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
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
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