l.sV, Wliat those things are, which are especially intended, in that comprehensive term, " all things." Some there are, as Augustine with others, who • understand it universally, of all things whatsoever, whether good or evil, — extending it even to the sins of the saints. It is true, God doth often bring good out of these evils ; making use of former sins to be forces a- gainst future. Tliere is nothing that doth make the sinner more weary and wary of sin, than sin itself; the review of what we have done, doth ofteiicst fright us from doing so any more. When you look back on sin, and see its face — for sin carries its face on its back- you will fear it the more, whenever you meet it again. There is no argument doth more effeetually humble and break the heart, and make it more fearful and watchful against sin, than the shame and the smart of those sins we have fallen by. This is true, God doth often make this use of sin, to be its own cure ; and therefore it is not seldom seen, that the chief of sinners have come to be the chief of saints. Yet, besides, that this is not the subject-matter that the ajiostle is hear treat- ing of, let those that bring sin within the comjiass of this promise, and make this to run into the sense of it, — that even all the sins of the saints shall work for their good, — let such tell us, how, or in what \\av it is imaginable, that the sinful decays of such who backslide from (iod, and never recover to their former life and vigour, but live and die in a languishing state of soul, — let them tell us, how such sins can be inuigined to work for their good : till then, we must enter our dissent from this interpretation. This then is not the sense of the promise, that all sins shall work together for good. And yet if it were, it would be but a poor argument, to take the more liberty to sin, because God will turn it to good; this would be even as rational, as for a man to tear his flesh, break his bones, jiluck out his eyes, burn his house, &c. because God will turn all his suffering to good : he is little better than mad, that would not conclude such a man out of his wits.
Others restrain it to the evil things tha
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SELECT SERMONS.
befall the s.iinis,— not tlie turpia, but the trisda, — their sufferings and afflictions ; to that vanity, and those vexations, they are in bondage under, and under which, with the whole creation, they groan and travail in pain, waiting for their redemption, of which the apostle had been treating in the former part of the chapter. And yet while they pitch the sense, especially on such things as these, they grant it may be extend- ed to all other things, sin only excepted ; ad omnes res^ creaturas, eventus, turn secundos, turn adversos : to all things and events, whether prosperous or afflicting. So Pa- raeus with others.
And these I take to have hit the right. All heavy things,— all the sufferings and afflictions of the saints, — and not only these, but all things else whatsoever, that in the whole course of Providence be their lot or portion, — all the dealings of God with them, — all the dispensations of Providence towards them, — shall all work for their good. 2d, What is that good, which these things work to the saints; or in what sense all things may be said to work good to them. The sense in general is this : They shall all work to their welfare, — they shall all happen to them for the better, — there shall nothing befall them, but one time or other, they shall have reason to say, " It was well for me, that it was thus with me." The wisdom and goodness of God did cut out such portions continually for me, did lead me through such a series and succession of cases and events, which though I could not understand, yet now I see that every con- dition, every contingency and occurrence of my life, through which Providence led me, was useful, and could not well liave been wanted, but it would have been the worse for me. Thus in the general.
Particularly, for the fuller understanding what good it is that all things work to, consider, that there is a twofold good of tJ>e saints ; such as they obtain and enjoy, whilst they are in via, in their way or course ; or such as they shall obtain when they are in termino, when they are gotten to the end of their way, when they are come to their place. Or thus ; there is a
1. Temporal good, or our bona corporis^ the outward good things of this life, wliich may serve, and please, and delight us in these days of our pilgrimage ; which may abide with us, and attend us to our graves, but there will take their leave of us.
2. Spiritual good, or our bona animcB, and those are either, 1. External, as the ordi- nances of God, — the light, liberties, and pri- vileges of the gospel, — the society, and com- munion of saints, and our peaceful and plentiful enjoying of them. 2. Internal, as spiritual grace, faith, love, hope, patience, &c.