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THE GOOD MANS PRIVILEDGE. Rom. 8.28. And we know, that all things worke together for good, to them that loue God,
THE GOOD MANS PRIVILEGE. Rom. 8.28. And we know, that all things work together for good, to them that love God,
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and are called according to his purpose. AMongst many, three things haue, and doe most molest the children of God:
and Are called according to his purpose. among many, three things have, and do most molest the children of God:
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One is, The guilt of sinne; another, inbred or originall corruption; the last is, troubles and affliction. Now the Apostle, being a skilfull Physition, prescribeth a threefold remedie for his distempered patients;
One is, The guilt of sin; Another, inbred or original corruption; the last is, Troubles and affliction. Now the Apostle, being a skilful physician, prescribeth a threefold remedy for his distempered patients;
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the which being truly vnderstood, and rightly applied, will expell the danger of the diseases; and restore them that be sicke thereof, vnto perfect soundnesse. For the first:
the which being truly understood, and rightly applied, will expel the danger of the diseases; and restore them that be sick thereof, unto perfect soundness. For the First:
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Hee that would escape the guilt of his sinnes, and be able to stand iust before God, must not relie vpon the merit of his owne workes;
He that would escape the guilt of his Sins, and be able to stand just before God, must not rely upon the merit of his own works;
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but by faith beleeue in, and rest vpon Christ Iesus.
but by faith believe in, and rest upon christ Iesus.
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For if the Lord should marke what is done amisse, man were neuer able to abide it; For if the Lord should mark what is done amiss, man were never able to abide it;
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neither the rigour of the Law, or the seuerity of his iustice:
neither the rigour of the Law, or the severity of his Justice:
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But he that beleeueth in the Sonne of God, and is by faith made one with him, becommeth truly and perfectly righteous;
But he that Believeth in the Son of God, and is by faith made one with him, becomes truly and perfectly righteous;
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so that the law of God cannot condemne him, or the iustice of God lay hold vpon him: so that the law of God cannot condemn him, or the Justice of God lay hold upon him:
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for hee hath in Christ, and by him a righteousnesse, that can, and will giue a full payment,
for he hath in christ, and by him a righteousness, that can, and will give a full payment,
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and an absolute satisfaction, both to the Law, and the Author of it. Wherefore the Apostle maketh this peremptorie conclusion;
and an absolute satisfaction, both to the Law, and the Author of it. Wherefore the Apostle makes this peremptory conclusion;
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that to such There is no condemnation, vers. 1. where by the way wee may learne a double lesson.
that to such There is no condemnation, vers. 1. where by the Way we may Learn a double Lesson.
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First, the vanity of the doctrine of the Papists, that relie vpon their owne workes and worthinesse for iustification before the Lord;
First, the vanity of the Doctrine of the Papists, that rely upon their own works and worthiness for justification before the Lord;
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when as Paul, though knowing nothing by himselfe, yet confesseth ingeniously, hee was not thereby iustified.
when as Paul, though knowing nothing by himself, yet Confesses ingeniously, he was not thereby justified.
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Againe, this must direct vs what to doe, when the number of our sinnes are too heauie for vs;
Again, this must Direct us what to do, when the number of our Sins Are too heavy for us;
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viz. to labour to be found not hauing our owne righteousnesse, which will neuer answere the iustice of the law:viz. to labour to be found not having our own righteousness, which will never answer the Justice of the law:
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but the righteousnesse which is by faith in Christ Iesus. For the second; but the righteousness which is by faith in christ Iesus. For the second;
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Inward and originall corruption will cause the man of God to droope, to hang downe the wing like a Hawke that is weather-beaten;
Inward and original corruption will cause the man of God to droop, to hang down the wing like a Hawk that is Weather-beaten;
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and to cry out, Miserable, or spoyled man that I am! who shall deliuer me from the body of this death? chap. 7.24. The remedie of this disease, is the powerfull operation of the Spirit, that destroyeth (by degrees) the cursed worke of Satan in vs;
and to cry out, Miserable, or spoiled man that I am! who shall deliver me from the body of this death? chap. 7.24. The remedy of this disease, is the powerful operation of the Spirit, that Destroyeth (by Degrees) the cursed work of Satan in us;
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and perfecteth the good worke he hath begun within vs. Chap. 8. vers. 11. whence we are taught,
and perfecteth the good work he hath begun within us Chap. 8. vers. 11. whence we Are taught,
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First, a reall difference betwixt him that is truly sanctified, and the man wholly in the state of full corruption.
First, a real difference betwixt him that is truly sanctified, and the man wholly in the state of full corruption.
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For the one striketh still to cut, and rend this euill tree vp at the roots;
For the one striketh still to Cut, and rend this evil tree up At the roots;
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the other, onely to preuent and hinder the outward buds, and fruits that it produceth. Carnall men neuer looke to the fountaine from whence this bitter water springeth, bubleth.
the other, only to prevent and hinder the outward buds, and fruits that it Produceth. Carnal men never look to the fountain from whence this bitter water springs, bubbleth.
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And here we are instructed whither to runne for help, when we cannot stay the fountaine of originall sinne, only to the Spirit of God:
And Here we Are instructed whither to run for help, when we cannot stay the fountain of original sin, only to the Spirit of God:
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for as Christ had power to heale the woman of the bloody issue, which all the Physitians could not cure;
for as christ had power to heal the woman of the bloody issue, which all the Physicians could not cure;
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so hath the holy Ghost, and no other, this power, priuiledge. It is a worke, that requires an infinite workeman to perfect. Pray then with the Prophet;
so hath the holy Ghost, and no other, this power, privilege. It is a work, that requires an infinite workman to perfect. prey then with the Prophet;
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Lord take not thy holy spirit from me. For the third and last euill, which is affliction and persecution; Lord take not thy holy Spirit from me. For the third and last evil, which is affliction and persecution;
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the Apostle also giueth vs a helpe against it; and that is comprehended in the verse read vnto you: which is;
the Apostle also gives us a help against it; and that is comprehended in the verse read unto you: which is;
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though afflictions be not ioyous, but grieuous for the present; yet they shall turne to our good at the latter ende. though afflictions be not joyous, but grievous for the present; yet they shall turn to our good At the latter end.
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In which words, for our better proceeding, wee may obserue two things: The one is, an affirmed proposition, We know that all things worke together for good:
In which words, for our better proceeding, we may observe two things: The one is, an affirmed proposition, We know that all things work together for good:
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The other, to whom these contrary things doe worke for good;
The other, to whom these contrary things do work for good;
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and they are described, first, by an effect, that they loue God: secondly, by an adiunct, that they are called: which calling is closely argued, by the Author and chiefe efficient, God;
and they Are described, First, by an Effect, that they love God: secondly, by an adjunct, that they Are called: which calling is closely argued, by the Author and chief efficient, God;
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by the maner or rule, according to his purpose. In the proposition note these particulars. First, things: secondly, that these things worke: thirdly, that they all worke:
by the manner or Rule, according to his purpose. In the proposition note these particulars. First, things: secondly, that these things work: Thirdly, that they all work:
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fourthly, that they all worke together: fifthly, that they all worke together for good: sixthly, and that we know, &c. This for the proposition:
fourthly, that they all work together: fifthly, that they all work together for good: sixthly, and that we know, etc. This for the proposition:
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the limitation of its obiect, or fruit of its operation followeth.
the limitation of its Object, or fruit of its operation follows.
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But before we come to the seuerall doctrines this verse affoordeth, wee will clearely and briefly open the meaning.
But before we come to the several doctrines this verse affordeth, we will clearly and briefly open the meaning.
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We ] That is, I Paul, and other grounded and strong Christians, men and women; as well of the Laity, as Preachers of the Gospell.We ] That is, I Paul, and other grounded and strong Christians, men and women; as well of the Laity, as Preachers of the Gospel.
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Know ] Knowledge is tooke often in Scripture for faith, because they are inseparable companions.Know ] Knowledge is took often in Scripture for faith, Because they Are inseparable Sodales.
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For how can they beleeue in him, of whom they haue not heard? And so it is taken where Iob saith, I know my Redeemer liueth, that is, I beleeue: For how can they believe in him, of whom they have not herd? And so it is taken where Job Says, I know my Redeemer lives, that is, I believe:
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and, This is eternall life, to know thee; that is, to beleeue in God, and whom he hath sent Iesus Christ.
and, This is Eternal life, to know thee; that is, to believe in God, and whom he hath sent Iesus christ.
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And so may it be vnderstood here, We know, that is, we beleeue, &c. Againe, Knowledge is either Notionall, or experimentall.
And so may it be understood Here, We know, that is, we believe, etc. Again, Knowledge is either Notional, or experimental.
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Notionall is the bare apprehension of the truth of an Art, or rule in any science:
Notional is the bore apprehension of the truth of an Art, or Rule in any science:
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but experimentall knowledge is, when we haue seene and felt the truth of a thing, verified either in our selues, or others.
but experimental knowledge is, when we have seen and felt the truth of a thing, verified either in our selves, or Others.
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And so Adam, after hee had eaten of the prohibited fruit, did know the nature of it in the effects, by his owne experience.
And so Adam, After he had eaten of the prohibited fruit, did know the nature of it in the effects, by his own experience.
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So Manasseh knew God; and so Paul, the power of the Word.
So Manasses knew God; and so Paul, the power of the Word.
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And in this place it may be tooke for a knowledge of experience, and not notionall onely.
And in this place it may be took for a knowledge of experience, and not notional only.
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So that the full sense is this: Wee are assured by faith, that all shall worke for good;
So that the full sense is this: we Are assured by faith, that all shall work for good;
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and wee know it too by experience in our selues. Onely marke this, that experimentall knowledge looketh backward, faith forward;and we know it too by experience in our selves. Only mark this, that experimental knowledge looks backward, faith forward;
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the one, which is faith, relieth on the truth of the promise to be;
the one, which is faith, Relieth on the truth of the promise to be;
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the other, that is, experimental knowledge, is grounded vpon the word and will of God accomplished.
the other, that is, experimental knowledge, is grounded upon the word and will of God accomplished.
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That all ] All, is tooke for all kinds, and all of all kindes, that is, collectiuely; excluding not any thing;That all ] All, is took for all Kinds, and all of all Kinds, that is, collectively; excluding not any thing;
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or, for of each thing some, that is to say, distributiuely; excluding some things. For example:
or, for of each thing Some, that is to say, distributively; excluding Some things. For Exampl:
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The Pharisies did tithe all hearbes: that is, of all kinds of hearbs: God would haue all men to be saued, viz. of all sexes; men, women: and of all callings; superiours, inferiours: or of all nations; Iewes, Gentiles, Barbarians, Scythians:
The Pharisees did tithe all herbs: that is, of all Kinds of herbs: God would have all men to be saved, viz. of all sexes; men, women: and of all callings; superiors, inferiors: or of all Nations; Iewes, Gentiles, Barbarians, Scythians:
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And in the largest sense it may be tooke in this place. For the Apostle seemes to answere a secret obiection.
And in the Largest sense it may be took in this place. For the Apostle seems to answer a secret objection.
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Some might say, What? shall affliction worke for good? the answere is, Yes: whatsoeuer it be, good or bad.
some might say, What? shall affliction work for good? the answer is, Yes: whatsoever it be, good or bad.
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Things ] Things is any thing; from God to the least ens, entity and being: for sinne it selfe is called a thing;Things ] Things is any thing; from God to the least ens, entity and being: for sin it self is called a thing;
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as, These things: that is, these sinnes, hast thou done. So that by things here is meant, any thing that can be named or conceiued.
as, These things: that is, these Sins, hast thou done. So that by things Here is meant, any thing that can be nam or conceived.
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Worke ] To wit, Turne, or fall out in the end and euent, by Gods disposing. Work ] To wit, Turn, or fallen out in the end and event, by God's disposing.
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Together ] Not apart, or as they be simply to bee considered in themselues:Together ] Not apart, or as they be simply to be considered in themselves:
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for separate affliction from grace, or Gods ouer-ruling and disposing hand, it cannot worke but for euill. As simple poyson, by it selfe receiued, doth kill;
for separate affliction from grace, or God's overruling and disposing hand, it cannot work but for evil. As simple poison, by it self received, does kill;
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but being mixed with other ingredients, cureth the sicke patient: so doth sinne. For good ] That is, for the good of grace here, and glory hereafter:
but being mixed with other ingredients, cureth the sick patient: so does sin. For good ] That is, for the good of grace Here, and glory hereafter:
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For we exclude naturall and ciuill goodnesse from this good, in this place mentioned: though in another respect, they may haue their prize and praise. To them that loue God.
For we exclude natural and civil Goodness from this good, in this place mentioned: though in Another respect, they may have their prize and praise. To them that love God.
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] Loue is sometimes put for all the duties of religion. But Paul doth mention it heere, before any other thing, for two reasons. ] Love is sometime put for all the duties of Religion. But Paul does mention it Here, before any other thing, for two Reasons.
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First, because without loue al our proceedings are vnacceptable to God: this is that spirituall salt, that seasoneth all our actions.
First, Because without love all our proceedings Are unacceptable to God: this is that spiritual salt, that seasoneth all our actions.
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Secondly, in regard that we cannot suffer any affliction for any person or thing, if we doe not loue it, and affect him:
Secondly, in regard that we cannot suffer any affliction for any person or thing, if we do not love it, and affect him:
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therefore Iacob serued seuen yeeres for Rahel, and they seemed vnto him but a few daies, because he loued her.
Therefore Iacob served seuen Years for Rachel, and they seemed unto him but a few days, Because he loved her.
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And are called ] Calling is manifold, either from the subiect place; so God called his people out of Egypt: or by the instrumentall causes;And Are called ] Calling is manifold, either from the Subject place; so God called his people out of Egypt: or by the instrumental Causes;
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so God calleth by his creatures, iudgements, word and actions: or to an office; so Iudas. so God calls by his creatures, Judgments, word and actions: or to an office; so Iudas.
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Againe, it is effectuall, or not effectuall, Many are called, but not truly, sauingly. Now a man is said to be effectually called, in respect of the manner; ordinarily, or extraordinarily:
Again, it is effectual, or not effectual, Many Are called, but not truly, savingly. Now a man is said to be effectually called, in respect of the manner; ordinarily, or extraordinarily:
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ordinarily is, by the Word and Spirit, co-operating in a mans conuersion:
ordinarily is, by the Word and Spirit, cooperating in a men conversion:
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extraordinarily, when the Spirit immediately, without the Word read, or preached, speaketh to the heart of a sinner, saying;
extraordinarily, when the Spirit immediately, without the Word read, or preached, speaks to the heart of a sinner, saying;
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Arise, thou that art out of the way, turne into the right path, and walke on in the gate that leadeth to glory. Arise, thou that art out of the Way, turn into the right path, and walk on in the gate that leads to glory.
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And this effectuall calling, is that, that is here by the Apostle nominated; whether ordinarily, or extraordinarily effected, that skils not;
And this effectual calling, is that, that is Here by the Apostle nominated; whither ordinarily, or extraordinarily effected, that skills not;
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for so a thing bee well done, it matters not, whether it bee effected by a common,
for so a thing be well done, it matters not, whither it be effected by a Common,
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or more speciall manner of proceeding; for that is not of the essence, but an adiunct to rhe thing.
or more special manner of proceeding; for that is not of the essence, but an adjunct to rhe thing.
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According ] In this word is a similitude of equall proportion. According ] In this word is a similitude of equal proportion.
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To his ] That is, Gods; they that referre it to man, are deceiued, and corrupt the Text:To his ] That is, God's; they that refer it to man, Are deceived, and corrupt the Text:
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for God calleth not any for his foreseene faith, or workes; but of his owne good pleasure;
for God calls not any for his foreseen faith, or works; but of his own good pleasure;
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and that, when man hath no purpose to bee called at all. Purpose ] This word seemes to haue in it two things:
and that, when man hath no purpose to be called At all. Purpose ] This word seems to have in it two things:
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the one, a rule by which a thing is done; the other, a setled resolution to doe according to that rule:
the one, a Rule by which a thing is done; the other, a settled resolution to do according to that Rule:
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the first hath relation to the vnderstanding; the second, to the will; and we ascribe both to God.
the First hath Relation to the understanding; the second, to the will; and we ascribe both to God.
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For hee effecteth nothing without knowledge, and all acts proceed from the will; the one guiding, and the other working, perfecting.
For he Effecteth nothing without knowledge, and all acts proceed from the will; the one guiding, and the other working, perfecting.
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Now both these, without offence to his Maiesty, may be ascribed vnto him.
Now both these, without offence to his Majesty, may be ascribed unto him.
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And now will you heere the Metaphrase in order, as it is summarily in the verse contained? then thus it is, briefly, plainly:
And now will you Here the Metaphrase in order, as it is summarily in the verse contained? then thus it is, briefly, plainly:
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as if the Apostle had thus more amply reasoned, related:
as if the Apostle had thus more amply reasoned, related:
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I cannot denie, but that afflictions and persecutions are troublesome, and not easily vndergone by them that either preach, or professe the Gospell; I cannot deny, but that afflictions and persecutions Are troublesome, and not Easily undergone by them that either preach, or profess the Gospel;
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yet notwithstanding, this may be a meanes to strengthen the weake and feeble mindes of the faithfull;
yet notwithstanding, this may be a means to strengthen the weak and feeble minds of the faithful;
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for we that are the Disciples of Christ, doe know by experience, in respect of times past,
for we that Are the Disciples of christ, do know by experience, in respect of times passed,
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and are by faith assured for the future daies;
and Are by faith assured for the future days;
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that, there is nothing whatsoeuer, as sinne, sorrow, death, or what can be named, or conceiued;
that, there is nothing whatsoever, as sin, sorrow, death, or what can be nam, or conceived;
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but, to those that loue the Lord, and are effectually called of his good pleasure, it shall, in the euent and finall conclusion, by his wise disposing, turne for the bringing of them to the truth of grace here,
but, to those that love the Lord, and Are effectually called of his good pleasure, it shall, in the event and final conclusion, by his wise disposing, turn for the bringing of them to the truth of grace Here,
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and the eternall perfection of glory hereafter. and the Eternal perfection of glory hereafter.
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And this I conceiue to be the very true and naturall sense of the verse wee haue in hand:
And this I conceive to be the very true and natural sense of the verse we have in hand:
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so let vs now proceed to gather some particular Doctrines, for our better and further instruction:
so let us now proceed to gather Some particular Doctrines, for our better and further instruction:
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and this I take to bee one of the principall, that All things worke together for good, vnto the children of God.
and this I take to be one of the principal, that All things work together for good, unto the children of God.
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The Apostle in another place hath a speech something to the same purpose;
The Apostle in Another place hath a speech something to the same purpose;
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Bodily exercise (saith he) profiteth a very little, yet godlinesse is profitable for all things. Bodily exercise (Says he) profiteth a very little, yet godliness is profitable for all things.
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But for the better prosecution of this point, we will make a fourefold distribution. All things that are for our good, come either, first, from God; secondly, Satan; thirdly, others;
But for the better prosecution of this point, we will make a fourfold distribution. All things that Are for our good, come either, First, from God; secondly, Satan; Thirdly, Others;
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fourthly and lastly, from our selues:
fourthly and lastly, from our selves:
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for in these wee may comprehend the most, if not all things, whereof wee haue to speake.
for in these we may comprehend the most, if not all things, whereof we have to speak.
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And concerning God, we will consider, either his attributes, or his acts. For his attributes, though they bee many, yet foure onely shall bee mentioned.
And Concerning God, we will Consider, either his attributes, or his acts. For his attributes, though they be many, yet foure only shall be mentioned.
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And because that Knowledge in God is most excellent (for Satan at the first vsed it as an argument to seduce our Parents, Yee shall be as gods, knowing good and euill ), we will declare how it worketh for the good of all his children.
And Because that Knowledge in God is most excellent (for Satan At the First used it as an argument to seduce our Parents, Ye shall be as God's, knowing good and evil), we will declare how it works for the good of all his children.
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First, by knowledge hee discerneth them from all reprobated bastards, and is able to call them by name.
First, by knowledge he discerneth them from all reprobated bastards, and is able to call them by name.
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And is not this good for them? will it not comfort a child, in that his father knoweth him? By this hee also vnderstandeth not onely who we be, And is not this good for them? will it not Comfort a child, in that his father Knoweth him? By this he also understandeth not only who we be,
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but where we be, what we be, and the things that be the best for vs. Ignorance was a cause why Isaac blessed Iacob in stead of Esau;
but where we be, what we be, and the things that be the best for us Ignorance was a cause why Isaac blessed Iacob in stead of Esau;
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for had he knowne it, he would not haue done it.
for had he known it, he would not have done it.
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Ignorance was the ground, why some of the Princes of this world put to death the Lord of life;
Ignorance was the ground, why Some of the Princes of this world put to death the Lord of life;
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for had they knowne him, they would not haue crucified him. Ignorance caused Paul to persecute the seruants of God; for had they known him, they would not have Crucified him. Ignorance caused Paul to persecute the Servants of God;
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and many more euils haue sprung from this blindnesse. Wherefore God, that knoweth his, cannot passe by them, and giue his blessings vnto others.
and many more evils have sprung from this blindness. Wherefore God, that Knoweth his, cannot pass by them, and give his blessings unto Others.
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So that knowledge in God is for his childrens good.
So that knowledge in God is for his Children's good.
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Was it not good vnto Hagar, that the Lord knew her in the wildernesse? for Iesus, when he was in Egypt? for Dauid, seeing the vprightnesse of his heart? and for Paul also, The Lord knoweth whether I loue you,
Was it not good unto Hagar, that the Lord knew her in the Wilderness? for Iesus, when he was in Egypt? for David, seeing the uprightness of his heart? and for Paul also, The Lord Knoweth whither I love you,
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or not? yea, by this all-sufficient and seeing eye, he can collect the Elect from the foure ends of the world; or not? yea, by this All-sufficient and seeing eye, he can collect the Elect from the foure ends of the world;
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single them out of the deformed multitude; gather together their very bones; number their haires; make a re-union of the same soule and body;
single them out of the deformed multitude; gather together their very bones; number their hairs; make a reunion of the same soul and body;
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conuent them at the last day before him; and reward them according to their workes.
convent them At the last day before him; and reward them according to their works.
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Nay, the discerning of our thoughts is profitable for the elect, for thereby they shall not be hindred, but helped.
Nay, the discerning of our thoughts is profitable for the elect, for thereby they shall not be hindered, but helped.
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And by his Omniscience hee discouereth the plots of the wicked, and knoweth thereby, how to frustrate and confound their close and cunning enterprises.
And by his Omniscience he Discovereth the plots of the wicked, and Knoweth thereby, how to frustrate and confound their close and cunning enterprises.
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The sicke patient is comforted, when as the Phisitian vnderstandeth the nature and danger of his disease,
The sick patient is comforted, when as the physician understandeth the nature and danger of his disease,
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and the best way and meanes that can cure him.
and the best Way and means that can cure him.
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It cannot but be a vexation of spirit to be in calamitie, and his best friends ignorant of his perplexitie:
It cannot but be a vexation of Spirit to be in calamity, and his best Friends ignorant of his perplexity:
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Hence haue these sorrowfull speeches sprung; Little doth my father and friends vnderstand where I am, and my wofull condition: would to God they did:
Hence have these sorrowful Speeches sprung; Little does my father and Friends understand where I am, and my woeful condition: would to God they did:
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for then they would vse meanes to free mee, comfort me. Wherefore when men are imprisoned vnder the Turke, or any Enemie;for then they would use means to free me, Comfort me. Wherefore when men Are imprisoned under the Turk, or any Enemy;
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the first thing they doe, is to let their friends by letters, or other waies, to haue knowledge of it.
the First thing they do, is to let their Friends by letters, or other ways, to have knowledge of it.
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Truly Gods knowledge is the very first ground of comfort to all the faithfull;
Truly God's knowledge is the very First ground of Comfort to all the faithful;
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for it maketh way, that euill may be remoued from them, and all that is good conferred vpon them;
for it makes Way, that evil may be removed from them, and all that is good conferred upon them;
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and the more wee thinke vpon Gods Omniscience, the more will it yeeld vs matter of mirth and great reioycing.
and the more we think upon God's Omniscience, the more will it yield us matter of mirth and great rejoicing.
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Dauid, when he would encourage his sonne Salomon to serue God, vseth it for a strong inducement: David, when he would encourage his son Solomon to serve God, uses it for a strong inducement:
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for the Lord knoweth all hearts. Christ pricketh his people for to pray on the same ground;for the Lord Knoweth all hearts. christ pricks his people for to pray on the same ground;
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Your heauenly Father knoweth the things whereof ye stand in need. Your heavenly Father Knoweth the things whereof you stand in need.
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Paul thereby strengtheneth the feeble minded, in the apostacy of such as had made great profession;Paul thereby strengtheneth the feeble minded, in the apostasy of such as had made great profession;
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The Lord knoweth who are his. The Lord Knoweth who Are his.
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Peter, and others, perswadeth the children of God, to doe good and suffer affliction, producing it as a reason:Peter, and Others, Persuadeth the children of God, to do good and suffer affliction, producing it as a reason:
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for the eye of the Lord is ouer the righteous: for the eye of the Lord is over the righteous:
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He knoweth their works, and their dwelling place. So that we see, the Omniscience of God in all respects may, He Knoweth their works, and their Dwelling place. So that we see, the Omniscience of God in all respects may,
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and shall worke for his childrens good.
and shall work for his Children's good.
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And from Gods Omniscience wee will proceed to his Omnipotencie, and there wee shall perceiue, that it is also good for his children:
And from God's Omniscience we will proceed to his Omnipotency, and there we shall perceive, that it is also good for his children:
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for knowledge without power were to little purpose:
for knowledge without power were to little purpose:
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but when these concurre in one person, what euill may not be preuented? what good procured? This power is of great force to confirme our faith;
but when these concur in one person, what evil may not be prevented? what good procured? This power is of great force to confirm our faith;
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for by it we beleeue, that he was able to create the world of nothing:
for by it we believe, that he was able to create the world of nothing:
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that he doth, and can preserue all things that they be not destroied, or the whole order thereof disturbed, ouerturned:
that he does, and can preserve all things that they be not destroyed, or the Whole order thereof disturbed, overturned:
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that God can procure foode and raiment, rather then we should want, extraordinarily; that he can curbe and bridle the rage and violence of men and diuels; raise vp the dead;
that God can procure food and raiment, rather then we should want, extraordinarily; that he can curb and bridle the rage and violence of men and Devils; raise up the dead;
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and make a new heauen, and a new earth, wherein shall dwell righteousnesse. And what is it that he wanteth power to doe,
and make a new heaven, and a new earth, wherein shall dwell righteousness. And what is it that he Wants power to do,
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if it may make for his glory, and our good? for The Lord is in heauen, and doth whatsoeuer he will.
if it may make for his glory, and our good? for The Lord is in heaven, and does whatsoever he will.
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Furthermore, it will confirme our confidence in the accomplishment of all his promises, though they be neuer so many or great,
Furthermore, it will confirm our confidence in the accomplishment of all his promises, though they be never so many or great,
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or seeme sometimes to exceede or crosse nature. Dauid would not feare, when the strong hand of the Lord was with him.
or seem sometime to exceed or cross nature. David would not Fear, when the strong hand of the Lord was with him.
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Abraham would willingly offer his sonne; for God had power to raise him to life againe. In a word; Abraham would willingly offer his son; for God had power to raise him to life again. In a word;
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if he be with vs, what mattereth it, Who, or what is against vs? For by his Power he is able to preserue our essence from perishing; if he be with us, what mattereth it, Who, or what is against us? For by his Power he is able to preserve our essence from perishing;
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and to keepe and support vs, as a hand of strength for euer: Thus you may perceiue, that his power is good for his children.
and to keep and support us, as a hand of strength for ever: Thus you may perceive, that his power is good for his children.
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Now from his Omnipotency, let vs descend to his Mercy, and is not that the spring that comforteth the thirstie soule? the fountaine of all ioy in miserie? and that, that must support vs from horrour and despaire? This will make vs willing to come before him in life, bold in death, and full of ioy in the great day of his comming, and our appearing.
Now from his Omnipotency, let us descend to his Mercy, and is not that the spring that comforts the thirsty soul? the fountain of all joy in misery? and that, that must support us from horror and despair? This will make us willing to come before him in life, bold in death, and full of joy in the great day of his coming, and our appearing.
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Yea, it will worke in vs compassion to our brethren, thankefulnesse for his benefits; and will not his bountifulnesse allure a good heart to true repentance? But no man maketh doubt of this;
Yea, it will work in us compassion to our brothers, thankfulness for his benefits; and will not his bountifulness allure a good heart to true Repentance? But no man makes doubt of this;
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therefore the more briefly we will touch it, and goe to the Attribute of his Iustice.
Therefore the more briefly we will touch it, and go to the Attribute of his Justice
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Iustice is a terrour to all wicked and vngodly men, they cannot endure to heare it; (but what will these persons doe,
justice is a terror to all wicked and ungodly men, they cannot endure to hear it; (but what will these Persons do,
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when they must vndergoe it?) they checke him that will preach it, vrge it;
when they must undergo it?) they check him that will preach it, urge it;
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crying, as the people in times past, Ye take too much vpon you, for all the Congregation is holy:
crying, as the people in times past, You take too much upon you, for all the Congregation is holy:
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yet is it exceeding comfortable and profitable to them that are effectually called, howeuer it worke with the wicked:
yet is it exceeding comfortable and profitable to them that Are effectually called, however it work with the wicked:
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for it wil moue them to cease from sinne, encourage them to doe good, strengthen them in faith,
for it will move them to cease from sin, encourage them to do good, strengthen them in faith,
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and worke in them patience, being by the prophane persecuted:
and work in them patience, being by the profane persecuted:
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for they know, that sinne must not goe vnpunished, godlinesse vnrewarded, and that there is no respect of persons with the Lord.
for they know, that sin must not go unpunished, godliness unrewarded, and that there is no respect of Persons with the Lord.
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In conclusion, it will make them carefull how to iudge the Lords proceedings, not to accuse him as wicked, to deny their owne merits, tremble at his word, reuerence his extraordinary acts of prouidence, and to seeke for a righteousnesse, to satisfie the iustice of his Law.
In conclusion, it will make them careful how to judge the lords proceedings, not to accuse him as wicked, to deny their own merits, tremble At his word, Reverence his extraordinary acts of providence, and to seek for a righteousness, to satisfy the Justice of his Law.
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And thus could I touch the rest of Gods Attributes, and declare, that as they are good in God, so to his children: But I omit them;
And thus could I touch the rest of God's Attributes, and declare, that as they Are good in God, so to his children: But I omit them;
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and because this, of all other things, doth most deceiue many, I will a little further follow it.
and Because this, of all other things, does most deceive many, I will a little further follow it.
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We are to know, that the mercy and iustice of God are equall, as they be in him,
We Are to know, that the mercy and Justice of God Are equal, as they be in him,
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and so be all his attributes; for whatsoeuer is in God, is God;
and so be all his attributes; for whatsoever is in God, is God;
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and there is no difference betweene the essence and attributes of God, but in our apprehension:
and there is no difference between the essence and attributes of God, but in our apprehension:
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yet though they be equall amongst themselues, it may be demanded.
yet though they be equal among themselves, it may be demanded.
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Whither is the greater in respect of the externall obiect, about which they are exercised?
Whither is the greater in respect of the external Object, about which they Are exercised?
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If we respect the latitude, the Iustice seemes to exceede his Mercy, and enlarge it selfe beyond it:
If we respect the latitude, the justice seems to exceed his Mercy, and enlarge it self beyond it:
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for how many haue not the meanes of mercy, the Gospell of Christ? More want it, then they that enioy it.
for how many have not the means of mercy, the Gospel of christ? More want it, then they that enjoy it.
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Againe, of the foure kinds of grounds, one but receiued the good seed, which is meant of them that are in the Church visible.
Again, of the foure Kinds of grounds, one but received the good seed, which is meant of them that Are in the Church visible.
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And Christ saith, that the way to heauen is narrow, and few find it; but to hell broad, and many goe in thereat.
And christ Says, that the Way to heaven is narrow, and few find it; but to hell broad, and many go in thereat.
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Yet to speake, as I conceiue the truth is;
Yet to speak, as I conceive the truth is;
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if we regard the profunditie or depth of his mercy, then in that it hath the preheminence;
if we regard the profundity or depth of his mercy, then in that it hath the pre-eminence;
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and in foure things it will appeare:
and in foure things it will appear:
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first, the Lord found out a way to saue man, when Satan or the good Angels could not peepe into that secret.
First, the Lord found out a Way to save man, when Satan or the good Angels could not peep into that secret.
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It went beyond the Serpents skill for all his subtilty, how a finite creature could make an infinite satisfaction.
It went beyond the Serpents skill for all his subtlety, how a finite creature could make an infinite satisfaction.
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Secondly, in that God gaue his owne onely Sonne freely to take vpon him mans nature, that there might be a reconciliation.
Secondly, in that God gave his own only Son freely to take upon him men nature, that there might be a reconciliation.
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Thirdly, that he was contented to receiue the debt from a suertie, and not at the debtors hands,
Thirdly, that he was contented to receive the debt from a surety, and not At the debtors hands,
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for it was in his owne election and libertie.
for it was in his own election and liberty.
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Fourthly, and herein is his mercy manifested wonderfully, that he hath sent his Word and Spirit to beare witnesse of this great worke to open mens blind eies, that they might see into it; Fourthly, and herein is his mercy manifested wonderfully, that he hath sent his Word and Spirit to bear witness of this great work to open men's blind eyes, that they might see into it;
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infuse faith into their vnbeleeuing hearts to credit it, and in particular to apply it:
infuse faith into their unbelieving hearts to credit it, and in particular to apply it:
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so that in these respects, they that vnderstand it, and are assured that they be partakers of this rich mercy, may say, that it is a depth past finding out.
so that in these respects, they that understand it, and Are assured that they be partakers of this rich mercy, may say, that it is a depth passed finding out.
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But first get vnder the act of his mercie, taste of it, and then maist thou iustly, and with comfort commend it;
But First get under the act of his mercy, taste of it, and then Mayest thou justly, and with Comfort commend it;
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otherwise, be it, as it is, infinite, it will profit thee nothing.
otherwise, be it, as it is, infinite, it will profit thee nothing.
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And now we will come to speake briefly of some acts or effects that proceed from God,
And now we will come to speak briefly of Some acts or effects that proceed from God,
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and declare how they also doe worke for his childrens good. First, his Decree is profitable for them;
and declare how they also do work for his Children's good. First, his decree is profitable for them;
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for though it exclude the reprobate from all true blessednesse, yet it includes the Elect within the booke of life and saluation.
for though it exclude the Reprobate from all true blessedness, yet it includes the Elect within the book of life and salvation.
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The Apostle compares it to a foundation, 2. Tim. 2.19. And so it is in three respects:
The Apostle compares it to a Foundation, 2. Tim. 2.19. And so it is in three respects:
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First, because it comes from God, who is the originall and beginner of all things.
First, Because it comes from God, who is the original and beginner of all things.
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Secondly, in regard that it is the basis and ground, on which all the worke of mans saluation stands.
Secondly, in regard that it is the basis and ground, on which all the work of men salvation Stands.
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And thirdly, in respect of the firmenesse and surenesse of it; for it abideth constant and stedfast for euer:
And Thirdly, in respect of the firmness and sureness of it; for it Abideth constant and steadfast for ever:
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so that he who is builded vpon this rocke (as all the faithfull be), cannot fall from the certaintie of perfect blessednesse.
so that he who is built upon this rock (as all the faithful be), cannot fallen from the certainty of perfect blessedness.
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Againe, the worke of creation, and mans generation is good for his people; for that is the beginning of their actuall well-being, and a step to blessing;
Again, the work of creation, and men generation is good for his people; for that is the beginning of their actual well-being, and a step to blessing;
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howbeit, it had been good for Iudas, and the vnbeleeuers, they had neuer been borne. And mans effectual Vocation is good too, whether it be sooner or latter:
howbeit, it had been good for Iudas, and the unbelievers, they had never been born. And men effectual Vocation is good too, whither it be sooner or latter:
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if the Lord call a man in his youth, why, is not this a rare priuiledge? and shall he not be better enabled to resist all euill in the time of age? Suppose the Lord single a man out in his more ancient yeeres,
if the Lord call a man in his youth, why, is not this a rare privilege? and shall he not be better enabled to resist all evil in the time of age? Suppose the Lord single a man out in his more ancient Years,
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yet it shall bee good for him also:
yet it shall be good for him also:
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for hee shall discerne more clearely, and that with admiration, the patience and long suffering of the Lord;
for he shall discern more clearly, and that with admiration, the patience and long suffering of the Lord;
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perceiue his power the more, in turning him from that long, and strong habit of wickednes:
perceive his power the more, in turning him from that long, and strong habit of wickedness:
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he will make the more haste to heauen, as the shaft to the marke that hath been long held in the bowe;
he will make the more haste to heaven, as the shaft to the mark that hath been long held in the bow;
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worke the more willingly in the Lords vineyard so short a time;
work the more willingly in the lords vineyard so short a time;
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and he thereby will be the more hopefull of old sinners, lesse proane finally to censure any.
and he thereby will be the more hopeful of old Sinners, less proane finally to censure any.
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And is not this also good for him? Besides, let one depth of afflictions, like the waues of water, slow after another;
And is not this also good for him? Beside, let one depth of afflictions, like the waves of water, slow After Another;
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yet shall they leade him from sinne, and draw him more close to the Law of God, make him more pitifull to his sick brother,
yet shall they lead him from sin, and draw him more close to the Law of God, make him more pitiful to his sick brother,
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and weane him from the loue of this world, exercise all grace in him to the vttermost,
and wean him from the love of this world, exercise all grace in him to the uttermost,
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and seale to his soule the more certaintie of his saluation.
and seal to his soul the more certainty of his salvation.
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What if death destroy his daies in youth? is he not tooke from the euill to come? and shall not a well-led life yeeld comfort at the day of death? doth he not the sooner take possession of his fathers inheritance, What if death destroy his days in youth? is he not took from the evil to come? and shall not a well-led life yield Comfort At the day of death? does he not the sooner take possession of his Father's inheritance,
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and rest from his labours? yea, and is not then the day of a good mans death, better then the day of his birth?
and rest from his labours? yea, and is not then the day of a good men death, better then the day of his birth?
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And if his life and daies be prolonged;
And if his life and days be prolonged;
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why? is not gray haires a crowne of glorie, being found in the way of righteousnesse?
why? is not grey hairs a crown of glory, being found in the Way of righteousness?
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Now from God, and his acts, come wee to Satan; and wee shall easily discerne, that his plots and malice shall worke for good.
Now from God, and his acts, come we to Satan; and we shall Easily discern, that his plots and malice shall work for good.
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He caused man to fall from his integritie at the first;
He caused man to fallen from his integrity At the First;
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but what lost he? first, is he not a member now of a more glorious head, Christ the Lord? Secondly, is not his standing more certaine,
but what lost he? First, is he not a member now of a more glorious head, christ the Lord? Secondly, is not his standing more certain,
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and he not subiect to change, and fall for euer? and this is the reason why Adam had a Sacrament in the Garden, of good and euill, to seale life or death;
and he not Subject to change, and fallen for ever? and this is the reason why Adam had a Sacrament in the Garden, of good and evil, to seal life or death;
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but we in Christ haue none, but such as seale vp our saluation.
but we in christ have none, but such as seal up our salvation.
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Thirdly, shall not our estate be more glorious, in respect of the place of our habitation? For if Adam had stood (probably as some thinke), we had neuer been translated from earth to heauen:
Thirdly, shall not our estate be more glorious, in respect of the place of our habitation? For if Adam had stood (probably as Some think), we had never been translated from earth to heaven:
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for euery creature (say they) was to be blessed in that state and place, where the Lord at the first put them;
for every creature (say they) was to be blessed in that state and place, where the Lord At the First put them;
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as Angels in heauen, Fishes in the sea; and consequently, Man and Beast on the earth:
as Angels in heaven, Fish in the sea; and consequently, Man and Beast on the earth:
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and our ascension comes by Christ;
and our Ascension comes by christ;
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for from the Deitie, hauing more power to carry the humanitie to heauen, then the humanitie any waies to moue the Deitie, springs our so great exaltation.
for from the Deity, having more power to carry the humanity to heaven, then the humanity any ways to move the Deity, springs our so great exaltation.
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And Paul seemes to confirme this proposition, when he saith; that The first man was of the earth, earthly; the second from heauen, heauenly:
And Paul seems to confirm this proposition, when he Says; that The First man was of the earth, earthly; the second from heaven, heavenly:
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endeauouring not only to proue the resurrection, but the ascension of the body also, by the merits of Christ Iesus. So that Satan did not hurt,
endeavouring not only to prove the resurrection, but the Ascension of the body also, by the merits of christ Iesus. So that Satan did not hurt,
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but helpe vs, though not willingly; yet through the mercy of God, on his part freely; but on Satans by necessitie.
but help us, though not willingly; yet through the mercy of God, on his part freely; but on Satan by necessity.
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And what though he tempt vs still? why, we may learne wisdome of him; as for to get power against the day of euill;
And what though he tempt us still? why, we may Learn Wisdom of him; as for to get power against the day of evil;
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and it will assure a man that he is Christs sheepe, and in the path to heauen,
and it will assure a man that he is Christ sheep, and in the path to heaven,
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when hee finds Satan so to tempt him, and resist him: for thus he disputeth;
when he finds Satan so to tempt him, and resist him: for thus he disputeth;
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If I were not at liberty, why should the diuell thus trouble me, tempt me? Luther saith, that he learned much good (meaning in these former respects) from the aduersary of mankind;
If I were not At liberty, why should the Devil thus trouble me, tempt me? Luther Says, that he learned much good (meaning in these former respects) from the adversary of mankind;
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though the Papists, blind guides, scandalize him for it, and accuse him to haue been familiar with the diuell.
though the Papists, blind guides, scandalise him for it, and accuse him to have been familiar with the Devil.
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And no doubt, but as a man learnes wit by going to Law with a cunning aduersarie;
And no doubt, but as a man learns wit by going to Law with a cunning adversary;
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so the sonnes of God in our daies haue good by his tentations, in finding out his depths,
so the Sons of God in our days have good by his tentations, in finding out his depths,
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and feeling Gods strong arme to plucke them out of his mouth:
and feeling God's strong arm to pluck them out of his Mouth:
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and he that neuer learned wisdome from Satan (though he intend not to teach him any), may be iustly suspected, not to be in the way to heauen, 2. Cor. 2.11.
and he that never learned Wisdom from Satan (though he intend not to teach him any), may be justly suspected, not to be in the Way to heaven, 2. Cor. 2.11.
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Thus from him, let vs step to mankind, the which bee our brethren in the flesh, or spirit;
Thus from him, let us step to mankind, the which bee our brothers in the Flesh, or Spirit;
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and we will begin with the wicked ones.
and we will begin with the wicked ones.
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What if the Canaanites be still among the Israelites? is it not good for them? for first,
What if the Canaanites be still among the Israelites? is it not good for them? for First,
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if the sonne runne from his father, why let him fall into the hand of an vncircumcised Philistim, he will whip him home againe.
if the son run from his father, why let him fallen into the hand of an uncircumcised Philistim, he will whip him home again.
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Secondly, the prouidence of God ouer his, will the more appeare in their preseruation.
Secondly, the providence of God over his, will the more appear in their preservation.
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Thirdly, it will make the faithfull to looke better to their footing, that they haue not cause to blaspheme the name of the Lord,
Thirdly, it will make the faithful to look better to their footing, that they have not cause to Blaspheme the name of the Lord,
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or speake euill of his lawes:
or speak evil of his laws:
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wee see Lot liued better in Sodom amongst sinners, then when hee came to Zoar from out of them.
we see Lot lived better in Sodom among Sinners, then when he Come to Zoar from out of them.
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Fourthly, they preuent much sinne, that the righteous are subiect vnto: for suppose that a man would wrong the King of his impost and custome;
Fourthly, they prevent much sin, that the righteous Are Subject unto: for suppose that a man would wrong the King of his impost and custom;
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sell away (as wee haue heard some doe) their powder, shot, and the like prouision:
fell away (as we have herd Some do) their powder, shot, and the like provision:
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why, an honest man cannot, if hee would haue way for the wicked; for they lie at euery aduantage;
why, an honest man cannot, if he would have Way for the wicked; for they lie At every advantage;
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and, like dogs, deuoure that carrion, that might choake and poison the godly. And doe we not see, that a flower growing amongst Onyons and Garlicke is sweeter,
and, like Dogs, devour that carrion, that might choke and poison the godly. And do we not see, that a flower growing among Onions and Garlic is Sweeten,
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then if it were among more pleasant herbes? for the sower roote suckes the bad iuice,
then if it were among more pleasant herbs? for the sour root sucks the bad juice,
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and leaues the better for the other. And it is out of all question, that one good man hath benefit by another:
and leaves the better for the other. And it is out of all question, that one good man hath benefit by Another:
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For first, they are partakers of one anothers prayers;
For First, they Are partakers of one another's Prayers;
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and is not this a good thing? Secondly, they haue a fellow-feeling of one anothers miseries;
and is not this a good thing? Secondly, they have a fellow-feeling of one another's misery's;
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and is not this to be eased of part of their burthē? Thirdly, they will comfort thē,
and is not this to be eased of part of their burden? Thirdly, they will Comfort them,
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if they be feeble minded, and relieue them in necessity:
if they be feeble minded, and relieve them in necessity:
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and what better for such as bee in that condition? Fourthly, they all concurre, to make vp one compleat and perfect Temple,
and what better for such as be in that condition? Fourthly, they all concur, to make up one complete and perfect Temple,
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for Gods Spirit to dwell in;
for God's Spirit to dwell in;
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and by this relation, haue they not good, one by, and from another? what if they iarre now and then,
and by this Relation, have they not good, one by, and from Another? what if they jar now and then,
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as Paul and Marke were sometimes stirred amongst themselues? yet shall not the falling out of friends, bee a meanes to renew more firmely their former affection;
as Paul and Mark were sometime stirred among themselves? yet shall not the falling out of Friends, be a means to renew more firmly their former affection;
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like a bone, being knit, that hath been broken, is the firmer afterwards? yea, such shall be reconciled in due season:
like a bone, being knit, that hath been broken, is the firmer afterwards? yea, such shall be reconciled in due season:
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for we reade, that Paul willed Timothy to bring Marke with him; for he was profitable to minister.
for we read, that Paul willed Timothy to bring Mark with him; for he was profitable to minister.
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A rare spirit was this in Paul, and hard to bee found in these dayes; that would send from Rome to Troas for an assistant.
A rare Spirit was this in Paul, and hard to be found in these days; that would send from Room to Troas for an assistant.
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Finally, let vs now come to our selues;
Finally, let us now come to our selves;
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and if wee bee effectually called, all that is within vs, or that proceedeth from vs, shall turne to our benefit:
and if we be effectually called, all that is within us, or that Proceedeth from us, shall turn to our benefit:
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not onely the good graces of Gods spirit, and all outward fauours, with our holy actions;
not only the good graces of God's Spirit, and all outward favours, with our holy actions;
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but our Originall sinne and actuall transgressions.
but our Original sin and actual transgressions.
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For first, this inbred corruption will humble vs to the earth, and make vs vile in our owne eyes.
For First, this inbred corruption will humble us to the earth, and make us vile in our own eyes.
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Secondly cause vs to pray earnestly and often: and thirdly, will we, nill we, to denie our owne power and free-will:
Secondly cause us to pray earnestly and often: and Thirdly, will we, nill we, to deny our own power and freewill:
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and fourthly, to seeke to God for mercy in Christ his Sonne. And our actuall sinnes will worke the same effects also:
and fourthly, to seek to God for mercy in christ his Son. And our actual Sins will work the same effects also:
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And is not he that is burthened, wounded, humbled; in the way to be eased, healed, exalted? I could instance in particulars:
And is not he that is burdened, wounded, humbled; in the Way to be eased, healed, exalted? I could instance in particulars:
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Sampson (some thinke) sinned in matching with the Philistim; yet thereby God brought a great destruction vpon the Churches enemies; Sampson (Some think) sinned in matching with the Philistim; yet thereby God brought a great destruction upon the Churches enemies;
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and made him a liuely type of our Lord.
and made him a lively type of our Lord.
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Isaac mist it, through circumstance, insporting with Rebeccah; notwithstanding it was a meanes of his safe deliuery out of the Kings hands. Isaac missed it, through circumstance, insporting with Rebecca; notwithstanding it was a means of his safe delivery out of the Kings hands.
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Iacob may steale his brothers blessing, but cannot the Lord sanctifie it vnto him? Dauids faining of himselfe madde, cannot well bee excused; Iacob may steal his Brother's blessing, but cannot the Lord sanctify it unto him? David feigning of himself mad, cannot well be excused;
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what of that? God can so worke, that thereby he shall escape death and danger. And let this be obserued:
what of that? God can so work, that thereby he shall escape death and danger. And let this be observed:
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that as a man hauing tumbled in the mire and mudde, by occasion whereof washeth off his clothes many lesser spots,
that as a man having tumbled in the mire and mud, by occasion whereof washes off his clothes many lesser spots,
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then which hee before that fall neglected:
then which he before that fallen neglected:
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so the faithfull, through the commission of some great and fowle offence, be brought by repentance to cleanse themselues of smaller sinnes,
so the faithful, through the commission of Some great and fowl offence, be brought by Repentance to cleanse themselves of smaller Sins,
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then which had not yet been reformed, except the other had befallen them. And these may serue to manifest the truth of the thing:
then which had not yet been reformed, except the other had befallen them. And these may serve to manifest the truth of the thing:
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that actuall sinne shall, as it hath, worke, by the good hand of God, for his childrens benefit, and great commodity.
that actual sin shall, as it hath, work, by the good hand of God, for his Children's benefit, and great commodity.
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And now I come to render some generall reasons of the generall Proposition.
And now I come to render Some general Reasons of the general Proposition.
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And first of all, who can hinder the Lord from this action? Is there any wisedome, counsell, or vnderstanding against him? cannot he tell that made all things of nothing, brought light out of darknesse,
And First of all, who can hinder the Lord from this actium? Is there any Wisdom, counsel, or understanding against him? cannot he tell that made all things of nothing, brought Light out of darkness,
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how to turne all for the good of the godly? Who, or what is able to preuent it? no policy or inuention of man or Angell.
how to turn all for the good of the godly? Who, or what is able to prevent it? no policy or invention of man or Angel.
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Againe, his power is proportionable to his vnderstanding; for as he is wise in heart, so is hee mighty in strength.
Again, his power is proportionable to his understanding; for as he is wise in heart, so is he mighty in strength.
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He can confound the policy of Achitophel, breake the arme of Satan, and turne the fierie bullets of his foes, bark into their faces, to fight for him and his, and destroy the aduersaries;
He can confound the policy of Ahithophel, break the arm of Satan, and turn the fiery bullets of his foes, bark into their faces, to fight for him and his, and destroy the Adversaries;
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he can cause all the crooked wheeles of the wicked to runne straight, for the execution of his good pleasure. This he hath done;
he can cause all the crooked wheels of the wicked to run straight, for the execution of his good pleasure. This he hath done;
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and this he can, and will effect hereafter. Moreouer, as he knoweth how to doe it, and hath power to effect it:
and this he can, and will Effect hereafter. Moreover, as he Knoweth how to do it, and hath power to Effect it:
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so hath he a will to execute it:
so hath he a will to execute it:
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and who is able to hinder that irresistable motion? will chaffe, cast on the violent streame, stay the current thereof from running? shall a feather hinder the turbulent wind from blowing? or the pismire moue the earth out of the worlds center? why then, may his will be preuented, frustrated? and who is able to hinder that irresistible motion? will chaff, cast on the violent stream, stay the current thereof from running? shall a feather hinder the turbulent wind from blowing? or the pismire move the earth out of the world's centre? why then, may his will be prevented, frustrated?
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And is it not for his owne glory, to effect this for the seed of the woman,
And is it not for his own glory, to Effect this for the seed of the woman,
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and for the shame of the wicked, to bruise the head of that subtill Serpent? Yes doubtlesse:
and for the shame of the wicked, to bruise the head of that subtle Serpent? Yes doubtless:
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for if all his plots were not ouerthrowne, then Satan and his brood should haue somewhat to glory in, God to bee humbled for;
for if all his plots were not overthrown, then Satan and his brood should have somewhat to glory in, God to be humbled for;
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but they shall neuer effect their willes; or the Lord be preuented of his. They may weaue the webbe of the Spider;
but they shall never Effect their wills; or the Lord be prevented of his. They may weave the web of the Spider;
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but a winde shall huffe it away: sit, and hatch the Cockatrice egges;
but a wind shall huff it away: fit, and hatch the Cockatrice eggs;
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but they shall breake forth into a Serpent, that shall eate out her owne and their bowels.
but they shall break forth into a Serpent, that shall eat out her own and their bowels.
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And thus we come to make vse of the doctrine, which is profitable euery manner of way.
And thus we come to make use of the Doctrine, which is profitable every manner of Way.
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First, for confutation of the Papists, who maintaine, that, A man effectually called, iustified, and, in some measure sanctified, may fall totally and for euer.
First, for confutation of the Papists, who maintain, that, A man effectually called, justified, and, in Some measure sanctified, may fallen totally and for ever.
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If the Popes position be a truth, then the Apostles is a falshood;
If the Popes position be a truth, then the Apostles is a falsehood;
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for if one may fall from sauing grace, and vtterly perish, how can all things be said to worke together for good to such a person? And in my opinion, no one Text (though there bee many for that purpose) doth more make against our Aduersaries,
for if one may fallen from Saving grace, and utterly perish, how can all things be said to work together for good to such a person? And in my opinion, no one Text (though there be many for that purpose) does more make against our Adversaries,
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then this we haue in hand. And what a comfortlesse doctrine is that, which they defend.
then this we have in hand. And what a comfortless Doctrine is that, which they defend.
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The next is for reprehension of those which say, It is in vaine to be religious;
The next is for reprehension of those which say, It is in vain to be religious;
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What profit is there in seruing the Almighty? What profit? why all profit: for all things shall worke together for their good, sinne, Satan, death, iudgement and hell. What profit is there in serving the Almighty? What profit? why all profit: for all things shall work together for their good, sin, Satan, death, judgement and hell.
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Yea, the worst thing that befalleth any of his children, shall doe them more good, then the best shall, that can befall the wicked.
Yea, the worst thing that befalls any of his children, shall do them more good, then the best shall, that can befall the wicked.
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It was better for Moses to suffer affliction with the faithfull, then to haue been called the sonne of Pharaohs daughter, It was better for Moses to suffer affliction with the faithful, then to have been called the son of Pharaohs daughter,
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and enioyed the pleasures of sinne for a season. Oh that the men of our age did consider but this one thing!and enjoyed the pleasures of sin for a season. O that the men of our age did Consider but this one thing!
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then doubtlesse they would alter their minds, and speedily change their manners.
then doubtless they would altar their minds, and speedily change their manners.
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For many fall into vtter desolation, because they doe not deepely ponder this in their hearts.
For many fallen into utter desolation, Because they do not deeply ponder this in their hearts.
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And here it may teach the enemies of Gods children to learne a point of wisedome;
And Here it may teach the enemies of God's children to Learn a point of Wisdom;
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and (if they will not shew themselues mad men) to amend. The Papist, and Atheist may band themselues against the Lords annointed;
and (if they will not show themselves mad men) to amend. The Papist, and Atheist may band themselves against the lords anointed;
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shoot at the vpright in heart; and make hast to the spoyle. But the righteous God shall cut their cords asunder.
shoot At the upright in heart; and make haste to the spoil. But the righteous God shall Cut their cords asunder.
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Why then doe the Heathen rage, and the people murmure a vaine thing? O yee fooles,
Why then do the Heathen rage, and the people murmur a vain thing? O ye Fools,
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when will ye be wise? I haue often wondred, why they still perseuere in their mischiefe:when will you be wise? I have often wondered, why they still persevere in their mischief:
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But either they beleeue not the truth; for the foole hath said in his heart, there is no God:
But either they believe not the truth; for the fool hath said in his heart, there is no God:
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or else with some of the former Pharisies, and Alexander, they haue sinned vnto death, and that is a wickednesse implacable: and if not so;
or Else with Some of the former Pharisees, and Alexander, they have sinned unto death, and that is a wickedness implacable: and if not so;
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yet like Elymas the Sorcerer, they are full of the diuell, and pursue them of enuie, or for lucre's sake;
yet like Elymas the Sorcerer, they Are full of the Devil, and pursue them of envy, or for lucre's sake;
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and haue their hearts so set vpon malice, that though they are conuinced in iudgement, and know that they doe euill, and that God will reuenge;
and have their hearts so Set upon malice, that though they Are convinced in judgement, and know that they do evil, and that God will revenge;
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yet will they persist in their wicked practises.
yet will they persist in their wicked practises.
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Doe wee not see some wrangling Clyants, that though their learned Counsell tell them that their case is naught,
Do we not see Some wrangling Clients, that though their learned Counsel tell them that their case is nought,
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and will not beare an action:
and will not bear an actium:
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yet they will to Law notwithstanding, and mispend their time, and waste their wealth? euen so Satans instruments will pursue of enuie, although they labour in vaine.
yet they will to Law notwithstanding, and misspend their time, and waste their wealth? even so Satan Instruments will pursue of envy, although they labour in vain.
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And this doctrine may teach vs many profitable instructions. First, we learne, that There is a particular prouidence of God in all things:
And this Doctrine may teach us many profitable instructions. First, we Learn, that There is a particular providence of God in all things:
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for if not, how should affliction, sinne and euill worke for good? were it not a matter impossible? some haue dreamed of fortune and chance; others conceited, that the inferiour creatures and their actions haue been gouerned by a generall course of Nature, to produce their effects;
for if not, how should affliction, sin and evil work for good? were it not a matter impossible? Some have dreamed of fortune and chance; Others conceited, that the inferior creatures and their actions have been governed by a general course of Nature, to produce their effects;
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and that the Lord doth not distinctly guide and rule them. But by this point wee see, that they are all grosly deluded, deceiued.
and that the Lord does not distinctly guide and Rule them. But by this point we see, that they Are all grossly deluded, deceived.
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Secondly, we may gather hence, that There is but one chiefe Monarchie nor gouernment in the world;
Secondly, we may gather hence, that There is but one chief Monarchy nor government in the world;
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because all things worke for that one end, to expresse that one soueraigne power;
Because all things work for that one end, to express that one sovereign power;
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for if there were more gouernours, then it could not be thus, therefore there is but one Monarchy, the most excellent gouernment.
for if there were more Governors, then it could not be thus, Therefore there is but one Monarchy, the most excellent government.
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Thirdly we hence may collect, that, In what condition soeuer a good man is, he is neuer miserable;
Thirdly we hence may collect, that, In what condition soever a good man is, he is never miserable;
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for be it what it will, all is still in working for his present and future good.
for be it what it will, all is still in working for his present and future good.
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Fourthly, that some good may bee drawne out of the worst thing;
Fourthly, that Some good may be drawn out of the worst thing;
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else all things could not turne and fall out for the profit of the Lords chosen.
Else all things could not turn and fallen out for the profit of the lords chosen.
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Fifthly, againe, hence wee may learne how to direct our prayers; to aske outward and some inward fauours conditionally:
Fifthly, again, hence we may Learn how to Direct our Prayers; to ask outward and Some inward favours conditionally:
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for pouerty, sicknesse, bondage and terrour, may (by the ouer and al-ruling hand of God, bee as good for vs as prosperity, health, peace, and freedome. Therefore let vs pray with our Lord and Master, O Father, not mine, but thy will be done:
for poverty, sickness, bondage and terror, may (by the over and al-ruling hand of God, be as good for us as Prosperity, health, peace, and freedom. Therefore let us pray with our Lord and Master, Oh Father, not mine, but thy will be done:
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Doe with me as seemeth best in thine eyes. Do with me as seems best in thine eyes.
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Sixthly and lastly, let vs, seeing this is so, neuer except against the Lords manner of proceedings; wee cannot teach him wisedome;
Sixthly and lastly, let us, seeing this is so, never except against the lords manner of proceedings; we cannot teach him Wisdom;
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for the foolishnesse of God is wiser then the wisedome of man: let the Lord vse what instruments he will: for the foolishness of God is Wiser then the Wisdom of man: let the Lord use what Instruments he will:
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for clay and spittle, Diotrephes and the diuell, will serue his turne well enough, and fit his purpose. If thy brethren sell thee; thy wife betray thee;
for clay and spittle, Diotrephes and the Devil, will serve his turn well enough, and fit his purpose. If thy brothers fell thee; thy wife betray thee;
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or thy familiar friend lift vp his heele against thee: yet fret not, complaine not, but patiently expect the euent rather.
or thy familiar friend lift up his heel against thee: yet fret not, complain not, but patiently expect the event rather.
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And this is the principall dutie of euery Christian: dwell where God would haue thee; doe what hee commands thee;
And this is the principal duty of every Christian: dwell where God would have thee; do what he commands thee;
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and wash in that water he directs thee; for this is the excellency of the Saints. Let Shimei curse thee; Alexander resist thee;
and wash in that water he directs thee; for this is the excellency of the Saints. Let Shimei curse thee; Alexander resist thee;
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or an incarnate Diuell pursue thee;
or an incarnate devil pursue thee;
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still lay thy hand vpon thy mouth, and with Iob say, Why, God is in one mind,
still lay thy hand upon thy Mouth, and with Job say, Why, God is in one mind,
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and who can turne him? hee will bring to passe the thing hee hath decreed of mee. and who can turn him? he will bring to pass the thing he hath decreed of me.
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Another generall vse may serue for consolation. Doe but meditate of this poynt, ponder it well in thy mind;
another general use may serve for consolation. Do but meditate of this point, ponder it well in thy mind;
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and it will be a notable stay to support thy feeble and fainting spirit.
and it will be a notable stay to support thy feeble and fainting Spirit.
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Are thy crosses great and many? hast thou a long time beene exercised by them? what then? all this is for thy good.
are thy Crosses great and many? hast thou a long time been exercised by them? what then? all this is for thy good.
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He that beleeues this, will not, cannot make hast. Some mourne that they were conuerted no sooner; He that believes this, will not, cannot make haste. some mourn that they were converted no sooner;
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grieue, that they can finde comfort no speedier; sigh, that they can pray no better; droupe, that they are exalted no higher;
grieve, that they can find Comfort no speedier; sighs, that they can pray no better; droop, that they Are exalted no higher;
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and are tormented in heart, that they see not things in Church and Common-wealth in a more speciall manner to prosper:
and Are tormented in heart, that they see not things in Church and Commonwealth in a more special manner to prosper:
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yet, though in some respects this may be tolerable, they may misse it in the extreame.
yet, though in Some respects this may be tolerable, they may miss it in the extreme.
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This vse is worthy to be engrauen with a pen of iron in stone; written with the point of a Diamond in the tables of thy heart;
This use is worthy to be engraved with a pen of iron in stone; written with the point of a Diamond in the tables of thy heart;
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for, next faith in Christ, it is the chiefe ground of all comfort here, and full felicity hereafter.
for, next faith in christ, it is the chief ground of all Comfort Here, and full felicity hereafter.
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Yea doubtlesse, this is an herbe, though one in number, yet, if thou be Gods, it will heale all thy diseases, bee they innumerable;
Yea doubtless, this is an herb, though one in number, yet, if thou be God's, it will heal all thy diseases, be they innumerable;
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if so be thou remember it; and, in the time of need, by faith truly apply it.
if so be thou Remember it; and, in the time of need, by faith truly apply it.
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Wherefore let this point neuer slip out of thy mind.
Wherefore let this point never slip out of thy mind.
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Finally, if all worke for good, how should we be encouraged, that haue begun well, to goe on;
Finally, if all work for good, how should we be encouraged, that have begun well, to go on;
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and those that haue not, now to begin? Hast thou liued a long time leaudly? followed the fashions of this euill world? obeyed him in the very lusts of it? been ruled by the Prince that reigneth in the children of disobedience;
and those that have not, now to begin? Hast thou lived a long time lewdly? followed the fashions of this evil world? obeyed him in the very Lustiest of it? been ruled by the Prince that Reigneth in the children of disobedience;
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and giuen vp thy members, as so many seruants to worke all wickednesse and vncleannesse? liuing in knowne sinnes, whereof thy conscience hath conuicted thee,
and given up thy members, as so many Servants to work all wickedness and uncleanness? living in known Sins, whereof thy conscience hath convicted thee,
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and the Minister reproued thee? Yet now turne vnto God; repent for thy sinnes past, and amend;
and the Minister reproved thee? Yet now turn unto God; Repent for thy Sins past, and amend;
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and all shall worke for thy good.
and all shall work for thy good.
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Truly if men did giue credit to this, they could not but (I am sure they ought to) amend.
Truly if men did give credit to this, they could not but (I am sure they ought to) amend.
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Who would not be willing to goe such a iourney or voyage, when as euery looke of the eye, motion of the hand, step with the foot,
Who would not be willing to go such a journey or voyage, when as every look of the eye, motion of the hand, step with the foot,
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and word in the way should worke for good, and produce it profitable effect? Nay,
and word in the Way should work for good, and produce it profitable Effect? Nay,
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when euery fall, wind, storme, or hurt, should bring great aduantage vnto the passenger? and this is the gaine of godlinesse:
when every fallen, wind, storm, or hurt, should bring great advantage unto the Passenger? and this is the gain of godliness:
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and thus shall he bee rewarded that will trauell to heauen. Wouldest thou then be wise? then know God, and serue him.
and thus shall he be rewarded that will travel to heaven. Wouldst thou then be wise? then know God, and serve him.
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Wouldest thou grow in wealth? why, set vpon all good actions.
Wouldst thou grow in wealth? why, Set upon all good actions.
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What if thou be preuented of that end thou aimest at, and is first in thy intention? yet,
What if thou be prevented of that end thou aimest At, and is First in thy intention? yet,
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how euer it fall out, the euent shall be good.
how ever it fallen out, the event shall be good.
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Who would not plant such trees in his Orchard, that will neuer be barren? sowe such seed in his close, whereof not one corne shall miscarry? and be master of such a vocation, in the which euery action would bring profit, great commoditie? Why, Godlinesse is such a tree, such a graine, and such a calling:
Who would not plant such trees in his Orchard, that will never be barren? sow such seed in his close, whereof not one corn shall miscarry? and be master of such a vocation, in the which every actium would bring profit, great commodity? Why, Godliness is such a tree, such a grain, and such a calling:
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for all her waies are waies of pleasure, and all her paths prosperity. for all her ways Are ways of pleasure, and all her paths Prosperity.
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If this then will not moue thee to cease from euil, and learne to do good:
If this then will not move thee to cease from evil, and Learn to do good:
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I can say no more vnto thee, But the good Lord haue mercy vpō thee. Wee haue heard the proofe and manifold vse of the point;
I can say no more unto thee, But the good Lord have mercy upon thee. we have herd the proof and manifold use of the point;
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yet because wicked men are prone to draw the worst conclusions out of the best propositions;
yet Because wicked men Are prove to draw the worst conclusions out of the best propositions;
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a caution (and that not amisse) may be added to the doctrine.
a caution (and that not amiss) may be added to the Doctrine.
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Doe not sinne because grace doth abound, and in regard all things may worke for thy good; say not (as some haue from this very ground) Let vs do euill, that good may come thereof:
Do not sin Because grace does abound, and in regard all things may work for thy good; say not (as Some have from this very ground) Let us do evil, that good may come thereof:
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for this is, to turne the grace of God into wantonnes, that should leade thee to true repentance, and the way, not to worke out thy saluation, but thy condemnation.
for this is, to turn the grace of God into wantonness, that should lead thee to true Repentance, and the Way, not to work out thy salvation, but thy condemnation.
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Nay, let vs the rather by all meanes seeke, and turne all things to his glory, that bringeth so strange and wonderfull things to passe, for our good.
Nay, let us the rather by all means seek, and turn all things to his glory, that brings so strange and wonderful things to pass, for our good.
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I cannot tell what men will doe; but I am sure I know what they ought, and that from this consideration.
I cannot tell what men will do; but I am sure I know what they ought, and that from this consideration.
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And now, out of many, I wil briefly collect and handle one other doctrine that my text affoords me, which is, that
And now, out of many, I will briefly collect and handle one other Doctrine that my text affords me, which is, that
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All things worke together for good, but to such as are called effectually of God. This proposition, I told you at first, had a limitation;All things work together for good, but to such as Are called effectually of God. This proposition, I told you At First, had a limitation;
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for Paul doth not say, we know that all things worke together for the good of all men;
for Paul does not say, we know that all things work together for the good of all men;
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but for such as loue God, and are called according to the purpose of God:
but for such as love God, and Are called according to the purpose of God:
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so that a man cannot be assured of the one, vntill he can proue himselfe to be of that number,
so that a man cannot be assured of the one, until he can prove himself to be of that number,
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and to haue the same things, that be in, and of the other. And these people, of whom the Apostle speaketh, were the called of God, Rom. 1.6. and the reason is,
and to have the same things, that be in, and of the other. And these people, of whom the Apostle speaks, were the called of God, Rom. 1.6. and the reason is,
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First, because they that are called are elected;
First, Because they that Are called Are elected;
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for God doth not effectually call any, whom hee hath not loued and chosen from eternity.
for God does not effectually call any, whom he hath not loved and chosen from eternity.
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Now this is the beginning of all blessednesse.
Now this is the beginning of all blessedness.
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Againe, if they be effectually called, then are they iustified, made coheires with Christ, and shall assuredly bee saued:
Again, if they be effectually called, then Are they justified, made coheirs with christ, and shall assuredly be saved:
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for if they haue the first, second and third linke of the chaine; they must needs haue the other, and the end also.
for if they have the First, second and third link of the chain; they must needs have the other, and the end also.
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And the Apostle himselfe, it seemes, giues the same reason of the doctrine, in the verses following.
And the Apostle himself, it seems, gives the same reason of the Doctrine, in the Verses following.
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Now the maine vse of the point is this:
Now the main use of the point is this:
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Let vs hence learne, to make our calling sure, otherwise we cannot haue any true ground of our Election, or iustification; and consequently, that any thing shall worke for our good, and glorification.
Let us hence Learn, to make our calling sure, otherwise we cannot have any true ground of our Election, or justification; and consequently, that any thing shall work for our good, and glorification.
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For hee that is not called of God, though he may be in Gods decree, yet he is not actually iustified;
For he that is not called of God, though he may be in God's Decree, yet he is not actually justified;
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therefore can neuer, vntill that bee effected, make any comfortable vse of the doctrine. And for the true triall hereof, let these signes following be marked.
Therefore can never, until that be effected, make any comfortable use of the Doctrine. And for the true trial hereof, let these Signs following be marked.
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First of all, what power hast thou felt in the voice of the word preached? how hath it knocked at the doore,
First of all, what power hast thou felt in the voice of the word preached? how hath it knocked At the door,
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and sounded in the eare of thy soule? what hath the Lord said vnto thee? doest thou remember? Thou art to know, that the word of God is liuely, and mighty in operation, when it worketh sauingly in the soules of the hearers: it openeth the eare; smiteth and woundeth the spirit;
and sounded in the ear of thy soul? what hath the Lord said unto thee? dost thou Remember? Thou art to know, that the word of God is lively, and mighty in operation, when it works savingly in the Souls of the hearers: it Openeth the ear; smites and wounds the Spirit;
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pricketh and pierceth the heart, and maketh the face of man looke pale and wan. Hence it is compared to a hammer, that beateth to dust and powder;
pricks and pierces the heart, and makes the face of man look pale and wan. Hence it is compared to a hammer, that beats to dust and powder;
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a two-edged sword, that deuideth and cutteth asunder the ioynts and the marrow; and to a consuming fier, that burneth and wasteth vp all chaffe, and matter combustible; a two-edged sword, that Divideth and cutteth asunder the Joints and the marrow; and to a consuming fire, that burns and wastes up all chaff, and matter combustible;
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yea, that will either change, or make the very stones to flie in pieces.
yea, that will either change, or make the very stones to fly in Pieces.
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Why then, hath this Word broken thy hard and flinty heart? made a separation betweene thee and thy sinne? and caused thy zeale to burne within thee,
Why then, hath this Word broken thy hard and flinty heart? made a separation between thee and thy sin? and caused thy zeal to burn within thee,
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and like a flame of fier to proceede out from thee? then it worketh naturally, and to the purpose.
and like a flame of fire to proceed out from thee? then it works naturally, and to the purpose.
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Againe, How hast thou answered the Lord, when hee hath called vpon thee? What did hee command thee? and hast thou done it? If God call by his effectuall voyce, hee will cause Dauid a King to replie;
Again, How hast thou answered the Lord, when he hath called upon thee? What did he command thee? and hast thou done it? If God call by his effectual voice, he will cause David a King to reply;
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Lord I will seeke thy face: Moses to answere at the last; I will goe whither thou wilt: Paul to crie out; Lord I will seek thy face: Moses to answer At the last; I will go whither thou wilt: Paul to cry out;
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Who art thou that I persecute? and the stoutest heart, and most obstinate person, with the Iaylor, to fall at a poore Ministers feete, and burst foorth; Who art thou that I persecute? and the Stoutest heart, and most obstinate person, with the Jailer, to fallen At a poor Ministers feet, and burst forth;
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Sir, what shall I doe to bee saued? Well: search now thine owne soule; consider with thy selfe what the Lord spake, and thou hast done. Sir, what shall I do to be saved? Well: search now thine own soul; Consider with thy self what the Lord spoke, and thou hast done.
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Hee hath called vpon thee to be sober, and thou followest drunkennesse; to be liberall,
He hath called upon thee to be Sobrium, and thou followest Drunkenness; to be liberal,
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and lend freely, and thou art become a biting and liuing Ʋsurer; to flee sinne aboue all things, and thou daily runnest after it.
and lend freely, and thou art become a biting and living Ʋsurer; to flee sin above all things, and thou daily runnest After it.
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Is this to heare the Lords voice? and to be effectually called? No, no.
Is this to hear the lords voice? and to be effectually called? No, no.
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But if thou repent that thou hast gone astray, smite thy hand vpon thy breast, resoluest hence-forward to obey his Word,
But if thou Repent that thou hast gone astray, smite thy hand upon thy breast, resolvest henceforward to obey his Word,
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and criest out, and often, Good Lord bee mercifull to mee a sinner; then bee of good comfort, thy sinnes are forgiuen thee:
and Christ out, and often, Good Lord be merciful to me a sinner; then be of good Comfort, thy Sins Are forgiven thee:
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for God hath effectually called thee. In the third place;for God hath effectually called thee. In the third place;
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What loue hast thou to that Word, by which thou hast been called? How art thou affected with it? and of what price doest thou value it? Canst thou say with Iob, I respect it aboue my daily and appointed food? with Ieremiah, It is the reioycing of my soule? with Dauid, It is sweeter to me,
What love hast thou to that Word, by which thou hast been called? How art thou affected with it? and of what price dost thou valve it? Canst thou say with Job, I respect it above my daily and appointed food? with Jeremiah, It is the rejoicing of my soul? with David, It is Sweeten to me,
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then the hony-combe? In a word, doest thou loue it aboue much fine gold? meditate in it day and night? delight to heare it? and, with the Thessalonians, receiue it with great ioy in affliction? Why, no man dares deny, then the honeycomb? In a word, dost thou love it above much fine gold? meditate in it day and night? delight to hear it? and, with the Thessalonians, receive it with great joy in affliction? Why, no man dares deny,
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but that thou art singled out of the world, and brought into the liberty of Gods children:
but that thou art singled out of the world, and brought into the liberty of God's children:
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but if thou stop the eare at the Word, scoffe at the Word, and spit, and spue it out of thy mouth;
but if thou stop the ear At the Word, scoff At the Word, and spit, and spue it out of thy Mouth;
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thou art yet dead, and God by his voice hath not truly called thee. And in conclusion:
thou art yet dead, and God by his voice hath not truly called thee. And in conclusion:
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What disposition doest thou find to call others, as thou art called? How art thou affected to call home labourers into the Lords haruest? Sure hee that is called, will call others, and that foure waies:
What disposition dost thou find to call Others, as thou art called? How art thou affected to call home labourers into the lords harvest? Sure he that is called, will call Others, and that foure ways:
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First, he wil cal vpon them to heare the word: for thinks hee, the Lord may call them, as hee hath done me.
First, he will call upon them to hear the word: for thinks he, the Lord may call them, as he hath done me.
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Thus did the poore woman of Samaria, running home, and crying to her neighbours; Come, see a man, that hath told me all that euer I did.
Thus did the poor woman of Samaria, running home, and crying to her neighbours; Come, see a man, that hath told me all that ever I did.
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And a good heart, when he heares the voyce of God powerfull in the Minister; Oh, thinkes hee, that such and such were here now!
And a good heart, when he hears the voice of God powerful in the Minister; O, thinks he, that such and such were Here now!
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it might please the Lord to call them.
it might please the Lord to call them.
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Secondly, they will call others by exhortation and instruction, prouing if God at any time will giue them repentance, that they may come to amendment of life, out of the snares of the diuell.
Secondly, they will call Others by exhortation and instruction, proving if God At any time will give them Repentance, that they may come to amendment of life, out of the snares of the Devil.
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Thus did that good man call;
Thus did that good man call;
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Come vnto me, and I will tell you, what the Lord hath done for my soule: Come unto me, and I will tell you, what the Lord hath done for my soul:
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I will teach you the feare of the Lord. Psalm. 34.11. Lastly, besides, they will seek to allure others into the way by a good and holy example;I will teach you the Fear of the Lord. Psalm. 34.11. Lastly, beside, they will seek to allure Others into the Way by a good and holy Exampl;
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and (if it were possible, to win those thereby, that are without the vnderstanding of the word.
and (if it were possible, to win those thereby, that Are without the understanding of the word.
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Fourthly, when all this will not preuaile, then they will giue themselues to prayer; the Father for his sonne:
Fourthly, when all this will not prevail, then they will give themselves to prayer; the Father for his son:
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God perswade Iapheth to dwell in the tents of Shem: Steuen, for his enemies: Lord lay not this sinne to their charge. God persuade Japheth to dwell in the tents of Shem: Stephen, for his enemies: Lord lay not this sin to their charge.
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And our Lord, for his crucifiers; Father, forgiue them, for they know not what they doe. And our Lord, for his crucifiers; Father, forgive them, for they know not what they do.
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Now mayest thou try thy selfe, whether thou be called of God, or not: If these things bee in thee thou art;
Now Mayest thou try thy self, whither thou be called of God, or not: If these things be in thee thou art;
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and all things shall worke together for thy good: but if not, thou art not called;
and all things shall work together for thy good: but if not, thou art not called;
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and as yet, all things are working together for thy euill. The Lord open thine eyes. Amen. Solisapienti Deo gloria. FINIS.
and as yet, all things Are working together for thy evil. The Lord open thine eyes. Amen. Solisapienti God gloria. FINIS.
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