and scandall the Saints on earth thirdly we sad the blessed Angels in Heaven and fourthly rejoyce the Devils and damned spirits in Hell putting Darts and deadly weapons into their hands to work our ruine and overthrow nay fifthly wee grieve the good Spirit of God who continually putteth us in minde of better things if wee would hearken to him and by whom wee are sealed up unto the day of redemption sixthly we slacken grace in our hearts and whereas we should grow forward in vertue and holinesse wee weaken the power of godlinesse exceedingly in us seventhly all willing sins do abate our affiance in God and the seeling of his favour towards us yea often times by so sinning many of his deere children have walked heavily without spirituall joy all the dayes of their lives for howsoever in regard the Lord hath elected us wee shall never finally fall away and perish yet wee may want the sweet sence of his favour and remaine afflicted in spirit all our life long And then wee shall know that the griefe and trouble which we here undergoe to avoid sinne and subdue it will be nothing so much as the mischiefe and sosrow That sin once committed and yeelded too will bring on the soule Yea there is no child of God but by experience shall one day feele that howsoever God by his wisedome and mercy can turne every sinne to our good yet it will prove bitter as Wormwood in the end the pleasure will never answer the smart and vexation that attends it The contrition and breaking of thy heart for thy sinnes committed if thou be Gods will more disquiet and trouble thee than possibly it can bee a trouble to resist and forsake sinne Nay oftentimes God doth punish the very want of reverence in his servants to him as also their slacknesse and unfitnesse in good duties so as they may easily discerne hee is offended with them for the same As we may see by the example of the Corinthians who comming unpreparedly to the Lords Supper for this very cause were so punished that some of them were sick and some weake and some were struck by Death Davids numbring of the people Hezekias shewing of his treasures to the Princes of Babell howsoever by some they may be thought small sinnes yet God scourged them for the same very sharply And it is good that Gods servants should a little know what it is to offend their Maker for if they will bee so negligent and carelesse in walking with him it is fit they should reape the fruit of their owne devices It causeth much relapsing and backsliding from God when men have never truly smarted for their sinne Having had knocks in our own wayes it establisheth us in Gods wayes For we love to wander from our selves and bite strangers at home till God by one crosse or other brings us to himselfe and then wee think of returning to him Nay it is better for them a thousand fold that God should so schoole them then that they should be let alone and so goe on without controulement from sin to sin till they come to desperation Howsoever therefore that God can and will turn the sinnes of his servants to their best advantage yet better it were for them they had never sinned at all Doe wee not think that David wished hee had never fallen into that sin of Adultery And would not Peter have bin glad that hee had never denied his Master The sin of David cost him many a cry for pardon Mercy Lord mercy against thee have I sinned forgive mee this haynous crime And it cost Peter many a bitter salt teare too Howsoever both David and Peter after their recovery by repentance were the better for it to their dying day As for all such as persist in sinne that God may turne all things to their best Let them know that all things shall work together for their bane and utter destruction for ever which I now come to shew First of all God himselfe and his blessed Angels are at enmity with them And therfore 2 All the creatures both in heaven and earth are against them In Pharaohs tenne Plagues wee see the creatures were all readie to execute the pleasure of the Almighty against him And the Beares out of the Forrest were armed by God to devour those scoffing children This is one part of the burthen under which the creatures of God do groane that they serve God against wicked men and are his Armies to punish the rebellious world 3. Even the good gifts of God are turned to the bane of the wicked Absoloms glory his goodly long locks were his halter to hang him up by Achitophels wit and policie brought him to that fearefull end of being his own hangman Hamans honor what good did it to him but only brought him to greater shame his greatnesse made him swell in pride and his pride had a suddaine fall What became of Herods high mind in taking to himselfe the glory of God which when foolish people ascribed it to him was hee not presently smitten so as the wormes consumed him and hee dyed a lothsome death What became of Dives his riches did not his abuse thereof plunge him deeper into hell Wicked men though they abound in this world yet not being in covenant with God they have nothing with a blessing The wicked are but as traytors before God And oft it is seene that great Traytors who are by the Prince kept in prison are nourished very liberally untill their time of Execution come So it is with all gracelesse persons how ever for the present they have great allowances yet as Traytors in the conclusion they shall have an hard account to make unto God for all those things they have sinfully enjoyed And not only so but they abuse the very truth of God as shall appeare in divers particulars First for the comfortable doctrine of justification by faith alone they pervert the same to their owne destruction saying Wee are justified by faith only what need wee then care for doing of good works Alas they profit us nothing to our salvation Therefore it is to no end to strive to do good Againe for the Doctrine of Christian liberty God having given us lawfull recreations and plentifull use of his creatures they turne all into licentiousnesse and in stead of moderate refreshment they make a daily occupation of sports and games In stead of a lawfull use of the creatures they runne into all excesse of ryot in meat drink apparell buildings and delights And for the Doctrine of mortality how do wicked men abuse it saying Let us eat drink and bee merry for to morrow wee shall die that which should put thē in mind of spending of their time well encreaseth their sin Whereas the long suffering of God should lead men to repentance the wicked by means of Gods patience runne more securely on in sinne treasuring up to themselves
wrath against the day of wrath and the declaration of Gods just judgement which one day shall ceaze upon them Because hee doth not speedily execute his displeasure therefore they grow worse worse Never considering the lamentable condition that sinne brings men into which did they throughly weigh they would give the whole world if they were possessours of it to have their spirits at freedome from this bondage and feare God will take a course that his grace shall not bee turned into wantonnesse First or last thou shalt find who ever thou art at what rare thou buyest the pleasure of sin Those that have enjoyed long the sweet of sinne may expect the bitterest sorrow and heart-breaking sor it Nay the greater good things they have the greater evill they receive thereby by abuse of the same the more they are illuminated by the Word their hearts become more rebellious against it and the greater authority wealth and health they enjoy the more mischiefe they do with them Those heavenly Doctrines which should build up a good heart unto holinesse doe they abuse to bring their soules deeper into wickednesse shewing themselves like to their Father the Devill whose children they indeed are God hath said Hee would give his Angels charge over thee which is a most comfortable place to a good heart But how doth Sathan abuse this to Christ That he should fling himselfe headlong from the Pinnacle of the Temple and as the Devill so every wicked man by all instructions of the Word takes occasion to tempt God the more turning both grace it selfe and the Doctrine of Grace into wantonnesse Are there not many â—hat heare the Word and know Gods mind who yet profit nothing to amendment of life were it not better for these never to enjoy such meanes of heavenly wisedome Than now having the light still to live in darknesse their knowledge onely makes their damnation the greater if they continue in sin what a lamentable condition is that man in whose knowledge is only sufficient to damne his owne soule But let us see further how all evill things work together for the worst to ungodly persons And to begin with spirituall ill things as Heresies and errours they serve but to ensnare the wicked for instead of making them cautelous and diligent to search out the truth they are carried away with every wind of Doctrine So for the ill of good men their fals and sins the wicked of the world reap no benefit there by but incourage and hearten themselves the more in a sinfull way rejoycing thereat and making it their daily talke neither doe their owne daily sinnings any whit better them but are as so many punishments of their former transgressions God in his justice suffering them still to runne on to the fulfilling of the measure of their iniquities And for outward evils in this life those that doe turn to a good mans happinesse fall out continually to their destruction Pharaohs tenne Plagues which might have humbled his soule made him but worse and worse therfore saith God Why should I smite you any more for even since I punished you ye revolted still The wicked are like to the Smiths-Anvill which by often beating is made harder and harder so the more they are corrected the stubborner and stiffer in sinne they grow Their crosses are laid upon them from an angry God and are sorerunners of his eternall wrath which shall seaze upon their soules in hell where the more they are tormented the more they shall blaspheme and the more they shall blaspheme and the more they shall blaspheme the more they shall be tormented without cessation The cause of all this evil upon the wicked is first Gods infinite justice which will not be unsatisfied Secondly their owne vile hearts which like a sick man having an ill stomack digests nothing but turnes all to poyson Therfore saith the Apostle To the uncleane all things are uncleane As poysonsome Plants put into a fertile place doe invenome the ground whereinto they are removed So the same crosses that turne unto a good mans welfare prove a bad mans ruine by reason of the corruption within him Another cause is the Devils malicious working by it He makes wicked men abuse all their parts both inward and outward to Gods dishonour and their own confusion endeavouring to conforme them to himselfe None hath greater knowledge and understanding in the Word of God than the Devill Yet he turnes all his knowledge unto the sin against the Holy Ghost but yet the Devill cannot sorce men to wickednesse it is their owne sinfull hearts which betray them into his hands Whence we learne that all wicked men in the midst of their happinesse are most unhappy because they turne the sweetest blessings into bitter poyson for all the gifts of God without his speciall gift of using them well are turned into a curse As Balaam had good parts but they not being sanctified proved his bane We see further that outward prosperity is no mark of the true Church Abundance of temporall blessings is no signe that we are in Gods favour neither are learning and knowledge evidences of spirituall grace for the Devill hath greater understanding and parts than any man howbeit sight of sin preserves us from falling into it and such as shut their eyes against the light plunge themselves into deeper the misery Now to proceed to further instructions doe all things work together for the best to Gods servants then hence we may learne the certainty of the salvation of Gods elect I take my reason from the Text it selfe after this manner That which nothing can hinder that is certaine but the salvation of Gods children cannot be hindred therefore the salvation of Gods children is most certaine If any thing do or can hinder the Saints recovery or perseverance it is sin but to such as are united unto Christ by faith sinne is so farre from hindring their happinesse that by Gods over-ruling providence it turnes to their best good The second thing which wee may ground here for the information of our judgement is this That as we know the providence of God is the cause why all things work together for the best to his children so wee should eye this very particular providence in all that we enjoy turning the same to our good there is a working hand of God in every thing towards us as wee may see in the examples of Iob Ioseph and David with other of his servants whose present sorrow and humiliation was but a meanes of their future glory exaltation There is nothing so bad but hee can draw good out of it when any evill is intended God either puts barres and lets to the execution of it against us or else limiteth and boundeth the same both in regard of time and measure The God of spirits hath an influence into the spirits of all men knowes how to take them off
none are damned in the bosone of the Church but those that set a bar against the Spirit of God in their hearts such are damned because they will bee damned that say the Preacher what hee will think it better to bee as they are than to entertaine such a guest as will marre and alter all that was there before Take heed therefore of resisting the Spirit in the least kind sad not his blessed motions but make much of the same by yeelding subjection thereunto lay thy soule often before the spirit suffer thy selfe to be moulded and fashioned by his gracious working Oh consider how high the slighting of a gracious motion reaches even to the contemning of God himselfe certainly as we use these so would we use the Spirit himselfe were he visible to us And converse not with carnall company for what wilt thou gaine there but sorrow to thine heart if thou belongest to God and as holy Lot vex thy righteous soule with the uncleane conversation of these Sodomites it is an undoubted signe of a man destitute of grace not to care at all what company he frequents Fourthly seeing the Holy Ghost is promised to them that aske it beg earnestly for it at Gods hands this is the good th-ing that GOD gives Christ seemes to insinuate as much saying What can I give you better than the Holy Ghost Yet this will I bestow on them that ask it for indeed that is the seed of all grace and comfort A world of promises are included in the promise of giving the Spirit Labour therefore above all gettings to obtaine this high prerogative the comforts of the Spirit are above al earthly comfort and the graces of the Spirit enable to incounter the greatest tentations whatsoever A man that hath this stands impregnable God may withdraw his favour for a time to humble us but to quench the worke of the Spirit once wrought in the soule all the power of all the Devils in Hell cannot stirre it This will carry us through all oppositions and difficulties in our Christian race Let a man never baulk or decline a good cause for any thing that hee shall suffer for the seale and earnest of the Spirit is never more strong than when we are deprived of all other comforts save that alone What makes a man differ from himself and frō other men but this Take a Christian that hath the earnest of the Spirit you shall have him defie Death Satan the World and all take another that is carelesse to increase his earnest how weak and feeble will you finde him ready to be overcome by every tentation and sinck under the least burthen The Apostle Peter before the Holy Ghost came upon him was astonished with the voice of a weak Damosell but after how forward was he to suffer any thing Labour not then to bee strengthned in things below neither value thy selfe by outward dependances Alas all things here are perishing If thou hast grace thou hast that which will stand by thee when these faile the Comforter shal never be taken away What are all friends in the world to the Holy Ghost This will speake to God for us when no creature dares looke him in the face The Spirit will make requests with sighes and groanes in our behalfe and wee may be sure we shall bee heard when that intercedes for us What Prison can shut up the Spirit of God Oh gaine this what ever thou losest preferre it to thy chiefe treasure The very earnest of the Spirit is far more pretious than the creatures full quint essence If the Promises layd hold on by faith quicken and cheare the soule what shall the accomplishment of them doe If the giving a taste of Heaven so lift our souls above all earthly discouragements how glorious shall we shine forth when the Spirit shall be all in all in us This will make us more or lesse fruitfull more or lesse glorious in our profession and resolute in obedience through our whole course If we want this we can never be thankfull for any thing for it is the love of God that sweetens every mercy to us and indeed is more to be valued than any blessing we enjoy besides which if we eye not or are ignorant of what can we expect but wrath and displeasure in all that befals us Oh it is sweet to see favours and benefits issuing from grace and love they doe not alwayes proove mercies which men oft times esteeme to be so We can have no sollid comfort in any condition further than God smiles upon us in it What a fearefull case must that then be wherein a man cannot be thankfull for what he hath Every condition and place we are in should indeed be a witnesse of our thankfulnesse to God we must not think life was given onely to live in Our life should not be the end of it selfe but the praise of the giver thereof It is but fit that we should refer all that is good to his glory who hath joyned his glory to our best good in being glorified in our salvation which while we question and doubt of it is impossible ever to bee cheerfull towards him Besides how can a man suffer willingly that knowes not that God hath begun any good work in him How lumpish and dead is he under the crosse without this assurance It is worth the considering to see two men of equall parts under the same afliction how quietly and calmly the one that hath interest in Christ will beare his grievances whereas the other rages as a foole and is more beaten A man will endure any thing comfortably when he considers it proceeds from his Fathers good pleasure This breeds a holy resigning of our selves to God in al estates as Eli the wil of the Lord be done his will is a wise will and ever conduceth to his peoples good Fearest thou danger cry unto God I am thine Lord save me I am the price of thy Sons blood let me not be lost thou hast given me the earnest of thy Spirit and set thy seale upon me for thine owne let mee neither lose my bargaine nor thou thine Hence it is that Gods childe can so easily deny himselfe in tentations and allurements which others sinck under Oh saith he the Holy Ghost hath sealed me up to the day of redemption shall I grieve and quench the same for this base lust It is a great disparagement to preferre husks before the provision of our Fathers House when we give content to Sathan and a wretched heart wee put the Holy Ghost out of his Office Againe without this we can never comfortably depart this life hee that hath the earnest of the Spirit in his heart may laugh Sathan in the face and rejoyce at deaths ap proaching as knowing there will be an accomplishment then of all the bargaine then the Marriage will bee perfectly consummate then shall be the great yeare of Iubilee the Sabbath of rest for ever hee that
lives much by faith will finde it no hard matter to die in it But let a man stagger and doubt whether hee belong to God or no what a miserable case will he be in at the time of dissolution Death with the eternity of torment after it who can looke it in the face without the assurance of a happy change This makes men that see no greater pleasure than the following of their lusts resolve of swimming in worldly delights still Alas say they I had as good take this pleasure as have none at all what shall become of me hereafter who knowes FINIS THE PRIVILEDGES OF THE FAITHFVLL ROM 8. 28. Also wee knew that all things work together for the best to them that love God even to them that are called of his purpose THere are three things especially that trouble the life of a Christian or at least should trouble the same The first whereof is sin with the guilt and punishment thereof The second is the corruption of Nature which still abidesin him even after his vocation and conversion to Christ. The third is the miseries and crosses of this life which doe follow and ensue both upon sinne and the evill thereof as also by reason of that corruption of Nature still remaining in him after his recovered estate in grace For the first The guilt of sinne which doth bind men over to death and damnation that is forgiven to all beleevers in Christ Jesus the second Adam The second which is the corruption of Nature which cleaves so fast to us that is daily mortified and crucified in the Saints by the Word and Spirit of God For the third which is the grievous crosses and afflictions which doe accompany and follow the guilt of sinne and the corruption of nature still remaining in Gods children however they are not taken away yet they are made to have an excellent issue For all things work together for the best unto them that love God So that these words of the Apostle do afford us 1. A ground of Patience 2. A ground of Comfort In the former part of this Chapter the Apostle had told us That we know not how to pray as we ought but that the Spirit it selfe doth teach us how to pray and makes requests for us with sighes that cannot be expressed And therefore how ever our corruptions and miseries in this life are not quite taken away yet the evill of those evils is removed God teaching and directing us by his Spirit to seek by prayer unto him for grace to profit by them And this is the co-herence of these words with the former The parts here to bee handled may be these An excellent prerogative All things work together for the best Secondly the persons to whom this prerogative belongs To them that love God and whom hee doth call Thirdly the main cause of this blessed Prerogative Those that love God have this priviledge belonging to them because they are effectually called by his Word according to his purpose We know saith the Apostle that all things work together for the best to these He doth not say We hope or wee conjecture but wee know it assuredly We have the Scriptures of God for it David saith that it was good for him that he was afflicted for therby he had learned to reform his wayes hee knew by observation that all things would tend to his future happinesse For hee had seen in the example of Iob that notwithstanding his sore afflictions yet he had a blessed issue out of all he knew this many wayes he knew it by faith as also by experience that every thing should further the Saints wel-being We know that is we only know it who are led and taught of God and none but wee can be assured hereof which excludes the wicked who shall never know any such thing but what is it that Paul is confident of here Namely that all things work together for the best to them that love God And this may serve to be a prevention of a question which weak Christians might move in their troubles and say Never was any more afflicted than I am Why saith the Apostle bee it so yet neverthelesse all things whatsoever all thy crosses vexations and 〈◊〉 shall work together and joyne issue though they bee averse one to the other and opposite to the good of Gods children as Herod and Pilat were yet all things thus contrary notwithstanding shall work for the best unto them there is 1. A good of Quality 2. A good of Estate Now therefore what kind of Good is this the Apostle meaneth He doth not here mean the naturall or civill good estate of them that love God but their spirituall condition in grace and their glorious estate for the life to come for the furthering whereof whatsoever befalls them in this life shall help forward still And thus much for the words themselves The first point to bee spoken of is The excellent priviledge of Gods children That all things shall work together for the best both good and evill shall turne to their happinesse The reason stands thus All things shal work together for the best to them that love God Therfore all afflictions crosses and vexations whatsoever that betide such persons shall work together for their good and for this cause all Gods servants must learne patiently to beare and cheerefully to undergoe poverty or riches honour or dishonour in this world That all good things do work for the best to Gods servants is most apparent by daily proofe and experience To begin with the first chiefe good of all which is God the Father who is goodnesse it selfe and unspeakably comfortable to all his Doe not all Gods attributes conduce to our eternall welfare Is hee not set forth in Scripture under the sweet name of a Father of a Shield and Buckler of a Tower of Defence of an All-sufficient Almighty God just wise provident mercifull full of boundlesse compassion and all to support his poore creatures from failing before him As he is our Father he is carefull of us above the care of earthly parents to their children As he is a Shield so he shelters us from all wrongs As he is God Almighty and All-sufficient so his power and bounty serve to sustaine us in this world and reserve us for ever safe in the world to come His wisdome makes us wise to prevent the politick plots of the Devill or wicked men His justice and providence they serve to defend us in our right to provide for us in all our wants and prevent the evills of the ungodly intended against us His power is ours to keep us his providence to dispose all things for our advantage Every thing in God shall co-work to provide and fore-see all good for us and mercifully to impart and bestow whatsoever is behoovefull upon us So that God being our Father we have right and title to his lov emercy power
thereby I am taught to know thee In all troubles that befall him hee professeth that it is good for him to cleave unto God And the lesse outward wealth he hath the more he seeks for inward grace making a holy use of all things Vpon these instructions hence delivered let us take a view of ourselves and try whether we in our afflictions are such as cleave to God and are drawne neerer to him thereby call to mind the crosses wherewith God hath exercised thee and the blessings which at any time he hath bestowed upon thee and see how in both thou hast beene bettered see what profitable use thou hast made thereof for thy soules comfort Let us see how we have followed the providence of God in his dealing with us for if we have an interest in his goodnesse then will wee bee carefull as God turnes all things for our good so to follow the same together with him for the good of our souls Now because things do not alwayes conduce to the good of Gods children as outward Peace and prosperity oftentimes make them worse therefore some may object how can this be true which here the Apostle saith That all things doe worke together for the best to them that love God The answer hereunto is that for the most part the children of God doe take the good of the blessings which God bestowes on them and avoid the snares of evill which accompany the same Iob saith The things I feared are come upon me By which we see that Iob in the midst of his prosperity did feare and was jealous over himselfe But a more plainer answer of the objection is that if the good things of God as Peace Plenty and Prosperity doe fall out at the first to their ill yet neverthelesse they shall prove in the end a great gaine unto them for whereas by occasion of these they formerly fell having too high an estimation of the creature and overprizing the same they see now more into their nature and learne to contemne them Againe the outward good things of this life shew the weaknesse of Gods servants and serve to try what is in them and therefore we read of Hezekias that God left him to try what was in him the outward treasure which he had was a meanes to make knowne to himselfe and others the pride and vanity of his minde the plenty prosperity of the Saints are greater triers of them than adversities and wants For many that have comfortably gone through a low condition have yet foully failed in a full estate their corruptions breaking forth to the view of others prosperity teaches men themselves it tries their spirits and layes them open to the world Therefore it seemeth good to God to strip his servants of these outward things They can acknowledge with patience his righteous dealing knowing that mans happinesse consists not in abundance of these things but that the blessing of God is riches enough But some may object and say I have beene long afflicted and have had many crosses upon me and little good doe I finde by them I am never the better but rather the worse for all This may be true thou sayst but stay a little and consider the event howsoever by reason of the bitternesse and continuance of the crosse hitherto thou findest little good thereby yet know that God is all this while but in hammering and working of thy unruly heart thy good will follow afterwards We see by experience that sick persons while they are in their physick are made sicker and sicker but after that hath done working then the party is far better than before It is a folly to think that we should have physick and health both at once it is impossible that a man should sow and reap both together We must of necessity endure the working of Gods Physick If trouble bee lengthned lengthen thy patience when the sick humour is carried away and purged then we shall enjoy desired health God promiseth forgivenesse of sinne but thou findest the burthen of it daily on thee Cheere up thy selfe when the morning is darkest then comes day after a fight victory will appeare Gods time is best therefore wait cheerefully Oft times Gods servants under his crosse are so sore wrought upon that they have hardly leisure of making a good use of the same being distracted and dejected for the present so as they burst out rather into further evill than before But afterwards when their afflictions are thorowly digested then they begin to finde the fruit of patience humiliation and obedience and are better for the same ever after therefore wait contentedly God 's leisure thou shalt surely finde a sweet calme after the storme is over though we finde little benefit by afflictions for the present yet let us not conclude all is naught with us for tentations being bitter will not suffer men in them to lift up their hearts strait after the extremity vexation thereof is laid then ensueth the quiet fruit of righteousnesse But if all things yea sin it selfe shall turne to the best to those that love God what need we then care for the committing of sinne The Apostle S. Paul was in his dayes troubled with the like question therefore observe with what detestation he answers saying God forbid the damnation of such men is just But to answer more fully and plainly for the satisfaction of weak Christians True it is that al things even the sinnes of Gods servants shall by Gods mercy turn to their good yet never the lesse the rule of Gods Word must be ever regarded which is this we may not doe evill that good may come thereof That which is evill in it selfe must not be done no though for the doing thereof we might gaine the greatest good or avoide the greatest evill whatsoever as if it were to winne a World wee might not tell a lye because it is a breach of Gods Law Christ saith to the Devill It is written thou shalt not tempt the Lord thy God Wee may not therefore by sinne tempt God so to see his goodnesse in working good out of our wickednesse If therefore upon this ground of Doctrine that all things shall turn to the good of Gods children yea even their sins themselves any of us shal commit wickednesse and displease his Majesty to try what mercy and wisdome is in him to draw good out of our evill this is a provoking of Gods goodnes and those who thus doe turne the truth of Gods Word into poyson and make even that their destruction which should build them up in grace and holinesse If we sin through weaknesse and frailty of our flesh and through strength of tentation upon repentance we may find grace but if presuming that God will turne all things to our good we break his Law what else do we but first of all make God the cause of our evill and secondly vex
from doing us harme All the strength of the creature rests in the great Creator of all things who if hee denies concourse the arme of their power soon withereth It cannot but bring strong consolation to the soule to know that in all variety of changes and intercourse of good and bad things our loving God hath a disposing hand So as all blessings and crosses all ordinances and graces nay our very fals yea Satan himselfe with all his instruments being over mastred ruled by God have this injunction upon them to further Gods good intendment to us and in no wise hurt us which should move us to see his disposing hand in all that befals us We owe God this respect to observe his providence in the particular passages of our lives considering hee is our Soveraigne and his will is the rule and we are to be accountable to him as our Iudge We should question our hearts for questioning his care in the least kinde So long as God sits at the Sterne and rules all wee may bee sure no evill shall betyde us that hee can hinder Thirdly hence we may learne that there is not two but one Soveraigne head over the whole World which is plainly proved by this Text of Scripture For all things work together for the best to them that love God and things which in themselves are contraries agree together to procure their good therefore all things whatsoever are over ruled by the sole power of the Almighty The Devill himselfe although he be called the God of this World yet he is at Christs beck and could not enter into a few Swine without leave first obtained hee raiseth up hideous storms and tempests against the Saints but perisheth himselfe in the waves at last persecutions and perils may follow us but they are all limited in the doing of hurt which plainly demonstrates that there is but one main worker and wise disposer of all things Further hence observe that there is nothing in the world that to Gods servants is absolutely evill because nothing is so ill but some good may bee raised out of it not as it is an evill but as it is governed and mastred by a supreme cause Sinne is of all evils the greatest and yet sinfull actions may produce gratious effects through Gods ordering and guiding the same Againe observe that a childe of God is truly happy in the midst of all misery To prove this I reason thus In what estate soever the childe of God is it shall turn to his good therefore no affliction can make him truly miserable The proofe of this the Apostle sets downe in his owne example hee was poore yet made many rich he sorrowed yet alwayes rejoyeed he had nothing yet possessed all things he was chastned and yet not killed Gods children although to the world they may seeme to be miserable yet having communion and fellowship with him they are alwayes happy the very worst day of Gods childe â—is better than the very best day of the wicked The worst day of S. Paul was better to him than the best day of Nero was to him for the wicked in the midst of their happinesse are accursed whereas the godly in the midst of their miseries are blessed This Doctrine is a ground of understanding divers other places of Scripture as Psalme 91. The Lord promiseth that hee will deliver his from the snare of the Hunter and from the noisome pestilence and yet oft times his deere servants are in the hands of the wicked and taken away by the stroke of his judgements this truth neverthelesse remaining firme that all worketh together for their best So God teacheth us in his Word that he doth make a league betweene his servants and the creatures but all such expressions of his love we must bring to this Text and then they are true else they may seeme to bee false The plague shall not come neere thy dwelling place but only so far forth as it is for thy benefit The good Prophet was torne in pieces by a Lion and sundry holy men have received hurt by wilde Beasts whose eternall welfare were furthered thereby Therefore this phrase of Scripture that the creatures are in league is to bee understood not that they have put off their hostile nature But that they have the same issue as those that are at peace with us Here likewise is a direction for us how to pray for earthly blessings and the removall of temporall judgements often times worldly honours and riches are snares unto Gods children and temporall chastisements which wee so earnestly pray against work much good unto us And therefore it falleth out that when wee pray against temporall calamities wee pray against our owne good Being therfore afflicted we should desire not absolutely that God would remove our troubles but that hee would work his owne good pleasure upon us therby Our prayers for temporall blessings and removall of temporall crosses must alwayes be conditionall for what good will it bee for us to come out of the fire worse than we were when wee went into it If therefore God in his wisdome see it good for us to have affliction we should not desire him absolutely to remove the same till it have done us good And then Lord deale with us as seemes best in thine own eyes As for such as affect neither God nor goodnesse let them know that if all things work for the best to the Saints then they may forbeare their successesse endeavours which they daily enterprize against them in going about to hurt the godly they doe them most good for God will benefit them by their malice Their wicked practises shall not only bee made frustrate but dangerous to themselves after the chastisement of his servants for their good God will cast the rod into the fire Men may know whether they are vessells of mercy or no by the use they are put to The basest of people are fit enough to be executioners It is a miserable wisedome when men are wise to work their owne ruine Do not many spin a fine thred and weave a faire web when by their turnings and devices they turne themselves into hell What ever wee get by sinne for the present it will one day prove the heaviest businesse that ever wee undertook God is the onely Monarch of the world and makes all things and persons whatsoever service able to his owne end and his Churches good He is higher than the highest Sathan with all his instruments are but slaves to the Almighty executioners of his will Can we think that Gods children who are so neere deare to him shall alwayes bee trampled upon by the powers of darknesse No certainly hee is interessed in all their quarells and takes their injuries as don to himselfe When wee can bee more subtill than the Devill or more strong than God wee may think to thrive against them He is a wall of fire round about
17. Rom. 8. Faith and Hope what they are and of what use Heb. 11. 1. Division of the Promises Temporal promises conditionall Mark 10. 20. Vse Object Answ. Deut 28. 16. Quest. Answ. How to get in Christ. Quest. Answ. Iohn 17. 3 Quest. Answ. Phil. 3. 8. Phil. 3. 8. The stability of a Christian having promises Heb. 13. 5. 1 Tim. 4. 8 Psal. 88. 4. Psal. 91. Psal. 112. 7 Psal. 12. Psal. 119. Obser. 1. A Christian needs stablishing grace Obser. 2. The life of a Christian fullof dependancy Mar. 16. 17 18 19 Vse 1 Sam. 2. 9. Prov. 3. Psal. 115. Object Answ. How to discerne establishing grace Helpes to obtâ—ine confirming grace Object Answ. Psal. 9. 10. Sue the Promises in Prayer Quest. Answ. Why troubles are so irksome Quest. Answ. Quest. Answ. Quest. Answ. Psal. 105. 15 The Spirits sealing Quest. Answ. What our sealing is and the use of it Quest. Answ. Quest. Answ. Ephes. 1. 13. Answ. Quest. Quest. Answ. Quest. Quest. Answ. Quest. Answ. Psal. 42. 13 Vse Psal. 45. Psal. 116. Quest. Answ. Quest. Answ. Quest. Answ. In want of comfort what is to be done Quest. Answ. Why the Spirit is called an earnest Quest. Answ. God meanes truly in giving his earnest Assurance of our estates not alwayes alike A double act of faith to work assurance Things hindring our assurance Sense of Gods love how preserved Quest. Answ. Quest. Quest. Answ. Symptomes of the Spirits inhabitation out of Rom. 8. Quest. Answ. Quest. Answ. How the Spirit is grieved Parts of the Text. Psal. 119. Quest. Answ. Doct. All good things 1 God the Father 2 God the Sonne 3 God the Holy Ghost 4 Angells Psal. 34. 5 Magistrates 6 Ministers 7 The Word 8 Sacraments 9 Outward gifts 10 Outward gifts of Reprobates 11 Favour of Princes 1 Sinne. 2 Corruption of nature 3 Inward and outward grosse sins 1. Doubtings 2 Anger covetousnesse c. 3 〈◊〉 sinnes 4 Carnall sinnes Gal. 6. 6. 5 Sins of others of Gods children Vse Vse 4 Desertions Psal. 6. 5 Wounded Spirit Luke 4. 1. 6 Blasphemous thoughts 7 Continuance in sinne 8 Outward evils 9 Slanders 10 Evils of body 11 Death 12 Death of friends Afflictions 14 Devil and Hereticks Causes why all things work together for the best 1 Gods Decree 2 Gods maner of working 3 Gods covenant 4 Foundation of the covenant Gal. 4. Object Answ. Iob 3. 25. 2 Chron. 31. 33. Object Answ. Simile Object Answ. Evils not to be done that good may come thereof Matth. 4. 4 Danger of wilfull sinning Note 1 God 2 Creatures 3 Good gifts 4 Truth of God 1 Iustification 2 Châ—istian liberty 3 Mor ality 1 Cor. 4 Gods patience 5 The Word Evill things 1 Spirituall ill things 2 Outward evils and crosses Causes Vse Vse Obser. 1. Salvation certaine Obser. 2. Gods particular providence to be observed Obser. 3. Observ. 4 Observ. 5 2 Cor. 6. A ground of understanding the promises A direction to pray for temporall blessings Vse 1. Vse 2. Vse 3. Psal. 34. Psal. 24. Double eye A Christians joy And contentment Vse 5. Holy boldnesse Prov. 29. Prov. 28. 1 Vse 6. 2 Persons to whom this prviledge belongs Excellency of love Christianity not a bâ—re title only Comfort not to be preached to all Ground of love Nature of the love of God 1 Branch Triall whether we have made a right choice 2 Triall Rom 8. 3 Triall 2 Branch Desire to please the beloved True love rejoyeeth in suffering 3 Branch Love covets union 2 It adviseth with the party loved 3 And fits it selfe for his appearing And hungers after God Psal. 4â— 4 Branch Psal. 77. Psal. 4. Psal. 51. Psal. 18. Psal. 71. Quest. Answ. Psal. 26. Directions unto love 2 Direction Meanes to attaine the love of God Psal. 34. 1 Grounds of our love to God Motives to stir up exercise in the love of God