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
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
is one of the saddest sights to see a man lift up his hands in prayer and with those hands oppress to hear the same tongue praise God and at another time lye and slander to hear a man in words profess God and in woâ—ks deny him Oh how unworthy is this Yours is a holy calling and will you be unholy do not think you may take liberty as others The Nazarite that had a vow on him separated him self to God and promised abstinence though others did drink Wine it was not fit for the Nazarite to do it So though others are loose and vain it is not fit for them who are set apart for God by effectual calling Shall not Flowers sweeter then Weeds You must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar People 1 Pet. 2.9 Not onely peculiar in regard of dignity but deportment Scorn things that are sordid and heterogeneous to the Gospel Scipio refused the embraces of an Harlot because he was General of an Army Abhor all motions to sin because it will disparage your high calling Quest. What is it to walk worthy of our Heavenly calling Answ. 1. It is to walk regularly when we tread with an even foot and walk according to the Rules and Axiomes of the Word A true Saint is for Canonical Obedience he follows the canon of Scripture as the â—reek word is Gal. 6.16 As many as walk according to this Canon When we leave mens inventions and cleave to Gods institutions when we walk after the Word as Israel after the pillar of fire this is walking worthy of our Heavenly calling 2. To walk worthy of our calling is to walk singularly Gen. 7.1 Noah was upright in his Generation When others walked with the Devil Noah walked with God We are forbidden to run with the multitude Exod. 23. Though in civil things singularity is not commendable yet in Religion it is good to be singular Melancthon was the glory of the age he lived in Athanasius was singularly holy he appeared for God when the stream of the times ran another way It is better to be a pattern of holiness than a Paâ—tner in wickedness It is better to go to Heaven with a few than to Hell in the crowd We must walk Antipodes to the men of the world 3. To walk worthy of our calling is to walk chearfully Phil. 4.4 Rejoyce in the Lord evermore Too much drooping of spirit disparageth our high calling and makes others suspect the godly life to be Cynical and Melancholy Of all complexions Christ loves the Sanguine Causinâ—s in his Hieroglyphicks speaks of a Dove whose wings being perfumed with sweet Ointments did draw the other Doves after her Chearfulness is a perfume to draw others to godlines Religion doth not banish all mirth As there is a seriousness without sowrness so there is a chearfulness without lightness When the Prodigal was converted then they began to be merry Luke 15.24 Who should be chearful if not the people of God They are no sooner born of the Spirit but they are heirs to a Crown God is their Portion and Heaven is their Mansion and shall not they rejoyce 4. To walk worthy of our calling is to walk wisely Walking wisely implies three things 1. To walk warily Eccles. 2.14 The wise mans eyes are in his head Others watch for our halting therefore we had need look to our standing We must beware not only of Scandals but Indecencies least by our indiscretion we open the mouths of others with a fresh cry against Religion If our piety will not convert men our prudence may silence them 2. To walk courteously The Spirit of the Gospel is full of sweetness and candour 1 Pet. 3.8 Be courteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed of a moâ—ose supercisious behaviour Religion doth not take away civiliâ—y but refine it Gen. 23.7 Abraham stood up and bowed himself to the children of Heth. Though they were of an Heathenish Race yet Abraham gave them a civil respect S. Paul was of an affable temâ—eâ— 1 Cor. 9.20 I am made all things to all men that I might by all means save some In lesser matters the Apostle yielded to others that by his obliging carriage he might win upon them and catch them by an holy guile 3. To walk magnanimously Though we must be humble yet not base 'T is unworthy to prostituâ—e our selves to the lusts of men What is sinâ—ully imposed ought to be zealously opposed Coâ—â—cience is Gods Diocess where 〈◊〉 haâ—h right to visit but he who is The Bishop of our souls 1 Pet. 2.25 We must not be like hot Iâ—on which will be beat into any form A bâ—ave spiâ—ited Christian will chuse rather to â—ie than suffer â—he Virginity of his Conscience to be superâ—â—itiously desâ—â—ured Here is the Serpent and the Dove united sagacity and innocency this prudential walking comports with our high calling and doth not a little adorn the Gospel of Christ. 5. To walk woâ—thy of our calling is to walk influentially to do good to others and to be rich in acts of mercy Heb. 13.16 Good works honour Religion As Mary poured the oyntments on Christ so by good works we pour sweet oyntments on the head of the Gospel and make it give forth a fragant smell Good works though they are not Causes of Salvation yet they are Evidences When with our Saviour we go about doing good and send abroad the refreshing influences of our liberality now we walk worthy of our high calling Lastly Here is matter of Consolation to you who are effectually called God hath magnified rich grace towards you you are called to great honour to be Co-partners with the Angels and Co-heirs with Christ This should revive you in the worst of times Let men reproach and miscall you set Gods calling of you against mans miscalling Let men persecute you to death they do but give you a pass and send you to Heaven the sooner How may this cure the trembling of the heart What though the Sea roar though the Earth be unquiet though the Stars are shaken out of their place you need not fear you are called therefore are sure to be crowned GODS ETERNAL PURPOSE CHAP. XV. Concerning Gods Purpose 3. THe third and last thing in the Text which I shall but briefly glance at is The Ground and Oâ—iginal of our Effectual Calling in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to his purpose Anselm renders it according to his good will Peter Martyr reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Decree and so Beza Interprets it This purpose or decree of God is the fountain-head of all our spiritual blessings it is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impulsive cause of our Vocation Justification Glorification it is the highest link in the Golden Chain of Salvation What is the reason that one man is called and not another it is from the eternal purpose of God Gods Decree gives the casting voice in mans salvation CHAP. XVI
doubtful the Apostle doth not say We hope or conjecture but it is like an Article in our Creed We know all things work for good Whence observe That the Truths of the Gospel are evident and infallible A Christian may come not onely to a loose opinion but to a certainty of what he holds As the Axiomes in Logick and Aphorismes in Physick are demonstrated to Reason so the Truths in Religion are demonstrated to Faith We know saith the Apostle Though a Christian hath noâ— a perfect knowledge of the Mysteries of the Gospel yet he hath a certain knowledge We see through a glasse darkly 1 Cor. 13.12 therefore we have not perfection of knowledge but we behold with open face 2 Cor. 3.18 therefore we have a certainty The Spirit of God doth imprint Heavenly Truths upon the heart as with the point of a Diamond A Christian may know infallibly there is an evill in sin a beauty in holiness He may know that he is in the state of Grace 1 Iohn 3.14 We know that we have passed from death to life He may know that he shall go to Heaven 2 Cor. 5.1 We know that if our earthly Tabernacle were dissolved we have a building of God an house made without hands eternal in the Heavens The Lord doth not leave his People at uncertainties in matters of Salvation The Apostle comes with his Probatum est in the Text We know we have arrived at a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy confidence we have both the Spirit of God and our own experience setting seal to it Let us not rest in Scepticisme but labour to come to a certainty in the things of Religion As that Martyr woman said I cannot dispute for Christ but I can burn for Christ. God knows whether we may not be called forth to be witnesses to his Truth therefore it concerns us to be wel-grounded and confirmed in it If we are doubtful Christians we shall be wavering Christian whence is apostacy but from incredulity * Men first question â—he â—ruth and then fall from the Tâ—uâ—h O beg the â—piâ—it of God not onely to anoint you but to seal you 2 Cor. 1.22 CHAP. II. Containing the grand Proposition 2. I Passe to the second the excellency of the Priviledge All tâ—ings work together for good This is a Iacobs staffe in the hand of faith with which we may walk cheerâ—ully to the Mount of God what will saâ—isfie or give content if this wiâ—l noâ— Aâ—l things work together for good This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together is a Physical expression Several poysonful ingredients put together being tempered by the skill of the Apoâ—hecaâ—y make a Soveraign Medicine and work together for the good of the Patient So all Gods Pâ—ovidences being divinely tempered and sanctified do work together for the best to the Sâ—inâ—s He who loves God and is called according to his purpose may say to his soul Soul take thy â—ase for there is much good laid up for thee every thing in the woâ—lâ— shall be for thy good This is a Christians Cordial which may cause the colour to come in his face and make him like Ionathan who when he had tasted the honey at the end of the roâ— hiâ— eyes were enlightened 1 Sam. 14 27. Why should a Christian exenteraâ—e himself why should â—e kill himself wiâ—h care when all things shall sweetly concuâ—â—e yea conspiâ—e for his gâ—od The result of the â—ex is this Doct. That all the various dealings of God with his Children do by a special Providence turn to their good Psal. 25. â—0 All the paths of the Lord are mercy unto such as keep his Covenant If every path hath mercy in it then it woâ—ks for good 1. What things work for good to the Godly 2. Why all things work for good to the Godly 1. What things are they which work for good to the Elect 1. The best things 2. The worst things CHAP. III. Shewing that the best things work for good to the Godly 1. THe best things work for good to the Godly There aâ—e eight of these 1. Gods Attributâ—s work for good these three in perticular 1. Gods Power works for good It is a glorious power Col. 1.11 and it is engaged for the good of the Elect. Out of this strong comes forth sweetness The Power of God works for good four wayes 1. In supporting us in misery 2. In supplying our wants 3. In subduing our corruptions 4. In conquering our enemies Gods Power works for good 1. In supporting us in misery Deut. 33.27 Vnderneath are the everlasting Arms. What upheld Daniel in the Lyons Den Ionah in the Whales Belly the three Children in the Furnace only the power of God Is it not strange to see a bruised Reed grow and flourish How is a weak Christian able not only to endure â—ffliction but rejoyce in it He is upheld by the Arms of the Almighty 2 Cor. 12.9 My strength is made perfect in weakness 2. In supplying our wants God creates comforts when means â—ail He that brought food to the Prophet Elijah by the unnatural Ravens will bring sustenance to his people God can preserve the Oyl in the Cruse 1 Kings 17.14 The Lord made the Sun on Ahaz's Dial go ten degrees backward So when our outward comforts are declining and it is almost Sun-setting God often causeth a revival and bâ—ings the Sun many degrees backward 3. In subduing our corruptions Mic. 7.19 He will subdue our iniquities The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will put them under the yoak Is thy sin strong God is powerful he will break the head of this Leviathan Is thy heart hard God will dissolve that stone in Christs blood Iob 23.16 The Almighty maketh my heart soft When we say as Iehoshaphat We have no might against this great Army the Lord goes up with us and helps us to fight our battels he strikes off the heads of those Goliah-lusts which are too strong for us 4. In conquering our enemies He stains the pride and breaks the confidence of adversaries Psal. 2.9 Thou shalt break them with a rod of iron There is rage in the Enemy malice in the Devil but power in God How easily can he rout all the Forces of the wicked 2 Chron. 14.11 It is nothing for thee Lord to help Gods power is on his Churches side Deut. 33.29 Happy art thou O Israel O people saved by the Lord who is the shield of thy help and the sword of thy excellency 2. The Wisdom of God works for good Gods wisdome is our Oracle to instruct us As he is the Mighty God so the Counsellor Isa. 9.6 We are often times in the dark and in matters intricate and doubtful know not which way to take here God comes in with light Psal. 32.8 I will guide thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with mine eye EYE there is put for Gods wiâ—dome Whence is it the Saints
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
carry on the motion of the Watch and help to make the Alarum â—trike So things that seem to move crosse to the Godly yet by the wonderful Providence of God work for their good Among these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worst things there are four sad evils work for good to them that love God SECTION I. Shewing that the evil of affliction works for good to the Godly 1. THe evil of affliction works for good There are two heart-quieting considerations in all the afflictions which befall us 1. That God hath a special hand in them Ruth 1.21 The Almighty hath afflicted me Instruments can no more stir till God gives them a Commission than the Axe can cut of it self without an hand Iob eyed God in his affliction therefore as Austin observes he doth not say The Lord gave and the Devil took away but The Lord hath taken away Who-ever brings an affliction to us it is God that sends it 2. The second heart-quieting consideration is That afflictions work for good Ier. 24.5 Like these good figs so will I acknowledge them that are carried away captive of Iudah whom I have sent out of this place into the Land of the Chaldeans for their good Iudahs captivity in Babylon was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their good Psâ—l 119.71 It is good for me that I have been afflicted Which Text like Moses his Tree cast into the bitter waters of affliction may make them sweet and wholsom to drink of Afflictions to the Godly are medicinable Out of the most poysonful Dâ—ug God extracts our salvation Afflictions are as needful as Ordinances 1 Pet. 1.6 No vessel can be made of Gold without fire so it is impossible that we should be made vessels of honour unless we are melted and refined in the furnace of affliction Psal. 25.10 All the paths of the Lord are mercy his bloody paths are mercy As the Liâ—â—er intermixeth bright colours with dark shadows so doth the wise God mix mercy with judgement Those afflictive providences whiâ—h seem to be prejudicial are beneficial Let us take some Instances in Scripture Ioseph's brethren threw him into a pit afterwards they sell him then he is cast into prison yet all this did work for his good His abasement made way for his advancement he was made the second man in the Kingdom Gen. 50.20 Ye thought evil against me but God meant it to good Iacob wrestled with the Angel and the hollow of Iacobs thigh was out of joynt this was sad but God turned it to good for there he saw Gods face and there the Lord blessed him Gen. 32.30 Iacob called the name of the place Peniel for I have seen God face to face Who would not be willing to have a bone out of joynt so he might have a sight of God King Manassah was bound in Chains this was sad to see a Crown of Gold changed into Fetters but it wrought for his good for When he was in affliction he besought the Lord and humbled himself greatly and the Lord was entreated of him 2 Chr. 33. 11 12. He was more beholding to his Iron Chain than to his Gold Chain the one made him proud the other made him humble Iob was a spectacle of misery he lost all that ever he had he abâ—unded only in boils and ulcers this was sad but it wrought for his good his grace was more proved and improved God gave a Testimony from Heaven of his integrity and did compensate his losse by giving him twice as much as ever he had before Iob 42.10 Paul was smitten with blindnesse this was uncomfortable but it turned to his good God did by that blindnesse make way for the light of grace to shine into his soul it was the beginning of an happy conversion Acts 9.6 As the hard frosts in Winter bring on the flowers in the Spring as the night ushers in the morning-star So the evils of affliction pâ—oduce much good to those that love God But we are ready to question the truth of this and â—o say as Mary did to the Angel How can this be therefore I shall shew you several wayes how affliction works for good 1. As it is our Preacher and Tutor Mic. 6. â—9 Hear ye the Rod Luther saith he could â—ever fightly understand some of the Psalms â—ill he was in affliction Affliction teacheth â—wo things 1. What sin is In the Word â—reached we hear what a dreadful thing sin is â—hat it is both defiling and damning but we â—ear it no more than a painted Lyon thereâ—ore God lets loose affliction and then we feel â—in bitter in the fruit of it A sick-bed often â—eacheth more than a Sermon we can best see â—he ugly visage of sin in the glasse of affliction 2. Afflâ—ction teacheth us to know our selves In prosperity we are for the most part strangers â—o our selves God makes us know affliction that we may the better know our selves We â—ee that corruption in our hearts in time of â—ffliction which we would not believe was â—here Water in the glasse looks cleer but â—et it on the fire and the scum boils up In prosperity a man seems to be humble and â—hankful the water looks cleer but set this man a little on the fire of affliction and the â—cum boils up much impatience and unbeâ—ief appeareth Oh saith a Christian I never â—hought I had had such a bad heart as now I â—ee I have I never thought my corruptions â—ad been so strong and my graces so weak 2. Afflictions work for good as they are a means to make the heart more upright In prosperity the heart is apt to be divided Hos. 10.2 The heart cleaves partly to God and partly to the World it is like a Needle between two Load-stones God draws and the World draws now God takes away the World that the heart may cleave more to him in sincerity Corrigere quasi cor rectum facere Correction is a setting the heart right and strait As we sometimes hold a crooked stick over the fire to straiten it So God holds us over the fire of affliction to make us more strait and upright Oh how good is it when sin hath bent the soul awry from God that affliction should straiten it again 3. Afflictions work for good as they conform us to Christ. Gods Rod is a Pensill to draw Christs Image more lively upon us It is good that there should be a symmetry and proportion between the Head and the Members Would we be parts of Christs Mystical Body and not like him His life as Calvin saith was a series of suffering Isa. 53.2 A man of sorrows and acquainted with grief He wept he blâ—d Was the Head Crowned with Thorns and do we think to be Crowned with Roses It is good to be like Christ though it be by sufferings Jesus Christ drank a bitter Cup it made him sweat drops of blood to think of it and though it be true he drank the Poyson in
dedolency Or 2. A withdrawing in regard of Comfort when God with-holds the sweet manifestations of his favour he doth not look with such a pleasant aspect but vails his face and seems to be quite gone from the soul. God is just in all his withdrawings we desert him before he deserts us We desert God when we leave off close communion with him when we desert his Truths and dare not appear for him when we leave the guidance and conduct of his Word and follow the Ignis fatuus of our own corrupt affections and passions We usually desert God first therefore we have none to blame but our selves Desertion is very sad for as when the light is withdrawn darknesse follows in the aire So when God withdraws there is darknesse and sorrow in the soul. Desertion is an Agony of Conscience as Alstead calls it God holds the soul over Hell Iob 6.9 The Arrows of the Almighty are within me the poyson whereof drinks up my spirits It was a custom among the Persians in their wars as Drusius notes to dip their Arrows in the poyson of Serpents to make them more deadly Thus did God shoot the poysoned Arrow of desertion into Iob under the wounds whereof his spirit lay bleeding In times of desertion the people of God are apt to be dejected they dispute against themselves and think that God hath quite cast them off therefore I shall prescribe some comfort to the deserted soul. The Marriner when he hath no star to guide him yet he hath light in his Lanthorn which is some help to him So when the poor soul is sailing in the dark of desertion and wants the bright morning star I shall lay down four Consolations which are as the Mariners Lanthorn to give some light 1. None but the Godly are capable of desertion Wicked men know not what Gods love means nor what it is to want it they know what it is to want health friends trading but not what iâ— is to want Gods favour Thou fearest thou art not Gods child because thou art deserted whereas none but the Godly are deserted The Lord cannot be said to withdraw his love from the wicked because they never had it The being deserted evidenceth thee to be a Child of God How couldest thou complain that God hath estranged himself if thou hadst not sometimes received smiles and love-tokens from him 2. There may be the seed of grace where there is not the flower of joy The earth may want a crop of Corn yet may have a Mine of Gold within A Châ—istian may have grace within though the luscious fruit of joy doth not grow Vessels at Sea that are richly fraught with Jewels and Spices may be in the dark and be â—ossed in the storm A soul enriched with the treasures of grace may yet be in the dark of desertion and so tossed as to think it shall be cast away in the storm David in a state of disconsolacy prays Take not away thy holy Spirit from me Psal. 51.11 He doth not pray saith Austin Lord Give me thy Spirit but Ne tollas spiritum Take not away thy Spirit so that still he had the Spirit of God remaining in him 3. These deserâ—ions are but for a time Christ may go into the withdrawing â—oom and leave the soul a while but he will come again Isa. 54.8 In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee When it is dead low water the Tyde will come in again Isa. 57.6 I will not be alwayes wroth for the spirit should fail before me and the souls which I have made The tender Mother sets down her child in anger but she will take it up again into her arms and kisse it God may put away the soul in angeâ— but he will take it up again into his dear embraces and display the banner of love over it 4. These desertions woâ—k for good to the Godly and that seaven manner of wayes 1. Deseâ—tion works a cure upon the soul. 1. It cures sinful somnolency We find the Spouse fallen upon the bâ—d of sloath Caâ—t 5.2 I sleep and pâ—eâ—ently Châ—ist was gone Vers. 6. My beloved had withdrawn himself Who will speak to one that is drowsie 2. Desertion cures inordinacy of affection â—o â—he world 1 Iohn 2.15 Love not the world We may hold the world as a Posie in our hand but it must not lye too near our heart we may use it as an Inne where we take a bait but it must not be our home Perhaps these secular things steal away the heart too much Good men are sometimes sick with a Surfeit and drunk with the luscious delights of prosperity and having spotted their silver wings of grace and much defaced Gods Image by rubbing it against the earth the Lord to recover them of this hides his face in a Cloud this Eclipse hath good effects it darkens all the glory of the world and causeth it to dis-appear 2. Desertion works for good as it makes the Saints prize Gods countenance more than ever Psal. 63.3 Thy loving-kindnesse is better than life yet the commonnesse of this mercy abates the price of it When pearls grew common at Rome they began to be slighted God hath no better way to make us value his love than by withdrawing it a while If the Sun did shine but once a year how would it be prized when the soul hath been long benighted with desertion Oh how welcome now is the return of the Sun of Righteousnesse 3. Desertion works for good as it is a means to imbitter sin to us Can there be a greater misery than to have Gods displeasure what makes Hell but the hiding of Gods face and what makes God hide his face but sin Iohn 20.13 They have taken away my Lord and I know not where they have laid him So our sins have taken away the Lord and we know not where he is laid The favour of God is the best Jewel it can sweeten a prison and unsting death Oh how odious then is that sin which robs us of our best Jewel Sin made God desert his Temple Ezek. 8.6 Sin causeth him to appear as an enemy and dress himself in armour This makes the soul pursue sin with an holy malice and seek to be avenged of it The deserted soul gives sin Gall and Vinegar to drink and with the Spear of mortification le ts out the heart-blood of it 4. Desertion works for good as it works these three gracious effects 1. It sets the soul a weeping for the losse of God When the Sun is gone the dew falls and when God is gone tears drop from the eyes How was Micah troubled when he had lost his gods Iudg. 18.24 Ye have taken away my gods and what have I more So when God is gone what have we more It is not the Harp and Viol can comfort when God is gone Though it be sad to want Gods
Golgotha how delicious is that fruit which grows in Canaan If there be any sweetnesse in the waters of Marah what is there in the wine of Paradise If Gods Rod hath Honey at the end of it what haâ—h his golden Scepter If the bread of affliction tasts so savouâ—y what is Manna what is the Heavenly Ambrosia If Gods blow and stroke work for good what shall the smiles of his face do If Grapes may be gathered of Thornes what fruit will the Tree of Life yield If temptations and sufferings have matter of joy in them what shall Glory have If there be so much good out of evil what then is that good where there shall be no evil If Gods chastening mercies are so great what will his crowning mercies be Wherefore comfort one another with these words 10. If God makes all things to turn to our good how equal is it that we should make all things tend to his glory 1 Cor. 10.31 Do all to the glory of God The Angels glorifie God they sing divine Anthems of praise how then ought man to glorifie him for whom God hath done more than for the Angels He hath dignified us above them in uniting our nature with the God-head Christ hath dyed for us and not the Angels The Lord hath given us not only out of the common stock of his bounty but he hath enriched us with Covenant-blessings he hath bestowed upon us his Spirit he studies our welfare he makes every thing work for our good Free-grace hath laid a plot for our Salvation If God seeks our good shall not we seek his glory Quest. How can we be said properly to glorifie God he is infinite in his perfections and can receive no augmentation from us Answ. It is true in a strict sence we cannot bring glory to God but in an Evangelical sence we may When we do what in us lies to lift up Gods name in the world and cause others to have high reverential thoughts of God this the Lord interprets a glorifying of him as a man is said to dishonour God when he causeth the name of God to be evil spoken of Quest. How many wayes are we said to advance Gods glory Answ. Three wayes 1. When we aim at his glory when we make him the first in our thoughts and the last in our end As all the Rivers run into the Sea and all the Lines meet in the Center so all our actions terminate and center in God 2. We advance Gods glory by being fruitful in grace Iohn 15.18 Herein is my Father glorified that ye bring forth much fruit Barrenness reflects dishonour upon God then we glorifie God when we grow in fairness as the Lilly in tallness as the Cedar in fruitfulness as the Vine The Spouses Breasts were like Clusters of Grapes Cant. 7.7 3. We glorifie God when we give the praise and glory of all we do unto God It was an excellent and humble Speech of the King of Sweden He feared the peoples ascribing that glory to him which was due to God would remove him before the work was done When the Silk-worm weaves her curious work she hides her self under the Silk and is not seen When we have done our best we must vanish in our own thoughts and transfer the glory of all to God 1 Cor. 15.10 I labour more abundantly than they all One would think this speech favoured of pride but the Apostle pulls off the Crown from his own head and sets it upon the head of Free-grace Yet not I but the Grace of God which was with me Constantine did use to write the name of Christ over his Door so should we over our Duties Thus let us endeavour to make the name of God glorious and renowned If God seek our good let us seek his glory if he makes all things tend to our edification let us make all things tend to his exaltation So much for the first part of the Text the Priviledge THE BREATHINGS OF LOVE CHAP. VII Shewing the Nature Cause Kinds Properties and Degree of love to God 2. I Proceed to the second general Branch of the Text the Persons interested in this Priviledge and they are doubly qualified 1. They are Lovers of God All things work together for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that love God Despisers and Haters of God have no lot or part in this priviledge it is childrens bread it belongs only to them that love God Because love is the very heart and spirit of Religion I shall the more expatiate upon this and for the further discussion of it I shall cleer these five things 1 The Nature of love to God 2 The Ground of love to God 3 The Kinds of love to God 4 The Properties of love to God 5 The Degree of love to God 1. The Nature of divine love Love is an expansion of soul or the inflaming of the affections whereby a Christian breaths after God as the supream and soveraign good St Austin in his second Tome calls love Pondus animae Love is to the soul as the weights to the Clock it sets the soul a going towards God it is the wing by which we flye to Heaven by love we cleave to God as the Needle to the Load-stone 2. The Ground of love to God and that is knowledge Ignoti nulla cupido We cannot love that which we do not know That our love may be drawn sorth to God we must know these three things in him 1. A fulness Col. 1.19 He hath a fulness of grace to cleanse us and of glory to crown us a fulnesse not only of sufficiency but redundancy he is a Sea of goodnesse without bottom and banks 2. A freenesse Fluit acrius amne perenni God hath an innate propensness to dispence mercy and grace he drops as the Honey-comb Rev. 22.17 Whosoever will let him take of the water of life freely God doth not require we should bring money with us onely appetite 3. A Propriety We must know this fulness in God is ours Psal. 48.14 This God is our God Here is the ground of love Deity and Propriety 3. The Kinds of love which I shall branch into these three 1. There is a love of Appretiation when we set an high value upon God as being the most sublime and infinite good we so esteem of God as if we have him we care not though we want all things else The Stars vanish when the Sun appears All creatures vanish in our thoughts when the Sun of righteousnesse shines in his full splendour Cant. 1.13 A bundle of Myrrhe is my well-beloved unto me and as a cluster of Camphirâ— 2. A love of Complacency and delight So Aquinas defines love to be complacentia amantis in amato As a man takes delight in a friend whom he loves The soul that loves God rejoyceth in him as in his treasure and rests in him as in his Center The heart is so set upon God as it desires no more Iohn
Shewing that all must be resolved into Gods purpose LEt us ascribe the whole work of grace to the pleasure of Gods Will. God did not choose us because we were worthy but by chusing us makes us worthy Proud men are apt to assume and arrogate too much to themselves in being sharers with God While many cry out of Church-sacriledge they are in the mean time guilty of a far greater sacriledge in robbing God of his glory while they go to set the Crown of Salvation upon their own head but we must resolve all into Gods purpose The Signs of salvation are in the Saints but the Cause of salvation is in God If it be Gods purpose that saves then 1. Not Free-will The Pelagians are strenuous asseâ—ters of Free-will they tell us that a man haâ—h an innate power to his own conversion but this Text confutes it our calling is according to Gods purpose The Scripture plucks up the VVeed of Free-will by the roots Rom. 9.16 It is not of him that willeth All depends upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of God VVhen the Prisoner is cast at the Bar there is no saving him unless the King hath a purpose to save him Gods purpose is his Prerogative Royal 2. If it be Gods purpose that saves then not merit Bellarmine holds that good works do expiate sin and merit Glory no the Text saith VVe are called according to Gods purpose and there is a parallel Scripture 2 Tim. 1.9 Who hath saved us and called us not according to our works but according to his own purpose and grace There is no such thing as merit Our best works have in them both defection and infection and so are but splendida peccata glittering sins Therefore if we are called and justified it is Gods purpose brings it to pass Object But the Papists alledge that Scripture for merit 2 Tim. 4.8 Henceforth is laid up for me a Crown of righteousness which the Lord the righteous Iudge shall give me at that day This is the force of their Argument If God in justice rewards our works then they merit salvation Resp. To this I answer First God gives a reward as a just Judge not to the worthiness of our works but to the worthiness of Christ. 2. God as a just Judge rewards us not because we have deserved it but because he hath promised it God hath two Courts a Court of Mercy and a Court of Justice the Lord condemns those works in the Court of Justice which he Crowns in the Court of Mercy Therefore that which carries the main stroke in our salvation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purpose of God 3. If the purpose of God be the Spring-head of happiness then we are not saved for Faith foreseen It is absurd to think any thing in us could have the least influence upon our Election The Arminians say that God did foresee that such persons would believe therefore did choose them and so they would make the business of salvation to depend upon something in us VVhereas God doth not choose us for faith but to faith Ephes. 1.4 He hath chosen us that we should be holy not because we would be holy but that we might be holy VVe are elected to holiness not for it VVhat could God foresee in us but Pollution and rebellion If any man be saved it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Gods purpose Quest. How shall we know that God hath a purpose to save us Answ. By being effectually called 2 Pet. 1.10 Give diligence to make your calling and election sure VVe make our Election sure by making our Calling sure 2 Thes. 2.13 God hath chosen you to salvation through sanctification By the Stream we come at last to the Fountain If we find the Stream of Sanctification running in our souls we may by this come to the Spring-head of Election VVhen a mans eyes are so weak that he cannot look up to the Firmament yet he may know the Moon is there by seeing it shine upon the water So though I do not look up into the secret of Gods purpose yet I may know I am elected by the shining of sanctifying grace in my soul. VVhosoever he be that can find the Word of God transcribed and copyed out into his heart may undeniably conclude his Election Vse 2. Here is a soveraign Elixar or unspeakable comfort to them who are the called of God their salvation rests upon Gods purpose 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth them that are his Our Graces are imperfect our comforts ebb and flow but Gods foundation standeth sure They who are built upon this Rock of Gods Eternal Purpose need not fear falling away neither the power of man nor violence of temptation shall never be able to overturn them FINIS * 2 Tim. 2 2â— * 2 Cor. 4.4 * 2 Sam. 13.4 * 1 King 19.8 * Psal. 91.10 Doct. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse * Venenâ— ex corporibus per venenâ—tâ— pharmaca educunt medici Pet. Mart. Doct. * Nâ—mâ— qui sit Christianus de rerum catastrophe debeâ— ambigâ—re P. Mart. Answ. * Judg. 14.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Quest. Ans. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. orat de prec * Luther * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Domestici Dei caeli cives principes paradisi Bern. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecumon †Evill thing in their own nature do not cooperate but contra-operate * Non diâ—cit Job Deus dedit Diabolus abstulit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. * Cum vibices dorso meo imprimeres praecepta tua cordi meo insculpsisti Rivet in Psal. * Eveniunt mala in haâ— vita ne viator tendens ad 〈◊〉 stabulum pro domo dilâ—gâ—t Aust. * Psal. 87.7 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril * Mala quae hic nos preâ—unt ad Deum ire pogunt * Ad tempus affligi bonuÌ„ hominem etiam ex benignitate est ut scilicet copiosius donetur beatior tanta fiat Lud. Vives * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. * Tertul. * Nullae ibi insidiae Daemonum Bern. * Venit Diaboluâ— subvenit Christus †Defiâ—ientem sublevat et vincentem coronat Aug. Quest. Answ. * Tentationes quas Diaboluâ— commovet od interitum Deus convertit ad profectum Bern do Teni * Tu me non deseris nisi prius ego te deseram Austin * Etiam percatum ipsum in bonum convertit Deuâ— Aug. * Impiâ— quam strenâ—â— sâ—râ—â—unt Diabolo Cyprian * Peâ—â—ato rum oleum sâ—inas Ge 〈◊〉 〈…〉 â—orn * Melius estpeccatum humilians quam justitia inflans Austin * Vt ignes ignibus coetinguiuntur venenis venena depelluntur calores Febrium medicinalibus caloribus franguntur