How cometh it to pass that death, which is fearful in itself, cannot hurt us ? The reason is, ' Death is swallowed up in victory ' by his death, 1 Cor. xv. 5-4. It is Christ that sanctifieth all crosses, afflictions, and disgraces to the
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saints' advantage. The evil of tlicra all is taken away by liim, and turned to bis people's good. How conietb it to pass Ibat tlie law cannot burt us, wbicb prononncetb a curse against every one tbat abidetb not in all tbings written tberein, to do tbem ? Tbe reason is, ' Cbrist was made a curse for us ; be was made under tbe law, tbat be migbt redeem us wbo were under tbe law,' Gal. iii. l!-3 ; and tbus is Cbrist a meritorious and deserv- ing cause of procuring all good to us, and removing all ill from us.
He dotb not only overcome evil jor us, but also ovcrcomctb evil in us, and gives us bis Spirit, wbicb unites us to bimsclf ; wbereby we have ground to expect good out of every ill, as knowing tbat wbatsoever Christ wrought for the good of mankind, be did it for us in particular.
In outward favours grace makes us aclcnowledge all tbe blessings we have to be tbe free gifts of God, and invites us to return tbe glory to him.
God's servants take all occasions and opportunities of doing good, by those gifts and abilities wherewith they are endowed. When Esther was advanced to great honour, Mordecai told her tbat God had conferred that dignity upon her for bis people's welfare, that she migbt be a means of their safety. Whereas, on tbe contrary, a proud heart, destitute of tbe Spirit of Christ, ascribes all to itself, waxeth more haughty, and grows worse and worse tbe more good'he enjoys.
A gracious soul, upon the sight of the evil of sin in itself, is more deeply humbled before God, and with St Paul crieth out of bis wretchedness, Eom. vii. 24. A heavenly-minded man being smitten for his wickedness, laboureth for subjection under the hand of the Almighty, and saith, * I will patiently abide and endure thy correction, because thou, Lord, bast done it,' Ps. Iii. 9. When tbe gracious man is held under the cross, and suffereth bitter things, be saith, ' It is good for me that I am afflicted, for thereby I am taught to know thee,' Ps. cxix. 07. In all troubles that befall him, he professeth tbat ' it is good for him to cleave unto God.' And the less outward wealth be hath, the more be seeks for inward grace, making a holy use of all tbings.
Upon these instructions hence delivered, let us take a view of ourselves, and try whether we in our afflictions are such as cleave to God, and are drawn nearer to him thereby. Call to mind the crosses wherewith God hath exercised thee, and the blessings which at any time he hath bestowed upon thee, and see bow in both thou hast been bettered ; see what profit- able use thou bast made thereof for thy soul's comfort.
Let us see how we have followed the providence of God in bis dealing with us ; for if we have an interest in bis goodness, then will we be careful, as God turns all tbings for our good, so to follow the same, together with him, for the good of our souls.
Ohj. Now, because tbings do not ahraijs conduce to the good of God's children, as outward peace and prosperity oftentimes make them worse, therefore some may object, how can this be true which here the apostle gaith, ' that all things do work together for tbe best to them tbat love God ? '
A71S. 1. The answer hereunto is. That for tJie most j^ctrt the children of God do take the good of the hlessinrfs ichich God bestoics on them, and avoid the snares of evil which accompany the same. Job saith, ' The tbings I feared are come upon me.' By which we see, tbat Job in the midst of all his prosperity did fear and was jealous over himself, Job iii. 25.
2. But a more plainer answer of the objection is, That if the good things of God, as peace, 2'>lenty, and prosperity, do fall out at the first to their ill, yet, nevertheless, they shall p)rove in the end a great gain unto them ; for whereas
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by occasion of tlicse tlicy formerly fell (having too high an estimation of the creature, and overprizing the same), they see now more into their nature, and learn to contemn them.
3. Again, The outward (/ood things of this life shew the iveakness of God's servants, and serve to try what is in them ; and therefore we read of Hezekiah, that God left him * to try what was in him,' 2 Chron. xxxii. 31. The out- ward treasure which he had was a means to make known to himself and others the pride and vanity of his mind ; the plenty and prosperity of the saints are greater triers of them than adversities and wants. For manj' that have comfortably gone through a low condition have yet foully failed in a full estate, their corruptions breaking forth to the view of others. Prosperity teaches men themselves. It tries their spirits, and lays them open to the world. Therefore it seemeth good to God to strip his servants of these outward things. They can acknowledge with patience his righteous dealing, knowing that man's happiness consists not in abundance of these things, but that the blessing of God is riches enough.