A divine cordial, or, The transcendent priviledge of those that love God and are savingly called published by Thomas Watson ...

CHAP. VI. The Inferences drawn from the Proposition. A Use of Information. (Book 6)

1. IF all things work for good, hence learn,* 1.1 That there is a Providence: Things do not work of themselves, but God sets them a working for good.* 1.2 God is the great Dispo∣ser of all events and issues, he sets every thing a working, His Kingdom ruleth over all, Psal. 103.13. It is meant of his providential Kingdom. Things in the world are not go∣verned by second Causes, by the counsels of men, by the Stars and Planets, but by divine Providence. Providence is Regina mundi, the Queen and Governesse of the world. There are three things in Providence. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods foreknowing; 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods determining; 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods dire∣cting all things to their periods and events:

Whatever things do work in the world, G•••• sets them a working. We read in the 〈◊〉〈◊〉 Ezekiel of Wheels, and Eyes in the 〈◊〉〈◊〉, and the moving of the Wheels: The 〈◊〉〈◊〉 are the whole Universe, the 〈…〉〈…〉 Wheels are Gods Providence, 〈…〉〈…〉 of the Wheels is the hand of 〈…〉〈…〉 turn∣ing all things here belo•••• 〈…〉〈…〉 is by some called 〈…〉〈…〉 else but the result of 〈…〉〈…〉* 1.3

Learn to adore 〈◊〉〈◊〉 P••ovidence hath an influence upon all things here below; 'tis this that 〈◊〉〈◊〉 the I••gredients, and makes up the whole Compound.

* 1.42. It shews us the happy condition of eve∣ry Child of God; All things work for his good, the best and worst things: Psal. 112.4. Vnto the upright ariseth light in darknesse. The most dark cloudy Providences of God have some Sun-shine in them * 1.5. What a blessed condi∣tion is a true Believer in! when he dyes he goes to God, and while he lives, every thing shall do him good; — affliction is for his good. What hurt doth the fire to the gold, only purifie it? What hurt doth the Fan to the Corn, only separate the Chaffe from it? What hurt do Leeches to the body, only suck out the bad bloud? God doth never use his staff, but to beat out the dust. Affliction doth that which the Word many times will not, it opens

the ear to Discipline, Job 36.10. When God lays men upon their backs, then they look up to Heaven. Gods smiting his people is like the Musicians striking upon the Viol, which makes it put forth a melodious sound. How much good comes to the Saints by afflicti∣on? when they are pounded and broken, they send forth their sweetest smell. Affliction is a bitter root, but it bears sweet fruit, Heb. 12.11. It yeeldeth the peaceable fruits of righte∣ousnesse. Affliction is the High-way to Heaven; though it be Flinty and Thorny, yet it is the nearest way. Poverty shall. starve our sins; sicknesse shall make grace more healthfull * 1.6, 2 Cor. 4.16. Reproach shall cause the Spirit of God, and of Glory to rest upon us, 1 Pet. 4.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; death shall stop the Bottle of Tears, and open the Gate of Para∣dice. A Believers dying day, is his ascension day to glory. Hence it is, the Saints have put their afflictions in the Inventory of their ri∣ches, Heb. 11.26. Themistocles being bani∣shed his own Country, grew afterwards in fa∣vour with the King of Egypt, whereupon he said, Periissem, nisi periissem, I had perished, if I had not perished. So may a Child of God say, If I had not been afflicted, I had been de∣stroyed; if my health and estate had not been lost, my soul had been lost.

3.* 1.7 See then what an encouragement here

is to become Godly! All things shall work for good: Oh that this may tempt the world to fall in love with Religion. Can there be a greater Load-stone to piety? Can any thing more pre∣vail with us to be good, than this, All things shall work for our good? Religion is the true Philosophers stone, that turns every thing into Gold: Take the sowrest part of Religion, the suffering part, and there is comfort in it. God sweetens sufferings with joy, he candies our Wormwood with Sugar; oh how may this bribe us to Godlinesse! Iob 22.21. Acquaint thy self with God, and be at peace, so good shall come unto thee. No man did ever come off a loser by his acquaintance with God; thereby good shall come unto thee, abundance of good, the sweet distillations of Grace, the Hidden Manna, yea, every thing shall work for good: Oh then get acquaintance with God, espouse his Interest.* 1.8

4. It shews us the miserable condition of wicked men: To them that are godly evill things work for good, to them that are evill, good things work for hurt; illis qui oder••••t de∣um, etiam bona cedunt in malum.

1. Temporal good things work for hurt to the wicked. Riches and Prosperity * 1.9; they are not munera, but insidiae, as Seneca speaks. Worldly things are given to the wicked as Michael was given to David, for a snare,

1 Sam. 18.21. The Vulture draws sickness from a perfume: so do the wicked from the sweet perfume of Prosperity: Their mercies are like poysoned bread given to Dogs: Their Tables are sumptuously spread, but there is a hook under the bait, Psal. 69.22. Let their Table become a snare: All their enjoyments are like Israels Quails, which were sauced with the wrath of God, Numb. 11.33.—Foe∣••us pecuniae, funus animae —. P••ide and Luxury are the Twins of Prosperity: Deut. 32.15. Thou art waxen fat; then, he forsook God* 1.10. Riches are not only the Spiders web, unpro∣fitable, but the Cockatrice egge, pernicious, Eccl. 5.13. Riches kept for the hurt of the Ow∣ner: Et transeunt, et vulnerant † 1.11. The c••m∣mon mercies wicked men have, are not Load∣stones to draw them nearer to God, but Mil∣stones to sink them deeper in Hell, 1 Tim. 6.9. Their dilicious dainties are like Hamans Banquet; after all their Lordly fare, death will bring in the Reckoning, and they must pay the reckoning in Hell.

2. Spiritual good things work for hurt to the wicked; from the flower of heavenly bles∣sings they suck poyson. ••. The Ministers of God work for their hurt. The same wind that blows one Ship to the Haven, blows another Ship upon a Rock. The same breath in the Ministry, that blows a godly man to Heaven,

blows a prophane sinner to Hell. They who come with the Word of Life in their mouth, yet to many are a savour of death, Isa. 6.10. Make the heart of this people fat, and their ears heavy. The Prophet was sent upon a sad Mes∣sage, to preach their Funeral Sermon. Wicked men are worse for preaching, Amos 5.10. They hate him that rebukes in the Gate. Sin∣ners grow more resolved in sin; let God say what he will, they will do what they list, Ier. 44.16. As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee. The word preached is not healing, but hardning. And how dreadful is this for men to be sunk to Hell with Sermons!

2. Prayer works for their hurt, Pro. 8.15. The Sacrifice of the wicked is an abomination to the Lord. A wicked man is in a great strait; if he prays not, he sins, if he prays, he sins, Psal. 109.7. Let his prayer become sin. It were a sad Judgment if all the meat a man did eat should turn to ill-humors, and breed diseases in the body: So it is with a wicked man; that Prayer which should do him good, works for his hurt; he prays against sin, and sins against his prayer; his Duties are tainted with Atheism, fly-blown with Hypocrisie, God abhors them.

3. The Lords Supper works for their hurt, 1 Cor. 10.31. Ye cannot eat of the Lords Ta∣ble,

and the Table of Devils. Do we provoke the Lord to jealousie? Some of the Iews kept their Idol Feasts, yet would come to the Lords Ta∣ble; saith the Apostle, Do you provoke the Lord to wrath? Prophane persons feast with their sins, yet will come to feast at the Lords Ta∣ble: This is to provoke God: To a sinner there is death in the Cup, he eats and drinks his own damnation, 1 Cor. 11.29. Thus the Lords Supper works for hurt to impenitent sinners. After the Sop the Devil enters.

4. Christ himself works for hurt to despe∣rate sinners; he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stone of stumbling, and a rock of offence, 1 Pet. 2.7. He is so accidentally and occasionally, through the pravity of mens hearts; instead of believ∣ing in him, they are offended at him. The Sun, though in its own nature is pure and pleasant, yet it is hurtful to sore eyes. Jesus Christ is as well for the fall, as the rising of many, Luk. 2.34. Sinners stumble at a Saviour, and pluck Death from the Tree of Life. As Chymical Oyles recover some Patients, but destroy o∣thers: So the Bloud of Christ, though to some it is medicinable, to others it is damnable. Here is the unparallel'd misery of such as live and dye in sin, The best things work for their hurt; Cordials themselves kill.

5. See here the wisdom of God,* 1.12 who can make the worst things imaginable turn to the

good of the Saints; he can by a divine Chymi∣st••ie extract Gold out of dross. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — O the depth of the wisdom of God! Rom. 11.33. It is Gods great design to set forth the wonder of his wisdom. The Lord made Iosephs pri∣son a step to preferment. There was no way for Ionah to be saved, but by being swallowed up. God suffered the Egyptians to hate Isra∣el, Psal. 106.41. and this was the means of their deliverance. S^t Paul was bound with a Chain, and that Chain which did bind him was a means to enlarge the Gospel, Phil. 1.12. This wise Physitian can of the Viper make a Treacle. God doth enrich by impoverishing, he causeth the augmention of Grace by the diminution of an Estate: When the Creature goes further from us, it is that Christ may come nearer to us. God works strangely; he brings Order out of Confusion, Harmony out of Discord; he makes use many times of un∣just men, to do that which is just: He is wise in heart, Job 10.4. He can reap his Glory out of mens fury* 1.13, Psal. 76.10. Either the wic∣ked shall not do the hurt which they intend, or they shall do the good which they do not intend. God often helps when there is least hope, and saves his people in that way, which they think he will destroy: He made use of the High-Priests malice and Iudas his Treason, to redeem the World. God hath sometimes

much adoe to please us; through indiscrete passion, we are apt to find fault with things that fall out; which is as if an illiterate man should censure Philosophy; or a blind man find fault with the work in a Landskip. Iob 11.12. Vain man would be wise. Silly animals will be tax∣ing Providence, and calling the wisdom of God to the Barr of Reason. Gods wayes are past finding out, Rom. 11.33. They are rather to be admired, than fathomed. There is never a Providence of God, but hath either a mercy, or a wonder in it. How stupendious and infi∣nite is that wisdom, that makes the most crosse, perplex dispensations work for the good of his children!

6. How little cause have we then to be dis∣contented at outward tryals and emergencies?* 1.14 What? discontented at that which shall do us good? All things shall work for good. There are no sins Gods people are more subject to than unbelief and impatience; they are ready, either to faint through unbelief, or fret through impatience. When men fly out against God by discontent and impatience, it is a sign they do not believe this Text. Discontent is an un∣grateful sin, because we have more mercies than afflictions; and it is an irrational sin, be∣cause afflictions work for good. Discontent is a sin which puts us upon sin, Psal. 37 8. Fre•• not thy self to do evil. He that frets will be rea∣dy

to do evil: Fretting Ionah, was sinning Ionah, Chap. 4.9. The Devil blows the coals of passion and discontent, and then warms himself at the fire. Oh let us not nourish this angry Viper in our Breast. Let this Text breed patience, All things shall work for good to them that love God. Shall we be discontented at that which works for our good * 1.15? If a friend should throw a bag of money at another, and in throwing it, should break his head, he would not be troubled much, seeing by this means he hath got a bag of money. So the Lord may bruise us by afflictions, but it is to enrich us, these afflictions work for us a weight of glory; and shall we be discontented?

7. See here that Scripture fulfilled, Psal. 73.1. God is good to Israel.* 1.16 When one looks upon cross Providences, and sees the Lord co∣vering his people with ashes, and making them drunk with Wormwood, Lam. 3.15. he would be ready to call in question the Love of God, and to say that he hath dealt hardly with his people; Oh no, yet God is good to Israel, be∣cause he makes all things work for good. Is not he a good God, who turns all to good? he works out sin, and works in grace; is not this good? 1 Cor. 11.32. We are chastned of the Lord, that we should not be condemned with the world. The Hell of affliction is to save us from the Hell of damnation. Let us always

justifie God; when our outward condition is never so bad, let us say, yet God is good.

8. See what cause the Saints have to be fre∣quent in the work of thanksgiving!* 1.17 Christians are herein defective; though they are much in supplication, yet little in gratulation. The Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In every thing giving thanks, 1 Thess. 5.18. Why so? because God makes every thing work for our good. We will thank the Physitian though he gives us a biter Pill which makes us sick, because it is to make us well; we will thank any man that doth us a good turn; and shall not we be thankful to God who makes every think work for good to us? God loves a thankful Christian. Iob thanked God when he took all away, Iob 1.21. The Lord hath taken away, blessed be the name of the Lord: Many will thank God when he gives, Iob thanks him when he takes away, because he knew God would work good out of it. We read of Saints with Harps in their hands, Rev. 14.2. an Emblem of praise. We shall meet many Christians who have tears in their eyes, and complaints in their mouths, but few with Harps in their hands, who in affliction praise God; to be thankful in affliction, is a work peculiar to a Saint. Every Bird can sing in Spring, but some Birds will sing in the dead of Winter. Every one almost can be thankful in prosperity, but a true Saint

can be thankful in adversity. A good Christi∣an will blesse God, not only at the Sun-rising, but at the Sun-setting. Well may we in the worst that befals us, have a Psalm of thankful∣nesse, because all things work for good * 1.18. Oh be much in blessing of God: we will thank him that doth be••riend us. —

9. If the worst things work for good to a Believer, what shall the best things, Christ, and Heaven? How much more shall these work for good? If the Crosse hath so much good in it,* 1.19 what hath the Crown? If such precious Clusters grow in Golgotha, how deli∣cious is that fruit which grows in Canaan? If there be any sweetnesse in the waters of Ma∣rah, what is there in the wine of Paradise? If Gods Rod hath Honey at the end of it, what ha••h his golden Scepter? If the bread of af∣fliction tasts so savou••y, what is Manna? what is the Heavenly Ambrosia? If Gods blow and stroke work for good, what shall the smiles of his face do? If Grapes may be gathered of Thornes, what fruit will the Tree of Life yield? If temptations and sufferings have matter of joy in them, what shall Glory have? If there be so much good out of evil, what then is that good, where there shall be no evil? If Gods chastening mercies are so great, what will his crowning mercies be? Wherefore comfort one another with these words.

10. If God makes all things to turn to our good,* 1.20 how equal is it that we should make all things tend to his glory? 1 Cor. 10.31. Do all to the glory of God. The Angels glorifie God, they sing divine Anthems of praise; how then ought man to glorifie him, for whom God hath done more, than for the Angels! He hath dignified us above them in uniting our nature with the God-head. Christ hath dyed for us, and not the Angels: The Lord hath given us, not only out of the common stock of his boun∣ty, but he hath enriched us with Covenant-blessings, he hath bestowed upon us his Spirit; he studies our welfare, he makes every thing work for our good; Free-grace hath laid a plot for our Salvation. If God seeks our good, shall not we seek his glory?

Quest. How can we be said properly to glo∣rifie God, he is infinite in his perfections, and can receive no augmentation from us?

Answ. It is true, in a strict sence we can∣not bring glory to God, but in an Evangelical sence we may. When we do what in us lies to lift up Gods name in the world, and cause others to have high reverential thoughts of God, this the Lord interprets a glorifying of him; as a man is said to dishonour God, when he causeth the name of God to be evil spoken of.

Quest. How many wayes are we said to advance Gods glory? Answ. Three wayes. 1. When we aim at his glory* 1.21; when we make him the first in our thoughts, and the last in our end. As all the Rivers run into the Sea, and all the Lines meet in the Center, so all our actions terminate and center in God. 2. We advance Gods glory by being fruitful in grace, Iohn 15.18. Herein is my Father glorified, that ye bring forth much fruit. Bar∣renness reflects dishonour upon God; then we glorifie God, when we grow in fairness as the Lilly, in tallness as the Cedar, in fruitful∣ness as the Vine: The Spouses Breasts were like Clusters of Grapes, Cant. 7.7.— 3. We glorifie God, when we give the praise and glory of all we do unto God. It was an excellent and humble Speech of the King of Sweden, He feared the peoples ascribing that glory to him, which was due to God, would remove him before the work was done. When the Silk-worm weaves her curious work, she hides her self under the Silk, and is not seen. When we have done our best, we must vanish in our own thoughts, and transfer the glory of all to God. 1 Cor. 15.10. I labour more abundantly than they all: One would think this speech favoured of pride? but the Apo∣stle pulls off the Crown from his own head, and sets it upon the head of Free-grace, Yet

not I, but the Grace of God which was with me. Constantine did use to write the name of Christ over his Door, so should we over our Duties.

Thus let us endeavour to make the name of God glorious and renowned. If God seek our good, let us seek his glory; if he makes all things tend to our edification, let us make all things tend to his exaltation. So much for the first part of the Text, the Priviledge.

Notes

• * 1.1

  Vse of Informa∣tion.
• * 1.2

  1 Branch▪
• * 1.3

  1 Kings 22.34.
• * 1.4

  2 Branch.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato.
• * 1.6

  Languor corporis sa∣lutom ani∣mae partu∣rit.
• * 1.7

  3 Branch.
• * 1.8

  4 Branch.
• * 1.9

  In ••••undo splendor e∣pum, gloriae majestas, a∣••icitiarum presidia, v••rborum blanditiae voluptatum illecebrae ab amore dei homines ••bstrahunt.
• * 1.10

  Fulgentes voluptatis seintillulae praestigiis suis fasci∣nant men∣tem, et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rapide im∣pellunt.
• † 1.11

  Ambrose.
• * 1.12

  5 Branch.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  6 Branch.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
• * 1.16

  7 Branch.
• * 1.17

  8 Branch.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Psal.
• * 1.19

  9 Branch.
• * 1.20

  10 Bran.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉·