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Post by Admin on Feb 8, 2024 15:39:36 GMT -5
Introduction
"And we know that all things work together for good to those
who love God, to those who are the called according to His
purpose." Romans 8:28
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 treatise, hoping, by the blessing of God, that 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 those who 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 cooperate 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 until they
run over!
~ ~ ~ ~ ~ ~
If the whole Scripture be the feast for the soul (as Ambrose says)—
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 those who love God." Not a word but is
weighty; therefore I shall gather up every filing of this gold, that
nothing will be lost.
In the text there are three general branches.
First, a glorious privilege. All things work for good.
Second, the people 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."
I. 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 doubt. The apostle does not say, "We hope, or
conjecture." "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 true 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" (1 Cor. x3:12), therefore we have not
perfection of knowledge; but "we behold with open face" (2 Cor.
3:18), 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" (1 John 3:14).
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. 5:1). 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 skepticism or doubts—but labor 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. 1:22).
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 everything in
the world shall be for his good. This is a Christian's cordial, which
may warm him—and make him like Jonathan who, when he had
tasted the honey at the end of the rod, "his eyes were enlightened" (1
Sam. xiv. 27). Why should a Christian destroy himself? Why should
he kill himself with care, when all things shall sweetly concur, yes,
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 25:10). If every path has mercy in it,
then it works for good.
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.
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Post by Admin on Feb 8, 2024 15:40:55 GMT -5
The Best things Work for Good to the Godly
1. God's attributes work for good to the godly.
(1). God's POWER works for good. It is a glorious power (Col.
1:11), 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. 33:27). What upheld
Daniel in the lion's den? What upheld Jonah in the whale's belly?
What upheld 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. 12:9).
The power of God works for us by supplying our NEEDS. God
creates comforts, when means fail. He who brought food to the
prophet Elijah by ravens, will bring sustenance to His people. God
can preserve the "oil in the cruse" (1 Kings x7:14). 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 7:19). 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 makes my heart
soft" (Job 23:16). 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. "You shall break them with
a rod of iron" (Psalm 2:9). There is rage in the enemy,and malice in
the devil—but omnipotence in God. How easily can He rout all the
forces of the wicked! "It is nothing for you, Lord, to help" (2 Chr. xiv.
11). God's power is on the side of His church. "Happy are you, O
Israel, O people saved by the Lord, who is the shield of your help,
and the sword of your excellency" (Deut. 33:29).
(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 Counselor
(Isaiah 9:6). We are oftentimes in the dark, and, in intricate and
doubtful matters, know not which way to take; here God comes in
with light. "I will guide you with my eye" (Psalm. 32:8). "Eye," there,
is put for God's wisdom. Why is it, that 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
leads to repentance" (Romans 2:4). 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 God's
goodness?"
The goodness of God works for good, as it ushers in all blessings. The
favors 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
crowns us with loving-kindness" (Psalm 103. 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 God's bank notes. 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. 1:4). 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 is
merciful and gracious" (Exod. 34:6), where God as it were puts on
His glorious embroidery, and holds out the golden scepter, to
encourage poor trembling sinners to come to Him. "The Lord is
merciful and gracious." 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
treasury 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. 14:4). God will not
only bestow mercy—but grace. And He has made a promise of
sending His Spirit (Isaiah 44:3), which for His 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 which works for our
good, "I will be with him in trouble" (Psalm 91. 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 37:39). "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 needs? There is a promise. "Those who seek
the Lord shall not lack any good thing" (Psalm 34:10). 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 your bread and your water" (Exod. 33:25). This
blessing falls as the honey dew upon the leaf; it sweetens that little
we possess. Let me lack 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 37:25). 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 need—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.
Question. How do the promises work for good?
Answer. 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. 32:7). His spirits were ready to faint; now he goes
to the promise, "Lord, you have said you will do me good" (Gen.
32:12). 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 until 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 10:29). The promises are cordials in a fainting fit. "Unless your
word had been my delight, I had perished in my affliction" (Psalm
119:92). 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 King David went in and sat
before the Lord and prayed, "Who am I, O Sovereign Lord, and what
is my family, that you have brought me this far?" (2 Sam. 7:18). Lord,
why is such honor conferred upon me, that I should be king? That I
who followed the sheep, should be king over Your people? So says a
gracious heart, "Lord, who 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). Who am I, that I should have those mercies which others
lack, who are better than I? Lord, why is it, that with 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—but
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 your voice, my son David?
and Saul lifted up his voice, and wept" (1 Sam. 24:16). 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 honors 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 Gods' 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 116:12, 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 gift of free
grace; and this enlarges the soul in gratitude. A godly 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 thankfulness to
its Maker, much more will a sincere 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 116. 9). He who 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 Savior. 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 godly man shows favor, and lends"
(Psalm 112. 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 savor 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 Spirit, and in much assurance" (1 Thess.
1:5). It is the chariot of salvation.
Prayer works for good. Prayer is the bellows of the affections; it
blows up holy desires and ardours of soul. Prayer has power with
God. "Command me" (Isaiah 14:11). Prayer is a key which unlocks
the treasury of God's mercy. Prayer keeps the heart open to God—
and shut to sin. Prayer assuages the 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 (1 Tim. 4:5). Prayer 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" (1 Sam.
1:18). 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. 19:9), and a pledge 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" (Proverbs 31:12). 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" (1 Thess. 5:8), meekness "the ornament" (1 Pet. 3:4), love
"the bond of perfectness" (Col. 3:14). The saints' graces are weapons
to defend them, wings to elevate them, jewels to enrich them, spices
to 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 not all angels ministering spirits, sent to serve those who
will inherit salvation?" (Heb. 1:14). 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 comforted
the virgin Mary (Luke 1:28). The angels stopped the mouths of the
lions—that they could not hurt Daniel (Dan. 6:22). A Christian has
an invisible guard of angels about him. "He shall give his angels
charge over you, to keep you in all your ways" (Psalm 91. 11). The
angels are of the saints' life guard, yes, the chief of the angels: "Are
they not all ministering spirits?" The highest angels take care of the
lowest saints.
The holy 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 xx2:43);
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 16:22).
The holy 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.
26:31). The angels at the day of judgment shall rid the godly of all
their enemies. Here the saints are plagued with enemies. "They are
my adversaries, because I follow that which is good" (Psalm 38:20).
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. 13:38 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 honor and dignity of a believer. He has God's name
written upon him (Rev. 3:12), the Holy Spirit dwelling in him (2 Tim.
1:14), and a guard of angels attending him!
6. The Communion of Saints works for good.
"We are helpers of your joy" (2 Cor. 1:24). 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. 10:24). 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. "My prayer is not for them alone. I pray also for
those who will believe in me" (John 17:20). 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 17:15). "I pray that
you should 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
17:17). Let them have constant supplies of the Spirit, and be anointed
with fresh oil.
Third, for their glorification "Father, I will that those which you have
given me, be with me where I am" (John 17:24). Christ is not content
until 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 who
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. Just so—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 savor.
8. The prayers of Saints work for good to the godly.
The saints pray for all the members of the mystical body, their
prayers prevail much. They prevail for recovery from sickness "Your
prayer of faith shall save the sick, and the Lord shall raise him up"
(James 5:15). They prevail for victory over enemies. "Lift up your
prayer for the remnant that is left" (Isaiah 37:4). That night the angel
of the Lord went out to the Assyrian camp and killed 185,000
Assyrian troops" (Isaiah 37:36). They prevail for deliverance out of
prison. "But while Peter was in prison, the church prayed very
earnestly for him. The night before Peter was to be placed on trial, he
was asleep, chained between two soldiers, with others standing
guard at the prison gate. Suddenly, there was a bright light in the
cell, and an angel of the Lord stood before Peter. The angel tapped
him on the side to awaken him and said, "Quick! Get up!" And the
chains fell off his wrists." (Acts 12:5-7). The angel fetched Peter out
of prison—but it was prayer which fetched the angel. They prevail
for forgiveness of sin. "My servant Job shall pray for you, for him will
I accept" (Job 13:8).
Thus the prayers of the saints work for good to the mystical body.
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.
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Post by Admin on Feb 8, 2024 15:45:53 GMT -5
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 which
work for good to those who love God.
1. The evil of AFFLICTION works for good, to the godly.
It is one heart-quieting consideration in all the afflictions which
befall us—that God has a special hand in them: "The Almighty has
afflicted me" (Ruth 1:21). Instruments can no more stir until God
gives them a commission, than the axe can cut, by 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 has taken away." Whoever brings an affliction to us, it
is God who sends it.
Another heart quieting consideration is—that afflictions work for
good. "I have sent them into captivity for their own good." (Jer.
24:6). Judah's captivity in Babylon was for their good. "It is good for
me that I have been afflicted" (Psalm 119:71). 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 (1 Peter 1:6). No vessel can be made of
gold without fire; so it is impossible that we should be made vessels
of honor, unless we are melted and refined in the furnace of
affliction. "All the paths of the Lord are mercy and truth" (Psalm
35:10). As the painter intermixes bright colors with dark shadows; so
the wise God mixes mercy with judgment. Those afflictive
providences which seem to be harmful, 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. "You thought evil against me—but God meant it
for good" (Gen. 50:20).
Jacob wrestled with the angel, and the hollow of Jacob's thigh was
put 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.
32:30). 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, "So the
Lord sent the Assyrian armies, and they took Manasseh prisoner.
They put a ring through his nose, bound him in bronze chains, and
led him away to Babylon. But while in deep distress, Manasseh
sought the Lord his God and cried out humbly to the God of his
ancestors. And when he prayed, the Lord listened to him and was
moved by his request for help." (2 Chron. 33:11-13). He was more
indebted 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 he ever 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 13:10).
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 9:6).
As the hard frosts in winter bring on the flowers in the spring; as the
night ushers in the morning star: so the evils of affliction produce
much good to those who 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). Affliction works for good, as it is our preacher and
teacher—"Hear the rod" (Micah 6:9). Luther said that he could
never rightly understand some of the Psalms—until 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
looking-glass of affliction!
Affliction teaches us to know ourselves. In prosperity we are for the
most part strangers to ourselves. God afflicts us—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—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. 10:2). 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" (Isaiah 53:3). 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 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 atoning, ours are only
chastening.
(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 which
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, "The Lord
did this to purge away his sin" (Isaiah 37:9). 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 will 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 swelling of pride, the fever of lust, the cancer 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.
Just 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 87:7).
(6). Afflictions work for good, as they make way for
comfort. "In the valley of Achor, is a door of hope" (Hos. 2:15)
Achor signifies trouble. God sweetens outward pain with inward
peace. "Your sorrow shall he turned into joy" (John 16:20). 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 affliction 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 you should magnify him, and that you should
visit him every morning?" (Job 7:17). 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 honor 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 you be stricken any more?" (Isaiah 1:5). 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 deals with you as with
sons" (Heb. 12:7). Every print of the rod, is a badge of honor.
(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: "You have heard of the patience of Job"
(James 5:11). 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 corrects" (Job
5:17). What politician or moralist ever placed happiness in
afflictions? Job does. "Happy is the man whom God corrects."
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. 16:30). 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 need, then he returned home to
his father (Luke 15:13). 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, 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. "Does Job serve God for naught? Have not you made a
hedge about him?" Etc. "Well," says God, "put forth your hand, touch
his estate" (Job 1:9). The devil had no sooner received a commission
—but he falls a breaking down Job's hedge; but still Job worships
God (Job 1:20), and professes his faith in Him. "Though he slays me
—yet will I trust in him" (Job 13:15). 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. 4:17). 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 colors—
so God first lays the dark colors of affliction, and then He lays the
golden color 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 harmful—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 4:15). 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
labors to storm the castle of the heart, he throws in thoughts of
blasphemy, he tempts to deny God. These are the fiery darts which
he shoots, by which he would inflame the passions. Also, notice his
subtlety in tempting; and so he is the old serpent. There are five
chief subtleties the devil uses.
(1.) 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 lustful man with beauty.
(2.) Satan observes the fittest time to tempt—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 armor, not once dreaming of an enemy. Satan
watches his time, and, when we least suspect, then he throws in a
temptation.
(3.) He makes use of near relations; the devil tempts by a
proxy. Thus he handed over a temptation to Job by his wife. Are you
still trying to maintain your integrity? Curse God and die!" (Job 2:9).
A wife in the bosom may be the devil's instrument to tempt to sin.
(4.) Satan tempts to evil by those who are good; thus he
gives poison in a golden cup. He tempted Christ by Peter. Peter
dissuades him from suffering. "Master, pity Yourself!" Who would
have thought to have found the tempter in the mouth of an apostle?
(5.) Satan tempts to sin under a pretense 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 pretense 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 pretense of avoiding sin. These are his subtle stratagems in
tempting.
(2). The extent of his POWER; how far Satan's power in
tempting reaches.
(1.) He can propose the object; as he set a wedge of gold
before Achan.
(2.) He can poison the imagination, and instill evil thoughts
into the mind. As the Holy Spirit casts in good suggestions, so the
devil casts in bad ones. He put it into Judas' heart to betray Christ (John 13:2).
(3.) 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 a cunning suitor, by his continual solicitation,
may provoke to evil. Thus he provoked David to number the people
(1 Chron. 21:1). 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. Just so, the blowing of a temptation does but settle a
Christian the more in grace. Temptations are overruled for good in
eight ways:
(1.) 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. 12:8).
Temptation is a medicine for carnal security. That which makes us
pray more, works for good.
(2.) 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 you 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.
(3.) 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. 12:7).
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 swelling
pride.
(4.) 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 allows 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 8:11). So it may be said of many, they are without a heart;
they have no heart to resist temptation. No sooner does Satan come
with his bait—but they yield; like a coward who, as soon as the thief
approaches, gives him his purse. But he is the valorous Christian,
who 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 valor and
courage 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 Satan's fiery darts!
(5.) 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. Paul was versed
in temptations. "We are not ignorant of his devices" (2 Cor. 2:11).
Thus he was able to acquaint others with Satan's cursed wiles (1 Cor.
10:13). 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 who has felt the claws of the roaring lion, and has lain bleeding
under those wounds, is the fittest man to deal with one who is
tempted. None can better discover Satan's subtle devices, than those
who have been long in the fencing school of temptation.
(6.) Temptations work for good, as they stir up fatherly
compassion in God, to those 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.
(7.) 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 which
soars aloft in the air, and sits upon high trees—is not troubled with
the stinging of the serpent. Just so, when believers are ascended to
heaven, they shall not be molested by the old serpent, the devil. In
this life, when one temptation is over, another comes. This makes
God's people wish for death—to call them off the battlefield where
the bullets fly so quick—and to receive a victorious crown, where
neither the drum nor cannon—but the harp and violin, shall be
eternally sounding.
(8.) Temptations work for good, as they engage the
strength of Christ. Christ is our Friend, and when we are tempted,
He sets all His power working for us. "Since he himself has gone
through suffering and temptation, he is able to help us when we are
being tempted" (Heb. 2:18). 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. "We
are more than conquerors through him who loved us!" (Romans
8:37). 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 Christ let him fall. But this
wrought for his good, it cost him many a tear. "He went out, and
wept bitterly" (Matt. 26:75). And now he grows less self-reliant. He
dared not say he loved Christ more than the other apostles. "Do you
love me more than these?" (John 21:15). He dared not say so—his fall
into sin broke the neck of his pride!
The foiling by a temptation causes more circumspection and
watchfulness 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 vigilant
and fearful of the occasions of sin. He never goes out without his
spiritual armor, and he girds on his armor 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 grasps his spiritual weapons, and displays the shield of faith (Eph.
6:16). 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
damage the grain, a man will make his fence the stronger. Just 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 not.
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 who falls
into a river is fit for help and pity—but he who desperately runs into
it, is guilty of his own death. It is madness running into a lion's den.
He who runs himself into a temptation is like king 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
which make a godly man—prayer, meditation, and temptation." Paul,
in his voyage to Rome, met with a contrary wind (Acts 27:4). So the
wind of temptation is a contrary wind to that of the Spirit; but God
makes use of this 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. 5:6). 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 is gone, grace freezes into a
chillness and indolence. Or, a withdrawing in regard of comfort.
When God withholds the sweet manifestations of His favor, 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 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 6:4). 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 darkness of
desertion, and needs the bright morning star.
(1). None but the godly are capable of desertion. Wicked men
do not know what God's love means—nor what it is to lack it. They
know what it is to lack health, friends, trade—but not what it is to
lack God's favor. You fear that 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 lack a crop of grain—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, which 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 your Holy
Spirit from me" (Psalm 51:11). He does not pray, says Augustine,
"Lord, give me your Spirit"—but "Take not away your 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 you for a moment—but with everlasting kindness
will I have mercy on you" (Isaiah 64:8). When it is low water—the
tide will come in again. "I will not always show my anger." (Isaiah
57:16). 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 His 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. 5:2). And presently Christ was
gone. "My beloved had withdrawn himself" (Cant. 5:6). Who will
speak to one that is drowsy?
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Post by Admin on Feb 8, 2024 15:52:46 GMT -5
Desertion cures inordinate affection to the world. "Love not
the world" (1 John 2:15). 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. Godly men are
sometimes weighed down with an overabundance of temporal things,
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. "Your loving-kindness is
better than life" (Psalm 63:3). 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 20:13). So,
our sins have taken away the Lord, and we know not where He is
laid. The favor of God is the best jewel; it can sweeten a prison, and
unsting death. Oh, how odious then is that sin, which robs us of our
best jewel! Sin made God desert His temple (Ezek. 8:6). Sin causes
Him to appear as an enemy, and dress Himself in armor. This makes
the soul pursue sin with a holy malice, and seek to be avenged on 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! "You've taken away all my gods—and I
have nothing left!" (Judges 18:24). So when God is gone, what more
do we have left? It is not the harp and violin, which can comfort—
when God is gone. Though it is sad to lack 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 "searched for him in all
its streets and squares" (Cant. 3:2). And not having found Him, she
makes a cry after Him, "Have you seen him anywhere, this one I love
so much?" (Cant. 3:3). The deserted soul sends up whole volleys of
sighs and groans. It knocks at heaven's gate by prayer—it can have no
rest until 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 which has
made God angry? Perhaps pride, perhaps sloth, perhaps worldliness.
"I was angry and punished these greedy people. I withdrew myself
from them" (Isaiah 57:17). 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 is so bitter,
how bitter was that full cup which Christ drank to the dregs upon the
cross? He drank a cup of deadly poison, which made Him cry out,
"My God, my God, why have you forsaken me?" (Matt. 22:46). 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. 7:6). When our
Savior had been fasting—then the angels came 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 97:11.) 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 on earth, 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. 4:17).
Thus we see desertions work for good. The Lord brings us into the
deep of desertion—that He may not bring us into the deep of
damnation! He puts us into a seeming hell—that He may keep us
from a real hell. God is fitting us for that time when we shall enjoy
His smiles forever, 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 has 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 120:5). Yet even
this the Lord turns to good. For,
(1.) 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 my eyes, because they keep not
your law" (Psalm 119. 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 you do evil, then you
rejoice" (Jer. 11:15). 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 3:5). 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 roses—they are sweet and fragrant, and God puts them in
His bottle! "You keep track of all my sorrows. You have collected all
my tears in your bottle. You have recorded each one in your book!" (Psalm 56:8)
(2.) The sins of others work for good to the godly—as they
set them the more a praying against sin. If there were not such
a spirit of wickedness abroad, perhaps there would not be such a
spirit of prayer. Crying sins cause crying prayers! The people of God
pray against the iniquity of the times—that God will give a check to
sin, that He will put sin to the blush. If they cannot pray down sin,
they pray against it; and this God takes kindly. These prayers shall
both be recorded and rewarded. Though we do not prevail in prayer,
we shall not lose our prayers. "My prayer returned into my own
bosom" (Psalm 35:13).
(3.) 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
luster 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.
(4.) The sins of others work for good—as they work in us
the stronger opposition against sin. "The wicked have broken
your law; therefore I love your commandments" (Psalm 119:126,
127). David would never have 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. Just so, 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!
(5.) The sins of others work for good—as they make us
more earnest in working out our salvation. When we see
wicked men take such pains for hell—this makes us more industrious
for heaven. The wicked have nothing to encourage them—yet they
sin. They venture shame and disgrace, they break through all
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 like camels—running after sin (Jer. 2:23). And
do we creep like snails in piety? Shall impure sinners do the devil
more service—than we do Christ? Shall they make more haste to go
to the prison of hell—than we do to the kingdom of heaven? 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—this is a spur to the godly to make them
mend their pace, and run the faster to heaven!
(6.) The sins of others work for good—as they are looking glasses
in which we may see our own hearts. Do we see a
heinous, impious wretch? Behold a picture of our own hearts! Such
would we be—if God left us! What is in wicked men's practice—is in
our nature. Sin in the wicked is like fire which 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 scandalous sin—yet you have no
cause to boast, for there is as much sin in the embers of your nature.
You have the root of all sin in you, and would bear as hellish fruit as
any ungodly wretch—if God did not either curb you by His power, or
change you by His grace!
(7.) 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 wickedness? Think with yourself, O
Christian—why should God be more merciful to you than to another?
Why should He snatch you, as brand plucked out of the fire—and not
him? How may this make you to adore free grace! What the Pharisee
said boastingly, we may say thankfully, "God, I thank you that I am
not like other men—robbers, evildoers, adulterers, etc." (Luke 18:11).
If we are not as wicked as others—we should adore the riches of free grace!
Every time we see men hastening on in sin—we are to thank
God that we are not such. If we see a crazy person—we thank God
that it is not so with us. Much more when we see others under the
power of Satan—how thankful we should be, that this is no longer
our condition! "For we too were once foolish, disobedient, deceived,
captives of various passions and pleasures, living in malice and envy,
hateful, detesting one another." Titus 3:3
(8.) 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 109:4).
(9.) The sins of others work for good—as they give an
occasion to us of doing good. Were there no sinners, we could
not be in such a capacity for service. The godly are often 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
healing the patient, the physician enriches himself. Just so, by
converting sinners from the error of their way, our crown comes to
be enlarged. "Those who turn many to righteousness, shall shine as
the stars forever and ever" (Dan. 12:31). Not as lamps or candles—
but as the stars forever! Thus we see the sins of others are overruled
for our good.
(2). The sense of their OWN sinfulness, will be overruled
for the good of the godly. Thus our own sins shall work for good.
This must be understood carefully, 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, and infects the heart; and, without
a sovereign antidote, sin always 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 outcome
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 sinfulness in the saints, works for good
several ways.
(1.) Sin makes them weary of this life. That sin is in the godly—
is sad; but that it is their burden—is good. Paul's afflictions (pardon
the expression) were but child's play to him—in comparison of his
sin. He rejoiced in tribulation (2 Cor. 7:4). But how did this bird of
paradise weep and bemoan himself under his sins! "Who shall
deliver me from the body of this death?" (Romans 8:24). 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.
(2.) This indwelling of corruption, makes the saints prize
Christ more. He who feels his sin, as a sick man feels his sickness—
how welcome is Christ the physician to him! He who feels himself
stung with sin—how precious is the brazen serpent to him! When
Paul had bemoaned his body of death—how thankful was he for
Christ! "I thank God through Jesus Christ our Lord!" (Romans 8:25).
Christ's blood saves from sin, and is the sacred ointment which kills
this deadly disease of sin.
(3.) This sense of sin works for good, as it is an occasion of
putting the soul upon six special duties:
(a) Sin 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, "Reveal to me my transgression and sin" (Job 13:23). 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) 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 pride. We read of the "spots
of God's children" (Deut. 32:5). When a godly man beholds his face
in the looking-glass of Scripture, and sees the spots of pride, lust and
hypocrisy. They are humbling spots—and make the plumes of pride
fall off! 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 but a painted hypocrite"; and Hooper
said, "Lord, I am hell—and You are heaven."
(c) Sin puts a child of God on self-judging. He passes a
sentence upon himself. ''I am more brutish than any man" (Proverbs
30:2). It is dangerous to judge others—but it is good to judge
ourselves. But if we judged ourselves, we would not come under
judgment" (1 Cor. 11:31). When a man has judged himself, Satan is
put out of office. When Satan 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.
5:17). 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 down; though he cannot quite overcome—yet he is overcoming.
"To him who is overcoming" (Rev. 2:7).
(e) Sin puts a child of God upon self-observing. He knows sin
is a bosom traitor, therefore he carefully observes himself. A subtle
and deceitful heart, needs a watchful eye. The heart is like a castle
which is continually in danger to be assaulted; this makes a child of
God to be always a sentinel, and keep a guard over his heart. A
believer has a strict eye over himself, lest he fall in to any scandalous
sin—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 119. 59). Thus the sins of the godly work for good. God makes
the saints' maladies—their medicines.
But let none abuse this doctrine. I do not say that sin works for good
to an impenitent person. No, it works for his damnation! Sin only
works for good to those who love God; and for you who are godly, I
know you will not draw a wrong conclusion from this—either to
make light of sin, or to make bold with sin. If you should do so, God
will make it cost you dearly! 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
cheerfulness. He was a king; he had skill in music; yet nothing could
administer comfort to him; he complains of his "broken bones"
(Psalm 51:8). And though he did at last come out of that dark cloud—
yet perhaps 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
near 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!
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Post by Admin on Feb 8, 2024 16:02:29 GMT -5
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. 32:38). By virtue of this compact, all things
do, and must work, for good to them. "I am God, even your God"
(Psalm 50:7). This word, 'Your 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 your God,' implies,
(1). The relation of a PHYSICIAN. 'I am your Physician.' God is
a skillful 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, others
are kept 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 labors rather to heal us
—than humor us. God's dealings with His children, though they are
sharp—yet they are safe, and in order to cure; "that he might do you
good in the latter end" (Deut. 8:16).
(2). This word, 'your 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 your God, your Father,
therefore all I do is for your good. "As a man chastens his son, so the
Lord your God chastens you" (Deut. 8:5). 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 pities his children, so the
Lord pities those who fear him" (Psalm 103. 13). Will a father seek
the ruin of his child, the child that came from himself, that bears his
image? All his care and skill is for his child. Whom does he settle the
inheritance upon—but his child? God is the tender hearted "Father of
mercies" (2 Cor. 1:3). He begets all the mercies and kindnesses in the
creatures.
God is an everlasting Father (Isaiah 9:6). He was our Father from
eternity; before we were children, God was our Father, and He will
be our Father to all 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 who never dies; and if God is your father, you can
never be undone. All things must needs work for your good.
(3). This word, 'your God,' implies the relation of a
HUSBAND. This is a near and sweet relation. The husband seeks
the good of his spouse—not to destroy his wife. "No man ever yet
hated his own flesh," (Ephes. 5:29). There is a marriage relation
between God and His people. "Your Maker is your Husband" (Isaiah
54:5). God entirely loves His people. He engraves them upon the
palms of His hands (Isaiah 49:16). He sets them as a seal upon His
breast (Cant. 8:6). He will give kingdoms for their ransom (Isaiah
43:3). This shows how near they lie to His heart. If He is 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, 'your God,' implies the relation of a
FRIEND. "This is my friend" (Cant. 5:16). "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 (1 Sam.
19:4). 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. "Know therefore that the Lord your God, he
is God—the faithful God" (Deut. 7:9). 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, who cannot lie, has promised" (Titus 1:2). He may
change His promise—but cannot break it. He is faithful in His
dealings; when He is afflicting He is faithful. "In faithfulness you
have afflicted me" (Psalm 119:75). He is sifting and refining us as
silver (Psalm 66:10).
God is an immutable Friend. "I will never leave you, nor forsake
you" (Heb. 13:5). 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 traveler does with the sun-dial; if the sun
shines upon the dial, the traveler 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 shines on men, then
friends will look upon them; but if there is a cloud of adversity on
them, they will not come near them. But God is a Friend forever; He
has said, "I will never leave you." Though David walked in the
shadow of death, he knew he had a Friend by him. "I will fear no evil,
for you are with me" (Psalm 23:4). God never takes off His love
wholly from His people. "He loved them unto the end" (John 13:1).
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, 'your 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. 5:23). Does not the head consult for the good of
the body? The head guides the body, it sympathizes with it. The head
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 allow His body to be hurt—but will work 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 by themselves—but God sets them
working for good. God is the great Disposer of all events and issues,
He sets everything working. "His kingdom rules over all" (Psalm
103:19). 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 proper outcomes. Whatever things do work in the
world, God sets them a working. We read in the first chapter 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 God's providence.
Learn to adore providence. Providence has an influence upon all
things here below. God's providence 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 arises light in darkness" (Psalm 112:4). 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 winnowing fan do to the grain? It only separates the
chaff from it. 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 36:10). 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!
Like bruised flowers—when they are pounded and broken—they send
forth their sweetest smell.
Affliction is a bitter root—but it bears sweet fruit. "It yields the
peaceable fruits of righteousness" (Heb. 12:11). 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. 4:16). Reproach shall cause "the Spirit of God and of
glory to rest upon us" (1 Pet. 4:14). Death shall stop the bottle of
tears—and open the gate of 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. 11:26). A child of
God say, "If I had not been afflicted, I would have been destroyed; if
my health and estate had not been lost—my soul had been lost."
(3). See then what an encouragement there is to become
godly. All things shall work for good. Oh, that this may induce men
to fall in love with piety! Can there be a greater loadstone to piety?
Can anything more prevail with us to be good, than this—that all
things shall work for our good? Piety is the true magic stone which
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 yourself with God, and be at peace;
thereby good shall come unto you" (Job 22:21). 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, yes, everything shall work for good. Oh, then get
acquaintance with God, espouse His interest.
(4). Notice the miserable condition of wicked men. To those
who are godly—evil things work for good; to those who are evil—
good things work for hurt.
(1.) Temporal good things work for hurt to the wicked.
Riches and prosperity are not benefits, but snares to them. Worldly
things are given to the wicked, as Michal was given to David, for a
snare (1 Sam. 18:21). The vulture is said to draw sickness from a
perfume; so do the wicked get hurt from the sweet perfume of
prosperity. Their mercies are like poisoned bread; their tables are
sumptuously spread—but there is a hook under the bait! "Let their
table become a snare" (Psalm 69:22). All their enjoyments are like
Israel's quail—which were sauced with the wrath of God (Numb.
11:33). Pride and luxury are the twin offspring of prosperity. "You are
waxen fat" (Deut. 32:15). 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. 5:13). The
common mercies wicked men have, are not loadstones to draw them
nearer to God—but millstones to sink them deeper in hell (1 Tim.
6:9). 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.
(2.) 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 savor of death. "Make the heart of this
people fat, and their ears heavy" (Isaiah 6:10). The prophet was sent
upon a sad message, to preach their funeral sermon. Wicked men are
worse for preaching. "They hate him who rebukes" (Amos 5:10).
Sinners grow more resolved in sin; let God say what He will, they will
do what they desire. "As for the word which you have spoken to us in
the name of the Lord—we will not hearken unto you!" (Jer. 44:16).
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" (Proverbs 15:8). 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 109:7). It were a sad judgment if all the food a
man ate, should breed diseases in the body. And 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, and flyblown with hypocrisy. God abhors them! "The
plowing of the wicked, is sin." (Proverbs 21:4)
The Lord's Supper works for their hurt. "You cannot eat of the
Lord's table—and the table of devils. Do we provoke the Lord to
jealousy?" (1 Cor. 10:21, 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 people feast with their sins; yet
will come to feast at the Lord's table. This is to provoke God to wrath.
To a sinner there is death in the cup, he "eats and drinks his own
damnation" (1 Cor. 11:29). 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" (1 Pet. 2:8). 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 2:34). Sinners stumble at a Savior, and
pluck death from the tree of life! As strong medicines 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!" (Romans 11:33). It is God's great design to set forth
the wonder of His wisdom. The Lord made Joseph's prison a step to
advancement. There was no way for Jonah to be saved—but by being
swallowed alive by the fish. God allowed the Egyptians to hate Israel
(Psalm 106:41), and this was the means of their deliverance. Paul
was bound with a chain, and that chain which did bind him was the
means of enlarging the gospel (Phil. 1:12). 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, and harmony out of discord. He frequently
makes use of unjust men to do that which is just.
"He is wise in heart" (Job. 9:4). He can reap His glory out of men's
fury (Psalm 86:10). 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 learning, or a blind man find fault
with the work in a landscape. "Vain man would be wise" (Job 11:12).
Silly men will be taxing Providence, and calling the wisdom of God to
the bar of human reason. God's ways are "past finding out" (Romans
9:33). 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 troubles! 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 yourself to do evil" (Psalm
37:8). He who frets will be ready to do evil: fretting Jonah was
sinning Jonah (Jonah 4:9). 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 bosom! Let this text produce patience, "All
things work for good to those who love God" (Romans 8:28). 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. Just so, the Lord may bruise us by
afflictions—but it is to enrich us. These light afflictions work for us
an eternal weight of glory—and shall we be discontented!
(7). See here that Scripture fulfilled, "God is good to Israel"
(Psalm 73:1). When we look upon adverse providences, and see the
Lord covering His people with ashes, and "making them drunk with
wormwood" (Lam. 3:15), we may be ready to call in question the love
of God, and to say that He deals harshly with His people. Yet God is
good to His people, 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. 11:32). 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 thanksgiving. The apostle
says, "In everything giving thanks" (Thess. 5:18). 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 who 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 has taken away—blessed be the name of the
Lord!" (Job 1:21). 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. 14:2), 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 godly Christian will bless God, not only at sun-rise—but
at sun-set. Well may we, in the worst which befalls us, have a psalm
of thankfulness, because all things work for good. Oh, be much in
blessing of God. We will thank Him who befriends us—and makes all
things work out to our good.
(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 is any
sweetness in the bitter waters of Marah— what is there in the sweet
wine of Paradise! If God's rod has honey at the end of it—what has
His golden scepter! If the bread of affliction tastes so savory—then
how savory is His 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 is so much good out of evil—how great is that
good where there shall be no evil? If God's chastening mercies are so
great—what will His crowning mercies be? "Therefore 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" (1 Cor. 10:31). The angels
glorify God, they sing divine anthems of praise. How then ought
redeemed 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. Likewise, a man is said to dishonor God—when he causes the
name of God to be evil spoken of.
We are said to advance God's glory in three ways:
(1.) We glorify God—when we aim at His glory—when we make Him
the first in our thoughts, and the end of our life. As all the rivers run
into the sea, and all the lines meet in the center—so all our actions
should terminate and center in God!
(2.) We advance God's glory—by being fruitful in grace. "Herein is
my Father glorified—that you bring forth much fruit" (John 15:8).
Barrenness reflects dishonor upon God. We glorify God when we
grow in beauty as the lily, in tallness as the cedar, in fruitfulness as
the vine.
(3.) 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 labored more abundantly than them
all" (1 Cor. 15:10). One would think this speech savored 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. "Therefore, whether you eat or
drink, or whatever you do, do everything for God's glory." 1
Corinthians 10:31
Thus let us endeavor to make the name of God glorious and
renowned. If God seeks our good—let us seek His glory. If He makes
all things tend to our edification—let us make all things tend to His
exaltation. So much for the privilege mentioned in the text.
I proceed to the second general branch of the text—the PEOPLE
interested in this privilege
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Post by Admin on Feb 8, 2024 16:07:31 GMT -5
Of Love to God
"And we know that all things work together for good, to those
who love God, to those who are the called according to His
purpose." Romans 8:28
II. The PEOPLE interested in this privilege. They are lovers of
God. "All things work together for good, to those who love God."
Despisers and haters of God have no lot or part in this privilege. It is
children's bread—it belongs only to those who love God. Because love
to God is the very heart and spirit of true 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:
(1.) A fullness (Col. 1:19). He has a fullness of grace to cleanse us,
and of a fullness glory to crown us; a fullness not only of sufficiency
—but of redundancy. God is a sea of goodness without bottom and banks!
(2.) A freeness. God has an innate propensity to dispense mercy
and grace; He drops as the honeycomb. "Whoever will, let him take
of the water of life freely" (Rev. 22:17). God does not require that we
should bring money with us, only appetite.
(3.) A propriety, or property. We must know that this fullness in
God is ours. "This God is our God" (Psalm 48:14). Here is the ground
of love—His Deity, and the saving interest we have in Him.
3. The KINDS of love—which I shall branch into these three:
(1.) 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 lack
all other things. The stars vanish, when the sun appears. All
creatures vanish in our thoughts, when the Sun of righteousness
shines in His full splendor.
(2. ) A love of 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 his center. The heart is so set upon God—that it
desires no more. "Show us the Father, and it suffices" (John 14:8).
(3.) A love of BENEVOLENCE. Which is a wishing well to the
cause of God. He who 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 desire and prayer is that His
name may be had in honor; 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.
(1.) Our love to God must be ENTIRE, and that, in regard of the
subject, it must be with the whole heart. "You shall love the Lord
your God with all your heart" (Mark 12:30). 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. 10:2). The true mother would not have the child
divided; and God will not have the heart divided. God will not have
only one room in the heart, and all the other rooms let out to sin. It
must be an entire love.
(2.) Love to God must be SINCERE. "Grace be with all those
who love our Lord Jesus in sincerity" (Eph. 6:24). 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 food 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 luster of beauty
which sparkles forth in Him.
(3.) Love to God must be FERVENT. 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 120:4). Our love to transitory things must be indifferent; we
must love as if we loved not (1 Cor. 7:30). But our love to God must
flame forth. The spouse was love-sick for Christ (Cant. 2:5). We can
never love God as much as He deserves. As God's punishing us is less
than we deserve (Ezra 9:13), so our loving Him is less than He
deserves.
(4.) Love to God must be ACTIVE. It is like fire, which is the
most active element; it is called the labor of love (1 Thess. 1:3). Love
is no idle grace; it sets the head a-studying for God, and the feet a running in the ways of His commandments.
"The love of Christ constrains" (2 Cor. 5:14). Pretenses of love are insufficient.
True loveis not only seen at the tongue's end—but at the finger's end; it is the
labor of love. The living creatures, mentioned in Ezekiel 1:8, had
wings—an emblem of a godly 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.
(5.) Love to God must be LIBERAL. It has love tokens to bestow
(1 Cor. 13:4). Love 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. 24:24). Love is
not only full of benevolence—but beneficence. Love which enlarges
the heart, never straitens the hand. He who 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 honor of the Macedonians, that they
gave to the poor saints, not only up to—but beyond their power (2
Cor. 8:3). Love is bred at court, it is a noble munificent grace.
(6.) Love to God must be SPECIAL. 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. 11:2). A wife espoused to one husband gives
him such a love as she has for none else; she does not part with her
marital love, to any but her husband. So a saint espoused to Christ
gives Him a special 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. 4:12). 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.
(7.) Love to God must be 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. Wicked men are constant in love to their
sins—neither shame, nor sickness, nor fear of hell, will make them
give over their sins. Just so, nothing can hinder a Christian's love to
God. Nothing can conquer love, not any difficulties, or oppositions.
"Love is as strong as the grave" (Cant. 8:6). The grave swallows up
the strongest bodies—so love swallows up the strongest difficulties.
"Many waters cannot quench love" (Cant. 8:7). 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.
3:17). Light things, as chaff and feathers, are quickly blown away—
but a tree that is rooted, abides the storm; he who 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 you" (Psalm 73:25). 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 your son" (Gen. 22:2), 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 Savior speaks of hating
father and mother (Luke 14:26). 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. 33:9). Though some drops of love may run beside to our
kindred and friends—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. "You took joyfully
the confiscation of your goods" (Heb. 10:34). 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 the love of
God bears sway in the heart—all other love 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 grain of love to
God in their hearts—and are there such reprobates alive? He who
does not love God—is a beast with a man's head! Oh wretch! Do you
live upon God's bounty 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, if he did not
respect and honor 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" (Isaiah 3:9). "They set their
mouth against the heavens" (Psalm 73:9), 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 anyone does not
love the Lord, that person is cursed!" (1 Cor. 16:22), that is, let him
be accursed from God, until 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, you who are cursed!"
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Post by Admin on Feb 8, 2024 16:11:58 GMT -5
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 genuine love to God—is the musing of
the mind upon God. He who is in love—his thoughts are ever
upon the object of his love. He who loves God is ravished and
transported with the contemplation of God. "When I awake, I am still
with You!" (Psalm 139:18). The thoughts are as travelers in the mind.
David's thoughts kept on the heaven-road, "I am still with You!" 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 10:4). 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 of genuine love to God—is desire of
communion with Him. Love desires familiarity and fellowship.
"My heart and flesh cry out for the living God" (Psalm 84:2). King
David being debarred the house of God where the tabernacle was, the
visible token of His presence, he breathes after God, and in a holy
pathos of desire, cries out for the living God. Lovers desire to 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 for Him
—and desire to be with Him. They can bear the lack 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 your face from me, lest I be like those who go down into
the grave" (Psalm 143:7). 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 would be 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 that God may be ignored: they complain they lack
health and trading—but not that they lack God! Wicked men are not
acquainted with God. How can they love Him—who are not
acquainted with him! 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 your ways" (Job 21:14). 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 of genuine love to God—is grief for sin.
Where there is love to God—there is a grieving for our sins of
unkindness against Him. A child who loves his father, cannot but
weep for offending him. The heart which burns in love—melts in
tears. Oh! that I should abuse the love of so dear a Savior! 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 hypocritical 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. 26:75). 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 amazing
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
His mercy, our non improvement the talents which He has given us?
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 you engage in your wickedness, then you rejoice!" (Jer.
11:15). Oh wretch! Did Christ bleed for sin—and do you laugh at it?
These are far from loving God. Does he love his friend—who loves to
do him an injury?
4. Another fruit of genuine love to God—is courage. 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. Just so,
love infuses a spirit of gallantry and fortitude into a Christian. He
who 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 4:20). He who is afraid to own Christ, has but little love
to Him. Nicodemus came sneaking to Christ by night (John 3:2). He
was fearful of being seen with Him in the day time. Love casts out
fear. As the sun expels fogs and vapors, so divine love in a great
measure expels carnal fear. Does he love God—who 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 him with courage.
5. The fifth fruit of of genuine love to God—is sensitiveness.
If we love God, our hearts ache for the dishonor done to God by
wicked men. To see piety and morality broken down—and a flood of
wickedness coming in; to see God's name dishonored—if there is any
love to God in us, we shall lay these things to heart. Lot's righteous
soul was "vexed with the filthy lives of the wicked" (2 Pet. 2:7). 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 dishonor?
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
is bleeding to death by him. Just so, many, being drunk with the wine
of prosperity, when the honor 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 piety itself become a martyr.
6. The sixth fruit of genuine love to God—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. 14:8). He who loves God, will have nothing to do with sin,
unless to give battle to it. Sin strikes not only at God's honor—but
His being. Does he love his prince—who harbors a traitor to the
prince? 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. Just 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 genuine love to God—is crucifixion to the
world. He who is a lover of God—is dead to the world. "The world
has been crucified to me, and I to the world." (Gal. 6:14). That is, "I
am dead to the honors and pleasures of the world." 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 incompatible. "If any man loves the
world, the love of the Father is not in him" (1 John 2:15). Love to God
swallows up all other love—as Moses' rod swallowed up the Egyptian
rods. If a man could live as high as the sun—what a small point
would all the earth be. Just so, when a man's heart is raised above
the world in the admiring and loving of God, how poor and
diminutive 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 4:35).
Test your love to God by this. What shall we think of those who have
never enough of the world? They have the cancer of covetousness,
thirsting insatiably after riches: "That pant after the dust of the
earth" (Amos 2:7). "Never talk of your love to Christ," says Ignatius,"
when you prefer the world before the Pearl of price!" Are there not
many such, who prize their gold above God? If they have a good farm
—they care not for the water of life. They will sell Christ and a good
conscience for money. Will God ever bestow heaven upon those 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? 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 genuine love to God—is reverential fear
of God. In the godly, love and fear kiss each other. There is a double
fear arises from love.
(1.) 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. 39:9).
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.
(2.) A fear mixed with jealousy. "Eli's heart trembled for the
ark" (1 Sam. 4:13). 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 who loves God
is full of fear lest it should go ill with the church. He fears lest
worldliness (which is the plague of leprosy) should increase; lest
popery should 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 might leave them—but not lest God and His gospel
might leave them. Are these lovers of God? He who loves God is
more afraid of the loss of spiritual blessings than temporal blessings.
If the Sun of righteousness removes out of our horizon, what can
follow but darkness? What comfort can an anthem give, if the gospel
is gone? Is it not like the sound of a trumpet at a funeral?
9. If we are lovers of God—we love what God loves.
(1.) We love God's WORD. David esteemed the Word, for the
sweetness of it—above honey (Psalm 119. 103), and for the value of it
—above gold (Psalm 119. 72). The lines of Scripture are richer than
the mines of gold. Well may we love the Word; it is the pole-star
which directs us to heaven, it is the field in which the Pearl of great
price is hidden. 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.
(2.) We love God's DAY. We do not only keep a sabbath—but love
a sabbath. "If you call the sabbath a delight" (Isaiah 58:13). The
sabbath is that which keeps up the face of religion among 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.
(3.) 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 who 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" (Psalm 2:3). God's precepts are compared to cords, they bind
men to their good behavior; but the wicked think these cords too
tight, therefore they say, "Let us break them!" They pretend to love
Christ as a Savior—but hate Him as a King. Christ tells us of His
yoke (Matt. 11:29). Sinners would have Christ put a crown upon their
head—but not a yoke upon their neck! He would be a strange king—
who would rule without laws.
(4.) We love God's PICTURE, we love His image shining in the
saints. "Everyone who loves the Father loves his children, too" (1
John 5:1). 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 who loves gold—loves
a piece of gold, though it is wrapped in a rag. Just so, though a saint
is 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 on earth. In some, rash anger prevails; in some,
fickleness; 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 is a scar in
it. The best emerald has its blemishes, the brightest stars have their
twinklings, and the best of the saints have their failings. You who
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 is in the furnace. Paul bore in his body the
marks of the Lord Jesus (Gal. 6:17). Those marks were, like the
soldier's scars, honorable. We must love a saint as well in chains, as
in scarlet. If we love Christ, we love His persecuted members.
If this is 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 those who 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? What greater
crime than holiness—if the devil is the judge! Wicked men seem to
bear great reverence to the departed saints; they canonize dead
saints—but persecute living saints. 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 genuine love to God—is to
entertain good thoughts of God. He who loves his friend
interprets what his friend does, in the best sense. "Love thinks no
evil" (1 Cor. 13:5). Malice interprets all in the worst sense; love
interprets all in the best sense. Love is an excellent commentator
upon God's providence; it thinks no evil. He who 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 the cancer of
covetousness, or the swelling of pride, or the fever of lust—therefore
He gives me bitter remedies, to save my life. This severe dispensation
is either to mortify some corruption, or to exercise some grace. How
good is God, who will not let me alone in my sins—but smites my
body to save my soul!" Thus he who loves God, receives all of God's
dealings in the best sense. Love puts a good 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 would have better thoughts of God." It is Satan who makes us
have high thoughts of ourselves, and hard thoughts of God. "But take
away everything he has, and he will surely curse You to Your face!"
(Job 1:11) Love takes all in the fairest sense; it thinks no evil. "Then
Job fell to the ground in worship and said, 'Naked I came from my
mother's womb, and naked I will depart. The Lord gave and the Lord
has taken away; may the name of the Lord be praised.' In all this, Job
did not sin by charging God with wrongdoing." (Job 1:20-22) "It is
the Lord's will. Let him do what he thinks best." (1 Samuel 3:18)
11. Another fruit of genuine love to God—is obedience. "He
who has my commandments, and keeps them, he it is that loves me"
(John 14:21). It is a vain thing to say we love Christ—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. (1.) In things difficult, and (2.) In things dangerous.
(1.) In things difficult. As, in mortifying sin. There are some sins
which are not only as near to us as our garment—but dear to us as
our 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. 4:32). 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 endeavor rather to bury an injury,
than to retaliate it.
(2.) In things dangerous. When God calls us to suffer for Him, we
shall obey. Love made Jesus suffer for us. "Because of His great love
for us." (Ephesians 2:4) "Because of the Lord's great love we are not
consumed, for His compassions never fail." (Lamentations 3:22)
Love was the chain which fastened Jesus 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
dishonors 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 21:13). 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 calls him to suffer.
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 endures all things" (1 Cor. 13:7). Basil speaks of a
virgin condemned to the fire, who having her life and estate offered
her if she would fall down to worship 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! Stephen was stoned;
Luke was hanged on an olive tree; Peter was 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 Paul prize his chain that he wore for Christ! He gloried in it, as a
woman who is proud of her jewels! And holy Ignatius wore his fetters
as a bracelet of diamonds. "Not accepting deliverance" (Heb. 11:35).
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 much, you are dear to
me—but I cannot suffer for you, I cannot lay down my life for you,"
we would have questioned the genuiness His love. And may not
Christ suspect us, when we pretend to love Him, and yet will endure
nothing for Him!
12. He who sincerely loves God—will endeavor 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
people 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 genuine love to God—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 those who love Christ's
appearing" (2 Tim. 4:8). 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 who 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. 9:24). 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 He will also
bestow His likeness upon us! "When he shall appear, we shall be like
him" (1 John 3:2). 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. 22:17, 20). By this let us test our love to
Christ. A wicked man 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
forever translated into the paradise of God!
14. Genuine love to God—will make us stoop to the lowest
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 honorable people—yet one
takes down Christ's body with his own hands, and the other embalms
it with sweet odors. It might seem much for people 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 low 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 who loves
her child is not squeamish; she will do those things for her child
which others would scorn to do. He who loves God will humble
himself to the lowest 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.
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Post by Admin on Feb 8, 2024 16:20:06 GMT -5
1. An Exhortation to Love God
Let me earnestly persuade all who bear the name of Christians to
become lovers of God. "O love the Lord, all you his saints" (Psalm
31:23). 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 of love is not.
Men are by nature haters of God (Romans 1:30). 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 will judgments. 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
endeavor after this angelic grace of love to god. To excite and inflame
our desires after it, I shall prescribe twenty motives for loving
God.
(1). Without love to God, all our religion is vain. It is not duty
—but love to duty, which 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 (1 Chron. 28:9). To do
duty without love, is not sacrifice—but penance.
(2). Love to God 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 4:16). 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 luster upon all
the graces: the graces seem to be eclipsed, unless love shines and
sparkles 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 labor 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 which lie scattered in the creatures, are
united in Him! He is wisdom, beauty, love, yes, the very essence of
goodness. There is nothing in God which can cause a loathing. The
creature sooner surfeits than satisfies—but there are fresh beauties
continually sparkling forth in God. The more we love Him—the more
we enjoy Him and are ravished with delight!
There is nothing in God to deaden our affections or quench our love.
There is neither infirmity nor 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 to God 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 who loves God, is
never weary of telling it. He who 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 you were in your blood, I said unto you, Live" (Ezek.
16:6). The time of our loathing, was the time of God's loving. We had
something in us to provoke God's fury—but nothing to excite His
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 Savior! I think I see Christ upon the cross bleeding all over! I
think I hear Him say to us, "Put your hand into the wound in My
side. 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 labor to write after so fair a copy, and to imitate
Him in love. "We love Him because He first loved us." 1 John 4:19
(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 who
dwells in love, dwells in God, and God in him" (1 John 4:16). And he
is sure to dwell with God in heaven—who has God dwelling in his
heart. So that to love God is the truest self-love; he who does not love
God, does not love himself.
(9). Love to God evidences sincerity. "The upright love you"
(Cant. 1:4). 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, do you love me?" (John 21:15). As if
Christ had said, "Though you have denied me through fear—yet if
you can say from your heart you love me, you are 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 78:34). 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 is 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" (1 John 4:19). 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. 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 22:22).
Plenty has its poverty. If the globe of the world were yours, it would
not fill your soul. 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 your soul to all eternity! "When I awake, I shall be
satisfied with your likeness" (Psalm 17:15). 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 is 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. 28:15). But if you love God, He can
give you peace when nothing else can; He can turn the "shadow of
death into the morning" (Amos 5:8). He can 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 entertaining themselves at
the wagons, they have lost the battle. "How hard it is for those who
have wealth to enter the kingdom of God!" (Mark 10:23). Prosperity,
to many, is like a large sail to a small 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 forever.
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 loves me,
my Father will love him, and we will come unto him, and make our
abode with him" (John 14:23). God will not be behindhand in love to
us. For our drop of love to Him, we shall receive an ocean of His
love!
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 you nor much better than they?"
(Matt. 6:26), so I say of worldly things, Are you not much better than
they? You love a fair house, or a beautiful garment—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 receive hatred for your love.
"Because you are not of the world, therefore the world hates you"
(John 15:19). Would it not vex one to lay out money upon a piece of
ground which, instead of bringing forth grain or fruit, should yield
nothing but nettles? Thus it is with all earthly things—we love them,
and they prove nettles to sting us! We meet with nothing but
disappointment. "Let fire come out of the bramble, and devour the
cedars of Lebanon" (Judg. 9:15). 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 those who love me" (Proverbs
7:17). God may chastise His children—but He cannot hate them.
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 your heart!" (Ezek. 16:30). 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 can never be 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
forever" (Psalm 73:26). As He is called a Sun for comfort, so a Rock
for eternity; He abides forever. 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. "They are haters of God, insolent, proud, and
boastful. They are forever inventing new ways of sinning." (Romans
1:30). What is there in sin, that any should love it? Sin is a debt.
"Forgive us our debts" (Matt. 6:12). 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" (Isaiah 1:5). 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
1:21). It is compared to leprosy and to poison of asps. God's heart
rises against sinners. "My soul loathed them" (Zech. 11:8). Sin is a
hideous 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" (Proverbs 23:32). Sin has five
sharp stings—shame, guilt, horror, death, damnation. 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 a fool—who
loves damnation? Many love sin, more than God.
(12). The relation we stand in to God calls for love. There is
near affinity. "Your Maker is your husband" (Isaiah 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 his bride (Isaiah 62:5). He loves the believer—as He loves Christ
(John 17:26). 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 to God 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 unseen things (Heb. 11:1). 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 or hope—because
it abides the longest. "Love will last forever" (1 Cor. 13:8). Faith is the
staff which we walk with in this life. "We walk by faith" (2 Cor. 5:7).
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 lives—yet as a sick man, it is weak.
The flower of love kills the weed of sin. Though sin does not die
totally—yet it dies daily. How should we labor 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 Peter 3:18). Growth in grace is very pleasing to
God. Christ accepts the reality of grace—but commends the maturity
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, "May the
Lord direct your hearts into the love of God" (2 Thess. 3:5). He knew
this grace of love would nourish all the graces.
(16). The great benefit which will accrue to us, if we love
God. "No eye has seen, no ear has heard, and no mind has imagined
what God has prepared for those who love him!" (1 Cor. 2:9). 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 imagine what God has
prepared for those who love Him! Such glorious rewards are laid up
that, as Augustine says, "faith itself is not able to comprehend them!"
God has promised a crown of life to those who love Him (James
1:12). This crown encircles within it, all blessedness—riches, and
glory, and delight: and it is a crown which is unfading! (1 Pet. 5:4).
Thus God would draw us to Him by rewards.
(17). Love to God is armor against error. For lack of hearts full
of love—men have heads full of error; unholy opinions are for lack of
holy affections. Why are men given up to strong delusions? Because
"they receive not the love of truth" (2 Thess. 2:10, 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 those who 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 crosswind shall blow them to the heavenly port!
(19). Lack 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 you go I
will go, and where you die I will die" (Ruth 1:16, 17). But he who lacks
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 which we can give back to God.
If God is angry with us, we must not be angry back. If He chides us,
we must not chide Him back. But if God loves us, we must love Him
back. There is nothing in which we give back to God—but love. We
must give Him our love for His 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 would 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 splendor of His majesty; therefore they are so
deeply enamored with Him.
Labor for an interest in God. "O God, you are my God" (Psalm
lx3:1). 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 which grows upon it. "Faith which
works by love" (Gal. 5:6).
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 for wisdom from God, (1
Kings 3:9), "the request pleased the Lord" (verse 10). So when you
cry to God, "Lord, give me a heart to love You. It is my grief, I can
love You no more. Oh, kindle this fire from heaven upon the altar of
my heart!" Surely this prayer pleases the Lord, andHe 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, labor to preserve it; let not this love die,
or 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 tend to die out. "You have left
your first love" (Rev. 2:4). Satan labors to blow out this flame, and
through neglect of duty we lose it. When a frail 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 precious jewel, he will keep it safe. What care then should we
have to keep this precious jewel of love to God! It is sad to see
professors declining in their love to God; many are in a spiritual
declension, their love is decaying.
There are four signs by which Christians may know that
their love is decaying.
(1). When they have lost their taste. He who is in a severe
illness, has no taste; he does not find that savory 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 decay. "If so be you
have tasted that the Lord is gracious" (1 Pet. 2:3). Time was, when
they found comfort in drawing near 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 6:6). This is a sign they are in a
decay; to lose the taste, argues the loss of the first love.
(2). When they have lost their appetite. A man in a deep decay
has not that relish for his food as formerly. Time was, when
Christians did "hunger and thirst after righteousness" (Matt. 5:6).
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 decay, 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 (1 Kings
1:1). So when men are plied with hot clothes (1 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 decay.
(3). When they 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. x7:27).
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
decay. We may observe, when nature decays and grows weaker,
people 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 luster of
their graces—but by degrees it cankers them.
(4). When they 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 decay; 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 decay; it is dangerous to abatement
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 lack 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. 1:9). 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 grain 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, labor 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 labors 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 reality. 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, love you
Me?" (John 21:16), Peter could make his humble yet confident appeal
to Christ, "Lord, you know that I love You." 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. Paul counted gold and pearl but
dung for Christ, "Yes, everything else is worthless when compared
with the priceless gain of knowing Christ Jesus my Lord. I have
discarded everything else, counting it all as garbage, so that I may
have Christ." (Phil. 3:8). Yes, he was so inflamed with love to God,
that he could have wished himself accursed from Christ for his
brethren the Jews (Romans 9:3). 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 honor.
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 not lawful for a man to utter" (2 Cor.
12:4). 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 endeavor 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.
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Post by Admin on Feb 8, 2024 16:32:50 GMT -5
Effectual Calling
"And we know that all things work together for good to those
who love God, to those who are the called according to
His purpose." Romans 8:28
The second qualification of the people to whom this privilege in the
text belongs, is—they are the called by God. "All things work for
good to those who are called." Though this word called is placed in
order after loving of God—yet in reality, 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 (Romans 8:30) 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.
(1.) There is an OUTWARD call, which is nothing else but God's
blessed offer of grace in the gospel, His parleying with sinners, when
He invites them to come in and accept of mercy. Of this our Savior
speaks: "Many are called—but few chosen" (Matt. 20:16). This
external call is insufficient to salvation—yet sufficient to leave men
without excuse.
(2.) There is an inward call, when God wonderfully overpowers
the heart, and draws the will to embrace Christ. This is 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
16:14). 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.
(1.) We are in a state of BONDAGE. Before God calls a man, he
is the devil's slave. If he says, "Go!" —the man goes. The deluded
sinner is like the slave who digs in the mine, hews in the quarry, or
tugs at the oar. He is at the command of Satan, as the donkey is at
the command of the driver.
(2.) We are in a state of DARKNESS. "You were once darkness"
(Ephes. 5:8). 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. Just so, in the darkness of ignorance, we may
quickly fall into the whirlpool of hell.
(3.) We are in a state of IMPOTENCY. "When we were without
strength" (Romans 5:6). We had no strength to resist a temptation,
or grapple with a corruption. Sin cut the lock where our strength lay
(Judg. 16:20). Nay, there is not only impotency—but obstinacy, "You
do always resist the Holy Spirit" (Acts 8:51). Besides indisposition to
holiness, there is opposition to holiness.
(4.) We are in a state of POLLUTION. "I saw you polluted in
your blood" (Ezek. 16:6). The mind coins only earthly thoughts; the
heart is the devil's forge, where the sparks of lust fly.
(5.) We are in a state of DAMNATION. We are born under a
curse. The wrath of God abides on us (John 3:36). 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,
(1.) By His WORD, which is "the rod of his strength" (Psalm
105:2). The voice of the Word is God's call to us; therefore He is said
to speak to us from heaven (Heb. 12:25). That is, in the ministry of
the Word. When the Word calls from sin, it is as if we heard a voice
from heaven.
(2.) By His SPIRIT. This is the loud call. The Word is the
instrumental cause of our conversion, the Spirit is the efficient cause
of our conversion. The ministers of God are only the pipes and
organs; it is the Spirit blowing in them, which effectually changes the
heart. "While Peter spoke, the Holy Spirit fell on all those who heard
the word" (Acts 10:44). It is not the farmer's industry in ploughing
and sowing, which will make the ground fruitful, without the early
and latter rain. Just so, it is not the seed of the Word that will
effectually convert, unless the Spirit puts 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 knocks at a gate of
brass, it will not open; but if he comes with a key in his hand, it will
open. Just so, when God, who has the key of David in His hand (Rev.
3:7) 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 instill grace into their hearts, as
the dew falls unnoticed. 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.
(1.) This call 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. "Your people shall be
willing in the day of your power" (Psalm 110:3). 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.
(2.) This call is a HOLY call. "Who has called us with a holy
calling" (2 Tim. 1:9). 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.
Just so, those 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 Spirit; and
shall they not be holy? Holiness is the badge and livery of God's
people. "The people of your holiness" (Isaiah 63:18). As chastity
distinguishes a virtuous woman from a harlot, so holiness
distinguishes the godly from the wicked. It is a holy calling, "God has
called us to be holy, not to live impure lives" (1 Thess. 4:7).
Let not any man say he is called by God—who 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.
(3.) This call 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 26:19). 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 has resisted his will?" (Romans 9:19). God bends the
iron sinew, and cuts asunder the gates of brass (Psalm 107:16). 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. The
man that before was as a raging sea of sin, foaming forth wickedness;
now he suddenly flies back and trembles, he falls down as the jailer,
"What shall I do to he saved?" (Acts 16:30). What has happened this
man? The Lord has effectually called him. God has been working
powerfully by grace, and now his stubborn heart is conquered by a
sweet violence.
(4.) This call is a HIGH calling. "I press toward the mark, for the
prize of the high calling of God" (Phil. 3:14). It is a high calling,
because we are called to high exercises of piety—to die to sin, to be
crucified to the world, to live by faith, to have fellowship with the
Father (1 John 1:3). 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 who is effectually called, is higher than
any of the kings of the earth.
(5.) This call is a GRACIOUS call. It is the fruit and product of
free grace. That God should call some, and not others; that some
should be taken, and others left; that one should be called who is of a
more wicked disposition, while another of a sweeter temper, is
rejected; here is free grace! That the poor should be rich in faith,
heirs of a kingdom (James 2:5), and the nobles and great ones of the
world for the most part rejected, "Not many noble are called" (1 Cor.
1:26); this is free and rich grace! "Even so, Father, for so it seemed
good in your sight" (Matt. 11:26). That under the same sermon one
should be effectually wrought upon—while another is no more
moved than a dead man with the sound of music; that one should
hear the Spirit's voice in the Word—while another does not hear it;
that one should be softened and moistened with the influence of
heaven—while another, like Gideon's dry fleece, has no dew upon
him; behold here distinguishing, sovereign grace! The same affliction
which converts one—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 unsavory. What
is the cause of this—but the free grace of God! It is a gracious calling;
it is all enameled and interwoven with free grace! "Brothers, think of
what you were when you were called. Not many of you were wise by
human standards; not many were influential; not many were of
noble birth. But God chose the foolish things of the world to shame
the wise; God chose the weak things of the world to shame the
strong. He chose the lowly things of this world and the despised
things--and the things that are not--to nullify the things that are, so
that no one may boast before Him." 1 Corinthians 1:26-29
(6.) This call is a GLORIOUS call. "In his kindness God called
you to his eternal glory." (1 Peter 5:10). We are called to the
enjoyment of the ever blessed God. It is as if a man were called out of
a prison to sit upon a throne. 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. 1:3). First to virtue, then to glory. At Athens
there were two temples, the temple of Virtue, and the temple of
Honor; and no man could go to the temple of honor—but through the
temple of virtue. Just 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, compared to the weight of
eternal glory? Is there not great reason we should follow God's call?
He calls to eternal glory; can there be any loss or harm 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 heavenly kingdom! Oh, how
should we then, with Bartimeus, throw off our ragged coat of sin, and
follow Christ when He calls!
(7.) This call is a RARE call. But few are savingly called. "Few are
chosen" (Matt. 22:14). 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. "You have a few names in Sardis who have not defiled
their garments" (Rev. 3:4). 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
sparkles like the true diamond—but it is not of the right kind, it will
break with the hammer. Just so, the hypocrite's faith will break with
the hammer of persecution. But few are truly called. The number of
precious stones is few, compared 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. 3:7). The serious thought of
this, should make us work out our salvation with fear, and labor to be
in the number of those few whom God has translated into a state of
grace.
(8.) This call is an UNCHANGEABLE call. "God's gracious gifts
and calling are irrevocable" (Romans 11:29). 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
favorites, 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 unchangeable and unalterable.
6. The END of our effectual calling is the honor of God.
"That we should be to the praise of his glory" (Ephes. 1:12). He who is
in the state of nature, is no more fit to honor God, than a brute beast
can put forth acts of reason. A man before conversion continually
reflects dishonor upon God. As black vapors which arise out of
moorish grounds, cloud and darken the sun, so out of the natural
man's heart arise black vapors 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. Those 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 fit for the
inheritance" (Col. 1:12). As God makes heaven fit for us, so He makes
us fit for heaven; and what gives this fitness—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 6:44). Conversion is styled a
resurrection. "Blessed is he who has part in the first resurrection"
(Rev. 20:6). 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. 3:10). 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 you are in the bond of iniquity" (Acts 7:23). 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 Peter 1:10). 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. 7:4). Do not rest in baptism;
what is it to have the water—and lack 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
empty professors. But labor to evidence to your souls that you are
called of God. Give diligence to make your calling sure—it is both
feasible and probable. God is not lacking to those 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.
If you are not effectually called, you are strangers to God. The
prodigal went into a far country (Luke 14:13), which implies that
every sinner, before conversion, is afar off from God. "At that time
you were without Christ, strangers to the covenants of promise"
(Ephes. 2:12). 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 to God. "Alienated
and enemies" (Col. 1:21). 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. "Bring here these enemies
of mine, who did not want me to rule over them, and slaughter them
in my presence!" (Luke 19:27). Oh, how it should concern you
therefore to make your calling sure! How miserable and damnable
will your condition be, if death calls you before the Spirit calls you!
Question. But is there any hope of my being effectually
called? I have been a great sinner.
Answer. Great sinners have been called. Paul was a violent
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?
1. He who is savingly called is called out of himself, not only
out of sinful self—but out of righteous self. "Not having my
own righteousness" (Phil. 3:9). 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. The true Christian denies not only sinful self—
but righteous self. He becomes moral and pious--but he does not
trust to his morality or piety. Noah's dove made use of her wings to
fly—but trusted to the ark for safety. This is to be effectually called—
when a man is called out of himself. Self-renunciation is the first step
to saving faith.
2. He who is effectually called—has a great 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 9:21). Oh what a metamorphosis does grace
make! "Do you not know that the wicked will not inherit the kingdom
of God? Do not be deceived: Neither the sexually immoral nor
idolaters nor adulterers nor male prostitutes nor homosexual
offenders nor thieves nor the greedy nor drunkards nor slanderers
nor swindlers will inherit the kingdom of God. And that is what
some of you were! But you were washed, you were sanctified, you
were justified in the name of the Lord Jesus Christ and by the Spirit
of our God. (1 Corinthians 6:9-11). 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—but now there is light, "Now you are
light in the Lord" (Ephes. 5:8). 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: "I once was blind—but now I
see!" (John 9:25). 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 marvelous light. "That you should
show forth the praises of Him who has called you into his marvelous
light" (1 Pet. 2:9). It is a marvelous light in six respects.
(1.) Because it is supernaturally conveyed. It does not come from the
celestial orbs where the planets are—but from the Sun of
righteousness.
(2.) It is marvelous in the effect. This light does that which no other
light can. It makes a man perceive himself to be blind.
(3.) It is a marvelous light, because it is more penetrating. Other light
may shine upon the face—but this light shines into the heart, and
enlightens the conscience (2 Cor. 4:6).
(4.) It is a marvelous light, because it sets those who have it a
marveling. 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 their
previous hatred and opposition this light—yet it should shine in their
souls. This is what the saints will stand wondering at to all eternity.
(5.) It is a marvelous 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. 2:1). Therefore it is called the
"light of life" (John7:12).
(6.) It is a marvelous 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 marvelous light of the Spirit
has dawned upon you? When you were enveloped in ignorance, and
neither knew God nor yourself—did suddenly a light from heaven
shined in your mind? 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" (Romans 8:18). The will, which before opposed Christ, now
embraces Him. The will, which was an iron sinew against Christ, is
now like melting wax—it readily receives the stamp and impression
of the Holy Spirit. 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 will
you have me to do?" (Acts 9:6). The will now becomes a volunteer, it
enlists itself under the Captain of salvation (Heb. 2:10). 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 he walks in humility. The current is carried quite another way.
As in the heart there is a new birth, so in the life a new conduct. Thus
we see what a mighty change is wrought, in all who are called by
God.
How far are they from this effectual call, who never had any change!
They are the same as 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! They must either
have a gracious change while they live—or a cursed change when
they die! "Therefore, if anyone is in Christ, he is a new creation; the
old has gone, the new has come!" 2 Corinthians 5:17
3. 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 honor to be a Christian, than to be an emperor. A carnal
person can no more value spiritual blessings than an infant can value
a diamond necklace. He prefers his worldly grandeur, his ease,
plenty, and titles of honor, before conversion. He had rather be
called duke than saint—this is 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 choicest blessing.
When he has taken this degree, he is a candidate for heaven.
4. He who is effectually called—is called out of the world. It
is a "heavenly calling" (Heb. 3:1). He who 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 luster is from the influence of the
heavens. So it is with a godly man—though his body is 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!
5. Another sign of our effectual calling—is diligence in our
ordinary calling. Some boast of their high calling—but they lie idly
at anchor. True religion does not give warrant 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.
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Post by Admin on Feb 8, 2024 16:34:06 GMT -5
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 saving mercy.
There are none so deep in debt to free grace—as you are; and none
should be so high mounted upon the pinnacle of thanksgiving. Say as
the sweet singer; "I will extol you, O God my King, every day will I
bless you, and I will praise your name forever!" (Psalm 145:1, 2).
Those who are monuments 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
26:18). They tread every day on the brink of the bottomless pit! What
if death should cast them in! O pity unconverted sinners. If you pity
an ox or an donkey 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
you—you must pray for them. You will pray for people who are
demented; sinners are demented. "When he came to his senses"
(Luke 15:17). It seems the prodigal before conversion, was in his
senses. Wicked men are going to execution; sin is the halter which
strangles them; death removes them off the ladder; and hell is their
burning place! Will you not pray for them, when you see them in such danger?
3. You who are effectually called, honor your high calling.
"I beg you to lead a life worthy of your calling" (Ephes. 4:1).
Christians must keep a decorum, they must observe what is lovely.
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 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" (1 Pet. 2:9); 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?
1. 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. 6:16). When we
leave men's inventions, and cleave to God's institutions; when we
walk after the Word, as Israel after the pillar of fire; this is walking
worthy of our heavenly calling.
2. To walk worthy of our calling is to walk SINGULARLY.
"Among all the people of the earth, I consider you alone to be
righteous." (Genesis 7:1). When others walked with the devil, Noah
walked with God. We are forbidden to run with the multitude (Exod.
23:2). 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 people of the world.
3. To walk worthy of our calling is to walk CHEERFULLY.
"Rejoice in the Lord always" (Phil. 4:4). 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
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. True religion does not banish 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 15:24). 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 Himself is their portion, and heaven is their mansion—and shall
they not rejoice?
4. To walk worthy of our calling is to walk WISELY. Walking
wisely implies three things.
(a) To walk WATCHFULLY. "The wise man's eyes are in his
head" (Eccles. 2:14). 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 unfitting, 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 politeness. "Be courteous" (1 Pet. 3:8). Take heed of a
morose, or haughty behavior. Religion does not take away civility—
but refines it. "Abraham stood up, and bowed himself to the children
of Heth" (Gen. 23:7). Though they were of a heathenish race—yet
Abraham gave them a civil respect. Paul was of an affable temper. "I
am made all things to men, that I might by all means save some" (1
Cor. 9:22). In lesser matters the apostle yielded to others—that by his
winning 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. 2:25). 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 corresponds with our high calling, and much
adorns the gospel of Christ.
5. To walk worthy of our calling is to walk
INFLUENTIALLY—to do good to others, and to be rich in acts of
mercy (Heb. 13:16). Good works honor 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 Savior 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 honor to
be 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 roars, though the
earth is unsettled, though the stars are shaken out of their places,
you need not fear. You are effectually called—and therefore are sure
to be crowned!
Concerning God's Purpose
1. God's purpose is the cause of salvation.
The 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. 1:11). 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 moving cause of our effectual calling, justification,
and glorification.
It is the highest link in the golden chain of
salvation. What is the reason that one man is effectually called, and
not another? It is from the eternal purpose of God! God's decree
gives the casting vote 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 evidences of salvation are in
the saints—but the cause of salvation is in God.
If it is God's purpose which saves—then it is not free will. 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 who wills" (Romans 9:16). 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 which 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 has saved us, and called us, not according to
our works—but according to his own purpose and grace" (2 Tim. 1:9).
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 fudge, shall give me at that day" (2 Tim. 4:8).
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 is the spring-head of happiness, then we
are not saved for foreseen faith. It is absurd to think anything in
us could have the least influence upon our election. Some say that
God foresaw that such people would believe—and therefore choose
them. Just so, they would make the business of salvation to depend
upon something within us. Whereas God does not choose us for faith
—but to faith. "He has chosen us—that we should be holy" (Eph. 1:4),
not because we were holy—but that we might be holy. We are elected
to holiness, not for any inherent holiness. 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. 1:10). We make our election sure, by
making our calling sure. "God has chosen you to salvation through
sanctification" (2 Thess. 2:13). 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. 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. Whoever
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 stands sure, having this seal. The Lord knows
those who are his. Let everyone who names the name of Christ
depart from iniquity" (2 Tim. 2:19). Our graces are imperfect, our
comforts ebb and flow—but God's foundation stands 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!
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