whence is it that notwithstanding all my unworthiness a fresh Tyde of mercy comes in every day The mercies of God make a sinner proud but a Saint humble 2. The mercies of God have a melting influence upon the soul they dissolve it in love to God Gods Judgments make us fear him his mercies make us love him How was Saul wrought upon by kindnesse David had him at the advantage and might have cut off not only the skirt of his Robe but his head yet he spares his life This kindness melted Sauls heart 1 Sam. 24.16 Is this thy voyce my son David and Saul lift up his voyce and wept Such a melting influence hath Gods mercy it makes the eyes drop with tears of â—ove 3. The mercies of God make the heart â—ruitful When you lay out more cost upon a â—â—eld it bears a better crop A gracious soul honours the Lord with his Substance he doth not do with his mercies as Israel with their Jewels and Ear-Rings make a Golden Calfe but as Solomon did with the money thrown into the Treasury build a Temple for the Lord. The Golden showres of mercy cause fertility 4. The mercies of God make the heart thankful Psal. 116.12 13. Quid retribuam Domino What shall I render unto the Lord for all his benefits towards me I will take the Cup of salvation David alludes to the people of Israel who at their Peace-Offerings did use to take a Cup in their hands and give thanks to God for Deliverances Every mercy is an Alms of Free Grace and this enlargeth the soul in gâ—atitude A good Christian is not a Grave to bury Gods mercies but a Temple to sing his praise If every Bird in its Kind as Ambrose speaks doth chirp forth thankfulness to its Maker much more will an ingenious Christian whose life is enriched and perfumed with mercy 5. The mercies of God quicken As they are Load-stones to love so Whet-stones to obedience Psal. 119.9 I will walk before the Lord in the Land of the living He that takes a review of his blessings looks upon himself as a person engaged for God he argueâ— from the sweetness of mercy to the swiftnesse of duty he spends and is spent for Christ he dedicates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God Among the Romans when one had redeemed another he was ever afterwards to serve him A soul encompassed with mercy is zealously active in Gods service 6. The mercies of God woâ—k compassion to others A Christian is a temporal Saviour he feeds the hungry cloaths the naked visits the Widow and Oâ—phan in their distresse the backs and bellies of the poor aâ—e the surrows where he sows the golden Sâ—eds of his Charity Psal. 112.5 A good man sheweth favour and lendeth Charity dâ—ops from him freely as Myrth from the Tree Thus to the godly the mercies of God woâ—k for good they aâ—e wings to lift them up to Heaven 2. Spiritual mercies woâ—k 〈◊〉 gâ—od The blessed Oâ—dinances 1. The Word Preached works for good it is a savour of life it is verbum cum uâ—ctione it is a soul-transforming Word iâ— assimilates the heart into Christs likeness it is the breeder of Assurance 1 Thes. 1.5 Our Gospel came to you not in word only but in power and in the Holy Ghost and in much assurance It is vehiculum salutis the Charet of Salvation 2. Prayer works for good Prayer is the Bellows of the affections it blows up holy desires and ardouâ—s of soul Prayer hath poweâ— with God Isa. 45.11 Command ye me It is a Key that unlocks the Treasury of God's Bowels Prayer keeps the heart open to God and shut to sin it aâ—â—wageth the intemperate heats and swellings of lust It was Luther's counsel to a friend when he perceived a tentation begin to arise to betake himself to Prayer Prayer is Bombarda Christianorum the Christians Gun which they discharge against their enemies Prayer is the Pancreston the Soveraign Medicine of the soul Prayer sanctifies every mercy 1 Tim. 4.5 it is the dispeller of sorrow by venting the grief it easeth the heart When Hannah had pâ—ayed she went away and was no more sad 1 Sam. 1.18 And iâ— it hath these rare effects then it woâ—ks for good 3. The Lords Supper works for good It is an Emblem of the Marriage Supper of the Lamb Rev. 19.9 and an Earnest of that Communion we shall have with Christ in Glory it is a feast of fat things it gives us bread from Heaven such as doth not only preserve life but prevent death It hath glorious effects in the hearts of the Godly it quickens their Affections strengthens their Graces mortifies theiâ— Corruptions revives their Hopes encreaseth their Joy Luther saith It is as great a work to comfort a dejested soul as to raise the dead to life yet this may and sometimes is done to the souls of the Godly in the blessed Supper The Sacrament hath a peculiar excellency above the Word preached In the Word there is the Breath of God in the Sacrament the Blood of God in the Word we hear his Voyce in the Sacrament we have his kisse The Word proceeds out of Gods mouth the Sacrament out of his sides 4. The Graces of the Spirit work for good Grace is to the soul as light to the eye as health to the body Grace doth to the soul as a vertuous wife doth to her husband Pro. 31.12 She will do him good all the dayes of her life How incompaâ—ably useful are the Graces Faith and Fear go hand in hand Faith keeps the heart cheerful Fear keeps the heart serious Faith keeps the heart from sinking in despair Fear keeps it from floating in presumption all the Graces display themselves in their beauty Hope is the Helmet 1 Thes. 5.8 Meekness the Ornament 1 Pet. 3.4 Love the Bond of perfectness Col. 3.14 The Saints Graces are Weapons to defend them Wings to elevate them Jewels to enrich them Spices to persume them Stars to adorn them Cordials to refresh them And doth not all this work for good The Graces are our Evidences for Heaven is it not good to have our Evidences ready at the hour of death 5. The Creatures of God work for good to the Godly 1. Creatures inanimate Judg. 5.20 The Stars in their course fought against Sisera the Stars as the Host of God gathered in a Battalio and by their influences raising terrible tempests did as it were conspire the ruine of Sisera and his Army 2. Creatures animate The Angels those noble Citizens and Princes of Heaven work for the good of the Saints The good Angels are ready to do all offices of love to the people of God Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation Some oâ— the Fathers are of opinion that every Believer hath his â—uâ—elar Angel it needs no hot debate it may suffice that we know the whole Hieraâ—chy
presence yet it is good to lament his absence 2. Desertion sets the soul a seeking after God When Christ was stept aside the Spouse pursues after him she seeks him in the streets of the City Cant. 3.2 And a non inventus being returned she makes a hue and cry after him vers 3. Saw ye him whom my soul loves The deserted â—oul sends up whole Vollies of sighs and groans it knocks at Heaven-gate by prayer it can have no rest till the golden beams of Gods face shine 3. Desertion puts the Christian upon enquiry he enquires the cause of Gods departure What is the accursed thing that hath made God angry Perhaps pride perhaps surfeit on Ordinances perhaps worldlinesse Isa. 57.17 For the iniquity of his Covetousnesse was I wroth I hid me Perhaps there is some secret sin allowed A stone in the pipe hinders the current of water So sin lived in hinders the sweet current of Gods love Thus Conscience as a blood-hound having found out sin and overtaken it this Achan is stoned to death 5. Desertion works for good as it gives us a sight of what Jesus Christ suffered for us If the sipping of the Cup be so bitter how bitter was that which Christ drank upon the Crosse He drank a Cup of deadly poyâ—on which made him cry out My God my God why hast thou forsaken me None can be so sensible of Christs sufferings none can be so fired with love to Christ as those who have been humbled by desertion and have been held over the flames of Hell for a time 6. Desertion works for good as it prepares the Saints for future comâ—ort The nipping frosts prepare for spring flowers 'T is God's way first to cast down â—hen to comfort 2 Cor. 7.6 When our Saviour had been fasting then came the Angâ—â—â— and ministred to him When the Lord hath kept his people long fasting then he sends the Comforter and feeds them with the hidden Manna Psal. 97.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is sown for the Righteous The Saints comforts may be hid like seed under ground but the seed is ripening and will encrease and flourish into a Crop 7. These desertions work for good as they will make Heaven the sweeter to us Here our comforts are like the Moon sometimes they are in the full sometimes in the wain God shews himself to us a while and then retires into the withdrawing room How will this set off Heaven the more and make it more delightful and ravishing when we shall have a constant aspect of love from God 1 Thess. 4.17 Thus we see desertions work for good The Lord brings us into the deep of desertion that he may not bring us into the deep of damnation he puts us into a seeming Hell that he may keep us from a real Hell God is fitting us for that time when we shall enjoy his smiles for ever when there shall be neither clouds in his face or Sun-setting when Christ shall come and stay with his Spouse and kisse her with the kisses of his lips and the Spouse shall never say more My Beloved hath withdrawn himself SECTION IV. Shewing that the evil of sin works for good to the Godly 4. THe evil of sin works for good not in its own nature for it is damnable but God in his infinite wisdom over-ruling it This is St Austins glosse upon the Text I may now say as the Apostle in another sence 1 Cor. 15.51 Behold I shew you a Mysterie Sin it self to the Godly works for good Indeed 't is matter of wonder that any honey should come out of this Lyon We may understand it in a double sence 1. The sins of others work for good to the Godly 'T is no small trouble to a gracious heart to live among the wicked Psal. 120.5 Wo is me that I dwell in Meshech Yet even this the Lord turns to good 1. The sins of others work for good as they breed holy sorrow Gods people weep for what they cannot reform Psal. 119.136 Rivers of tears run down mine eyes because they keep not thy Law David was a mourner for the sins of the times his heart was turned into a Spring and his eyes into Rivers Wicked men make merry with sin Ier. 11.15 When thou dost evil then thou rejoycest But the Godly are weeping Doves they grieve for the oaths and blasphemies of the Age they take the sins of others and make them spears to pierce their own souls This grieving for the sins of others is good 1. It shews a Child-like heart 'T is ingenuity to resent with sorrow the injuries done to our Heavenly Father 2. It shews a Christ-like heart Mark 3.5 He was grieved for the hardness of their hearts 3. The Lord takes special notice of these tears he likes it well that we should weep when his glory suffers It argues more grace to grieve for the sins of others than for our own We may grieve for our own sins out of fear of Hell but to grieve for the sins of others is from a principle of love to God These tears drop as water from the Roses they are sweet and fragrant and God puts them in his Bottle 2. The sins of others work for good to the Godly as they set them the more a praying against sin If there were not such a spirit of wickedness abroad perhaps there would not be such a spirit of prayer Crying Sins cause Crying Prayers The people of God pray against the iniquity of the times that God will give a check to sin that he will put sin to the blush if they cannot pray down sin they pray against it and this God takes kindly these prayers shall be both recorded and rewarded Though we do not prevail in prayer we shall not lose our prayers Psal. 35.13 My prayer returned into my own bosome 3. The sins of others work for good as they make us the more in love with grace The sins of others are a foyle to set off the lustre of grace the more One contrary sets off another Deformity sets off beauty The sins of the wicked do much disfigure them Pride is a disfiguring sin an ambitious man is but a Bladdeâ— whom the Devil hath blown up now the beholding anothers pride makes us the more in love with humility Malice is a disfiguring sin it is the Devils picture the more of this we see in others the more we fall in love with meeknesse and charity Drunkenness is a disfiguring sin like Cyrces Cup it turns men into Beasts it deprives of the use of reason the more intemperate we see others the more we fall in love with sobriety The black face of sin sets off the beauty of holinesse so much the more 4. The sins of others work for good as they work in us the stronger opposition against sin Psal. 119.126 The wicked have made void thy Law therefore I love thy Law David had never loved Gods Law so much if the wicked had not set
Divine Cordial Or the Transcendent PRIVILEDGE OF Those that Love God And are SAVINGLY CALLED Published by THOMAS WATSON Minister of the Gospel But as for you ye thought evil against me but God meant it unto good Gen. 50.20 LONDON Printed for Thomas Parkhurst at the Three Crowns over against the great Conduit at the lower end of Cheapside 1663. The EPISTLE to the READER· CHRISTIAN READER THere are two things which I have alwayes looked upon as difficult The one is to make the Wicked sad they want not cause of sadness they are taken captive by Satan This is all that is gotten by fighting on the Devils side he doth not make his Souldiers Captains but Captives he leads them Prisoners before him and at last will give them damnable pay Yet so are sinners blinded by the God of this world that they cannot see the chains they are held in but kiss their fetters and go laughing to Hell The other puzling difficulty is to make the Godly joyful Though they have enough to rock their troubled hearts quiet may encourage themselvs in the Lord â—heir God yet like the froward child â—hey put away the breast and refuse to be comforted Amnon though a Kings Son was lean This dejection in the Godly ariseth from a double Spring either because their inward comforts are darkned or their outward comforts are disturbed To cure both which troubles I have put forth this ensuing Piece hoping by the blessing of God it will buoy up their disponding hearts and make them look with a more pleasant asâ—ect I would prescribe them to take now then a little of this Cordial When the Prophet Eliah's spirits were ready to faint under the Juniper Tree the Angel set before him a Cake and a Cruse of Water when he had eaten he was cheered and went in the strength of that meat till he came unto Horeb the Mount of God Me-thinks this Text like that sweet repast may very much corroborate and strengthen the Saints in their journey to Heaven and may be as a sacred feather to drop the golden Oyl of consolation into theiâ— hearts All things shall work togetheâ— for good to them that love God Tâ— knew that nothing shall hurt the godâ—ly is matter of comfort but to be assured that all things which fall out shall co-oâ—erate for their good that their crosses shall be turned into blessings the bloody showrs of affliction shall water the withering root of their Grace and make it flourish more here is that may fill their hearts with joy till they run over It will be no small revivement to me if these Labours of mine prove advantagious to any When S. Pauls Prison would not admit him the libâ—rty of a Pulpit he wrote some Epistles the benefit whereof the Church of God hath reaped in after-ages When I am at present taken off from my publick employment of preaching I shall be glad if I may be useful by writing and while I my self am in a civil sence dead I may make others in a spiritual sence alive This is the Prayer of him who is Thy Friend in all true Affection Devotion THOMAS WATSON THE CONTENTS CHAP. I. THe Preface or Introduction CHAP. II. Shewing that all things work for good to the Saints CHAP. III. That the best things work for good That the Attributes of God work for good That the Promises of God work for good That the Mercies of God work for good That the Graces work for good That the Creatures of God work for good in particular the good Angels That the Communion of Saints works for good That Christs Intercession works for good That the Saints Prayers conceived and indited by the blessed Spirit work for good CHAP. IV. That the worst things work for good to the Goâ—ly That the evil of Affliction works for good That the evil of Temptation works for good That the evil of Desertion works for good That the evil of Sin by Gods over-ruling Power works for good to the Godly CHAP. V. Shewing why all things must needs work for good to the Saints CHAP. VI. Several Inferences drawn from the Proposition CHAP. VII Shewing the Persons interested in this glorious Priviledge They love God The Nature of love The Kinds of love The Properties of love The Degree of love CHAP. VIII A sharp Reproof to those who do not love God CHAP. IX Discovering the Prints of love to God CHAP. X. Containing an Exhortation to love God Motives to excite love Means directing to it Preserve love that it doth not fall into a Consumption Encrease love to God and blow it up into a holy flame CHAP XI The second Qualification of the Persons interested in the Text They are effectually called Our deplorable condition before we are called The Means of our blessed Call Gods Method in calling sinners The Properties of the Divine Call The End of Effectual Calling CHAP. XII Two Inferences from the Premises CHAP. XIII Exhorting to labour after the Heavenly Calling Signs of Effectual Calling CHAP XIV Several Exhortations to them who are Called 1. Admire Free-Grace 2. Pity those who are uncalled 3. Walk worthy of your High-Calling CHAP. XV. Concerning Gods Purpose CHAP. XVI Our whole salvation must be resolved into Gods Purpose The Saints Comforts are built upon this impregnable Rock A DIVINE CORDIAL CHAP. I. The Proaemium or Introduction ROM 8.28 We know that all things work together for good to them that love God to them who are the called according to his purpose IF the whole Scripture be the feast of the soul as St Ambrose saith then this Chapter may be a dish at this feast which with its sweet variety may very much refresh and animate the hearts of Gods People In the preceding verses the Apostle had been wading through the great Doctrines of Justification and Adoption Mysteries so arduous and profound that without the help and conduct of the Spirit he might soon have waded beyond his depth In this verse the Apostle toucheth upon that pleasant string of Consolation We know that all things work together for good to them that love God Not a word but is weighty therefore I shall gather up every filing of this Gold that nothing be lost In the Text there are three generall Branches 1. A glorious Priviledge All things work for good 2. The Persons interested in this Priviledge and they are doubly specified 1. They are Lovers of God 2. They are Called 3. The Original and Spring of this effectual calling set down in these works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his purpose Of all these in order and I begin with the first 1. The glorious Priviledge wherein there are two things considerable 1. The certainty of the Priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know 2. The excellency of the Priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things work together for good 1. The certainty of the Priviledge We know It is not a matter pendulous or
can see further than the most quick-sighted Politicians They foresee an evil and hide themselvs they see Satans Sophisms this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods wisdom is the Pillar of fire to go before and guide them 3. The Goodness of God works for good two wayes 1. Gods goodness is a means to make us good Rom. 2.4 The goodness of God leadeth thee to repentance The goodnesse of God is a spiritual Sun-beam to melt the heart into tears Oh saith the soul Hath God been so good to me hath he reprieved me so long from Hell and shall I grieve his Spirit any more shall I sin agâ—inst Goodnesse 2. The goodness of God works for good as it ushers in aâ—l our blessings The daily favours we receive are the silver streams which flow from the Fountaines of Gods goodness This Divine Attribute of Goodnesâ— brings in two sortâ— of blessings 1. Common Blessings All partake of these the bad as well as the good This sweet dew falls upon the Thistle as well as the Rose Psal. 33.5 2. Crowning Blessings These only the godly partake of Psal. 103.4 Who crowneth us with loving kindness Thus the blessed Attributes of God work for good to the Saints 2. The Promises of God work for good The Promises are Dei Chirographum as Austin calls them a Bill of Gods hand is it not good to have security The Promises are the Breasts of the Gospel and is not the Breast for the good of the Infanâ— They are called Precious Promises 2 Pet. 1.4 they are as Aqua-vitae to a soul that is ready to faint Cardaâ— saith Every precious stone hath some vertue latent in it The Promises are full of vertue and that especially in foure Cases 1. Are we under the guilt of sin there is a Promise Exod. 34.6 The Lord the Lord merciful gracious c. where God doth as it were put on his glorious Embroidery and hold out the Golden Scepter to encourage poor trembling sinners to come to him The Lord Merciful God is more willing to pardon than to punish Mercy doth more multiply in him than sin in us Mercy is his Nature The Bee naturally gives honey it stings only when it is provoked But saith the guilty sinner I cannot deserve mercy but he is Gracious he shews mercy not because we deserve mercy but because he delights in mercy But what is that to me perhaps my name is not in the pardon He keeps mercy for thousands the Exchequer of mercy is not exhausted God hath Treaâ—ures lying by and why mayest not thou come in for a Childs part This Promise is as Bezar-stone 2. Are we under the defilement of sin there is a Pâ—omise woâ—king for good Hos. 14.14 I will heal their back-slidings God will not only bestow mercy but grace And he hath made a Promise of â—ending his Spirit Isa. 44.3 which for its sanctifying nature is in Scripture compared sometimes to Water which cleanseth the Vâ—ssâ—l sometimes to the Word which is the Fan to winnow and purifie the Aiâ— sometimes to Fire which doth refine Meâ—tals Thus the Spirit of God shall cleanse and consecraâ—e the â—oul making it partake of the Divine Nature 3. Are we in great dangers there 's a Promise woâ—ks for our good Psal. 91.15 I will be with him in trouble God doâ—h not use â—o bâ—ing his people into troubles and leave them there but will stand by them he will hold their head and heart when they are â—ainting And there is another Promise Psal. â—7 39 He is their strength in the time of trouble Oh saith the â—oul I shall fainâ— in the day of tryal but God will be the streâ—gtâ— of â—ur hâ—art he will joyn his â—orces with us either he will make his hand lightâ— or our faith stronger 4. Do we fear outwâ—â—d â—ants there is a Promise Psal. â—4 10 They that fear the Lord shall not want any good thing If it be good for us we shall have it if it be not good for us then the not having of it is good Exod. 23.25 I will blesse thy bread and thy water This blessing falls as the honey-dew upon the leaf it sweetens â—hat little we possess Let me want the Venison so I may have the Blessing Quest. But I fear I shall not get a livelyhood Answ. Peruse that Scripture Psal. 37.25 I have been young and now am old yet have I not seen the righteous forsaken nor his Seed begging bread How must we understand this 1. David speaks it as his own observation he never beheld such an Eclipse he never saw a godly man brought so low that he had not a bit of bread to put in his mouth 2. David never saw the righteous and their Seed lacking Though the Lord might try godly Parents a while by want yet not their Seed too The Seed of the godly shall be provided for 3. David never saw the righteous begging of bread and forsaken Though he might be reduced to great straits yet not forsaken still he is an heir of Heaven and God loves him Thus in all these Cases the Promises work for good How do the Promises work for good 1. They are food for Faith and that which strengthens Faith works for good The Promises are the Breast-milk of Faith Faith sucks nourishment from them as the child by drawing the Breast Gen. 32.7 Iacob feared exceedingly His spirits were ready to faint now he goes to the Promise vers 12. Lord thou hast said thou wilt do me good This Promise was his food he got so much strength by sucking this Promise that he was able to wrestle with the Lord all night in prayer and would not let him go till he had blessed him 2. The Promises are springs of joy There is more in the Promise to comfort than in the world to perplex Vrsin was comforted by that Promise Ioh. 10.29 No man shall pluck them out of my Fathers hands The Promises are Cordials in a fainting fit Psal. 119.92 Vâ—less thy Word had been my delight I had perished in my affliction The Promises are as Cork to the Net to bear up the heart from sinking in the deep waters of distâ—ess 3. The Merciâ—s of God work for good to the godly 1. Temporal Mercies as Health Prosperity Mercy works most kindly upon an ingenious 〈◊〉 1 The mercies of God humble 2 Sam. 7.18 Then went King David in and sat before the Lord and said Who am I O Lord God and wâ—at is my fathers house that thou hast brought 〈◊〉 hitheâ—to Lord whence is such honour conferr'd upon me that I should be King that I who did follow the Sheep should go in and out before thy people So saith a gracious heart Lord what am I that it should be better with me than others that I should drink of the fruit of the Vine when others drink not only a Cup of Wormwood but a Cup of Blood what am I that I should have those mercies which others want who are better than I Lord
The Vessels of mercy are first seasoned with affliction and then the Wine of Glory is powred in Thus we see afflictions are not prejudicial but beneficial to the Saints We should not so much look at the evil of affliction as the good not so much at the dark side of the Cloud as the light The worst that God doth to his children is to whip them to Heaven SECTION II. Shewing that the evil of Temptation works for good to the Godly 2. THe evil of Temptation works for good Satan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Mark 4.3 He is ever lying in ambush stat in procinctu Diabolus he is continually at work with one Saint or other The Devil hath his Circuit or Diocess 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 as it is a trouble to a Virgin to have her chastity daily assaulted Now concerning Satans Temptations there are three things to be considered 1. His Method in tempting 2. The Extent of his Power 3. That these Temptations work for good 1. Satans Method in tempting Here take notice of two things 1. His Violence in tempting and so he is the Red Dragon He labouâ— to storm the Castle of the heart he throws in thoughts of blasphemy he tempts to deny God these are the fiery Darts he shoots whereby he would enflame the passions 2. His Subtilty in tempting and so he is the Old Serpent There are five chief subtilties the Devil useth 1. He observes the temper and constitution he layes suitable baits of temptation As the Husbandman knows what Grain is proper for the Soyl Satan will not tempt contrary to the natural disposition and temperament This is his Policy he makes the Wind and Tyde go together That way the natural Tyde of the heart runs that way the Wind of temptation blows Though the Devil cannot know mens thoughts yet he knows their temper and accordingly he lays his baits Omnium discutit more He tempts the ambitious man with a Crown the sanguine man with beauty 2. Satan observes the fittest time to tempâ— in As a cunning Angler casts in his Angle when the Fish will bite best Satans time of tempting is usually after an Ordinance and the reason is because then 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 Souldier who after a Battel leaves off his Armouâ— not once dreaming of an enemy Now Satan watcheth his time and when we least suspect then he throws in a tentation 3. He makes use of near Relations the Devil tempts by a proxy Thus he handed over a temptation to Iob by his Wife Iob 2.9 Dost thou still retain thy integrity A Wife in the bosom may be the Devils instrument to tempt â—o sin 4. Satan tempts to evil by them that are good thus he gives poyson in a golden Cup He tempted Christ by Peter Peter disswades him from suffering Master pity thy self Who would have thought to have found the Tempter in the mouth of an Apostle 5. Satan tempts to sin under a pretence of Religion He is most to be feared when he transforms himself into an Angel of Light He came to Christ with Scripture in his mouth It is written The Devil baits his hook with Religion he tempts many a man to Covetousness and Extortion under a pretence of providing for his Family he tempts some to make away themselves that they may live no longer to sin against God and so he draws them into sin under a pretence of avoyding sin These are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and subtil stratagems in tempting 2. The Extent of his Power how far Satans power in tempting â—eacheth 1. He can propose the Object as he set a wedge of Gold before Achan 2. He can poyson the Phansie and instill evil thoughts into the mind As the Holy Ghost doth cast in good motions so the Devil doth bad he put it into Iudas his heart to betray Christ Ioh. 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 an earnest 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 subtil Arguments dispute us into sin 3. That these temptations work for good to the children of God A Tree that is shaken by the wind is more settled and rooted so the blowing of a temptation doth but settle a Christian the more in grace Temptations work for good eight wayes 1. Temptation sends the soul to prayer The more furiously Satan tempts the more fervently the Saint prayes The Deer being shot with the Dart runs faster to the water When Satan shoots his fiery darts at the soul now it runs faster to the Throne of Grace When Paul had the Messenger of Satan to buffet him 2 Cor. 12.8 For this I besought the Lord thrice that it might depart from me Temptation is a Medicine for 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 saith avoid Satan When Ioseph's Mistriss tempted him to folly the stronger her temptation was the stronger was his opposition That temptation the Devil useth as a Spur to sin God makes it a Bridle to keep back a Christian from it The more a chast Virgin is assaulted the more she abhors the motion 3. Temptation works for good as it abates the swelling of pride 2 Cor. 12.7 Least I should be exalted above measure there was given me a Thorn in the flesh a Messenger of Satan to buffet me The Thorn in the flesh was to prick the Bladder 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 Devils hands a while to be cured of his Imposthume 4. Temptation works for good as it is a Touch-stone to try what is in the heart The word tentare signifies explorare The Devil tempts that he may deceive but God suffers us to be tempted to try us 1. Temptation is a tryal of our sincerity It argues our heart is chast and loyal to Christ when we can look a temptation in the face and turn out back upon it 2. It is a tryal of our Courage Hos. 7.11 Ephraim is a silly Dove without an heart So it
themselves so much against it The more violent others are against the truth the more valiant the Saints are for it Living fish swim against the stream the more the Tyde of sin comes in the more the Godly swim against it The impieties of the times provoke holy passion in the Saints that anger is without sin which is against sin The sins of others are as a Whet-stone to set the sharper edge upon us they whet our zeal and indignation against sin the more 5. The sins of others work for good as they make us more earnest in working out our salvation When we see wicked men take such pains for Hell this makes us more industrious for Heaven The wicked have nothing to encourage them yet they sin they venture shame and disgrace they break through all oppositions Scripture is against them and Conscience is against them there is a flaming sword in their way yet they sin Lam. 5.9 We gat our bread with the peril of our lives Sinners eat the bread of wickednesse with the peâ—il of their souls Godly hearts seeing the wicked thus mad for the forbidden fruit and hacknying our themselves in the Devils service are the more emboldned and quickned in the wayes of God they will take Heaven as it were by storm The wicked are swift Dromedaries in sin Ier. 2.23 and do we creep like Snails in Religion shall impure sinners do the Devil more service than we do Christ shall they make more hast to a Prison than we do to a Kingdom are they never weary of sinning and are we weary of praying have not we a better Master than they are not the paths of vertue pleasant is not there joy in the way of duty and Heaven at the end The activity of the sons of Belial in sin is a spur to the Godly to make them mend their pace and run the faster to Heaven 6. The sins of others work for good as they are Glasses in which we may see our own hearts Do we see a flagitious impious sinner behold a picture of our hearts such should we be if God did leave us what is in other mens practise is in our nature Sin in the wicked is like fire on a Beacon that flames and blazeth forth sin in the Godly is like fire in the Embers Christian though thou dost not break forth into a flame of scandal yet thou hast no cause to boast for there is much sin raked up in the Embers of thy nature thou hast the root of bitterness in thee and wouldst bear as hellish fruit as any if God did not either curb thee by his power or change thee by his grace 7. The sins of others work for good as they are a means to make the people of God more thankfull When you see another infected with the plague how thankful are you that God hath preserved you from it It is a good use that may be made even of the sins of others to be more thankfull why might not God have left us to the same excess of riot Think with thy self O Christian why should God be more propiâ—ious to thee than to another why should he take thee out of the wild Olive of nature and not him how may this make thee to adore free grace What the Pharisee said boastingly we may say thankfully Luke 18.11 God I thank thee that I am not as other men are Extortioners Vnjust Adulterers c. So we are to adore the riches of grace that we are not as others Drunkards Swearers Sabbath-breakers Every time we see men ranâ—ing it in sin we are to blesse God we are not such If we see a franâ—ique person we blesse God it is not so with us Much more when we see others under the power of Satan we are to make our thankfull acknowledgement that it is not our condition 8. The sins of others work for good as they are a means to make Gods people better Christian God can make thee a gainer by anothers sin The more unholy others are the more holy thou art The Roses that grow neer Garlick are sweetest So anothers unsavouriness makes a Christians graces send out a more fragrant perfume The more a wicked man gives himself to sin the more a godly man gives himself to prayer Psal. 109.4 But I give my self to prayer 9. The sins of others work for good as they give an occasion to us of doing good Were there no sinners we could not be in such a capacity for service The Godly are often a means to convert the wicked their prudent advise and pious example is a lure and bait to draw sinners to the embracing of the Gospel The disease of the Patient works for the good of the Physician by emptying the Patient of noxious peccant humours the Physitian enricheth himself So by converting sinners from the errour of their way our Crown comes to be enlarged Dan. 12.3 They that turn many to righteousness shall shine as the Stars for ever and ever Not as Lamps or Tapers but sicut Stelia as the Stars for ever Thus we see the sins of others work for our good 2. Our own sins shall work for good This must be understood warily when I say the sins of the goâ—ly work for good not that there is the least good in sin Sin is like poyson which corrupts the blood infects the heart and without a Soveraign Antidote brings death Such is the venemous naâ—uâ—e of sâ—n 't is deadly and damning Sin is worse than Hell but yet God by his mighty over-ruling power makes sin in the issue turn to the good of his people God can make a Treacle of this poyson Hence that golden saying of St. Austin God would never permit evil if he could not bring good out of evil The Reliques and remains of corruption in the Saints work for good several wayes 1. Sin makes them weary of this life That sin is in the godly is sad but that it is a burden is good St. Paul's afflictions pardon the expression were but a play to him in comparison of his sin he rejoyced in tribulation 2 Cor. 7.4 But how did this bird of Paradise weep and bemoan himself under his sins Rom. 7.24 Who shall deliver me from the body of this death A Believer carries his sins as a Prisoner his shackles Oh how does he long for a Goal-delivery This sensibility of sin is good 2. This in-being of corruption makes the Saints prize Christ more He that feels his sin as a sick man feels his sickness how welcome is Christ the Physitian to him He that feels himself stung with sin how precious is the brazen Serpent to him When Paul had cryed out of a body of death how thankful was he for Christ Rom. 7.25 I thank God through Iesus Christ my Lord. Christs bloud saves from sin and is the sacred oyntment which kills this Quick-silver 3. Sin works for good as it is an occasion of putting the soul upon six rare
below 't is this that 〈◊〉 the Iâ—gredients and makes up the whole Compound 2. It shews us the happy condition of every Child of God All things work for his good the best and worst things Psal. 112.4 Vnto the upright ariseth light in darknesse The most dark cloudy Providences of God have some Sun-shine in them What a blessed condition is a true Believer in when he dyes he goes to God and while he lives every thing shall do him good affliction is for his good What hurt doth the fire to the gold only purifie it What hurt doth the Fan to the Corn only separate the Chaffe from it What hurt do Leeches to the body only suck out the bad bloud God doth never use his staff but to beat out the dust Affliction doth that which the Word many times will not it opens the ear to Discipline Job 36.10 When God lays men upon their backs then they look up to Heaven Gods smiting his people is like the Musicians striking upon the Viol which makes it put forth a melodious sound How much good comes to the Saints by affliction when they are pounded and broken they send forth their sweetest smell Affliction is a bitter root but it bears sweet fruit Heb. 12.11 It yeeldeth the peaceable fruits of righteousnesse Affliction is the High-way to Heaven though it be Flinty and Thorny yet it is the nearest way Poverty shall starve our sins sicknesse shall make grace more healthfull 2 Cor. 4.16 Reproach shall cause the Spirit of God and of Glory to rest upon us 1 Pet. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death shall stop the Bottle of Tears and open the Gate of Paradice A Believers dying day is his ascension day to glory Hence it is the Saints have put their afflictions in the Inventory of their riches Heb. 11.26 Themistocles being banished his own Country grew afterwards in favour with the King of Egypt whereupon he said Periissem nisi periissem I had perished if I had not perished So may a Child of God say If I had not been afflicted I had been destroyed if my health and estate had not been lost my soul had been lost 3. See then what an encouragement here is to become Godly All things shall work for good Oh that this may tempt the world to fall in love with Religion Can there be a greater Load-stone to piety Can any thing more prevail with us to be good than this All things shall work for our good Religion is the true Philosophers stone that turns every thing into Gold Take the sowrest part of Religion the suffering part and there is comfort in it God sweetens sufferings with joy he candies our Wormwood with Sugar oh how may this bribe us to Godlinesse Iob 22.21 Acquaint thy self with God and be at peace so good shall come unto thee No man did ever come off a loser by his acquaintance with God thereby good shall come unto thee abundance of good the sweet distillations of Grace the Hidden Manna yea every thing shall work for good Oh then get acquaintance with God espouse his Interest 4. It shews us the miserable condition of wicked men To them that are godly evill things work for good to them that are evill good things work for hurt illis qui oderâ—â—t deum etiam bona cedunt in malum 1. Temporal good things work for hurt to the wicked Riches and Prosperity they are not munera but insidiae as Seneca speaks Worldly things are given to the wicked as Michael was given to David for a snare 1 Sam. 18.21 The Vulture draws sickness from a perfume so do the wicked from the sweet perfume of Prosperity Their mercies are like poysoned bread given to Dogs Their Tables are sumptuously spread but there is a hook under the bait Psal. 69.22 Let their Table become a snare All their enjoyments are like Israels Quails which were sauced with the wrath of God Numb 11.33 Foeâ—us pecuniae funus animae Pâ—ide and Luxury are the Twins of Prosperity Deut. 32.15 Thou art waxen fat then he forsook God Riches are not only the Spiders web unprofitable but the Cockatrice egge pernicious Eccl. 5.13 Riches kept for the hurt of the Owner Et transeunt et vulnerant The câ—mmon mercies wicked men have are not Loadstones to draw them nearer to God but Milstones to sink them deeper in Hell 1 Tim. 6.9 Their dilicious dainties are like Hamans Banquet after all their Lordly fare death will bring in the Reckoning and they must pay the reckoning in Hell 2. Spiritual good things work for hurt to the wicked from the flower of heavenly blessings they suck poyson â— The Ministers of God work for their hurt The same wind that blows one Ship to the Haven blows another Ship upon a Rock The same breath in the Ministry that blows a godly man to Heaven blows a prophane sinner to Hell They who come with the Word of Life in their mouth yet to many are a savour of death Isa. 6.10 Make the heart of this people fat and their ears heavy The Prophet was sent upon a sad Message to preach their Funeral Sermon Wicked men are worse for preaching Amos 5.10 They hate him that rebukes in the Gate Sinners grow more resolved in sin let God say what he will they will do what they list Ier. 44.16 As for the word which thou hast spoken to us in the name of the Lord we will not hearken unto thee The word preached is not healing but hardning And how dreadful is this for men to be sunk to Hell with Sermons 2. Prayer works for their hurt Pro. 8.15 The Sacrifice of the wicked is an abomination to the Lord. A wicked man is in a great strait if he prays not he sins if he prays he sins Psal. 109.7 Let his prayer become sin It were a sad Judgment if all the meat a man did eat should turn to ill-humors and breed diseases in the body So it is with a wicked man that Prayer which should do him good works for his hurt he prays against sin and sins against his prayer his Duties are tainted with Atheism fly-blown with Hypocrisie God abhors them 3. The Lords Supper works for their hurt 1 Cor. 10.31 Ye cannot eat of the Lords Table and the Table of Devils Do we provoke the Lord to jealousie Some of the Iews kept their Idol Feasts yet would come to the Lords Table saith the Apostle Do you provoke the Lord to wrath Prophane persons feast with their sins yet will come to feast at the Lords Table This is to provoke God To a sinner there is death in the Cup he eats and drinks his own damnation 1 Cor. 11.29 Thus the Lords Supper works for hurt to impenitent sinners After the Sop the Devil enters 4. Christ himself works for hurt to desperate sinners he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone of stumbling and a rock of offence 1 Pet. 2.7 He
is so accidentally and occasionally through the pravity of mens hearts instead of believing in him they are offended at him The Sun though in its own nature is pure and pleasant yet it is hurtful to sore eyes Jesus Christ is as well for the fall as the rising of many Luk. 2.34 Sinners stumble at a Saviour and pluck Death from the Tree of Life As Chymical Oyles recover some Patients but destroy others So the Bloud of Christ though to some it is medicinable to others it is damnable Here is the unparallel'd misery of such as live and dye 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 Chymistâ—ie extract Gold out of dross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God! Rom. 11.33 It is Gods great design to set forth the wonder of his wisdom The Lord made Iosephs prison a step to preferment There was no way for Ionah to be saved but by being swallowed up God suffered the Egyptians to hate Israel Psal. 106.41 and this was the means of their deliverance St Paul was bound with a Chain and that Chain which did bind him was a means to enlarge the Gospel Phil. 1.12 This wise Physitian can of the Viper make a Treacle God doth enrich by impoverishing he causeth the augmention of Grace by the diminution of an Estate When the Creature goes further from us it is that Christ may come nearer to us God works strangely he brings Order out of Confusion Harmony out of Discord he makes use many times of unjust men to do that which is just He is wise in heart Job 10.4 He can reap his Glory out of mens fury Psal. 76.10 Either the wicked shall not do the hurt which 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 he will destroy He made use of the High-Priests malice and Iudas his Treason to redeem the World God hath sometimes much adoe to please us through indiscrete passion we are apt to find fault with things that fall out which is as if an illiterate man should censure Philosophy or a blind man find fault with the work in a Landskip Iob 11.12 Vain man would be wise Silly animals will be taxing Providence and calling the wisdom of God to the Barr of Reason Gods wayes are past finding out Rom. 11.33 They are rather to be admired than fathomed There is never a Providence of God but hath either a mercy or a wonder in it How stupendious and infinite is that wisdom that makes the most crosse perplex dispensations work for the good of his children 6. How little cause have we then to be discontented at outward tryals and emergencies What discontented at that which shall do us good All things shall work for good There are no sins Gods people are more subject to than unbelief and impatience they are ready either to faint through unbelief or 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 Psal. 37 8. Freâ— not thy self to do evil He that frets will be ready to do evil Fretting Ionah was sinning Ionah Chap. 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 Breast Let this Text breed patience All things shall work for good to them that love God Shall we be discontented at that which works for our good If a friend should throw a bag of money at another and in throwing it should break his head he would not be troubled much seeing by this means he hath got a bag of money So the Lord may bruise us by afflictions but it is to enrich us these afflictions work for us a weight of glory and shall we be discontented 7. See here that Scripture fulfilled Psal. 73.1 God is good to Israel When one looks upon cross Providences and sees the Lord covering his people with ashes and making them drunk with Wormwood Lam. 3.15 he would be ready to call in question the Love of God and to say that he hath dealt hardly with his people Oh no yet God is good to Israel because he makes all things work for good Is not he a good God who turns all to good he works out sin and works in grace is not this good 1 Cor. 11.32 We are chastned of the Lord that we should not be condemned with the world The Hell of affliction is to save us from the Hell of damnation Let us always justifie God when our outward condition is never so bad let us say yet God is good 8. See what cause the Saints have to be frequent in the work of thanksgiving Christians are herein defective though they are much in supplication yet little in gratulation The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every thing giving thanks 1 Thess. 5.18 Why so because God makes every thing work for our good We will thank the Physitian though he gives us a biter Pill which makes us sick because it is to make us well we will thank any man that doth us a good turn and shall not we be thankful to God who makes every think work for good to us God loves a thankful Christian. Iob thanked God when he took all away Iob 1.21 The Lord hath taken away blessed be the name of the Lord Many will thank God when he gives Iob 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 shall meet many Christians who have tears in their eyes and complaints in their mouths but few with Harps in their hands who in affliction praise God 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 Every one almost can be thankful in prosperity but a true Saint can be thankful in adversity A good Christian will blesse God not only at the Sun-rising but at the Sun-setting Well may we in the worst that befals us have a Psalm of thankfulnesse because all things work for good Oh be much in blessing of God we will thank him that doth beâ—riend us 9. 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 Crosse hath so much good in it what hath the Crown If such precious Clusters grow in
waters cannot quench love Neither the sweet waters of pleasure nor the bitter waters of persecution love to God abides firm to the death Ephes. 3.17 Being rooted and grounded in love Eight things as Chaffe and Feathers are quickly blown away but a tree that is rooted abides the storm he that is rooted in love endures True love never ends but with the life 5. The Degrees of love We must love God above all other objects Psal. 73.25 There is nothing on earth I desire in comparison of thee God is the quintessence of all good things he is superlatively good now 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 saith Bernard must be 〈◊〉 love him without measure God who is the chief of our happinesse must have the chief of our affections Cant. 8.2 I would cause thee to drink of my spiced Wine of the juice of my Pomgranate If the Spouse hath any love better than oâ—her a Cup more juicy and spiced Christ shall drink of that 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 Oyl â—wims above the Water 1. We must love God more than Relations As in case of Abraham's offering up Isaac Isaac being the son of his old age no question he loved him entirely and doated on him but when God saith Abraham offer up thy son though it were a thing might seem not only to pose 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 the ardency of his love to God that he will take the sacrificing Knife and let out Isaac's blood Our blessed Saviour tells us of hating Father and Mother Luk. 14.26 Christ would not have us unnatural but if our dearest Relations lye in our way and would hinder us from Christ either we must step over them or tread upon them Deut. 33.9 Though some few drops of love may run beside to our Kindred and Alliance yet the full torrent must run out after Christ Relations may lye in the bosome but Christ must lye in the heart 2. We must love God more than Estate Heb. 10.34 Ye took joyfully the spoyling of your goods They were glad they had any thing to lose for Christ. If the world be laid in one Sâ—ale and Christ in the other he must weigh hâ—aviest And is iâ— thus Hath God the highest room in our affections Plutarch saith When a Dictator was created in Rome all other Authority was for the time suspended So when the love of God bears sway in the heart all other love is suspended and is as nothing in comparison of this love CHAP. VIII Containing a sharp Corrective to those that do not love God Vse 1. THis may serve for a sharp Reprehension to such as have not a dram of love to God in their hearts And are there such Miscreants alive He who loves not God aut lapis est aut belluae he is a Beast with a mans head Oh wretch Dost thou live upon God every day yet not love him If one had a friend that fed him continually with money and gave him all his allowance were not he worse than a Barbarian that did not respect and honour that friend Such a friend is God he gives thee thy breath he bestows a livelihood upon thee and wilt thou not love him Thou wilt love thy Prince if he saves thy life and wilt thou not love God who gives thee thy life What Load-stone so powerful to draw love as the blessed Deity He is blind whom beauty doth not tempt he is sottish who is not drawn with the Cords of love When the body is cold and hath no heat in it it is a sign of death That man is dead who hath no heat of love in his soul to God How can he expect love from God who shews no love to him Will God ever lay such a Viper in his bosome as spits forth the poyson of malice and enmity against him This Reproof falls heavy upon the Atheists of this Age who are so far from loving God that they do all they can to spight him They declare their sin as Sodom Isa. 3.9 They set their mouth against the Heavens 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 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maran-athâ—â— that is let him be accursed from God till Christs 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 Go thou cursed CHAP. IX Discovering the Signs or Fruits of love to God Vse 2. LEt us try our selves impartially whether we are in the number of those that love God For the deciding of this 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 nearly to search whether any of these Fruits grow in our Garden 1. The first Fruit of love is musing of the mind upon God He who is in love his thoughts are still upon the Object He who loves God is ravished and transported with the Contemplations of God Psal. 139.17 When I awake I am still with thee The thoughts are as travellers in the mind Davids thoughts kept Heaven-Road I am still with thee God is the Treasure and where the Treasure is there is the heart By this we may try 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 scarce ever think of God Psal. 10.4 God is not in all his thoughts 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 Second Fruit of love is desire of Communion Love desires familiarity and intercourse Psal. 84.2 My heart and flesh cryeth out for the living God King David being debarred the House of God where was the Tabernacle the visible token of his presence he now breaths after God and in an holy Pathos of desire cryes out for the living God Lovers would be parlying 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