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
Divine Cordial Or the Transcendent PRIVILEDGE OF Those that Love God And are SAVINGLY CALLED Published by THOMAS WATSON Minister of the Gospel But as for you ye thought evil against me but God meant it unto good Gen. 50.20 LONDON Printed for Thomas Parkhurst at the Three Crowns over against the great Conduit at the lower end of Cheapside 1663. The EPISTLE to the READER· CHRISTIAN READER THere are two things which I have alwayes looked upon as difficult The one is to make the Wicked sad they want not cause of sadness they are taken captive by Satan This is all that is gotten by fighting on the Devils side he doth not make his Souldiers Captains but Captives he leads them Prisoners before him and at last will give them damnable pay Yet so are sinners blinded by the God of this world that they cannot see the chains they are held in but kiss their fetters and go laughing to Hell The other puzling difficulty is to make the Godly joyful Though they have enough to rock their troubled hearts quiet may encourage themselvs in the Lord â—heir God yet like the froward child â—hey put away the breast and refuse to be comforted Amnon though a Kings Son was lean This dejection in the Godly ariseth from a double Spring either because their inward comforts are darkned or their outward comforts are disturbed To cure both which troubles I have put forth this ensuing Piece hoping by the blessing of God it will buoy up their disponding hearts and make them look with a more pleasant asâ—ect I would prescribe them to take now then a little of this Cordial When the Prophet Eliah's spirits were ready to faint under the Juniper Tree the Angel set before him a Cake and a Cruse of Water when he had eaten he was cheered and went in the strength of that meat till he came unto Horeb the Mount of God Me-thinks this Text like that sweet repast may very much corroborate and strengthen the Saints in their journey to Heaven and may be as a sacred feather to drop the golden Oyl of consolation into theiâ— hearts All things shall work togetheâ— for good to them that love God Tâ— knew that nothing shall hurt the godâ—ly is matter of comfort but to be assured that all things which fall out shall co-oâ—erate for their good that their crosses shall be turned into blessings the bloody showrs of affliction shall water the withering root of their Grace and make it flourish more here is that may fill their hearts with joy till they run over It will be no small revivement to me if these Labours of mine prove advantagious to any When S. Pauls Prison would not admit him the libâ—rty of a Pulpit he wrote some Epistles the benefit whereof the Church of God hath reaped in after-ages When I am at present taken off from my publick employment of preaching I shall be glad if I may be useful by writing and while I my self am in a civil sence dead I may make others in a spiritual sence alive This is the Prayer of him who is Thy Friend in all true Affection Devotion THOMAS WATSON THE CONTENTS CHAP. I. THe Preface or Introduction CHAP. II. Shewing that all things work for good to the Saints CHAP. III. That the best things work for good That the Attributes of God work for good That the Promises of God work for good That the Mercies of God work for good That the Graces work for good That the Creatures of God work for good in particular the good Angels That the Communion of Saints works for good That Christs Intercession works for good That the Saints Prayers conceived and indited by the blessed Spirit work for good CHAP. IV. That the worst things work for good to the Goâ—ly That the evil of Affliction works for good That the evil of Temptation works for good That the evil of Desertion works for good That the evil of Sin by Gods over-ruling Power works for good to the Godly CHAP. V. Shewing why all things must needs work for good to the Saints CHAP. VI. Several Inferences drawn from the Proposition CHAP. VII Shewing the Persons interested in this glorious Priviledge They love God The Nature of love The Kinds of love The Properties of love The Degree of love CHAP. VIII A sharp Reproof to those who do not love God CHAP. IX Discovering the Prints of love to God CHAP. X. Containing an Exhortation to love God Motives to excite love Means directing to it Preserve love that it doth not fall into a Consumption Encrease love to God and blow it up into a holy flame CHAP XI The second Qualification of the Persons interested in the Text They are effectually called Our deplorable condition before we are called The Means of our blessed Call Gods Method in calling sinners The Properties of the Divine Call The End of Effectual Calling CHAP. XII Two Inferences from the Premises CHAP. XIII Exhorting to labour after the Heavenly Calling Signs of Effectual Calling CHAP XIV Several Exhortations to them who are Called 1. Admire Free-Grace 2. Pity those who are uncalled 3. Walk worthy of your High-Calling CHAP. XV. Concerning Gods Purpose CHAP. XVI Our whole salvation must be resolved into Gods Purpose The Saints Comforts are built upon this impregnable Rock A DIVINE CORDIAL CHAP. I. The Proaemium or Introduction ROM 8.28 We know that all things work together for good to them that love God to them who are the called according to his purpose IF the whole Scripture be the feast of the soul as St Ambrose saith then this Chapter may be a dish at this feast which with its sweet variety may very much refresh and animate the hearts of Gods People In the preceding verses the Apostle had been wading through the great Doctrines of Justification and Adoption Mysteries so arduous and profound that without the help and conduct of the Spirit he might soon have waded beyond his depth In this verse the Apostle toucheth upon that pleasant string of Consolation We know that all things work together for good to them that love God Not a word but is weighty therefore I shall gather up every filing of this Gold that nothing be lost In the Text there are three generall Branches 1. A glorious Priviledge All things work for good 2. The Persons interested in this Priviledge and they are doubly specified 1. They are Lovers of God 2. They are Called 3. The Original and Spring of this effectual calling set down in these works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his purpose Of all these in order and I begin with the first 1. The glorious Priviledge wherein there are two things considerable 1. The certainty of the Priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know 2. The excellency of the Priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things work together for good 1. The certainty of the Priviledge We know It is not a matter pendulous or
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
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-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