A Vindication of Godliness, Sermon 3

A Vindication of Godliness · Sermon 3

p. 1PHIL. 4. 9.

Thoſe things which you have both learned, and received, and heard, and ſeen in me, do, & the God of Peace ſhall be with you.

WHat the particular Reaſon of my choice of this Scripture this day is, if you compare my preſent ſtation, with the intent of the Apoſtle, in theſe words, you will eaſily underſtand.

Theſe words of the Apoſtle, being part of the cloſe of his Epiſtle to the Philipiant, are his Valediction, or Farewel to them: It is not unknown to you that I muſt now be parted from you; and I have pitched on this Scripture, to be the Cloſe of my Twenty Years Miniſtry among you.

God hath ſent me among you to be a Builder, and I have choſen this Text to be an Hammer to faſten, and drive home thoſe Nailes of Inſtruction and Conſolation, which I have been ſo long endeavouring to enter into you.

God hath ſent me among you as a Fiſherman; and I have choſen theſe words to be as the cloſing of the Net. Behold, once more the Net is ſpread, and I am now making my laſt Draught; and oh that p. 2it might have the ſame good ſpeed, as Peter's laſt had, Luke 5. 6. It would then pay the Charges, though the Net break.

God hath ſent me among you as an Husbandman, to plow and to ſow; and I am now come to cover what hath been ſown.

What is my aim in Preaching, let be yours in Hearing: Oh that both Preacher and Hearers might heartily joyn in this Deſire! This once more, God ſpeed the Plow.

In this Deſire and hope I drive on.

In the Text obſerve,

A Precept,

A Promiſe,

An Entail of the Promiſe on the Precept.

In the Precept we have,

1. An Act; [Do.]

2. An Object; [The things that ye have learned, received, heard, and ſeen.]

The Promiſe is in theſe words, [The God of Peace ſhall be with you,]

The Entail of the Promiſe on the Precept, you have in the Connective Particle [And] which knits them up together. Do the Work, and have the Reward; Obey the Precept, and enjoy the Promiſe; Do what you have received and heard, and the God of Peace ſhall be with you. Be careful of the former, and be not careful about the latter; If the Precept be performed, the Promiſe ſhall be made good.

Doct. 1. Chriſtians muſt be Learners before they can be Doers [What you have learned, that do.]

Doct. 2. He hath learned well, that hath learned to do well.

p. 3Doct. 3. Chriſtians Eyes, as wel as their Ears▪ … Religion: Or, The Holy Examples …, ſhould be living Sermons to people… [What you have ſee… in me] Therefore the Apoſtle …xhorts, Phil. 3. 17. Mark them which ſo walk, as you have us for an example; and 1 Cor. 11. 1. Be ye followers of me, as I am of Chriſt; that is, either, I have been a Follower of Chriſt, be ye therefore Followers of me; or elſe, Be ye Followers of me, as far …orth as I have been a follower of Chriſt. Thoſe Miniſters may go off the Stage with Honour and Co…, who have left behind them the good Seed of …ou…d Doctrine▪ and the good ſavour of an Holy Example.

For mine own part, what my Doctrine and manner of life hath been among you, you are witneſſes, and God alſo. And however, I have great reaſon to judge and condemn my ſelf before the Lord, and to bewail it, that my Converſation hath been leſs exemplary and uſeful, than oh that it had been! yet I go off from you with this Teſtimony upon my heart, that I have not been of thoſe who bind heavy Burthens, and lay them on other mens ſhoulders, but will not touch them with one of their fingers; but my endeavour hath been, to preſs on mine own Soul, and to hold out in my own practice, that Word of Life which I have preached to you; and therefore am bold, in this ſence, to exhort you in the words of the Apoſtle, Be ye followers of me, as far forth as you have ſeen me a follower of Chriſt.

Doct. 4. Godly Miniſters, when they are parting from their People, would fain leave God behind them. Though it be not unuſual, when the Lord ſends them away, he goes with them; God and his Meſſengers, p. 4do not ſeldome take their farewel of people together; yet their earneſt deſire is, that though they muſt away, yet the Lord would ſtay.

Doct. 5. Faithful Miniſters would be Meſſengers of Peace, going, as well as coming.

As the Apoſtles firſt words were to be, Peace be unto you, Math. 10. ſo ſome of this Apoſtles laſt words were, The God of peace ſhall be with you.

Doct. 6. When-ever Miniſters part with their People, if they can but leave Godlineſs in them, they ſhall certainly leave God with them. Or,

Thoſe that obey the Goſpel, whatſoever, or whomſoever they want, ſhall ever be in a peaceful and bleſſed condition.

Theſe things do, that is, live in the practice and power of that Doctrine of Godlineſs, which you have received, and heard; and then fear not, the God of Peace ſhall be with you.

This Doctrine I ſhall fully prove to you, after I have premiſed,

That the Doctrine which I have preached to you, is the Doctrine of Godlineſs; the ſum whereof take in theſe four particulars:

1. That Jeſus Chriſt, who came into the VVorld to ſave ſinners, came alſo to ſanctifie and purge them from their ſins.

2. That thoſe that believe in Jeſus, muſt be careful to maintain good works, or to live a Godly Life.

That this Godlineſſe is not ſuch a flight and eaſie, and empty thing, as the miſtaken VVorld imagine; but ſtands in an exact conformity of the whole Man, He…, and Life, to the whole VVill of God.

p. 54. That as whoſoever believe… not in Jeſus, ſo whoſoever is ſhort of this true ſincere Godlineſs, cannot be ſaved.

This is the ſumme of that Doctrine which I have preached unto you; which being the eternal Truth of God, I herein imbarque my own Soul and Life, deſiring to be found in that ſame Jeſus, and to be found walking in that ſame way of Righteouſneſs, which I have declared unto you.

2. That my Deſign and Aim, in preaching this Doctrine to you, hath been to beget in you, and through the influence and aſſiſtance of the Eternal Spirit, to bring you to this true Godlineſs. I have travelled in birth with you, that Chriſt might be formed in you; that I might leave you poſſeſſors and partakers of that Grace which accompanies Salvation; that your Faith might ſtand, not in the VViſdome of men, but in the power of God; That your Repentance might be Repentance unto Life, not to be repented of; that you might obey from the heart that Form of Doctrine that hath been delivered unto you; that you might ſtand compleat in all the VVill of God; that you might be holy and harmleſs, the Children of God without rebuke, in the midſt of a crooked Generation, amongſt whom you muſt ſhine as Lights in the VVorld, holding forth the VVord of Life; that being rooted and grounded in love, you might comprehend with all Saints, what is the height and depth, and length, and breadth, and might know the love of Chriſt, which paſſeth knowledge, and be filled with all the fulneſſe of God: To this end have I taught every one, and warned every one, that I might preſent you perfect in Chriſt Jeſus.

p. 63. That as far forth as the ſucceſs hath anſwered my Deſign and aim upon any of your Souls, ſo far forth ſtand you entitled to this glorious Promiſe in the Text, The God of peace ſhall be with you. Look how many Souls there are amongſt you that live in the power and obedience of thoſe Truths you have received; to ſo many can I with confidence give this Farewel of the Apoſtles, without Its or Ands, the God of peace ſhall be with you. To whomſoever the Lord hath been a God of Grace, to them will he be a God of Peace. Whoever amongſt you have this God of Grace dwelling and ruling in you, ſhall certainly find this God of peace dwelling and abiding with you: As for all others, though I can heartily make this my parting prayer, The Lord be with you, the God of peace be with you; yet I cannot turn this prayer into a Promiſe, nor give you any aſſurance, that the God of Peace will be with you.

Theſe things premiſed, I ſhall now give you the full proof of the Doctrine in the following Reaſons. The Doctrine you remember is, Thoſe that obey the Goſpel, whatſoever, or whomſoever they want, ſhall ever be in a peaceful and bleſſed Condition.

The Reaſons are,

1. The God of peace ſhall be with them.

2. If God be with them, all things whatſoever befall them, ſhall make for their good.

Reaſ. 1. The God of Peace ſhall be with them; theſe things do, live in the obedience of the holy Doctrine which you have received, and the God of Peace ſhall be with you. This glorious Promiſe is pregnant with all the bleſſings that Heaven and Earth can afford.

If you ask, why, what is there in it? I demand p. 7of you, What is there in God? God is in the Promiſe, all that is in God, is here aſſured to the Godly. The Philoſophers of old attained to ſome glimmerings of the excellencies that are in God, by theſe 3. wayes.

1. Per viam Negationis, conceiving of him as a Being, removed from all things, ſignifying imperfection: as ignorance, impotence, iniquity, corruptibility, compoſition, alteration, or any limits or bounds of this Eſſence, Power and Glory.

2. Per viam cauſalitatis, conceiving of him, as the Fountain of all other Beings; and thence concluding, that whatſoever Excellencies, or perfections are ſcattered up and down in the whole Creation, are all united in him, from whom they had their Originall.

3. Per viam eminentiae, by way of Excellency; ſo that whatever perfections, whatever goodneſs is to be found in any Creature, though it be not to be found in God, formaliter, yet there is that in him (he being the firſt cauſe of all) that doth infinitely, ſuperabundantly anſwer them all. Though there be not the ſame Specifick Excellencies in him, nor thoſe very pleaſures and delights iſſuing from him, which the creatures yield; yet there are ſuch Excellencies, ſuch perfections as tranſcend and ſurpaſſe them all.

The Scripture tells us more poſitively, and plainly; that God is Almighty, Omniſcient, Omnipreſent, Infinite, Eternal, Unchangeable, All-ſufficient, Holy, Righteous, Gracious; the Portion, the Protection, the Rewarder, yea the exceeding great Reward of them that diligently ſeek him. And this is he, that is in the promiſe, God is in the promiſe. I muſt not enlarge in this ſpacious Field; I ſhall keep nearer the Text, and ſhall confine my p. 8ſelf to theſe four particulars.

1. God is in the Promiſe as the God of Peace, as the Authour and beſtower of Peace. The greateſt of Bleſſings, is the Bleſſing of Peace, Peace hath all bleſſings included in it. It hath poſſeſſion, fruition, and ſecurity; it hath plenty, pleaſure and ſafety: where there's no peace, there's no ſecurity for the holding, nor opportunity of enjoying what we have. Whatever we have, we have it as if we had it not. Peace is the greateſt of Bleſſings.

Peace with God is the moſt glorious of Peace. What is there that's excellent, what is there that's deſirable, that is not comprehended in this Peace with God? Where there's Peace, there's Pardon: guilt cannot conſiſt with this Peace; being juſtified by Faith, we have peace with God. Where there's Peace there's Grace, and holineſs: there's no Peace ſaith my God, to the wicked. Where there's Peace there's Love, and good will. As love, ſo peace is the union no leſſe then this; the Almighty God bears you good will. Theſe two, peace and good will, are Twins: On earth peace, good will towards men. Where there's peace, there's life, everlaſting ife; Internal, is the ſeed of eternal peace.

This peace is a Portion; peace with God is our poſſeſſion of the God of Peace. This Peace is a Sanctuary; if the God of Peace be with us, the Peace of God will keep our hearts.

Chriſtians, in the World you muſt have trouble; ſuppoſe you have, yet in him you ſhall have peace, who hath overcome the World, Iſa. 26. 5. Thou wilt keep him in perfect peace (in peace, peace, as 'tis in the Original.) whoſe mind is ſtayed on thee. Pſal. p. 985. 8. I will hear what the Lord God will ſpeak, he will ſpeak peace to the People, and to his Saints. What a clattering is there in the World? what tumults, and commotions are raiſed about the followers of Chriſt, as if the World were falling about their eares? The Devil ſpeaks wrath, evil men ſpeak death, and bonds to them; breathing out threatnings, reproaches, perſecutions againſt them. In the midſt of all this fearful noiſe, I'le hearken, ſaith the Pſalmist, what the Lord God will ſpeak. Whatſoever men or Devils ſpeak, I'le hearken if the Lord God ſpeak at the ſame rate. Oh no, he will ſpeak peace to his Saints: Let the Sons of contention do what they can, the Sons of God ſhall be the Sons of Peace; they ſhall live in peace, they ſhall dye in peace, they ſhall dwell in peace for ever, Iſa. 32. 17, 18. The Work of Righteouſneſs ſhall be Peace, and the effect of Righteouſneſs ſhall be quietneſs and aſſurance for ever. And my People ſhall dwell in a peaceable Habitation, and in ſure dwellings, and in quiet reſting places: Oh how great is the peace that they have who love thy Law. Chriſtians fear not to follow God: let not that ſad word, nor the fulfilling of it, ſcare you out of your duty, All that will live godly in Chriſt Jeſus ſhall ſuffer Perſecution. What if they do? whilſt you are able to ſay, I am perſecuted, but I have peace; I am poor, but I have peace; In a Priſon, but I have peace; in a Wilderneſs, but I have peace; though all the World be againſt me, God is at peace, my Soul is in peace; what diſcouragement ſhould all that be to you?

2. He that is the God of peace, is the God of power. He promiſes peace, and he promiſes no more than he can perform. He can create peace, he can p. 10make their enemies to be at peace with them. He can make a league for them, with the Beaſts of the field; with the Lions, with the Wolves, with the moſt brutiſh among the people. He can ſay to the proud Winds and Waves, peace, be ſtill, and they obey him. He can give them reſt [from] the dayes of adverſitie: he can give them reſt [in] the dayes of adverſity: he can give his Beloved ſleep, upon the points of Swords and Spears.

3. He that is the God of peace, is the God of patience. This is my great fear, that though God gives, yet I ſhall break my peace; The God of peace with me? oh! this is he whom I diſhonour, and diſoblige daily; by my diſtruſts, diſcontents, impatiencies, murmurings, and what peace to ſuch an hearr? what peace, ſo long as ſuch unbelief, ſo much iniquity, as I find daily within me, remaines upon me? Will he, with whom no iniquity can dwell, dwell in that heart, where there is ſo much iniquity, by which he is provoked every day! but he that is the God of peace is alſo the God of patience; who though he will not bear the iniquities of his adverſaries, yet he will bear much with the infirmities of his People. Pſal. 89. 30. &c. If his Children forſake my Law, and walk not in my Judgements; if they breake my Statutes, and keep not my Commandements; then will I viſit their tranſgreſſions with a Rod, and their iniquities with ſtripes. Nevertheleſs, my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail.

4. He that is the God of peace, is the God of hope. I have not peace in poſſeſſion, whatever there be in the promiſe. I live in the fire, am born a man of contention. What likelyhood is there, that I ſhould ever live to ſee a good day? my comforts are broken, my Eſtate is loſt, my libertie is gone; p. 11friends I have none, enemies I have many, and migh… ty, I dwell in M…ſech, I have my habitation in the Tents of Kedar; I am for peace, they are for War: whither ever I look, round about me, before me, behind me, on the right hand, or on the left, all ſpeaks trouble and terrour to me. I have no peace; What, no… no hop… of peace neither? where is thy God ma…? haſt thou a God in thee, and yet no hope in thee? the God of peace, and yet no peace! the God of hope, and yet no hope! the God of hope will yet fill thee with joy and peace in believing, Rom. 15. 13. Why art thou cast down oh my ſoul? and why art thou diſquieted within me? hope in God, for I ſhall yet praiſe him, who is the health of my Countenance, and my God, Pſal. 43. 11. The God of hope will open a Window of hope in the darkeſt times, a door of hope in the moſt deſperate caſes. The God of hope will bear up the ſpirits of his Saints, in hope againſt hope; and this hope will never diſappoynt them. It ſhall never be ſaid, there is no peace, there is no hope, till it can be ſaid, there is no God in Iſrael.

But how, or in what ſence, is it to be underſtood, that this God of peace will be with us.

I anſwer in three particulars.

1. The heart of God will be with you Joſeph's bleſſing, the good will of him that dwelt in the Buſh, will be thy portion, Deut. 33. what was the Buſh? the Church, or Iſrael of God. What caſe was the Buſh in? 'twas all in a light fire, 'twas all in a flame. VVho was it that dwelt in the Buſh? God was in the Buſh; and that kept it from conſuming, though not from burning. The good will of this God ſhall be with thee: his love, his favour, his care. I love them that love me, Prov. 8. 17. The Lord loveth the p. 12Righteous, Pſal. 146. 8. The Love of God is the womb of all good. Hence ſprang the morning Star, from the love of God came the Son of God: hence came that womb of the Morning, the bleſſed Goſpel; which is ſo big with glorious grace; with Light, Life, Pardon, Peace, Glory, Immortality; from the love of God came the glorious Goſpel of God. The upper Springs, all ſpiritual and heavenly bleſſings: the neither ſprings, all earthly and outward bleſſings do all riſe, and bubble up out of this Fountain, the love of God. The precious things of Heaven, the precious fruits brought forth by the Sun: the precious Fruits put forth by the Moon; the chief things of the ancient Mountains, the precious things of the laſting Hills; the precious things of the Earth, and the fulneſs thereof: All theſe flow in with the good will of him that dwelt in the Buſh.

Love is all; the Apoſtle tells us, Rom. 13. our love to God is the fulfilling of the Law; that is, it will bring forth all that to God, all that duty, and obedience, which the Law requires. I may tell you, that Gods love to us, is the fulfilling of the Goſpel: that is, it will powre down all that upon us, it will do all that for us, which the Goſpel promiſes. Look over the whole Goſpel; read, and ſtudy every precious leaf, and line of that bleſſed Book: and if there be enough in all that to make thee bleſſed, and to encourage thee on in thy holy courſe, all this is thine. Thou haſt that love of God with thee, which will fulfil the Goſpel: there ſhall not one jot or tittle fail thee, of all that the Goſpel promiſes. The zeal of the Lord of Hoſts will perform this, Iſa. 9. 7.

2. The help of God will be with you, the Lord will be your helper in the day of your diſtreſſe. p. 13Heb. 13. 5, 6. He hath ſaid, I will never leave thee nor forſake thee. So that we may boldly ſay, The Lord is my helper, I will not fear what man can do unto me. He hath ſaid, I will not leave thee: and therefore we may ſay, I will not fear: He hath ſaid, I will be, and therefore we may boldly ſay, the Lord is my Helper: He hath ſaid, he will not forſake, he will help; and who is he that ſhall ſay, There is no help for thee i… thy God.

There's no man, whoſe Caſe may not be ſo deſperate, as to be above all humane help. If he ſhould cry out, as the woman to the King of Iſrael; Help O King; the King muſt anſwer, If the Lord do not help thee, whence ſhall I help thee? If he ſhould cry out, Help O Man of God: the Man of God muſt anſwer, If the Lord do not help thee, whence ſhall I help thee? If he cry out, Help O my Friends, my Wit, my Policy, my Purſe; all theſe muſt anſwer, If the Lord do not help thee, whence ſhall we help thee? But what caſe is there, wherein an [Help Lord] will not do?

Fooliſh men count their caſe deſperate, when they come to their [God help] that's an uſual expreſſion, to ſet forth the extreamity and helpleſneſs of any mans caſe. When we ſee men even loſt in any miſery, and their caſe even utterly hopeleſs, then to ſignifie our ſenſe of ſuch mens loſt condition, we cry out, God help that man, God help that woman, they are loſt Creatures. I, but if men did underſtand and conſider what the help of the Lord is, they would ſee there could be no caſe ſo deſperate, but an Help Lord, might recover all: 1 Sam. 30. 6. when David was greatly diſtreſſed, and all was gone, He encouraged himſelf in the Lord his God.

p. 14Conſider here two things.

1. What his Caſe then was; he was in great diſtreſs; he had loſt all that ever he had; his ſpoyls that he had taken were all gone, his Corn, and his Cattel, his Wives, and his City were all loſt; he had not an habitation in all the World; he had nothing left him but a poor Army, and theſe were worſe than loſt, they were even ready to fall upon him: The people ſpake of ſtoning him, but he encouraged himſelf in the Lord his God.

2. What the event hereupon was; why God help'd him to all he had again: verſ. 19. There was nothing lacking to them, neither ſmall nor great, neither ſons, nor daughters; neither ſpoyl, nor anything they had taken, David recovered all.

Hence note,

1. That a Chriſtian, when he hath loſt all, hath yet a God to go to at laſt.

2. Whileſt a Chriſtian hath a God to go to, his caſe is never deſperate; let him but encourage himſelf in his God, and all will be recovered.

Sinners, triumph not over the poor people of God; when they are at their worſt, when they are brought as low as your Pride and malice can lay them; though they ſhould be ſtript naked, and left deſtitute of all their comforts, though all the World ſhould ride on their backs, and tread on their necks, yet rejoyce not againſt them: though they fall, they ſhall ariſe, when they are at their worſt, there's ſtill help for them in their God.

3. The Preſence of the Lord ſhall be with them. Whither ſoever they may be ſcattered, they ſhall not be ſcattered from their God. That Promiſe made to Moſes, Exod. 33. 14. My preſence ſhall go p. 15with thee, belongs to all … Iſrael of God. [My preſence] in the Original 'tis my face; in the Septuagint, my ſelf ſhall go with thee.

The preſence of God is either, General, or Special.

By his general preſence, he is every where:

1. Per Eſſentiam, he fills all things.

2. Per Cognitionem, he beholds all things.

3. Per Suſtentationem, he upholds all things.

4. Per Dominium, he governs all things.

But to let this paſs as not ſo proper to our purpoſe.

2. There is his Special or his gracious Preſence, whereby he manifeſts himſelf to be with his people.

1. In ſome viſible and ſtanding tokens of his preſence; as in thoſe extraordinary, the Pillars of the Cloud, and of the Fire: and in thoſe ordinary, the Ark and the Temple, of old, and the Ordinances of the Goſpel now.

2. In ſome inward influences, and irradiations, upon the hearts of his people.

3. In ſome viſible and ſignall effects of this preſence, whereof there are very many. There are, amongſt others, theſe two notable effects of Gods gracious preſence; which his People, by vertue of this Promiſe, may with confidence expect,

Conduction,

Covering:

they ſhall be Led in their way, and they ſhall be Hid in their way.

1. Conduction; The Lord will be with them, to lead them and guide them in the way that they ſhould go. Pſal. 25. 9, 12. The Meek will he guide p. 16in Judgement, the meek will he teach in his way, Pſal. 107. 7. He led them forth by the right way, that they might go to a City of habitation, Pſal. 5. 8. Lead me, O Lord, in thy righteouſneſs, becauſe of mine Enemies, make thy way ſtrait before my face.

The Lord leads his people in their way, chiefly by his Word, which is a Light to their feet, and a Lanthorn to their paths: And ſometimes alſo by his Providences, hedging up all by-wayes, and leaving but one way open to them, that hath the leaſt appearance of the way of God. So ordering the matter that any other way that is before them, looks with too foul a face, to leave any doubt upon them, whether that be the way of God or nor.

It's never uncomfortable to the people of God, while they ſee their way before them: Doubts about their way, are more perplexing, than dangers in their way. When they know what God would have them do, they can chearfully truſt in him for any thing they are like to ſuffer. Doſt thou meet with Wolves or Lions in thy way? thou maiſt bleſſe God 'tis there thou meeteſt them, 'twould be ill meeting them elſe-where.

2. Covering or Protection in their way, Pſal. 31. 20. Thou ſhalt hide them in the ſecret of thy preſence, from the pride of man; thou ſhall keep them ſecretly in a pavilion, from the ſtrife of tongues. [Thou ſhalt hide them in thy preſence] or face; thy light ſhall be their dark place to cover them: Thou art my hiding place, Pſal. 32. 7. [In the ſecret of thy preſence] the Saints hiding place is a ſecret: Such, where neither the pride of man can find them, nor can they underſtand what it is. Reproaches ſhall not find them, perſecutions ſhall not find them, whoſe Souls are p. 17hid in God; they are not found, when they are found; they are hid when they ſeem to lye moſt open, and moſt expoſed to mens will, and luſt. Sinners do not underſtand what refuge the Saints have in God. It is a great ſecret, a Myſtery to them: as the joy of the Saints, the comforts of the Saints, are a ſecret; A ſtranger, ſhall not meddle with his joy: So is their ſafety or ſecurity; they do not underſtand what kind, nor how great ſecurity; what ſure, nor what ſweet repoſe, the Saints find in God. The ſecret of Gods preſence is a ſure, and a ſweet reſting place, for all his Saints; but how ſure, and how ſweet, no man knows, but they that enjoy it. The ſecret intimations of the care of God for them, of his everlaſting kindneſs to them; of his governing hand in all that befalls them, working it to their greater good; the ſecret ſupports and refreſhings darted in, as the beams of his Countenance; their ſecret ſence, that their head, their main, is in ſafety, though they have bruiſes in their heel, will yield ſuch reſt in the day of greateſt adverſity, as men can neither ſee, nor take from them. The Pillar of the Cloud interpoſed, did both hinder the Egyptians purſuit, and hide from their eyes the comfort of that Light which ſhined upon the Camp of Iſrael. Moſes knew what the comfort of Gods preſence meant, when he ſaid, Exod. 33. 15. If thy preſence go not with us, carry us not hence. 'Tis (if conſidered) a great word. Iſrael was then in a Wilderneſſe; among wild beaſts, among bryars, and thorns, in a weary pilgrimage; but they had God among them: The Lord was carrying them to Canaan, the Land of their reſt, a Land flowing with milk & honey: but Moſes prayes, If thy preſence go not with us, carry us p. 18not hence. We had rather be where we are, in a Wilderneſs with God, than to go to Canaan, & leave our God behind us. If thy preſence go with us, we are willing to go, when thou wilt, whither thou wilt, which way thou wilt; though by the Tents of Edomites, Iſhmaelites, Moabites. Hagarens; though through the Armies of Anakims, Zamzummims, we'l go any whither, ſo God go with us. The abſence of God makes a Canaan worſe than a Wilderneſſe: the preſence of God makes a Wilderneſs better than a Canaan: And this preſence of God, ſhall be the Lot of all his Saints.

Reaſ. 2. If God be with you, all ſhall make for you: All Providential Occurrences, and Events whatſoever: All Difficulties, Straits, Diſaſters, Diſappoyntments, whatſoever, that may come upon you, ſhall make for your good. Rom. 8. 31. If God be with us, who ſhall be againſt us? Who can be againſt us! that is, None can be againſt us: Or if any be, yet thoſe that are againſt you ſhall be for you. Gen. 42. 36. Joſeph is not, and Simeon is not (ſaid old Jacob and muſt Benjamin away too? all theſe things are againſt me: but yet as old as he was, he liv'd to ſee all making for him. Rom. 8. 26. We know all things ſhall work together for good to thoſe that love God. This is ſuch a Promiſe, as if it were throughly believed, would ſet our feet on the necks of all our fears and dangers, and will prove the t…uth of Sampſon's Riddle, Out of the eater came meat, and out of the ſtrong, ſweetneſs.

Now becauſe there is ſo great encouragement to godlineſs in it, I ſhall ſperd the more time in enlarging upon it; and ſhall ſhew,

1. VVhat thoſe things are which are eſpecially intended, p. 19in that comprehenſive terme (all things)

2. What that good is, which theſe things ſhall work to.

3. To whom theſe things ſhall work for good.

4. How theſe things ſhall work for good.

5. That they ſhall undoubtedly work for good, to them that love God.

1. What thoſe things are, which are eſpecially intended, in that comprehenſive term [All things.] Some there are, as Auguſtine with others, who underſtand it univerſally, of all things whatſoever, whether good or evil, extending it even to the ſins of the Saints. It's true, God doth often bring good out of theſe evils, making uſe of former ſins, to be forces againſt future: as the thorn, that did hurt in the Garden, will be of uſe in the Hedge: ſin often becomes it's own death, which was intended to be the death of the Soul: There's nothing that doth make the Sinner more weary, and wary of ſin, than Sin it ſelf: the review of what we have done, doth ofteneſt fright us of doing ſo any more. When you look back on ſin, and ſee it's face (for ſin carries it's face in it's back) you'l fear it the more, when ever you meet it again. There's no argument doth more effectually humble, and break the heart, and make it more fearfull, and watchfull againſt ſin, than the ſhame, and the ſmart of thoſe ſins we have fallen by; he that hath felt the wound, will take heed how he playes with edge-tools. This is true, God doth often make this uſe of ſin, to be it's own cure: and therefore 'tis not ſeldome ſeen, that the chief of Sinners have come to be the cheif of Saints. Yet, beſides that this is not the ſubject matter that the Apoſtle is here treating of; let thoſe that bring ſin within the p. 20compaſs of this promiſe, and make this to run into the ſence of it; that even all the ſins of the Saints ſhall work for their good, let ſuch tell us, how, or in what way its imaginable, that the ſinful decayes of ſuch who back-ſlide from God, and never recover to their former life, and vigour, but live and dye in a languiſhing ſtate of Soul, le… them tell us, how ſuch ſins can be imagined to work for their good: 'till then, we muſt enter our diſſent from this Interpretation.

This then is not the ſence of the promiſe, that all ſins ſhall work together for good.

And yet if it were, it would be but a poor argument, to take the more liberty to ſin, becauſe God will turn it to good; this would be even as rational, as for a man to tear his fleſh, break his bones, pluck out his eyes, burn his houſe, &c. becauſe God will turn all his ſufferings to good: he is little better than mad, that would not conclude ſuch a man out of his Wits.

Others reſtrain it to the evil things that befall the Saints, not the turpia, but the triſtia, their ſufferings and afflictions; to that vanity, and thoſe vexations, they are in bondage under, and under which with the whole Creation, they groan and travel in pain, waiting for their redemption: of which, the Apoſtle had been treating in the former part of this Chapter. And yet while they pitch the ſence, eſpecially on ſuch things as theſe, they grant it may be extended to all other things, ſin only excepted; ad omnes res, …reaturas eventus, tum ſecundus, tum adverſos: To all things and events, whether proſperous or afflicted. So Paraeus, with others.

And theſe I take to have hit the right. All heavy p. 21things, all the ſufferings and afflictions of the Saints; and not only theſe, but all things elſe whatſoever, that in the whole courſe of providence be their lot or po…ion: all the dealings of God with them, all the diſp…ations of Providence towards them, ſhall all work for their good.

2. What is that good, which theſe things work to the Saints; or in what ſence all things may be ſaid to work good to them. The ſence in general is this; They ſhall all work to their welfare, they ſhall all happen to them for the better: there ſhall nothing befall them, but one time or other, they ſhall have reaſon to ſay; 'Twas well for me, that it was thus with me. The wiſdome and goodneſs of God, did cut out ſuch portions continually for me, did lead me thorow ſuch a ſeries and ſucceſſion of caſes and events, which though I could not underſtand, yet now I ſee that every condition, every contingency and occurrence of my life, through which Providence led me, was uſeful, and could not well have been wanted, but it would have been the worſe for me. Thus in the general.

Particularly, for the fuller underſtanding what good it is that all things, to conſider, that there is a twofold good of the Saints; Such as they obtain and enjoy, whilſt they are in via, in their way or Courſe; or ſuch as they ſhall obtain, when they are in termino: when they are gotten to the end of their way, when they are come to their place. Or thus, There is a threefold good of the Saints,

Temporal.

Spiritual.

Eternal.

…. Temporal good, or our bona c…rporis, the outward p. 22good things of this life, which may ſerve, and pleaſe, and delight us in theſe dayes of our pilgrimage: which may abide with us, and attend us to our graves, but there will take their leave of us.

2. Spiritual good, or our bona animae, and thoſe are either, 1. Exeternal, as the Ordinances of God; the Light, Liberties and priviledges of the Goſpel, the Society and Communion of Saints, and our peaceful and plentiful enjoying of them. 2. Internal, as ſpiritual …race, Faith, Love, Hope, Patience, &c.

3. Eternal good, or that glory and joy, that everlaſting reſt and peace, the poſſeſſion of that inheritance incorruptible and undefiled, that is reſerved in Heaven for us.

Now here note theſe things.

1. That our bona corporis, our outward good things, are only good for us, as they are conducible ad bonum ſpirituale, to the good of our Souls. The bona viae, are only good in the event, when they tend to the bonum Patriae. This World is but a Nurſery for Eternity; we are planted in this, in order to our tranſplanting into the other World: and whatever we have here, is either good or evil, according to the reſpect that it bears to hereafter: As far forth as our immortal part is improved by theſe periſhing things, ſo far forth only, are they good for us. He that hath this worlds goods, and is not hereby made more rich towards God; he who proſpers in this World, and yet his Soul doth not proſper: much more, he whoſe outward fulneſs becomes the emptineſs, and leanneſs of his Soul: Are theſe good things good for him? Is he in pr… ſperity p. 23upon a true account, whoſe Soul proſpers not? It is not ever good to proſper in the World: It cannot be univerſally ſaid, It's good to be rich, its good to be in health, its good to be in honour, it's good to be at liberty: the contrary may ſometimes be true▪ it's good to be poor, to be ſick, to be in diſgrace, to be in bonds: the neceſſity of our Souls doth not ſeldome require it: Then alone is it good to be full, and to abound, when our outward abundance furthers our ſpiritual welfare.

Chriſtians, could we receive this truth, That our outward good things are only good for us, as far forth, as they conduce to our ſpiritual good, could we receive this truth, and live under the power of it; what a different judgement ſhould we then have of all theſe worldly matters, from what we have? and how ſtrangely would the courſe of this world be then changed? Would there then be ſuch violent and eager purſuing theſe carnal things? Would there then be ſuch whining and complaining, and murmuring at every croſſe Providence? VVe would then ſay, This may be good for me; good for my ſoul, how ſad ſoever it looks.

2. That the external ſpiritual good things, the Miniſtry and Ordinances of the Goſpel, &c. are ſo far good to us, as they conduce to our internal ſpiritual good; and they being ordinarily ſo, it muſt be concluded, That ordinarily it is good for us, that we enjoy them, and be not deprived of them. God may ſee the cutting Chriſtians ſhort of thoſe Priviledges, and Liberties, to be ſomtimes needful for them; and then even this alſo makes for their good: VVhereof more anon.

p. 243. That our inward ſpiritual good, is good for us, ſo far forth as it tends to our eterna… good: and therefore grace is ever good for us. It's ever true; It's good to be holy, good to be humble, to be in the fear of God, and to flouriſh in his grace. VVe may have too much Money, too much Credit, but we can never have too much Grace. Our greateſt flouriſhing and fruitfulneſs in grace, will certainly abound to our more full reward.

4. Note, That this is the plain ſence and meaning of the promiſe, All things ſhall work [for good] that is, whatſoever befalls, ſhall certainly promote our internal and eternal welfare: And as far forth as the outward Priviledges of the Goſpel, yea, and the good things of this life, conduce towards this, all ſhall work for theſe alſo. If it be good for us to be rich, if it be good for us to be in honour, good for us to be at liberty; good for our Souls, good in reference to our eternal ſtate; if it be good for us that we enjoy the Miniſtry of the Goſpel; there ſhall nothing befal us, that ſhall hinder; there ſhall be nothing wanting to us, that might further this our good.

The ſumme is, That all providential diſpenſations ſhall be ſo ordered, th…t we ſhall want nothing but what its better want than have: VVe ſhall ſuffer nothing but what we cannot well be without, but what the good of our Souls requires; and that which we do poſſeſs, and that which we do ſuffer, ſhall not fail of bringing about its end, the advancing our eternal good.

And if this be the meaning, what a glorious Promiſe is this? What can any rational man deſire more? nothing ſhall befall him but ſhall be for his p. 25good: He ſhall be deprived or kept ſhort of nothing, but what he had better be without than have. He that is unſatisfied with this Promiſe, it is either from Luſt or Ʋnbelief; Either he doth not believe, that God is true, and will perform this Word: or elſe 'tis becauſe his Luſt muſt be ſatisfied, though with the denyal of his Reaſon and Intereſt; he that deſires an Eſtate in the world, Eaſe, Pleaſure, Liberty, or any thing elſe upon any other terms, but as they may be for his real good, hath as much loſt his Wits as his Faith: and he that will take upon him to know what's good …or him, better than God, may as well take upon him to govern the World. You may with as good reaſon, deſire a Feaver, or a Dropſie, that you may have the p…eaſure of your drink; as for the pleaſures that carnal things would bring you in, to deſire them, when they would be a ſnare to your Souls.

3. To whom theſe things ſhall work for good: To them that love God, to them that are called according to his purpoſe: To the people of God; who, you ſee, are here deſcribed by their Election and Vocation, [the called according to his purpoſe] and their Sanctification, [they that love God] Love is, as I told you before, the ſulfilling of the Law. Love God, and you will live in the obedience of his whole Will: Theſe are the people to whom this Promiſe is made; prove your Calling and Election, prove your Sanctification, and you may write your names in this glorious Promiſe: All things ſhall work for your good.

To thoſe that are Rebels, and Reprobates from God, all things ſhall work together for evil. Whil'ſt things hurtful work together for good to the Saints: p. 26all good things work together for the hurt of Sinners: their Peace hurts them, their plenty hurts them, their pleaſure hurts them: yea, both their proſperity, and adverſity; their plenty, and their poverty; their pleaſure, and their trouble, their honour and diſgrace, and every thing that befalls them, turns to their prejudice. Their proſperity deſtroys them: their Table is their ſnare; their pleaſures are their plagues; and their very puniſhments are turned into ſin: every thing that befalls them, heightens and hardens them in their wickedneſs, and ripens them for vengeance. God is not with them, and therefore nothing proſpers with them. God is with his Saints, and therefore nothing comes amiſs to them, but all for their greater advantage: Chriſtians, this is your portion, and your peculiar, wherein the men of this World ſhall neither partake with you, nor be ever able to deprive you of it.

4. How all things ſhall work for their good: in ſpecial, how ſhall the evil things, the Sufferings of this life be for their good: How can this be? Muſt we disbelieve our Senſes, lay down our Reaſons, ere we can believe the Scriptures? Muſt we call evil, good; and good, evil? Muſt we count darkneſs light, and light darkneſs? Is pleaſure pain, and pain pleaſure? Is loſs gain, and gain loſs? Is eaſe torment, and torment eaſe? Doth Religion make things ceaſe to be what they are, and to be what they are not? or at leaſt, Muſt we believe, that darkneſs is the Mother of light, that good is the Daughter of evil? Can we hather grapes of thorns, or figs of thiſtles? Can darkneſs give light, or death it ſelf bring forth life? Muſt we ſay, that contraries no longer deſtroy, but produce each other, and that the p. 27womb brings forth its own deſtruction? How can theſe things be?

But muſt God give a Reaſon of his actions, or elſe they are not! though evil cannot bring forth good, darkneſs cannot bring forth light; yet, Cannot God bring forth good out of Evil, light out of darkneſs? Though darkneſs cannot bring forth light; evil cannot bring forth good, by a natural cauſation; yet Cannot God make evil an occaſion of good? Though it do work efficiently, yet can it not work objectively neither to it? Though the torment, the Medicine puts men to, be not eaſe, yet may it not work towards eaſe? May not the ſtorm, though it help not, yet haſten the Labourer on his work, the T…aveller on his way? May not the darkneſs of the night, make more diligent in the day? May not ſickneſs teach men more temperance, and poverty more frugality?

But to proceed more diſtinctly; How can the Saints evil things work to their good? That they do ſo cannot be denied, unleſs we will deny, not only Scripture, but common Sence and Experience; but how comes it to paſs?

I anſwer in 4. Particulars:

1. The Affliction and Tribulations of the Saints are the way that leads them on to the poſſeſſion of that good, which God hath intended to them; afflictions are the way of the Kingdom; the Croſs is the way to the Crown, Acts 14. 22. Through many Tribulations we muſt enter into the Kingdom of God. Pſal. 66. 11, 12. Thou broughteſt us into the net, thou haſt laid affliction upon our loyns, thou hast cauſed men to ride over our heads: we went through fire and water, thou broughteſt us into a wealthy place.

p. 28Obſerve it; Their troubles are their way to their Triumph; their very falling into the net, their way to eſcape. Their Enemies boaſt; Eſcape! Ariſe! yes, let them free themſelves with ſuch hopes while they will, we have them ſure enough, we have them under foot, we have them in the net: If this be their way, wee'l keep them in their way long enough; Now we have them down they ſhall not be able to riſe. I, but yet it appears, through all this the Lord led them forth into a wealthy place. The High-way of the proud is not their more ready way to the duſt, than the duſt of Saints is their ſure way to honour. When Iſrael were to go to Canaan, they muſt take the Brick-Kilnes, the Red Sea, the Wilderneſs, Jordan, in their way: could any one have imagined, that the bondage, the ſtraits they were under, the doubling their Tasks, the cruelty of their Task-Maſters, their encloſure at the Red Sea, did mean any good to them? yet how fell it out at laſt? their darkeſt diſpenſations had light in their latter end; Their greateſt bondage leads on to their greateſt liberty.

Every croſs Providence is a ſtep to the accompliſhment of the Promiſe; The Wheel is ever moving on to its end; it moves ſtill forwards, even when it ſeems to go quite backwards: As the River by its many turnings and windings forwards and backwards is ſtill in motion to the Sea, when it ſeems to be running quite contrary.

Chriſtians, if ever the Salvation of God ſeems to be removed farther off from you; If the work of God ſhould at any time ſeem to go backwards; if croſs winds ſhould turn the whole courſe, ſo that you appear rather to be marching back to Egypt, than p. 29on to Canaan; yet be not diſcouraged; though your way be an unlikely, an unpromiſing way, though you be led about forwards, and backwards, yet ſtill you are making on: though the leſſer Wheels be never ſo croſs and contrary in their motions, yet the great Wheel is ſtill moving Right on to your bleſſed and hoped end. God intends your good, your ſpiritual good here, your eternal good hereafter: and believe it now, for he will let you ſee it hereafter, that thoſe very things which moſt threaten your miſcarriage, and a total abortion of your hopes, are made all to concur to the bringing them about, and to your more full and ſpeedy poſſeſſion of them.

Note farther here two Things.

1. All things work; not they ſhall work, de futuro, but de praeſenti, they do work; as the Apoſtle ſays, The Myſtery of Iniquity; ſo we may ſay, The Myſtery of the Saints Redemption doth already work; the work is already on the wheel, and every wheel is in its motion for you: not only your Brethren, the Saints and Angels, who are all praying for your peace and ſeeking your good, but your Enemies alſo, the Dragon, with all his Armies, are at work for you; all the Councils of this world, are already ſitting upon the very matter: God hath call'd them together for this purpoſe. The Pope, with all his Conclave; the Jeſuits, Preiſts, Monks, and Friars, with all their Covents; yea, the Devil, with all his Conclave of Hell. are all at work for the good of Saints. It's true, they mean not, nor intend any ſuch thing, their deſigns are againſt you; they count, they are working for themſelves; as 'tis ſaid concerning the Aſſyrian, Iſa. 10. 6, 7. God ſent him forth upon a Deſign of p. 30his own, to execute his Counſel, in the puniſhing of Hypocrites; to purge out the Chaff from the Wheat; nevertheleſs, he meaneth not ſo, nor doth his heart think ſo; the Aſſyrian minds not what God's Deſign is, but follows his own Deſign, fights for himſelf, and ſpoils for himſelf; but God's Deſign is ſtill carried on by him, though he think not of it.

All the Events in the World are driving the ſame way; every Diſeaſe or Infirmity that comes upon you, every Loſs that you ſuſtain, every Scoff or Reproach that you ſuffer; the ſhame in your Faces, the Sorrow of your Hearts, the Torment in your Bowels, the Aches in your Bones, are all working your good. All the changes of your Conditions, your fair Weather and your foul, your Sun-ſhine and your Clouds, your Plenty and your Wants, your Eaſes and your Pains, your Liberties and your Priſons, are all making for you; your good is already working by all theſe Things.

See Chriſtians, what an Harveſt of Bleſſedneſs is growing up to you, out of this Promiſe; the Seed is already ſowing, your good is already working; God is at work, the whole Creation is at work, Men and Angels, good men and evil men, Friends and Enemies, Heaven and Earth, and Hell, are already ingaged to work your good.

2. They work together, that is, as ſome underſtand it, they work together with God: all the ſecond cauſes work together with the firſt Cauſe; or as others, They work together amongſt themſelves. There is ſuch a concatenation and concentring of all theſe ſecond cauſes, in the ſame Deſign, that however they ſeem to thwart, and croſs, and deſtroy ſome of them, what the others build and advance, yet they p. 31are all united in their End, they jointly contribute in the Weal of the Saints. Though, if I miſtake not, this latter be the more ſenſe of the two: Yet I know no reaſon, why both may not be underſtood. In the hand, and under the conduction of Providence, all theſe lower Things concur and co-operate in the good of the Church.

By the way, obſerve what an Harmony there is in all the Works of Providence: The moſt croſs and thwarting Occurrences, do all conſpire, and go hand in hand to bring about the ſame end. As the differing Vertues of various Drugs, do all concur …o make up the Medicine: As the differing ſounds of ſeveral ſtrings or Inſtruments, do all together make up the Melody. As the differing Colours in a Picture, the dark as well as the brighter, do jointly contribute to the Beauty of the Piece; no leſs do the moſt contrary, and contradictory Actions and Events, both make up the Beauty of Providence, and jointly ſubſerve that one End, to which, by an unſeen Hand, and an all-ſeeing Eye, they are directed, and intended.

2. The evil things that befal the Saints, come upon them to keep out worſe things. Where-ever the croſs comes, if it had not come, ſomething worſe might? The Croſs may be a means to ſecure from the Curſe: The Curſe was ſlain on the Croſs of Chriſt; and our Croſs alſo hath its uſe, to the delivering us from it.

1 Cor. 11. 32. We are chaſtened of the Lord, that we ſhould not be condemned with the World. Periiſſem niſi periiſſem: I had died, if I had not ſuffer'd: 'Tis more mens caſes beſides his that ſpake it; 'tis no bad Exchange, to have a Croſs inſtead of a Curſe.

p. 323. The evil things of the Saints prepare them for better things: that they may work good for them, they are working them to good; working out their ſin and iniquity, wearying them of ſin, Hoſea 2. 6. I will hedge up her way with thorns: then ſhall ſhe ſay, I will return: Sin brought in Afflictions into the World, and Afflictions help to carry ſin out; the Croſs, to which ſin was once nail'd, is now nail'd to Sin: The Saints can ſeldome be medling with Sin, but they find it too heavy for them; The Croſs that is nail'd at the farther end of it, makes it a …urthen which they cannot bear. In ſome ſenſe, not only the Bloud of the Lamb, but the Bloud of the Sheep may purge away Sin: though only the foreign can expiate and take away the guilt, yet the foreign may have their place, in purging away the filth of ſin; By this ſhall the iniquity of Jacob be purged, & this is all the fruit to take away his ſin. Our Lord beats the Devil with his own Weapons, by thoſe very means purging his Saints, by which he endeavours to pollute them: making thoſe very Perſecu… ons, by which he labours to force them from Holineſs, to fix them in it: A fawning World does them more miſchief, than a fuming Devil. By that the Devil hath caſt up his Cards, he will find himſelf a Loſer by all his Rage.

Chriſtians, comfort your hearts: thoſe Flouds that are caſt forth againſt you, ſhall but waſh you the whiter, and make you more meet to be partakers of the inheritance of the Saints in Light: your Purgatary prepares you for your Paradiſe. No unclean thing muſt enter in thither: and you are not like to be made ſo clean, as by falling into the hands of the unclean. The Saints never look ſo well: like Sheep p. 33come from the waſhing, as when they come up from the Pots, their very black makes them comely.

Oh Chriſtians, what a comfort would it be, if your Experiences might come in, and ſeal to this Truth: If you could ſay, Thus it hath been with me, Before I was afflicted, I went aſtray: I was proud, and vain, and wanton, and ſlothful, and carnal, but now have I kept thy word.

Sinners, What-ever your mind be in perſecuting the Saints, never think to debauch them by it; if that be your aim, you miſtake your courſe; the living Spark which God hath kindled in them, will … be blown out, but be blown up, by your puffing at it; the Dirt you caſt upon them, doth but ſcour them the brighter: You take the beſt courſe you can, to keep them cloſer to the Lord, and his way: The warm Sun will more hazard the loſs of their Garments, than the bluſtring Wind: Let them alone, the Spirit of the Lord within them will be too hard for Hell, with all its black Regiments; and will not only ſecure them, but advance them yet higher, by all their Aſſaults. Theſe ſtars ſhine the brighteſt, when the Night is darkeſt: When you have done your worſt, 'twill be the better with them; though they will not thank you, yet they will thank God, for what they have ſuffer'd by you. If this be your aim to make them like your ſelves, you may ſet your hearts at reſt, and give over ſuch a vain attempt: Your fury is like to do as little to force them, as your vertues are to invite them to a compliance with you. Your Faces are too foul to draw them into your love, and yet not fierce enough to drive them into your fear. Sathan, try thy utmoſt ſtrength and skill, and if thou loſeſt not by thine own play at laſt, if thou find'ſt not the p. 34poor people of God gotten nearer Heaven, by thy attempts of plucking them down to Hell, then let thy Lyes be believed before the everlaſting Goſpel.

Chriſtian, Make me not aſhamed in this ſame confident boaſting of you; yea, contradict not your God, by ſuffering your ſelves to be corrupted by evil men. The Lord himſelf hath adventured deep upon your Integrity and ſtedfaſtneſs: The honour of his Truth and Faithfulneſs lyes at ſtake; he hath ſaid, They ſhall not be afraid of any evil Tydings, their heart is fixed, truſting in the Lord, Pſal. 112. 7. He hath ſaid By this ſhall their iniquity be purged, and this ſhall be all the fruit, to take away their ſin. God hath ſaid, All things ſhall work together for good to them. They ſhall not be the worſe, but the better, for all that befals them: They ſhall love me and my holy wayes the more, they ſhall cleave unto me the cloſer, they ſhall be made more pure, and more tender, by all they ſuffer for Righteouſneſs ſake: they ſhall love Conſcience, and their Integrity and Faithfulneſs to it, never the worſe, for that it hath coſt them ſo dear; but ſhall prize it the more, and be the more wary and tender, how they pollute and turn aſide from it. God hath adventured deep on you, make not him a Liar; the devil & his inſtruments will be ready to ſay concerning you, as once he did to the Lord, concerning his Servant Job; Put them into our power, let us have the handling of them a while, and thou ſhalt quickly ſee, what truth there is in them, or what truſt there is to them; they'l curſe thee to thy face, they'l deny thee to thy face, they'l eat their own words, they'l be aſhamed of their God, their Godlineſs, and Confidence. Let God be true, Chriſtians, and the Devil a Lyar; be living Commentaries on this bleſſed Text; Let the p. 35World, and their black Prince ſee, that they cannot make you miſerable, becauſe they cannot make you ſinners like themſelves: That you are ſtill the more upright, for falling into the hands of a crooked Generation: Let them ſee, that though your God will not ſuffer you, yet you are contented to ſerve him for nothing. That though his Hedge be removed from you, yet your Heart is not removed from him: Be able to ſay, Though all this be come upon us, Our heart is not turned back, neither have we declined thy way. Let our ſtanding and encreaſing in the Grace of God, and abounding in the works of Righteouſneſs, be a ſtanding VVitneſs for God in the VVorld, and a Seal to his Scriptures, and in ſpecial to the glorious Truth of this Text.

4. The evil things of the Saints, prepare better things for them, their Sufferings go into their Reward: As the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt: Every ſuffering comes with a comfort in its Belly: and the ſweet is ſo great, as ſwallows up the bitter; 'tis a hundred fold, that the Saints gain by all their Loſſes in this Life; but how great ſhall their Reward be in Heaven! 2 Cor. 4. 17. Our light affliction, which is but for a moment, worketh for us a far more exceeding Eternal Weight of Glory. They ſhall not only have weight for weight, meaſure for meaſure, their Load of Glory, for their Load of Sufferings; but they ſhall have over-weight, over-meaſure; good meaſure, preſſed down, heaped together, and running over, ſhall then be given unto them: According to their deep poverty, ſhall be the height of their riches; according as their blackneſs hath been in their Houſes of Bondage, ſhall be their brightneſs in the Land of p. 36Promiſe; for all thy ſhame thou ſhalt have double: The double of thy Reproach in Renown, the double of thy Tears in Triumphs, all thy bottled Tears ſhall be returned in Flagons of Joy, yea in Rivers of Eternal Pleaſure.

By this time Chriſtians, you ſee what glory there is in this good word: All things ſhall work together for good to them that love God. And that none may have the face to ſay, all this is but conceit; I ſhall, in the next place, bring in clear and undeniable Evidence, that it is certainly, and unqueſtionably, ſo as hath been ſaid: And therefore know,

5. That all things do and ſhall certainly work, for good to them that love God. This (beſides the Teſtimony of this Scripture) I ſhall make evident, from theſe three Propoſitions.

1. There is a Divine Providence that governs the VVorld.

2. The Deſign of Providence, is the accompliſhment of the good purpoſe and promiſe of God.

3. The Providence of God ſhall never fail of accompliſhing its end.

1. There is a Divine Providence which governs the VVorld: the Epicureans, who deny Providence, and leave all on Chance and Fortune, may as well deny that there is a God; which yet they are aſham'd to ſtand to. Of Epicurus himſelf it was ſaid, Quem nihil pudendum pudet, pudet tamen Deum negare.

It can be no way reconcilable to the infinite Wiſdom of God, who made this Glorious Fabrick, with the various Creatures therein, either not to determine them to their Ends, or elſe to take no care for their accompliſhing thoſe Ends they are determined to. The whole Current of Scripture is ſo p. 37plain in theſe matters, that he that runs may read: Let the following Scriptures, amongſt others be conſidered.

Pſal. 97. 1. The Lord reigneth, let the Earth rejoyce, let the iſles be glad. Pſal. 67. 15, 16. The Eyes of all wait upon thee, and thou giveſt them their Meat in due ſeaſon: Thou openeſt thy hand, and ſatisfieſt the deſires of every living thing. Pſal. 36. 6. Thou preſerveſt man and beaſt, Pſal. 75. 6, 7. Promotion cometh neither from the Eaſt, nor from the Weſt, nor from the South; but God is the Judge, he putteth down one, and ſetteth up another. Amos 3. 6. Shall there be Evil in a City, and the Lord hath not done it? Pſal. 17. 13, 14. Deliver my Soul from the wicked, which is thy Sword, from Men which are thy Hand. The confeſſions of thoſe Infidels, Nebuchadnezzar and Darius, ſpeak the ſame, Dan. 4. 35. All the Inhabitants of the Earth are reputed as nothing, and he doth according to his Will, in the Army of heaven, and among the inhabitants of the Earth, and none can ſtay his Hand, or ſay unto him, What doſt thou? Dan. 6. 26. I make a Decree, that in every Dominion of my Kingdom, Men tremble and fear before the God of Daniel, for he is the Living God, and ſtedfaſt for ever; and his Kingdom that which ſhall not be deſtroyed; and his Dominion ſhall be even unto the End: He delivereth and reſcueth, and he worketh Signes and Wonders in Heaven and Earth; who hath delivered Daniel from the power of the Lions.

But more diſtinctly, the Lord governs all inanimate and ſenſitive Creatures, in their actions; he orders the Stars in their courſes. The Stars in their courſes, he made to fight againſt Siſera. He governs the Winds and the Floods; he bringeth forth the p. 38Winds out of his Treaſures, he rides upon the wings of the Wind. He maketh the Clouds his Chariots, he ſitteth on the Floods; the Thunder and the Hail, and the Rain and the Froſts, are all at his Command: He giveth Snow like Wool, and ſcattereth the hoar froſt like aſhes. He caſteth forth the Ice like morſels; he ſets bounds to the Sea, which it ſhall not paſs; the Birds of the Air, the Beaſts of the Field, the Fiſhes of the Sea; yea the ſtones and duſt of the Earth, are all at his beck.

More eſpecially, he rules and governs the men of this World. He ſits in all the Counſels of men, though they ſee him not, he orders all their Decrees; there's no Decree can paſs unleſs God gives his Vote. He rules in all the actions of men; even thoſe things that are acted through our improvidence, come not to paſs without the providence of God. He rules in all the changes that are in the world; he changes the times and the ſeaſons; he changes Kingdomes, and Governments; he removeth Kings, and ſetteth up Kings; he makes War, and creates Peace; he bendeth the Bow, and breaketh the Bow, and cutteth the Spear in ſunder, and burneth the Chariots in the fire: Peace and War, Health and Sickneſs, Plenty and Famine, Life and Death, are all the diſpoſures of his hand. He orders all the events and caſualties of the World; even from the greateſt to the ſmalleſt. Without him, not a Sparrow ſhall fall, nor a hair of the Head ſhall periſh; though there be to men, yet to the Lord there are no caſualties, or contingencies. But all things come to paſs, according as his Hand and Counſel had before determined.

p. 392. The deſign of Providence (as it reſpects the Elect) is the accompliſhment of Gods good purpoſe and promiſe. Providence governs the World, and the purpoſe and promiſe governs Providence. All the works of Providence have rationem mediorum ad finem. God doth nothing in vain: it is not conſiſtent with the wiſdome of God, to do any thing for nothing. God would have his People look farther than the things that are before them, becauſe all thoſe things have a farther aſpect themſelves. All the works of Providence have a double aſpect; they look backward, to the purpoſe and promiſe; and they look forward, to the end for which they are: as they look backward, ſo they have truth in them, exactly anſwering the purpoſe and promiſe from which they have their birth. As they look forward to their end, ſo they have good in them; and that good (their ſubſervience to their end) is the reaſon of their being. Here note 2. things.

1. That the ſubſerviency of things to their end, is the goodneſs of them; if the end be good, the means muſt (as ſuch) be good alſo: If what God hath purpoſed and promiſed be good, then all things that fall in between, having the reſpect of means to their accompliſhment, muſt upon that account be good. If our croſſes and afflictions, do ſubſerve the bringing about of Gods good will, and good word, we muſt ſay concerning them, Good are the works of the Lord. It is not, how any thing looks, or feels at preſent, but what it means, and to what it tends. If the potion be bitter, and yet it tends to health; if the Meſſenger be ill-looked, and ill-favoured, and yet comes upon a good errand, you may bid them welcom. And thus all the Providences of God are good. If you p. 40ſhould ask of any Providence, wherefore art thou come? comeſt thou peaceably? comeſt thou for good? they muſt all anſwer, yes, peaceably, for good and no hurt. 'Tis but to help all that good into thy hand, which hath been in the heart, and hath proceeded out of the mouth of thy God that loves thee. There is not a Meſſenger of Sathan, that comes to buffet thee, but is alſo a Meſſenger from God, that comes to thee for good. The very thorns in thy fleſh ſhall ſerve thee for Plaiſſers, thine eye-ſores ſhall be thine eye-ſalve, and thy very Maladies thy Medicines.

2. That this relative goodneſs of all the works of Providence, is the reaſon of their Being. Therefore God doth what he doth, that hereby he may do what he hath ſaid and intended. I do not ſay that the reaſon of Gods taking this or that means, is alwayes from any thing in it ſelf, or for his natural tendency to ſuch an end above any thing elſe: God hath his choyce of means, he can chuſe here or there at pleaſure, can make uſe of what he will to ſerve his deſign; but the reaſon why things are, is this, God in his Wiſdom, ſaw their ordinability to this good end, and thereupon in his Providence, he orders and brings them to paſs.

So that now, whatever befals a Chriſtian, he hath this to allay and take off the grievouſneſs and ſharpneſs of it. This had never been, but for the good will, and good word of the Lord to me. The Lord God hath ſaid he will bleſs me, and do me good; he will heal, and ſancti…ie, and ſave me, and now he is about it; by this he is working that Salvation for me.

p. 41Chriſtians, you have no reaſon to ſay, If the Lord be with me, why am I thus? why ſo poor, why ſo pained, ſo perſecuted, ſo ſcorned and trampled upon? ſure, if the Lord had meant my good, it would have been better than 'tis with me: No, no, 'tis becauſe the Lord is with thee, and means thee well, that he deals in this manner with thee. The Deſign of his Providence towards thee, is the accompliſhment of his Promiſe.

3. The Providence of God ſhall never fail of accompliſhing its end. There is nothing wanting that might give us the fulleſt aſſurance hereof. For,

1. The Providence of God hath power with it. He is Almighty that hath promiſed; he that ruleth in the earth, dwelleth in the Heaven, and doth whatſoever he will. Our God is in heaven, and doth whatſoever he will. I will work, and who ſhall lett it? Iſ. 43. Who can ſtay his hand, or ſay unto him, what doeſt thou? were it not for our unbelief, our caſe would be ſtill the ſame in greateſt difficulties, as when the Coaſts are moſt clear. We might ſay of difficulties, as the Pſalmiſt of darkneſs, there is no darkneſs with thee, to thee day and night are both alike. Difficulties are no difficulties with thee, nor is there difference betwixt hard and eaſie. He can ſave with many, or with few; and with none, is as well as with ſome. We once read he had too many but never that he had too few, to bring about his wosk. Oh how we do deſparage the power of God, when our difficulties make us doubt? Is he God, and not man? Is he ſpirit, and not fleſh? Wherefore then doſt thou doubt? What-ever God hath ſaid he can do: Believe he is a God, and thou wilt never ſay, How can theſe things be?

p. 422. The Providence of God hath wiſdom with it: he is the only wiſe, he is the all-wiſe God; He knoweth how to deliver the godly out of temptations, 2 Pet. 2. 9. He knoweth what is good for his Saints, and when 'twill be in ſeaſon; he underſtandeth what is proper, and pertinent to every caſe. What's proper to every purpoſe, to every people, to every perſon, and for every ſeaſon; he knows when 'tis a ſeaſon to abaſe, and when to exalt: when to afflict, and when to deliver; when to put on the yoak, and when to take off the yoak; when to pull down, and when to build up: every thing is beautiful in its ſeaſon. If mercies come out of ſeaſon, mercies would be no mercies; and if troubles come in their ſeaſon, troubles ſhould be no troubles: He knows the beſt method, and means to his end, the fitteſt means; he ſees ſomtimes the unfitteſt to be the fitteſt, the moſt unlikely unpromiſing means, do often beſt ſerve Gods end.

Chriſtians, if you would receive every diſpenſation, as coming from the hands of the wiſe God: you would never quarrel with your lot, nor ſay of any thing that befals, I might be happy, but this ſtands in my way. If you would give God leave to be wiſer than you, you would ſay where-ever you are, its good for me to be here, this is my way to my …eſt.

3. The Providence of God hath faithfulneſs with it. Pſal. 25. 10. All the paths of the Lord are mercy and [truth] to them that keep his Covenant, and his Teſtimonies, Pſal. 111. 8. His Works are done in truth. Gods works may be ſaid to be done in truth, in a double ſence.

p. 43In Reality.

In Fidelity.

1. In Reality; not in ſpecie, or in ſhew only, but indeed. Gods Comforts, are Comforts indeed; Gods Salvation, is Salvation indeed. The Devil will come with his gifts, with his comforts, and deliverances; but they are for the moſt part, but ſpectra, like himſelf, ſhews, and apparitions; quite another thing, than what they ſeem to be: ſinners comforts, deliverances, enjoyments, wherewith the Devil feeds them, do leave them in as poor a caſe, and worſe than they found them: you will never thank the Devil for his kindneſſes, when you have prov'd them what they are. If you do not find your ſelves as faſt bound, in the midſt of all your liberties; if you be not wrapp'd up in as many ſorrows, after all the joys he hath procured to you; if the glittering glories, the glorying pleaſures he entices you by, and entertains you with, prove not traſh and dirt, and meer lies in the end, then ſay, the Devil hath forgotten his trade of lying: the Devils works will be even like himſelf, falſe and deceitful. But God is true, and all his works are done in truth.

2. In Fidelity, his Works are according to his word. 1 King. 8. 24. Thou haſt ſpoken with thy mouth, & haſt fulfilled with thine hand. In thy faithfulneſs, thou haſt afflicted me, Pſal. 119. Not only in thy faithfulneſs thou haſt ſaved me, in thy faithfulneſs thou haſt comforted me, in thy faithfulneſs thou haſt ſuccoured me: but in thy faithfulneſs thou haſt afflicted me, in thy faithfulneſs thou haſt humbled, and broken me, and caſt me down. The promiſe of God is, that we ſhall want nothing; we ſhall neither want his Staffe, nor his Rod: neither comforts p. 44nor croſſes; neither joys nor ſorrows; we cannot well want either, and we ſhall want neither, becauſe God is faithful. You may not only write down with the Apoſtle, God is faithful, and will not ſuffer you to be tempted above that which you are able to bear; but you may write alſo, God is faithful, and will not ſuffer you to want a temptation. When 'tis ſeaſonable, your hearts ſhall be glad; and if need be, for a ſeaſon you ſhall be in heavineſs. God is faithfull, he will ever be true to himſelf, and therefore to you, 2 Tim. 2. 9. He abideth faithful, he cannot deny himſelf. Should he be falſe to his people, he cannot be true to himſelf, to his purpoſe and promiſe; his Word is not yea and nay. God is not as man, that he ſhould lye, or the Son of man, that he ſhould repent; that he ſhould ſay, and unſay: that he ſhould ſay, and not do; you may write Gods name upon every word he hath ſpoken, you may write his Name (I Am) upon all that he hath ſaid: It ſhall be.

Now Chriſtians, put theſe three Particulars together, and if you cannot ſpel out the concluſion out of them, the Providence of God will certainly accompliſh his good Purpoſe and Promiſe concerning you: You are of little underſtanding as well as of little Faith.

If God governs the World, and nothing comes to paſs but by his Providence; if Providence governs according to Gods Purpoſe and promiſe; if Providence cannot fail of accompliſhing both.

If God be Almighty and can, if God be Wiſe and knowes how, if God be Faithfull and true, let the Devil if he can, with all his Sophiſtry, evade the Concluſion, That he will certainly do all that good p. 45for you which he hath purpoſed and promiſed: If God be not able to perform, he is not good; if he miſtake his way, if he uſe impertinent, improper means, he is not the All-wiſe God. If he do not actually perform what he is able, and knows how to do, when he hath ſaid it, he ceaſes to be the true God: So that the matter is brought plainly to this Iſſue; If God be God, if God be the All-wiſe God, if God be the true and faithful God, this word which he hath ſpoken, (All things ſhall work together for good to thoſe that love God,) ſhall not fail of its accompliſhment in its ſeaſon.

Having thus proved the Doctrine, I ſhall, after I have added a few words by way of Caution, and anſwered an Objection or two againſt the Sence I have given, of this Promiſe, and ſubjoyned a few particular Inferences, deſcend to the general Application.