AS it is the nature and property of the supreme Goodness, to make all things like unto it self, and even out of evil to produce that which is good: so is it the nature of sin and corruption, so to poison and taint whatsoever it toucheth, that though it be of an indifferent nature, yea originally good, it maketh it like it self evil and sinful. Of the former we have God himself, the best example; who being infinite in wisdom, power and goodness, doth not only effect his good ends by good means and instruments; but is able to bring light out of darkness, good out of evil, and to make the worst instruments fit tools for the perfecting and polishing his best works. And thus he ordinarily useth the evil of punishment, as crosses, calamities and afflictions of all kinds corporal and spiritual, not only for the just punishment of the wicked, but for the trial of his own Servants, the purging and 1purifying of them from their corruptions, the exercise, and by exercise 2the manifesting and increasing of their spiritual graces, and the furthering and assuring of their salvation. Thus he useth the wicked for the chastisement of his Children, and the Devil himself and his malicious tentations, for the strengthening of them in Faith, Love, Patience, ⟨p. 2⟩and all other saving graces, after they have had experience of Gods power and goodness, assisting and giving them victory in these spiritual conflicts. Yea, this chief Goodness can make even sin it self in others, to serve as a means to execute his wise and just Counsels, as the malicious practises of Josephs brethren, the means of his 3advancement, and their own preservation: the sin of Absalom, Ahithophel and Shimei, for his rod to chastise David, and to humble 4him for his grievous falls; the sin of Judas, the Scribes, Pharisees and Devil himself, to set forward the work of our Redemption by the death of our Saviour. Yea, he can make of sin in the same party, an Antidote against sin, and, as it were, smother it in its own smoke, and by letting his Servants slip into lesser sins, he can preserve them from falling, or being fallen, can pull them out of those which are greater. As when by the prick of other sins, he letteth 5out the wind of pride, which is most hateful unto him, and pernicious unto our selves;
AS it is the nature and propertie of the supreme Goodnesse, to make all things like vnto it selfe, and euen out of euill to produce that which is good: so is it the nature of sinne and corruption, so to poyson and taint whatsoeuer it toucheth, that though it bee of an indifferent nature, yea originally good, it maketh it like it selfe euill and sinfull. Of the former wee haue God himselfe, the best example; who being infinite in wisedome, power and goodnesse, doth not onely effect his good ends by good meanes and instruments; but is able to bring light out of darknesse, good out of euill, and to make the worst instruments fit tooles for the perfecting and polishing his best works. And thus he ordinarily vseth the euill of punishment, as crosses, calamities and afflictions of all kinds corporall and spirituall, not onely for the iust punishment of the wicked, but for the triall of his owne Seruants, the purging and 1purifying of them from their corruptions, the exercise, and by exercise 2the manifesting and increasing of their spirituall graces, and the furthering and assuring of their saluation. Thus he vseth the wicked for the chastizement of his Children, and the Deuill himselfe and his malicious tentations, for the strengthning of them in Faith, Loue, Patience, ⟨p. 2⟩and all other sauing graces, after they haue had experience of Gods power and goodnesse, assisting and giuing them victorie in these spirituall conflicts. Yea, this chiefe Goodnesse can make euen sinne it selfe in others, to serue as a meanes to execute his wise and iust Counsailes, as the malicious practises of Iosephs brethren, the meanes of his 3aduancement, and their owne preseruation: the sinne of Absolon, Achitophel and Shemei, for his rod to chastize Dauid, and to humble 4him for his grieuous falls; the sinne of Iudas, the Scribes, Pharisies and Deuill himselfe, to set forward the worke of our Redemption by the death of our Sauiour. Yea, he can make of sinne in the same partie, an Antidote against sinne, and, as it were, smother it in its owne smoke, and by letting his Seruants slip into lesser sinnes, hee can preserue them from falling, or being fallen, can pull them out of those which are greater. As when by the pricke of other sinnes, he letteth 5out the wind of pride, which is most hatefull vnto him, and pernicious vnto our selues;
- 1Rom. 8. 28.
- 22. Cor. 4. 17.
- 3Gen. 45. 5. 7. 8.
- 42. Sam. 12. 11. & 16. 10. Act. 2. 23. & 3. 28.
- 52. Cor. 12. 7.
