than to be an Emperour A carnal person can no more value spiritual blessings than a child can value a knot of Diamonds he perfers his wordly grandure his ease plenty titles of honour before conversion he had rather be called Duke than Saint a sign he is a stranger to effectual calling He who is enlightened by the Spirit counts holiness his best Heraldry and looks upon his effectual calling as his preferment when he hath taken this degree he is a Candidate for Heaven 4. He who is effectually called is called out of the World it is an Heavenly Calling Heb. 3.1 He that is called of God minâ—s the things of an Heavenly aspect he is in the world but not of the woâ—ld Naturalists say of precious stones though they have their matter from the earth yet their sparkling lustre is from the influence of the Heavens So it is with a godly man though his body be from the earth yet the sparkling of his affections is from Heaven his heart is drawn into the upper Region as high as Christ. He doth not onely cast off every wicked work but every earthly weight he is not a Worm but an Eagle 5. Another sign of our effectual calling is diligence in our ordinary calling Some brag of their high calling but they lie idle at Anchor Religion doth not seâ—â— Warrants to idleness Christians must not be as the Leviathan which is made to play in the Sea Psal. 104.26 Idleness is Balneum Diaboli the Devils Bath a slothfull person becomes a prey 〈◊〉 every tentation Grace while it cures the heart doth not make the hand lame He who is called of â—od as he works for heaven so he works in his trade Now if upon seaâ—ch you can find that you are effectually called I have three Exhortations to you CHAP. XIV Three Exhortations to them who are called 1. ADmire and adore Gods free-grace in calling you that God should leap over so many that he should pass by the wise and noble and that the lot of free-grace should fall upon you That he should take you out of a state of vassalage from grinding at the Devils Mill and should set you above the Princes of the Earth and call you to inherit the Throne of Glory fall upon your knees break forth into a thankful triumph of praise Let your hearts be ten-stringed Instruments to sound forth the memorial of Gods mercy None so deep in debt to Free-grace as you and none should be so high mounted upon the Pinacle of thanksgiving Say as the sweet Singer Psal. 145.2 I will extol thee O God my King every day will I bless thee and I will praise thy name for ever Those who are Patterns of mercy should be Trumpets of praise Oh long to be in Heaven where your thanksgivings shall be purer and shall be raised a Note higher 2. Pity those who are not yet called Sinners in Scarlet are not objects of envy but pity they are under the pâ—wer of Satan Acts 26.18 They tread every day on the Banks of the bottomless pit and what if death should give them a jog Oh pity uncoverted sinners If you pity an Ox or an Ass going astray will not you pity a Soul going astray from God who hath lost his way and his wits and is upon the precipice of damnation Nay not onely pity sinners but pray for them Though they curse do you pâ—ay You will pray for persons destracted Sinners are distracted Luke 15.17 When he came to himself it seems the Prodigal before conveâ—sion was not himself Wicked men are going to execution Sin is the halter which strangles them Death turns them off the Ladder and Hell is their buring place will not you pray for them when you see them in such danger 3. You who are effectually called honour your high calling Ephes. 4.1 I therefore beseech you that you would walk worthy of the vocation whrewith you are called Christians must keep a Decorum they must obâ—erve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is comely This is a seasonable advice when many who profess to be called of God yet by their loose incautelous walking they cast a blemish on Religion whereby the ways of God aâ—e evil spoken of It is Salvians Speech What do Pagans say when they see Christians live scandalously Sure Christ taught them no better Will you reproach Christ and make him suffer again by abusing your Heavenly calling 'T