whence is it that notwithstanding all my unworthiness a fresh Tyde of mercy comes in every day The mercies of God make a sinner proud but a Saint humble 2. The mercies of God have a melting influence upon the soul they dissolve it in love to God Gods Judgments make us fear him his mercies make us love him How was Saul wrought upon by kindnesse David had him at the advantage and might have cut off not only the skirt of his Robe but his head yet he spares his life This kindness melted Sauls heart 1 Sam. 24.16 Is this thy voyce my son David and Saul lift up his voyce and wept Such a melting influence hath Gods mercy it makes the eyes drop with tears of â—ove 3. The mercies of God make the heart â—ruitful When you lay out more cost upon a â—â—eld it bears a better crop A gracious soul honours the Lord with his Substance he doth not do with his mercies as Israel with their Jewels and Ear-Rings make a Golden Calfe but as Solomon did with the money thrown into the Treasury build a Temple for the Lord. The Golden showres of mercy cause fertility 4. The mercies of God make the heart thankful Psal. 116.12 13. Quid retribuam Domino What shall I render unto the Lord for all his benefits towards me I will take the Cup of salvation David alludes to the people of Israel who at their Peace-Offerings did use to take a Cup in their hands and give thanks to God for Deliverances Every mercy is an Alms of Free Grace and this enlargeth the soul in gâ—atitude A good Christian is not a Grave to bury Gods mercies but a Temple to sing his praise If every Bird in its Kind as Ambrose speaks doth chirp forth thankfulness to its Maker much more will an ingenious Christian whose life is enriched and perfumed with mercy 5. The mercies of God quicken As they are Load-stones to love so Whet-stones to obedience Psal. 119.9 I will walk before the Lord in the Land of the living He that takes a review of his blessings looks upon himself as a person engaged for God he argueâ— from the sweetness of mercy to the swiftnesse of duty he spends and is spent for Christ he dedicates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God Among the Romans when one had redeemed another he was ever afterwards to serve him A soul encompassed with mercy is zealously active in Gods service 6. The mercies of God woâ—k compassion to others A Christian is a temporal Saviour he feeds the hungry cloaths the naked visits the Widow and Oâ—phan in their distresse the backs and bellies of the poor aâ—e the surrows where he sows the golden Sâ—eds of his Charity Psal. 112.5 A good man sheweth favour and lendeth Charity dâ—ops from him freely as Myrth from the Tree Thus to the godly the mercies of God woâ—k for good they aâ—e wings to lift them up to Heaven 2. Spiritual mercies woâ—k 〈◊〉 gâ—od The blessed Oâ—dinances 1. The Word Preached works for good it is a savour of life it is verbum cum uâ—ctione it is a soul-transforming Word iâ— assimilates the heart into Christs likeness it is the breeder of Assurance 1 Thes. 1.5 Our Gospel came to you not in word only but in power and in the Holy Ghost and in much assurance It is vehiculum salutis the Charet of Salvation 2. Prayer works for good Prayer is the Bellows of the affections it blows up holy desires and ardouâ—s of soul Prayer hath poweâ— with God Isa. 45.11 Command ye me It is a Key that unlocks the Treasury of God's Bowels Prayer keeps the heart open to God and shut to sin it aâ—â—wageth the intemperate heats and swellings of lust It was Luther's counsel to a friend when he perceived a tentation begin to arise to betake himself to Prayer Prayer is Bombarda Christianorum the Christians Gun which they discharge against their enemies Prayer is the Pancreston the Soveraign Medicine of the soul Prayer sanctifies every mercy 1 Tim. 4.5 it is the dispeller of sorrow by venting the grief it easeth the heart When Hannah had pâ—ayed she went away and was no more sad 1 Sam. 1.18 And iâ— it hath these rare effects then it woâ—ks for good 3. The Lords Supper works for good It is an Emblem of the Marriage Supper of the Lamb Rev. 19.9 and an Earnest of that Communion we shall have with Christ in Glory it is a feast of fat things it gives us bread from Heaven such as doth not only preserve life but prevent death It hath glorious effects in the hearts of the Godly it quickens their Affections strengthens their Graces mortifies theiâ— Corruptions revives their Hopes encreaseth their Joy Luther saith It is as great a work to comfort a dejested soul as to raise the dead to life yet this may and sometimes is done to the souls of the Godly in the blessed Supper The Sacrament hath a peculiar excellency above the Word preached In the Word there is the Breath of God in the Sacrament the Blood of God in the Word we hear his Voyce in the Sacrament we have his kisse The Word proceeds out of Gods mouth the Sacrament out of his sides 4. The Graces of the Spirit work for good Grace is to the soul as light to the eye as health to the body Grace doth to the soul as a vertuous wife doth to her husband Pro. 31.12 She will do him good all the dayes of her life How incompaâ—ably useful are the Graces Faith and Fear go hand in hand Faith keeps the heart cheerful Fear keeps the heart serious Faith keeps the heart from sinking in despair Fear keeps it from floating in presumption all the Graces display themselves in their beauty Hope is the Helmet 1 Thes. 5.8 Meekness the Ornament 1 Pet. 3.4 Love the Bond of perfectness Col. 3.14 The Saints Graces are Weapons to defend them Wings to elevate them Jewels to enrich them Spices to persume them Stars to adorn them Cordials to refresh them And doth not all this work for good The Graces are our Evidences for Heaven is it not good to have our Evidences ready at the hour of death 5. The Creatures of God work for good to the Godly 1. Creatures inanimate Judg. 5.20 The Stars in their course fought against Sisera the Stars as the Host of God gathered in a Battalio and by their influences raising terrible tempests did as it were conspire the ruine of Sisera and his Army 2. Creatures animate The Angels those noble Citizens and Princes of Heaven work for the good of the Saints The good Angels are ready to do all offices of love to the people of God Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation Some oâ— the Fathers are of opinion that every Believer hath his â—uâ—elar Angel it needs no hot debate it may suffice that we know the whole Hieraâ—chy
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
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
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
may be said of many they are without an heart they have no heart to resist temptation no sooner doth Satan come but they yield Like a Coward assoon as the Thief approacheth he gives him his purse But he is the valourous Christian that bâ—andisheth the Sword of the Spirit against Satan and will rather dye than yield The courage of the Romans was never more seen than when they were assaulted by the Carthaginians The valour Puissance of a Saint is never more seen than in a Field-battel when he is fighting with the Red-Dragon and by the power of faith puts the Devil to flight That â—race is tryed Gold which can stand in the fiery tryal and withstand fiery Darts Fidei robur potest esse concussum non excussum 5. Temptations work for good as God makes them who are tempted fit to comfort others in the same distresse A Christian must himself be under the buffetings of Satan before he can speak a word in due season to him that is weary St Paul was versed in temptations 2 Cor. 2.11 We are not ignorant of his Devices and he was able to acquaint others with Satans cursed Wiles 1 Cor. 10.13 A man that hath rid over a place where there are Boggs and Quick-sands is the fittest to guide others through that dangerous way He that hath felt the claws of the roaring Lion and hath lay'n bleeding under those wounds is the fittest man to deal with one that is tempted None can better discover Satans sleights and policies than those who have been long in the fencing School of temptation 6. Temptations work for good as they stir up paternal compassions in God to them who are tempted The Child which is sick and bruised is most looked after When a Saint lyes under the bruisings of temptations Christ prays and God the Father pities When Satan puts the soul into a Feaver God comes with a Cordial which made Luther say that temptations are ample 〈◊〉 Christi Christs Embraces because he doth then most sweetly manifest himself to the soul. 7. Temptations work for good as they make the Saints long more for Heaven there they shall be out of Gun-shot Heaven is a place of rest no Bullets of temptation flye there The Eagle that soars aloft in the air and sits upon high Trees is not troubled with the stinging of the Serpent So when Believers are gotten above into the Empyraean Heaven they shall not be molested with the old Serpent In this life when one temptation is over another comes this is to make Gods people long till death sound a retreat and calls them off the field where the Bullets fly so thick to receive a victorious Crown where not the Drum or Cannon but the Harp and Viol shall be ever sounding 8. Temptations work for good as they engage the strength of Christ. Christ is our friend and when we are tempted he sets all his power on work for us For in that he himself hath suffered being tempted he is able to succour them that are tempted If a poor soul were to fight alone with the Goliah of Hell he were sure to be vanquished but Jesus Christ brings in his Auxillary forces he gives fresh supplyes of grace 2 Cor. 12.9 And in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are more than Conquerours Thus the evill of temptation works for good But sometimes Satan foils a Child of God how doth this work for good I grant that through the suspension of divine grace and the â—ury of a tentation a Saint may be overcome yet this foyling by a tentation shall woâ—k for good 1. By this foyl God makes way for the augmentation of grace Peter was tempted to self-confidence he presumed upon his own strength and when he would needs stand alone Christ let him fall but thiâ— wrought for his good it cost him many a tear he went out and wept bitterly and now he grows moâ—e modest he durst not say he loved Christ more than the other Apostles Iohn 21.15 Lovest thou me more than these He durst not say so his â—all broke the neck of his pride 2. â—he foyling by a temptation causeth more ciâ—cumspection and watchfulnesse in a child of God Though Satan did before decoy him into sin yet for the future he will be the more cautious he will have a care of coming wiâ—hin the Lyons chain any more he is more shy and fearful of the occasions of sin he never â—oes abâ—oad without his spiritual Armour and he girds on his Aâ—mour by pâ—ayer he knows he walks on slippeâ—y ground therefoâ—e looks waâ—ily to his steps he keeps close Centinel in his â—oul and when he spyes the Devil coming he stands to his Aâ—mes and displayes the shielâ— of Faith Eph. 6.16 This is all the hurt the Devil doth when he foils a Saint by temptation he cures him of his careless neglect he makes him waâ—ch and pray more When wilde Beasts get over the hedge and hurt the Coâ—n a man will make his fence the stronger So when the Devil gets over the hedge by a temptation a Christian will be sure to mend his sence he is more fearful of sin and careful of â—uty Thus the being worsted by temptation works for good Object But if being foiled works for good this may make Christians careless whether they are overcome by tentations or no Resp. There is a great deal of difference between falling into a temptation and running into a temptation the falling inâ—o a temptation shall work for good not the running into it He that falls into a River is capable of help and pity buâ— he that desperaâ—ely turns into it is guilty of his own death 'T is mad running into a Lyons Dâ—n He that runs himself into a temptation is like Saul who fell upon his own sword From all that hath been said by way of Corollary see how God doth beâ—ool the old Serpent making his temptations â—uâ—n to the good of his people Sure did the Devil know how much benefit accrues to the Saints by temptation he would forbear to tempt Luther once said there are three things make a Christian Prayer Meditation Temptation After a Feaver the body shoots up more in stature After Believers have been in a hot fit of temptation they have shot up more in holinesse St. Paul in his voyage to Rome met with a contrary wind Acts 27.4 So the wind of temptation is a contrary wind to that of the Spirit but God makes use of this crosse wind to blow the Saints to Heaven SECTION III. Shewing that the evil of Desertion works for good to the Godly 3. THe evil of desertiâ—n works for good The Spouse complains of desertion Cant. 5.6 My beloved had withdrawn himself and was gone There is a two-fold withdrawing either 1. In regard of grace when God suspends the influence of his Spirit and with-holds the lively actings of grace If the Spirit be gone Grace freezeth into a chilness and
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
but sleepeâ—h and God by a moral perswasion dâ—es onely awaken us and then the will can obâ—y Gods call and move of it self to its own conversion To this I answer Every man is by sin bound in â—etters Acts 8.23 I perceive thou art in the bond of iniquity A man that is in fetters if you use arguments and perswade him to go is that sufficient there must be a beating off his fetters and setting him free before he can walk So it is with every natural man he is fettered with corruption now the Lord by converting grace must file off his fetters nay give him legs to run too or he can never obtain salvation CHAP. XIII Exhorting to the heavenly Calling 2. LAbour to clear this to your own souls that you are savingly called 2 Pet. 1.10 Give diligence to make your calling sure This is the great business of our lives to get sound evidences of our effectual calling Acquiesce not in ouâ—ward priviledges do not cry as the Jews The Temple of the Lord rest not in Baptism what is it to have the Water and want the Spirit Be not content that you were born within the sound of Aarons Bells that Christ hath been preached to you Satisfie not your selves with an empty profession all this may be and yet you are no better than blazing Comets but labour to evidence to your souls that you are called of God Be not Athenians to enquire News what is the state and complexion of the times what are the effects of such an Eclipse what changes are like to happen in such a year what is all this if you are not effectually called what if the times should have a fairer aspect what though glory did dwell in our Land if grace doth noâ— dwel in our hearts Oh my Brethren when things aâ—e daâ—k without let all be clear within Give diligence to make your calling sure 't is both feasible and probable God is not wanâ—ing to them that seek him let not this great business hang in hand any longer If there were controverâ—â—e about your Land you would use all means to clear your Title and is salvation nothing will not you clear your Title here Consider how sad your case is if you are not effectually called 1. You are strangers to God The Pâ—odigal went into a far Country Luk 15.13 to imply that every sinner before conveâ—sion is a far off from God Ephes. 2.12 At that time ye were without Christ strangers to the Covenants of Promise Men dying in their sins have no more right to Promises than strangers have to the right Privileges of free-boâ—n Ciâ—izens If you are strangers what language can yo expect from God but this I know you not 2. If you are not effectually called you are enemies Col. 1.21 Alienated and enemies There is nothing in the Bible you can lay claim to but the threatings you aâ—e heirs to all the plagues written in the Book of God Though you may resist the Commands of the Law you cannot flye from the Curses of the Law Such as are enemies to God let them read their doom Lukeâ—9 â—9 27 But those mine enemies which would not that I should reign over them bring hither and slay them before me Oh therefore how nearly doth it concern you to make your calling sure How miserable and damnable will your condition be if Death call you before the Spirit call you Quest. 1. But is there any hope of my being called I have been a great sinner Answ. Great sinners have been called Paul was as bloody a persecutor as ever Domitian or Iulian yet he was called Some of the Jews who had an hand in crucifying Christ were called God loves to display the Flag of Free-grace to sinners Therefore be not discouraged you see a golden Cord let down from Heaven for poor trembling souls to lay hold upon Quest. 2. But how shall I know that I am effectually called Answ. 1. He who is savingly called is called out of himself not onely sinful self but righteous self he denies his duties and moral endowments Phil. 3.9 Not having mine own righteousness He whose heart God hath touched by his Spirit lays down the Idol of Self-righteousness at Christs feet for him to tread upon he useth morality and Duties of Piâ—ty but doth not trust to them Noah's Dove made use of her wings to flye but trusted to the Ark for safety This is excellent when a man is called out of himself This self-renunciation is as Austin saith Primus ad fidem aditus the first step to saving faith 2. He who is effectually called hath a visible change wrought not a change of the faculties but of the qualities he is altered from what he was before his body is the same but not his mind he hath another spirit he is alter idem Paul was so changed after his conversion that people did not know him Acts 9.21 Oh what a Metamorphosis doth grace make 1 Cor. 6.11 And such were some of you but ye are sanctified but ye are justified Grace is the true Verticordia it turns the heart In effectual calling there is a threefold change wrought 1. There is a change wrought in the Vnderstanding Before there was ignorance darkness was upon the face of the deep but now there is light Eph. 5.8 Now ye are light in the Lord. The first work God made was light so it is in the new Creation he who is savingly called saith as that man in the Gospel Iohn 9.25 Whereas I was blind now I see He sees that evil in sin and excellenty in the ways of God as he never saw before Indeed this light which the blessed spirit brings may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marveleus light 1 Pet. 2 9. That ye should shew forth the praises of him who hath called you into his marvelous light It is a marvelous light in six respects 1. Because it is strangely conveyed it doth not come from the Caelestial Orbs where the Planets are but from the Sun of Righteousness 2. It is marvelous in the effect This light doth that which no other light can it makes a man see himself blind 3. It iâ— a marvelous light because it is more penetrating other light may shine upon the face this light shines upon the heart and enlightens the Conscience 2 Cor. 4.6 4. It is a marvelous light because it sets those that have it a marveling they marvel at themselves how they could be contented so long without it they marvel that their eyes should be opened and not others they marvel that notwithstanding they hated and opposed this light yet it should shine in the Firmament of their souls This is that the Saints will stand wondring at to all eternity 5. It is a marvelous light because it is more virtual than any other it doth not onely enlighten but quicken it makes alive those who were dead in trespasses and sins therefore it is elegantly