THE GOOD MAN'S PRIVILEGE. A SERMON LATELY PREACHED AT PLYMOUTH IN DEVON, By I. B. AND NOW PUBLISHED AT the request of some that then were Auditors. PSALM. 4.6. Who will show us any good? MICAH. 6.8. He hath showed thee, O Man, what is good. LONDON, Imprinted by F. K. for Nathanael Newberry, and are to be sold at his shop, under St. Peter's Church in Cornhill, and in Popes-head Alley, over against the sign of the white horse. 1618. TO THE WORSHIPFUL FRANCIS DRAKE, OF BUCKLANDDRAKE IN DEVON, Esquire, I. B. wisheth all grace and glory. I Am constrained (good Sir) to satisfy your desire in so small a request, as the publishing of those lines, whereunto sometimes you in your own person gave attention; and after the delivery, an acceptable approbation. Now if it be well done, you were the first mover, and deserve the honour of the action: but if not, I cannot impute the fault to any, except myself. Well; however it be, I have but done your desire, and my own duty: for I freely confess, that your love (many ways manifested to me) deserves above my ability to make equal requital, proportionable satisfaction. You are well acquainted with my familiar phrase, rude manner of speaking; therefore I cease to make any apology or defence in my own behalf: yet truth is truth, that as good cloth may have the coarsest colour; the most precious stone be put in the uncleanest corner, and sometimes set too in the impurest metal: so may matter of great worth be couched under a mean style, and come to view in a familiar and plain habit. For as the silver vessel, in which the meat is dished, doth not add to the essence of the diet, but comeliness and content: no more do choice words to the truth delivered; only they may give some outward gloss which may delight, and that's all. Might I speak my opinion, than it is this: I do affect and commend Rhetoric and elegancy of speech with any, of any (for therein the wisdom of God shineth): But to have quaint phrase, and a neat style amongst the vulgar, is, though lawful, not expedient. He therefore that will benefit the rude people, must speak plainly, carry a low sail, and descend to their capacities. Was not our Lord Christ Wisdom itself? did he not notwithstanding, draw similitudes from the most familiar and common things; as the hiding of leaven, the losing of a groat, and children playing in the market place? Who wiser (except the first and second Adam) than Solomon? yet none plainer than he in his Proverbs: He telleth of wring the nose; churning of milk; and of a ring in a Swine's snout: was this want of art, wisdom, or learning? Wherefore let him that can and will (amongst the simple) grapple with his Greeke; flourish with his Fathers; bring forth far fetched Etymologies, and obscure Hebraismes; but as for me, I either cannot, or will not. And thus I commend you, with all yours, unto God, and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified. Amen. Your Worships in all duty: JOHN BARLOW. From my Study in Plymmouth, july 8. 1618. TO THE READER. REader, it is concluded (for our parts, whatsoever our adversaries affirm), that there are but two ends for all men at the last; either life, or death; salvation, or condemnation. Then from this truth I collect this necessary position; that, All men are either tending to the one, or trudging to the other. If thou be in the narrow path (which is comfortable), these few lines will yield thee some (though little) room, ease and ability, to go on with the more cheerfulness; the which to a weary, and almost tired traveler, cannot but give good content: But, if thou be in the broad (which is fearful), they may, through the good hand of God, be of force to cause thee smite thy hand upon thy thigh, and alter thy journey: For the producing of either which effects, was the cause I first preached it; and now since (though requested) have penned it. Who knoweth not the frowardness of man's will: how improne it is to run after the rule of God's commands? And what man, but understandeth that Good or Evil be the proper objects for to move and allure it to turn the perfect way? Then this being truth, read these (though ragged) lines; for they will give thee to see into many mysteries, secret things, that be in the course of godliness; and declare unto thee, what thing is profitable for all things; so that, if thou canst but obtain one thing, thou shalt want nothing. Thou thinkest this a hard matter: Well, be it so: yet read on, and then consider, consult, and give sentence. Thine in the Lord jesus, I. B. THE GOOD MAN'S PRIVILEGE. Rom. 8.28. And we know, that all things work together for good, to them that love God, and are called according to his purpose. AMongst many, three things have, and do most molest the children of God: 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; 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: 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; but by faith believe in, and rest upon Christ jesus. Psal. 130.3. For if the Lord should mark what is done amiss, man were never able to abide it; neither the rigour of the Law, or the severity of his justice: But he that believeth in the Son of God, and is by faith made one with him, becometh truly and perfectly righteous; 1. Tim. 1.9. so that the law of God cannot condemn him, or the justice of God lay hold upon him: for he hath in Christ, and by him a righteousness, that can, and will give a full payment, and an absolute satisfaction, both to the Law, and the Author of it. Wherefore the Apostle maketh this peremptory conclusion; that to such There is no condemnation, vers. 1. where by the way we may learn a double lesson. Use 1 First, the vanity of the doctrine of the Papists, that rely upon their own works and worthiness for justification before the Lord; when as Paul, though knowing nothing by himself, 1. Cor. 4.4. yet confesseth ingeniously, he was not thereby justified. Use 2 Again, this must direct us what to do, when the number of our sins are too heavy for us; viz. to labour to be found not having our own righteousness, which will never answer the justice of the law: Phil. 3 9 but the righteousness which is by faith in Christ jesus. For the second; Inward and original corruption will cause the man of God to droop, to hang down the wing like a Hawk that is weatherbeaten; 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; and perfecteth the good work he hath begun within us. Chap. 8. vers. 11. whence we are taught, Use 1 First, a real difference betwixt him that is truly sanctified, and the man wholly in the state of full corruption. For the one striketh still to cut, 1. joh. 3.3. and rend this evil tree up at the roots; 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 springeth, bubbleth. Use 2 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: for as Christ had power to heal the woman of the bloody issue, which all the Physicians could not cure; so hath the holy Ghost, and no other, this power, privilege. It is a work, that requires an infinite workman to perfect. Pray then with the Prophet; Psal. 51.11. Lord take not thy holy spirit from me. For the third and last evil, which is affliction and persecution; the Apostle also giveth us a help against it; and that is comprehended in the verse read unto you: which is; though afflictions be not joyous, but grievous for the present; Heb. 12.11. yet they shall turn to our good at the latter end. 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: The other, to whom these contrary things do work for good; 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; 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: four, that they all work together: fifthly, that they all work together for good: sixthly, and that we know, etc. This for the proposition: the limitation of its object, or fruit of its operation followeth. But before we come to the several doctrines this verse affordeth, we will clearly and briefly open the meaning. We] That is, I Paul, and other grounded and strong Christians, men and women; as well of the Laity, as Preachers of the Gospel. Know] Knowledge is took often in Scripture for faith, because they are inseparable companions. Rom. 10.14. For how can they believe in him, of whom they have not heard? And so it is taken where job saith, I know my Redeemer liveth, Ioh 19.25. joh. 17.3. that is, I believe: and, This is eternal life, to know thee; that is, to believe in God, and whom he hath sent jesus Christ. And so may it be understood here, We know, that is, we believe, etc. Again, Knowledge is either notional, or experimental. notional is the bare apprehension of the truth of an Art, joh. 3.11. 2. Pet. 2.21. or rule in any science: but experimental knowledge is, when we have seen and felt the truth of a thing, verified either in ourselves, Gen. 3.6.7. or others. And so Adam, after he had eaten of the prohibited fruit, did know the nature of it in the effects, 2 Chron. 33.13. by his own experience. So Manasseh knew God; Rom. 1.16. and so Paul, the power of the Word. And in this place it may be took for a knowledge of experience, and not notional only. So that the full sense is this: We are assured by faith, that all shall work for good; and we know it too by experience in ourselves. Only mark this, that experimental knowledge looketh backward, faith forward; the one, which is faith, relieth on the truth of the promise to be; the other, that is, experimental knowledge, is grounded upon the word and will of God accomplished. That all] All, is took for all kinds, and all of all kinds, that is, collectively; excluding not any thing; or, for of each thing some, that is to say, distributively; excluding some things. For example: The pharisees did tithe all herbs: Luk. 11.42. 1. Tim. 2.4. 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; jews, Gentiles, Barbarians, Scythians: And in the largest sense it may be took in this place. For the Apostle seems to answer a secret objection. Some might say, What? shall affliction work for good? the answer is, Yes: whatsoever it be, good or bad. Things] Things is any thing; from God to the least ens, entity and being: for sin itself is called a thing; as, These things: Psal. 50.21. that is, these sins, hast thou done. So that by things here is meant, any thing that can be named or conceived. Heb. 12.11. Work] To wit, Turn, or fall out in the end and event, by God's disposing. Together] Not apart, or as they be simply to be considered in themselves: for separate affliction from grace, or Gods overruling and disposing hand, Gen. 50.20. it cannot work but for evil. As simple poison, by itself received, doth kill; but being mixed with other ingredients, cureth the sick patient: so doth sin. For good] That is, for the good of grace here, Psal. 119.71. and glory hereafter: 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. Deut. 11.1. Mat. 10.37. ] Love is sometimes put for all the duties of religion. But Paul doth mention it here, before any other thing, for two reasons. First, because without love all our proceed are unacceptable to God: 1. Cor. 13.1. etc. this is that spiritual salt, that seasoneth all our actions. Secondly, 2. Cor. 5.14. in regard that we cannot suffer any affliction for any person or thing, if we do not love it, and affect him: therefore jacob served seven years for Rahel, Gen. 29.20. and they seemed unto him but a few days, because he loved her. And are called] Calling is manifold, either from the subject place; so God called his people out of Egypt: or by the instrumental causes; Psal. 19.3. so God calleth by his creatures, judgements, word and actions: or to an office; so judas. Again, it is effectual, or not effectual, Mat. 22.14. Many are called, but not truly, savingly. Now a man is said to be effectually called, in respect of the manner; ordinarily, or extraordinarily: ordinarily is, 1. Cor. 1.2. by the Word and Spirit, cooperating in a man's conversion: extraordinarily, when the Spirit immediately, without the Word read, or preached, speaketh to the heart of a sinner, saying; Arise, thou that art out of the way, Rom. 1.6. turn into the right path, and walk on in the gate that leadeth to glory. And this effectual calling, is that, that is here by the Apostle nominated; whether ordinarily, or extraordinarily effected, that skills not; for so a thing be well done, it matters not, whether it be effected by a common, or more special manner of proceeding; for that is not of the essence, but an adjunct to the thing. Hebr. 8.5. According] In this word is a similitude of equal proportion. To his] That is, Gods; they that refer it to man, are deceived, and corrupt the Text: for God calleth not any for his foreseen faith, 2. Tim 1 9 or works; but of his own good pleasure; and that, when man hath no purpose to be called at all. Purpose] This word seems to have in it two things: the one, a rule by which a thing is done; the other, a settled resolution to do according to that rule: the first hath relation to the understanding; the second, to the will; and we ascribe both to God. For he effecteth nothing without knowledge, and all acts proceed from the will; the one guiding, and the other working, perfecting. Now both these, without offence to his Majesty, may be ascribed unto him. And now will you here the Metaphrase in order, as it is summarily in the verse contained? then thus it is, briefly, plainly: as if the Apostle had thus more amply reasoned, related: I cannot deny, but that afflictions and persecutions are troublesome, and not easily undergone by them that either preach, or profess the Gospel; yet notwithstanding, this may be a means to strengthen the weak and feeble minds of the faithful; for we that are the Disciples of Christ, do know by experience, in respect of times past, and are by faith assured for the future days; that, there is nothing whatsoever, as sin, sorrow, death, or what can be named, or conceived; 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, and the eternal perfection of glory hereafter. And this I conceive to be the very true and natural sense of the verse we have in hand: so let us now proceed to gather some particular Doctrines, for our better and further instruction: and this I take to be one of the principal, that Doct. 1 All things work together for good, unto the children of God. The Apostle in another place hath a speech something to the same purpose; 1. Tim. 4.8. Bodily exercise (saith he) profiteth a very little, yet godliness is profitable for all things. 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; four and lastly, from ourselves: for in these we may comprehend the most, if not all things, whereof we have to speak. And concerning God, we will consider, either his attributes, or his acts. For his attributes, though they be many, yet four only shall be mentioned. And because that Knowledge in God is most excellent (for Satan at the first used it as an argument to seduce our Parents, Genes. 3.5. Ye shall be as gods, knowing good and evil), we will declare how it worketh for the good of all his children. First, by knowledge he discerneth them from all reprobated bastards, and is able to call them by name. Exod. 33.12. 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, but where we be, what we be, and the things that be the best for us. Ignorance was a cause why Isaac blessed jacob in stead of Esau; for had he known it, Genes. 27.23. he would not have done it. Ignorance was the ground, why some of the Princes of this world put to death the Lord of life; for had they known him, 1. Cor. 2.8. they would not have crucified him. 1. Tim. 1.13. Ignorance caused Paul to persecute the servants of God; and many more evils have sprung from this blindness. Wherefore God, that knoweth his, cannot pass by them, and give his blessings unto others. So that knowledge in God is for his children's good. Was it not good unto Hagar, Genes. 16. Matth. 2. that the Lord knew her in the wilderness? for jesus, when he was in Egypt? for David, seeing the uprightness of his heart? and for Paul also, The Lord knoweth whether I love you, or not? yea, 2. Cor. 11.11. by this all-sufficient and seeing eye, he can collect the Elect from the four ends of the world; single them out of the deformed multitude; gather together their very bones; number their hairs; make a reunion of the same soul and body; convent them at the last day before him; and reward them according to their works. Nay, the discerning of our thoughts is profitable for the elect, for thereby they shall not be hindered, but helped. And by his Omniscience he discovereth the plots of the wicked, and knoweth thereby, how to frustrate and confound their close and cunning enterprises. The sick patient is comforted, when as the Physician understandeth the nature and danger of his disease, and the best way and means that can cure him. It cannot but be a vexation of spirit to be in calamity, and his best friends ignorant of his perplexity: Hence have these sorrowful speeches sprung; Little doth my father and friends understand where I am, and my woeful condition: would to God they did: for than they would use means to free me, comfort me. Wherefore when men are imprisoned under the Turk, or any Enemy; the first thing they do, is to let their friends by letters, or other ways, to have knowledge of it. Truly Gods knowledge is the very first ground of comfort to all the faithful; for it maketh way, that evil may be removed from them, and all that is good conferred upon them; and the more we think upon God's Omniscience, the more will it yield us matter of mirth and great rejoicing. David, when he would encourage his son Solomon to serve God, 1. Chron. 28.9. useth it for a strong inducement: for the Lord knoweth all hearts. Christ pricketh his people for to pray on the same ground; Matth 6.6. Your heavenly Father knoweth the things whereof ye stand in need. Paul thereby strengtheneth the feeble minded, in the apostasy of such as had made great profession; 2. Tim. 2.19. The Lord knoweth who are his. Peter, and others, persuadeth the children of God, to do good and suffer affliction, producing it as a reason: for the eye of the Lord is over the righteous: He knoweth their works, 1. Pet. 3.12. Revel. 2.19. and their dwelling place. So that we see, the Omniscience of God in all respects may, and shall work for his children's good. And from God's Omniscience we will proceed to his Omnipotency, and there we shall perceive, that it is also good for his children: for knowledge without power were to little purpose: 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; for by it we believe, Heb. 11.3. that he was able to create the world of nothing: that he doth, and can preserve all things that they be not destroyed, Psal. 114.5. etc. or the whole order thereof disturbed, overturned: that God can procure food and raiment, rather than we should want, extraordinarily; that he can curb and bridle the rage and violence of men and devils; raise up the dead; and make a new heaven, Deut. 32.39.40. etc. Phil. 3.21. 2. Pet. 3.13. and a new earth, wherein shall dwell righteousness. And what is it that he wanteth power to do, if it may make for his glory, and our good? for The Lord is in heaven, Psal. 115.3. and doth whatsoever he will. Furthermore, Rom. 4.21. it will confirm our confidence in the accomplishment of all his promises, though they be never so many or great, or seem sometimes to exceed or cross nature. David would not fear, Psal. 27.1. when the strong hand of the Lord was with him. Abraham would willingly offer his son; for God had power to raise him to life again. Heb. 11.17.19. In a word; if he be with us, what mattereth it, Who, Rom. 8.31. or what is against us? For by his Power he is able to preserve our essence from perishing; 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. Now from his Omnipotency, let us descend to his Mercy, Psalm. 73.1. Lam. 3.22. and is not that the spring that comforteth 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. Yea, it will work in us compassion to our brethren, Psal. 103.1. thankfulness for his benefits; and will not his bountifulness allure a good heart to true repentance? Rom. 2.4.5. But no man maketh doubt of this; therefore the more briefly we will touch it, and go to the Attribute of his justice. justice is a terror to all wicked and ungodly men, they cannot endure to hear it; (but what will these persons do, when they must undergo it?) they check him that will preach it, urge it; crying, as the people in times past, Ye take too much upon you, Numb. 16.3. 1. john 1.9. for all the Congregation is holy: yet is it exceeding comfortable and profitable to them that are effectually called, however it work with the wicked: for it will move them to cease from sin, encourage them to do good, 2. Thes. 1.4.5.6. strengthen them in faith, and work in them patience, being by the profane persecuted: for they know, Rom. 2.6.11. that sin must not go unpunished, godliness unrewarded, and that there is no respect of persons with the Lord. In conclusion, it will make them careful how to judge the Lords proceed, Rom. 9.14. not to accuse him as wicked, Psalm. 36.7. to deny their own merits, tremble at his word, reverence his extraordinary acts of providence, Acts 16.30. and to seek for a righteousness, to satisfy the justice of his Law. 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; and because this, of all other things, doth most deceive many, I will a little further follow it. We are to know, that the mercy and justice of God are equal, as they be in him, and so be all his attributes; for whatsoever is in God, is God; and there is no difference between the essence and attributes of God, but in our apprehension: yet though they be equal amongst themselves, it may be demanded. Quest. Whither is the greater in respect of the external object, about which they are exercised? Ans. If we respect the latitude, the justice seems to exceed his Mercy, and enlarge itself beyond it: for how many have not the means of mercy, the Gospel of Christ? More want it, than they that enjoy it. Again, Mat. 13. of the four kinds of grounds, one but received the good seed, which is meant of them that are in the Church visible. And Christ saith, that the way to heaven is narrow, and few find it; Mat. 7.13.14. but to hell broad, and many go in thereat. Yet to speak, as I conceive the truth is; if we regard the profundity or depth of his mercy, then in that it hath the pre-eminence; and in four things it will appear: first, the Lord found out a way to save man, Genes. 3.15. 1. Pet. 1.12. when Satan or the good Angels could not peep into that secret. It went beyond the Serpent's skill for all his subtlety, how a finite creature could make an infinite satisfaction. Secondly, john 3.16. in that God gave his own only Son freely to take upon him man's nature, that there might be a reconciliation. Thirdly, that he was contented to receive the debt from a surety, and not at the debtor's hands, for it was in his own election and liberty. Rom. 5.8.9. etc. 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, Rom. 8.15.16. that they might see into it; infuse faith into their unbelieving hearts to credit it, and in particular to apply it: 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 past finding out. But first get under the act of his mercy, Rom. 11.33. taste of it, and then mayst thou justly, and with comfort commend it; otherwise, be it, as it is, infinite, it will profit thee nothing. And now we will come to speak briefly of some acts or effects that proceed from God, and declare how they also do work for his children's good. First, his Decree is profitable for them; for though it exclude the reprobate from all true blessedness, Matth. 24.24. yet it includes the Elect within the book of life and salvation. The Apostle compares it to a foundation, 2. Tim. 2.19. And so it is in three respects: First, because it comes from God, who is the original and beginner of all things. Secondly, in regard that it is the basis and ground, on which all the work of man's salvation stands. And thirdly, in respect of the firmness and sureness of it; for it abideth constant and steadfast for ever: so that he who is builded upon this rock (as all the faithful be), cannot fall from the certainty of perfect blessedness. Again, the work of creation, and man's generation is good for his people; for that is the beginning of their actual well-being, and a step to blessing; howbeit, it had been good for judas, Mat. 26.24. and the unbelievers, they had never been borne. And man's effectual Vocation is good too, whether it be sooner or latter: 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, yet it shall be good for him also: for he shall discern more clearly, and that with admiration, the patience and long suffering of the Lord; perceive his power the more, in turning him from that long, and strong habit of wickedness: he will make the more haste to heaven, as the shaft to the mark that hath been long held in the bow; work the more willingly in the Lord's vineyard so short a time; and he thereby will be the more hopeful of old sinners, less prone finally to censure any. And is not this also good for him? Besides, let one depth of afflictions, like the waves of water, slow after another; 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, and wean him from the love of this world, exercise all grace in him to the uttermost, and seal to his soul the more certainty of his salvation. 2. King. 22.20. 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? doth he not the sooner take possession of his father's inheritance, and rest from his labours? Revel. 14.13. yea, and is not then the day of a good man's death, better than the day of his birth? And if his life and days be prolonged; why? Prou. 16 31. is not grey hairs a crown of glory, being found in the way of righteousness? Now from God, and his acts, come we to Satan; and we shall easily discern, that his plots and malice shall work for good. He caused man to fall from his integrity at the first; 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, and he not subject to change, and fall for ever? and this is the reason why Adam had a Sacrament in the Garden, of good and evil, to seal life or death; but we in Christ have none, but such as seal up our salvation. 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: for every creature (say they) was to be blessed in that state and place, where the Lord at the first put them; as Angels in heaven, Fishes in the sea; and consequently, Man and Beast on the earth: and our ascension comes by Christ; for from the Deity, having more power to carry the humanity to heaven, than the humanity any ways to move the Deity, springs our so great exaltation. And Paul seems to confirm this proposition, 1. Cor. 15.47. when he saith; that The first man was of the earth, earthly; the second from heaven, heavenly: endeavouring not only to prove the resurrection, but the ascension of the body also, by the merits of Christ jesus. So that Satan did not hurt, but help us, though not willingly; yet through the mercy of God, on his part freely; but on Satan's by necessity. And what though he tempt us still? why, we may learn wisdom of him; as for to get power against the day of evil; and it will assure a man that he is Christ's sheep, and in the path to heaven, when he finds Satan so to tempt him, and resist him: for thus he disputeth; If I were not at liberty, why should the devil thus trouble me, tempt me? Luther saith, that he learned much good (meaning in these former respects) from the adversary of mankind; though the Papists, blind guides, scandalise him for it, and accuse him to have been familiar with the devil. And no doubt, but as a man learns wit by going to Law with a cunning adversary; so the sons of God in our days have good by his temptations, in finding out his depths, and feeling Gods strong arm to pluck them out of his mouth: and he that never learned wisdom from Satan (though he intent not to teach him any), may be justly suspected, not to be in the way to heaven, 2. Cor. 2.11. Thus from him, let us step to mankind, the which be our brethren in the flesh, or spirit; and we will begin with the wicked ones. What if the Canaanites be still among the Israelites? is it not good for them? for first, if the son run from his father, why let him fall into the hand of an uncircumcised Philistim, he will whip him home again. Secondly, the providence of God over his, will the more appear in their preservation. Thirdly, it will make the faithful to look better to their footing, that they have not cause to blaspheme the name of the Lord, or speak evil of his laws: we see Lot lived better in Sodom amongst sinners, then when he came to Zoar from out of them. 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; sell away (as we have heard some do) their powder, shot, and the like provision: why, an honest man cannot, if he would have way for the wicked; for they lie at every advantage; and, like dogs, devour that carrion, that might choke and poison the godly. And do we not see, that a flower growing amongst Onions and Garlic is sweeter, then if it were among more pleasant herbs? for the sour root sucks the bad juice, and leaves the better for the other. And it is out of all question, that one good man hath benefit by another: For first, they are partakers of one another's prayers; and is not this a good thing? Secondly, they have a fellow-feeling of one another's miseries; and is not this to be eased of part of their burden? Thirdly, they will comfort them, if they be feeble minded, and relieve them in necessity: and what better for such as be in that condition? Fourthly, they all concur, to make up one complete and perfect Temple, for God's Spirit to dwell in; and by this relation, have they not good, one by, and from another? what if they jar now and then, as Paul and Mark were sometimes stirred amongst themselves? yet shall not the falling out of friends, be a means to renew more firmly their former affection; like a bone, being knit, that hath been broken, is the firmer afterwards? yea, such shall be reconciled in due season: for we read, 2. Tim. 4.11. that Paul willed Timothy to bring Mark with him; for he was profitable to minister. A rare spirit was this in Paul, and hard to be found in these days; that would send from Rome to Troas for an assistant. Finally, let us now come to ourselves; and if we be effectually called, all that is within us, or that proceedeth from us, shall turn to our benefit: not only the good graces of God's spirit, and all outward favours, with our holy actions; but our Original sin and actual transgressions. For first, this inbred corruption will humble us to the earth, and make us vile in our own eyes. Secondly cause us to pray earnestly and often: and thirdly, will we, nill we, to deny our own power and free-will: and four, to seek to God for mercy in Christ his Son. And our actual sins will work the same effects also: And is not he that is burdened, wounded, humbled; in the way to be eased, healed, exalted? I could instance in particulars: Samson (some think) sinned in matching with the Philistim; judg. 14. yet thereby God brought a great destruction upon the Church's enemies; and made him a lively type of our Lord. Isaac missed it, through circumstance, Gen. 26.8.9. insporting with Rebeccah; notwithstanding it was a means of his safe delivery out of the King's hands. jacob may steal his brother's blessing, but cannot the Lord sanctify it unto him? 1. Sam. 21. vlt. David's feigning of himself mad, cannot well be excused; what of that? God can so work, that thereby he shall escape death and danger. And let this be observed: that as a man having tumbled in the mire and mud, by occasion whereof washeth off his clothes many lesser spots, than which he before that fall neglected: so the faithful, through the commission of some great and fowl offence, be brought by repentance to cleanse themselves of smaller sins, than which had not yet been reform, except the other had befallen them. And these may serve to manifest the truth of the thing: that actual sin shall, as it hath, work, by the good hand of God, for his children's benefit, and great commodity. And now I come to render some general reasons of the general Proposition. Reason 1 And first of all, who can hinder the Lord from this action? Prou. 21.30. Is there any wisdom, counsel, or understanding against him? cannot he tell that made all things of nothing, brought light out of darkness, 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. Reason 2 Again, his power is proportionable to his understanding; ●ob 9.4. for as he is wise in heart, so is he mighty in strength. He can confound the policy of Achitophel, 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; he can cause all the crooked wheels of the wicked to run strait, for the execution of his good pleasure. This he hath done; and this he can, and will effect hereafter. Reason 3 Moreover, as he knoweth how to do it, and hath power to effect it: so hath he a will to execute it: and who is able to hinder that irresistible motion? ●om. 9.19.22. 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? Reason 4 And is it not for his own glory, to effect this for the seed of the woman, and for the shame of the wicked, to bruise the head of that subtle Serpent? Yes doubtless: for if all his plots were not overthrown, than Satan and his brood should have somewhat to glory in, God to be humbled for; but they shall never effect their wills; or the Lord be prevented of his. Isa. 59.5.6. They may weave the web of the Spider; but a wind shall huff it away: sit, and hatch the Cockatrice eggs; but they shall break forth into a Serpent, that shall eat out her own and their bowels. And thus we come to make use of the doctrine, which is profitable every manner of way. Use 1 First, for confutation of the Papists, who maintain, that, A man effectually called, justified, and, in some measure sanctified, may fall totally and for ever. If the Pope's position be a truth, than the Apostles is a falsehood; for if one may fall 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) doth more make against our Adversaries, than this we have in hand. And what a comfortless doctrine is that, which they defend. Use 2 The next is for reprehension of those which say, It is in vain to be religious; job 21.15. 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. Yea, the worst thing that befalleth any of his children, shall do them more good, than the best shall, that can befall the wicked. Heb. 11.25.26. It was better for Moses to suffer affliction with the faithful, then to have been called the son of Pharaohs daughter, and enjoyed the pleasures of sin for a season. Oh that the men of our age did consider but this one thing! then doubtless they would alter their minds, and speedily change their manners. For many fall into utter desolation, because they do not deeply ponder this in their hearts. Use 3 And here it may teach the enemies of God's children to learn a point of wisdom; and (if they will not show themselves mad men) to amend. Psal. 2.2. Psal. 11.2. The Papist, and Atheist may band themselves against the Lords anointed; shoot at the upright in heart; and make haste to the spoil. But the righteous God shall cut their cords asunder. Why then do the Heathen rage, Psal. 94.8. and the people murmur a vain thing? O ye fools, when will ye be wise? I have often wondered, why they still persevere in their mischief: But either they believe not the truth; Psal. 14.1. for the fool hath said in his heart, there is no God: 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; yet like Elymas the Sorcerer, Act. 5.3. and 13.10. they are full of the devil, and pursue them of envy, or for lucre's sake; and have their hearts so set upon malice, Rom. 1.32. that though they are convinced in judgement, and know that they do evil, and that God will revenge; yet will they persist in their wicked practices. Do we not see some wrangling Client's, that though their learned Counsel tell them that their case is nought, and will not bear an action: yet they will to Law notwithstanding, and misspend their time, and waste their wealth? even so Satan's instruments will pursue of envy, although they labour in vain. Use 4 And this doctrine may teach us many profitable instructions. First, we learn, that There is a particular providence of God in all things: for if not, how should affliction, sin and evil work for good? were it not a matter impossible? some have dreamt 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; and that the Lord doth not distinctly guide and rule them. But by this point we see, that they are all grossly deluded, deceived. Secondly, we may gather hence, that There is but one chief Monarchy nor government in the world; because all things work for that one end, to express that one sovereign power; for if there were more governors, than it could not be thus, therefore there is but one Monarchy, the most excellent government. Thirdly we hence may collect, that, In what condition soever a good man is, he is never miserable; for be it what it will, all is still in working for his present and future good. Fourthly, that some good may be drawn out of the worst thing; else all things could not turn and fall out for the profit of the Lords chosen. Fifthly, again, hence we may learn how to direct our prayers; to ask outward and some inward favours conditionally: for poverty, sickness, bondage and terror, may (by the over and all-ruling hand of God, be as good for us as prosperity, health, peace, and freedom. Therefore let us pray with our Lord and Master, O Father, not mine, Mat. 26.39. but thy will be done: Do with me as seemeth best in thine eyes. Sixthly and lastly, let us, seeing this is so, never except against the Lord's manner of proceed; we cannot teach him wisdom; 1. Cor. 1.25. for the foolishness of God is wiser than the wisdom of man: let the Lord use what instruments he will: for clay and spittle, Diotrephes and the devil, will serve his turn well enough, and fit his purpose. If thy brethren sell thee; thy wife betray thee; or thy familiar friend lift up his heel against thee: yet fret not, complain not, but patiently expect the event rather. And this is the principal duty of every Christian: dwell where God would have thee; do what he commands thee; and wash in that water he directs thee; for this is the excellency of the Saints. Let Shimei curse thee; Alexander resist thee; or an incarnate Devil pursue thee; still lay thy hand upon thy mouth, and with job say, Why, job 23.13.14. God is in one mind, and who can turn him? he will bring to pass the thing he hath decreed of me. Use 5 Another general use may serve for consolation. Do but meditate of this point, ponder it well in thy mind; and it will be a notable stay to support thy feeble and fainting spirit. Are thy crosses great and many? hast thou a long time been exercised by them? what then? all this is for thy good. Isa. 28.16. He that believes this, will not, cannot make haste. Some mourn that they were converted no sooner; grieve, that they can find comfort no speedier; sigh, that they can pray no better; droop, that they are exalted no higher; and are tormented in heart, that they see not things in Church and Commonwealth in a more special manner to prosper: yet, though in some respects this may be tolerable, they may miss it in the extreme. This use is worthy to be engraven with a pen of iron in stone; written with the point of a Diamond in the tables of thy heart; for, next faith in Christ, it is the chief ground of all comfort here, and full felicity hereafter. Yea doubtless, this is an herb, though one in number, yet, if thou be Gods, it will heal all thy diseases, be they innumerable; if so be thou remember it; and, in the time of need, by faith truly apply it. Wherefore let this point never slip out of thy mind. Use 6 Finally, if all work for good, how should we be encouraged, that have begun well, to go on; 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 lusts of it? been ruled by the Prince that reigneth in the children of disobedience; 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, and the Minister reproved thee? Yet now turn unto God; repent for thy sins past, and amend; and all shall work for thy good. Truly if men did give credit to this, they could not but (I am sure they ought to) amend. 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, and word in the way should work for good, and produce it profitable effect? Nay, when every fall, wind, storm, or hurt, should bring great advantage unto the passenger? and this is the gain of godliness: and thus shall he be rewarded that will travel to heaven. wouldst thou then be wise? then know God, and serve him. wouldst thou grow in wealth? why, set upon all good actions. What if thou be prevented of that end thou aimest at, and is first in thy intention? yet, how ever it fall out, the event shall be good. 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 action would bring profit, great commodity? Why, Godliness is such a tree, such a grain, and such a calling: Prou. 3.17. for all her ways are ways of pleasure, and all her paths prosperity. If this than will not move thee to cease from evil, and learn to do good: I can say no more unto thee, But the good Lord have mercy upon thee. We have heard the proof and manifold use of the point; yet because wicked men are prone to draw the worst conclusions out of the best propositions; a caution (and that not amiss) may be added to the doctrine. Do not sin because grace doth abound, Caution. and in regard all things may work for thy good; say not (as some have from this very ground) Let us do evil, Rom. 3.8, Jude 4. Rom. 2.4. that good may come thereof: 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. Nay, let us the rather by all means seek, and turn all things to his glory, that bringeth so strange and wonderful things to pass, for our good. I cannot tell what men will do; but I am sure I know what they ought, and that from this consideration. And now, out of many, I will briefly collect and handle one other doctrine that my text affords me, which is, that Doct. 2 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; for Paul doth not say, we know that all things work together for the good of all men; but for such as love God, and are called according to the purpose of God: so that a man cannot be assured of the one, until he can prove himself to be of that number, and to have 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, Reason 1 First, because they that are called are elected; for God doth not effectually call any, whom he hath not loved and chosen from eternity. Now this is the beginning of all blessedness. Reason 2 Again, if they be effectually called, then are they justified, made coheirs with Christ, and shall assuredly be saved: for if they have the first, second and third link of the chain; they must needs have the other, and the end also. And the Apostle himself, it seems, gives the same reason of the doctrine, in the verses following. Now the main use of the point is this: Use. Let us hence learn, to make our calling sure, otherwise we cannot have any true ground of our Election, 2. Pet. 1.10. or justification; and consequently, that any thing shall work for our good, and glorification. For he that is not called of God, though he may be in God's decree, yet he is not actually justified; 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. First of all, what power hast thou felt in the voice of the word preached? how hath it knocked at the door, 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 worketh savingly in the souls of the hearers: it openeth the ear; smiteth and woundeth the spirit; pricketh and pierceth the heart, and maketh the face of man look pale and wan. Hence it is compared to a hammer, jer. 23.29. that beateth to dust and powder; a two-edged sword, Heb. 4.12. that divideth and cutteth asunder the joints and the marrow; and to a consuming fire, that burneth and wasteth up all chaff, and matter combustible; yea, that will either change, or make the very stones to fly in pieces. 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, and like a flame of fire to proceed out from thee? then it worketh naturally, and to the purpose. 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; Psalm. 27.8. Lord I will seek thy face: Moses to answer at the last; I will go whither thou wilt: Paul to cry out; Acts 9.5. Who art thou that I persecute? and the stoutest heart, and most obstinate person, with the jailor, to fall at a poor Ministers feet, and burst forth; Sir, Acts 16.30. what shall I do to be saved? Well: search now thine own soul; consider with thyself what the Lord spoke, and thou hast done. He hath called upon thee to be sober, 1. Pet. 1.13. Luke 6.35. and thou followest drunkenness; to be liberal, and lend freely, and thou art become a biting and living Usurer; 1. Thes. 5.22. to flee sin above all things, and thou daily runnest after it. Is this to hear the Lords voice? and to be effectually called? No, no. But if thou repent that thou hast gone astray, smite thy hand upon thy breast, resolvest henceforward to obey his Word, and criest out, and often, Luke 18.13. Good Lord be merciful to me a sinner; then be of good comfort, thy sins are forgiven thee: for God hath effectually called thee. In the third place; 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 value it? Canst thou say with job, job 23.12. I respect it above my daily and appointed food? jer. 15.16. Psalm. 19.10. with jeremiah, It is the rejoicing of my soul? with David, It is sweeter to me, than the honeycomb? In a word, dost thou love it above much fine gold? meditate in it day and night? 1. Thes. 1.6. delight to hear it? and, with the Thessalonians, receive it with great joy in affliction? Why, no man dares deny, but that thou art singled out of the world, and brought into the liberty of God's children: but if thou stop the ear at the Word, scoff at the Word, and spit, and spew it out of thy mouth; thou art yet dead, and God by his voice hath not truly called thee. And in conclusion: What disposition dost thou find to call others, as thou art called? How art thou affected to call home labourers into the Lord's harvest? Sure he that is called, will call others, and that four ways: First, he will call upon them to hear the word: for thinks he, the Lord may call them, as he hath done me. Thus did the poor woman of Samaria, running home, and crying to her neighbours; john 4.29. Come, see a man, that hath told me all that ever I did. And a good heart, when he hears the voice of God powerful in the Minister; Oh, thinks he, that such and such were here now! it might please the Lord to call them. Secondly, they will call others by exhortation and instruction, 2. Tim. 2.25. 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. Thus did that good man call; Come unto me, Psalm. 66.16. and I will tell you, what the Lord hath done for my soul: 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 example; and (if it were possible, 1. Cor. 11.1. 1. Pet. 3.1. to win those thereby, that are without the understanding of the word. Fourthly, when all this will not prevail, than they will give themselves to prayer; the Father for his son: God persuade japheth to dwell in the tents of Shem: Steven, for his enemies: Lord lay not this sin to their charge. Act. 7.60. Luk. 23.34. And our Lord, for his crucifiers; Father, forgive them, for they know not what they do. Now mayest thou try thyself, whether thou be called of God, or not: If these things be in thee thou art; and all things shall work together for thy good: but if not, thou art not called; and as yet, all things are working together for thy evil. The Lord open thine eyes. Amen. Solisapienti Deo gloria. FINIS.