A Divine Cordial

Then & Now · 6 of 17

Chapter V

Chapter V

THe grand Reason why all things shall work for good,51 is the near and dear interest which God hath in his people. The Lord p. 64 hath made a Covenant with them, Ier. 32.38. They shall be my people, and I will be their God. By vertue of this compact, all things do, and must work for good to them. Psal. 50.7. I am God, even thy God. This word אלהיךָ Thy God, is the sweetest word in the Bible, it implies the best relations; and it is impossible there should be these relations between God and his people, and every thing not work for their good. This expression, I am thy God, implies,

  1. 51. Reason.

The grand Reason why all things shall work for good,51 is the near and dear interest which God hath in his people. The Lord hath made a Covenant with them, Jer‸ 32:38. They shall be my people, and I will be their God. By virtue of this compact, all things do, and must work for good to them. Ps 50:7. I am God, even thy God. This word אלהיךָ Thy God, is the sweetest word in the Bible, it implies the best relations; and it is impossible there should be these relations between God and his people, and every thing not work for their good. This expression, I am thy God, implies,

  1. 51. Reason.

1. The relation of a Physitian; I am thy Physitian. God is 1. A Skilful Physitian, therefore knows what is best52. God observes the several tempers of men, and knows what will work most effectually; some are of a more sweet disposition, and are drawn by mercy; others are more rugged and knotty pieces; these God deals with in a more forcible way. Some things are kept in Sugar, some in Brine. God doth not deal alike with all, he hath Tryals for the strong, and Cordials for the weak. 2. God is a Faithful Physitian, therefore will turn all to the best. If he doth not give thee ad voluntatem, it shall be ad sanitatem53; If God doth not give thee that which thou likest, he will give thee that which thou needest. A Physitian doth not so much study to please the taste of the Patient, as to cure his distemper. We complain such sore tryals lye p. 65 upon us; let us remember God is our Physitian, therefore he labours rather to heal us, than humour us. Gods dealings with his children, though they are sharp, yet they are safe, and in order to a Cure, Deut. 8.16. That he might do thee good in the latter end.

  1. 52. οὐκ οὕτως ἴσμεν τὸ συμφέρον ἡμῖν ὡς αὐτὸς ἐπίσταται Chrysost.
  2. 53. Austin.

1. The relation of a Physician; I am thy Physician. God is 1. A Skilful Physician, therefore knows what is best52. God observes the several tempers of men, and knows what will work most effectually; some are of a more sweet disposition, and are drawn by mercy; others are more rugged and knotty pieces; these God deals with in a more forcible way. Some things are kept in Sugar, some in Brine. God doth not deal alike with all, he hath Trials for the strong, and Cordials for the weak. 2. God is a Faithful Physician, therefore will turn all to the best. If he doth not give thee ad voluntatem, it shall be ad sanitatem53; If God doth not give thee that which thou likest, he will give thee that which thou needest. A Physician doth not so much study to please the taste of the Patient, as to cure his distemper. We complain such sore trials lie upon us; let us remember God is our Physician, therefore he labours rather to heal us, than humour us. God’s dealings with his children, though they are sharp, yet they are safe, and in order to a Cure, Deut‸ 8:16. That he might do thee good in the latter end.

  1. 52. οὐκ οὕτως ἴσμεν τὸ συμφέρον ἡμῖν ὡς αὐτὸς ἐπίσταται Chrysost.
  2. 53. Austin.

This word, Thy God, implies the relation of a Father. A Father loves his child; therefore whether it be a smile or a stroke, it is for the good of the child: I am Thy God, thy Father, therefore all I do is for thy good. Deut. 8.5. As a man chastens his Son, so the Lord thy God chastneth thee. Gods chastning is not to destroy, but to reform. God cannot hurt his children, for 1. He is a tender-hearted Father, Psal. 103.13. Like as a father pities his children, so the Lord pitieth them that fear him. Will a father seek the ruine of his childe, the child that came out of his loins, that bears his image? all his care and contrivance is for his child; who doth he settle the inheritance upon but his child? God is tender-hearted, the Father of mercies, 2 Cor. 1.3. He begets all the mercies and bowels in the creatures. 2. He is an everlasting Father, Isa. 9.7. He was our Father from eternity: Before we were Children, God was our Father, and he will be our Father to eternity. A Father provides for his child while he lives; but the Father dyes, and then the child may be exposed to p. 66 injury: But God never ceaseth to be a Father; thou that art a Believer, hast a Father that never dyes, and if God be thy Father, thou canst never be undone, all things must needs work for thy good.

This word, Thy God, implies the relation of a Father. A Father loves his child; therefore whether it be a smile or a stroke, it is for the good of the child: I am Thy God, thy Father, therefore all I do is for thy good. Deut‸ 8:5. As a man chastens his Son, so the Lord thy God chasteneth thee. God’s chastening is not to destroy, but to reform. God cannot hurt his children, for 1. He is a tender-hearted Father, Ps 103:13. Like as a father pities his children, so the Lord pitieth them that fear him. Will a father seek the ruin of his child, the child that came out of his loins, that bears his image? All his care and contrivance is for his child; who doth he settle the inheritance upon but his child? God is tender-hearted, the Father of mercies, 2 Cor‸ 1:3. He begets all the mercies and bowels in the creatures. 2. He is an everlasting Father, Isa‸ 9:7. He was our Father from eternity: Before we were Children, God was our Father, and he will be our Father to eternity. A Father provides for his child while he lives; but the Father dies, and then the child may be exposed to injury: But God never ceaseth to be a Father; thou that art a Believer, hast a Father that never dies, and if God be thy Father, thou canst never be undone, all things must needs work for thy good.

3. This word, Thy God, imports the relation of an Husband; this is a near and sweet relation. The Husband seeks the good of his Spouse; he were unnatural that should go about to destroy his Wife, Ephes. 5.29. Did ever any man hate his own flesh? There is a marriage-relation between God and his People54, Isa. 54.5. Thy Maker is thy Husband. God intirely loves his People, Isa. 43.4. He engraves them upon the Palms of his hands, Isa. 49.16. He sets them as a Seal upon his Breast, Cant. 8.16. He will give Kingdoms for their Ransome, Isa. 43.3. which shews how near they lye to his heart. If he be an Husband whose heart is enamoured with love, then he will seek the good of his Spouse; either he will shield off an injury, or will turn it to the best.

  1. 54. Anima fidelis Deum habet sponsum. Gulielm. Paris.

3. This word, Thy God, imports the relation of an Husband; this is a near and sweet relation. The Husband seeks the good of his Spouse; he were unnatural that should go about to destroy his Wife, Eph 5:29. Did ever any man hate his own flesh? There is a marriage-relation between God and his People54, Isa‸ 54:5. Thy Maker is thy Husband. God entirely loves his People, Isa‸ 43:4. He engraves them upon the Palms of his hands, Isa‸ 49:16. He sets them as a Seal upon his Breast, Song 8:6. He will give Kingdoms for their Ransom, Isa‸ 43:3. Which shows how near they lie to his heart. If he be an Husband whose heart is enamoured with love, then he will seek the good of his Spouse; either he will shield off an injury, or will turn it to the best.

  1. 54. Anima fidelis Deum habet sponsum. Gulielm. Paris.

4. This word, Thy God, implyes the relation of a Friend, Cant. 5.16. This is my Friend. A Friend is Animae dimidium (as Austin saith), half of ones self; he is studious and inquisitive how he may do his friend good, he promotes his welfare as his own. Ionathan ventured the Kings displeasure for his p. 67 friend David, 1 Sam. 19.4. God is our friend, therefore will turn all things to our good. There are false friends; Christ was betrayed by a friend: but God is the best friend.

4. This word, Thy God, implies the relation of a Friend, Song 5:16. This is my Friend. A Friend is Anima dimidium (as Austin saith), half of ones self; he is studious and inquisitive how he may do his friend good, he promotes his welfare as his own. Jonathan ventured the King’s displeasure for his friend David, 1 Sam‸ 19:4. God is our friend, therefore will turn all things to our good. There are false friends; Christ was betrayed by a friend: but God is the best friend.

1. He is a faithful friend, Dan. 7.9. Know therefore that the Lord thy God he is God, the faithful God. 1. He is faithful in his love: He gave his very heart to us, when he gave the Son out of his bosome; here was a pattern of love without a parallel. 2. He is faithful in his promises, Titus 1.2. God that cannot lye hath promised. He may change his promise, but cannot break it. 3. He is faithful in his dealings; when he is afflicting he is faithful, Psal. 119.75. In faithfulnesse hast thou afflicted me; he is sifting and refining us as Silver, Psal. 66.10.

1. He is a faithful friend, Dan‸ 7:9. Know therefore that the Lord thy God he is God, the faithful God. 1. He is faithful in his love: He gave his very heart to us, when he gave the Son out of his bosom; here was a pattern of love without a parallel. 2. He is faithful in his promises, Titus 1:2. God that cannot lie hath promised. He may change his promise, but cannot break it. 3. He is faithful in his dealings; when he is afflicting he is faithful, Ps 119:75. In faithfulness hast thou afflicted me; he is sifting and refining us as Silver, Ps 66:10.

2. He is an immutable friend, Heb. 13.5. I will never leave thee, nor forsake thee. There are five Seals set to that promise, οὐ, μὴ, οὐδ’, οὐ, μὴ, Friends often fail at a pinch. Many deal with their friends as women do with their flowers, while they are fresh they put them in their bosomes, but when they begin to wither they throw them away; or as the Traveller doth with the Sun-Dial; if the Sun shines upon the Dial, the Traveller will step out of the Road, and look upon the Dial; but if the Sun doth not shine upon it, he will ride by, and never take any notice of it: So if prosperity shine on p. 68 men, then friends will look upon them, but if there be a Cloud of adversity on them, they will not come near them: but God is a friend for ever; I will not leave thee. Though David walked in the shadow of death, he knew he had a friend by him, Psal. 23.9. I will fear no evill, for thou art with me. God never takes off his love wholly from his people, ‘tis Amicitia immortalis55, John 13.1. He loved them ἐις τέλος, to the end: God being such a friend he will make all things work for our good. There is no friend, but will seek the good of his friend.

  1. 55. Austin.

2. He is an immutable friend, Heb‸ 13:5. I will never leave thee, nor forsake thee. There are five Seals set to that promise, οὐ, μὴ, οὐδ’, οὐ, μὴ, Friends often fail at a pinch. Many deal with their friends as women do with their flowers, while they are fresh they put them in their bosoms, but when they begin to wither they throw them away; or as the Traveller doth with the Sun-Dial; if the Sun shines upon the Dial, the Traveller will step out of the Road, and look upon the Dial; but if the Sun doth not shine upon it, he will ride by, and never take any notice of it: So if prosperity shine on men, then friends will look upon them, but if there be a Cloud of adversity on them, they will not come near them: but God is a friend for ever; I will not leave thee. Though David walked in the shadow of death, he knew he had a friend by him, Ps 23:4. I will fear no evil, for thou art with me. God never takes off his love wholly from his people, ‘tis Amicitia immortalis55, John 13:1. He loved them ἐις τέλος, to the end: God being such a friend he will make all things work for our good. There is no friend, but will seek the good of his friend.

  1. 55. Austin.

5. This word, Thy God, imports yet a nearer relation, the relation between the Head and the Members. There is a Mystical union between Christ and the Saints: He is called κεφαλὴ, The Head of the Church, Eph. 5.23. Doth not the Head consult for the good of the Body? The Head guides the Body, it sympathizeth with it, it is the fountain of spirits, it sends forth influence and comfort into the Body: All the parts of the Head are placed for the good of the Body; the Eye is set as it were in the Watch-Tower, it lyes Centinel to spy any danger that may come to the Body, and prevent it. The Tongue is both a Taster and an Oratour. If the Body be a Microcosme, or little world, the Head is the Sun in this world, from whence proceeds the light of Reason. p. 69 The Head is placed for the good of the Body. Christ and the Saints make one Body Mystical. Our Head is in Heaven, and sure he will not suffer his Body to be hurt, but will consult for the safety of it, and make all things work for the good of the Body Mystical.

5. This word, Thy God, imports yet a nearer relation, the relation between the Head and the Members. There is a Mystical union between Christ and the Saints: He is called κεφαλὴ, The Head of the Church, Eph‸ 5:23. Doth not the Head consult for the good of the Body? The Head guides the Body, it sympathizeth with it, it is the fountain of spirits, it sends forth influence and comfort into the Body: All the parts of the Head are placed for the good of the Body; the Eye is set as it were in the Watch-Tower, it lies Sentinel to spy any danger that may come to the Body, and prevent it. The Tongue is both a Taster and an Orator. If the Body be a Microcosm, or little world, the Head is the Sun in this world, from whence proceeds the light of Reason. The Head is placed for the good of the Body. Christ and the Saints make one Body Mystical. Our Head is in Heaven, and sure he will not suffer his Body to be hurt, but will consult for the safety of it, and make all things work for the good of the Body Mystical.