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
cannot be long asunder Such as love God have an holy fondness they know not how to be from him they can want any thing but Gods presence they can want health and friends they can want a full Table but they cannot want God Psal. 143.7 Hide not thy face from me least I be like them that go down into the Grave Lovers have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting fits David was ready to faint away and dye when he had not a sight of God They who love God cannot be contented with having Ordinances unless they may enjoy God in them that were to lick the glass and not the honey What shall we say to them who can be all their lives long without God they think God may be best spared They complain they want health and trading but not that they want God Wicked men are not acquainted with God and how can they love who are not acquainted nay which is worse they do not desire to be acquainted with God Iob 21.14 They say to God depart from us we desire not the knowledge of thy wayes Sinners shun acquaintance with God they count his presence a burden and are these Lovers of God Doth that woman love her husband who cannot endure to be in his presence 3. The Third Fruit of love is grief Where there is love to God there is a grieving for our sins of unkindness against him A Child that loves his Father cannot chuse but weep for offending him The heart that burns in love melts in tears O that I should abuse the love of so dear a Saviour Did not my Lord suffer enough upon the Cross but must I make him suffer more shall I give him more Gall and Vinegar to drink How dis-loyal and dis-ingenious have I been how have I grieved his Spirit trampled upon his Royal Commands sleighted his Bloud this opens a Vein of godly sorrow and makes the heart bleed afresh Mat. 26.75 Peter went out and wept bitterly When Peter thought how dearly Christ loved him he was taken up into the Mount of Transfiguration Christ shewed him the Glory of Heaven in a Vision now that he should deny Christ after he had received such signal love from him this broke his heart with grief he went out and wept bitterly By this let us try our love to God Are our hearts spiritual Lymbecks dropping the water of godly tears Do we grieve for our unkindnesses against God our abuse of mercy our non-improvement of Talents How far are they from loving God who sin daily and their hearts never smite them they have a Sea of sin and not a drop of sorrow they are so far from being troubled that they make merry with their sins Ier. 11.15 When thou dost evil then thou rejoycest Oh wretch did Christ bleed for sin and dost thou laugh at it These are far from loving God Does he love his friend that loves to do him an injury 4. Another Fruit of love is Magnanimity Love is valourous it turns cowardise into courage Love will make one adventure upon the greatest difficulties and hazards Amor nescit difficultates The fearful Hen will fly upon a Dog or Serpent to defend her young ones Love doth infuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of Gallantry and Fortitude into a Christian He that loves God will stand up in his Cause and be an Advocate for him Acts 4.20 We cannot but speak the things which we have seen and heard He who is afraid to own Christ hath but little love to him Nicodemus came sneaking to Christ by night John 3.2 He was fearful of being seen with him in the day time Love casts out fear As the Sun expels Fogs and Vapours so doth Divine Love in a great measure expel carnal Fear Doth he love God that can hear his blessed Truths spoken against and be silent He who loves his friend will stand up for him and vindicate him when he is reproached Doth Christ appear for us in Heaven and are we afraid to appear for him on Earth Love animates a Christian it fires his heart with zeal and steels it with courage 5. The fifth Fruit of love is sensibility If we love God our hearts ake for the dishonours done to God by wicked men To see not only the Banks of Religion but Civility broken down and a Flood of wickednesse coming in to see Gods Sabbaths prophaned his Oath violated his Name dishonoured if there be any love to God in us we shall lay these things to heart Lot's righteous soul was vexed for the unclean conversation of the wicked 2 Pet. 2.17 He took the sins of Sodom and made Spears of them to pierce his own soul. How far are they from loving God who are not at all affected with his dishonour if they have but Peace and Trading they lay nothing to heart A man who is dead drunk though another be bleeding to death by him he never minds or is sensible so many being drunk with the wine of Prosperity when the honour of God is wounded and his Truths lye a bleeding they are not sensible Did men love God they would grieve to see his Glory suffer and Religion it self become a Martyr 6. The sixth Fruit of love is Antipathy against sin Fire purgeth the Drosse from the Metal The Fire of Love purgeth out sin Hos. 14.8 Ephraim shall say what have I to do any more with Idols He that loves God will have nothing to do with sin unlesse to give battel to it Sin is Dei-cidium it strikes not only at Gods Honour but his Being Doth he love his Prince that harbours him who is a Traitor to the Crown Is he a friend to God who loves that which God hates The love of God and the love of sin cannot dwell together The Affections cannot be carried to two contraries at the same time A man cannot love health and love poyson too so one cannot love God and sin too He who hath any secret sin in his heart allowed is as far from loving God as Heaven and Earth are distant one from the other 7. Another Fruit of love is Crucifixion He who is a Lover of God is dead to the world Gal. 6.14 I am crucified to the world I am dead to the honours and pleasures of it He who is in love with God is not much in love with any thing else His love to God moves as the Sun in the Firmament swiftly but his love to the world is as the motion of the Sun upon the Dial which is very slow The love of God and the violent love of the world are inconsistent 1 Iohn 2.15 If any man love the world the love of the Father is not in him Love to God swallows up all other love as Moses's Rod swallowed up the Egyptian Rods. If a man could live in the Sun what a small Point would all the Earth be So when a mans heart is raised above the world in the
below 't is this that 〈◊〉 the Iâ—gredients and makes up the whole Compound 2. It shews us the happy condition of every Child of God All things work for his good the best and worst things Psal. 112.4 Vnto the upright ariseth light in darknesse The most dark cloudy Providences of God have some Sun-shine in them What a blessed condition is a true Believer in when he dyes he goes to God and while he lives every thing shall do him good affliction is for his good What hurt doth the fire to the gold only purifie it What hurt doth the Fan to the Corn only separate the Chaffe from it What hurt do Leeches to the body only suck out the bad bloud God doth never use his staff but to beat out the dust Affliction doth that which the Word many times will not it opens the ear to Discipline Job 36.10 When God lays men upon their backs then they look up to Heaven Gods smiting his people is like the Musicians striking upon the Viol which makes it put forth a melodious sound How much good comes to the Saints by affliction when they are pounded and broken they send forth their sweetest smell Affliction is a bitter root but it bears sweet fruit Heb. 12.11 It yeeldeth the peaceable fruits of righteousnesse Affliction is the High-way to Heaven though it be Flinty and Thorny yet it is the nearest way Poverty shall starve our sins sicknesse shall make grace more healthfull 2 Cor. 4.16 Reproach shall cause the Spirit of God and of Glory to rest upon us 1 Pet. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death shall stop the Bottle of Tears and open the Gate of Paradice A Believers dying day is his ascension day to glory Hence it is the Saints have put their afflictions in the Inventory of their riches Heb. 11.26 Themistocles being banished his own Country grew afterwards in favour with the King of Egypt whereupon he said Periissem nisi periissem I had perished if I had not perished So may a Child of God say If I had not been afflicted I had been destroyed if my health and estate had not been lost my soul had been lost 3. See then what an encouragement here is to become Godly All things shall work for good Oh that this may tempt the world to fall in love with Religion Can there be a greater Load-stone to piety Can any thing more prevail with us to be good than this All things shall work for our good Religion is the true Philosophers stone that turns every thing into Gold Take the sowrest part of Religion the suffering part and there is comfort in it God sweetens sufferings with joy he candies our Wormwood with Sugar oh how may this bribe us to Godlinesse Iob 22.21 Acquaint thy self with God and be at peace so good shall come unto thee No man did ever come off a loser by his acquaintance with God thereby good shall come unto thee abundance of good the sweet distillations of Grace the Hidden Manna yea every thing shall work for good Oh then get acquaintance with God espouse his Interest 4. It shews us the miserable condition of wicked men To them that are godly evill things work for good to them that are evill good things work for hurt illis qui oderâ—â—t deum etiam bona cedunt in malum 1. Temporal good things work for hurt to the wicked Riches and Prosperity they are not munera but insidiae as Seneca speaks Worldly things are given to the wicked as Michael was given to David for a snare 1 Sam. 18.21 The Vulture draws sickness from a perfume so do the wicked from the sweet perfume of Prosperity Their mercies are like poysoned bread given to Dogs Their Tables are sumptuously spread but there is a hook under the bait Psal. 69.22 Let their Table become a snare All their enjoyments are like Israels Quails which were sauced with the wrath of God Numb 11.33 Foeâ—us pecuniae funus animae Pâ—ide and Luxury are the Twins of Prosperity Deut. 32.15 Thou art waxen fat then he forsook God Riches are not only the Spiders web unprofitable but the Cockatrice egge pernicious Eccl. 5.13 Riches kept for the hurt of the Owner Et transeunt et vulnerant The câ—mmon mercies wicked men have are not Loadstones to draw them nearer to God but Milstones to sink them deeper in Hell 1 Tim. 6.9 Their dilicious dainties are like Hamans Banquet after all their Lordly fare death will bring in the Reckoning and they must pay the reckoning in Hell 2. Spiritual good things work for hurt to the wicked from the flower of heavenly blessings they suck poyson â— The Ministers of God work for their hurt The same wind that blows one Ship to the Haven blows another Ship upon a Rock The same breath in the Ministry that blows a godly man to Heaven blows a prophane sinner to Hell They who come with the Word of Life in their mouth yet to many are a savour of death Isa. 6.10 Make the heart of this people fat and their ears heavy The Prophet was sent upon a sad Message to preach their Funeral Sermon Wicked men are worse for preaching Amos 5.10 They hate him that rebukes in the Gate Sinners grow more resolved in sin let God say what he will they will do what they list Ier. 44.16 As for the word which thou hast spoken to us in the name of the Lord we will not hearken unto thee The word preached is not healing but hardning And how dreadful is this for men to be sunk to Hell with Sermons 2. Prayer works for their hurt Pro. 8.15 The Sacrifice of the wicked is an abomination to the Lord. A wicked man is in a great strait if he prays not he sins if he prays he sins Psal. 109.7 Let his prayer become sin It were a sad Judgment if all the meat a man did eat should turn to ill-humors and breed diseases in the body So it is with a wicked man that Prayer which should do him good works for his hurt he prays against sin and sins against his prayer his Duties are tainted with Atheism fly-blown with Hypocrisie God abhors them 3. The Lords Supper works for their hurt 1 Cor. 10.31 Ye cannot eat of the Lords Table and the Table of Devils Do we provoke the Lord to jealousie Some of the Iews kept their Idol Feasts yet would come to the Lords Table saith the Apostle Do you provoke the Lord to wrath Prophane persons feast with their sins yet will come to feast at the Lords Table This is to provoke God To a sinner there is death in the Cup he eats and drinks his own damnation 1 Cor. 11.29 Thus the Lords Supper works for hurt to impenitent sinners After the Sop the Devil enters 4. Christ himself works for hurt to desperate sinners he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone of stumbling and a rock of offence 1 Pet. 2.7 He
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
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
carry on the motion of the Watch and help to make the Alarum â—trike So things that seem to move crosse to the Godly yet by the wonderful Providence of God work for their good Among these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worst things there are four sad evils work for good to them that love God SECTION I. Shewing that the evil of affliction works for good to the Godly 1. THe evil of affliction works for good There are two heart-quieting considerations in all the afflictions which befall us 1. That God hath a special hand in them Ruth 1.21 The Almighty hath afflicted me Instruments can no more stir till God gives them a Commission than the Axe can cut of it self without an hand Iob eyed God in his affliction therefore as Austin observes he doth not say The Lord gave and the Devil took away but The Lord hath taken away Who-ever brings an affliction to us it is God that sends it 2. The second heart-quieting consideration is That afflictions work for good Ier. 24.5 Like these good figs so will I acknowledge them that are carried away captive of Iudah whom I have sent out of this place into the Land of the Chaldeans for their good Iudahs captivity in Babylon was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their good Psâ—l 119.71 It is good for me that I have been afflicted Which Text like Moses his Tree cast into the bitter waters of affliction may make them sweet and wholsom to drink of Afflictions to the Godly are medicinable Out of the most poysonful Dâ—ug God extracts our salvation Afflictions are as needful as Ordinances 1 Pet. 1.6 No vessel can be made of Gold without fire so it is impossible that we should be made vessels of honour unless we are melted and refined in the furnace of affliction Psal. 25.10 All the paths of the Lord are mercy his bloody paths are mercy As the Liâ—â—er intermixeth bright colours with dark shadows so doth the wise God mix mercy with judgement Those afflictive providences whiâ—h seem to be prejudicial are beneficial Let us take some Instances in Scripture Ioseph's brethren threw him into a pit afterwards they sell him then he is cast into prison yet all this did work for his good His abasement made way for his advancement he was made the second man in the Kingdom Gen. 50.20 Ye thought evil against me but God meant it to good Iacob wrestled with the Angel and the hollow of Iacobs thigh was out of joynt this was sad but God turned it to good for there he saw Gods face and there the Lord blessed him Gen. 32.30 Iacob called the name of the place Peniel for I have seen God face to face Who would not be willing to have a bone out of joynt so he might have a sight of God King Manassah was bound in Chains this was sad to see a Crown of Gold changed into Fetters but it wrought for his good for When he was in affliction he besought the Lord and humbled himself greatly and the Lord was entreated of him 2 Chr. 33. 11 12. He was more beholding to his Iron Chain than to his Gold Chain the one made him proud the other made him humble Iob was a spectacle of misery he lost all that ever he had he abâ—unded only in boils and ulcers this was sad but it wrought for his good his grace was more proved and improved God gave a Testimony from Heaven of his integrity and did compensate his losse by giving him twice as much as ever he had before Iob 42.10 Paul was smitten with blindnesse this was uncomfortable but it turned to his good God did by that blindnesse make way for the light of grace to shine into his soul it was the beginning of an happy conversion Acts 9.6 As the hard frosts in Winter bring on the flowers in the Spring as the night ushers in the morning-star So the evils of affliction pâ—oduce much good to those that love God But we are ready to question the truth of this and â—o say as Mary did to the Angel How can this be therefore I shall shew you several wayes how affliction works for good 1. As it is our Preacher and Tutor Mic. 6. â—9 Hear ye the Rod Luther saith he could â—ever fightly understand some of the Psalms â—ill he was in affliction Affliction teacheth â—wo things 1. What sin is In the Word â—reached we hear what a dreadful thing sin is â—hat it is both defiling and damning but we â—ear it no more than a painted Lyon thereâ—ore God lets loose affliction and then we feel â—in bitter in the fruit of it A sick-bed often â—eacheth more than a Sermon we can best see â—he ugly visage of sin in the glasse of affliction 2. Afflâ—ction teacheth us to know our selves In prosperity we are for the most part strangers â—o our selves God makes us know affliction that we may the better know our selves We â—ee that corruption in our hearts in time of â—ffliction which we would not believe was â—here Water in the glasse looks cleer but â—et it on the fire and the scum boils up In prosperity a man seems to be humble and â—hankful the water looks cleer but set this man a little on the fire of affliction and the â—cum boils up much impatience and unbeâ—ief appeareth Oh saith a Christian I never â—hought I had had such a bad heart as now I â—ee I have I never thought my corruptions â—ad been so strong and my graces so weak 2. Afflictions work for good as they are a means to make the heart more upright In prosperity the heart is apt to be divided Hos. 10.2 The heart cleaves partly to God and partly to the World it is like a Needle between two Load-stones God draws and the World draws now God takes away the World that the heart may cleave more to him in sincerity Corrigere quasi cor rectum facere Correction is a setting the heart right and strait As we sometimes hold a crooked stick over the fire to straiten it So God holds us over the fire of affliction to make us more strait and upright Oh how good is it when sin hath bent the soul awry from God that affliction should straiten it again 3. Afflictions work for good as they conform us to Christ. Gods Rod is a Pensill to draw Christs Image more lively upon us It is good that there should be a symmetry and proportion between the Head and the Members Would we be parts of Christs Mystical Body and not like him His life as Calvin saith was a series of suffering Isa. 53.2 A man of sorrows and acquainted with grief He wept he blâ—d Was the Head Crowned with Thorns and do we think to be Crowned with Roses It is good to be like Christ though it be by sufferings Jesus Christ drank a bitter Cup it made him sweat drops of blood to think of it and though it be true he drank the Poyson in
the Cup the wrath of God yet there is some Wormwood in the Cup left which the Saints must drink Only here is the difference between Christs sufferings and ours his were satisfactory ours are only castigatory 4. Afflictions work for good to the Godly as they are destructive to sin Sin is the Mother affliction is the Daughter the Daughter helps to destroy the Mother Sin is like the Tree that breeds the Worm and affliction is like the Worm that eats the Tree There is much corruption in the best heart affliction doth by degrees work it ouâ— as the fire works out the Dâ—oss from the â—old Isa. 27.9 This is all the fruit to take away his sin What if we have more of the rough File if we have less Rust Afflictions carry away nothing but the excrements of sin If a Physitian should say to a Patient Your body is distempered and full of bad humors which must be purged out or you dye but I will prescribe Physick which though it make you deadly sick yet it will carry away the dregs of your disease save your life would not this be for the good of the Patient Afflictions are the purging Pills God useth to carry away our spiritual distempers they cure the Tympany of pride the Feaver of lust the Dâ—opsie of covetousness Do they not then work for good 5. Afflictions work for good as they are a means to loosen our hearts from the world When you dig away the earth from the root of a Tree it is to loosen the Tree from the earth So God digs away our earthly comforts to loosen our hearts from the earth We read of a Star Rev. 11.8 The name of the Star is Wormwood Have not we seen this Star appear Do not we find this Star Wormwood in every condition A Thoâ—n grows up with every Flower Surgit amari aliquid quod in ipsis floribuâ— angat God would have the world hang as a loose Tooth which being twitched away doth not much trouble us Is it not good to be weaned the oldest Saint needs it Why doth the Lord break the Conduit-pipe but that we may go to him in whom are all our fresh springs 6. Afflictions work so good as they make way for comfort In the valley of Achor a door of hope Hos. 2.15 Achor signifies trouble God sweetens outward pain with inward peace Ioh. 16.20 Your sorrow shall be turned into joy Here is the Water turned into Wine After a bitter Pill God gives Sugar Paul had his Prison-Songs Gods Rod hath Honey at the end of it The Saints in affliction have had such sweet raptures of joy that they have thought themselves in the borders of the Heavenly Canaan they have gaâ—hered Grapes of Thorns 7. Afflictions woâ—k for good as they are a magnifying of us Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest visit him every morning God doth by affliction magnifie us three wayes 1. In that he will condescend so low as to take notice of us that he will afflict us rather than lose us 'T is an honour that God will mind dust and ashes 'T is a magnifying of us that God thinks us worthy to be smitten Gods not striking is a slighting Isa. 1.5 Why should ye be stricken any more If you will go on in sin take your course sin your selves into Hell 2. Afflictions do magnifie us as they are Insignia honoris Ensigns of Glory Signs of Son-ship Heb. 12.7 If you endure chastning God dealeth with you as Sons Every print of the Rod is a badge of honour 3. Afflictions do really tend to the magnifying of the Sainâ—s as they make them renowned in the world Souldiers have never been so admiâ—ed for their victories as the Saints have been for their sufferings The zeal and constancy of the Martyrs in their tryals have rendred them famous to posterity How eminent was Iob for his patience God leaves his name upon Record Ye have heard of the patience of Iob James 5.11 Iob the Sufferer was more renowned than Alexander the Conquerour 8. Afflictions work for good as they are a means to make us happy Iob 5.17 Happy is the man whom God correcteth What Poâ—â—tiâ—ian or Moralist ever placed happinesse in the Crosse Iob doth Happy is the man whom God correcteth Quest. How do afflâ—ctâ—ons make us happy Answ. In that afflictions being sanctified bring us nearer to God The Moon in the full is â—urther off frâ—m the Sun so are many farther off from God in the full Moon of prospeâ—ity affliction brings them nearer to God The Load-stone of mercy doth not draw us so neer to God as the Cords of affliction When Absalom set Ioab's Coâ—n on fire then he came running to Absalom 2 Sam. 14.30 When God sets our worldly comforts on fire then we run to him and make our peace with him When the Prodigal was pinched with wanâ— then he returned home to his father Luke 15.18 When the Dove could find no rest for the sole of her foot then she flies to the Aâ—k When God bâ—ings a Deluge of â—ffliction upon us then we flie to the Aâ—k Christ. Thus affliction makes us happy in bringing us nearer to God Faiâ—h can make use of the waters of â—â—flâ—ction â—o swim faster to Christ. 9. Afflictions work for good as they do put to silence the wicked How ready are they to asperse and calumniate the Godly that they serve God only for self-interest therefore God will have his people endure sufferings for Religion that he may hang a Pad-lock on the lying lips of wicked men When the Atheists of the world see that God hath a people who serve him not for a Livery but for love this stops their mouths The Devil accuseth Iob of hypocrisie that he was a mercenary man all his Religion was made up of ends of gold and silver Iob 1.9 Doth Iob serve God for naught Hast not thou made a hedge about him c. Well saith God Put forth thy hand touch his estate The Devil had no sooner received a Commission but he falls a breaking down Iob's hedge I but still Iob worships God Chap. 1.20 and professeth his faith in him Chap. 13.15 Though he slay me yet will I trust in him This did amuse and silence the Devil himself How doth it strike a damâ— into wicked men when they see that the Godly will iratum colere numen keep close to God in a suffering condition and when they lose all yet will hold fast their integrity 10. Afflictions work for good as they make way for glory 2 Cor. 4.17 not that they merit Gâ—ory but they prepare for it As ploughing prepares â—he earth for a Crop so afflictions do prepare and make us meet for Glory The Limner lays his Gold upon dark colours So God first lays the dark colours of affliction and then he lays the golden colour of Glory The Vessel is first seasoned before Wine is poured into it
themselves so much against it The more violent others are against the truth the more valiant the Saints are for it Living fish swim against the stream the more the Tyde of sin comes in the more the Godly swim against it The impieties of the times provoke holy passion in the Saints that anger is without sin which is against sin The sins of others are as a Whet-stone to set the sharper edge upon us they whet our zeal and indignation against sin the more 5. The sins of others work for good as they make us more earnest in working out our salvation When we see wicked men take such pains for Hell this makes us more industrious for Heaven The wicked have nothing to encourage them yet they sin they venture shame and disgrace they break through all oppositions Scripture is against them and Conscience is against them there is a flaming sword in their way yet they sin Lam. 5.9 We gat our bread with the peril of our lives Sinners eat the bread of wickednesse with the peâ—il of their souls Godly hearts seeing the wicked thus mad for the forbidden fruit and hacknying our themselves in the Devils service are the more emboldned and quickned in the wayes of God they will take Heaven as it were by storm The wicked are swift Dromedaries in sin Ier. 2.23 and do we creep like Snails in Religion shall impure sinners do the Devil more service than we do Christ shall they make more hast to a Prison than we do to a Kingdom are they never weary of sinning and are we weary of praying have not we a better Master than they are not the paths of vertue pleasant is not there joy in the way of duty and Heaven at the end The activity of the sons of Belial in sin is a spur to the Godly to make them mend their pace and run the faster to Heaven 6. The sins of others work for good as they are Glasses in which we may see our own hearts Do we see a flagitious impious sinner behold a picture of our hearts such should we be if God did leave us what is in other mens practise is in our nature Sin in the wicked is like fire on a Beacon that flames and blazeth forth sin in the Godly is like fire in the Embers Christian though thou dost not break forth into a flame of scandal yet thou hast no cause to boast for there is much sin raked up in the Embers of thy nature thou hast the root of bitterness in thee and wouldst bear as hellish fruit as any if God did not either curb thee by his power or change thee by his grace 7. The sins of others work for good as they are a means to make the people of God more thankfull When you see another infected with the plague how thankful are you that God hath preserved you from it It is a good use that may be made even of the sins of others to be more thankfull why might not God have left us to the same excess of riot Think with thy self O Christian why should God be more propiâ—ious to thee than to another why should he take thee out of the wild Olive of nature and not him how may this make thee to adore free grace What the Pharisee said boastingly we may say thankfully Luke 18.11 God I thank thee that I am not as other men are Extortioners Vnjust Adulterers c. So we are to adore the riches of grace that we are not as others Drunkards Swearers Sabbath-breakers Every time we see men ranâ—ing it in sin we are to blesse God we are not such If we see a franâ—ique person we blesse God it is not so with us Much more when we see others under the power of Satan we are to make our thankfull acknowledgement that it is not our condition 8. The sins of others work for good as they are a means to make Gods people better Christian God can make thee a gainer by anothers sin The more unholy others are the more holy thou art The Roses that grow neer Garlick are sweetest So anothers unsavouriness makes a Christians graces send out a more fragrant perfume The more a wicked man gives himself to sin the more a godly man gives himself to prayer Psal. 109.4 But I give my self to prayer 9. The sins of others work for good as they give an occasion to us of doing good Were there no sinners we could not be in such a capacity for service The Godly are often a means to convert the wicked their prudent advise and pious example is a lure and bait to draw sinners to the embracing of the Gospel The disease of the Patient works for the good of the Physician by emptying the Patient of noxious peccant humours the Physitian enricheth himself So by converting sinners from the errour of their way our Crown comes to be enlarged Dan. 12.3 They that turn many to righteousness shall shine as the Stars for ever and ever Not as Lamps or Tapers but sicut Stelia as the Stars for ever Thus we see the sins of others work for our good 2. Our own sins shall work for good This must be understood warily when I say the sins of the goâ—ly work for good not that there is the least good in sin Sin is like poyson which corrupts the blood infects the heart and without a Soveraign Antidote brings death Such is the venemous naâ—uâ—e of sâ—n 't is deadly and damning Sin is worse than Hell but yet God by his mighty over-ruling power makes sin in the issue turn to the good of his people God can make a Treacle of this poyson Hence that golden saying of St. Austin God would never permit evil if he could not bring good out of evil The Reliques and remains of corruption in the Saints work for good several wayes 1. Sin makes them weary of this life That sin is in the godly is sad but that it is a burden is good St. Paul's afflictions pardon the expression were but a play to him in comparison of his sin he rejoyced in tribulation 2 Cor. 7.4 But how did this bird of Paradise weep and bemoan himself under his sins Rom. 7.24 Who shall deliver me from the body of this death A Believer carries his sins as a Prisoner his shackles Oh how does he long for a Goal-delivery This sensibility of sin is good 2. This in-being of corruption makes the Saints prize Christ more He that feels his sin as a sick man feels his sickness how welcome is Christ the Physitian to him He that feels himself stung with sin how precious is the brazen Serpent to him When Paul had cryed out of a body of death how thankful was he for Christ Rom. 7.25 I thank God through Iesus Christ my Lord. Christs bloud saves from sin and is the sacred oyntment which kills this Quick-silver 3. Sin works for good as it is an occasion of putting the soul upon six rare
Duties 1. It puts the soul upon self-searching A child of God being conscious to himself of sin takes the Candle and Lanthorn of the Word and searcheth into his heart he desires to know the worst by himself as a man who is distempered in body desires to know the worst of his disease Though our joy lies in the knowledge of our graces yet there is some benefit in the knowledge of our corruptions Therefore Iob prays Make me to know my transgressions Job 13.23 'T is good to know our sins that we may not flatter our selves or take our condition to be better than it is 'T is good to find out our sins least they find us out 2. The inherency of sin puts a child of God upon self-abasing Sin is left in a godly man as a Cancer in the breast or a bunch upon the back to keep him from being proud Gravel and Dung are good to ballast a Ship and keep it from overturning The Dung of sin helps to ballast the soul that it be not overturned with vain-glory We read of the spots of Gods children Deut. 32.5 When a godly man looks his face in the glass of Scripture and sees the spots of infidelity and hypocrisie this makes the plumes of Pride fall they are humbling spots 'T is a good use may be made even of our sins when they occasion low thoughts of our selves Better is that sin which humbles me than that duty which makes me proud Holy Bradford uttered these words of himself I am saith he a painted hypocrite and Hooper Lord I am Hell and thou art Heaven From the Thorn of sin the Saints have gathered the Grape of Humility 3. Sin puts a child of God upon self-judging he is sui Iudex he passeth a Sentence upon himself Pro. 30.2 I am more brutish than any man 'T is dangerous to judg others but it is good to judg our selves 1 Cor. 11.31 If we would judge our selves we should not be judged When a man hath judged himself now Satan is put out of Office When he lays any thing to a Saints charge he is able to retort and say It is true Satan I am guilty of these sins but I have judged my self already for them and having condemned my self in the lower Court of Conscience God will acquit me in the upper Court of Heaven 4. Sin puts a Child of God upon self-conflicting Spiritual-self conflicts with carnal-self Gal. 5.17 The Spirit lusts against the flesh Our life is a wayfaring life and a warfaring life there is a duel fought every day between the two Seeds A Believer will not let sin have peaceable possession If he cannot keep sin out he will keep sin underâ— though he cannot quite overcome yet he is overcoming Rev. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is overcoming 5. Sin puts a Child of God upon self-observing He knows sin is a Boâ—om-Traytor therefore narrowly observes himself A subtil heart needs a watchful eye The heart is like a Castle that is in danger every hour to be assaulted this makes a Child of God lye alwayes Centinel and keep a Guard about his heart A Believer hath a strict eye over himself least he fall into any scandalous enormity and so open a sluce to let all his comfort run out 6. Sin puts the soul upon self-reforming A child of God does not only find out sin but drive out sin one foot he sets upon the neck of his sins and the other foot he turns to Gods Testimonies Psal. 119.59 Thus the sins of the Godly work for good God makes the Saints Maladies their Medicines But let none abuse this Doctrine I do not say that to an impenitent person sin works for good no it works for his damnation but it is to them that love God And for you that are Godly I know you will not draw a wrong conclusion from this either to make light of sin or to make bold with sin if you should do so God will make it cost you dear Remember David he ventured presumptuously on sin and what got he he lost his peace he felt the terrours of the Almighty in his soul Though he had all helps to cheerfulnesse he was a King he was of a ruddy sanguine complexion he had skill in Musick yet nothing could administer comfort to him he complains of his broken bones Psal. 15.8 And though he did at last come out of that dark Cloud yet some Divines are of Opinion that he never recovered his full joy to his dying day If any of Gods people should be tampering with sin because God can turn it to good though the Lord doth not damn them he may send them to Hell in this life he may put them into such bitter agonies and soul-Convulsions as may fill them full of horrour and make them draw nigh to despair Let this be a Flaming Sword to keep them from coming near the forbidden Tree And thus I have shewn that both the best things and the worst things by the over-ruling hand of the great God do work together for the good of the Saints CHAP. V. Shewing the Reason of the Proposition THe grand Reason why all things shall work for good is the near and dear interest which God hath in his people The Lord hath made a Covenant with them Ier. 32.38 They shall be my people and I will be their God By vertue of this compact all things do and must work for good to them Psal. 50.7 I am God even thy God This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God is the sweetest word in the Bible it implies the best relations and it is impossible there should be these relations between God and his people and every thing not work for their good This expression I am thy God implies 1. The relation of a Physitian I am thy Physitian God is 1. A Skilful Physitian therefore knows what is best God observes the several tempers of men and knows what will woâ—k most effectually some are of a more sweet disposition and are drawn by mercy others are more rugged and knotty pieces these God deals with in a more forcible way Some things are kept in Sugar some in Brine God doth not deal alike with all he hath Tryals for the stâ—ong and Cordials for the weak 2. God is a Faithful Physiâ—ian therefore will turn all to the best If he doth not give thee ad voluntatem it shall be ad sanitatem If God doth not give thee that which thou likest he will give thee that which thou needest A Physitian doth not so much study to please the taste of the Patient as to cure his distemper We complain such sore tryals lye upon us let us remember God is our Physitian therefore he labours rather to heal us than humour us Gods dealings with his children though they are sharp yet they are safe and in order to a Cure Deut. 8.16 That he might do thee good in the
14.8 Shew us the Father and it sufficeth 3. A love of Benevolence which is a wishing well 〈◊〉 the Cause of God He that is indeared in affection to his friend wisheth all happinesse to him This is to love God when we are well-wishers we desire that his Interest may prevail our Vote and Prayer is that his name may be had in honour that his Gospel which is the Rod of his strength may like Aarons Rod blossom and bring forth Almonds 4. The Properties of love 1. Our love to God must be entire and that ex parte subjecti in regard of the Subject it must be with the whole heart Mark 12.30 Thou shalt love the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy heart In the Old Law an High Priest was not to marry with a Widow nor with an Harlot not with a Widow because he had not her first love nor with an Harlot because he had not all her love God will have the whole heart Hos. 10.2 Their heart is divided The true Mother would not have the child divided nor God will not have the heart divided God will not be an Inmate to have only one Room in the heart and all the other Rooms let out to sin It must be an entire love 2. It must be a sincere love Eph. 6.24 Grace be with all them that love our Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sincerity Sincere quasi sine cera it alludes to Honey that is pure and hath no Wax in it Our love to God is sincere when it is pure and without self-respects This the School-men call Amor amicitiae a love of friendship We must love Christ propter Christum as Austin saith for himself as we love sweet Wine for its taste Gods Beauty and Love must be the two Load-stones to draw our love to him Alexander had two freinds Ephestion and Craterus Ephestion saith he loves me because I am Alexander Craterus loves me because I am King Alexander The one loved his person the other loved his benefits Many love God because he gives them Corn and Wine and not for his intrinsecal excellencies Lycurgus would have Virgins to be married without dowry because their Husbands should marry them purely for love We must love God more for what he is than for what he bestows True love is not mercenary You need not hire a Mother to love her child A soul deeply in love with God needs not be hired by rewards he cannot but love him for that oriency of beauty that sparkles forth in him 3. It must be a fervent love The Hebrew word for love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ardency of affection Saints must be Seraphims burning in holy love To love one coldly is all one as not to love him The Sun shines as hot as it can Our love to God must be intense and vehement like the Coales of Iuniper which are most acute and fervent Psal. 120.4 Our love to transitory things must be indifferent we must love quasi non as if we loved not 1 Cor. 7.30 But our love to God must flame forth The Spouse was amore perculsa Sick of Love to Christ Cant. 2.5 We can never love God as he deserves As Gods punishing us is less than we deserve Ezra 9.13 so our loving him is lesse than he deserves 4. Love to God must be active it is like fire which is the most active element it is called The Labour of Love 1 Thes. 1.3 Love is no idle grace it sets the head a studying for God the feet a running in the wayes of his Comandments The love of Christ constrains 2 Cor. 5.13 Pretences of love are insufficient True love is not only seen at the Tongues end but at the Fingers end 't is the labour of love Those living creatures Ezek. 1.8 had wings and hands under their wings an Emblem of a good Christian he hath not only the wings of faith to flie but hands under his wings he works by love he spends and is spent for Christ. 5. Love is Liberal it hath Love-tokens to â—estow 1 Cor. 13.4 Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â—ind Love hath not only a smooth tongue but a kind heart Davids heart was fired with love to God and he would not offer that to God which cost him nothing 2 Sam. 24.24 Love is not only full of Benevolence but Beneficence Love which enlargeth the heart never straitens the hand He that loves Christ will be liberal to his Members he will be eyes to the blind feet to the lame the backs and bellyes of the poor shall be the furrows where he sows the golden Seeds of liberality Some say they love God but their love is lame of one hand they give nothing to good uses Indeed faith deals about invisibles but God hates that love which is invisible Love is like new Wine which will have vent it vents it self in good works The Apostle speaks it in honour of the Corinthians that they gave to the poor Saints not only to but beyond their power 2 Cor. 8.2 Love is bred at Court it is a Noble Munificent grace 6. Love to God is peculiar He who is a Lover of God gives him such a love as he bestows upon none else As God gives his children such a love as he doth not bestow upon the wicked electing adopting love so a gracious heart gives to God such a special distinguishing love as none else are sharers in 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast Virgin to Christ. A Wife espoused to an Husband gives him such a love as she hath for none else she doth not part with her conjugal love to any but her husband So a Saint espoused to Christ gives him a peculiarity of love a love incommunicable to any other namely a love joyned with adoration Not only the love is given to God but the soul Cant. 4.8 A garden enclosed is my Sister my Spouse The heart of a Believer is Christs Garden the Flower growing in it is love mixed with Divine Worship and this Flower is for Christ alone to smell to the Spouse keeps the Key of the Garden that none may come there but Christ. 7. Love to God is permanent it is like the â—ire the Vestal Virgins kept in Rome it doth not go out true love boyls over but doth not give over Love to God as it is sincere without hypocrisie so it is constant without apostacy Love is like the Pulse of the body alwayes beating 't is not a Land-floud but a Spring As wicked men are constant in love to their sins neither shame nor sickness nor fear of Hell will make them give over their sins so nothing can hinder a Christians love to God Nothing can conquer love not any difficulties or oppositions Cant. 8.6 Love is strong as the Grave The Grave swallows up the strongest bodies so Love swallows up the strongest difficulties Cant. 8.7 Many
admiring and loving God how poor and slender are these things below they seem as nothing in his eye It was a sign the Primitive Christians did love God their money did not lye near their heart but they laid down their money at the Apostles feet Acts 4.35 Try by this your love to God What shall we think of such as have never enough of the world they have the dry Dropsie of Covetousnesse thirsting insatiably after riches Amos 2.7 That pant after the dust of the earth Never talk of your love to Christ saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you prefer the world before the Pearl of price and are there not many such who prize their gold above God If they have a South-Land they care not for the water of life they will sell Christ and a good Conscience for money Will God ever bestow Heaven upon them who so basely undervalue him preferring glittering dust before the glorious Deity what is here in the Earth that we should so set our hearts upon it only the Devil makes us look upon it through a Multiplying Glasse The world hath no real intrinsecal worth it is but Paint and Alchymy The world hath two Breasts the one Breast is dry it is vanity the other Breast runs blood it is vexation 8. The next Fruit of love is fear In the Godly love and fear do kisse each other There is a double fear ariseth from love 1. A fear of displeasing The Spouse loves her husband therefore will rather deny her self than displease him The more we love God the more fearful we are of grieving his Spirit Gen. 39.9 How then can I do this great wickednesse and sin against God When Eudoxia the Empresse threatned to banish Chrysostome Tell her saith he I fear nothing but sin That is a blessed love which puts a Christian into an hot fit of zeal and a cold fit of fear making him shake and tremble and not dare willingly to offend God 2. A fear mixed with jealousie 1 Sam. 4.13 Elies heart trembled for the Ark. It is not said his heart trembled for Hophni and Phinehas his two sons but his heart trembled for the Ark because if the Ark were taken then the glory was departed He that loves God is full of fear least it should go ill with the Church he fears least prophaness which is the plague of Leprosie should encrease least Popery get footing least God should go from a People The presence of God in his Ordinances is the beauty and strength of a Nation The Trojans had the Image of Pallas and they had an opinion that as long as that Image was preserved among them they should never be conquered So long as Gods presence is with a people so long they are safe but the soul inflamed in love to God fears least the visible tokens of Gods presence should be removed By this Touch-stone let us try our love to God Many fear least peace and Trading go but not least God and his Gospel go are these Lovers of God He who loves God is more afraid of the losse of spiritual blessings than temporal If the Sun of Righteousnesse remove out of our Horizon what can follow but darknesse What comfort can an Organ or Antheme give if the Gospel be gone is it not like the sound of a Trumpet or a Volley of shot at a Funeral 9. If we are lovers of God we love that which God loves 1. We love Gods Word David esteemed the Word for the sweetnesse of it above honey Psal. 119.103 and for the value of it above gold Psal. 119.72 The Lines of Scripture are richer than the Mines of Gold Well may we love the Word it is the Load-Star that directs us to Heaven it is the Field in which the Pearl is hid That man who loves not the Word but thinks it too strict and could wish any part of the Bible torn out as that Adulterer did the seventh Commandement he hath not the least spark of love in his heart 2. We love Gods day we do not only keep a Sabbath but love a Sabbath Isa. 58.13 If thou call the Sabbath a delight The Sabbath is that which keeps up the face of Religion amongst us this day must be consecrated as glorious to the Lord. The house of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Palace of the Great King on the Sabbath God shews himself there through the Lattice If we love God we prize his day above all other dayes All the week would be dark if it were not for this day on this day Manna falls double now if ever Heaven-gate stands open and God comes down in a golden shower This blessed day the Sun of Righteousnesse riseth upon the soul. How doth a gracious heart prize that day which was made on purpose to enjoy God in 3. We love Gods Laws A gracious soul is glad of the Law because it checks his sinful exorbitances The heart would be ready to run wilde in sin if it had not some blessed restraints put upon it by the Law of God He that loves God loves his Law the Law of repentance the Law of self-denyal Many say they love God but they hate his Laws Psal. 2.3 Let us break their bands asunder and cast away their cords from us Gods precepts are compared to cords they bind men to their good behaviour but the wicked think these cords too strait therefore they say let us break them They pretend to love Christ as a Saviour but hate him as a Prince Christ tells us of his yoak Mat. 11.29 Sinners would have Christ put a Crown upon their head but not a yoak upon their neck He were a strange King should rule without Laws 4. We love Gods picture we love his Image shining in the Saints 1 Iohn 5.1 He that loves him that begat loves him also that is begotten of him 'T is possible to love a Saint yet not love him as a Saint we may love him for something else for his ingenuity because he is affable and bountiful A beast loves a man but not quatenus homo as he is a man but because he feeds him and gives him provinder But to love a Saint as he is a Saint this is a sign of love to God If we love a Saint for his Saint-ship as having something of God in him then we love him in these four Cases 1. We love a Saint though he be poor A man that loves gold loves a piece of gold though it be in a rag So though a Saint be in rags we love him because there is aliquid Christi something of Christ in him 2. We love a Saint though he hath many personal failings There is no perfection here in some rash anger â—revails in some inconstancy in some too much love of the world A Saint in this life is like gold in the ore much drosse of infirmity cleaves to him yet we love him for the grace that is in him A Saint is
like a fair face with a scar We love the beautiful face of holinesse though there be a scar in it The best Emerald hath its blemishes the brightest Stars their twinklings and the best of the Saints have their failings Thou that canst not love another because of his infirmities how wouldst thou have God love thee hast not thou good store 3. We love the Saints though in some lesser things they differ from us Perhaps another Christian hath not so much light as thou and that may make him erre in some things wilt thou presently un-Saint him because he cannot come up to thy light Where there is union in Fundamentals there ought to be union in Affections 4. We love the Saints though they are persecuted We love precious Mettal though it be in the furnace St Paul did bear in his boby the marks of the Lord Jesus Gal. 6.17 Those marks were like the Souldiers scar honourable We must love a Saint as well in Chains as in Scarlet Constantine did kisse the hole of Paphnusius his eye because he suffered the losse of his eye for Christ. If we love Christ we love his persecuted Members If this be to love God when we love his Image sparkling in the Saints Oh then how few Lovers of God are to be found Do they love God who hate them that are like God Do they love Christs person who are fill'd a spirit of revenge against his people How can that wife be said to love her husband that tears his picture Surely Iudas and Iulian are not yet dead their spirit lives in the world Who are guilty but the innocent What greater crime than holinesse if the Devil may be one of the grand Jury Wicked men seem to bear great reverence to the Saints departed they canonize dead Saints but persecute living In vain do men stand up at the Creed and tell the world They believe in God when they abominate one of the Articles of the Creed namely The Communion of Saints Surely there is not a greater sign of a man ripe for Hell than this not onely to want grace but to hate it 10. Another blessed sign of love is to entertain good thoughts of God He that loves his friend construes what his friend doth in the best sence 1 Cor. 13.5 Love thinketh no evill Malice interprets all in the worst sence Love interprets all in the best sence it is an excellent Commentator upon Providence It thinks no evill He that loves God hath a good opinion of God though he afflicts sharply yet the soul takes all well This is the Language of a gracious spirit My God sees what an hard heart I have therefore drives in one Wedge of affliction after another to break my heart he knows how full I am of bad humors how sick of a Plurisie therefore lets me blood to save my life this severe dispensation is either to mortifie some corruption or to exercise some grace How good is God that will not let me alone in my sins but smites my body to save my soul Thus he that loves God takes every thing in good part Love puts a candid glosse upon all Gods actions Thou who art apt to murmur at God as if he had dealt ill with thee be humbled for this say thus with thy self if I loved God more I should have better thoughts of God 'T is Satan that makes us have good thoughts of our selves and hard thoughts of God Love takes all in the fairest sence it thinketh no evill 11. The eleventh Fruit of love is Obedience Iohn 14.21 He that hath my Commandements and keepeth them he it is that loveth me Pater adsum impera quid vis 'T is a vain thing to say we love Christs person if we slight his Commands Doth that Child love his Father who refuseth to obey him If we love God we will obey him in those things which crosse flesh and blood 1. In things difficult 2. In things dangerous 1. In things difficult As 1. In mortifying sin There are some sins which are not onely near to us as the garment but dear to us as the eye if we love God we will set our selves against these both in purpose and practise 2. In forgiving our enemies God commands us upon pain of death to forgive Eph. 4.32 Forgiving one another This is hard 't is crossing the stream we are apt to forget kindnesses and remember injuries but if we love God we will passe by offences When we seriously consider how many Talents God hath forgiven us how many affronts and indignations he hath put up at our hands this makes us write after his Copy and endeavour rather to bury an injury than retaliate it 2. In things dangerous When God calls us to suffer for him we will obey Love made Christ suffer for us love was the Chain that fastned him to the Crosse So if we love God we shall be willing to suffer for him Love hath a strange quality it is the least suffering grace and yet it is the most suffering grace It is the least suffering grace in one sence it will not suffer known sin to lye in the soul unrepented of it will not suffer abuses and dishonours done to God thus it is the least suffering grace yet it is the most suffering grace it will suffer reproaches bonds imprisonments for Christs sake Acts 21.13 I am ready not onely to be bound but to dye for the name of the Lord Iesus 'T is true every Christian is not a Martyr but he hath a spirit of Martyrdome in him â—he saith as Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be bound he hath a disposition of mind to suffer if God call Love will carry men out above their own strength Tertullian observes how much the Heathen suffered for love to their Countrey Vicit amor Patriae If the Spring-head of Nature riseth so high surely Grace will rise higher If love to their Countrey will make men suffer much more should love to Christ. 1 Cor. 13.7 Love endureth all things Basil speaks of a Virgin condemn'd to the fire who having her life and estate offered her if she would fall down to the Idol answered Let life and money go welcome Christ It was a noble and zealous speech of Ignatius Let me saith he be groun'd with the teeth of wilde beasts if I may be Gods pure Wheat How did divine affection carry the Primitive Saints above the love of life and the fear of death St Steven was stoned St Luke hanged on an Olive Tree St Peter crucified at Hierusalem with his head downward These divine Hero's were willing to suffer rather than by their cowardise to make the name of God suffer How did St Paul rattle his Chain that he wore for Christ he did glory in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a woman that is proud of her Jewels saith Chrysostome And holy Ignatius did wear his Fetters as a Bracelet
but he asks only our love he would only pick this flower is this an hard request was there ever any debt so easily paid as this we do not at all impoverish our selves by paying it Love is no burden Is it any labour for the Bride to love her Husband Love is delightful Non potest amor esse et dulcis non esse 4. God is the most adaequate and compleat object of our love all the exellencies that lye scattered in the creatures are twisted together and united in him he is a Magazine of blessings he is Wisdome Beauty Love yea the quintessence of Goodnesse he is Optimus Maximus there is nothing in God can cause a nauseating or loathing the Creature doth sooner surfeit than satisfie but there are fresh beauties sparkling forth in God the more we enjoy of him the more we are ravished with delight There is nothing in God to dull our affections or quench our love no infirmity no deformity which do usually weaken and cool love There is that delicious sweetnesse in God as may not only entice but command our love If there were more Angels in Heaven than there are and all those glorious Seraphims had an immense flame of love burning in their breasts to eternity yet could they not love God equivalently to that infinite perfection and transcendency of goodnesse which is in him Surely then here is enough to tempt us to fall in love with God we cannot spend our love upon a better object 5. Love doth facilitate Religion it oyls the Wheels of the affections and makes them more lively and cheerful in Gods service love takes off the tediousness in duty Iacob thought seaven years but little for the love he did bear to Rachel Love makes duty a pleasure Why are the Angels so swift and winged in Gods service it is because they love him Love is never weary He that loves Gold is never weary of telling it and he that loves God is never weary of serving him 6. God desires our love It were much for a King to desire the love of a woman that is deformed and leprous We have lost our beauty and stained our blood yet the King of Heaven is a Suitor to us What is there in our love that God should come a wooing for it What is God the better for our love he doth not want it he is infinitely blessed in himself if we deny him our love he hath more sublime creatures who pay the cheerful tribute of love to him God doth not need our love yet he seeks it 7. God hath deserved our love how hath he loved us Our affections should be kindled at the fire of Gods love What a miracle of love is it that God should love us when there was nothing in us lovely Ezek. 16.6 When thou wast in thy blood I said unto thee live The time of our loathing was the time of Gods loving We had something in us to provoke fury but nothing to entice love What an Hyperbole of love was it to give Christ to us That Christ should dye for sinners God hath set all the Angels in Heaven a wondring at this love St Austin saith The Crosse was a Pulpit and the lesson Christ preached in it was love O the living love of a dying Saviour per vulnera viscera Me-thinks I see Christ upon the Crosse bleeding all over me-thinks I hear him say to us reach hither your hands put them into my sides feel my bleeding heart see if I love you not and will you not bestow your love upon me will you love the world more than me did the world appease the wrath of God for you have not I done all this and will you not love me 'T is natural to love where we are loved Christ having set us a Copy of love and written it in his Blood let us labour to write after so fair a Copy and imitate him in love 8. Love to God is the best self-love 'T is self-love to get the soul saved by loving God we forward our own salvation 1 Iohn 4.16 He that dwelleth in love dwelleth in God and God in him And he is sure to dwell with God in Heaven that hath God dwelling in his heart So that to love God is the truest self-love he that doth not love God doth not love himself 9. Love to God evidenceth sincerity Cant. 1.4 The upright love thee Many a child of God fears he is an Hypocrite dost thou love God When Peter was dejected in the sense of his sin he thought himself unworthy that ever Christ should take notice of him or employ him more in the work of his Apostleship see how Christ goes about to comfort him Iob. 21.15 Peter lovest thou me As if Christ had said Though thou hast denied me through fear yet if thou canst say from thy heart thou lovest me thou aâ—t sincere and upright To love God is a better sign of sincerity than to fear him The Israelites feared Gods Justice Psal. 78.34 When he slew them they sought him and enquired earnestly after God 〈…〉 all this to vers 36 37. Nevertheless they did but flatter him with their mouth and lyed to him with their tongue for their heart was not right with him That repentance is no better than flattery which aâ—iseth only from fear of Gods Judgements and hath no love mixed with it Loving of God evidenceth that God hath the heart and if the heart be his that will command all the rest 10. By our love to God we may conclude Gods love to us 1 Iohn 4.9 We love him because he first loved us O saith the â—oul if I knew God loved me I could rejoyce dost thou love God then thou mayst be sure of Gods love to thee As it is wiâ—â— Burning Glasses if the Glass burn it is because the Sun hath first shined upon it else it could not burn So if our hearts burn in love to God it is because Gods love hath first shined upon us else we could not burn in love Our love is nothing but the reflex of Gods love 11. If you do not love God you will love something else either the world or sin and are these worthy of your love Is it not better to love God than these First It is better to love God than the World as 〈◊〉 in these eight particulars 1. If you set your love on worldly things they will not satisfie You may as well satisfie your body with air as your soul with earth Eccles. 5.10 Iob. â—0 22 In the fulness of his sufficiency he shall be in straits Plenty hath its penury If the Globe of the world were yours it would not fill Adam had two sons Cain and Abel Cain signifies possession Abel signifies vanity to shew us that in all our possessions there is vanity and will you set your love on that which will never give you content is it not better to love God he will
give you that which shall satisfie Psal. 17. ult When I awake I shall be satisfied with thy likeness When I awake out of the sleep of death and shall have some of the rayes and beams of Gods glory put upon me I shall then be satisfied with his likeness 2. If you love worldly things they cannot remove trouble of mind if there be a thorn gotten into the conscience all the world cannot pluck it out King Saul being perplexed in mind all his Crown-Jewels could not comfort him 1 Sam. 28.15 But if you love God he can give you peace when nothing else can he can turn the shadow of death into the morning Amos 5.8 He can drop in Christs blood which is a cooling Julip he can whisper his Love by the Spirit and with one smile scatter all your fears and disquiets 3. If you love the world you may love that which may hinder you from Heaven Worldly contentments may be compared to the Waggons in an Army while the Souldiers have been victualling themselves at the Waggons they have lost the Battel Mark 10.23 How hardly shall they that have riches enter into the Kingdom of God Prosperity to maâ—y is like the sail to the Boat which quickly overturns it So that by loving the world you may love that which will endanger you but if you love God there is no fear of losing Heaven he will be a Rock to hide you but not to hurt you By loving him we come to enjoy him 4 You may love worldly things and they cannot love you again You love Gold and Silver but your Gold cannot love you again you love a picture but the picture cannot love you again you give away your love to the Creatuâ—e and receive no lâ—ve back but if you love God he will love you again Iohn 14.23 If any man love me my Father will love him and we will come unto him and make our abode with him God will not be behind-hand in love with us for our dâ—op we shall receive an oâ—ean 5. When you love the world you love that which is worse than your selves The soul as Damascen saith is a sparkle of Celestial brigâ—â—ness it carries in it an Idea and resemblance of God while you love the World you love that which is infinitely below the worth of your souls Will any one lay out cost upon sackcloth when thou layest out thy love upon the world thou layest out gold upon dung thâ—u hangest a Pearl upon a Swine thou lovest that wâ—ich is inferiour to thy self As Christ spâ—aks in another sence of the Fowls of the aiâ— Matth. 6.26 Are not ye much better than they So I say of woâ—ldly things Are not ye much better than they You love a fair house a beautiful picture are not you much better than they but if you love God now you place your love on the most noble sublime object you love that which is better than your selves God is better than the Soul better than Angels better than Heaven 6. You may love the world and have hatred for your love Iohn 15.19 Because ye are not of the world therefore the world hateth you Would it not vex one to lay out money upon a piece of ground and instead of bâ—inging forth Corn or Grapes it should yeild nothing but Nettles Thus it is with all sublunary things we love them and they prove Nettles to sting The world is a Step-mother instead of giving the breast it draws out the sword we meet with nothing but either disappointment or discourtesie Iudg. 9.15 Let fire come out of the Bramble and devour the Cedars of Lebanon While we love the Creature fire comes out of this Bramble to devour us But if we love God he will not return hatred for love Prov. 8.17 I love them that love me God may chastise but he cannot hate Every Believer is part of Christ and God can as well hate Christ as hate a Believer 7. You may over-love the Creature You may love Wine too much Silver too much but you cannot love God too much If it were possible to exceed excess here were a vertue but it is our sin we cannot love God enough Ezek. 16.30 How weak is thy heart So it may be said How weak is our love to God 't is like water of the last drawing from the Still which hath less Spirit in it If we could love God far more than we do yet it were not proportionable to his worth So that there is no danger of excess in our love to God 8. You may love worldly things and they dye and leave you Riches take wings Relations drop away The Romans painted the vanity of worldly things in the form and shape of a man in his right hand a Rose in his left hand a Lilly under his feet Wormwood An Emblem of the world The Rose is sweet the Lilly fair but both fading and under the feet Wormwood at death all the delights of the world will be bitter There is nothing here abiding the Creature hath a little honey in its mouth but it hath wings it will soon flie away Vitae primordium mortis prodromum But if you love God he is a portion for ever Psal. 73.26 As he is called a Sun for comfort so a Rock for eternity he abides for ever Thus we see it is better to love God than the world Secondly It is better to love God than sin What is there in sin that any should love it 1. Sin is a debt Forgive us our debts It is a debt which binds over to the wrath of God why should we love sin doth any man love to be in debt 2. Sin is a disease Isa. 1.5 The whole head is sick And wilt thou love sin will any man hug a disease will he love his plague-sores 3. Sin is a pollution The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness Iames 1.21 It is compared to Leprosie to poyson of Asps to Vomit Gods heart riseth against sinners Isa. 11.8 My soul loathed them Sin is a mishapen Monster lust makes a man brutish malice makes him devillish What is in sin to be loved shall we love deformity 4. Sin is an enemy It is compared to a Serpent Prov. 23.32 It hath four stings Sâ—ame Guilt Horror Death Will a man love that which sâ—eks his death Surely then 't is better to love God than sin God will save thee sin will damn thee is not he bewitched who loves damnation 12. The relation we stand in to God calls for love There is near affinity Isa. 54.5 Thy Maker is thy Husband And shall not a Wife love her Husband He is full of tenderness his Spouse is to him as the Apple of his Eye he rejoyceth over her as the Bâ—idegroom over the Bride Isa. 62.5 He loves the Believer as he loves Christ Iohn 17. ult the same love for quality though not equality If God be an Huâ—band shall we not love him
Affinity requires affection Either we must love God or we give ground of suspicion that we are not yet married to him 13. Love is the most abiding grace This will stay with us when other graces take their farewel In Heaven we shall need no Repentance because we shall have no sin in Heaven we shall not need Patience because there will be no affliction in Heaven there shall need no Faith Faith looks at things unseen Heb. 11.1 but then we shall see God face to face and where there is vision there needs no Faith But when the other Graces are out of date love continues and in this sence the Apostle saith Love is greater than Faith because it abides longest 1 Cor. 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity never faileth Faith is the Iacob's Staff we walk with in this life 2 Cor. 7.5 We walk by Faith but we shall set this Iacob's Staff at Heavens door and only love shall enter Thus love carries away the Crown from all the other graces Love is the most long-lif'd grace it is a blossom of Eternity How should we strive to excel in this grace which alone shall live with us in Heaven and shall accompany us to the Marriage Supper of the Lamb 14. Love to God will never let sin thrive in the heart Some Plants will not thrive when they are near together as the Laurel and Vine The love of God withers sin Though the Old man live yet as a sick man it is weak and draws its breath short Love like the water of Iealousie makes the thigh of sin to rot The Flower of love kills the Weed of sin though sin doth not dye perfectly yet it dies daily How should we labour for that grace which is the only aquâ—-fortis to destroy sin 15. Love to God is an excellent means for growth of grace 2 Pet. 3. ult But grow in grace Growth of grace is very pleasing to God Christ accepts the truth of grace but commends the degrees of grace and what can more promote and augment grace than love to God Love is like watering of the Root which makes the Tree grow Therefore the Apostle useth this expression in his prayer 1 Thes. 3.5 The Lord direct your hearts into the love of God He knew this grace of love would nurse and cherish all the graces 16. The great benefit which will accrue to us if we love God 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him The Eye hath seen rare sights the Ear hath heard sweet Musick But eye hath not seen nor ear heard nor can the heart of man conceive what God hath prepared for them that love him Such glorious rewards are laid up that as Austin saith Faith it self is not able to comprehend God hath promised a Crown of life to them that love him Iames 1.12 This Crown encircles within it all blessednesse Riches and Glory and Delight and it is a Crown that fades not away 1 Pet. 5.4 Thus God would bribe us to love him by rewards 17. Love to God is Armour of proof against error For want of hearts full of love men have heads full of errour Unholy Opinions are for want of holy Affections Why are men given up to strong Delusions but because they received not the Truth in love 2 Thes. 2.10 11. The more we love God the more we hate those Heterodox Opinions that would draw us off from God into Libertinism The more a man loves health the more he hates Mercury 18. If we love God we have all winds blowing for us every thing in the world shall conspire for our good We know not what fiery Tryals we may meet with but to them that Love God all things shall work for good Those things which work against them shall work for them their Cross shall make way for a Crown every Wind shall blow them to the heavenly Port. 19. Want of love to God is the Ground of Apostacy The Seed in the Parable which had no root fell away He who hath not the love of God rooted in his heart will fall away in time of temptation He who loves God will cleave to him as 〈◊〉 to Naomi Ruth 1.16 Where thou goest I will go and where thou dyest I will dye But he who wants love to God will do as Orpah to her Mother-in-Law she kissed her and took her farewel of her That Souldier who hath no love to his Commander when he sees an opportunity he will leave him and run over to the Enemies side He who hath no love in his heart to God you may prick him down for an Apostate 20. Love is the only thing in which we can retaliate with God If God be angry with us we must not be angry again if he chide us we must not chide him again but if God love us we must love him again There is nothing in which we can answer God again but love we must not give him word for word but we must give him love for love Thus we have seen twenty Motives to excite and enflame our love to God Quest. How shall we do to love God Answ. 1. Study God Did we study him more we should love him more Take a view of his superlative Excellencies his Holiness his incomprehensible goodness The Angels know God better than we and clearly behold the splendour of his Majesty therefore they are so deeply enamoured with him 2. Labour for an Interest in God Psal. 36.1 O God thou art my God That Pronoun My is suavissima amoris illecebra a sweet Load-stone to Love a man loves that which is his own The more we believe the more we love Faith is the Root and love is the Flower that grows upon it Gal. 6.5 Faith which worketh by love 3. Make it your earnest request to God that he will give you an heart to love him this is an acceptable request sure God will not deny it When King Solomon asked wisdome of God 1 Kings 3.9 Give therefore thy servant an understanding heart Vers. 10. The speech pleased the Lord. So when thou cryest to God Lord give me an heart to love thee 't is my grief I can love thee no more O kindle this fire from Heaven upon the Altar of my heart sure this prayer pleaseth the Lord and he will pour of his Spirit upon thee whose golden Oyl shall make the Lamp of thy Love burn bright 2. I proceed to the second Branch of Exhortation You who have love to God labour to preserve it let not this love dye and be quenched As you would have Gods love be continued to you let your love be continued to him Love as fire will be ready to go out Rev. 2.4 Thou hast left thy first love Satan labours to blow out this flame and through neglect of Duty we lose it When a tender
will effectually convert unless the Spirit put forth its swâ—et influence and drops as rain upon the heart Therefore the help of Gods Spirit is to be implored that he would put forth his powerful voice and awaken us out of the grave of unbelief If a man knock at a gate of Brass it will not open but if he come with a key in his hand it will open So when God who hath the key of David in his hand comes he opens the heart though it be never so fast locked against him SECTION IV. Gods Method in calling Sinners 4. THe Method God useth in calling of sinners The Lord doth not tye himself to a way or use the same order with all he comes 1. Sometimes in the still voyce Such as have had godly Parents and have sat under the warm Sun-shine of Religious education know not many times how or when they were called the Lord did secretly and gradually instill grace into their hearts as the dew falls insensibly in drops they know by the Heavenly effects that they are called but the time or manner they know not The finger moves on the Dial but we are not sensible when it moves Thus God deals with some 2. Others are more stubborn and knotty sinners and God comes to them in a rough wind he useth more wedges of the Law to break their hearts he deeply humbles them and shews them they are damned without Christ then having Ploughed up the fallow ground of their hearts by humiliation he sows the seeds of consolation he presents Christ and mercy to them and draws their wills not only to accept Christ but passionately to desire and fiducially to rest upon him Thus he wrought upon Paul and called him from a Persecutor to a Preacher This call though it be more visible than the other yet not more real A Fontinel may be made in the body as well by corrosive as incision Gods Method in calling sinners may vary but the effect is still the same SECTION V. The properties of the divine call 5. THe Properties of this call 1. It is a sweet call God doth so call as he doth allure he doth not force but draw The freedom of the will is not taken away but the stubbornness of it is conquered Psal. 100.3 Thy people shall be a willing people in the day of thy power After this call there are no more disputes the soul readily obeys Gods call As when Christ called Zacheus he did joyfully embrace him into his heart and house 2. It is an holy call 2 Tim. 1.9 Who hath called us with an holy calling This call of Gods calls men out of their sins by it they are consecrated and set apart for God The Vessels of the Tabernacle were taken from common and set apart to an holy use so they who are effectually called are separated from sin and consecrated to Gods service The God whom we worship is holy the work we are imployed in is holy the place we hope to arrive at is holy all this calls for holiness A Christians heart is is to be the Presence-Chamber of the Blessed Trinity and shall not Holiness to the Lord be written upon it Believers are Children of God the Father Members of God the Son Temples of God the Holy Ghost and shall not they be holy Holiness is the Badge and Livery of Gods people Isa. 63.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of thy holiness As chastity distinguisheth a vertuous woman from an harlot So holiness distinguisheth the Godly from the wicked It is an Holy calling Let not any man say he is called of God that lives in sin Hath God called thee to be a Swearer to be a Drunkard Nay let not the moral person say he is effectually called What is civility without sanctity It is but a dead carkass strawed with flowers The Kings picture stamped upon Brass will not go current The civil man looks as if he had the King of Heavens Image stamped upon him but he is no better than counterfeit mettal which will not pass for current with God 3. It is an irresistible call When God calls a man by his grace he cannot but come You may resist the Ministers call but you cannot resist the Spirits call The Finger of the blessed Spirit can write upon an heart of stone as once he wrote his Laws upon Tables of stone Gods words are Verba creativa Creating words when he said Let there be light there was light and when he saith Let there be faith it shall be so When God called Paul he answered to the call Acts 26.19 I was not disobedient to the Heavenly vision God rides forth conquering in the Charet of his Gospel he makes the blind eye see and the stony heart bleed If God will call a man nothing shall ponere obicem or lie in the way to hinder difficulties shall be untied the Powers of Hell shall disband Rom. 9.19 Who hath resisted his will God bends the Iron sinew and cuts asunder the Gates of Brass Psal. 107.16 When the Lord toucheth a mans heart by his Spirit all proud imaginations are brought down and the Fort-Royal of the Will yeilds to God I may allude to that Psal. 114.5 What ailed thee O thou Sea that thou fleddest and thou Iordan that thou wert driven back The man that before was as a raging Sea foaming forth wickedness now on a sudden he flyes back and trembles he falls down as the Iaylor What shall I do to be saved What ailes thee O Sea What ailes this man the Lord hath been effectually calling him he hath been a working a work of grace and now his stubborn heart is conquered by a sweet violence 4. It is an high calling Phil. 3.14 I press toward the mark for the price of the high calling of God It is an high calling 1. Because we are called to high exercises of Religion to dye to sin to be crucified to the world to live by faith to have fellowship with the Father 1 Joh. 1.3 This is an high calling here is a work too high for men in a state of nature to perform 2. It is an high calling because we are called to high Priviledges to Justification and Adoption to be made Co-heirs with Christ He that is effectually called is higher then the Princes of the earth 5. It is a gracious call it is the fruit and product of free-grace That God should call some and not others some taken and others left one called who is of a more rugged moâ—ose disposition another of acuâ—er parts of a sweeter temper rejected here is free-graceÌ„ That the poor should be rich in faith heirs of of a Kingdom Iam. 25. And the Nobles and Great ones of the world for the most part reprobated 1 Cor. 1.26 Not many Noble are called What is this free and rich grace Mat. 11.26 Even so Father for so it seemed good in thy sight That in the same Sermon one should be
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