A Divine Cordial
By Thomas Watson
1663
Extract from the preface
Christian Reader,
There are two things, which I have always looked upon as difficult.
The one is, to make the wicked sad; the other is, to make the godly joyful. Dejection
in the godly arises from a double spring: either because their inward comforts are
darkened, or their outward comforts are disturbed. To cure both these troubles,
I have put forth this ensuing piece, hoping, by the blessing of God, it will buoy
up their desponding hearts, and make them look with a more pleasant aspect. I would
prescribe them to take, now and then, a little of this Cordial: all things work
together for good to them that love God. To know that nothing hurts the godly, is
a matter of comfort; but to be assured that all things which fall out shall co operate
for their good, that their crosses shall be turned into blessings, that showers
of affliction water the withering root of their grace and make it flourish more;
this may fill their hearts with joy till they run over.
A Divine Cordial
We know that all things work together for good, to them that love God,
to them who are the called according to his purpose.
Romans viii. 28.
Introduction
IF the whole Scripture be the feast of the soul, as Ambrose said, then
Romans 8 may be a dish at that feast, and with its sweet variety may very much refresh
and animate the hearts of Gods people. In the preceding verses the apostle had been
wading through the great doctrines of justification and adoption, mysteries so arduous
and profound, that without the help and conduct of the Spirit, he might soon have
waded beyond his depth. In this verse the apostle touches upon that pleasant string
of consolation, “we know that all things work together for good, to them that love
God.” Not a word but is weighty; therefore I shall gather up every filing of this
gold, that nothing be lost.
In the text there are three general branches.
First, a glorious privilege. All things work for good.
Second, the persons interested in this privilege. They are doubly specified.
They are lovers of God, they are called.
Third, the origin and spring of this effectual calling, set down in these words,
“according to his purpose.”
First, the glorious privilege. Here are two things to be considered. 1. The certainty
of the privilege — “We know.” 2. The excellency of the privilege — “All things work together for good.”
1. The certainly of the privilege: “We know.” It is not a matter
wavering or doubtful. The apostle does not say, We hope, or conjecture, but it is
like an article in our creed, We know that all things work for good. Hence observe
that the truths of the gospel are evident and infallible.
A Christian may come not merely to a vague opinion, but to a certainty of what
he holds. As axioms and aphorisms are evident to reason, so the truths of religion
are evident to faith. “We know,” says the apostle. Though a Christian has not
a perfect knowledge of the mysteries of the gospel, yet he has a certain knowledge.
“We see through a glass darkly” (I Cor. xiii. 12), therefore we have not
perfection of knowledge; but “we behold with open face” (2 Cor. iii. 18),
therefore we have certainty. The Spirit of God imprints heavenly truths upon the
heart, as with the point of a diamond. A Christian may know infallibly that there
is an evil in sin, and a beauty in holiness. He may know that he is in the state
of grace. “We know that we have passed from death to life” (I John iii.
14).
He may know that he shall go to heaven. “We know that if our earthly tabernacle
were dissolved, we have a building of God, a house not made with hands, eternal
in the heavens” (2 Cor. v. l). The Lord does not leave His people at uncertainties
in matters of salvation. The apostle says, We know. We have arrived at a holy confidence.
We have both the Spirit of God, and our own experience, setting seal to it.
Let us then not rest in scepticism or doubts, 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 be called forth to be witnesses
to His truth; therefore it concerns us to be well grounded and confirmed in it.
If we are doubting Christians, we shall be wavering Christians. Whence is apostasy,
but from incredulity? Men first question the truth, and then fall from the truth.
Oh, beg the Spirit of God, not only to anoint you, but to seal you (2 Cor. i. 22).
2. The excellency of the privilege, “All things work together for good.”
This is as Jacob’s staff in the hand of faith, with which we may walk cheerfully
to the mount of God. What will satisfy or make us content, if this will not? All
things work together for good. This expression “work together” refers to
medicine. Several poisonous ingredients put together, being tempered by the skill
of the apothecary, make a sovereign medicine, and work together for the good of
the patient. So all God’s providences being divinely tempered and sanctified, do
work together for the best to the saints. He who loves God and is called according
to His purpose, may rest assured that every thing in the world shall be for his
good. This is a Christian’s cordial, which may warm him — make him like Jonathan who,
when he had tasted the honey at the end of the rod, “his eyes were enlightened”
(I Sam. xiv. 27). Why should a Christian destroy himself? Why should
he kill himself with care, when all things shall sweetly concur, yea, conspire for
his good? The result of the text is this. All the various dealings of God with His
children, do by a special providence turn to their good. “All the paths of the
Lord are mercy and truth unto such as keep his covenant” (Psalm xxv. 10). If
every path has mercy in it, then it works for good.
The best things work for good to the godly
WE shall consider, first, what things work for good to the godly; and here we
shall show that both the best things and the worst things work for their good. We
begin with the best things.
1. God’s attributes work for good to the godly.
(1). God’s power works for good. It is a glorious power (Col. i. 11), and it
is engaged for the good of the elect.
God’s power works for good, in supporting us in trouble. “Underneath are
the everlasting arms” (Deut. xxxiii. 27). What upheld Daniel in the lion’s
den? Jonah in the whale’s belly? The three Hebrews 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 affliction, but to rejoice in it? He is upheld
by the arms of the Almighty. “My strength is made perfect in weakness”
(2 Cor. xii. 9).
The power of God works for us by supplying our wants. God creates comforts when
means fail. He that brought food to the prophet Elijah by ravens, will bring sustenance
to His people. God can preserve the “oil in the cruse” (I Kings xvii. 14).
The Lord made the sun on Ahaz’s dial go ten degrees backward: so when our outward
comforts are declining, and the sun is almost setting, God often causes a revival,
and brings the sun many degrees backward.
The power of God subdues our corruptions. “He will subdue our iniquities”
(Micah vii. 19). Is your sin strong? God is powerful, He will break the head
of this leviathan. Is your heart hard? God will dissolve that stone in Christ’s
blood. “The Almighty maketh my heart soft” (Job xxiii. 16). When we say
as Jehoshaphat, “We have no might against this great army”; the Lord goes
up with us, and helps us to fight our battles. He strikes off the heads of those
goliath lusts which are too strong for us.
The power of God conquers our enemies. He stains the pride, and breaks the confidence
of adversaries. “Thou shalt break them with a rod of iron” (Psalm ii. 9).
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! “It is nothing for thee, Lord, to help”
(2 Chr. xiv. 11). God’s power is on the side of His church. “Happy art
thou, O Israel, O people saved by the Lord, who is the shield of thy help, and the
sword of thy excellency” (Deut. xxxiii. 29).
(2). The wisdom of God works for good. God’s wisdom is our oracle to instruct
us. As He is the mighty God, so also the Counsellor (Isa. ix. 6). We are oftentimes
in the dark, and, in matters intricate and doubtful know not which way to take;
here God comes in with light. “I will guide thee with mine eye” (Psa. xxxii.
8). “Eye,” there, is put for God’s wisdom. Why is it the saints can see further
than the most quick-sighted politicians? They foresee the evil, and hide themselves;
they see Satan’s sophisms. God’s wisdom is the pillar of fire to go before, and
guide them.
(3). The goodness of God works for good to the godly. God’s goodness is a means
to make us good. “The goodness of God leadeth to repentance” (Rom. ii.
4). The goodness of God is a spiritual sunbeam to melt the heart into tears. Oh,
says the soul, has God been so good to me? Has He reprieved me so long from hell,
and shall I grieve His Spirit any more? Shall I sin against goodness?
The goodness of God works for good, as it ushers in all blessings. The favours
we receive, are the silver streams which flow from the fountain of God’s goodness.
This divine attribute of goodness brings in two sorts of blessings. Common blessings:
all partake of these, the bad as well as the good; this sweet dew falls upon the
thistle as well as the rose. Crowning blessings: these only the godly partake of.
“Who crowneth us with loving-kindness” (Psalm ciii. 4). Thus the blessed
attributes of God work for good to the saints.
2. The promises of God work for good to the godly.
The promises are notes of God’s hand; is it not good to have security? The promises
are the milk of the gospel; and is not the milk for the good of the infant? They
are called “precious promises” (2 Pet. i. 4). They are as cordials to a
soul that is ready to faint. The promises are full of virtue.
Are we under the guilt of sin? There is a promise, “The Lord merciful and
gracious” (Exod. xxxiv. 6), where God as it were puts on His glorious embroidery,
and holds out the golden sceptre, to encourage poor trembling sinners to come to
Him. “The Lord, merciful.” God is more willing to pardon than to punish.
Mercy does more multiply in Him than sin in us. Mercy is His nature. The bee naturally
gives honey; it stings only when it is provoked. “But,” says the guilty sinner,
“I cannot deserve mercy.” Yet He is gracious: He shows mercy, not because we deserve
mercy, but because He delights in mercy. But what is that to me? Perhaps my name
is not in the pardon. “He keeps mercy for thousands” : the exchequer of
mercy is not exhausted. God has treasures lying by, and why should not you come
in for a child’s part?
Are we under the defilement of sin? There is a promise working for good. “
I will heal their backslidings” (Hos. xiv. 4). God will not only bestow
mercy, but grace. And He has made a promise of sending His Spirit (Isa. xliv. 3),
which for its sanctifying nature, is in Scripture compared sometimes to water, which
cleanses the vessel; sometimes to the fan, which winnows corn, and purifies the
air; sometimes to fire, which refines metals. Thus the Spirit of God shall cleanse
and consecrate the soul, making it partake of the divine nature.
Are we in great trouble? There is a promise works for our good, “I will be
with him in trouble” (Psalm xci. 15). God does not bring His people into troubles,
and leave them there. He will stand by them; He will hold their heads and hearts
when they are fainting. And there is another promise, “He is their strength
in the time of trouble” (Psalm xxxvii. 39). “Oh,” says the soul, “I shall
faint in the day of trial.” But God will be the strength of our hearts; He will
join His forces with us. Either He will make His hand lighter, or our faith stronger.
Do we fear outward wants? There is a promise. “They that seek the Lord shall
not want any good thing” (Psalm xxxiv. 10). If it is good for us, we shall
have it; if it is not good for us, then the withholding of it is good. “I
will bless thy bread and thy water” (Exod. xxiii. 25). This blessing
falls as the honey dew upon the leaf; it sweetens that little we possess. Let me
want the venison, so I may have the blessing. But I fear I shall not get a livelihood?
Peruse that Scripture, “I have been young, and now am old, yet have I not seen
the righteous forsaken, nor his seed begging bread” (Psalm xxxvii. 25). How
must we understand this? David speaks it as his own observation; he never beheld
such an eclipse, he never saw a godly man brought so low that he had not a bit of
bread to put in his mouth. David never saw the righteous and their seed lacking.
Though the Lord might try godly parents a while by want, yet not their seed too;
the seed of the godly shall be provided for. David never saw the righteous begging
bread, and forsaken. Though he might be reduced to great straits, yet not forsaken;
still he is an heir of heaven, and God loves him.
Quest. How do the promises work for good?
Ans. They are food for faith; and that which strengthens faith works for
good. The promises are the milk of faith; faith sucks nourishment from them, as
the child from the breast. “Jacob feared exceedingly” (Gen. xxxii. 7).
His spirits were ready to faint; now he goes to the promise, “Lord, thou hast
said thou wilt do me good” (Gen. xxxii. 12). This promise was his food. He
got so much strength from this promise, that he was able to wrestle with the Lord
all night in prayer, and would not let Him go till He had blessed him.
The promises also are springs of joy. There is more in the promises to comfort
than in the world to perplex. Ursin was comforted by that promise: “No man shall
pluck them out of my Father’s hands” (John x. 29). The promises are cordials
in a fainting fit. “Unless thy word had been my delight, I had perished in my
affliction” (Psalm cxix. 92). The promises are as cork to the net, to bear
up the heart from sinking in the deep waters of distress.
3. The mercies of God world for good to the godly.
The mercies of God humble. “Then went king David, and sat before the Lord,
and said, Who am I, O Lord God, and what is my father’s house, that thou hast brought
me hitherto?” (2 Sam. vii. 18). Lord, why is such honour conferred upon me,
that I should be king? That I who followed the sheep, should go in and out before
Thy people? So says a gracious heart, “Lord, what am I, that it should be better
with me than others? That I should drink of the fruit of the vine, when others drink,
not only a cup of wormwood, but a cup of blood (or suffering to death). What am
I, that I should have those mercies which others want, who are better than I? Lord,
why is it, that notwithstanding all my unworthiness, a fresh tide of mercy comes
in every day?” The mercies of God make a sinner proud, but a saint humble.
The mercies of God have a melting influence upon the soul; they dissolve it in
love to God. God’s judgments make us fear Him, His mercies make us love Him. How
was Saul wrought upon by kindness! 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 Saul’s heart. “Is this thy voice, my son David? and Saul
lift up his voice, and wept” (1 Sam. xxiv. 16). Such a melting influence
has God’s mercy; it makes the eyes drop with tears of love.
The mercies of God make the heart fruitful. When you lay out more cost upon a
field, it bears a better crop. A gracious soul honours the Lord with his substance.
He does not do with his mercies, as Israel with their jewels and ear rings, make
a golden calf; but, as Solomon did with the money thrown into the treasury, build
a temple for the Lord. The golden showers of mercy cause fertility.
The mercies of God make the heart thankful. “What shall I render unto the
Lord for all his benefits towards me? I will take the cup of salvation” (Psalm
cxvi. 12, 13). David alludes to the people of Israel, who at their peace offerings
used to take a cup in their hands, and give thanks to God for deliverances. Every
mercy is an alms of free grace; and this enlarges the soul in gratitude. A good
Christian is not a grave to bury God’s mercies, but a temple to sing His praises.
If every bird in its kind, as Ambrose says, chirps forth thankfullness to its Maker,
much more will an ingenuous Christian, whose life is enriched and perfumed with
mercy.
The mercies of God quicken. As they are loadstones to love, so they are whetstones
to obedience. “I will walk before the Lord in the land of the living”
(Psalm cxvi. 9). He that takes a review of his blessings, looks upon himself
as a person engaged for God. He argues from the sweetness of mercy to the swiftness
of duty. He spends and is spent for Christ; he dedicates himself to God. Among the
Romans, when one had redeemed another, he was afterwards to serve him. A soul encompassed
with mercy is zealously active in God’s service.
The mercies of God work compassion to others. A Christian is a temporal saviour.
He feeds the hungry, clothes the naked, and visits the widow and orphan in their
distress; among them he sows the golden seeds of his charity. “A good man sheweth
favour, and lendeth” (Psalm cxii. 5). Charity drops from him freely, as myrrh
from the tree. Thus to the godly, the mercies of God work for good; they are wings
to lift them up to heaven.
Spiritual mercies also work for good.
The word preached works for good. It is a savour of life, it is a soul transforming
word, it assimilates the heart into Christ’s likeness; it produces assurance. “Our gospel
came to you not in word only, but in power, and in the Holy Ghost,
and in much assurance” (I Thess. i. 5). It is the chariot of salvation.
Prayer works for good. Prayer is the bellows of the affection; it blows up holy
desires and ardours of soul. Prayer has power with God. “Command ye me”
(Isa. xlv. 11). It is a key that unlocks the treasury of God’s mercy. Prayer keeps
the heart open to God, and shut to sin; it assuages the intemperate hearts and swellings
of lust. It was Luther’s counsel to a friend, when he perceived a temptation begin
to arise, to betake himself to prayer. Prayer is the Christian’s gun, which he discharges
against his enemies. Prayer is the sovereign medicine of the soul. Prayer sanctifies
every mercy (I Tim. iv. 5). It is the dispeller of sorrow: by venting the grief
it eases the heart. When Hannah had prayed, “she went away, and was no more
sad” (I Sam. i. 18). And if it has these rare effects, then it works
for good.
The Lord’s Supper works for good. It is an emblem of the marriage supper of the
Lamb (Rev. xix. 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 preserves
life, and prevents death. It has glorious effects in the hearts of the godly. It
quickens their affections, strengthens their graces, mortifies their corruptions,
revives their hopes, and increases their joy. Luther says, “It is as great a work
to comfort a dejected 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.
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 does
to the soul, as a virtuous wife to her husband, “She will do him good all the
days of her life” (Prov. xxxi. 12). How incomparably 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” (I Thess. v. 8), meekness “the ornament” (I
Pet. iii. 4), love “the bond of perfectness” (Col. iii. 14). The saints’
graces are weapons to defend them, wings to elevate them, jewels to enrich them,
spices to perfume them, stars to adorn them, cordials to refresh them. And does
not all this work for good? The graces are our evidences for heaven. Is it not good
to have our evidences at the hour of death?
5. The Angels work for the good of the Saints.
The good angels are ready to do all offices of love to the people of God. “Are
they not all ministering spirits, sent forth to minister for them who shall
be heirs of salvation?” (Heb. i. 14). Some of the fathers were of opinion that
every believer has his guardian angel. This subject needs no hot debate. It may
suffice us to know the whole hierarchy of angels is employed for the good of the
saints.
The good angels do service to the saints in life. The angel did comfort the virgin
Mary (Luke i. 28). The angels stopped the mouths of the lions, that they could not
hurt Daniel (Dan. vi. 22). A Christian has an invisible guard of angels about him.
“He shall give his angels charge over thee, to keep thee in all thy ways”
(Psalm xci. 11). The angels are of the saints’ life guard, yea, the chief of
the angels: “Are they not all ministering spirits?” The highest angels
take care of the lowest saints.
The good angels do service at death. The angels are about the saints’ sick beds
to comfort them. As God comforts by His Spirit, so by His angels. Christ in His
agony was refreshed by an angel (Luke xxii. 43); so are believers in the agony of
death: and when the saints’ breath expires, their souls are carried up to heaven
by a convoy of angels (Luke xvi. 22).
The good angels also do service at the day of judgment. The angels shall open
the saints’ graves, and shall conduct them into the presence of Christ, when they
shall be made like His glorious body. “He shall send his angels, and they shall
gather together his elect from the four winds, from the one end of heaven to the
other” (Matt. xxiv. 31). The angels at the day of judgment shall rid the godly
of all their enemies. Here the saints are plagued with enemies. “They are mine
adversaries, because I follow the thing that is good” (Psalm xxxviii. 20).
Well, the angels will shortly give God’s people a writ of ease, and set them free
from all their enemies: “The tares are the children of the wicked one, the harvest
is the end of the world, the reapers are the angels; as therefore the tares are
gathered and burnt in the fire, so shall it be in the end of the world: the Son
of man shall send forth his angels, and they shall gather out of his kingdom all
things which offend, and them which do iniquity, and cast them into a furnace of
fire” (Matt. xiii. 38 42). At the day of judgment the angels of God will take
the wicked, which are the tares, and will bundle them up, and throw them into hell
furnace, and then the godly will not be troubled with enemies any more: thus the
good angels work for good. See here the honour and dignity of a believer. He has
God’s name written upon him (Rev. iii. 12), the Holy Ghost dwelling in him (2 Tim.
i. 14), and a guard of angels attending him.
6. The Communion of Saints works for good.
“We are helpers of your joy” (2 Cor. i. 24). One Christian conversing with
another is a means to confirm him. As the stones in an arch help to strengthen one
another, one Christian by imparting his experience, heats and quickens another.
“Let us provoke one another to love, and to good works” (Heb. x. 24). How
does grace flourish by holy conference! A Christian by good discourse drops that
oil upon another, which makes the lamp of his faith burn the brighter.
7. Christ’s intercession works for good.
Christ is in heaven, as Aaron with his golden plate upon his forehead, and his
precious incense; and He prays for all believers as well as He did for the apostles.
“Neither pray I for these alone but for all them that shall believe in me”
(John xvii. 20). When a Christian is weak, and can hardly pray for himself,
Jesus Christ is praying for him; and He prays for three things. First, that the
saints may be kept from sin (John xvii. 15). “I pray that thou shouldest
keep them from the evil.” We live in the world as in a pest house; Christ prays
that His saints may not be infected with the contagious evil of the times. Second,
for His people’s progress in holiness. “Sanctify them” (John xvii. 17).
Let them have constant supplies of the Spirit, and be anointed with fresh oil. Third,
for their glorification “Father, I will that those which thou hast given me,
be with me where I am” (John xvii. 24). Christ is not content till the saints
are in His arms. This prayer, which He made on earth, is the copy and pattern of
His prayer in heaven. What a comfort is this; when Satan is tempting, Christ is
praying! This works for good.
Christ’s prayer takes away the sins of our prayers. As a child says Ambrose,
that is willing to present his father with a posy, goes into the garden, and there
gathers some flowers and some weeds together, but coming to his mother, she picks
out the weeds and binds the flowers, and so it is presented to the father: thus
when we have put up our prayers, Christ comes, and picks away the weeds, the sin
of our prayer, and presents nothing but flowers to His Father, which are a sweet
smelling savour.
8. The prayers of Saints work for good to the godly.
The saints pray for all the members of the body mystical, their prayers prevail
much. They prevail for recovery from sickness “Thy prayer of faith shall save
the sick, and the Lord shall raise him up” (James v. 15). They prevail
for victory over enemies. “Lift up thy prayer for the remnant that is left”
(Isa. xxxvii. 4). “Then the angel of the Lord went forth, and smote, in
the camp of the Assyrians, an hundred and fourscore and five thousand” (Isa.
xxxvii. 36). They prevail for deliverance out of prison. “Prayer was made without
ceasing of the church unto God for him. And behold the angel of the Lord came upon
him, and a light shined in the prison, and he smote Peter on the side, and raised
him up, and his chains fell off” (Acts xii. 5-7). The angel fetched Peter out
of prison, but it was prayer fetched the angel. They prevail for forgiveness of
sin. “My servant lob shall pray for you, for him will I accept” (Job xiii.
8). Thus the prayers of the saints work for good to the body mystical. And this
is no small privilege to a child of God, that he has a constant trade of prayer
driven for him. When he comes into any place, he may say, “I have some prayer here,
nay, all the world over I have a stock of prayer going for me. When I am indisposed,
and out of tune, others are praying for me, who are quick and lively.” Thus the
best things work for good to the people of God.
The worst things work for good to the godly
DO not mistake me, I do not say that of their own nature the worst things are
good, for they are a fruit of the curse; but though they are naturally evil, yet
the wise overruling hand of God disposing and sanctifying them, they are morally
good. As the elements, though of contrary qualities, yet God has so tempered them,
that they all work in a harmonious manner for the good of the universe. Or as in
a watch, the wheels seem to move contrary one to another, but all carry on the motions
of the watch: so things that seem to move cross to the godly, yet by the wonderful
providence of God work for their good. Among these worst things, there are four
sad evils that work for good to them that love God.
1. The evil of affliction works for good to the godly.
It is one heart-quieting consideration in all the afflictions that befall us,
that God has a special hand in them: “The Almighty hath addicted me” (Ruth
i. 21). Instruments can no more stir till God gives them a commission, than the
axe can cut of itself without a hand. Job eyed God in his affliction: therefore,
as Augustine observes, he does not say, “The Lord gave, and the devil took away,” but,
“The Lord hath taken away.” Whoever brings an affliction to us,
it is God that sends it.
Another heart quieting consideration is, that afflictions work for good. “
Like these good pips, so will I acknowledge them that are carried away captive of
Judah, whom I have sent out of this place into the land of the Chaldeans, for their
good” (Jer. xxiv. 5). Judah’s captivity in Babylon was for their good. “
It is good for me that I have been afflicted” (Psalm cxix. 71). This text,
like Moses’ tree cast into the bitter waters of affliction, may make them sweet
and wholesome to drink. Afflictions to the godly are medicinal. Out of the most
poisonous drugs God extracts our salvation. Afflictions are as needful as ordinances
(I Peter i. 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. “All the paths of the Lord are mercy and truth”
(Psalm xxv. 10). As the painter intermixes bright colours with dark shadows; so
the wise God mixes mercy with judgment. Those afflictive providences which seem
to be prejudicial, are beneficial. Let us take some instances in Scripture. Joseph’s
brethren throw 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. “Ye thought evil against me, but
God meant it for good” (Gen. l. 20). Jacob wrestled with the angel, and the
hollow of Jacob’s thigh was out of joint. This was sad; but God turned it to good,
for there he saw God’s face, and there the Lord blessed him. “Jacob called the
name of the place Peniel, for I have seen God face to face” (Gen. xxxii. 30).
Who would not be willing to have a bone out of joint, so that he might have a sight
of God?
King Manasseh 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 Chron. xxxiii. 11, 12). He was more beholden to his iron chain,
than to his golden crown; the one made him proud, the other made him humble.
Job was a spectacle of misery; he lost all that ever he had; he abounded only
in boils and ulcers. This was sad; but it wrought for his good, his grace was proved
and improved. God gave a testimony from heaven of his integrity, and did compensate
his loss by giving him twice as much as ever he had before (Job xiii. 10).
Paul was smitten with blindness. This was uncomfortable, but it turned to his
good. God did by that blindness make way for the light of grace to shine into his
soul; it was the beginning of a happy conversion (Acts ix. 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 produce much good to those
that love God. But we are ready to question the truth of this, and say, as Mary
did to the angel, “How can this be?” Therefore I shall show you several ways how
affliction works for good.
(1). As it is our preacher and tutor — “Hear ye the rod” (Mic. vi. 9).
Luther said that he could never rightly understand some of the Psalms, till he was
in affliction. Affliction teaches what sin is. In the word preached, we hear what
a dreadful thing sin is, that it is both defiling and damning, but we fear it no
more than a painted lion; therefore God lets loose affliction, and then we feel
sin bitter in the fruit of it. A sick bed often teaches more than a sermon. We can
best see the ugly visage of sin in the glass of affliction. Affliction teaches us
to know ourselves. In prosperity we are for the most part strangers to ourselves.
God makes us know affliction, that we may better know ourselves. We see that corruption
in our hearts in the time of affliction, which we would not believe was there. Water
in the glass looks clear, but set it on the fire, and the scum boils up. In prosperity,
a man seems to be humble and thankful, the water looks clear; but set this man a
little on the fire of affliction, and the scum boils up ñ much impatience and unbelief
appear. “Oh,” says a Christian, “I never thought I had such a bad heart, as now
I see I have: I never thought my corruptions had been so strong, and my graces so
weak.”
(2). Afflictions work for good, as they are the means of making the heart more
upright. In prosperity the heart is apt to be divided (Hos. x. 2). The heart cleaves
partly to God, and partly to the world. It is like a needle between two loadstones:
God draws, and the world draws. Now God takes away the world, that the heart may
cleave more to Him in sincerity. Correction is a setting the heart right and straight.
As we sometimes hold a crooked rod over the fire to straighten it; so God holds
us over the fire of affliction to make us more straight and upright. Oh, how good
it is, when sin has bent the soul awry from God, that affliction should straighten
it again!
(3). Afflictions work for good, as they conform us to Christ. God’s rod is a
pencil to draw Christ’s image more lively upon us. It is good that there should
be symmetry and proportion between the Head and the members. Would we be parts of
Christ’s mystical body, and not like Him? His life, as Calvin says, was a series
of sufferings, “a man of sorrows, and acquainted with grief” (Isa. liii.
3). He wept, and bled. Was His 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 poison 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
Christ’s 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 does
by degrees work it out, as the fire works out the dross from the gold, “This
is all the fruit, to take away his sin” (Isa. xxvii. 9). What if we have more
of the rough file, if we have less rust! Afflictions carry away nothing but the
dross of sin. If a physician should say to a patient, “Your body is distempered,
and full of bad humours, which must be cleared out, or you die; but I will prescribe
physic which, though it may make you sick, yet it will carry away the dregs of your
disease, and save your life”: would not this be for the good of the patient? Afflictions
are the medicine which God uses to carry off our spiritual diseases; they cure the
timpani of pride, the fever of lust, the dropsy of covetousness. Do they not then
work for good?
(5). Afflictions work for good, as they are the means of loosening 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. A thorn grows up with every flower. God would have the world hang
as a loose tooth which, being twitched away does not much trouble us. Is it not
good to be weaned? The oldest saints need it. Why does the Lord break the conduit
pipe, but that we may go to Him, in whom are “all our fresh springs” (Psalm lxxxvii. 7).
(6). Afflictions work for good, as they make way for comfort. “In the valley
of Achor is a door of hope” (Hos. ii. 15) Achor signifies trouble.
God sweetens outward pain with inward peace. “Your sorrow shall he turned into
joy” (John xvi. 20). Here is the water turned into wine. After a bitter
pill, God gives sugar. Paul had his prison songs. God’s rod has honey at the end
of it. The saints in addiction have had such sweet raptures of joy, that they thought
themselves in the borders of the heavenly Canaan.
(7). Afflictions work for good, as they are a magnifying of us. “What is
man, that thou shouldest magnify him, and that thou shouldest visit him every morning?”
(Job vii. 17). God does by affliction magnify us three ways. (1st.) In that
He will condescend so low as to take notice of us. It is an honour that God will
mind dust and ashes. It is a magnifying of us, that God thinks us worthy to be smitten.
God’s not striking is a slighting: “Why should ye be stricken any more?”
(Isa. i. 5). If you will go on in sin, take your course, sin yourselves into
hell. (2nd.) Afflictions also magnify us, as they are ensigns of glory, signs of
sonship. “If you endure chastening, God dealeth with you as with sons”
(Heb. xii. 7). Every print of the rod is a badge of honour. (3rd.) Afflictions tend
to the magnifying of the saints, as they make them renowned in the world. Soldiers
have never been so admired for their victories, as the saints have been for their
sufferings. The zeal and constancy of the martyrs in their trials have rendered
them famous to posterity. How eminent was Job for his patience! God leaves his name
upon record: “Ye have heard of the patience of Job” (James v. 11). Job
the sufferer was more renowned than Alexander the conqueror.
(8.) Afflictions work for good, as they are the means of making us happy. “Happy
is the man whom God correcteth” (Job v. 17). What politician or moralist
ever placed happiness in the cross? Job does. “Happy is the man whom God correcteth.”
It may be said, How do afflictions make us happy? We reply that, being sanctified,
they bring us nearer to God. The moon in the full is furthest off from the sun:
so are many further off from God in the full moon of prosperity; afflictions bring
them nearer to God. The magnet of mercy does not draw us so near to God as the cords
of affliction. When Absalom set Joab’s corn on fire, then he came running to Absalom
(2 Sam. xiv. 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 want, then he returned
home to his father (Luke xv. 13). When the dove could not find any rest for the
sole of her foot, then she flew to the ark. When God brings a deluge of affliction
upon us, then we fly to the ark of Christ. Thus affliction makes us happy, in bringing
us nearer to God. Faith can make use of the waters of affliction, to swim faster
to Christ.
(9). Afflictions work for good, as they 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 put a padlock on the lying lips of wicked men. When the atheists of the world
see that God has a people, who serve Him not for a livery, but for love, this stops
their mouths. The devil accused Job of hypocrisy, that he was a mercenary man, all
his religion was made up of ends of gold and silver. “Doth Job serve God for
naught? Hast not thou made a hedge about him?” Etc. “Well,” says God,
“put forth thy hand, touch his estate” (Job i. 9). The devil had no sooner
received a commission, but he falls a breaking down Job’s hedge; but still Job worships
God (Job. i. 20), and professes his faith in Him. “Though he slay me, yet will
I trust in him” (Job. xiii. 15). This silenced the devil himself. How it strikes
a damp into wicked men, when they see that the godly will keep close to God in a
suffering condition, and that, when they lose all, they yet will hold fast their
integrity.
(10). Afflictions work for good, as they make way for glory (2 Cor. iv. 17).
Not that they merit glory, but they prepare for it. As ploughing prepares the earth
for a crop, so afflictions prepare and make us meet for glory. The painter lays
his gold upon dark colours, so God first lays the dark colours of affliction, and
then He lays the golden colour of glory. The vessel is first seasoned before wine
is poured into it: the vessels of mercy are first seasoned with affliction, and
then the wine of glory is poured in. Thus we see afflictions are not prejudicial,
but beneficial, to the saints. We should not so much look at the evil of affliction,
as the good; not so much at the dark side of the cloud, as the light. The worst
that God does to His children is to whip them to heaven.
2. The evil of temptation is overruled for good to the godly.
The evil of temptation works for good. Satan is called the tempter (Mark iv.
15). He is ever lying in ambush, he is continually at work with one saint or another.
The devil has his circuit that he walks every day: he is not yet fully cast into
prison, but, like a prisoner that goes under bail, he walks about to tempt the saints.
This is a great molestation to a child of God. Now concerning Satan’s temptations;
there are three things to be considered. (1). His method in tempting. (2). The extent
of his power. (3). These temptations are overruled for good.
(1). Satan’s method in tempting. Here take notice of two things. His violence
in tempting; and so he is the red dragon. He labours to storm the castle of the
heart, he throws in thoughts of blasphemy, he tempts to deny God: these are the
fiery darts he shoots, by which he would inflame the passions. Also, his subtlety
in tempting; and so he is the old serpent. There are five chief subtleties the devil
uses.
(i.) He observes the temperament and constitution: he lays suitable baits of
temptation. Like the farmer, he knows what grain is best for the soil. Satan will
not tempt contrary to the natural disposition and temperament. This is his policy,
he makes the wind and tide go together; that way the natural tide of the heart runs,
that way the wind of temptation blows. Though the devil cannot know men’s thoughts,
yet he knows their temperament, and accordingly he lays his baits. He tempts the
ambitious man with a crown, the sanguine man with beauty.
(ii.) Satan observes the fittest time to tempt in as a cunning angler casts in
his angle when the fish will bite best. Satan’s time of tempting is usually after
an ordinance: and the reason is, he thinks he shall find us most secure. When we
have been at solemn duties, we are apt to think all is done, and we grow remiss,
and leave off that zeal and strictness as before; just as a soldier, who after a
battle leaves off his armour, not once dreaming of an enemy. Satan watches his time,
and, when we least suspect, then he throws in a temptation.
(iii.) He makes use of near relations; the devil tempts by a proxy. Thus he handed
over a temptation to Job by his wife. “Dost thou still retain thy integrity?”
(Job ii. 9). A wife in the bosom may be the devil’s instrument to tempt to
sin.
(iv.) Satan tempts to evil by them that are good, thus he gives poison in a golden
cup. He tempted Christ by Peter. Peter dissuades him from suffering. Master, pity
Thyself. Who would have thought to have found the tempter in the mouth of an apostle?
(v.) Satan tempts to sin under a pretence of religion. He is most to be feared
when he transforms himself into an angel of light. He came to Christ with Scripture
in his mouth: “It is written.” The devil baits his hook with religion.
He tempts many a man to covetousness and extortion under a pretence of providing
for his family, he tempts some to do away with themselves, that they may live no
longer to sin against God; and so he draws them into sin, under a pretence of avoiding
sin. These are his subtle stratagems in tempting.
(2). The extent of his power; how far Satan’s power in tempting reaches.
(i.) He can propose the object; as he set a wedge of gold before Achan.
(ii.) He can poison the fancy, and instil evil thoughts into the mind. As the
Holy Ghost casts in good suggestions, so the devil casts in bad ones. He put it
into Judas’ heart to betray Christ (John xiii. 2).
(iii.) Satan can excite and irritate the corruption within, and work some kind
of inclinableness in the heart to embrace a temptation. Though it is true Satan
cannot force the will to yield consent, yet he being an earnest suitor, by his continual
solicitation, may provoke to evil. Thus he provoked David to number the people (I
Chron. xxi. 1). The devil may, by his subtle arguments, dispute us into sin.
(3). These temptations are overruled for good to the children of God. A tree
that is shaken by the wind is more settled and rooted; so, the blowing of a temptation
does but settle a Christian the more in grace. Temptations are overruled for good
eight ways:
(i.) Temptation sends the soul to prayer. The more furiously Satan tempts, the
more fervently the saint prays. The deer being shot with the dart, runs faster to
the water. When Satan shoots his fiery darts at the soul, it then runs faster to
the throne of grace. When Paul had the messenger of Satan to buffet him, he says,
“For this I besought the Lord thrice, that it might depart from me” (2
Cor. xii. 8). Temptation is a medicine for security. That which makes us pray more,
works for good.
(ii.) Temptation to sin, is a means to keep from the perpetration of sin. The
more a child of God is tempted, the more he fights against the temptation. The more
Satan tempts to blasphemy, the more a saint trembles at such thoughts, and says,
“Get thee hence, Satan.” When Joseph’s mistress tempted him to folly, the stronger
her temptation was, the stronger was his opposition. That temptation which the devil
uses as a spur to sin, God makes a bridle to keep back a Christian from it.
(iii.) Temptation works for good, as it abates the swelling of pride. “Lest
I should be exalted above measure, there was given me a thorn in the flesh, a messenger
of Satan to buffet me” (2 Cor. xii. 7). The thorn in the flesh was to puncture
the puffing up of pride. Better is that temptation which humbles me, than that duty
which makes me proud. Rather than a Christian shall be haughty minded, God will
let him fall into the devil’s hands awhile, to be cured of his imposthume.
(iv.) Temptation works for good, as it is a touchstone to try what is in the
heart. The devil tempts, that he may deceive; but God suffers us to be tempted,
to try us. Temptation is a trial of our sincerity. It argues that our heart is chaste
and loyal to Christ, when we can look a temptation in the face, and turn our back
upon it. Also it is a trial of our courage. “Ephraim is a silly dove, without
heart” (Hosea vii. 11). So it may be said of many, they are without a heart;
they have no heart to resist temptation. No sooner does Satan come, but they yield;
like a coward who, as soon as the thief approaches, gives him his purse. But he
is the valorous Christian, that brandishes the sword of the Spirit against Satan,
and will rather die than yield. The courage of the Romans was never more seen than
when they were assaulted by the Carthaginians: the valour and puissance of a saint
is never more seen than on a battlefield, when he is fighting the red dragon, and
by the power of faith puts the devil to flight. That grace is tried gold, which
can stand in the fiery trial, and withstand fiery darts.
(v.) Temptations work for good, as God makes those who are tempted, fit to comfort
others in the same distress. A Christian must himself be under the buffetings of
Satan, before he can speak a word in due season to him that is weary. St. Paul was
versed in temptations. “We are not ignorant of his devices” (2 Cor. ii.
11). Thus he was able to acquaint others with Satan’s cursed wiles (1 Cor. x. 13).
A man that has ridden over a place where there are bogs and quicksands, is the fittest
to guide others through that dangerous way. He that has felt the claws of the roaring
lion, and has lain bleeding under those wounds, is the fittest man to deal with
one that is tempted. None can better discover Satan’s sleights and policies, than
those who have been long in the fencing school of temptation.
(vi.) Temptations work for good, as they stir up paternal compassion in God to
them who are tempted. The child who is sick and bruised is most looked after. When
a saint lies under the bruising of temptations, Christ prays, and God the Father
pities. When Satan puts the soul into a fever, God comes with a cordial; which made
Luther say, that temptations are Christ’s embraces, because He then most sweetly
manifests Himself to the soul.
(vii.) Temptations work for good, as they make the saints long more for heaven.
There they shall be out of gunshot; heaven is a place of rest, no bullets of temptation
fly there. The eagle that soars aloft in the air, and sits upon high trees, is not
troubled with the stinging of the serpent: so when believers are ascended to heaven,
they shall not be molested with the old serpent. In this life, when one temptation
is over, another comes. This is to make God’s people wish for death to sound a retreat,
and call them off the field where the bullets fly so quick, to receive a victorious
crown, where not the drum or cannon, but the harp and viol, shall be ever sounding.
(viii.) Temptations work for good, as they engage the strength of Christ. Christ
is our Friend, and when we are tempted, He sets all His power working for us. “For in
that he himself hath suffered, being tempted, he is able to succour them
that are tempted” (Heb. ii. 18). If a poor soul was to fight alone with the
Goliath of hell, he would be sure to be vanquished, but Jesus Christ brings in His
auxiliary forces, He gives fresh supplies of grace. “And through him we are
more than conquerors,” (Rom. viii. 37). Thus the evil of temptation is overruled
for good.
Question. But sometimes Satan foils a child of God. How does this work for
good?
Answer. I grant that, through the suspension of divine grace, and the fury
of a temptation, a saint may be overcome; yet this foiling by a temptation shall
be overruled for good. By this foil God makes way for the augmentation of grace.
Peter was tempted to self-confidence, he presumed upon his own strength; and when
he would needs stand alone, Christ let him fall. But this wrought for his good,
it cost him many a tear. “He went out, and wept bitterly” (Matt. xxvi.
75). And now be grows more modest. He durst not say he loved Christ more than the
other apostles. “Lovest thou me more than these?” (John xxi. 15). He durst
not say so, his fall broke the neck of his pride. The foiling by a temptation causes
more circumspection and watchfullness in a child of God. Though Satan did before
decoy him into sin, yet for the future he will be the more cautious. He will have
a care of coming within the lion’s chain any more. He is more shy and fearful of
the occasions of sin. He never goes out without his spiritual armour, and he girds
on his armour by prayer. He knows he walks on slippery ground, therefore he looks
wisely to his steps. He keeps close sentinel in his soul, and when he spies the
devil coming, he stands to his arms, and displays the skill of faith (Eph. vi. 16).
This is all the hurt the devil does. When he foils a saint by temptation, he cures
him of his careless neglect; he makes him watch and pray more. When wild beasts
get over the hedge and hurt the corn, a man will make his fence the stronger: so,
when the devil gets over the hedge by a temptation, a Christian will be sure to
mend his fence; he will become more fearful of sin, and careful of duty. Thus the
being worsted by temptation works for good.
Objection. But if being foiled works for good, this may make Christians careless
whether they are overcome by temptations or no.
Answer. There is a great deal of difference between falling into a temptation,
and running into a temptation. The falling into a temptation shall work for good,
not the running into it. He that falls into a river is capable of help and pity,
but he that desperately turns into it is guilty of his own death. It is madness
running into a lion’s den. He that runs himself into a temptation is like Saul,
who fell upon his own sword.
From all that has been said, see how God disappoints the old serpent, making
his temptations turn to the good of His people. Surely if the devil knew how much
benefit accrues to the saints by temptation, he would forbear to tempt. Luther once
said, “There are three things make a Christian — prayer, meditation, and temptation.”
St. Paul, in his voyage to Rome, met with a contrary wind (Acts xxvii. 4). So
the wind of temptation is a contrary wind to that of the Spirit; but God makes use
of this cross wind, to blow the saints to heaven.
3. The evil of desertion works for good to the godly.
The evil of desertion works for good. The spouse complains of desertion. “
My beloved had withdrawn himself, and was gone” (Cant. v. 6). There is a twofold
withdrawing; either in regard of grace, when God suspends the influence of His Spirit,
and withholds the lively actings of grace. If the Spirit be gone, grace freezes
into a chillness and indolence. Or, a withdrawing in regard of comfort. When God
withholds the sweet manifestations of His favour, He does not look with such a pleasant
aspect, but veils His face, and seems to be quite gone from the soul.
God is just in all His withdrawings. We desert Him before He deserts us. We desert
God when we leave off close communion with Him, when we desert His truths and dare
not appear for Him, when we leave the guidance and conduct of His word and follow
the deceitful light of our own corrupt affections and passions. We usually desert
God first; therefore we have none to blame but ourselves.
Desertion is very sad, for as when the light is withdrawn, darkness follows in
the air, so when God withdraws, there is darkness and sorrow in the soul. Desertion
is an agony of conscience. God holds the soul over hell. “The arrows of the
Almighty are within me, the poison whereof drinks up my spirits” (Job vi. 4).
It was a custom among the Persians in their wars to dip their arrows in the poison
of serpents to make them more deadly. Thus did God shoot the poisoned arrow of desertion
into Job, under the wounds of which his spirit lay bleeding. In times of desertion
the people of God are apt to be dejected. They dispute against themselves, and think
that God has quite cast them off. Therefore I shall prescribe some comfort to the
deserted soul. The mariner, when he has no star to guide him, yet he has light in
his lantern, which is some help to him to see his compass; so, I shall lay down
four consolations, which are as the mariner’s lantern, to give some light when the
poor soul is sailing in the dark of desertion, and wants the bright morning star.
(1). None but the godly are capable of desertion. Wicked men know not what God’s
love means, nor what it is to want it. They know what it is to want health, friends,
trade, but not what it is to want God’s favour. You fear you are not God’s child
because you are deserted. The Lord cannot be said to withdraw His love from the
wicked, because they never had it. The being deserted, evidences you to be a child
of God. How could you complain that God has estranged Himself, if you had not sometimes
received smiles and tokens of love from Him?
(2). There may be the seed of grace, where there is not the flower of joy. The
earth may want a crop of corn, yet may have a mine of gold within. A Christian may
have grace within, though the sweet fruit of joy does not grow. Vessels at sea,
that are richly fraught with jewels and spices, may be in the dark and tossed in
the storm. A soul enriched with the treasures of grace, may yet be in the dark of
desertion, and so tossed as to think it shall be cast away in the storm. David,
in a state of dejection, prays, “Take not thy Holy Spirit from me” (Psalm li. 11).
He does not pray, says Augustine, “Lord, give me thy Spirit”, but “Take not
away thy Spirit”, so that still he had the Spirit of God remaining in him.
(3). These desertions are but for a time. Christ may withdraw, and leave the
soul awhile, but He will come again. “In a little wrath I hid my face from thee
for a moment, but with everlasting kindness will I have mercy on thee” (Isa.
liv. 8). When it is dead low water, the tide will come in again. “I will
not be always wroth, for the spirit should fail before me, and the souls which I
have made” (Isa. lvii. 16). The tender mother sets down her child in anger,
but she will take it up again into her arms, and kiss it. God may put away the soul
in anger, but He will take it up again into His dear embraces, and display the banner
of love over it.
(4). These desertions work for good to the godly.
Desertion cures the soul of sloth. We find the spouse fallen upon the bed of
sloth: “I sleep” (Cant. v. 2). And presently Christ was gone. “My beloved
had withdrawn himself” (Cant. v. 6). Who will speak to one that is drowsy?
Desertion cures inordinate affection to the world. “Love not the world”
(I John ii. 15). We may hold the world as a posy in our hand, but it must not
lie too near our heart. We may use it as an inn where we take a meal, but it must
not be our home. Perhaps these secular things steal away the heart too much. Good
men are sometimes sick with a surfeit, and drunk with the luscious delights of prosperity:
and having spotted their silver wings of grace, and much defaced God’s image by
rubbing it against the earth, the Lord, to recover them of this, hides His face
in a cloud. This eclipse has good effects, it darkens all the glory of the world,
and causes it to disappear.
Desertion works for good, as it makes the saints prize God’s countenance more
than ever. “Thy loving-kindness is better than life” (Psalm lxiii. 3).
Yet the commonness of this mercy lessens it in our esteem. When pearls grew common
at Rome, they began to be slighted. God has no better way to make us value His love,
than by withdrawing it awhile. If the sun shone but once a year, how would it be
prized! When the soul has been long benighted with desertion, oh how welcome now
is the return of the Sun of righteousness!
Desertion works for good, as it is the means of embittering sin to us. Can there
be a greater misery than to have God’s displeasure? What makes hell, but the hiding
of God’s face? And what makes God hide His face, but sin? “They have taken away
my Lord, and I know not where they have laid him” (John xx. 13). So, our sins
have taken away the Lord, and we know not where He is laid. The favour of God is
the best jewel; it can sweeten a prison, and unsting death. Oh, how odious then
is that sin, which robs us of our best jewel! Sin made God desert His temple (Ezek.
viii. 6). Sin causes Him to appear as an enemy, and dress Himself in armour. This
makes the soul pursue sin with a holy malice, and seek to be avenged of it. The
deserted soul gives sin gall and vinegar to drink, and, with the spear of mortification,
lets out the heart-blood of it.
Desertion works for good, as it sets the soul to weeping for the loss of God.
When the sun is gone, the dew falls; and when God is gone, tears drop from the eyes.
How Micah was troubled when he had lost his gods! “Ye have taken away my gods,
and what have I more?” (Judges xviii. 24). So when God is gone, what have we
more? It is not the harp and viol can comfort when God is gone. Though it be sad
to want God’s presence, yet it is good to lament His absence.
Desertion sets the soul to seeking after God. When Christ was departed, the spouse
pursues after Him, she seeks Him “in the streets of the city” (Cant. iii.
2). And not having found Him, she makes a hue and cry after Him. “Saw ye him
whom my soul loveth?” (Cant. iii. 3). The deserted soul sends up whole volleys
of sighs and groans. It knocks at heaven’s gate by prayer, it can have no rest till
the golden beams of God’s face shine.
Desertion puts the Christian upon inquiry. He inquires the cause of God’s departure.
What is the accursed thing that has made God angry? Perhaps pride, perhaps surfeit
on ordinances, perhaps worldliness. “For the iniquity of his covetousness was
I wrath; I hid me” (Isa. lvii. 17). 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 God’s love. Thus conscience, as a bloodhound, having found out
sin and overtaken it, this Achan is stoned to death.
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 cross? He drank a cup of deadly poison, which made Him cry out, “My God,
my God, why hast thou forsaken me?” (Matt. xxvii. 46). None can
so appreciate Christ’s 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.
Desertion works for good, as it prepares the saints for future comfort. The nipping
frosts prepare for spring flowers. It is God’s way, first to cast down, then to
comfort (2 Cor. vii. 6). When our Saviour had been fasting, then came the angels
and ministered to Him. When the Lord has kept His people long fasting, then He sends
the Comforter, and feeds them with the hidden manna. “Light is sown for the
righteous” (Psalm xcvii. 11.) The saints’ comforts may be hidden like
seed under ground, but the seed is ripening, and will increase, and flourish into
a crop.
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
wane. God shows Himself to us awhile, and then retires from us. 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. iv. 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 the spouse shall never
say again, “My beloved hath withdrawn himself.”
4. The evil of sin works for good to the godly.
Sin in its own nature is damnable, but God in His infinite wisdom overrules it,
and causes good to arise from that which seems most to oppose it. Indeed, it is
a matter of wonder that any honey should come out of this lion. We may understand
it in a double sense.
(1). The sins of others are overruled for good to the godly. It is no small trouble
to a gracious heart to live among the wicked. “Woe is me, that I dwell in Mesech”
(Psalm cxx. 5). Yet even this the Lord turns to good. For,
(i.) The sins of others work for good to the godly, as they produce holy sorrow.
God’s people weep for what they cannot reform. “Rivers of tears run down mine
eyes, because they keep not thy law” (Psalm cxix. 136). 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. “When thou doest evil, then thou rejoicest”
(Jer. xi. 15). But the godly are weeping doves; they grieve for the oaths
and blasphemies of the age. The sins of others, like spears, pierce their souls.
This grieving for the sins of others is good. It shows a childlike heart, to resent
with sorrow the injuries done to our heavenly Father. It also shows a Christ-like
heart. “He was grieved for the hardness of their hearts” (Mark iii. 5).
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.
(ii.) 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 both be recorded and
rewarded. Though we do not prevail in prayer, we shall not lose our prayers. “My
prayer returned into mine own bosom” (Psalm xxxv. 13).
(iii.) The sins of others work for good, as they make us the more in love with
grace. The sins of others are a foil 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; now the beholding another’s pride
makes us the more in love with humility! Malice is a disfiguring sin, it is the
devil’s picture; the more of this we see in others the more we love meekness and
charity. Drunkenness is a disfiguring sin, it turns men into beasts, it deprives
of the use of reason; the more intemperate we see others, the more we must love
sobriety. The black face of sin sets off the beauty of holiness so much the more.
(iv.) The sins of others work for good, as they work in us the stronger opposition
against sin. “The wicked have made void thy law; therefore I love thy commandments”
(Psalm cxix. 126, 127). David had never loved God’s law so much, if the wicked
had not set 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 tide of sin comes in, the more the godly swim against it. The impieties
of the times provoke holy passions in the saints; that anger is without sin, which
is against sin. The sins of others are as a whetstone to set the sharper edge upon
us; they whet our zeal and indignation against sin the more.
(v.) 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 opposition. Scripture
is against them, and conscience is against them, there is a flaming sword in the
way, yet they sin. Godly hearts, seeing the wicked thus mad for the forbidden fruit,
and wearing out themselves in the devil’s service, are the more emboldened and quickened
in the ways of God. They will take heaven as it were by storm. The wicked are swift
dromedaries in sin (Jer. ii. 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
haste to a prison, than we do to a kingdom? Are they never weary of sinning, and
are we weary of praying? Have we not a better Master than they? Are not the paths
of virtue 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.
(vi.) 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 men’s practice,
is in our nature. Sin in the wicked is like fire on a beacon, that flames and blazes
forth; sin in the godly is like fire in the embers. Christian, though you do not
break forth into a flame of scandal, yet you have no cause to boast, for there is
much sin raked up in the embers of your nature. You have the root of bitterness
in you, and would bear as hellish fruit as any, if God did not either curb you by
His power, or change you by His grace.
(vii.) The sins of others work for good, as they are the means of making the
people of God more thankful. When you see another infected with the plague, how
thankful are you that God has preserved you from it! It is a good use that may be
made of the sins of others, to make us more thankful. Why might not God have left
us to the same excess of riot? Think with yourself, O Christian, why should God
be more propitious to you than to another? Why should He take you out of the wild
olive of nature, and not him? How may this make you to adore free grace. What the
Pharisee said boastingly, we may say thankfully, “God, I thank thee that I am
not as other men are, extortioners, unjust, adulterers, etc.” (Luke xviii.
11). So we should adore the riches of grace that we are not as others, drunkards,
swearers, sabbath-breakers. Every time we see men hasting on in sin, we are to bless
God we are not such. If we see a frenzied person, we bless God it is not so with
us; much more when we see others under the power of Satan, we should make our thankful
acknowledgement that it is not our condition. Let us not think lightly of sin.
(viii.) The sins of others work for good, as they are means of making God’s people
better. Christian, God can make you a gainer by another’s sin. The more unholy others
are, the more holy you should be. The more a wicked man gives himself to sin, the
more a godly man gives himself to prayer. “But I give myself to prayer”
(Psalm cix. 4).
(ix.) 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 the means of converting the wicked; their prudent advice and pious
example is a lure and a 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 humours, the physician enriches himself: so, by converting sinners from
the error of their way, our crown comes to be enlarged. “They that turn many
to righteousness, shall shine as the stars for ever and ever” (Dan. xii. 31).
Not as lamps or tapers, but as the stars for ever. Thus we see the sins of others
are overruled for our good.
(2). The sense of their own sinfullness will be overruled for the good of the
godly. Thus our own sins shall work for good. This must be understood warily, when
I say the sins of the godly work for good — not that there is the least good in
sin. Sin is like poison, which corrupts the blood, infects the heart, and, without
a sovereign antidote, brings death. Such is the venomous nature of sin, it 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. Hence that golden saying
of Augustine, “God would never permit evil, if He could not bring good out of evil.”
The feeling of sinfullness in the saints works for good several ways.
(i.) 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 rejoiced in tribulation (2 Cor.
vii. 4). But how did this bird of paradise weep and bemoan himself under his sins!
“Who shall deliver me from the body of this death?” (Rom. vii. 24). A believer
carries his sins as a prisoner his shackles; oh, how does he long for the day of
release! This sense of sin is good.
(ii.) 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 physician
to him! He that feels himself stung with sin, how precious is the brazen serpent
to him! When Paul had cried out of a body of death, how thankful was he for Christ!
“Il thank God through Jesus Christ our Lord” (Rom. vii. 25). Christ’s
blood saves from sin, and is the sacred ointment which kids this quicksilver.
(iii.) This sense of sin works for good, as it is an occasion of putting the
soul upon six especial duties:
(a) It puts the soul upon self searching. A child of God being conscious of sin,
takes the candle and lantern of the Word, and searches into his heart. He desires
to know the worst of himself; as a man who is diseased 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 Job prays,
“Make me to know my transgressions” (Job xiii. 23). It is good to know
our sins, that we may not flatter ourselves, or take our condition to be better
than it is. It is good to find out our sins, lest they find us out.
(b) The inherence 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 hunch upon the back, to keep him from
being proud. Gravel and dirt are good to ballast a ship, and keep it from overturning;
the sense of sin helps to ballast the soul, that it be not overturned with vain
glory. We read of the “spots of God’s children” (Deut. xxxii. 5). When a godly
man beholds his face in the glass of Scripture, and sees the spots of infidelity
and hypocrisy, this makes the plumes of pride fall; they are humbling spots. It
is a good use that may be made even of our sins, when they occasion low thoughts
of ourselves. Better is that sin which humbles me, than that duty which makes me
proud. Holy Bradford uttered these words of himself, “I am a painted hypocrite”;
and Hooper said, “Lord, I am hell, and Thou art heaven.”
(c) Sin puts a child of God on self-judging; he passes a sentence upon himself.
'' I am more brutish than any man” (Prov. xxx. 2). It is dangerous to judge
others, but it is good to judge ourselves. “If we would judge ourselves, we
should riot be judged” (I Cor. xi. 31). When a man has judged himself,
Satan is put out of office. When he lays anything to a saint’s charge, he is able
to retort and say, “It is true, Satan, I am guilty of these sins; but I have judged
myself already for them; and having condemned myself in the lower court of conscience,
God will acquit me in the upper court of heaven.”
(d) Sin puts a child of God upon self-conflicting. Spiritual self conflicts with
carnal self. “The spirit lusts against the flesh” (Gal. v. 17). Our life
is a wayfaring life, and a war-faring 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 under; though he cannot quite overcome, yet he is
overcoming. “To him that is overcoming” (Rev. ii. 7).
(e) Sin puts a child of God upon self-observing. He knows sin is a bosom traitor,
therefore he carefully observes himself. A subtle 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 to be always a sentinel, and keep a guard about his heart. A believer
has a strict eye over himself, lest he fall in to any scandalous enormity, and so
open a sluice to let all his comfort run out.
(f) Sin puts the soul upon self-reforming. A child of God does not only find
out sin, but drives out sin. One foot he sets upon the neck of his sins, and the
other foot he “turns to God’s testimonies” (Psalm cxix. 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 sin works for good to an
impenitent person. No, it works for his damnation, but it works for good 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 wilt make it cost you dear. Remember David. He ventured presumptuously
on sin, and what did he get? He lost his peace, he felt the terrors of the Almighty
in his soul, though he had all helps to cheerfullness. He was a king; he had skill
in music; yet nothing could administer comfort to him: he complains of his “broken
bones” (Psalm li. 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 God’s people should be tampering with sin, because God can turn it to
good; though the Lord does 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 horror, and make them draw nigh to despair. Let this be a flaming sword
to keep them from coming near the forbidden tree.
And thus have I shown, that both the best things and the worst things, by the
overruling hand of the great God, do work together for the good of the saints.
Again, I say, think not lightly of sin.
Why all things work for good
1. The grand reason why all things work for good, is the near and dear
interest which God has in His people. The Lord has made a covenant with them. “They
shall be my people, and I will be their God” (Jer. xxxii. 38). By virtue
of this compact, all things do, and must work, for good to them. “I am God,
even thy God” (Psalm l. 7). 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 everything not work for their good. This
expression, ‘I am thy God,’ implies,
(1). The relation of a physician: ‘I am thy Physician.’ God is a skilful Physician.
He knows what is best. God observes the different temperaments of men, and knows
what will work 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 does not deal alike
with all; He has trials for the strong and cordials for the weak. God is a faithful
Physician, and therefore will turn all to the best. If God does not give you that
which you like, He will give you that which you need. A physician does not so much
study to please the taste of the patient, as to cure his disease. We complain that
very sore trials lie upon us; let us remember God is our Physician, therefore He
labours rather to heal us than humour us. God’s dealings with His children, though
they are sharp, yet they are safe, and in order to cure; “that he might do thee
good in the latter end” (Deut. viii. 16).
(2). This word, 'thy God', implies the relation of a Father. A father loves his
child; therefore whether it be a smile or a stroke, it is for the good of the child.
I am thy God, thy Father, therefore all I do is for thy good. “As a man chasteneth
his son, so the Lord thy God chasteneth thee” (Deut. viii. 5). God’s chastening
is not to destroy but to reform. God cannot hurt His children, for He is a tender
hearted Father, “Like as a father pitieth his children, so the Lord pitieth
them that fear him” (Psalm ciii. 13). Will a father seek the ruin of his child,
the child that came from himself, that bears his image? All his care and contrivance
is for his child: whom does he settle the inheritance upon, but his child? God is
the tender hearted “Father of mercies” (2 Cor. i. 3). He begets all the
mercies and kindness in the creatures.
God is an everlasting Father (Isa. ix. 6). He was our Father from eternity; before
we were children, God was our Father, and He will be our Father to eternity. A father
provides for his child while he lives; but the father dies, and then the child may
be exposed to injury. But God never ceases to be a Father. You who are a believer,
have a Father that never dies; and if God be your father, you can never be undone.
All things must needs work for your good.
(3). This word, ‘thy God,’ implies the relation of a Husband. This is a near
and sweet relation. The husband seeks the good of his spouse; he were unnatural
that should go about to destroy his wife. “No man ever yet hated his own flesh,”
(Ephes. v. 29). There is a marriage relation between God and His people. “Thy Maker is
thy Husband” (Isa. liv. 5). God entirely loves His people.
He engraves them upon the palms of His hands (Isa. xlix. 16). He sets them as a
seal upon His breast (Cant. viii. 6). He will give kingdoms for their ransom (Isa.
xliii. 3). This shows how near they lie to His heart. If He be a Husband whose heart
is full of love, then He will seek the good of His spouse. Either He will shield
off an injury, or will turn it to the best.
(4). This word, ‘thy God,’ implies the relation of a Friend. “This is my
friend” (Cant. v. 16). A friend is, as Augustine says, half one’s self. He
is studious and desirous how he may do his friend good; he promotes his welfare
as his own. Jonathan ventured the king’s displeasure for his friend David (I Sam.
xix. 4). God is our Friend, therefore He will turn all things to our good. There
are false friends; Christ was betrayed by a friend: but God is the best Friend.
He is a faithful Friend. “Knowest therefore that the Lord thy God, he is
God, the faithful God” (Deut. vii. 9). He is faithful in His love. He gave
His very heart to us, when He gave the Son out of His bosom. Here was a pattern
of love without a parallel. He is faithful in His promises. “God, that cannot
lie, hath promised” (Titus i. 2). He may change His promise, but cannot break
it. He is faithful in His dealings; when He is afflicting He is faithful. “In
faithfullness thou hast addicted me” (Psalm cxix. 75). He is sifting and refining
us as silver (Psalm lxvi. 10).
God is an immutable Friend. “I will never leave thee, nor forsake thee”
(Heb. xiii. 5). Friends often fail at a pinch. Many deal with their friends
as women do with flowers; while they are fresh they put them in their bosoms, but
when they begin to wither they throw them away. Or as the traveller does with the
sun-dial; if the sun shines upon the dial, the traveller will step out of the road,
and look upon the dial: but if the sun does not shine upon it, he will ride by,
and never take any notice of it. So, if prosperity shine on men, then friends will
look upon them; but if there be a cloud of adversity on them, they will not come
near them. But God is a Friend for ever; He has said, “I will never leave thee.”
Though David walked in the shadow of death, he knew he had a Friend by him.
“I will fear no evil, for thou art with me” (Psalm xxiii. 4). God never
takes off His love wholly from His people. “He loved them unto the end”
(John xiii. 1). God being such a Friend, will make all things work for our good.
There is no friend but will seek the good of his friend.
(5). This word, ‘thy God,’ implies yet a nearer relation, the relation between
the Head and the members. There is a mystical union between Christ and the saints.
He is called, “the Head of the church” (Eph. v. 23). Does not the head
consult for the good of the body? The head guides the body, it sympathises with
it, it is the fountain of spirits, it sends forth influence and comfort into the
body. All the parts of the head are placed for the good of the body. The eye is
set as it were in the watchtower, it stands sentinel to spy any danger that may
come to the body, and prevent it. The tongue is both a taster and an orator. If
the body be a microcosm, or little world, the head is the sun in this world, from
which proceeds the light of reason. The head is placed for the good of the body.
Christ and the saints make one body mystical. Our Head is in heaven, and surely
He will not suffer His body to be hurt, but will consult for the safety of it, and
make all things work for the good of the body mystical.
2. Inferences from the proposition that all things work for the good of the
saints.
(1). If all things work for good, hence learn that there is a providence. Things
do not work of themselves, but God sets them working for good. God is the great
Disposer of all events and issues, He sets everything working. “His kingdom
ruleth over all” (Psalm ciii. 19). It is meant of His providential kingdom.
Things in the world are not governed by second causes, by the counsels of men, by
the stars and planets, but by divine providence. Providence is the queen and governess
of the world. There are three things in providence: God’s foreknowing, God’s determining,
and God’s directing all things to their periods and events. Whatever things do work
in the world, God sets them a working. We read in the first of Ezekiel of wheels,
and eyes in the wheels, and the moving of the wheels. The wheels are the whole universe,
the eyes in the wheels are God’s providence, the moving of the wheels is the hand
of Providence, turning all things here below. That which is by some called chance
is nothing else but the result of providence.
Learn to adore providence. Providence has an influence upon all things here below.
It is this that mingles the ingredients, and makes up the whole compound.
(2). Observe the happy condition of every child of God. All things work for his
good, the best and worst things. “Unto the upright ariseth light in darkness”
(Psalm cxii. 4). The most dark cloudy providences of God have some sunshine
in them. What a blessed condition is a true believer in! When he dies, he goes to
God: and while he lives, everything shall do him good. Affliction is for his good.
What hurt does the fire to the gold? It only purifies it. What hurt does the fan
to the corn? It only separates the chaff from it. What hurt do leeches to the body?
They only suck out the bad blood. God never uses His staff, but to beat out the
dust. Affliction does that which the Word many times will not, it “opens the
ear to discipline” (Job xxxvi. 10). When God lays men upon their backs, then
they look up to heaven. God’s smiting His people is like the musician’s striking
upon the violin, 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. “It yieldeth
the peaceable fruits of righteousness” (Heb. xii. 11). Affliction is the highway
to heaven; though it be flinty and thorny, yet it is the best way. Poverty shall
starve our sins; sickness shall make grace more helpful (2 Cor. iv. 16). Reproach
shall cause “the Spirit of God and of glory to rest upon us” (I Pet. iv.
14). Death shall stop the bottle of tears, and open the gate of Paradise. A believer’s
dying day is his ascension day to glory. Hence it is, the saints have put their
afflictions in the inventory of their riches (Heb. xi. 26). Themistocles being banished
from his own country, grew afterwards in favour with the king of Egypt, whereupon
he said, “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 induce the world to fall in love with religion!
Can there be a greater loadstone to piety? Can anything more prevail with us to
be good, than this; all things shall work for our good? Religion is the true philosopher’s
stone that turns everything into gold. Take the sourest part of religion, the suffering
part, and there is comfort in it. God sweetens suffering with joy; He candies our
wormwood with sugar. Oh, how may this bribe us to godliness! “Acquaint now thyself
with God, and be at peace; thereby good shall come unto thee” (Job xxii. 21).
No man did ever come off a loser by his acquaintance with God. By this, good shall
come unto you, abundance of good, the sweet distillations of grace, the hidden manna,
yea, everything shall work for good. Oh, then get acquaintance with God, espouse
His interest.
(4). Notice the miserable condition of wicked men. To them that are godly, evil
things work for good; to them that are evil, good things work for hurt.
(i.) Temporal good things work for hurt to the wicked. Riches and prosperity
are not benefits but snares, as Seneca speaks. Worldly things are given to the wicked,
as Michal was given to David, for a snare (I Sam. xviii. 21). The vulture is said
to draw sickness from a perfume: so do the wicked from the sweet perfume of prosperity.
Their mercies are like poisoned bread given to dogs; their tables are sumptuously
spread, but there is a hook under the bait: “Let their table become a snare”
(Psalm lxix. 22). All their enjoyments are like Israel’s quails, which were
sauced with the wrath of God (Numb. xi. 33). Pride and luxury are the twins of prosperity.
“Thou art waxen fat” (Deut. xxxii. 15). Then he forsook God. Riches
are not only like the spider’s web, unprofitable, but like the cockatrice’s egg,
pernicious. “Riches kept for the hurt of the owner” (Eccles. v. 13). The
common mercies wicked men have, are not loadstones to draw them nearer to God, but
millstones to sink them deeper in hell (I Tim. vi. 9). Their delicious dainties
are like Haman’s banquet; after all their lordly feasting, death will bring in the
bill, and they must pay it in hell.
(ii.) Spiritual good things work for hurt to the wicked. From the flower of heavenly
blessings they suck poison.
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 profane sinner to hell. They who come with
the word of life in their mouths, yet to many are a savour of death. “Make the
heart of this people fat, and their ears heavy” (Isa. vi. 10). The prophet
was sent upon a sad message, to preach their funeral sermon. Wicked men are worse
for preaching. “They hate him that rebuketh in the gate” (Amos v. 10).
Sinners grow more resolved in sin; let God say what He will, they will do what they
list. “As for the word which thou hast spoken to us in the name of the Lord,
we will not hearken unto thee” (Jer. xliv. 16). The word preached is not healing,
but hardening. And how dreadful is this for men to be sunk to hell with sermons!
Prayer works for their hurt. “The sacrifice of the wicked is an abomination
to the Lord” (Prov. xv. 8). A wicked man is in a great strait: if he prays
not, he sins; if he prays, he sins, “Let his prayer become sin” (Psalm
cix. 7). It were a sad judgment if all the food a man did eat should turn to ill
humours, 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, flyblown with hypocrisy. God abhors
them.
The Lord’s Supper works for their hurt. “Ye cannot eat of the Lord’s table
and the table of devils. Do we provoke the Lord to jealousy?” (I Cor. x. 21,
22). Some professors kept their idol-feasts, yet would come to the Lord’s table.
The apostle says, “Do you provoke the Lord to wrath?” Profane persons feast
with their sins; yet will come to feast at the Lord’s table. This is to provoke
God. To a sinner there is death in the cup, he “eats and drinks his own damnation”
(I Cor. xi. 29). Thus the Lord’s Supper works for hurt to impenitent sinners.
After the sop, the devil enters.
Christ Himself works for hurt to desperate sinners. He is “a stone of stumbling,
and rock of offence” (I Pet. ii. 8). He is so, through the depravity
of men’s hearts; for instead of believing in Him, they are offended at Him. The
sun, though in its own nature pure and pleasant, yet it is hurtful to sore eyes.
Jesus Christ is set for the fall, as the rising, of many (Luke ii. 34). Sinners
stumble at a Saviour, and pluck death from the tree of life. As chemical oils recover
some patients, but destroy others, so the blood of Christ, though to some it is
medicine, to others it is condemnation. Here is the unparalleled misery of such
as live and die in sin. The best things work for their hurt; cordials themselves,
kill.
(5). See here the wisdom of God, who can make the worst things imaginable turn
to the good of the saints. He can by a divine chemistry extract gold out of dross.
“Oh the depth of the wisdom of God!” (Rom. xi. 33). It is God’s great
design to set forth the wonder of His wisdom. The Lord made Joseph’s prison a step
to preferment. There was no way for Jonah to be saved, but by being swallowed up.
God suffered the Egyptians to hate Israel (Psalm cvi. 41), and this was the means
of their deliverance. St. Paul was bound with a chain, and that chain which did
bind him was the means of enlarging the gospel (Phil. i. 12). God enriches by impoverishing;
He causes the augmentation of grace by the diminution of an estate. When the creature
goes further from us, it is that Christ may come nearer to us. God works strangely.
He brings order out of confusion, harmony out of discord. He frequently makes use
of unjust men to do that which is just. “He is wise in heart” (Job. ix.
4). He can reap His glory out of men’s fury (Psalm lxxvi. 10). Either the wicked
shall not do the hurt that they intend, or they shall do the good which they do
not intend. God often helps when there is least hope, and saves His people in that
way which they think will destroy. He made use of the high priest’s malice and Judas’
treason to redeem the world. Through indiscreet passion, we are apt to find fault
with things that happen: which is as if an illiterate man should censure philosophy,
or a blind man find fault with the work in a landscape. “Vain man would be wise”
(Job xi. 12). Silly animals will be taxing Providence, and calling the wisdom
of God to the bar of reason. God’s ways are “past finding out” (Rom. xi.
33). They are rather to be admired than fathomed. There is never a providence of
God, but has either a mercy or a wonder in it. How stupendous and infinite is that
wisdom, that makes the most adverse dispensations work for the good of His children!
(6). Learn how little cause we have then to be discontented at outward trials
and emergencies! What! Discontented at that which shall do us good! All things shall
work for good. There are no sins God’s people are more subject to than unbelief
and impatience. They are ready either to faint through unbelief, or to fret through
impatience. When men fly out against God by discontent and impatience it is a sign
they do not believe this text. Discontent is an ungrateful sin, because we have
more mercies than afflictions; and it is an irrational sin, because afflictions
work for good. Discontent is a sin which puts us upon sin. “Fret not thyself
to do evil” (Psalm xxxvii. 8). He that frets will be ready to do evil: fretting
Jonah was sinning Jonah (Jonah iv. 9). The devil blows the coals of passion and
discontent, and then warms himself at the fire. Oh, let us not nourish this angry
viper in our breast. Let this text produce patience, “All things work for good
to them that love God” (Rom. viii. 28). Shall we be discontented at that which
works for our good? If one friend should throw a bag of money at another, and in
throwing it, should graze his head, he would not be troubled much, seeing by this
means he had got a bag of money. So the Lord may bruise us by afflictions, but it
is to enrich us. These afflictions work for us a weight of glory, and shall we be
discontented?
(7). See here that Scripture fulfilled, “God is good to Israel” (Psalm
lxxiii. 1). When we look upon adverse providences, and see the Lord covering His
people with ashes, and “making them drunk with wormwood” (Lam. iii. 15),
we may be ready to call in question the love of God, and to say that He deals hardly
with His people. But, oh no, yet God is good to Israel, because He makes all things
work for good. Is not He a good God, who turns all to good? He works out sin, and
works in grace; is not this good? “We are chastened of the Lord, that we should
not be condemned with the world” (1 Cor. xi. 32). The depth of affliction is
to save us from the depth of damnation. Let us always justify God; when our outward
condition is ever so bad, let us say, “Yet God is good.”
(8). See what cause the saints have to be frequent in the work of thanksgiving.
In this Christians are defective, though they are much in supplication, yet little
in gratulation. The apostle says, “In everything giving thanks” (Thess.
v. 18). Why so? Because God makes everything work for our good. We thank the physician,
though he gives us a bitter medicine which makes us sick, because it is to make
us well, we thank any man that does us a good turn; and shall we not be thankful
to God, who makes everything work for good to us? God loves a thankful Christian.
Job thanked God when He took all away: “The Lord hath taken away, blessed be
the name of the Lord” (Job i. 21). Many will thank God when He gives; Job thanks
Him when He takes away, because he knew God would work good out of it. We read of
saints with harps in their hands (Rev. xiv. 2), an emblem of praise. We meet many
Christians who have tears in their eyes, and complaints in their mouths: but there
are few with their harps in their hands, who praise God in affliction. To be thankful
in affliction is a work peculiar to a saint. Every bird can sing in spring, but
some birds will sing in the dead of winter. Everyone, almost, can be thankful in
prosperity, but a true saint can be thankful in adversity. A good Christian will
bless God, not only at sun-rise, but at sun-set. Well may we, in the worst that
befalls us, have a psalm of thankfullness, because all things work for good. Oh,
be much in blessing of God: we will thank Him that doth befriend us.
(9). Think, if the worst things work for good to a believer, what shall the best
things — Christ, and heaven! How much more shall these work for good! If the cross
has so much good in it, what has the crown? If such precious clusters grow in Golgotha,
how delicious is that fruit which grows in Canaan? If there be any sweetness in
the waters of Marah, what is there in the wine of Paradise? If God’s rod has honey
at the end of it, what has His golden sceptre? If the bread of affliction tastes
so savoury, what is manna? What is the heavenly ambrosia? If God’s blow and stroke
work for good, what shall the smiles of His face do? If temptations and sufferings
have matter of joy in them, what shall glory have? If there be so much good out
of evil, what then is that good where there shall be no evil? If God’s chastening
mercies are so great, what will His crowning mercies be? Wherefore comfort one another
with these words.
(10). Consider, that if God makes all things to turn to our good, how right is
it that we should make all things tend to His glory! “Do all to the glory of
God” (I Cor. x. 31). The angels glorify God, they sing divine anthems of praise.
How then ought man to glorify Him, for whom God has done more than for angels! He
has dignified us above them in uniting our nature with the Godhead. Christ has died
for us, and not the angels. The Lord has given us, not only out of the common stock
of His bounty, but He has enriched us with covenant blessings, He has bestowed upon
us His Spirit. He studies our welfare, He makes everything work for our good; free
grace has laid a plan for our salvation. If God seeks our good, shall we not seek
His glory?
Question. How can we be said properly to glorify God. He is infinite in His
perfections, and can receive no augmentation from us?
Answer. It is true that in a strict sense we cannot bring glory to God, but
in an evangelical sense we may. When we do what in us lies to lift up God’s name
in the world, and to cause others to have high reverential thoughts of God, this
the Lord interprets a glorifying of Him; as a man is said to dishonour God, when
he causes the name of God to be evil spoken of.
We are said to advance God’s glory in three ways: (i.) When we aim at His glory;
when we make Him the first in our thoughts, and the last in our end. As all the
rivers run into the sea, and all the lines meet in the centre, so all our actions
terminate and centre in God. (ii.) We advance God’s glory by being fruitful in grace.
“Herein is my Father glorified, that ye bring forth much fruit” (John xv.
8). Barrenness reflects dishonour upon God. We glorify God when we grow in fairness
as the lily, in tallness as the cedar, in fruitfullness as the vine. (iii.) We glorify
God when we give the praise and glory of all we do unto God. It was an excellent
and humble speech of a king of Sweden; he feared lest the people’s ascribing that
glory to him which was due to God, should cause him to be removed before the work
was done. When the silk worm weaves her curious work, she hides herself under the
silk, and is not seen. When we have done our best, we must vanish away in our own
thoughts, and transfer the glory of all to God. The apostle Paul said, “I laboured
more abundantly than they all” (1 Cor. xv. 10). One would think this speech
savoured of pride; but the apostle pulls off the crown from his own head, and sets
it upon the head of free grace, “Yet not I, but the grace of God which was with
me.” Constantine used to write the name of Christ over the door, so should
we over our duties.
Thus let us endeavour to make the name of God glorious and renowned. If God seek
our good, let us seek His glory. If He make all things tend to our edification,
let us make all things tend to His exaltation. So much for the privilege mentioned
in the text.
Of love to God
I proceed to the second general branch of the text. The persons interested in
this privilege. They are lovers of God. “All things work together for good,
to them that love God.”
Despisers and haters of God have no lot or part in this privilege. It is children’s
bread, it belongs only to them that love God. Because love is the very heart and
spirit of religion, I shall the more fully treat upon this; and for the further
discussion of it, let us notice these five things concerning love to God.
1. The nature of love to God. Love is an expansion of soul, or the inflaming
of the affections, by which a Christian breathes after God as the supreme and sovereign
good. Love is to the soul as the weights to the clock, it sets the soul a going
towards God, as the wings by which we fly to heaven. By love we cleave to God, as
the needle to the loadstone.
2. The ground of love to God; that is, knowledge. We cannot love that
which we do not know. That our love may be drawn forth to God, we must know these
three things in Him:
(i.) A fullness (Col. i. 19). He has a fullness of grace to cleanse us, and of
glory to crown us; a fullness not only of sufficiency, but of redundancy. He is
a sea of goodness without bottom and banks.
(ii.) A freeness. God has an innate propensity to dispense mercy and grace; He
drops as the honeycomb. “Whosoever will, let him take of the water of life freely”
(Rev. xxii. 17). God does not require that we should bring money with us,
only appetite.
(iii.) A propriety, or property. We must know that this fullness in God is ours.
“This God is our God” (Psalm xlviii. 141). Here is the ground of love — His
Deity, and the interest we have in Him.
3. The kinds of love — which I shall branch into these three:
(i.) There is a love of appreciation. When we set a high value upon God as being
the most sublime and infinite good, we so esteem God, as that if we have Him, we
do not care though we want all things else. The stars vanish when the sun appears.
All creatures vanish in our thoughts when the Sun of righteousness shines in His
full splendour.
(ii ) A love of complacency and delight — as a man takes delight in a friend
whom he loves. The soul that loves God rejoices in Him as in his treasure, and rests
in Him as in his centre. The heart is so set upon God that it desires no more. “Shew us the Father, and it sufficeth”
(John xiv. 8).
(iii.) A love of benevolence — which is a wishing well to the cause of God. He
that is endeared in affection to his friend, wishes all happiness 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 Aaron’s rod, blossom and bring forth fruit.
4. The properties of love.
(i.) Our love to God must be entire, and that, in regard of the subject, it must
be with the whole heart. “Thou shalt love the Lord thy God with all thy heart”
(Mark xii. 30). In the old law, a high priest was not to marry with a widow, nor
with a harlot — not with a widow, because he had not her first love; nor with a harlot,
because he had not all her love. God will have the whole heart. “Their heart
is divided” (Hos. x. 2). The true mother would not have the child divided;
and 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.
(ii.) It must be a sincere love. “Grace be with all them that love our Ford
Jesus in sincerity” (Eph. vi. 24). Sincere; it alludes to honey that is quite
pure. Our love to God is sincere, when it is pure and without self-interest: this
the school-men call a love of friendship. We must love Christ, as Augustine says,
for Himself: as we love sweet wine for its taste. God’s beauty and love must be
the two loadstones to draw our love to Him. Alexander had two friends, Hephestion
and Craterus, of whom he said, “Hephestion loves me because I am Alexander; Craterus
loves me became I am king Alexander.” The one loved his person, the other loved
his gifts. Many love God because He gives them corn and wine, and not for His intrinsic
excellencies. 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. It cannot but love Him for that
lustre of beauty that sparkles forth in Him.
(iii.) It must be a fervent love. The Hebrew word for love signifies ardency
of affection. Saints must be seraphim, burning in holy love. To love one coldly,
is the same as not to love him. The sun shines as hot as it can. Our love to God
must be intense and vehement; like coals of juniper, which are most acute and fervent
(Psalm cxx. 4). Our love to transitory things must be indifferent; we must love
as if we loved not (1 Cor. vii. 30). But our love to God must flame forth. The spouse
was sick of love to Christ (Cant. ii. 5). We can never love God as He deserves.
As God’s punishing us is less than we deserve (Ezra ix. 13), so our loving Him is
less than He deserves.
(iv.) Love to God must be active. It is like fire, which is the most active element;
it is called the labour of love (I Thess. i. 3). Love is no idle grace; it sets
the head a studying for God, the feet a running in the ways of His commandments.
“The love of Christ constrains” (2 Cor. v. 14). Pretences of love are insufficient.
True love is not only seen at the tongue’s end, but at the finger’s end; it is the
labour of love. The living creatures, mentioned in Ezekiel i. 8, had wings — an emblem
of a good Christian. He has not only the wings of faith to fly, but hands under
his wings: he works by love, he spends and is spent for Christ.
(v.) Love is liberal. It has love tokens to bestow (I Cor. xiii. 4). Charity
is kind. Love has not only a smooth tongue, but a kind heart. David’s heart was
fired with love to God, and he would not offer that to God which cost him nothing
(2 Sam. xxiv. 24). Love is not only full of benevolence, but beneficence. Love which
enlarges the heart, never straitens the hand. He that loves Christ, will be liberal
to His members. He will be eyes to the blind, and feet to the lame. The backs and
bellies 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 with invisibles, but God hates that love which is
invisible. Love is like new wine, which will have vent; it vents itself in good
works. The apostle speaks it in honour of the Macedonians, that they gave to the
poor saints, not only up to, but beyond their power (2 Cor. viii. 3). Love is bred
at court, it is a noble munificent grace.
(vi.) 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 does not
bestow upon the wicked — electing, adopting love; so a gracious heart gives to God
such a special distinguishing love as none else can share in. “I have espoused
you to one husband, that I may present you as a chaste virgin to Christ” (2
Cor. xi. 2). A wife espoused to one husband gives him such a love as she has for
none else; she does 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 joined with adoration. Not only the love is given to
God, but the soul. “A garden enclosed is my sister, my spouse” (Cant. iv.
12). The heart of a believer is Christ’s garden. The flower growing in it is love
mixed with divine worship, and this flower is for the use of Christ alone. The spouse
keeps the key of the garden, that none may come there but Christ.
(vii.) Love to God is permanent. It is like the fire the vestal virgins kept
at Rome, it does not go out. True love boils over, but does not give over. Love
to God, as it is sincere without hypocrisy, so it is constant without apostasy.
Love is like the pulse of the body, always beating; it is not a land, but a spring
flood. 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
Christian’s love to God. Nothing can conquer love, not any difficulties, or oppositions.
“Love is strong as the grave” (Cant. viii. 6). The grave swallows up the
strongest bodies: so love swallows up the strongest difficulties. “Many waters
cannot quench love” (Cant. viii. 7). Neither the sweet waters of pleasure,
nor the bitter waters of persecution. Love to God abides firm to death. “Being
rooted and grounded in love” (Ephes. iii. 17). Light things, as chaff and feathers,
are quickly blown away, but a tree that is rooted abides the storm; he that is rooted
in love, endures. True love never ends, but with the life.
5. The degree of love. We must love God above all other objects. “
There is nothing on earth that I desire beside thee” (Psalm lxxiii. 25). God
is the quintessence of all good things, He is superlatively good. The soul seeing
a super eminency in God, and admiring in Him that constellation of all excellencies,
is carried out in love to Him in the highest degree. The measure of our love to
God, says Bernard, must be to love Him without measure. God, who is the chief of
our happiness, must have the chief of our affections. The creature may have the
milk of our love, but God must have the cream. Love to God must be above all other
things, as the oil swims above the water.
We must love God more than relations. As in the case of Abraham’s offering up
Isaac; Isaac being the son of his old age, no question he loved him entirely, and
doted on him; but when God said, “Abraham, offer up thy son” (Gen. xxii.
2), though it were a thing which might seem, not only to oppose his reason, but
his faith, for the Messiah was to come of Isaac, and if he be cut off, where shall
the world have a Mediator! Yet such was the strength of Abraham’s faith and ardency
of his love to God, that he will take the sacrificing knife, and let out Isaac’s
blood. Our blessed Saviour speaks of hating father and mother (Luke xiv. 26). Christ
would not have us be unnatural; but if our dearest relations stand in our way, and
would keep us from Christ, either we must step over them, or know them not (Deut.
xxxiii. 9). Though some drops of love may run beside to our kindred and alliance,
yet the full torrent must run out after Christ. Relations may lie on the bosom,
but Christ must lie in the heart.
We must love God more than our estate. “Ye took joyfully the spoiling of
your goods” (Heb. x. 34). They were glad they had anything to lose for Christ.
If the world be laid in one scale, and Christ in the other, He must weigh heaviest.
And is it thus? Has God the highest room in our affections? Plutarch says, “When
a dictator was created in Rome, all other authority was for the time suspended”:
so when the love of God bears sway in the heart, all other love is suspended, and
is as nothing in comparison of this love.
Use. A sharp reproof to those who do not love God. This may serve
for a sharp reproof to such as have not a dram of love to God in their hearts —
and are there such miscreants alive? He who does not love God is a beast with a
man’s head. Oh wretch! Do you live upon God every day, yet not love Him? If one
had a friend that supplied him continually with money, and gave him all his allowance,
were not he worse than a barbarian, who did not respect and honour that friend?
Such a friend is God: He gives you your breath, He bestows a livelihood upon you,
and will you not love Him? You will love your prince if he saves your life, and
will you not love God who gives you your life? What loadstone so powerful to draw
love, as the blessed Deity? He is blind whom beauty does not tempt, he is sottish
who is not drawn with the cords of love. When the body is cold and has no heat in
it, it is a sign of death: that man is dead who has no heat of love in his soul
to God. How can he expect love from God, who shows no love to Him? Will God ever
lay such a viper in His bosom, as casts forth the poison of malice and enmity against
Him?
This reproof falls heavy upon the infidels of this age, who are so far from loving
God, that they do all they can to show their hatred of Him. “They declare their
sin as Sodom” (Isa. iii. 9). “They set their mouth against the heavens”
(Psalm lxxiii. 9), in pride and blasphemy, and bid open defiance to God. These
are monsters in nature, devils in the shape of men. Let them read their doom: “If
any man love not the Lord Jesus Christ, let him be anathema maranatha”
(I Cor. xvi. 22), that is, let him be accursed from God, till Christ’s coming to
judgment. Let him be heir to a curse while he lives, and at the dreadful day of
the Lord, let him hear that heart rending sentence pronounced against him, “
Depart, ye cursed.”
The tests of love to God
LET us test ourselves impartially whether we are in the number of those that
love God. For the deciding of this, as our love will be best seen by the fruits
of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns
us to search carefully whether any of these fruits grow in our garden.
1. The first fruit of love is the musing of the mind upon God. He who
is in love, his thoughts are ever upon the object. He who loves God is ravished
and transported with the contemplation of God. “When I awake, I am still with
thee” (Psalm cxxxix. 18). The thoughts are as travellers in the mind. David’s
thoughts kept heaven-road, I am still with Thee. God is the treasure, and where
the treasure is, there is the heart. By this we may test our love to God. What are
our thoughts most upon? Can we say we are ravished with delight when we think on
God? Have our thoughts got wings? Are they fled aloft? Do we contemplate Christ
and glory? Oh, how far are they from being lovers of God, who scarcely ever think
of God! “God is not in all his thoughts” (Psalm x. 4). A sinner crowds
God out of his thoughts. He never thinks of God, unless with horror, as the prisoner
thinks of the judge.
2. The next fruit of love is desire of communion. Love desires familiarity
and intercourse. “My heart and flesh crieth out for the living God”
(Psalm lxxxiv. 2). King David being debarred the house of God where was the
tabernacle, the visible token of His presence, he breathes after God, and in a holy
pathos of desire cries out for the living God. Lovers would be conversing together.
If we love God we prize His ordinances, because there we meet with God. He speaks
to us in His Word, and we speak to Him in prayer. By this let us examine our love
to God. Do we desire intimacy of communion with God? Lovers cannot be long away
from each other. Such as love God have a holy affection, they know not how to be
from Him. They can bear the want of anything but God’s presence. They can do without
health and friends, they can be happy without a full table, but they cannot be happy
without God. “Hide not thy face from me, lest I be like them that go down into
the grave” (Psalm cxliii. 7). Lovers have their fainting fits. David was ready
to faint away and die, 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 those 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 Him. “They say to God, Depart from us, we desire not the knowledge of thy
ways” (Job xxi. 14). Sinners shun acquaintance with God, they count His presence
a burden; and are these lovers of God? Does that woman love her husband, who cannot
endure to be in his presence?
3. Another fruit of love is grief. Where there is love to God, there is
a grieving for our sins of unkindness against Him. A child which loves his father
cannot but weep for offending him. The heart that burns in love melts in tears.
Oh! 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 disloyal and disingenuous have I been! How have I grieved
His Spirit, trampled upon His royal commands, slighted His blood! This opens a vein
of godly sorrow, and makes the heart bleed afresh. “Peter went out, and wept
bitterly” (Matt. xxvi. 75). When Peter thought how dearly Christ loved him;
how he was taken up into the mount of transfiguration, where Christ showed him the
glory of heaven in a vision; 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 test our love to God. Do we shed the tears of godly sorrow? Do
we grieve for our unkindness 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. “When thou doest evil,
then thou rejoicest” (Jer. xi. 15). Oh wretch! Did Christ bleed for sin, and
do you 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 valorous, it turns cowardice
into courage. Love will make one venture upon the greatest difficulties and hazards.
The fearful hen will fly upon a dog or serpent to defend her young ones. Love infuses
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. “We cannot but speak the things
which we have seen and heard” (Acts iv. 20). He who is afraid to own Christ
has but little love to Him. Nicodemus came sneaking to Christ by night (John iii.
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 divine love in a great measure expels carnal
fear. Does 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.
Does 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 sensitiveness. If we love God, our hearts
ache for the dishonour done to God by wicked men. To see, not only the banks of
religion, but morality, broken down, and a flood of wickedness coming in; to see
God’s sabbaths profaned, His oaths 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 with the filthy conversation of the wicked” (2 Pet. ii. 7). The
sins of Sodom were as so many spears to pierce his 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, never minds nor is
affected by it, though another be bleeding to death by him; so, many, being drunk
with the wine of prosperity, when the honour of God is wounded and His truths lie
a bleeding, are not affected by it. Did men love God, they would grieve to see His
glory suffer, and religion itself become a martyr.
6. The sixth fruit of love is hatred against sin. Fire purges the
dross from the metal. The fire of love purges out sin. “Ephraim shall say, What
have I to do any more with idols!” (Hos. xiv. 8). He that loves God will have
nothing to do with sin, unless to give battle to it. Sin strikes not only at God’s
honour, but His being. Does 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 contrarieties at the same time. A man cannot love health and love poison
too; so one cannot love God and sin too. He who has 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. “I am crucified to the world” (Gal. vi. 14). I am dead to
the honours and pleasures of it. He who is in love with God is not much in love
with anything else. The love of God, and ardent love of the world, are inconsistent.
“If any man love the world, the love of the Father is not in him” (1 John
ii. 15). Love to God swallows up all other love, as Moses’ 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 man’s heart is raised above the world in the admiring and loving
of God, how poor and slender are these things below! They seem as nothing in his
eye. It was a sign the early Christians loved God, because their property did not
lie near their hearts; but they “laid down their money at the apostles’ feet”
(Acts iv. 35).
Test your love to God by this. What shall we think of such as have never enough
of the world? They have the dropsy of covetousness, thirsting insatiably after riches:
“That pant after the dust of the earth” (Amos ii. 7). Never talk of your
love to Christ, says 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 there in the earth that we should
so set our hearts upon it? Only the devil makes us look upon it through a magnifying
glass. The world has no real intrinsic worth, it is but paint and deception.
8. The next fruit of love is fear. In the godly love and fear do kiss
each other. There is a double fear arises from love.
(i.) A fear of displeasing. The spouse loves her husband, therefore will rather
deny herself than displease him. The more we love God, the more fearful we are of
grieving His Spirit. “How then can I do this great wickedness, and sin against
God?” (Gen. xxxix. 9). When Eudoxia, the empress, threatened to banish Chrysostom;
Tell her (said he) I fear nothing but sin. That is a blessed love which puts a Christian
into a hot fit of zeal, and a cold fit of fear, making him shake and tremble, and
not dare willingly to offend God.
(ii.) A fear mixed with jealousy. “Eli’s heart trembled for the ark”
(I Sam. iv. 13). 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 lest it should go
ill with the church. He fears lest profaneness (which is the plague of leprosy)
should increase, lest popery get a footing, lest God should go from His people.
The presence of God in His ordinances is the beauty and strength of a nation. So
long as God’s presence is with a people, so long they are safe; but the soul inflamed
with love to God fears lest the visible tokens of God’s presence should be removed.
By this touchstone let us test our love to God. Many fear lest peace and trading
go, but not lest God and His gospel go. Are these lovers of God? He who loves God
is more afraid of the loss of spiritual blessings than temporal. If the Sun of righteousness
remove out of our horizon, what can follow but darkness? What comfort can an organ
or anthem 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 what God loves.
(i.) We love God’s Word. David esteemed the Word, for the sweetness of it, above
honey (Psalm cxix. 103), and for the value of it, above gold (Psalm cxix. 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 does not love the Word, but thinks it too strict and
could wish any part of the Bible torn out (as an adulterer did the seventh commandment),
he has not the least spark of love in his heart.
(ii.) We love God’s day. We do not only keep a sabbath, but love a sabbath. “If
thou call the sabbath a delight” (Isa. lviii. 13). 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 shows Himself there through the lattice. If we love God we prize His day above
all other days. 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 righteousness rises upon the soul.
How does a gracious heart prize that day which was made on purpose to enjoy God
in.
(iii.) We love God’s laws. A gracious soul is glad of the law because it checks
his sinful excesses. The heart would be ready to run wild 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-denial. Many say they love God but they hate
His laws. “Let us break their bands asunder, and cast away their cords from
us” (Psa. ii. 3). God’s precepts are compared to cords, they bind men to their
good behaviour; but the wicked think these cords too tight, therefore they say,
Let us break them. They pretend to love Christ as a Saviour, but hate Him as a King.
Christ tells us of His yoke (Matt. xi. 29). Sinners would have Christ put a crown
upon their head, but not a yoke upon their neck. He were a strange king that should
rule without laws.
(iv.) We love God’s picture, we love His image shining in the saints. “He
that loves Him that begat, loves him also that is begotten of him” (1 John
v. 1). It is possible to love a saint, yet not to love him as a saint; we may love
him for something else, for his ingenuity, or because he is affable and bountiful.
A beast loves a man, but not as he is a man, but because he feeds him, and gives
him provender. 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 saintship, as having something of God in him, then we
love him in these four cases.
(a) 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 something of Christ in him.
(b) We love a saint, though he has many personal failings. There is no perfection
here. In some, rash anger prevails; in some, inconstancy; in some, too much love
of the world. A saint in this life is like gold in the ore, much dross 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 holiness, though there be a
scar in it. The best emerald has its blemishes, the brightest stars their twinklings,
and the best of the saints have their failings. You that cannot love another because
of his infirmities, how would you have God love you?
(c) We love the saints though in some lesser things they differ from us. Perhaps
another Christian has not so much light as you, and that may make him err in some
things; will you presently unsaint him because he cannot come up to your light?
Where there is union in fundamentals, there ought to be union in affections.
(d) We love the saints, though they are persecuted. We love precious metal, though
it be in the furnace. St. Paul did bear in his body the marks of the Lord Jesus
(Gal. vi. 17). Those marks were, like the soldier’s scars, honourable. We must love
a saint as well in chains as in scarlet. If we love Christ, we love His persecuted
members.
If this be love to 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 Christ’s person, who are filled with a spirit of revenge
against His people? How can that wife be said to love her husband, who tears his
picture? Surely Judas and Julian are not yet dead, their spirit yet lives in the
world. Who are guilty but the innocent! What greater crime than holiness, if the
devil may be one of the grand jury! Wicked men seem to bear great reverence to the
saints departed; they canonise 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 only to lack 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 does, in the best sense.
“Love thinketh no evil” (I Cor. xiii. 5). Malice interprets all in the
worst sense; love interprets all in the best sense. It is an excellent commentator
upon providence; it thinks no evil. He that loves God, has a good opinion of God;
though He afflicts sharply, the soul takes all well. This is the language of a gracious
spirit: “My God sees what a hard heart I have, therefore He drives in one wedge
of affliction after another, to break my heart. He knows how full I am of bad humours,
how sick of a pleurisy, therefore He lets blood, to save my life. This severe dispensation
is either to mortify 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 everything in good part. Love puts a candid gloss upon all
God’s actions. You who are apt to murmur at God, as if He had dealt ill with you,
be humbled for this; say thus with yourself, “If I loved God more, I should have
better thoughts of God.” It is Satan that makes us have good thoughts of ourselves,
and hard thoughts of God. Love takes all in the fairest sense; it thinketh no evil.
11. Another fruit of love is obedience.” He that hath my commandments,
and keepeth them, he it is that loveth me” (John xiv. 21). It is a vain thing
to say we love Christ’s person, if we slight His commands. Does that child love
his father, who refuses to obey him? If we love God, we shall obey Him in those
things which cross flesh and blood. (i.) In things difficult, and (ii.) In things
dangerous.
(i.) In things difficult. As, in mortifying sin. There are some sins which are
not only near to us as the garment, but dear to us as the eye. If we love God, we
shall set ourselves against these, both in purpose and practice. Also, in forgiving
our enemies. God commands us upon pain of death to forgive. “Forgive one another”
(Ephes. iv. 32). This is hard; it is crossing the stream. We are apt to forget
kindnesses, and remember injuries; but if we love God, we shall pass by offences.
When we seriously consider how many talents God has forgiven us, how many affronts
and provocations He has put up with at our hands; this makes us write after His
copy, and endeavour rather to bury an injury than to retaliate it.
(ii.) In things dangerous. When God calls us to suffer for Him, we shall obey.
Love made Christ suffer for us, love was the chain that fastened Him to the cross;
so, if we love God, we shall be willing to suffer for Him. Love has 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 sense; it will not suffer known sin to lie 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, and imprisonments, for Christ’s sake. “I am ready not only to be bound,
but to die, for the name of the Lord Jesus” (Acts xxi. 13). It is true that
every Christian is not a martyr, but he has the spirit of martyrdom in him. He says
as Paul, “I am ready to be bound”; he has 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 country. If the spring head of nature
rises so high, surely grace will rise higher. If love to their country will make
men suffer, much more should love to Christ. “Love endureth all things”
(1 Cor. xiii. 7). Basil speaks of a virgin condemned 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 be ground with the teeth of wild beasts, if I may be God’s pure wheat.”
How did divine affection carry the early saints above the love of life, and the
fear of death! St. Stephen was stoned, St. Luke hanged on an olive tree, St. Peter
crucified at Jerusalem with his head downwards. These divine heroes were willing
to suffer, rather than by their cowardice to make the name of God suffer. How did
St. Paul prize his chain that he wore for Christ! He gloried in it, as a woman that
is proud of her jewels, says Chrysostom. And holy Ignatius wore his fetters as a
bracelet of diamonds. “Not accepting deliverance” (Heb. xi. 35). They refused
to come out of prison on sinful terms, they preferred their innocence before their
liberty.
By this let us test our love to God. Have we the spirit of martyrdom? Many say
they love God, but how does it appear? They will not forego the least comfort, or
undergo the least cross for His sake. If Jesus Christ should have said to us, “
I love you well, you are dear to me, but I cannot suffer, I cannot lay down my life
for you,’ we should have questioned His love very much; and may not Christ suspect
us, when we pretend to love Him, and yet will endure nothing for Him?
12. He who loves God will endeavour to make Him appear glorious in the eyes
of others. Such as are in love will be commending and setting forth the amiableness
of those persons whom they love. If we love God, we shall spread abroad His excellencies,
that so we may raise His fame and esteem, and may induce others to fall in love
with Him. Love cannot be silent; we shall be as so many trumpets, sounding forth
the freeness of God’s grace, the transcendence of His love, and the glory of His
kingdom. Love is like fire: where it burns in the heart, it will break forth at
the lips. It will be elegant in setting forth God’s praise: love must have vent.
13. Another fruit of love is to long for Christ’s appearing.” Henceforth
there is a crown of righteousness laid up for me, and not for me only, but for them
which love Christ’s appearing” (2 Tim. iv. 8). Love desires union; Aristotle
gives the reason, because joy flows upon union. When our union with Christ is perfect
in glory, then our joy will be full. He that loves Christ loves His appearing. Christ’s
appearing will be a happy appearing to the saints. His appearing now is very comforting,
when He appears for us as an Advocate (Heb. ix. 24). But the other appearing will
be infinitely more so, when He shall appear for us as our Husband. He will at that
day bestow two jewels upon us. His love; a love so great and astonishing, that it
is better felt than expressed. And His likeness. “When he shall appear, we shall
be like him” (1 John iii. 2). And from both these, love and likeness,
infinite joy will flow into the soul. No wonder then that he who loves Christ longs
for His appearance. “The Spirit and the bride say come; even so come, Lord Jesus”
(Rev. xxii. 17, 20). By this let us test our love to Christ. A wicked man
who is self-condemned, is afraid of Christ’s appearing, and wishes He would never
appear; but such as love Christ, are joyful to think of His coming in the clouds.
They shall then be delivered from all their sins and fears, they shall be acquitted
before men and angels, and shall be for ever translated into the paradise of God.
14. Love will make us stoop to the meanest offices. Love is a humble grace,
it does not walk abroad in state, it will creep upon its hands, it will stoop and
submit to anything whereby it may be serviceable to Christ. As we see in Joseph
of Arimathea, and Nicodemus, both of them honourable persons, yet one takes down
Christ’s body with his own hands, and the other embalms it with sweet odours. It
might seem much for persons of their rank to be employed in that service, but love
made them do it. If we love God, we shall not think any work too mean for us, by
which we may be helpful to Christ’s members. Love is not squeamish; it will visit
the sick, relieve the poor, wash the saints’ wounds. The mother that loves her child
is not coy and nice; she will do those things for her child which others would scorn
to do. He who loves God will humble himself to the meanest office of love to Christ
and His members.
These are the fruits of love to God. Happy are they who can find these fruits
so foreign to their natures, growing in their souls.
An exhortation to love God
1. An exhortation. Let me earnestly persuade all who bear the name of
Christians to become lovers of God. “O love the Lord, all ye his saints”
(Psalm xxxi. 23). There are but few that love God: many give Him hypocritical
kisses, but few love Him. It is not so easy to love God as most imagine. The affection
of love is natural, but the grace is not. Men are by nature haters of God (Rom.
i. 30). The wicked would flee from God; they would neither be under His rules, nor
within His reach. They fear God, but do not love Him. All the strength in men or
angels cannot make the heart love God. Ordinances will not do it of themselves,
nor judgments; it is only the almighty and invincible power of the Spirit of God
can infuse love into the soul. This being so hard a work, it calls upon us for the
more earnest prayer and endeavour after this angelic grace of love. To excite and
inflame our desires after it, I shall prescribe twenty motives for loving God.
(1). Without this, all our religion is vain. It is not duty, but love to duty,
God looks at. It is not how much we do, but how much we love. If a servant does
not do his work willingly, and out of love, it is not acceptable. Duties not mingled
with love, are as burdensome to God as they are to us. David therefore counsels
his son Solomon to serve God with a willing mind (I Chron. xxviii. 9). To do duty
without love, is not sacrifice, but penance.
(2). Love is the most noble and excellent grace. It is a pure flame kindled from
heaven; by it we resemble God, who is love. Believing and obeying do not make us
like God, but by love we grow like Him (1 John iv. 16). Love is a grace which most
delights in God, and is most delightful to Him. That disciple who was most full
of love, lay in Christ’s bosom. Love puts a verdure and lustre upon all the graces:
the graces seem to be eclipsed, unless love shine and sparkle in them. Faith is
not true, unless it works by love. The waters of repentance are not pure, unless
they flow from the spring of love. Love is the incense which makes all our services
fragrant and acceptable to God.
(3). Is that unreasonable which God requires? It is but our love. If He should
ask our estate, or the fruit of our bodies, could we deny Him? But He asks only
our love: He would only pick this flower. Is this a hard request? Was there ever
any debt so easily paid as this? We do not at all impoverish ourselves by paying
it. Love is no burden. Is it any labour for the bride to love her husband? Love
is delightful.
(4). God is the most adequate and complete object of our love. All the excellencies
that lie scattered in the creatures, are united in Him. He is wisdom, beauty, love,
yea, the very essence of goodness. There is nothing in God can cause a loathing;
the creature sooner surfeits than satisfies, 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 deaden our affections or quench our love; no infirmity,
no deformity, such as usually weaken and cool love. There is that excellence in
God, which may not only invite, but command our love. If there were more angels
in heaven than there are, and all those glorious seraphim had an immense flame of
love burning in their breasts to eternity, yet could they not love God equivalently
to that infinite perfection and transcendence of goodness which is in Him. Surely
then here is enough to induce us to love God — we cannot spend our love upon a better
object.
(5). Love facilitates religion. It oils the wheels of the affections, and makes
them more lively and cheerful in God’s service. Love takes off the tediousness of
duty. Jacob thought seven years but little, for the love he bore to Rachel. Love
makes duty a pleasure. Why are the angels so swift and winged in God’s service?
It is because they love Him. Love is never weary. He that loves God, is never weary
of telling it. He that loves God, is never weary of serving Him.
(6). God desires our love. 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
seek it? What is God the better for our love? He does not need it, He is infinitely
blessed in Himself. If we deny Him our love, He has more sublime creatures who pay
the cheerful tribute of love to Him. God does not need our love, yet He seeks it.
(7). God has deserved our love; how has He loved us! Our affections should be
kindled at the fire of God’s love. What a miracle of love is it, that God should
love us, when there was nothing lovely in us. “When thou wast in thy blood,
I said unto thee, Live” (Ezek. xvi. 6). The time of our loathing was the time
of God’s loving. We had something in us to provoke fury, but nothing to excite love.
What love, passing understanding, was it, to give Christ to us! That Christ should
die for sinners! God has set all the angels in heaven wondering at this love. Augustine
says, “The cross is a pulpit, and the lesson Christ preached on it is love.” Oh
the living love of a dying Saviour! I think I see Christ upon the cross bleeding
all over! I think I hear Him say to us, “Reach hither your hands. Put them into
My sides. Feel My bleeding heart. See if I do not love you. 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 I not done all this? And will you not love me?” It is
natural to love where we are loved. Christ having set us a copy of love, and written
it with His blood, let us labour to write after so fair a copy, and to imitate Him
in love.
(8). Love to God is the best self-love. It is self-love to get the soul saved;
by loving God, we forward our own salvation. “He that dwelleth in love, dwelleth
in God, and God in him” (I John iv. 16). And he is sure to dwell with God in
heaven, that has God dwelling in his heart. So that to love God is the truest self-love;
he that does not love God, does not love himself.
(9). Love to God evidences sincerity. “The upright love thee” (Cant.
i. 4). Many a child of God fears he is a hypocrite. Do you love God? When Peter
was dejected with 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. “Peter, lovest thou me?” (John xxi.
15). As if Christ had said, “Though thou hast denied me through fear, yet if thou
canst say from thy heart thou lovest me, thou art sincere and upright.” To love
God is a better sign of sincerity than to fear Him. The Israelites feared God’s
justice. “When he slew them, they sought him, and inquired early after God”
(Psalm lxxviii. 34). But what did all this come to? “Nevertheless, they
did but flatter him with their mouth, and lied to him with their tongue;
for their heart was not right with him” (verses 36, 37). That repentance is
no better than flattery, which arises only from fear of God’s judgments, and has
no love mixed with it. Loving God evidences that God has the heart; and if the heart
be His, that will command all the rest.
(10). By our love to God, we may conclude God’s love to us. “We love him,
because he first loved us” (I John iv. 19). Oh, says the soul, if I knew God
loved me, I could rejoice! Do you love God? Then you may be sure of God’s love to
you. As it is with burning glasses; if the glass burn, it is because the sun has
first shined upon it, else it could not burn; so if our hearts burn in love to God,
it is because God’s love has first shined upon us, else we could not burn in love.
Our love is nothing but the reflection of God’s love.
(11). If you do not love God, you will love something else, either the world
or sin; and are those worthy of your love? Is it not better to love God than these?
It is better to love God than the world, as appears in the following particulars.
If you set your love on worldly things, they will not satisfy. You may as well
satisfy your body with air, as your soul with earth. “In the fullness of his
sufficiency, he shall be in straits” (Job xx. 22). Plenty has its penury. If
the globe of the world were yours, it would not fill your soul. And will you set
your love on that which will never give you contentment? Is it not better to love
God? He will give you that which shall satisfy. “When I awake, I shall be satisfied
with thy likeness” (Psalm xvii. 15). When I awake out of the sleep of death,
and shall have some of the rays and beams of God’s glory put upon me, I shall then
be satisfied with His likeness.
If you love worldly things, they cannot remove trouble of mind. If there be a
thorn in 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. xxviii. 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 v. 8). He can apply Christ’s blood
to refresh your soul; He can whisper His love by the Spirit, and with one smile
scatter all your fears and disquiets.
If you love the world, you love that which may keep you out of heaven. Worldly
contentments may be compared to the wagons in an army; while the soldiers have been
victualling themselves at the wagons, they have lost the battle. “How hardly
shall they that have riches enter into the kingdom of God!” (Mark x. 23). Prosperity,
to many, is like the sail to the boat, which quickly overturns it; so that by loving
the world, you 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.
You may love worldly things, but they cannot love you in return. You love gold
and silver, but your gold cannot love you in return. You love a picture, but the
picture cannot love you in return. You give away your love to the creature, and
receive no love back. But if you love God, He will love you in return. “If any
man love me, my Father will love him, and we will come unto him, and make our abode
with him” (John xiv. 23). God will not be behindhand in love to us: for our
drop, we shall receive an ocean.
When you love the world, you love that which is worse than yourselves. The soul,
as Damascen says, is a sparkle of celestial brightness; 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 you
lay out your love upon the world, you hang a pearl upon a swine, you love that which
is inferior to yourself. As Christ speaks in another sense of the fowls of the air,
“Are ye nor much better than they?” (Matt. vi. 26), so I say of worldly
things, Are ye not much better than they? You love a fair house, a beautiful picture;
are you not much better than they? But if you love God, you place your love on the
most noble and sublime object: you love that which is better than yourselves. God
is better than the soul, better than angels, better than heaven.
You may love the world, and have hatred for your love. “Because you are not
of the world, therefore the world hateth you” (John xv. 19). Would it not vex
one to lay out money upon a piece of ground which, instead of bringing forth corn
or grapes, should yield nothing but nettles? Thus it is with all sublunary things:
we love them, and they prove nettles to sting. We meet with nothing but disappointment.
“Let fire come out of the bramble, and devour the cedars of Lebanon” (Judg.
ix. 15). 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. “I love them that love
me” (Prov. viii. 17). God may chastise, but He cannot hate. Every believer
is part of Christ, and God can as well hate Christ as hate a believer.
You may over-love the creature. You may love wine too much, and silver too much;
but you cannot love God too much. If it were possible to exceed, excess here were
a virtue; but it is our sin that we cannot love God enough. “How weak is thy
heart!” (Ezek. xvi. 30). So it may be said, How weak is our love to God! It
is like water of the last drawing from the still, which has less spirit in it. If
we could love God far more than we do, yet it were not proportionate to His worth;
so that there is no danger of excess in our love to God.
You may love worldly things, and they die and leave you. Riches take wings, relations
drop away. There is nothing here abiding; the creature has a little honey in its
mouth, but it has wings, it will soon fly away. But if you love God, He is “
a portion for ever” (Psalm lxxiii. 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.
If it is better to love God than the world, surely also it is better to love
God than sin. What is there in sin, that any should love it? Sin is a debt. “
Forgive us our debts” (Matt. vi. 12). It is a debt which binds over to the
wrath of God; why should we love sin? Does any man love to be in debt? Sin is a
disease. “The whole head is sick” (Isa. i. 5). And will you love sin? Will
any man hug a disease? Will he love his plague sores? Sin is a pollution. The apostle
calls it “filthiness” (James i. 21). It is compared to leprosy and to poison
of asps. God’s heart rises against sinners. “My soul loathed them” (Zech.
xi. 8). Sin is a misshapen monster: lust makes a man brutish, malice makes him devilish.
What is in sin to be loved? Shall we love deformity? Sin is an enemy. It is compared
to a “serpent” (Prov. xxiii. 32). It has four stings — shame, guilt, horror,
death. Will a man love that which seeks his death? Surely then it is better to love
God than sin. God will save you, sin will damn you; is he not become foolish who
loves damnation?
(12). The relation we stand in to God calls for love. There is near affinity.
“Thy Maker is thy husband” (Isa. liv. 5). And shall a wife not love her
husband? He is full of tenderness: His spouse is to him as the apple of his eye.
He rejoices over her, as the bridegroom over the bride (Isa. lxii. 5).
He loves the believer, as He loves Christ (John xvii. 26). The same love for
quality, though not equally. Either we must love God, or we give ground of suspicion
that we are not yet united to Him.
(13). Love is the most abiding grace. This will stay with us when other graces
take their farewell. 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 we shall need no faith because faith looks at things unseen (Heb. xi.
1). But then we shall see God face to face; and where there is vision, there is
no need of faith.
But when the other graces are out of date, love continues; and in this sense
the apostle says that love is greater than faith, because it abides the longest.
“Charity never faileth” (1 Cor. xiii. 8). Faith is the staff we walk with
in this life. “We walk by faith” (2 Cor. v. 7). But we shall leave this
staff at heaven’s door, and only love shall enter. Thus love carries away the crown
from all the other graces. Love is the most long lived 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: the love of God withers sin. Though the old
man live, yet as a sick man, it is weak, and draws its breath short. The flower
of love kills the weed of sin though sin does not die perfectly yet it dies daily.
How should we labour for that grace which is the only corrosive to destroy sin!
(15). Love to God is an excellent means for growth of grace. “But grow in
grace” (2 Pet. iii. 18). Growth in 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 uses this expression in his prayer, “The
Lord direct your hearts into the love of God” (2 Thess. iii. 5). 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. “Eye hath
not seen, nor ear heard, neither hath entered into the heart of man, the things
which God hath prepared for them that love him” (I Cor. ii. 9). The eye has
seen rare sights, the ear has heard sweet music; but eye has not seen, nor ear heard,
nor can the heart of man conceive what God has prepared for them that love Him!
Such glorious rewards are laid up that, as Augustine says, faith itself is not able
to comprehend. God has promised a crown of life to them that love Him (James i.
12). This crown encircles within it all blessedness — riches, and glory, and delight:
and it is a crown that fades not away (I Pet. v. 4). Thus God would draw us to 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 error; unholy opinions are for want of holy affections.
Why are men given up to strong delusions? Because “they receive not the love
of truth” (2 Thess. ii. 10, 11). The more we love God, the more we hate those
heterodox opinions that would draw us off from God into libertinism.
(18). If we love God, we have all winds blowing for us, everything in the world
shall conspire for our good. We know not what fiery trials 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 apostasy. The seed in the parable,
which had no root, fell away. He who has 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 Ruth
to Naomi. “Where thou goest I will go, and where thou diest I will die”
(Ruth i. 16, 17). But he who wants love to God will do as Orpah to her mother in
law; she kissed her, and took her farewell of her. That soldier who has no love
to his commander, when he sees an opportunity, will leave him, and run over to the
enemy’s side. He who has no love in his heart to God, you may set 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 loves 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 inflame our love to God.
Question. What shall we do to love God?
Answer. 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.
Labour for an interest in God. “O God, thou art my God” (Psalm lxiii.
1). That pronoun 'my', is a sweet loadstone 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. “Faith which worketh by love” (Gal. v. 6).
Make it your earnest request to God, that He will give you a heart to love Him.
This is an acceptable request, surely God will not deny it. When king Solomon asked
wisdom of God, “Give therefore thy servant an understanding heart” (1 Kings
iii. 9), “the speech pleased the Lord” (verse 10). So when you cry to God,
“Lord, give me a heart to love Thee. It is my grief, I can love Thee no more. Oh,
kindle this fire from heaven upon the altar of my heart!” surely this prayer pleases
the Lord, and He will pour of His Spirit upon you, whose golden oil shall make the
lamp of your love burn bright.
2. An exhortation to preserve your love to God.
You who have love to God, labour to preserve it; let not this love die, and be
quenched.
As you would have God’s love to be continued to you, let your love be continued
to Him. Love, as fire, will be ready to go out. “Thou hast left thy first love”
(Rev. ii. 4). Satan labours to blow out this flame, and through neglect of
duty we lose it. When a tender body leaves off clothes, it is apt to get cold: so
when we leave off duty, by degrees we cool in our love to God. Of all graces, love
is most apt to decay; therefore we had need to be the more careful to preserve it.
If a man has a jewel, he will keep it; if he has land of inheritance, he will keep
it; what care then should we have to keep this grace of love! It is sad to see professors
declining in their love to God; many are in a spiritual consumption, their love
is decaying.
There are four signs by which Christians may know that their love is in a consumption.
(1). When they have lost their taste. He that is in a deep consumption has no
taste; he does not find that savoury relish in his food as formerly. So when Christians
have lost their taste, and they find no sweetness in a promise, it is a sign of
a spiritual consumption. “If so be ye have tasted that the Lord is gracious”
(I Pet. ii. 3). Time was, when they found comfort in drawing nigh to God.
His Word was as the dropping honey, very delicious to the palate of their soul,
but now it is otherwise. They can taste no more sweetness in spiritual things than
in the “white of an egg” (Job vi. 6). This is a sign they are in a consumption;
to lose the taste, argues the loss of the first love.
(2). When Christians have lost their appetite. A man in a deep consumption has
not that relish for his food as formerly. Time was, when Christians did “hunger
and thirst after righteousness” (Matt. v. 6). They minded things of a heavenly
aspect, the grace of the Spirit, the blood of the cross, the light of God’s countenance.
They had a longing for ordinances, and came to them as a hungry man to a feast.
But now the case is altered. They have no appetite, they do not so prize Christ,
they have not such strong affections to the Word, their hearts do not burn within
them; a sad presage, they are in a consumption, their love is decaying. It was a
sign David’s natural strength was abated, when they covered him with clothes, and
yet he get no heat (I Kings i. 1). So when men are plied with hot clothes (I mean
ordinances), yet they have no heat of affection, but are cold and stiff, as if they
were ready to be laid forth; this is a sign their first love is declined, they are
in a deep consumption.
(3). When Christians grow more in love with the world, it argues the decrease
of spiritual love. They were once of a sublime, heavenly temper, they did speak
the language of Canaan: but now they are like the fish in the gospel, which had
money in its mouth (Matt. xvii. 27). They cannot lisp out three words, but one is
about mammon. Their thoughts and affections, like Satan, are still compassing the
earth, a sign they are going down the hill apace, their love to God is in a consumption.
We may observe, when nature decays and grows weaker, persons go more stooping: and
truly, when the heart goes more stooping to the earth, and is so bowed together
that it can scarcely lift up itself to a heavenly thought, it is now sadly declining
in its first love. When rust cleaves to metal, it not only takes away the brightness
of the metal, but it cankers and consumes it: so when the earth cleaves to men’s
souls, it not only hinders the shining lustre of their graces, but by degrees it
cankers them.
(4). When Christians make little reckoning of God’s worship. Duties of religion
are performed in a dead, formal manner; if they are not left undone, yet they are
ill done. This is a sad symptom of a spiritual consumption; remissness in duty shows
a decay in our first love. The strings of a violin being slack, the violin can never
make good music; when men grow slack in duty, they pray as if they prayed not; this
can never make any harmonious sound in God’s ears. When the spiritual motion is
slow and heavy, and the pulse of the soul beats low, it is a sign that Christians
have left their first love.
Let us take heed of this spiritual consumption; it is dangerous to abate in our
love. Love is such a grace as we know not how to be without. A soldier may as well
be without his weapons, an artist without his pencil, a musician without his instrument,
as a Christian can be without love. The body cannot want its natural heat. Love
is to the soul as the natural heat is to the body, there is no living without it.
Love influences the graces, it excites the affections, it makes us grieve for sin,
it makes us cheerful in God; it is like oil to the wheels; it quickens us in God’s
service. How careful then should we be to keep alive our love for God!
Question. How may we keep our love from going out?
Answer. Watch your hearts every day. Take notice of the first declinings
in grace. Observe yourselves when you begin to grow dull and listless, and use all
means for quickening. Be much in prayer, meditation, and holy conference. When the
fire is going out you throw on fuel: so when the flame of your love is going out,
make use of ordinances and gospel promises, as fuel to keep the fire of your love
burning.
3. An exhortation to increase your love to God. Let me exhort Christians
to increase your love to God. Let your love be raised up higher. “And this I
pray, that your love may abound more and more” (Phil. i. 9). Our love to God
should be as the light of the morning: first there is the day break, then it shines
brighter to the full meridian. They who have a few sparks of love should blow up
those divine sparks into a flame. A Christian should not be content with so small
a dram of grace, as may make him wonder whether he has any grace or not, but should
be still increasing the stock. He who has a little gold, would have more; you who
love God a little, labour to love Him more. A godly man is contented with a very
little of the world; yet he is never satisfied, but would have more of the Spirit’s
influence, and labours to add one degree of love to another. To persuade Christians
to put more oil to the lamp, and increase the flame of their love, let me propose
these four divine incentives.
(1). The growth of love evinces its truth. If I see the almond tree bud and flourish,
I know there is life in the root. Paint will not grow; a hypocrite, who is but a
picture, will not grow. But where we see love to God increasing and growing larger,
as Elijah’s cloud, we may conclude it is true and genuine.
(2). By the growth of love we imitate the saints in the Bible. Their love to
God, like the waters of the sanctuary, did rise higher. The disciples love to Christ
at first was weak, they fled from Christ; but after Christ’s death it grew more
vigorous, and they made an open profession of Him. Peter’s love at first was more
infirm and languid, he denied Christ; but afterwards how boldly did he preach Him!
When Christ put him to a trial of his love, “Simon, lovest thou Me?” (John
xxi. 16), Peter could make his humble yet confident appeal to Christ, “Lord,
thou knowest that I love Thee.” Thus that tender plant which before was blown
down with the wind of a temptation, now is grown into a cedar, which all the powers
of hell cannot shake.
(3). The growth of love will amplify the reward. The more we burn in love, the
more we shall shine in glory: the higher our love, the brighter our crown.
(4). The more we love God, the more love we shall have from Him. Would we have
God unbosom the sweet secrets of His love to us? Would we have the smiles of His
face? Oh, then let us strive for higher degrees of love. St. Paul counted gold and
pearl but dung for Christ (Phil. iii. 8). Yea, he was so inflamed with love to God,
that he could have wished himself accursed from Christ for his brethren the Jews
(Rom. ix. 3). Not that he could be accursed from Christ; but such was his fervent
love and pious zeal for the glory of God, that he would have been content to have
suffered, even beyond what is fit to speak, if God might have had more honour.
Here was love screwed up to the highest pitch that it was possible for a mortal
to arrive at: and behold how near he lay to God’s heart! The Lord takes him up to
heaven a while, and lays him in His bosom, where he had such a glorious sight of
God, and heard those “unspeakable words, which it is rot lawful for a man to
utter” (2 Cor. xii. 4). Never was any man a loser by his love to God.
If our love to God does not increase, it will soon decrease. If the fire is not
blown up, it will quickly go out. Therefore Christians should above all things endeavour
to cherish and excite their love to God. This exhortation will be out of date when
we come to heaven, for then our light shall be clear, and our love perfect; but
now it is in season to exhort, that our love to God may abound yet more and more.
Effectual calling
THE second qualification of the persons to whom this privilege in the text belongs,
is, They are the called of God. All things work for good “to them who are called.”
Though this word called is placed in order after loving of God,
yet in nature it goes before it. Love is first named, but not first wrought; we
must be called of God, before we can love God.
Calling is made (Rom. viii. 30) the middle link of the golden chain of salvation.
It is placed between predestination and glorification; and if we have this middle
link fast, we are sure of the two other ends of the chain. For the clearer illustration
of this there are six things observable.
1. A distinction about calling. There is a two-fold call.
(i.) There is an outward call, which is nothing else but God’s blessed tender
of grace in the gospel, His parleying with sinners, when He invites them to come
in and accept of mercy. Of this our Saviour speaks: “Many are called, but few
chosen” (Matt. xx. 16). This external call is insufficient to salvation, yet
sufficient to leave men without excuse.
(ii.) There is an inward call, when God wonderfully overpowers the heart, and
draws the will to embrace Christ. This is, as Augustine speaks, an effectual call.
God, by the outward call, blows a trumpet in the ear; by the inward call, He opens
the heart, as He did the heart of Lydia (Acts xvi. 14). The outward call may bring
men to a profession of Christ, the inward call brings them to a possession of Christ.
The outward call curbs a sinner, the inward call changes him.
2. Our deplorable condition before we are called.
(i.) We are in a state of vassalage. Before God calls a man, he is at the devil’s
call. If he say, Go, he goes: the deluded sinner is like the slave that digs in
the mine, hews in the quarry, or tugs at the oar. He is at the command of Satan,
as the ass is at the command of the driver.
(ii.) We are in a state of darkness. “Ye were sometimes darkness” (Ephes.
v. 8). Darkness is very disconsolate. A man in the dark is full of fear, he trembles
every step he takes. Darkness is dangerous. He who is in the dark may quickly go
out of the right way, and fall into rivers or whirlpools; so in the darkness of
ignorance, we may quickly fall into the whirlpool of hell.
(iii.) We are in a state of impotency. “When we were without strength”
(Rom. v. 6). No strength to resist a temptation, or grapple with a corruption; sin
cut the lock where our strength lay (Judg. xvi. 20). Nay, there is not only impotency,
but obstinacy, “Ye do always resist the Holy Ghost” (Acts vii. 51). Besides
indisposition to good, there is opposition.
(iv.) We are in a state of pollution. “I saw thee polluted in thy
blood” (Ezek. xvi. 6). The fancy coins earthly thoughts; the heart is the devil’s
forge, where the sparks of lust fly.
(v.) We are in a state of damnation. We are born under a curse. The wrath of
God abideth on us (John iii. 36). This is our condition before God is pleased by
a merciful call to bring us near to Himself, and free us from that misery in which
we were before engulfed.
3. The means of our effectual call. The ordinary means which the Lord
uses in calling us, is not by raptures and revelations, but is,
(i.) By His Word, which is “the rod of his strength” (Psalm cv. 2).
The voice of the Word is God’s call to us; therefore He is said to speak to us from
heaven (Heb. xii. 25). That is, in the ministry of the Word. When the Word calls
from sin, it is as if we heard a voice from heaven.
(ii.) By His Spirit. This is the loud call. The Word is the instrumental cause
of our conversion, the Spirit is the efficient. The ministers of God are only the
pipes and organs; it is the Spirit blowing in them, that effectually changes the
heart. “While Peter spoke, the Holy Ghost fell on all them that heard the word”
(Acts x. 44). It is not the farmer’s industry in ploughing and sowing, that
will make the ground fruitful, without the early and latter rain. So it is not the
seed of the Word that will effectually convert, unless the Spirit put forth His
sweet influence, and drops as rain upon the heart. Therefore the aid of God’s 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 has the key of
David in His hand (Rev. iii. 7) comes, He opens the heart, though it be ever so
fast locked against Him.
4. The method God uses in calling of sinners.
The Lord does not tie Himself to a particular way, or use the same order with
all. He comes sometimes in a still small voice. Such as have had godly parents,
and have sat under the warm sunshine of religious education, often do not know how
or when they were called. The Lord did secretly and gradually instil grace into
their hearts, as the dew falls unnoticed in drops. They know by the heavenly effects
that they are called, but the time or manner they know not. The hand moves on the
clock, but they do not perceive when it moves.
Thus God deals with some. Others are more stubborn and knotty sinners, and God
comes to them in a rough wind. He uses more wedges of the law to break their hearts;
He deeply humbles them, and shows them they are damned without Christ. Then having
ploughed up the fallow ground of their hearts by humiliation, He sows the seed of
consolation. He presents Christ and mercy to them, and draws their wills, not only
to accept Christ, but passionately to desire, and faithfully to rest upon Him. Thus
He wrought upon Paul, and called him from a persecutor to a preacher. This call,
though it is more visible than the other, yet is not more real. God’s method in
calling sinners may vary, but the effect is still the same.
5. The properties of this effectual calling.
(i.) It is a sweet call. God so calls as He allures; He does not force, but draw.
The freedom of the will is not taken away, but the stubbornness of it is conquered.
“Thy people shall be willing in the day of thy power” (Psalm cx. 3). After
this call there are no more disputes, the soul readily obeys God’s call: as when
Christ called Zacchaeus, he joyfully welcomed Him into his heart and house.
(ii.) It is a holy call. “Who hath called us with a holy calling” (2
Tim. i. 9). This call of God 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 use,
and set apart to a holy use; so they who are effectually called are separated from
sin, and consecrated to God’s service. The God whom we worship is holy, the work
we are employed in is holy, the place we hope to arrive at is holy; all this calls
for holiness. A Christian’s heart 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, and temples of God the Holy Ghost; and shall
they not be holy? Holiness is the badge and livery of God’s people. “The people
of thy holiness” (Isaiah lxiii. 18). As chastity distinguishes a virtuous woman
from a harlot, so holiness distinguishes the godly from the wicked. It is a holy
calling; “For God hath nor called us unto uncleanness, but unto holiness”
(1 Thess. iv. 7). Let not any man say he is called of God, that lives in sin. Has
God called you to be a swearer, to be a drunkard? Nay, let not the merely moral
person say he is effectually called. What is civility without sanctity? It is but
a dead carcass strewed with flowers. The king’s picture stamped upon brass will
not go current for gold. The merely moral man looks as if he had the King of heaven’s
image stamped upon him, but he is no better than counterfeit metal, which will not
pass for current with God.
(iii.) It is an irresistible call. When God calls a man by His grace, he cannot
but come. You may resist the minister’s call, but you cannot the Spirit’s call.
The finger of the blessed Spirit can write upon a heart of stone, as once He wrote
His laws upon tables of stone. God’s words are creating words; when He said “Let
there be light, there was light”; and when He says, “Let there be faith”, it
shall be so. When God called Paul, he answered to the call. “I was not disobedient
to the heavenly vision” (Acts xxvi. 19). God rides forth conquering in the
chariot of His gospel; He makes the blind eyes see, and the stony heart bleed. If
God will call a man, nothing shall lie in the way to hinder; difficulties shall
be untied, the powers of hell shall disband. “Who hath resisted his will?”
(Rom. ix. 19). God bends the iron sinew, and cuts asunder the gates of brass
(Psalm cvii. 16). When the Lord touches a man’s heart by His Spirit, all proud imaginations
are brought down, and the fort royal of the will yields to God. I may allude to
Psalm cxiv. 5, “What ailed thee, O thou sea, that thou fleddest? and thou Jordan,
that thou wert driven back?” The man that before was as a raging sea, foaming
forth wickedness, now on a sudden flies back and trembles, he falls down as the
jailer, “What shall I do to he saved?” (Acts xvi. 30). What ails thee,
O sea? What ails this man? The Lord has been effectually calling him. He has been
working a work of grace, and now his stubborn heart is conquered by a sweet violence.
(iv.) It is a high calling. “I press toward the mark, for the prize of the
high calling of God” (Phil. iii. 14). It is a high calling, because we are
called to high exercises of religion — to die to sin, to be crucified to the world,
to live by faith, to have fellowship with the Father (I John i. 3). This is a high
calling: here is a work too high for men in a state of nature to perform. It is
a high calling, because we are called to high privileges, to justification and adoption,
to be made co-heirs with Christ. He that is effectually called is higher than the
princes of the earth.
(v.) 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, morose disposition, another of sharper intellect, of a sweeter
temper, rejected, here is free grace. That the poor should be rich in faith, heirs
of a kingdom (James ii. 5), and the nobles and great ones of the world for the most
part rejected, “Not many noble are called” (I Cor. i. 26); this is free
and rich grace. “Even so, Father, for so it seemed good in thy sight” (Matt.
xi. 26). That under the same sermon one should be effectually wrought upon, another
no more moved than a dead man with the sound of music; that one should hear the
Spirit’s voice in the Word, another not hear it; that one should be softened and
moistened with the influence of heaven, another, like Gideon’s dry fleece, has no
dew upon him: behold here distinguishing grace! The same affliction converts one
and hardens another. Affliction to one is as the bruising of spices, which cast
forth a fragrant smell; to the other it is as the crushing of weeds in a mortar,
which are more unsavoury. What is the cause of this, but the free grace of God?
It is a gracious calling; it is all enamelled and interwoven with free grace.
(vi.) It is a glorious call. “Who hath called us unto his eternal glory”
(I Pet. v. 10). We are called to the enjoyment of the ever blessed God: as if a
man were called out of a prison to sit upon a throne. Quintus Curtius writes of
one, who while digging in his garden was called to be king. Thus God calls us to
glory and virtue (2 Pet. i. 3). First to virtue, then to glory. At Athens there
were two temples, the temple of Virtue, and the temple of Honour; and no man could
go to the temple of honour, but through the temple of virtue. So God calls us first
to virtue, 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? Is there not
great reason we should follow God’s 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 it. He has no design upon us, but to make us happy.
He calls us to salvation, He calls us to a kingdom. Oh, how should we then, with
Bartimaeus, throw off our ragged coat of sin, and follow Christ when He calls!
(vii.) It is a rare call. But few are savingly called. “Few are chosen”
(Matt. xxii. 14). 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. “Thou hast a few names in
Sardis that have not defiled their garments” (Rev. iii. 4). How many millions
sit in the region of darkness! And in those climates where the Sun of righteousness
does shine, there are many who receive the light of the truth, without the love
of it. There are many formalists, but few believers. There is something that looks
like faith, which is not. The Cyprian diamond, says Pliny, sparkles like the true
diamond, but it is not of the right kind, it will break with the hammer: so the
hypocrite’s faith will break with the hammer of persecution. But few are truly called.
The number of precious stones is few, to the number of pebble stones. Most men shape
their religion according to the fashion of the times; they are for the music and
the idol (Dan. iii. 7). The serious thought of this should make us work out our
salvation with fear, and labour to be in the number of those few whom God has translated
into a state of grace.
(viii.) It is an unchangeable call. “The gifts and calling of God are without
repentance” (Rom. xi. 29). That is, as a learned writer says, those gifts which
flow from election. When God calls a man, He does not repent of it. God does not,
as many friends do, love one day, and hate another; or as princes, who make their
subjects favourites, and afterwards throw them into prison. This is the blessedness
of a saint; his condition admits of no alteration. God’s call is founded upon His
decree, and His decree is immutable. Acts of grace cannot be reversed. God blots
out His people’s sins, but not their names. Let the world ring changes every hour,
a believer’s condition is fused and unalterable.
6. The end of our effectual calling is the honour of God. “That we
should be to the praise of his glory” (Ephes. i. 12). He that is in the state
of nature, is no more fit to honour God, than a brute 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, cloud and darken the sun, so out of the
natural man’s heart arise black vapours of sin, which cast a cloud upon God’s glory.
The sinner is versed in treason, but understands nothing of loyalty to the King
of heaven. 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 God’s name in the world. The Lord will have some in all ages who shall oppose
the corruptions of the times, bear witness to His truths, and convert sinners from
the error of their ways. He will have His worthies, as king David had. They who
have been monuments of God’s mercies, will be trumpets of His praise.
These considerations show us the necessity of effectual calling. Without it there
is no going to heaven. We must be “made meet for the inheritance” (Col.
i. 12). As God makes heaven fit for us, so He makes us fit for heaven; and what
gives this 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 an estate.
The high calling is not a thing arbitrary or indifferent, but as needful as salvation;
yet alas, how is this one thing needful neglected! Most men, like the people of
Israel, wander up and down to gather straw, but do not mind the evidences of their
effectual calling.
Take notice what a mighty power God puts forth in calling of sinners! God does
so call as to draw (John vi. 44). Conversion is styled a resurrection. “Blessed
is he that hath part in the first resurrection” (Rev. xx. 6). That is, a rising
from sin to grace. A man can no more convert himself than a dead man can raise himself.
It is called a creation (Col. iii. 10). To create is above the power of nature.
Objection. But, say some, the will is not dead but asleep, and God, by a
moral persuasion, does only awaken us, and then the will can obey God’s call, and
move of itself to its own conversion.
Answer. To this I answer, Every man is by sin bound in fetters. “I perceive
that thou art in the bond of iniquity” (Acts viii. 23). A man that is in fetters,
if you use arguments, and persuade him to go, is that sufficient? There must be
a breaking of his fetters, and setting him free, before he can walk. So it is with
every natural man; he is fettered with corruption; now the Lord by converting grace
must file off his fetters, nay, give him legs to run too, or he can never obtain
salvation.
Use. An exhortation to make your calling sure.
“Give diligence to make your calling sure” (2 Pet. i. 10). This is the
great business of our lives, to get sound evidences of our effectual calling. Do
not acquiesce in outward privileges, do not cry as the Jews, “The temple of
the Lord!” (Jer. vii. 4). Do not rest in baptism; what is it to have the water,
and want the Spirit? Do not be content that Christ has been preached to you. Do
not satisfy yourselves with an empty profession; all this may be, and yet you are
no better than blazing comets. But labour to evidence to your souls that you are
called of God. Be not Athenians to inquire news. What is the state and complexion
of the times? What changes are likely to happen in such a year? What is all this,
if you are not effectually called? What if the times should have a fairer aspect?
What though glory did dwell in our land, if grace does not dwell in our hearts?
Oh my brethren, when things are dark without, let all be clear within. Give diligence
to make your calling sure, it is both feasible and probable. God is not wanting
to them that seek Him. Let not this great business hang in hand any longer. If there
were a controversy about your land, you would use all means to clear your title;
and is salvation nothing? Will you not clear your title here? Consider how sad your
case is, if you are not effectually called.
You are strangers to God. The prodigal went into a far country (Luke xv. 13),
which implies that every sinner, before conversion, is afar off from God. “At
that time ye were without Christ, strangers to the covenants of promise” (Ephes.
ii. 12). Men dying in their sins have no more right to promises than strangers have
to the privilege of free-born citizens. If you are strangers, what language can
you expect from God, but this, “I know you not!”
If you are not effectually called, you are enemies. “Alienated and enemies”
(Col. i. 21). There is nothing in the Bible you can lay claim to, but the
threatenings. You are heirs to all the plagues written in the book of God. Though
you may resist the commands of the law, you cannot flee from the curses of the law.
Such as are enemies to God, let them read their doom. “But those mine enemies,
which would not that I should reign over them, bring hither, and slay them before
me” (Luke xix. 27). Oh, how it should concern you therefore to make your calling
sure! How miserable and damnable will your condition be, if death call you before
the Spirit call you!
Question. But is there any hope of my being called? I have been a great sinner.
Answer. Great sinners have been called. Paul was a persecutor, yet he was
called. Some of the Jews who had a hand in crucifying Christ, were called. God loves
to display His free grace to sinners. Therefore be not discouraged. You see a golden
cord let down from heaven for poor trembling souls to lay hold upon.
Question. But how shall I know I am effectually called?
Answer. He who is savingly called is called out of himself, not only out
of sinful self, but out of righteous self; he denies his duties and moral endowments.
“Not having mine own righteousness” (Phil. iii. 9). He whose heart God
has touched by His Spirit, lays down the idol of self righteousness at Christ’s
feet, for Him to tread upon. He uses morality and duties of piety, but does not
trust to them. Noah’s dove made use of her wings to fly, but trusted to the ark
for safety. This is excellent, when a man is called out of himself. This self-renunciation
is, as Augustine says, the first step to saving faith.
He who is effectually called has a visible change wrought. Not a change of the
faculties, but of the qualities. He is altered from what he was before. His body
is the same, but not his mind; he has another spirit. Paul was so changed after
his conversion that people did not know him (Acts ix. 21). Oh what a metamorphosis
does grace make! “And such were some of you but ye are sanctified, but ye are
justified” (1 Cor. vi. 11). Grace changes the heart.
In effectual calling there is a three-fold change wrought:
(1). There is a change wrought in the understanding. Before, there was ignorance,
darkness was upon the face of the deep; but now there is light, “Now ye are
light in the Lord” (Ephes. v. 8). The first work of God in the creation of
the world was light: so it is in the new creation. He who is savingly called says
with that man in the gospel: “Whereas I was blind, now I see” (John ix.
25). He sees such evil in sin, and excellency in the ways of God, as he never saw
before. Indeed, this light which the blessed Spirit brings, may well be called a
marvellous light. “That ye should show forth the praises of Him who hath called
you into his marvellous light” (I Pet. ii. 9). It is a marvellous light in
six respects. (i.) Because it is strangely conveyed. It does not come from the celestial
orbs where the planets are, but from the Sun of righteousness. (ii.) It is marvellous
in the effect. This light does that which no other light can. It makes a man perceive
himself to be blind. (iii.) It is a marvellous light, because it is more penetrating.
Other light may shine upon the face: this light shines into the heart, and enlightens
the conscience (2 Cor. iv. 6). (iv.) It is a marvellous light, because it sets those
who have it a marvelling. They marvel at themselves, how they could be contented
to be so long without it. They marvel that their eyes should be opened, and not
others. They marvel that notwithstanding they hated and opposed this light, yet
it should shine in the firmament of their souls. This is what the saints will stand
wondering at to all eternity. (v.) It is a marvellous light, because it is more
vital than any others. It not only enlightens, but quickens it makes alive those
who “were dead in trespasses and sins” (Ephes. ii. 1). Therefore it is
called the “light of life” (John viii. 12). (vi.) It is a marvellous light,
because it is the beginning of everlasting light. The light of grace is the morning
star which ushers in the sunlight of glory.
Now then, reader, can you say that this marvellous light of the Spirit has dawned
upon you? When you were enveloped in ignorance, and did neither know God nor yourself,
suddenly a light from heaven shined round about you. This is one part of that blessed
change which is wrought in the effectual calling.
(2). There is a change wrought in the will. “To will is present with me”
(Rom. vii. 18). The will, which before opposed Christ, now embraces Him. The
will, which was an iron sinew, is now like melting wax: it readily receives the
stamp and impression of the Holy Ghost. The will moves heavenward, and carries all
the orbs of the affections along with it. The regenerate will answers to every call
of God, as the echo answers to the voice. “Lord, what wilt thou have me to do?”
(Acts ix. 6). The will now becomes a volunteer, it enlists itself under the
Captain of salvation (Heb. ii. 10). Oh what a happy change is wrought here! Before,
the will kept Christ out; now, it keeps sin out.
(3). There is a change in the conduct. He who is called of God, walks directly
contrary to what he did before. He walked before in envy and malice, now he walks
in love; before he walked in pride, now in humility. The current is carried quite
another way. As in the heart there is a new birth, so in the life a new edition.
Thus we see what a mighty change is wrought in such as are called of God.
How far are they from this effectual call who never had any change? They are
the same they were forty or fifty years ago, as proud and carnal as ever. They have
seen many changes in their times, but they have had no change in their heart. Let
not men think to leap out of the harlot’s lap (the world) into Abraham’s bosom;
either they must have a gracious change while they live, or a cursed change when
they die.
He who is called of God esteems this call as the highest blessing. A king whom
God has called by His grace, esteems it more that he is called to be a saint, than
that he is called to be a king. He values his high calling more than his high birth.
Theodosius thought it a greater honour to be a Christian than to be an emperor.
A carnal person can no more value spiritual blessings than a baby can value a diamond
necklace. He prefers his worldly grandeur, his ease, plenty, and titles of honour,
before conversion. He had rather be called duke than saint, a sign he is a stranger
to effectual calling. He who is enlightened by the Spirit, counts holiness his best
heraldry, and looks upon his effectual calling as his preferment. When he has taken
this degree, he is a candidate for heaven.
He who is effectually called, is called out of the world. It is a “heavenly
calling” (Heb. iii. 1). He that is called of God, minds the things of a heavenly
aspect; he is in the world, but not of the world. Naturalists say
of precious stones, though they have their matter from the earth, yet their sparkling
lustre is from the influence of the heavens: so it is with a godly man, though his
body be from the earth, yet the sparkling of his affections is from heaven; his
heart is drawn into the upper region, as high as Christ. He not only casts off every
wicked work, but every earthly weight. He is not a worm, but an eagle.
Another sign of our effectual calling is diligence in our ordinary calling. Some
boast of their high calling, but they lie idly at anchor. Religion does not seal
warrants to idleness. Christians must not be slothful. Idleness is the devil’s bath;
a slothful person becomes a prey to every temptation. Grace, while it cures the
heart, does not make the hand lame. He who is called of God, as he works for heaven,
so he works in his trade.
Exhortations to those who are called
IF, after searching you find that you are effectually called, I have three exhortations
to you.
1. Admire and adore God’s free grace in calling you — that God should
pass over so many, that He should pass by the wise and noble, and that the lot of
free grace should fall upon you! That He should take you out of a state of vassalage,
from grinding the devil’s mill, and should set you above the princes of the earth,
and call you to inherit the throne of glory! Fall upon your knees, break forth into
a thankful triumph of praise: let your hearts be ten stringed instruments, to sound
forth the memorial of God’s mercy. None so deep in debt to free grace as you, and
none should be so high mounted upon the pinnacle of thanksgiving. Say as the sweet
singer; “I will extol thee, O God my King, every day will I bless thee,
and I will praise thy name for ever” (Psalm cxlv. 1, 2). Those who are patterns
of mercy should be trumpets of praise. O long to be in heaven, where your thanksgivings
shall be purer and shall be raised a note higher.
2. Pity those who are not yet called. Sinners in scarlet are not objects
of envy, but pity; they are under “the power of Satan” (Acts xxvi. 18).
They tread every day on the brink of the bottomless pit; and what if death should
cast them in! O pity unconverted sinners. If you pity an ox or an ass going astray,
will you not pity a soul going astray from God, who has lost his way and his wits,
and is upon the precipice of damnation.
Nay, not only pity sinners, but pray for them. Though they curse, do you pray;
you will pray for persons demented; sinners are demented. “When he came to himself”
(Luke xv. 17). It seems the prodigal before conversion was not himself. Wicked
men are going to execution . sin is the halter which strangles them, death turns
them off the ladder, and hell is their burning place; and will you not pray for
them, when you see them in such danger?
3. You who are effectually called, honour your high calling. “I, therefore,
beseech you, that you walk worthy of the vocation wherewith you are called”
(Ephes. iv. 1). Christians must keep a decorum, they must observe what is comely.
This is a seasonable advice, when many who profess to be called of God, yet by their
loose and irregular walking, cast a blemish on religion, whereby the ways of God
are evil spoken of. It is Salvian’s speech, “What do pagans say when they see Christians
live scandalously? Surely Christ taught them no better.” Will you reproach Christ,
and make Him suffer again, by abusing your heavenly calling? It is one of the saddest
sights to see a man lift up his hands in prayer, and with those hands oppress; to
hear the same tongue praise God at one time, and at another lie and slander; to
hear a man in words profess God, and in works deny Him. Oh how unworthy is this!
Yours is a holy calling, and will you be unholy? Do not think you may take liberty
as others do. The Nazarite that had a vow on him, separated himself to God, and
promised abstinence; though others did drink wine, it was not fit for the Nazarite
to do it. So, though others are loose and vain, it is not fit for those who are
set apart for God by effectual calling. Are not flowers sweeter than weeds? You
must be now “a peculiar people” (I Pet. ii. 9); not only peculiar in regard
of dignity, but deportment. Abhor all motions of sin, because it would disparage
your high calling.
Question. What is it to walk worthy of our heavenly calling?
Answer. It is to walk regularly, to tread with an even foot, and walk according
to the rules and axioms of the Word. A true saint is for canonical obedience, he
follows the canon of Scripture. “As many as walk according to this canon”
(Gal. vi. 16). When we leave men’s inventions, and cleave to Godís institutions;
when we walk after the Word, as Israel after the pillar of fire; this is walking
worthy of our heavenly calling.
To walk worthy of our calling is to walk singularly. “Noah was upright in
his generation” (Gen. vii. 1). When others walked with the devil, Noah walked
with God. We are forbidden to run with the multitude (Exod. xxiii. 2). Though in
civil things singularity is not commendable, yet in religion it is good to be singular.
Melanchthon was the glory of the age he lived in. Athanasius was singularly holy;
he appeared for God when the stream of the times ran another way. It is better to
be a pattern of holiness, than a partner in wickedness. It is better to go to heaven
with a few, than to hell in the crowd. We must walk in an opposite course to the
men of the world.
To walk worthy of our calling is to walk cheerfully. “Rejoice in the Lord
evermore” (Phil. iv. 4). Too much drooping of spirit disparages our high calling,
and makes others suspect a godly life to be melancholy. Christ loves to see us rejoicing
in Him. Causinus, in his hieroglyphics, speaks of a dove, whose wings being perfumed
with sweet ointments, drew the other doves after her. Cheerfulness is a perfume
to draw others to godliness. Religion does not banish all joy. As there is a seriousness
without sourness, so there is a cheerful liveliness without lightness. When the
prodigal was converted “they began to be merry” (Luke xv. 24). Who should
be cheerful, if not the people of God? They are no sooner born of the Spirit, but
they are heirs to a crown. God is their portion, and heaven is their mansion, and
shall they not rejoice?
To walk worthy of our calling is to walk wisely. Walking wisely implies three
things.
(a) To walk warily. “The wise man’s eyes are in his head” (Eccles. ii.
14). Others watch for our halting, therefore we had need look to our standing. We
must beware, not only of scandals, but of all that is unbecoming, lest thereby we
open the mouth of others with a fresh cry against religion. If our piety will not
convert men, our prudence may silence them.
(b) To walk courteously. The spirit of the gospel is full of meekness and candour.
“Be courteous” (1 Pet. iii. 8). Take heed of a morose, supercilious behaviour.
Religion does not take away civility, but refines it. “Abraham stood up, and
bowed himself to the children of Heth” (Gen. xxiii. 7). Though they were of
a heathenish race, yet Abraham gave them a civil respect. St. Paul was of an affable
temper. “I am made all things to men, that I might by all means save
some” (1 Cor. ix. 22). In lesser matters the apostle yielded to others, that
by his obliging manner he might win upon them.
(c) To walk magnanimously. Though we must be humble, yet not base. It is unworthy
to prostitute ourselves to the lusts of men. What is sinfully imposed ought to be
zealously opposed. Conscience is God’s diocese, where none has right to visit, but
He who is the Bishop of our souls (1 Pet. ii. 25). We must not be like hot iron,
which may be beaten into any form. A brave spirited Christian will rather suffer,
than let his conscience be violated. Here is the serpent and the dove united, sagacity
and innocence. This prudential walking comports with our high calling, and does
not a little adorn the gospel of Christ.
To walk worthy of our calling is to walk influentially — to do good to others,
and to be rich in acts of mercy (Heb. xiii. 16). Good works honour religion. As
Mary poured the ointment on Christ, so by good works we pour ointments on the head
of the gospel, and make it give forth a fragrant smell. Good works, though they
are not causes of salvation, yet they are evidences. When with our Saviour we go
about doing good, and send abroad the refreshing influence of our liberality, we
walk worthy of our high calling.
Here is matter of consolation to you who are effectually called. God has magnified
rich grace toward you. You are called to great honour to be co-partners with the
angels, and co-heirs with Christ; this should revive you in the worst of times.
Let men reproach and miscall you; set God’s calling of you against man’s miscalling.
Let men persecute you to death: they do but give you a pass, and send you to heaven
the sooner. How may this cure the trembling of the heart! What, though the sea roar,
though the earth be unquiet, though the stars are shaken out of their places, you
need not fear. You are called, and therefore are sure to be crowned.
Concerning God’s purpose
1. God’s purpose is the cause of salvation.
THE third and last thing in the text, which I shall but briefly glance at, is
the ground and origin of our effectual calling, in these words, “according to
his purpose” (Eph. i. 11). Anselm renders it, According to his good will. Peter
Martyr reads it, According to His decree. This purpose, or decree of God, is the
fountainhead of our spiritual blessings. It is the impulsive cause of our vocation,
justification, glorification. It is the highest link in the golden chain of salvation.
What is the reason that one man is called, and not another? It is from the eternal
purpose of God. God’s decree gives the casting voice in man’s salvation.
Let us then ascribe the whole work of grace to the pleasure of God’s will. God
did not choose us because we were worthy, but by choosing us He makes us worthy.
Proud men are apt to assume and arrogate too much to themselves, in being sharers
with God. While many cry out against church sacrilege, they are in the meantime
guilty of a far greater sacrilege, in robbing God of His glory, while they go to
set the crown of salvation upon their own head. But we must resolve all into God’s
purpose. The signs of salvation are in the saints, but the cause of salvation is
in God.
If it be God’s purpose that saves, then it is not free will. Thus Pelagians are
strenuous asserters of free will. They tell us that a man has an innate power to
effect his own conversion; but this text confutes it. Our calling is “according
to God’s purpose.” The Scripture plucks up the root of free will. “It is
not of him that willeth” (Rom. ix. 16). All depends upon the purpose of God.
When the prisoner is cast at the bar, there is no saving him, unless the king has
a purpose to save him. God’s purpose is His prerogative royal.
If it is God’s purpose that saves, then it is not merit. Bellarmine holds that
good works do expiate sin and merit glory; but the text says that we are called
according to God’s purpose, and there is a parallel Scripture, “Who hath saved
us, and called us, not according to our works, but according to his own purpose
and grace” (2 Tim. i. 9). There is no such thing as merit. Our best works have
in them both defection and infection, and so are but glittering sins; therefore
if we are called and justified, it is God’s purpose brings it to pass.
Objection. But the Papists allege that Scripture for merit: “Henceforth
is laid up for me a crown of righteousness, which the Lord, the righteous judge,
shall give me at that day” (2 Tim. iv. 8). This is the force of their argument.
If God in justice rewards our works, then they merit salvation.
Reply. To this I answer, God gives a reward as a just Judge, not to the worthiness
of our works, but to the worthiness of Christ. God as a just Judge rewards us, not
because we have deserved it, but because He has promised it. God has two courts,
a court of mercy, and a court of justice: the Lord condemns those works in the court
of justice, which He crowns in the court of mercy. Therefore that which carries
the main stroke in our salvation, is the purpose of God.
Again, if the purpose of God be the spring-head of happiness, then we are not
saved for faith foreseen. It is absurd to think anything in us could have the least
influence upon our election. Some say that God did foresee that such persons would
believe, and therefore did choose them; so they would make the business of salvation
to depend upon something in us. Whereas God does not choose us for faith, but to
faith. “He hath chosen us, that we should be holy” (Eph. i. 4), not because
we would be holy, but that we might be holy. We are elected to holiness, not for
it. What could God foresee in us, but pollution and rebellion! If any man be saved,
it is according to God’s purpose.
Question. How shall we know that God has a purpose to save us?
Answer. By being effectually called. “Give diligence to make your calling
and election sure” (2 Pet. i. 10).We make our election sure, by making our
calling sure. “God hath chosen you to salvation through sanctification”
(2 Thess. ii. 13). By the stream, we come at last to the fountain. If we find the
stream of sanctification running in our souls, we may by this come to the spring-head
of election. When a man cannot look up to the Ornament, yet he may know the moon
is there by seeing it shine upon the water: so, though I cannot look up into the
secret of God’s purpose, yet I may know I am elected, by the shining of sanctifying
grace in my soul. Whosoever finds the word of God transcribed and copied out into
his heart, may undeniably conclude his election.
2. God’s purpose is the ground of assurance.
Here is a sovereign elixir of unspeakable comfort to those who are the called
of God. Their salvation rests upon God’s purpose. “The foundation of God standeth
sure, having this seal. The Lord knoweth them that are his. And, Let everyone that
nameth the name of Christ depart from iniquity” (2 Tim. ii. 19). Our graces
are imperfect, our comforts ebb and flow, but God’s foundation standeth sure. They
who are built upon this rock of God’s eternal purpose, need not fear falling away;
neither the power of man, nor the violence of temptation, shall ever be able to
overturn them.
(This work was first published in 1663. In preparing this edition it was found
desirable to alter antiquated expressions and punctuation, corrections which the
author himself, had he been living, would doubtless have approved.
T. E. Watson.
End.
Indexes
Index of Scripture References