A Glance of Heaven, Sermon 4

A Glance of Heaven · Sermon 4

p. 1SERMON the fourth.

1 COR. 2. 9.

As it is written eye hath not seene, nore care heard, nor hath entred into the heart of man, the things that God hath prepared for them that love him.

THat which hath already been sayd should force us to begge the Spirit of God to teach the heart, to p. 2teach us the things themselves the inside of them: for a spirituall holy man hath a spirituall knowledge of outward things, of the creatures, hee fees another manner of thing in the creature then other men doe. As another man hath a naturall knowledge of spirituall things, so a holy man hath a spirituall knowledge even of the ordinary Workes of God, and rayseth, and extracts a quintessence out of them, that a worldly man cannot see to glorifie God, and to buyld up his faith in the sense of Gods favour, &c. This I adde by the way to that.

But the highest performance of this that there are p. 3things provided for Gods people, that neither eye hath seene, nor eare hath heard, &c. It is reserved for another World: for the promises of the Gospell have then their fulfilling indeed. These words are true of the state of the Gospell here now: but they have their accomplishment in Heaven, for whatsoever is begun here, is ended there: peace, begun here, is ended there; joy that is begunne here, it shal bee ended there; Communion of Saints that is begun here, it shall be ended there; Sanctification that is begun here, it shall be ended there: so all graces shall be perfect, and all promises performed then. That is the time indeed when p. 4God shall discover things that neither eye hath seene, nor eare heard &c. In the meane time, let us learne to beleive them, and to live by faith in them, that the…e are such things.

And GOD resetves not all …or another World, but gives his Children a tast of those things before hand to comfort th…m in their distresses in this world; as indeed there is nothing in this world of greater use, and comfort to rayse them, then the beginnings of Heaven upon earth: a little peace, & joy in the holy ghost will make a man swallow all the discontents in the world. Now God is so far good to us, as that he lets us have som… drops of these things before. p. 5hand to rayse up our spirits, that by a tast we may know what great things hee hath reserved for us: but of these things, and the use of them I spake before.

We came then to speake of the qualificatiō of the persons

For them that love him.

Not that we love God first, and then God prepares these things for us: but God prepares them, and acquaints us what he meanes to doe with us, and then we love him. A christian knowes before, what title he hath in Christ to Heaven, and then he works: he knowes Christ hath wrought salvation for him, and then he workes out his salvation in a course tending to salvation in a course tending to salvation: for there must be working p. 6in a course tending to the possession of salvation, that CHRIST hath purchased, wee must not worke, and thinke by it to merit Heaven: wee know wee have Heaven, and those great things in the Title of Christ, and then wee fall on loving, and working. There is a cleane contrary order, betweene us, and those mercinaries, they invert the order of God, for, for whom God hath prepared these things, hee discovers them to the eye of faith, and then faith works by love: this I adde by the way.

Now he sets downe this description of those persons for whom these excellent things are prepared, by this p. 7affection of love, by this grace of love, as being the fittest for that purpose to describe a Christian. Faith is not so fit, because it is not so discernable; we may know our love, when wee cannot know our Faith. Oft times those that are excellent Christians, they doubt whether they beleive or no: but aske them, whether they love God, and his truth, and children or no? oh yes! they doe. Now God intending to comfort us, sets out such an affection, as, a Christian may best discerne: for of all affections, we can discerne best of our love. But to come to the affection it selfe, there are 3. things in love.

p. 8There is the

Affection,

Passion,

Grace,

of love wee speake of the grace here.

The affection is naturall.

The passion is the excesse of the naturall affection, when it over flowes its bound.

Grace is the rectifying of the naturall affection, and the elevating, and raysing it up to a higher object then nature can pitch on. The Spirit of God turnes nature into grace, and workes corruption, and passion out of nature, and passion out of nature, and elevates, and rayseth that, which is naturally good, the affection of love, to be a grace of love, hee rayseth it up to love GOD (which nature cannot discover) p. 9by spiritualizing of it, hee makes it the most excellent grace of all. So that while I speake of the love of God, thinke not that I speake of the meet aff…ction, but of the affection that hath a stamp of grace upon it: for affections are graces, when they are sa…ctified. And indeed all graces (set illu…ination a side which is in the understanding) spring from this. What is true grace, but joy, and love and delight in the best things, and all others spring from love? What doe wee hate, but what is opposite to that we love? and when are we angry, but when that we love is opposed, and wronged? Then there is a ho…y p. 10zeale: so that indeed all grace is in the aff…ctions, and all affections are in this one primitive affection, this first borne, and bred affection, love. I speake of it then as a speciall grace. Now the way of discerning of it wee heard partly before. The way to discerne of this sanctified affection, this grace, is to know what wee esteeme: for love it is from an estimation. And likewise in the second place esteeme breeds a desire of union. And desire of union breeds content in the thing, when wee have it. And contentment in the person breeds desire of contenting backe againe. These things I stood on, and will not presse further.

p. 11Let us examine, and trie our selves oft by our affections, how they stand biassed, and poynted, whether to God, and heaven whether to God, and heaven ward, or to the world: for we are, as we love. For what wee love, we (as it were) marry; and if wee joyne our love to baser things, we marry baser things and so debase our selves: if wee joyne in our affections to things above our selves, to God, and spirituall things, we become spirituall as they are. So that a man stands in the World betweene two goods, somewhat that is better then himselfe, and something that is meaner; and thereafter as hee joynes in his affections, thereafter hee is: for the affection p. 12of love to God, and to the best things makes him exellent; and his affection to baser things make him base. Let a man be never so great in the World, if his affections to base, he is a base person: therefore wee have the more need …o trie our affections.

But to answere some cases breifly.

It will be objected, may we not love any thing but God, and holy things? may we not love the Creatures, because it is here specified as a note of those, that these things are prepared for those that love God?

Yes; we may love them, as we see somewhat of God p. 13in them; as every creature hath somewhat of GOD in them; whereupon GOD hath the style of every creature that hath good in it. Hee is called a Fountaine, a Rocke, a Shield, every thing that is good: to shew that the Creatures, every one hath somewhat of GOD; hee would not have taken the style of the Creature else. We may love the Creature as it hath somewhat of GOD in it, a being, or comfortable being, or somewhat, and as it conveyes the love of God to us, and leads us back againe to God. There is no Creature, but it convey…s, some love, and beames, & excellency of God to us, in some kinde, and leads us to God: p. 14so we may love other things. We may love men and love GOD in them, and love them for God, to bring them to God, to leave a holy impression in them, to bee like God, there is no question of this: but the love of God that is the spring of all.

But it will bee sayd by some weake conscience, how shall I know I love God, when I love the world, and worldly things? I love my children, and other things (perhaps that are not ill) I feare I love them more then God.

We must know for this, that when two streames run in one channell, they runne stronger then one streame, p. 15when a man loves other good things; nature goes with grace, so nature going with grace, the streame is strong: but when a man loves God and Christ, and heavenly things, there is grace only, nature yeilds nothing to that. When a man loves his children or his intimate friends, &c. Nature going with grace, it is no wonder, if the streame bee stronger when two streames runne in one. So corruption in ill actions oft times carry the affections strong. As in many of our loves there is somewhat naturall, that is good, yet there is some corruption, as to love a man for ill; here nature, and corruption is strong: but in p. 16supernaturall things grace goes alone.

Then againe we must not judge by an indeliberate passion, by what our affection is carried suddenly, and indeliberately to: for so wee may joy more in a sudden thing, then in the best things of all, as in the sight of a friend there may bee a sudden affection: but the love of GOD it is a constant streame, it is not a Torrent but a Current, that runnes all our life-time: therefore those affections to GOD, and heavenly things in a Christian they are perpetuall; they make no great noyse perhaps, but they are perpetuall in the hear… of a Christian: a p. 17sudden Torrent, and passion …nay transport a man, but yet he may have a holy and heavenly heart. I speake this for comfort.

I, but my love to God is faint and little.

Well, but it is a heavenly sparke, and hath divinity in it; it is from Heaven, and is growing, and vigorous and efficacious: and a little heavenly love, will wast all carnall love at length, it is of so vigorous, and constant a nature. It is fed still by the spirit; and a little that is fedde, and maintained, that is growing, that hath a blessing in it, (as the love of God in the hearts of his hath: for God continually p. 18cherrisheth his owne beginning) that little shall never be quenched, but shall overgrow nature at length; and eate out corruption, and all contrary love whatsoever. Though for the present wee see corruption overpower, and oppresse grace: yet the love of God being a divine sparke, and therefore being more powerfull (though it bee little) then the contrary, it hath a blessing in it to grow till at length it consume all. For love is like fire; as in other properties so in this, it wasts, and consumes the contrary; and rayseth up to Heaven, and quickens, and enlivens the persons, as fire doth: and it makes lightsome p. 19dead bodies, it transformes them all into fire like it selfe. So the love of God by little and little transformes us all to bee fiery, it transformes us to be lovers. These cases needed a little touching to satisfie some, that are good, and growing christians, and must have some satisfaction.

But it may bee asked againe, (as indeed wee see it is true,) what is the reason that sometime meaner Christians have more loving soules, then great Schollers, men of great parts? one would thinke that knowledge should increase love, and affection.

So it doth if it be a cleare knowledge; but great wits p. 20and pates and great Schollers busie themselves about questions, and intricacies, and so they are not so much about the affections A poore Christian oft times takes those things for granted, that they study, and dispute, and canvasse, and question: there is a heavenly light in his soule that God is my Father in Christ, and Christ God and man is my Mediator hee takes it for granted, and so his affections are not troubled; whereas the other having corruption answerable to his parts, great wit, and great corruption, he is tangled with doubts, and arguments; he studies to informe his brayne, the other to be p. 21heated in his affections. A poore Christian, cares not for cold nicities that heate not the heart, and affections; he takes these for granted if they be propounded in the Scripture; instead of disputing, h…e beleives, and loves, and obeys; and that is the reason that many a po…re soule goes to Heaven with a great deale of joy, when others are tangled, and wrapped in their owne doubts: so much for satisfying of these things. To goe on therefore to give a few directions how to have this heavenly fire kindled in us, to love God, considering such great things are provided for those that love God, It is a matter of consequence, as we desire Heaven we must p. 22desire this holy fire to bee kindled in us.

Let us know for a ground (as it were) that it is our duty to aime at the highest pitch of love that wee can, and not to rest in the lowest. The lowest pitch of loving GOD, is to love GOD because he is good to us, that is good, the Scriptures stoupes so low as to allow that, God would have us love him, and holy things for the benefit wee have by them: but that is mercinarie if we rest there: but God stoupes to allure us by promises, and favours, though wee must not rest there But we must love God, not for our selves, but labour to rise to this pitch, to love p. 23our selves in God; and to see that we have happinesse in God, and not in our selves; our being is in him, we must love our selves in him, and be content to be lost in God: that is, so to love God, that if he should cast us away (his kindnesse is better then life) doe others what they will we will love him, and our selves for his excellencies, and because we see our selves in him, and are his children, we must labour to rise to that, and that is the highest pitch that we can attaine to, we must know that for a ground.

And know this for another, that when we speake of the love of God, we speake of love incorporate into p. 24our conversations, and actions, not of an abstracted love and affection; but of love in our places, and callings, and standings, love invested into action. Therefore the Scripture sayth wee must love God, with all our minde with all our heart, with all our power, and strength, that is, in our particular places. To make it cleare. When we speake of love to God, we speake of love to him in our particular callings. He loves God that is a Magistra…e, and executes justic… for Gods Sake; and he that is a Minister, and teacheth the people conscionably for Gods Sake, and shewes them the way to Heaven. He loves God as a man in the p. 25common Wealth, a states man, &c. That in that place seekes the glory of GOD, and the good of the Church, and Religion. Shall men talke of love to GOD, and their affections are stirred up I know not whereabout? No, it is an affection that is discovered in actions.

How can wee love God with all our might, except as farre as our might extends our love extends? How farre doth thy activitie, thy power, thy sphere, that thou canst doe any thing, stretch? so farre must thy love, and thou must shew thy love in all the powers, and abilities that God hath furnished thee with.

p. 26For a man that hath great place, and opportunity to doe good, and to thinke it enough onelyonly to love God in his Closet, &c. This is not the love wee speake of. A man must love God with all his might, as hee stands invested in relation this way or that way.

The love of God in a private man, will not serve for a Magistrate, or a publik man: hee must shew hi love in his place by standing in the gappe, to hinder all the ill, and to doe all the good hee can, every man must doe so, but such a one more especially, because God hath tru…ed him with more; Well, these p. 27things premised, to come to some directions how to come to love God?

First of all, the way to love God is to have a heavenly light, to discover what wee are in our selves, and our emptinesse: for being as we are, we can never love God till wee see in what need wee stand of his favour, and grace, that wee are damned Creatures else.

Now when we come to have our eyes opened to see our sinfulnesse, and emptinesse, we will make out to God, and make out to his mercy in CHRIST above all things. Indeed the first love is the love of dependance before we come to a p. 28love of friendship, and complacency with God: a love to goe out to him, and to depend upon him for mercy, and grace, and all. A love that riseth from the sense of our misery, and goes to him for supply.

There is a sweet concurrence of misery, and merciemercy; of emptinesse, and fulnesse; of beggery, and riches.

Now when wee see our owne misery, and beggery, and sinfulnesse, and then a fulnesse in God to supply, of riches to enrich us every way, then this breeds a love; this is the way to all other loves that follow. And where this is not premised, and goes before, a man p. 29will never delight in God. In Luke 7. That good woman she loved much, why? much was forgiven her, many sinnes were forgiven her.

So when the soule shall see what need it hath of forgiving mercy, of pardoning mercy, and how many great debts GOD hath forgiven us in CHRIST, there will bee a great deal of love because there is a great deal forgiven. And we must begin indeed with seeing the infinite mercy of GOD before any other attribute of God, and then we shall love him after. This is the first thing. There is no soule that ever loves God so, as the poore soule p. 30that hath been abased with the sense of sinne, and its emptinesse …at it is empty of all goodnesse, and then sees a supply in the mercy of GOD in Christ; those soules love GOD above all.

Another way to love God, is to consider of his wonderfull goodnesse, to meditate, and thinke of it, he is good, and doth good, it is a Communicative goodnesse. Let us thinke of his goodnesse, and the streaming of it our to the Creature. The whole Earth is full of the goodnesse of the Lord. What are all the Creatures, but Gods goodnesse? Wee can see nothing but the goodnesse of p. 31God, what is all the Creatures but Deus explicatus, God unfolded to our senses? he offers himselfe to our bodies, and soules, all is Gods goodnesse.

And then see this goodnesse fitted to us, it is a fit goodnesse that comes from God, he is good, and doth good, and so fitly, he proportions his goodnesse: for hee hath fitted every part of us, soule, and body with goodnesse, all the senses with goodnesse: what doe we see but goodnesse in colours? What doe we heare but his good in those delights that come that way? We tast, and feele his goodnesse, against the cold we have cloathing in p. 32hunger, wee have food, in all necessities in all exigences wee have fit considerations of God for all necessities whatsoever outward.

But then for our soules, what food hath he for that? the death of CHRIST his owne sonne to feed our soules. The soule is a spirituall substance, and hee thought nothing good enough to feed it but his own sonne; wee feed on Gods love in giving CHRIST to death, and on CHRISTS love in giving himselfe to death.

The soule being continually troubled with the guilt of some sinne or other, it feeds on this, it is nourished p. 33with CHRIST every day more, and more, especially at the Sacrament. Thus we see how GOD hath fitted his goodnesse to us. And then in particular dangers, how hee fits us with severall deliverances, so seasonably, as we may see Gods love in it.

Then as GODS goodnesse is great, and fit, so it is neare us; it is not a goodnesse a farre off, but GOD followes us with his goodnesse in whatsoever condition wee bee: hee applies himselfe to us, and hee hath taken upon him neare relations, that hee might bee neare us in goodnesse, hee is a Father, and every where▪ p. 34to maintaine us. Hee is a Husband, and every where to helpe; hee is a friend, and every where to comfort, and counsell: so his love it is a neare love: therefore hee hath taken upon him the nearest relations, that we may never want God, and the testimonies of his love.

And then againe this goodnesse of God which is the object of love, it is a free goodnesse meerely from himselfe, and an overflowing goodnesse, and an everlasting goodnesse, it is never drawn drie, hee loves us unto life everlasting: he loves us in this World, and followes us with signes of his love in p. 35all the parts of us, in body, and soule, till hee hath brought body, and soule to Heaven to enjoy himselfe for ever there. These, and such like considerations may serve to stirre us up to love God, and direct us how to love God.

Benefits will worke upon a beast as it is Isaiah …. Heare oh Heavens, and hearken oh earth, … 1.the Oxe knoweth his owner, and the Asse his Masters Cribbe: but my people have forgotten mee.

Proud men become ba…er, and more brute then the very brutes: benefits will moove the very brute Creatures. So I say these favours to us in particuler p. 36should moove us, except wee will bee more brute, then the brutes themselves.

Especially to moove us all, consider some particularities of favours to us more then to others: for specialties doe much increase love, and respect.

Consider how God hath followed thee with goodnesse outwardly, when others have beene neglected. Thou hast a place in the World, and Riches, and Friends, when many other excellent persons want all these. There are some common favours to all Christians: as the favour wee have in CHRIST, p. 37forgivenesse of sins, Sanctification, and such other favours. But there bee some specialties of Devine providence, whereby it appeares that GODS providence hath watched over us in some particulars more then others, those bee speciall ingagements. And is there any of us that cannot say that GOD hath dealt specially in giveing them some merciemercy more then to others? I adde this therefore to the rest.

Againe to help… us to stirre up this grace of love, consider those examples of loveing, of those that have then lived in former times: take p. 38David, and Paul, and other holy men. David wonders at his owne love. Lord how doe I love thy Law? And have wee not more cause comparing the grounds of our affection, when wee have more then they in those times? What, did hee wonder at his love of GODS Law, when the Canon was so short? they had onelyonly Moses, and some few Bookes; and wee have the Canon inlarged, wee have both the old, and new Testament: shall not wee say much more, how doe I love thy Law, thy Gospell, and Divine truthes? This should shame us, when they in darke times so loved the truth of p. 39GOD, and wee see all cleare and open, and yet are cold?

Likewise it is good in this case to converse with those, that are affectionate: as face answereth face, so spirit answers spirit, as Iron sharpneth Iron, so one sharpens another. Conversation with cold ones will make one cold. For the abundance of iniquitie, the love of many shall wax cold. Conversing with sinfull cold people casts a dampe upon us: but let us labour, if we will bee wise for our soules, when wee finde any coldnesse of affection, to converse with those that have sweete, and heavenly affections, it will mervaylously p. 40worke upon our hearts.

I might say much this way to stirre us up, and direct us how to love God.

But indeed nothing will so much inable us to love God, as a new nature: nature will love without provocation: the fire will burne, because it is fire; and the water will moysten, because it is water; and a holy man will love holy things, because hee is holy: a spirituall soule will love spirituall things, because hee is spirituall: therefore besides all, adde this that our natures bee changed more, and more, that they be sanctified, and circumcised p. 41as God hath promised, I will circumcise your hearts, that yee may love me. There must bee a circumcised heart to love God, wee must bee sanctified to love God: for if nature bee not renewed, there cannot bee this new Commandement of love; Why is love called a new Commandement, and an old Commandement?

It is called old for the Letter, because it was a command in Moses time, thou shalt love the Lord with all thy soule. But now it is a new Commandement: because there is abundance of spirit given by CHRIST, and the spirit sanctifies us, and writes p. 24this affection in our hearts. It was written in stone before: but now it is written in our hearts by the spirit. And now there are new incentives, and motives to love, since CHRIST came, and gave himselfe for us, new incouragments, and provocations to love, therefore it is a new Commandement, from new grounds, and motions that are more a great deale then before Christ. But there must be a new heart to obey this new command of love; the old heart will never love.

Therefore we must with all the meanes that may be used, begge the spirit of sanctification, especially, beg the discovery of Gods love p. 43to us: for our love is but a reflection of Gods love: we cannot love God except he love us first: now our love being a reflection of Gods love, we must desire that he would give us his spirit, to reveale his love: that the spirit being a witnesse of Gods love to us, may thereupon be a spirit of love, and sanctification in us.

And let us labour to grow more in the assurance of Gods love, and all the evidences of it, let us dwell long in the meditation of these things, the dwelling in the meditation of Gods love, it will make us to love him againe: as many beames in a burning glasse, meeting together they cause a fire p. 44many thoughts of the many fruites of Gods love in this World, and what hee intends us in the World to come, our hearts dwelling on them, these beames will kindle a holy fire in our hearts.

Many are troubled with cold affections, and wish oh! that they could love! they forget the way how to love, they will not meditate; and if they doe meditate they thinke to worke love out of their owne hearts, They may as well worke fire out of a Flint, and water out of a stone: our hearts are a barren Wildernesse. Therefore let us begge the spirit that God would alter our hearts, with p. 45meditation and all other helpes: that God would sanctifie us, and discover his love to us, and that hee would give us his spirit (for hee doth the one where he doth the other,) when God doth so, then wee shall bee enabled to love him. Wee must not thinke to bring love to God, but we must fetch love from God, wee must light our Candle at his fire: thinke of his love to us, and begge the spirit of love from him, love is a fruit of the spirit That is the course wee ought to take, for GOD will teach our hearts to love.

Now to stirre us up the more, to adde some motives, p. 46and incouragments to labour more to get this affection. Let us consider seriously that without this love or God we are dead, and whatsoever comes from us it is still-borne, it is dead: without love wee are nothing, without love all that comes from us is nothing, without love I am as a tinkling Cymball sayth Paul. For a man to be nothing in Religion, and all that comes from him to be dead, and still-borne, to bee abortive actions who would bee in such a cafe? Therefore let us labour before we doe any thing that is good to have our hearts kindled with the love of God, and then we shall be somebody, and that that we p. 47doe will be acceptable, for love sweetens all performances. It is not the action, but the love in the action: as from God it is not the dead favour that comes from him that comforts the soule of a Christian so much, as the love, and sweetnesse of God in the favour, that is better then the thing it selfe, when we have favour from God in outward favours; Consider the sweetnesse tast and see how gracious the Lord is Psal. 34.Psal. 34.Ps 34 The tast of the love and favour of God in the blessing is better then the thing is selfe, for it is but a dead thing. And so from us back againe to God, what are the things wee performe to him? they are dead: but p. 48when they are sweetned with the affection of love, done to him as a father in Christ, he tasts our performances as sweet; love makes all wee doe to have a relish, and all that he doth to us: therefore wee should labour for this sweet affection.

And with all consider, that we may be called to doe many things in this World; surely there are none of us but wee have many holy actions to performe, wee have many things to suffer, and indure in the World, many temptations to resist; what shall, or will carry us through all? Nothing, but love; if we have loving, and gracious hearts, this affection will carry us through p. 49all good actions, through all oppositions and temptations: for love is strong as death. Considering therefore that there are so many things that will require this affection, this blessed wing, and winde of the soul, to carry us along in spight of all that is contrary, through all opposition, let us labour for love, and that affection will carry us through all. Indeed if we have that, it is no matter what a man suffers: a man can never be miserable that hath this affection of love; if this heavenly fire be kindled in him, he cannot be miserable, take him in what condition you will, take him upon the wrack. S. Paul in the dungen sung at midnight p. 50in the dungeon, in the stocks, at an uncomfortable time, and place, when he had been misused, his heart was inlarged to sing to God out of love. Nay every thing increaseth it; the things we suffer, increaseth this flame: let a man love God, whatsoever he suffers in a good cause it increaseth his love, hee shall find his love increased with it; the more hee loves the more he can suffer, and the more he suffers the more he loves God, and the more he increaseth in a joyfull expectation of the times to come: and love is alway with joy & hope, and other sweet affections; it drawes joy with it alwayes, and hope of better things; and as joy increaseth, p. 51and hope increaseth, so a mans happinesse increaseth in this World. Therefore it is no matter what a man suffers that hath a gracious, and loving heart, enlarged by the Spirit of God: let him never thinke of what he suffereth of paine, of losses, and crosses, if God discover his fatherly breast, and shine on him in Christ, and he looke on God reconciled, and tast of the joyes of Heaven before hand: if you tell him of sufferings, you tell him of that that incourageth him. It is an argument I might be long in, and to great purpose: for if we get this holy fire kindled once, we shall need little exhortation to other duties, it would p. 52set us on worke to all, and like the fire of the Sanctuary that never went out: so it is such an affection, that if it bee once kindled in the heart it will never out. It is a kinde of miracle in ill when we love other things besides God, baser then our selves; it is as much as if a River should turne backward. For man that is an excellent Creature, to be carried with the streame of his affection to things worse then himselfe, it is a kind of monster for a man to abuse his understanding so. What a base thing is it for a man to suffer such a sweete streame as love a holy current to run into a sinke? who would turne a sweete streame into a p. 53sinke, and not rather into a garden? into a sweet place, to refresh that? Our love is the best thing in the World, and who deserves it better then God, and Christ? we can never returne any thing, but this affection of love, wee may againe. And can wee place it better then upon devine things, whereby we are made better our selves? doth God require our affections for himselfe? No; it is to make us happy. It advanceth our affection to love him, it is the turning of it into the right streame. It is the making of us happy that God requires it. For consider all things that may deserve this affection. It will keepe us from all sin: what is any p. 54sin, but the abuse of love? for the crookednesse of this affection turnes us to present things that is the cause of all sinne. For what is all sin, but pleasure, and honours, and profits the 3. Idolls of the World? all sin, is about them. And what are all good actions but love well place…? the well ordering of this affection is the well ordering of our lives, and the misplacing of this affection is the cause of all sinne.

And to make us the more carefull this way, consider that when wee place our affections upon any thing else, consider the vanity of it; we loose our love, and the thing, and our selves. For whatsoever else wee love, if we love p. 55not God in it, and love it for God; it will perish, and come to nothing ere long. The affection perisheth with the thing, we loose our affections, and the thing, and loose our selves too misplaceing of it. These are forcible considerations with understanding persons. And if we would use our understanding, and consideration, and meditation, and our soules, as wee should, to consider of the grounds, and incouragments we have to love God, and the best things whereby we may be dignified above our selves, it would not be as it is: we should not bee so devoyd of grace, and comfort. It was a miracle that the 3. yong men should bee in the middest p. 56of the furnace, and bee there as if they were in another place, no hotter. And it is a miracle that men should be in the middest of all incouragements that we have to love God: as there is not the like reasons for any thing in the World to keepe our soules in a perpetuall heat, of affection to love God; no motives, or arguments, or incentives, all are nothing to the multitude of arguments, we have to inflame our affections: and yet to be cold in the middest of the fire, it is a kind of a miracle, to have darke understandings, and dead affections: that notwithstanding all the heavenly meanes we have to keepe a perpetuall flame of love to p. 57God, yet to be cold, and darke in our soules: let us bewayle it, and be ashamed of it.

What doe we professe our selves? Christians, heires of Heaven, so beloved of God as that he gave his owne Sonne to deliver us, being rebells, and enemies, in so cursed a state, as we are all in by nature: poore Creatures, inferiour to the Angells that fell, that he should love man; sinfull dust, and ashes so much as to give his owne Son to free us from so great misery, and to advance us to so great happinesse, to set us in heavenly places with Christ, and to have perpetuall communion with him in Heaven, to have such incouragements, and to be cold, and dead p. 58hear…ed: nay wilfully opposite in our affections, to bee enemies to the goodnesse of God and grace, having such arguments to love God. And yet how many spirits edged by the Divell, oppose all that is good, and will not give way to Gods Spirit? God would have them Temples, they will be styes, God would marry them, nay, they will be harlots. GOD would have them happy here, and here after: no, they will not, they will have their owne lusts and affections.

Let us bee affrayd of these things, as we love our owne soules, and ourselv…s: and consider what incouragments wee have to love God for which such great things p. 59are reserved as, neyther Eye hath seen, nor Eare heard, nor hath entred into the heart of man to conceive.

FINIS.

Imprimatur

Tho. Wykes. Aug. 1638.

End of the text · Richard Sibbes, A Glance of Heaven (1638)