Chapter IV

2. THe worst things work for good to the Godly²⁴. Mistake me not, I do not say of their own nature they are good²⁵, for they are a fruit of the curse; but though they are naturally evill, yet they are morally good, the wise over-ruling hand of God disposing and sanctifying. As the Elements, though of contrary qualities, yet God hath so tempered them, that they all work in an harmonious manner, for the good of the Universe. Or as in a Watch, the wheels seem to move contrary one to another, but all carry on the motion of the Watch, and help to make the Alarum strike: So things that seem to move crosse to the Godly, yet by the wonderful Providence of God work for their good. Among these κάκιστα p. 24 worst things, there are four sad evils work for good to them that love God.

1. 24. καὶ πάντα περιτρέπει ὁ θεὸς εἰς ἀγαθά. Aecumon.
2. 25. Evill thing▪ in their own nature, do not cooperate, but contra-operate.

1. THe evil of affliction works for good. There are two heart-quieting considerations in all the afflictions which befall us.

1. That God hath a special hand in them, Ruth 1.21. The Almighty hath afflicted me. Instruments can no more stir till God gives them a Commission, than the Axe can cut of it self without an hand. Iob eyed God in his affliction: therefore, as Austin observes, he doth not say, The Lord gave, and the Devil took away²⁶; but, The Lord hath taken away. Who-ever brings an affliction to us, it is God that sends it.

1. 26. Non dixcit Job, Deus dedit, Diabolus abstulit.

2. The second heart-quieting consideration, is, That afflictions work for good: Ier. 24.5. Like these good figs, so will I acknowledge them that are carried away captive of Iudah, whom I have sent out of this place into the Land of the Chaldeans for their good. Iudahs captivity in Babylon, was לטובה for their good. Psal. 119.71. It is good for me that I have been afflicted²⁷. Which Text, like Moses his Tree, cast into the bitter waters of affliction, p. 25 may make them sweet and wholsom to drink of. Afflictions to the Godly are medicinable. Out of the most poysonful Drug God extracts our salvation. Afflictions are as needful as Ordinances, 1 Pet. 1.6. No vessel can be made of Gold without fire; so it is impossible that we should be made vessels of honour, unless we are melted and refined in the furnace of affliction. Psal. 25.10. All the paths of the Lord are mercy; his bloody paths are mercy. As the Limner intermixeth bright colours with dark shadows; so doth the wise God mix mercy with judgement. Those afflictive providences which seem to be prejudicial, are beneficial: Let us take some Instances in Scripture. Ioseph’s brethren threw him into a pit, afterwards they sell him, then he is cast into prison, yet all this did work for his good: His abasement made way for his advancement; he was made the second man in the Kingdom. Gen. 50.20. Ye thought evil against me, but God meant it to good. Iacob wrestled with the Angel, and the hollow of Iacobs thigh was out of joynt, this was sad; but God turned it to good, for there he saw Gods face, and there the Lord blessed him, Gen. 32.30. Iacob called the name of the place Peniel, for I have seen God face to face. Who would not be willing to have a bone out of joynt, so he might have a sight of God? King Manassah was p. 26 bound in Chains, this was sad to see a Crown of Gold changed into Fetters; but it wrought for his good, for, When he was in affliction he besought the Lord, and humbled himself greatly, and the Lord was entreated of him, 2 Chr. 33. 11, 12. He was more beholding to his Iron Chain, than to his Gold Chain; the one made him proud, the other made him humble. Iob was a spectacle of misery, he lost all that ever he had, he abounded only in boils and ulcers, this was sad; but it wrought for his good, his grace was more proved and improved; God gave a Testimony from Heaven of his integrity, and did compensate his losse by giving him twice as much as ever he had before, Iob 42.10. Paul was smitten with blindnesse, this was uncomfortable, but it turned to his good; God did by that blindnesse make way for the light of grace to shine into his soul, it was the beginning of an happy conversion, Acts 9.6.

1. 27. χάριν ὁμολογεῖ τοῖς αὐστηροτέροις τοῦ ἰατροῦ φαρμάκοις. Theod.

As the hard frosts in Winter bring on the flowers in the Spring; as the night ushers in the morning-star: So the evils of affliction produce much good to those that love God. But we are ready to question the truth of this, and to say as Mary did to the Angel, How can this be? therefore I shall shew you several wayes how affliction works for good.

p. 27 1. As it is our Preacher and Tutor, Mic. 6.9. Hear ye the Rod²⁸. Luther saith, he could never rightly understand some of the Psalms, till he was in affliction. Affliction teacheth two things. 1. What sin is. In the Word preached, we hear what a dreadful thing sin is, that it is both defiling and damning, but we fear it no more than a painted Lyon; therefore God lets loose affliction, and then we feel sin bitter in the fruit of it. A sick-bed often teacheth more than a Sermon; we can best see the ugly visage of sin in the glasse of affliction. 2. Affliction teacheth us to know our selves. In prosperity we are for the most part strangers to our selves; God makes us know affliction, that we may the better know our selves: We see that corruption in our hearts in time of affliction, which we would not believe was there. Water in the glasse looks cleer, but set it on the fire, and the scum boils up: In prosperity, a man seems to be humble and thankful, the water looks cleer, but set this man a little on the fire of affliction, and the scum boils up, much impatience and unbelief appeareth. Oh saith a Christian, I never thought I had had such a bad heart, as now I see I have; I never thought my corruptions had been so strong, and my graces so weak.

1. 28. Cum vibices dorso meo imprimeres, praecepta tua cordi meo insculpsisti. Rivet. in Psal.

2. Afflictions work for good as they are a means to make the heart more upright. In p. 28 prosperity the heart is apt to be divided, Hos. 10.2. The heart cleaves partly to God, and partly to the World; it is like a Needle between two Load-stones, God draws, and the World draws; now, God takes away the World that the heart may cleave more to him in sincerity. Corrigere, quasi cor rectum facere; Correction, is a setting the heart right and strait. As we sometimes hold a crooked stick over the fire to straiten it: So God holds us over the fire of affliction to make us more strait and upright. Oh how good is it, when sin hath bent the soul awry from God, that affliction should straiten it again!

3. Afflictions work for good, as they conform us to Christ. Gods Rod is a Pensill to draw Christs Image more lively upon us. It is good that there should be a symmetry and proportion between the Head and the Members. Would we be parts of Christs Mystical Body, and not like him? His life (as Calvin saith) was a series of suffering, Isa. 53.2. A man of sorrows, and acquainted with grief: He wept, he bled. Was the Head Crowned with Thorns, and do we think to be Crowned with Roses? It is good to be like Christ, though it be by sufferings. Jesus Christ drank a bitter Cup, it made him sweat drops of blood to think of it; and though it be true, he drank the Poyson in the Cup (the wrath of God) p. 29 yet there is some Wormwood in the Cup left, which the Saints must drink: Only here is the difference between Christs sufferings and ours; his were satisfactory, ours are only castigatory.

4. Afflictions work for good to the Godly, as they are destructive to sin. Sin is the Mother, affliction is the Daughter; the Daughter helps to destroy the Mother. Sin is like the Tree that breeds the Worm, and affliction is like the Worm that eats the Tree. There is much corruption in the best heart; affliction doth by degrees work it out, as the fire works out the Dross from the gold, Isa. 27.9. This is all the fruit, to take away his sin. What if we have more of the rough File, if we have less Rust? Afflictions carry away nothing but the excrements of sin. If a Physitian should say to a Patient, Your body is distempered, and full of bad humors, which must be purged out, or you dye; but I will prescribe Physick, which though it make you deadly sick, yet it will carry away the dregs of your disease, & save your life: would not this be for the good of the Patient? Afflictions are the purging Pills God useth to carry away our spiritual distempers; they cure the Tympany of pride, the Feaver of lust, the Dropsie of covetousness: Do they not then work for good?

p. 30 5. Afflictions work for good, as they are a means to loosen our hearts from the world. When you dig away the earth from the root of a Tree, it is to loosen the Tree from the earth: So God digs away our earthly comforts, to loosen our hearts from the earth²⁹. We read of a Star, Rev. 11.8. The name of the Star is Wormwood. Have not we seen this Star appear? Do not we find this Star Wormwood in every condition? A Thorn grows up with every Flower.

1. 29. Eveniunt mala in hac vita, ne viator tendens ad patriam stabulum pro domo diligat. Aust.

Surgit amari aliquid quod in ipsis floribus angat.

God would have the world hang as a loose Tooth, which being twitched away, doth not much trouble us. Is it not good to be weaned? the oldest Saint needs it. Why doth the Lord break the Conduit-pipe, but that we may go to him in whom are all our fresh springs³⁰.

1. 30. Psal. 87.7.

6. Afflictions work so good, as they make way for comfort. In the valley of Achor a door of hope, Hos. 2.15. Achor signifies trouble: God sweetens outward pain, with inward peace. Ioh. 16.20. Your sorrow shall be turned into joy. Here is the Water turned into Wine. After a bitter Pill God gives Sugar. Paul had his Prison-Songs. Gods Rod hath Honey at the end of it. The Saints in affliction have had such sweet raptures of joy, that p. 31 they have thought themselves in the borders of the Heavenly Canaan; they have gathered Grapes of Thorns.

7. Afflictions work for good, as they are a magnifying of us, Iob 7.17. What is man that thou shouldest magnifie him, and that thou shouldest visit him every morning? God doth by affliction magnifie us three wayes. 1. In that he will condescend so low as to take notice of us; that he will afflict us, rather than lose us. ‘Tis an honour that God will mind dust and ashes: ‘Tis a magnifying of us, that God thinks us worthy to be smitten. Gods not striking, is a slighting, Isa. 1.5. Why should ye be stricken any more? If you will go on in sin, take your course, sin your selves into Hell. 2. Afflictions do magnifie us, as they are Insignia honoris, Ensigns of Glory, Signs of Son-ship, Heb. 12.7. If you endure chastning, God dealeth with you as Sons. Every print of the Rod is a badge of honour. 3. Afflictions do really tend to the magnifying of the Saints, as they make them renowned in the world. Souldiers have never been so admired for their victories, as the Saints have been for their sufferings. The zeal and constancy of the Martyrs in their tryals have rendred them famous to posterity. How eminent was Iob for his patience! God leaves his name upon Record, Ye have heard of the patience of Iob, James 5.11. p. 32 Iob the Sufferer, was more renowned than Alexander the Conquerour.

8. Afflictions work for good, as they are a means to make us happy, Iob 5.17. Happy is the man whom God correcteth. What Politician or Moralist ever placed happinesse in the Crosse? Iob doth; Happy is the man whom God correcteth.

Quest. How do afflictions make us happy?

Answ. In that afflictions being sanctified, bring us nearer to God³¹. The Moon in the full is further off from the Sun: so are many farther off from God in the full Moon of prosperity: affliction brings them nearer to God. The Load-stone of mercy doth not draw us so neer to God, as the Cords of affliction. When Absalom set Ioab’s Corn on fire, then he came running to Absalom, 2 Sam. 14.30. When God sets our worldly comforts on fire, then we run to him, and make our peace with him. When the Prodigal was pinched with want, then he returned home to his father, Luke 15.18. When the Dove could find no rest for the sole of her foot, then she flies to the Ark: When God brings a Deluge of affliction upon us, then we flie to the Ark Christ. Thus affliction makes us happy in bringing us nearer to God³². Faith can make use of the waters of affliction to swim faster to Christ.

1. 31. συλλέγει πρὸς θεὸν. Cyril.
2. 32. Mala quae hic nos premunt ad Deum ire cogunt.

9. Afflictions work for good, as they do p. 33 put to silence the wicked: How ready are they to asperse and calumniate the Godly, that they serve God only for self-interest; therefore God will have his people endure sufferings for Religion, that he may hang a Pad-lock on the lying lips of wicked men. When the Atheists of the world see that God hath a people, who serve him not for a Livery, but for love, this stops their mouths. The Devil accuseth Iob of hypocrisie, that he was a mercenary man, all his Religion was made up of ends of gold and silver, Iob 1.9. Doth Iob serve God for naught? Hast not thou made a hedge about him? &c. Well, saith God, Put forth thy hand, touch his estate. The Devil had no sooner received a Commission, but he falls a breaking down Iob’s hedge; I, but still Iob worships God, Chap. 1.20. and professeth his faith in him, Chap. 13.15. Though he slay me, yet will I trust in him. This did amuse and silence the Devil himself. How doth it strike a damp into wicked men, when they see that the Godly will iratum colere numen, keep close to God in a suffering condition, and when they lose all, yet will hold fast their integrity.

10. Afflictions work for good, as they make way for glory, 2 Cor. 4.17. not that they merit Glory, but they prepare for it. As ploughing prepares the earth for a Crop; so afflictions do prepare, and make us meet for p. 34 Glory. The Limner lays his Gold upon dark colours: So God first lays the dark colours of affliction, and then he lays the golden colour of Glory. The Vessel is first seasoned, before Wine is poured into it: The Vessels of mercy are first seasoned with affliction, and then the Wine of Glory is powred in³³. Thus we see afflictions are not prejudicial, but beneficial to the Saints. We should not so much look at the evil of affliction, as the good; not so much at the dark side of the Cloud, as the light. The worst that God doth to his children, is to whip them to Heaven.

1. 33. Ad tempus affligi bonū hominem etiam ex benignitate est, ut scilicet copiosius donetur, & beatior tanta fiat. Lud. Vives.

2. THe evil of Temptation works for good. Satan is called ὁ πειράζων, the Tempter, Mark. 4.3. He is ever lying in ambush, stat in procinctu Diabolus; he is continually at work with one Saint or other³⁴. The Devil hath his Circuit, or Diocess, that he walks every day; he is not yet fully cast into prison, but like a prisoner that goes under Bail, he walks about to tempt the Saints. This is a great molestation to a child of God; as it is a trouble to a Virgin to have her chastity daily assaulted. Now concerning Satans p. 35 Temptations, there are three things to be considered:

• 1. His Method in tempting.
• 2. The Extent of his Power.
• 3. That these Temptations work for good.

1. 34. ὁ διάβολος ἐπιθηρᾶται πλέον, ὅταν ἴδῃ τὰ φορτία τῆς ἀρετῆς συγκείμενα, καὶ πολὺν τὸν ὄγκον. Chrysost.

1. Satans Method in tempting: Here, take notice of two things.

1. His Violence in tempting, and so he is the Red Dragon: He labours to storm the Castle of the heart, he throws in thoughts of blasphemy, he tempts to deny God; these are the fiery Darts he shoots, whereby he would enflame the passions.

2. His Subtilty in tempting, and so he is the Old Serpent. There are five chief subtilties the Devil useth.

1. He observes the temper and constitution; he layes suitable baits of temptation. As the Husbandman knows what Grain is proper for the Soyl, Satan will not tempt contrary to the natural disposition and temperament: This is his Policy, he makes the Wind and Tyde go together: That way the natural Tyde of the heart runs, that way the Wind of temptation blows. Though the Devil cannot know mens thoughts, yet he knows their temper, and accordingly he lays his baits: —Omnium discutit more — He tempts the ambitious man with a Crown, the sanguine man with beauty.

2. Satan observes the fittest time to tempt p. 36 in: As a cunning Angler casts in his Angle when the Fish will bite best. Satans time of tempting is usually after an Ordinance; and the reason is, because then he thinks he shall find us most secure. When we have been at solemn Duties, we are apt to think all is done, and we grow remiss, and leave off that zeal and strictness as before; just as a Souldier, who after a Battel leaves off his Armour, not once dreaming of an enemy: Now Satan watcheth his time, and when we least suspect, then he throws in a tentation.

3. He makes use of near Relations; the Devil tempts by a proxy: Thus he handed over a temptation to Iob by his Wife, Iob 2.9. Dost thou still retain thy integrity? A Wife in the bosom may be the Devils instrument to tempt to sin.

4. Satan tempts to evil by them that are good; thus he gives poyson in a golden Cup: He tempted Christ by Peter; Peter disswades him from suffering; Master, pity thy self. Who would have thought to have found the Tempter in the mouth of an Apostle?

5. Satan tempts to sin, under a pretence of Religion. He is most to be feared when he transforms himself into an Angel of Light. He came to Christ with Scripture in his mouth; It is written. The Devil baits his hook with Religion; he tempts many a man to Covetousness p. 37 and Extortion, under a pretence of providing for his Family; he tempts some to make away themselves, that they may live no longer to sin against God; and so he draws them into sin, under a pretence of avoyding sin. These are his νοήματα, and subtil stratagems in tempting.

2. The Extent of his Power; how far Satans power in tempting reacheth.

1. He can propose the Object; as he set a wedge of Gold before Achan.

2. He can poyson the Phansie, and instill evil thoughts into the mind: As the Holy Ghost doth cast in good motions, so the Devil doth bad; he put it into Iudas his heart to betray Christ, Ioh. 13.2.—

3. Satan can excite and irritate the corruption within, and work some kind of inclinableness in the heart to embrace a temptation. Though it is true, Satan cannot force the Will to yield consent, yet he being an earnest Suitor, by his continual solicitation may provoke to evil. Thus he provoked David to number the people, 1 Chron. 21.1.—The Devil may by his subtil Arguments dispute us into sin.

3. That these temptations work for good to the children of God. A Tree that is shaken by the wind is more settled and rooted: so the blowing of a temptation doth but settle a Christian the more in grace. Temptations work for good eight wayes.

p. 38 1. Temptation sends the soul to prayer. The more furiously Satan tempts, the more fervently the Saint prayes. The Deer being shot with the Dart runs faster to the water: When Satan shoots his fiery darts at the soul, now it runs faster to the Throne of Grace. When Paul had the Messenger of Satan to buffet him, 2 Cor. 12.8. For this I besought the Lord thrice, that it might depart from me. Temptation is a Medicine for security. That which makes us pray more, works for good.

2. Temptation to sin, is a means to keep from the perpetration of sin. The more a child of God is tempted, the more he fights against the temptation: The more Satan tempts to blasphemy, the more a Saint trembles at such thoughts, and saith, avoid Satan. When Ioseph’s Mistriss tempted him to folly, the stronger her temptation was, the stronger was his opposition. That temptation the Devil useth as a Spur to sin, God makes it a Bridle to keep back a Christian from it. The more a chast Virgin is assaulted, the more she abhors the motion.

3. Temptation works for good, as it abates the swelling of pride: 2 Cor. 12.7. Least I should be exalted above measure, there was given me a Thorn in the flesh, a Messenger of Satan to buffet me. The Thorn in the flesh was to p. 39 prick the Bladder of pride³⁵. Better is that temptation which humbles me, than that duty which makes me proud. Rather than a Christian shall be haughty minded, God will let him fall into the Devils hands a while, to be cured of his Imposthume.

1. 35. οὐδὲν γὰρ ἡμῶν τῇ φύσει οὕτω συμβάλλεται ὡς τὸ φύσημα τῆς ψυχῆς καταστέλλεσθαι. Chrysost.

4. Temptation works for good, as it is a Touch-stone to try what is in the heart. The word tentare, signifies explorare. The Devil tempts that he may deceive; but God suffers us to be tempted to try us. 1. Temptation is a tryal of our sincerity: It argues our heart is chast, and loyal to Christ, when we can look a temptation in the face, and turn our back upon it. 2. It is a tryal of our Courage: Hos. 7.11. Ephraim is a silly Dove, without an heart. So it may be said of many, they are without an heart, they have no heart to resist temptation; no sooner doth Satan come, but they yield: Like a Coward, assoon as the Thief approacheth, he gives him his purse. But he is the valourous Christian, that brandisheth the Sword of the Spirit against Satan, and will rather dye than yield. The courage of the Romans was never more seen, than when they were assaulted by the Carthaginians: The valour & Puissance of a Saint is never more seen, than in a Field-battel, when he is fighting with the Red-Dragon, and by the power of faith puts the Devil to flight. That Grace is tryed Gold, p. 40 which can stand in the fiery tryal, and withstand fiery Darts. Fidei robur potest esse concussum, non excussum³⁶.

1. 36. Tertul.

5. Temptations work for good, as God makes them who are tempted, fit to comfort others in the same distresse. A Christian must himself be under the buffetings of Satan, before he can speak a word in due season to him that is weary. St Paul was versed in temptations, 2 Cor. 2.11. We are not ignorant of his Devices: and he was able to acquaint others with Satans cursed Wiles, 1 Cor. 10.13. A man that hath rid over a place where there are Boggs and Quick-sands, is the fittest to guide others through that dangerous way. He that hath felt the claws of the roaring Lion, and hath lay’n bleeding under those wounds, is the fittest man to deal with one that is tempted. None can better discover Satans sleights and policies, than those who have been long in the fencing School of temptation.

6. Temptations work for good, as they stir up paternal compassions in God to them who are tempted. The Child which is sick and bruised is most looked after. When a Saint lyes under the bruisings of temptations, Christ prays, and God the Father pities. When Satan puts the soul into a Feaver, God comes with a Cordial; which made Luther say, that temptations are ample xus Christi, Christs Embraces, p. 41 because he doth then most sweetly manifest himself to the soul.

7. Temptations work for good, as they make the Saints long more for Heaven; there they shall be out of Gun-shot: Heaven is a place of rest, no Bullets of temptation flye there. The Eagle that soars aloft in the air, and sits upon high Trees, is not troubled with the stinging of the Serpent: So when Believers are gotten above into the Empyraean Heaven, they shall not be molested with the old Serpent³⁷. In this life, when one temptation is over, another comes; this is to make Gods people long till death sound a retreat, and calls them off the field where the Bullets fly so thick, to receive a victorious Crown, where, not the Drum, or Cannon, but the Harp and Viol shall be ever sounding.

1. 37. Nullae ibi insidiae Daemonum. Bern.

8. Temptations work for good, as they engage the strength of Christ. Christ is our friend, and when we are tempted he sets all his power on work for us³⁸: For in that he himself hath suffered being tempted, he is able to succour them that are tempted³⁹. If a poor soul were to fight alone with the Goliah of Hell, he were sure to be vanquished; but Jesus Christ brings in his Auxillary forces, he gives fresh supplyes of grace, 2 Cor. 12.9. And in him ὑπερνικῶμὲν, we are more than Conquerours. Thus, the evill of temptation works for good.

1. 38. Venit Diabolus, subvenit Christus.
2. 39. Deficientem sublevat, et vincentem coronat. Aug.

p. 42⁴⁰ But sometimes Satan foils a Child of God; how doth this work for good?

1. 40. Quest. [moved in the edition]

⁴¹ I grant, that through the suspension of divine grace, and the fury of a tentation, a Saint may be overcome; yet this foyling by a tentation shall work for good. 1. By this foyl God makes way for the augmentation of grace. Peter was tempted to self-confidence, he presumed upon his own strength; and when he would needs stand alone, Christ let him fall; but this wrought for his good, it cost him many a tear, he went out, and wept bitterly; and now he grows more modest, he durst not say he loved Christ more than the other Apostles, Iohn 21.15. Lovest thou me more than these? He durst not say so, his fall broke the neck of his pride. 2. The foyling by a temptation, causeth more circumspection and watchfulnesse in a child of God: Though Satan did before decoy him into sin, yet for the future he will be the more cautious, he will have a care of coming within the Lyons chain any more, he is more shy and fearful of the occasions of sin; he never goes abroad without his spiritual Armour, and he girds on his Armour by prayer; he knows he walks on slippery ground, therefore looks warily to his steps; he keeps close Centinel in his soul, and when he spyes the Devil coming, he stands to his Armes, and displayes the shield of Faith, Eph. 6.16. This is p. 43 all the hurt the Devil doth; when he foils a Saint by temptation, he cures him of his careless neglect, he makes him watch and pray more. When wilde Beasts get over the hedge, and hurt the Corn, a man will make his fence the stronger: So when the Devil gets over the hedge by a temptation, a Christian will be sure to mend his sence; he is more fearful of sin, and careful of duty. Thus the being worsted by temptation works for good.

1. 41. Answ. [moved in the edition]

Object. But if being foiled works for good, this may make Christians careless whether they are overcome by tentations or no?

Resp. There is a great deal of difference between falling into a temptation, and running into a temptation; the falling into a temptation shall work for good, not the running into it. He that falls into a River is capable of help and pity, but he that desperately turns into it, is guilty of his own death. ‘Tis mad running into a Lyons Den. He that runs himself into a temptation, is like Saul, who fell upon his own sword.

From all that hath been said, by way of Corollary, see how God doth befool the old Serpent, making his temptations turn to the good of his people. Sure did the Devil know how much benefit accrues to the Saints by temptation, he would forbear to tempt⁴². Luther once said, there are three things make a Christian, p. 44 Prayer, Meditation, Temptation. After a Feaver the body shoots up more in stature: After Believers have been in a hot fit of temptation, they have shot up more in holinesse. St. Paul in his voyage to Rome, met with a contrary wind, Acts 27.4. So the wind of temptation is a contrary wind to that of the Spirit, but God makes use of this crosse wind to blow the Saints to Heaven.

1. 42. Tentationes quas Diabolus commovet od interitum, Deus convertit ad profectum. Bern▪ do Teni.

3. THe evil of desertion works for good. The Spouse complains of desertion, Cant. 5.6. My beloved had withdrawn himself, and was gone. There is a two-fold withdrawing; either 1. In regard of grace, when God suspends the influence of his Spirit, and with-holds the lively actings of grace. If the Spirit be gone, Grace freezeth into a chilness and dedolency. Or 2. A withdrawing in regard of Comfort; when God with-holds the sweet manifestations of his favour, he doth not look with such a pleasant aspect, but vails his face, and seems to be quite gone from the soul.

God is just in all his withdrawings: we desert him▪ before he deserts us⁴³: We desert p. 45 God when we leave off close communion with him; when we desert his Truths, and dare not appear for him; when we leave the guidance and conduct of his Word, and follow the Ignis fatuus of our own corrupt affections, and passions. We usually desert God first, therefore we have none to blame but our selves.

1. 43. Tu me non deseris nisi prius ego te deseram. Austin.

Desertion is very sad; for as when the light is withdrawn, darknesse follows in the aire▪ So when God withdraws, there is darknesse and sorrow in the soul. Desertion is an Agony of Conscience, as Alstead calls it; God holds the soul over Hell; Iob 6.9. The Arrows of the Almighty are within me, the poyson whereof drinks up my spirits. It was a custom among the Persians in their wars (as Drusius notes,) to dip their Arrows in the poyson of Serpents, to make them more deadly: Thus did God shoot the poysoned Arrow of desertion into Iob, under the wounds whereof, his spirit lay bleeding. In times of desertion the people of God are apt to be dejected, they dispute against themselves, and think that God hath quite cast them off; therefore I shall prescribe some comfort to the deserted soul. The Marriner when he hath no star to guide him, yet he hath light in his Lanthorn, which is some help to him: So when the poor soul is sailing in the dark of desertion, and wants the bright morning star, I shall lay down four Consolations, p. 46 which are as the Mariners Lanthorn to give some light.

1. None but the Godly are capable of desertion. Wicked men know not what Gods love means, nor what it is to want it; they know what it is to want health, friends, trading, but not what it is to want Gods favour. Thou fearest thou art not Gods child, because thou art deserted, whereas none but the Godly are deserted. The Lord cannot be said to withdraw his love from the wicked, because they never had it. The being deserted, evidenceth thee to be a Child of God. How couldest thou complain that God hath estranged himself, if thou hadst not sometimes received smiles and love-tokens from him?

2. There may be the seed of grace, where there is not the flower of joy. The earth may want a crop of Corn, yet may have a Mine of Gold within. A Christian may have grace within, though the luscious fruit of joy doth not grow. Vessels at Sea, that are richly fraught with Jewels and Spices, may be in the dark, and be tossed in the storm. A soul enriched with the treasures of grace, may yet be in the dark of desertion, and so tossed as to think it shall be cast away in the storm. David in a state of disconsolacy prays, Take not away thy holy Spirit from me, Psal. 51.11. He doth not pray, saith Austin, Lord, Give me thy Spirit, p. 47 but, Ne tollas spiritum, Take not away thy Spirit; so that still he had the Spirit of God remaining in him.

3. These desertions are but for a time. Christ may go into the withdrawing room, and leave the soul a while, but he will come again. Isa. 54.8. In a little wrath I hid my face from thee for a moment, but with everlasting kindnesse will I have mercy on thee. When it is dead low water, the Tyde will come in again. Isa. 57.6. I will not be alwayes wroth, for the spirit should fail before me, and the souls which I have made. The tender Mother sets down her child in anger, but she will take it up again into her arms, and kisse it. God may put away the soul in anger, but he will take it up again into his dear embraces, and display the banner of love over it.

4. These desertions work for good to the Godly, and that seaven manner of wayes.

1. Desertion works a cure upon the soul. 1. It cures sinful somnolency. We find the Spouse fallen upon the bed of sloath, Cant. 5.2, I sleep; and presently Christ was gone, Vers. 6. My beloved had withdrawn himself. Who will speak to one that is drowsie? 2. Desertion cures inordinacy of affection to the world, 1 Iohn 2.15. Love not the world. We may hold the world as a Posie in our hand, but it must not lye too near our heart; we may use it p. 48 as an Inne where we take a bait, but it must not be our home. Perhaps these secular things steal away the heart too much. Good men are sometimes sick with a Surfeit, and drunk with the luscious delights of prosperity; and having spotted their silver wings of grace, and much defaced Gods Image by rubbing it against the earth, the Lord to recover them of this, hides his face in a Cloud; this Eclipse hath good effects, it darkens all the glory of the world, and causeth it to dis-appear.

2. Desertion works for good, as it makes the Saints prize Gods countenance more than ever, Psal. 63.3. Thy loving-kindnesse is better than life; yet the commonnesse of this mercy abates the price of it: When pearls grew common at Rome, they began to be slighted. God hath no better way to make us value his love, than by withdrawing it a while. If the Sun did shine but once a year, how would it be prized! when the soul hath been long benighted with desertion, Oh how welcome now is the return of the Sun of Righteousnesse!

3. Desertion works for good, as it is a means to imbitter sin to us. Can there be a greater misery than to have Gods displeasure? what makes Hell but the hiding of Gods face? and what makes God hide his face, but sin? Iohn 20.13. They have taken away my Lord, p. 49 and I know not where they have laid him. So, our sins have taken away the Lord, and we know not where he is laid. The favour of God is the best Jewel; it can sweeten a prison, and unsting death: Oh how odious then is that sin, which robs us of our best Jewel! Sin made God desert his Temple, Ezek. 8.6. Sin causeth him to appear as an enemy, and dress himself in armour. This makes the soul pursue sin with an holy malice, and seek to be avenged of it. The deserted soul gives sin Gall and Vinegar to drink, and with the Spear of mortification, lets out the heart-blood of it.

4. Desertion works for good, as it works these three gracious effects.

1. It sets the soul a weeping for the losse of God. When the Sun is gone, the dew falls; and when God is gone, tears drop from the eyes. How was Micah troubled when he had lost his gods? Iudg. 18.24. Ye have taken away my gods, and what have I more? So, when God is gone, what have we more? It is not the Harp and Viol can comfort, when God is gone. Though it be sad to want Gods presence, yet it is good to lament his absence.

2. Desertion sets the soul a seeking after God. When Christ was stept aside, the Spouse pursues after him, she seeks him in the streets of the City, Cant. 3.2. And a non inventus p. 50 being returned, she makes a hue and cry after him, vers. 3. Saw ye him whom my soul loves? The deserted soul sends up whole Vollies of sighs and groans, it knocks at Heaven-gate by prayer, it can have no rest till the golden beams of Gods face shine.

3. Desertion puts the Christian upon enquiry; he enquires the cause of Gods departure: What is the accursed thing that hath made God angry? Perhaps pride, perhaps surfeit on Ordinances, perhaps worldlinesse, Isa. 57.17. For the iniquity of his Covetousnesse, was I wroth; I hid me. Perhaps there is some secret sin allowed. A stone in the pipe hinders the current of water: So sin lived in, hinders the sweet current of Gods love. Thus Conscience as a blood-hound, having found out sin and overtaken it, this Achan is stoned to death.

5. Desertion works for good, as it gives us a sight of what Jesus Christ suffered for us. If the sipping of the Cup be so bitter, how bitter was that which Christ drank upon the Crosse? He drank a Cup of deadly poyson, which made him cry out, My God, my God, why hast thou forsaken me? None can be so sensible of Christs sufferings, none can be so fired with love to Christ, as those who have been humbled by desertion, and have been held over the flames of Hell for a time.

p. 51 6. Desertion works for good, as it prepares the Saints for future comfort: The nipping frosts prepare for spring flowers. ‘Tis God’s way, first to cast down, then to comfort, 2 Cor. 7.6. When our Saviour had been fasting, then came the Angels and ministred to him. When the Lord hath kept his people long fasting, then he sends the Comforter, and feeds them with the hidden Manna, Psal. 97.11. אור זרע Light is sown for the Righteous. The Saints comforts may be hid like seed under ground, but the seed is ripening, and will encrease, and flourish into a Crop.

7. These desertions work for good, as they will make Heaven the sweeter to us. Here our comforts are like the Moon, sometimes they are in the full, sometimes in the wain. God shews himself to us a while, and then retires into the withdrawing room: How will this set off Heaven the more, and make it more delightful and ravishing, when we shall have a constant aspect of love from God, 1 Thess. 4.17.

Thus we see desertions work for good: The Lord brings us into the deep of desertion, that he may not bring us into the deep of damnation; he puts us into a seeming Hell, that he may keep us from a real Hell. God is fitting us for that time, when we shall enjoy his smiles for ever; when there shall be neither p. 52 clouds in his face, or Sun-setting; when Christ shall come and stay with his Spouse, and kisse her with the kisses of his lips, and the Spouse shall never say more, My Beloved hath withdrawn himself.

4. THe evil of sin works for good; not in its own nature (for it is damnable), but God in his infinite wisdom over-ruling it. This is St Austins glosse upon the Text⁴⁴. I may now say, as the Apostle in another sence, 1 Cor. 15.51. Behold, I shew you a Mysterie: Sin it self to the Godly works for good. Indeed ‘tis matter of wonder, that any honey should come out of this Lyon. — We may understand it in a double sence.

1. 44. Etiam percatum ipsum in bonum convertit Deus. Aug.

1. The sins of others work for good to the Godly. ‘Tis no small trouble to a gracious heart to live among the wicked, Psal. 120.5. Wo is me that I dwell in Meshech: Yet even this the Lord turns to good.

1. The sins of others work for good, as they breed holy sorrow. Gods people weep for what they cannot reform: Psal. 119.136. Rivers of tears run down mine eyes, because they keep not thy Law. David was a mourner for p. 53 the sins of the times; his heart was turned into a Spring, and his eyes into Rivers. Wicked men make merry with sin, Ier. 11.15. When thou dost evil, then thou rejoycest. But the Godly are weeping Doves, they grieve for the oaths and blasphemies of the Age, they take the sins of others, and make them spears to pierce their own souls. This grieving for the sins of others is good. 1. It shews a Child-like heart. ‘Tis ingenuity to resent with sorrow the injuries done to our Heavenly Father. 2. It shews a Christ-like heart, Mark 3.5. He was grieved for the hardness of their hearts. 3. The Lord takes special notice of these tears; he likes it well that we should weep when his glory suffers. It argues more grace to grieve for the sins of others, than for our own. We may grieve for our own sins, out of fear of Hell, but to grieve for the sins of others, is from a principle of love to God: These tears drop as water from the Roses, they are sweet and fragrant, and God puts them in his Bottle.

2. The sins of others work for good to the Godly, as they set them the more a praying against sin. If there were not such a spirit of wickedness abroad, perhaps there would not be such a spirit of prayer. Crying Sins cause Crying Prayers: The people of God pray against the iniquity of the times, that God will p. 54 give a check to sin, that he will put sin to the blush; if they cannot pray down sin, they pray against it; and this God takes kindly; these prayers shall be both recorded and rewarded. Though we do not prevail in prayer, we shall not lose our prayers, Psal. 35.13. My prayer returned into my own bosome.

3. The sins of others work for good, as they make us the more in love with grace. The sins of others are a foyle to set off the lustre of grace the more. One contrary sets off another: Deformity sets off beauty. The sins of the wicked do much disfigure them: Pride is a disfiguring sin; an ambitious man is but a Bladder whom the Devil hath blown up; now, the beholding anothers pride, makes us the more in love with humility. Malice is a disfiguring sin, it is the Devils picture; the more of this we see in others, the more we fall in love with meeknesse and charity. Drunkenness is a disfiguring sin, like Cyrces Cup, it turns men into Beasts, it deprives of the use of reason; the more intemperate we see others, the more we fall in love with sobriety. The black face of sin sets off the beauty of holinesse so much the more.

4. The sins of others work for good, as they work in us the stronger opposition against sin, Psal. 119.126. The wicked have made void thy Law; therefore I love thy Law. David p. 55 had never loved Gods Law so much, if the wicked had not set themselves so much against it. The more violent others are against the truth, the more valiant the Saints are for it. Living fish swim against the stream; the more the Tyde of sin comes in, the more the Godly swim against it. The impieties of the times, provoke holy passion in the Saints: that anger is without sin, which is against sin. The sins of others are as a Whet-stone to set the sharper edge upon us, they whet our zeal and indignation against sin the more.

5. The sins of others work for good, as they make us more earnest in working out our salvation. When we see wicked men take such pains for Hell, this makes us more industrious for Heaven⁴⁵. The wicked have nothing to encourage them, yet they sin; they venture shame and disgrace, they break through all oppositions; Scripture is against them, and Conscience is against them, there is a flaming sword in their way, yet they sin. Lam. 5.9. We gat our bread with the peril of our lives. Sinners eat the bread of wickednesse with the peril of their souls. Godly hearts seeing the wicked thus mad for the forbidden fruit, and hacknying out themselves in the Devils service, are the more emboldned and quickned in the wayes of God, they will take Heaven as it were by storm. The wicked are swift p. 56 Dromedaries in sin, Ier. 2.23. and do we creep like Snails in Religion? shall impure sinners do the Devil more service, than we do Christ? shall they make more hast to a Prison, than we do to a Kingdom? are they never weary of sinning, and are we weary of praying? have not we a better Master than they? are not the paths of vertue pleasant? is not there joy in the way of duty, and Heaven at the end? The activity of the sons of Belial in sin, is a spur to the Godly to make them mend their pace, and run the faster to Heaven.

1. 45. Impii quam strenue serviunt Diabolo! Cyprian.

6. The sins of others work for good, as they are Glasses in which we may see our own hearts. Do we see a flagitious impious sinner? behold a picture of our hearts, such should we be if God did leave us; what is in other mens practise, is in our nature. Sin in the wicked, is like fire on a Beacon that flames and blazeth forth, sin in the Godly is like fire in the Embers. Christian, though thou dost not break forth into a flame of scandal, yet thou hast no cause to boast, for there is much sin raked up in the Embers of thy nature; thou hast the root of bitterness in thee, and wouldst bear as hellish fruit as any, if God did not either curb thee by his power, or change thee by his grace.

7. The sins of others work for good, as they are a means to make the people of God p. 57 more thankfull. When you see another infected with the plague, how thankful are you, that God hath preserved you from it? It is a good use that may be made even of the sins of others, to be more thankfull; why might not God have left us to the same excess of riot? Think with thy self, O Christian, why should God be more propitious to thee, than to another? why should he take thee out of the wild Olive of nature, and not him? how may this make thee to adore free grace! What the Pharisee said boastingly, we may say thankfully, Luke 18.11. God, I thank thee that I am not as other men are, Extortioners, Vnjust, Adulterers, &c. So we are to adore the riches of grace, that we are not as others, Drunkards, Swearers, Sabbath-breakers. Every time we see men ranting it in sin, we are to blesse God we are not such. If we see a frantique person, we blesse God it is not so with us: Much more when we see others under the power of Satan, we are to make our thankfull acknowledgement that it is not our condition.

8. The sins of others work for good, as they are a means to make Gods people better. Christian, God can make thee a gainer by anothers sin: The more unholy others are, the more holy thou art. The Roses that grow neer Garlick, are sweetest: So anothers unsavouriness makes a Christians graces send out a more p. 58 fragrant perfume. The more a wicked man gives himself to sin, the more a godly man gives himself to prayer, Psal. 109.4. But I give my self to prayer.

9. The sins of others work for good, as they give an occasion to us of doing good: Were there no sinners, we could not be in such a capacity for service. The Godly are often a means to convert the wicked: their prudent advise, and pious example, is a lure and bait to draw sinners to the embracing of the Gospel. The disease of the Patient works for the good of the Physician; by emptying the Patient of noxious peccant humours, the Physitian enricheth himself: So by converting sinners from the errour of their way, our Crown comes to be enlarged, Dan. 12.3. They that turn many to righteousness, shall shine as the Stars for ever and ever: Not as Lamps or Tapers, but sicut Stelia, as the Stars for ever. Thus we see the sins of others work for our good.

2. Our own sins shall work for good: This must be understood warily, when I say the sins of the godly work for good, not that there is the least good in sin. Sin is like poyson, which corrupts the blood, infects the heart, and without a Soveraign Antidote brings death: Such is the venemous nature of sin ‘tis deadly and damning⁴⁶: Sin is worse than Hell, but yet, p. 59 God by his mighty over-ruling power makes sin in the issue turn to the good of his people; God can make a Treacle of this poyson: Hence, that golden saying of S^t. Austin, God would never permit evil, if he could not bring good out of evil. The Reliques and remains of corruption in the Saints, work for good several wayes.

1. 46. Peccato rum oleum spinas Ge hennalesfacit pullulare Born.

1. Sin makes them weary of this life. That sin is in the godly, is sad, but that it is a burden, is good. St. Paul’s afflictions (pardon the expression) were but a play to him in comparison of his sin; he rejoyced in tribulation, 2 Cor. 7.4. But how did this bird of Paradise weep and bemoan himself under his sins! Rom. 7.24. Who shall deliver me from the body of this death? A Believer carries his sins, as a Prisoner his shackles: Oh how does he long for a Goal-delivery! This sensibility of sin is good.

2. This in-being of corruption makes the Saints prize Christ more. He that feels his sin, as a sick man feels his sickness, how welcome is Christ the Physitian to him! He that feels himself stung with sin, how precious is the brazen Serpent to him! When Paul had cryed out of a body of death, how thankful was he for Christ! Rom. 7.25. I thank God through Iesus Christ my Lord. Christs bloud saves from sin, and is the sacred oyntment which kills this Quick-silver.

p. 60 3. Sin works for good, as it is an occasion of putting the soul upon six rare Duties.

1. It puts the soul upon self-searching. A child of God being conscious to himself of sin, takes the Candle and Lanthorn of the Word, and searcheth into his heart: he desires to know the worst by himself; as a man who is distempered in body, desires to know the worst of his disease. Though our joy lies in the knowledge of our graces, yet there is some benefit in the knowledge of our corruptions: Therefore Iob prays, Make me to know my transgressions, Job 13.23. ‘Tis good to know our sins, that we may not flatter our selves, or take our condition to be better than it is. ‘Tis good to find out our sins, least they find us out.

2. The inherency of sin puts a child of God upon self-abasing. Sin is left in a godly man, as a Cancer in the breast, or a bunch upon the back, to keep him from being proud. Gravel and Dung are good to ballast a Ship, and keep it from overturning: The Dung of sin helps to ballast the soul, that it be not overturned with vain-glory. We read of the spots of Gods children, Deut. 32.5. When a godly man looks his face in the glass of Scripture, and sees the spots of infidelity and hypocrisie, this makes the plumes of Pride fall; they are humbling spots. ‘Tis a good use may be made even of our sins, when they occasion low thoughts of p. 61 our selves: Better is that sin which humbles me,⁴⁷, than that duty which makes me proud. Holy Bradford uttered these words of himself, I am (saith he) a painted hypocrite; and Hooper, Lord, I am Hell, and thou art Heaven. From the Thorn of sin, the Saints have gathered the Grape of Humility.

1. 47. Melius estpeccatum humilians, quam justitia inflans. Austin.

3. Sin puts a child of God upon self-judging; he is sui Iudex, he passeth a Sentence upon himself, Pro. 30.2. I am more brutish than any man. ‘Tis dangerous to judg others, but it is good to judg our selves, 1 Cor. 11.31. If we would judge our selves, we should not be judged. When a man hath judged himself, now Satan is put out of Office: When he lays any thing to a Saints charge, he is able to retort and say, It is true Satan, I am guilty of these sins, but I have judged my self already for them; and having condemned my self in the lower Court of Conscience, God will acquit me in the upper Court of Heaven.

4. Sin puts a Child of God upon self-conflicting. Spiritual-self conflicts with carnal-self, Gal. 5.17. The Spirit lusts against the flesh. Our life is a wayfaring life, and a warfaring life; there is a duel fought every day between the two Seeds: A Believer will not let sin have peaceable possession: If he cannot keep sin out, he will keep sin under : though he cannot quite overcome, yet he is overcoming, p. 62 Rev. 2.7. τῶ νικῶντι, to him that is overcoming.

5. Sin puts a Child of God upon self-observing: He knows sin is a Bosom-Traytor, therefore narrowly observes himself. A subtil heart needs a watchful eye. The heart is like a Castle that is in danger every hour to be assaulted; this makes a Child of God lye alwayes Centinel, and keep a Guard about his heart. A Believer hath a strict eye over himself, least he fall into any scandalous enormity, and so open a sluce to let all his comfort run out.

⁴⁸ 6. Sin puts the soul upon self-reforming. A child of God does not only find out sin, but drive out sin; one foot he sets upon the neck of his sins, and the other foot he turns to Gods Testimonies, Psal. 119.59. Thus the sins of the Godly work for good; God makes the Saints Maladies their Medicines.

1. 48. Vt ignes ignibus coetinguiuntur, venenis venena depelluntur, calores Febrium medicinalibus caloribus franguntur, ita nihil impedit quin peccata peccatis curentur. Aug. contra Pelag. [moved in the edition]

But let none abuse this Doctrine; I do not say that to an impenitent person sin works for good, no it works for his damnation; but it is to them that love God: And for you that are Godly, I know you will not draw a wrong conclusion from this, either to make light of sin, or to make bold with sin⁴⁹; if you should do so, God will make it cost you dear. Remember David, he ventured presumptuously on sin, and what got he? he lost his peace, he p. 63 felt the terrours of the Almighty in his soul: Though he had all helps to cheerfulnesse, he was a King, he was of a ruddy sanguine complexion, he had skill in Musick, yet nothing could administer comfort to him, he complains of his broken bones⁵⁰, Psal. 15.8. And though he did at last come out of that dark Cloud, yet some Divines are of Opinion, that he never recovered his full joy to his dying day. If any of Gods people should be tampering with sin▪ because God can turn it to good; though the Lord doth not damn them, he may send them to Hell in this life, he may put them into such bitter agonies, and soul-Convulsions, as may fill them full of horrour, and make them draw nigh to despair: Let this be a Flaming Sword to keep them from coming near the forbidden Tree.

1. 49. Ne dicas ero sine metu, &c. Luther.
2. 50. Longo temporecum aculeo & morsu illius peccati conflictatur, quartumvis remissum. Luther in Gen.

And thus I have shewn, that both the best things, and the worst things, by the over-ruling hand of the great God, do work together for the good of the Saints.