Yea and Amen, Part 2

Yea and Amen · Part 2

p. 217THE PRIVILEDGES OF THE FAITHFVLL.

ROM. 8. 28.

Also wee knew that all things work together for the best to them that love God, even to them that are called of his purpose.

THere are three things especially that trouble the life of a Christian, or at least should trouble the same.

The first whereof is sin, p. 2181with the guilt and punishment thereof.

The second, is, the corruption 2of Nature, which still abidesin him, even after his vocation and conversion to Christ.

The third, is, the miseries 3and crosses of this life, which doe follow and ensue both upon sinne, and the evill thereof, as also by reason of that corruption of Nature still remaining in him, after his recovered estate in grace.

For the first, The guilt of sinne, which doth bind men over to death and damnation, that is forgiven to all beleevers in Christ Jesus the second Adam.

The second, which is p. 219the corruption of Nature, which cleaves so fast to us, that is daily mortified and crucified in the Saints by the Word and Spirit of God.

For the third, which is the grievous crosses and afflictions, which doe accompany and follow the guilt of sinne and the corruption of nature still remaining in Gods children, however they are not taken away, yet they are made to have an excellent issue, For all things work together for the best unto them that love God: So that these words of the Apostle do afford us.

1. A ground of Patience.

2. A ground of Comfort

p. 220In the former part of this Chapter, the Apostle had told us, That we know not how to pray as we ought, but that the Spirit it selfe doth teach us how to pray, and makes requests for us with sighes that cannot be expressed. And therefore how ever our corruptions and miseries in this life, are not quite taken away, yet the evill of those evils is removed: God teaching and directing us by his Spirit, to seek by prayer unto him, for grace to profit by them. And this is the co-herence of these words with the former.

The parts here to bee Parts of the Text.handled may be these.

An excellent prerogative. p. 221All things work together for the best.

Secondly, the persons 2to whom this prerogative belongs. To them that love God, and whom hee doth call.

Thirdly, the main cause of this blessed Prerogative.

Those that love God have this priviledge, belonging to them, because they are effectually called by his Word, according to his purpose. We know (saith the Apostle) that all things work together for the best to these; He doth not say, We hope, or wee conjecture, but wee know it assuredly.

We have the Scriptures p. 222of God for it, David saith, that it was good for him that Psal. 119.Ps 119he was afflicted, for therby he had learned to reform his wayes: hee knew by observation that all things would tend to his future happinesse. For hee had seen in the example of Iob, that notwithstanding his sore afflictions, yet he had a blessed issue out of all; he knew this many wayes, he knew it by faith, as also by experience, that every thing should further the Saints wel-being.

We know, that is, we only know it, who are led and taught of God, and none but wee can be assured hereof, which excludes the wicked, who p. 223shall never know any such thing; but what is it that Paul is confident of here? Namely, that all things work together for the best, to them that love God.

And this may serve to be a prevention of a question, which weak Christians might move in their troubles, and say, Never was any more afflicted than I am? Why, saith the Apostle, bee it so? yet neverthelesse all things whatsoever, all thy crosses, vexations, and … shall work together, and joyne issue; though they bee averse one to the other, and opposite to the good of Gods children, as Herod and Pilat were; yet p. 224all things thus contrary notwithstanding, shall work for the best unto them; there is

1. A good of Quality.

2. A good of Estate.

Now therefore what kind of Good is this the Quest.Apostle meaneth?

He doth not here mean Answ.the naturall or civill good estate of them that love God, but their spirituall condition in grace, and their glorious estate for the life to come; for the furthering whereof, whatsoever befalls them in this life, shall help forward still.

And thus much for the words themselves.

The first point to bee p. 225Doct.spoken of, is, The excellent priviledge of Gods children, That all things shall work together for the best; both good and evill shall turne to their happinesse. The reason stands thus; All things shal work together for the best to them that love God. Therfore all afflictions, crosses, and vexations, whatsoever that betide such persons, shall work together for their good; and for this cause all Gods servants must learne patiently to beare, and cheerefully to undergoe, poverty, or riches, honour, or dishonour, in this world.

That all good things do All good things.work for the best to Gods p. 226servants, is most apparent by daily proofe and experience. To begin with the first chiefe good of all; 1 God the Father.which is God the Father, who is goodnesse it selfe, and unspeakably comfortable to all his: Doe not all Gods attributes conduce to our eternall welfare? Is hee not set forth in Scripture, under the sweet name of a Father; of a Shield and Buckler, of a Tower of Defence, of an All-sufficient & Almighty God, just, wise, provident, mercifull, full of boundlesse compassion, and all to support his poore creatures from failing before him?

As he is our Father, he is carefull of us above the p. 227care of earthly parents to their children; As he is a Shield, so he shelters us from all wrongs; As he is God Almighty, and All-sufficient, so his power and bounty serve to sustaine us in this world, and reserve us for ever safe in the world to come; His wisdome makes us wise to prevent the politick plots of the Devill or wicked men; His justice and providence, they serve to defend us in our right; to provide for us in all our wants, and prevent the evills of the ungodly intended against us; His power is ours to keep us, his providence, to dispose all things for our advantage; p. 228Every thing in God shall co-work to provide and fore-see all good for us, and mercifully to impart and bestow whatsoever is behoovefull upon us; So that God being our Father, we have right and title to his lov, emercy, power, justice, truth, faithfulnesse, providence, wisedome, and all-sufficiencie. All which shall ever work together for the best, to them that love his appearing.

So for Iesus Christ, the eternall Sonne of God. All 2 God the Sonne.his glorious titles and attributes, serve like wise for the everlasting comfort of his poore Saints on earth: Hee is called the Husband p. 229of his Church, to cherish and maintaine the same. His love unto his Church is farre above the love of any husband to his wife; Hee is called the Saviour of the World, because hee so loved the world, that hee gave his life for it, and hath promised, that whosoever beleeveth on him, shall not perish: He is called the Fountaine of life, the Well of life, the Water of life, the Bread of life, the Way, the Truth, and the Life, because that in him is our life, and by him wee are fed and nourished to eternall life; here in him wee obtain the life of Grace, and in the World to come, shall for ever enjoy p. 230the life of Glory.

So likewise for the Holy 3 God the Holy Ghost.Ghost; what heavenly attributes are ascribed to him in the Scriptures? He is called the Comforter of Gods servants; The Sealer of the Redemption of Gods children in their hearts; he teacheth the Elect to call God Father; hee beareth witnesse with their spirits, that they are the Sons and Daughters of God; he teacheth them to pray, as they ought, hee fills them with peace that passeth all understanding; And refreshes their spirits with such unspeakable joy, as eye hath not seene, nor eare heard the like. He that is instructed by the Spirit, knoweth p. 231the things of God, which a naturall man is ignorant of; The holy Ghost doth call to rememberance the doctrine of God taught unto his servants, & writes the same in their hearts; so that the operations of the blessed Spirit, are all appropriated to them that love God, and they alone have their right in them; The direction, comfort, teaching, and guiding of the Spirit of God, doe serve entirely and peculiarly, to order and work all things together for the best to the Godly.

Yea, the Angels themselves are called Messengers 4 Angells.and ministring Spirits, appointed by God to attend p. 232and wait upon his servants, Hee gives his Angells charge over these, to serve them in all their Psal. 34.Ps 34wayes, and to pitch their tents round about them; whensoever God pleaseth to call any of his out of this world, the Angels are a safe conduct, to carry their soules into Abrahams bosome; And at the last judgement, the Lord shall send forth his Angells to gather his Elect, from one end of the world to the other, that they may fully enjoy that which they have long waited for, even eternall blisse and glory.

VnderUnder the Angels all other creatures are likewise p. 2335 Magistrates.made serviceable for his peoples good. Princes in authority, are called in Scripture nursing Fathers and nursing Mothers unto the Church of Christ: the end of all magistracy being, that we might live religiously and peaceably in all the wayes of God.

Ministers also are stiled in the Word by the 6 Ministers.names of Watchmen and Seeds-men, and spirituall Fathers, to beget men againe to the kingdome of Heaven; they are called Gods Husbandmen to manure and till his ground. They are called Gods lights, and the Salt of the Earth, both to enlighten the Church with the light p. 234of the glorious Gospell whereof they are Ministers: and to season them with such savoury and sweet instructions, as may make them wise to salvation; this being the very end of all Gods giving gifts to men, that they might build up the Church of Christ here below.

So also the Word of 7 The Word.God is called the savour of life, & the power of God unto salvation: It is the seed of God, which being sown in the hearts of Gods children, springeth up in them to everlasting happinesse: Gods Word is a light and a Lanthorne to guide and direct us in all his wayes: it is the Sword p. 235of the Spirit, to arme us against sin, and to maintaine us in grace.

The Sacraments likewise 8 Sacraments.are the Seales of life, and pledges of our salvation in Christ: and Ex communication though it bee rough, and the extreamest censure of the Church▪ (and therefore ought to be undertaken upon weighty grounds) yet the end of it is, to save the soules of Gods people, and to make them by repentance turne unto him.

So all outward gifts, as 9 Outward gifts.beauty, strength, riches and honours; these are given by God to serve for the good of his children. As the p. 236beauty of Hester was an instrument of her preferment, whereby she became a preservation to Gods children, and an overthrow of her and their enemies: Iosephs outward honours and wealth were made by Gods disposing hand, a meanes of the preservation & nourishment of the Israelites in the time of their great extremity and famine: the like may be said of learning and other naturall acquirements, all which do often tend to generall and publike advantages.

Yea, the outward gists of God which are bestowed 10 Outward gifts of Reprobates.upon reprobates, are still for the good of his: p. 237for they who had skill and knowledge to build Noahs Ark, though they themselves were not saved therein, yet were they the meanes of Noahs preservation: and so it many times falleth out, that men of excellent parts and great abilities without grace, though themselves are not profited thereby, yet God so useth them as their gifts much conduce, to further and build up the Church of Christ.

Even outward favour 11 Favour of Princes.of Princes, oft tend to Gods servants good. A just man (as the Heathens could say) is a common benefit. And so a true Christian, p. 238whatsoever good he hath it is communicable to all the faithfull: and therfore S. Paul saith of him selfe, that he was a debtor to all men, both Iewes and Gentiles, and that hee became all things to all men, that he migh twin some.

But here the maine question will be, and the difficulty arises, how all ill things can work together for the best to Gods children? I shall therefore demonstrate,

1 The truth of this, how it can be so?

2 The reasons, why it is so.

3 Observe a caution, that it be not abused.

4 Let us see the p. 239sweet and comfortable use of this Doctrine.

That this may the better appear, we must know that all evill things are either

1 Spirituall evill things.

2 Outward evill things.

And for spirituall evill things, they are either First, Sinne. Secondly, That which hath a reference to Sinne, as being evils following after sinne.

The first sin of all which hath gone over whole 1 Sinne.mankinde, and is spread abroad in every one of us, this by Gods mercy and our repentance, prooves to al beleevers a transcendent good: for the fall and p. 240sin of the first Adam, caused the birth and death of the second Adam, Christ Jesus; who notwitstanding he was God, took upon him the nature of man, and hath made us by his comming, farre more happy than if we had neverfallen: neither would God have suffered Adam to have fallen, but for his owne further glory, in the manifestation of his justice and mercy, and for the greater felicity of his servants in Christ their Mediatour.

The next spirituall evill 2 Corruption of nature.is, the corruption of nature remaining in all mankinde, howsoever broken and subdued in the Lords p. 241deere ones, this worketh for the best to them after this manner. First it serveth to make us see and know we are kept by God, how that we are not the keepers of our owne selves, but are kept by his power through faith unto salvation. For were it not that God upholds and sustaines us, our corruptions would soone overturn us: but the sight of corruption being sanctified to the soule, causeth us to ground our comfort out of our selves in Christ, and no whit to rely on any thing that is in us.

Our corruptions are also good, to abase the pride of our natures, and let us p. 242see the naughtinesse of our spirits that we may be humbled before GOD. And it is good we should have something within us to make us weary of the world; else, when wee have run out our race, we shalbe unwilling to depart hence. Now our bondage to this naturall corruption serves exceedingly to make us mourne for our sinfull disposition, and hunger after our God to be joyned with him, as we see in S. Pauls exam ple, Rom. 17. where finding the rebellion of his nature, and the strise that was in him, the flesh lusting against the spirit, and the spirit against the flesh, he p. 243cryes out, saying, Oh wretched man that I am, who shall deliver me from this body of death, and seeketh to God in Christ for mercy strait.

Sometimes God suffers corruption to break out of us, that we mayknow our selves the better: and because corruption is weakned, not only by smothering, but many times by having a vent, whereupon grace stirs up in the soule, a fresh hatred and revenge against it, and lets us see a necessity of having whole Christ; not only to pardon sinne, but to purge and cleanse our defiled natures. But yet that which is ill it selfe, p. 244must not be done for the good that comes by it by accident; this must be a comfort after our surprizals, not an encouragement before.

It is our great consolation, that our nature is perfect in Christ, who hath taken our nature upon him, and satisfied Divine justice, not only for the sinne of our lives, but for the sin of our natures, who will finish his owne worke in us, and never give over, till by his Spirit he hath made our natures holy and pure as his owne; till he hath taken away, not only the reigne, but the very life and being of sinne out of our hearts. p. 245To which end he leaves his Spirit and truth in the Church to the end of the world, that the seed of the Spirit may subdue the seed of the Serpent in us, and that the Spirit may be a never failing spring of al holy thoughts, desires, and endeavours, in us, and dry up the contrary issue and spring of corrupt nature.

Lastly, it is good that 6corruption should still remaine in us, that the glory of God may the more appeare, when as Satan that great and strong enemy of mankinde, shall be foiled and overturned by a weak and poore Christian, who is full of corruptions, and p. 246that through the strength of faith, though mixed with much distrust: for a Christian in the state of sinne and corruption to overcome the great adversary of mankinde, what a wonderment is it? It tendeth much to the shame and dishonour of that fiery Dragon, that weake and sinfull man should be his conquerour. Oh how it confounds him to think, that a graine of Mustardseed should bee stronger than the Gates of Hell, that it should be able to remove Mountaines of oppositions and temptations, cast up by Satan and our rebellious hearts betweene God and us. Abi p. 247meleck could not endure that it should be said, a Woman had slaine him: and it must needs be a torment to Sathan, that a weake Child, a decrepid old man, should by a spirit of faith put him to flight.

A third kinde of spirituall 3 Inward and outward grosse sinsill …f sin, are the things that issue out of this cursed stock, and those are either inward, or outward. For inward sins, they are eithers errours or doubt ings, or pride, or wrath, or such like.

And first for doubtings 1. Doubtings.of the truth: this makes Gods servants often more resolute to seek and search out the same, and to stand afterwards more firme p. 248and couragious for it. For if wee doubted not of things, we should not afterwards bee put out of doubt, nor seek to be better grounded and instructed in them. The Corinthians doubted once of the Resurrection, but were ever after better resolved in that Doctrine, the benefit whereof hath much redounded to the Churches good ever since. Thomas had the like wavering disposition, but this doubting more manifested the truth. Luther being a Monk at the first, and not fully grounded in the Doctrine of the Gospell, did therefore suspect himselfe the more, and wished all p. 249men after him to reade his writings warily. The Doctrine of the Trinity hath formerly been much doubted of, and therefore hath bin with the greater paines and study of worthy men (then living in the Church) more evidently prooved. And when the Pelagians grew into Heresies, they were by S. Augustine gainesayd, and very strongly withstood. So the doctrine of the Church of Rome, being branched into divers erronious opinions, and broached to the great hurt and prejudice of Christians, hath occasioned the truth of God against them to bee the more excellently cleered p. 250and made knowne. For when Religion is oppugned, it is time then to hold fast, as the Apostle S. Iude saith, with both hands, the Word, and to fight for the faith: that so wee may know both what to hold, and upon what ground we oppose Heresie.

Now for inward sinnes. as anger, covetousnesse, 2 Anger, covetousnesse, &c.distrust, and such like; these often proove advantagious to the Saints: their corruptions are a meanes of their humiliation: Paul and Barnabas having a breach betweene them, were so exasperated, that they forsook each others company, by which means it came to passe, that the p. 251Church was more instructed than before. And hence wee may see what the best men are in themselves. If Luther had had no infirmities, how would men have attributed to him above measure? as we see, they were ready to sacrifice to Paul and Barnabas, which shewes us, that even the distempers and weaknesses of Gods servants, are disposed by Divine Providence to their eternall welfare.

Yea, God often suffereth 3 … sinnes.his children, to fall into some outward grosse sinnes, that by meanes thereof they might bee humbled and abased, and in the end be cured of that p. 250duplicate page p. 251duplicate page p. 262provoking sinne of being proud in spirit.

The falling of Gods children doth much deject 4 Carnall sinnes.them and bring them upon their knees with shame. It makes them gentle and meek in the reprehension of their brethren; for having slipped out of the way themselvs, and being by repentance recovered, they learne to restore others with the spirit Gal. 6. 6.Gal 6:6of meeknesse, as the Apostle speakes. A man humbledby experience of sinne in himselfe, will soone relent at the fall of others. Those often times prove the most excellent instruments in the Church who have formerly beene p. 263overtaken with some grosse sinne, by meanes where of they have ever after beene much abased in their owne eyes.

We see David, Paul, and Peter, fell grievously, but being afterwards raised againe, and finding comfort themselves, they were a great meanes of strengthning others: for he which teacheth out of his owne experience and feeling, is the fittest and best teacher of all. So it was with Ionah, when by casting him into the Sea, God had humbled him, he was fit to preach repentance to Niniveh. This is a most certaine truth, that never any of Gods elect p. 254fell grievously, but he was the better all the dayes of his life for his fall. David having beene thorowly humbled for sinne, when Shimei his subject cursed him to his face, how patiently did hee beare the same? So Peter having denied his Master, and afterwards recovering himself again, we see how zealous he was for his Lord Christ, & suffered death for him.

Furthermore, not only the sins of Gods children which they themselves 5 Sins of others of Gods children.commit, do work for their best, but also the sinnes of others of the Saints, with whom they converse and live, doe much tend to their good and welfare. p. 255Do not the fals of David Peter, Manasses, and Paul, comfort the distressed and despairing soules of such as languish, and are ready to faint under the burthen of their sins? And do not the registry of their sins in Scripture, give hope to us that God will be mercifull to our sins also: we may not think it is Gods will, to set upon perpetuall Record, the sinnes of his servants for their shame, disgrace, and punishment, but for our comfort, who live and remaine to the end of the world. And the faults of the Saints have two excellent uses, whereof the one is for comfort, the p. 266other for instruction.

The use in regard of comfort, is this: God hath Vse.shewed mercy to David, Paul, Peter, and others, sinning grievously against him, and repenting of the same; Therefore if I also shall sinne, and truly repent as they did, surely God is where he was, as full of mercy and readinesse to forgive, now as ever.

The second use for instruction Vse.is this; If such excellent and eminent Saints by sinne have fallen grievously? how then much more are we poore weak soules subject to fall, if wee neglect watchfulnesse over our selves? If a p. 267weak Christian oft assaulted with tentations, should not see the falls & slips of Gods worthier servants, he would be in a wonderfull desperation, and cry out of himselfe, saying, Alas, what shall I doe, never was any so assaulted and tempted, so cast downe, and overcome in temptations as I am; and therefore my case is more fearesull, and worse than ever was any; But when hee considereth the grievous falls of Gods speciall servants, how they have stepped aside foulely, and yet obtained mercy; by their examples hee beginneth to be revived, and receive inward comfort; p. 266duplicate page p. 267duplicate page p. 258wherby it is evident, that all sinnes whatsoever of Gods Elect, as vile and as loathsome as they are, doe by Gods providence, and our owne serious repentance turne to their good, and the good of those with whom they live.

The next spirituall Evill, is that which followeth 4 Desertions.after sinne committed, viz. Gods desertion, or forsaking of us, when he seemes to hide his favour from men, after they have sinned against him; when God manifests himselfe as an enemie to his people, this grieves them more than any thing else in the world beside; wee see David how hee calls p. 259upon God, not to rebuke him in his wrath, nor forsake Psal. 6.Ps 6him in his displeasure, where hee sheweth how grievously he was afflicted with the anger of the Almighty.

But albeit that God doth seeme sometimes to forsake his servants, it is not for their confusion, but for their consolation; for by this meanes they come to be poore in spirit, and wonderfully emptied of themselves. And it is very observable, that when such as are thorowly wounded, and afflicted inwardly, come to recover strength and peace againe, they often prove the most cōfortable Christians p. 270of all others; walking with more care to avoid offence all their lives after.

Christ Jesus himselfe, though hee never sinned, but onelyonly stood (as a surety) in our roome to pay the ransome of our debts, seemed to be forsaken of God his Father; and because hee was thus thus humbled, therefore hee was after most highly exalted above all, both in heaven and in earth. So Iob seemed to be forsaken, and doth grievously bemoane his miseries, but this was not because hee had sinned against God, more grievously than others had done, but for p. 271the triall of his faith and patience, to give him experience of Gods love to him in the crosse, that he might cleave the closer to his Maker all his time after.

Another Evill arising 5 Wounded Spirit.from the guiltinesse of sin, is anguish of mind, and a wounded spirit, which (saith Salomon) who can beare? But for all this, griefe for sinne, is an happy griefe; yea, a griefe never to bee grieved for. This wound in spirit breedeth afterwards a sound spirit; Repentance is good, & Faith in Christ is good; But what doth prepare us to these happy graces? Is it not a wounded spirit? p. 262Who would ever repent of his sinnes, and lay hold on Christ for remission of the same, if hee were not pricked and pierced in the sence thereof; Christ professeth himselfe to bee a Physitian; but to whom? To the lost Sheepe of Israel. He promiseth ease and refreshment, but to whom? To them that are weary, and laden with the burthen of their sinnes; The Spirit of the Lord was upon him, that he might preach the Gospell to the poore, and hee was sent to heale the broken hearted, that hee might Luke 4. 1.Luke 4:1preach deliverance to the Captives, and recovering of sight to the blind, and set at liberty them that are bruised.

p. 263Againe, divers Christians doe walk very heavily 6 Blasphemous thoughts.and uncomfortably, by reason of inward tentations▪ & blasphemous imaginations, which oft are suggested, & enter into their minds; but these sinnes which so vex the soules of poore Christians, are a meanes of their humiliation, causing them to sue more earnestly to God for pardon. And these sinfull corruptions doe further serve for a testimony to themselves, that they are not under the power of Sathan, but live in the Kingdome of grace; for if they were captived to the Devill, and under his government, then would he p. 247never molest & vex them, but suffer them quietly to live and die in their sins, but because they are from under his rule and jurisdiction, therefore hee perplexeth & troubleth them all he can: By which it is evident, that all sinnes by Gods mercy and our repentance, do work together for the best unto us.

Yea, the circumstances of sin as continuance therin, 7 Continuance in sinne.which much agravates the sinne; when such a one truly repents, and is restored to Christ, it maketh him more zealous, and watchfull ever after; as wee see in Paul, and the Thiefe on the Crosse, who finding favour, acknowledgeth p. 265his worthinesse of punishment, reprehendeth his fellow on the Crosse, & justifieth Christ to have done all things well, and so giving glory unto God, and crying for mercy, receiveth a comfortable promise of an heavenly Kingdome. All things are possible to God. We can never be so ill, as he is powerfull and good, God can bring contrary out of contrary. He hath promised to poure cleane water upon us, which faith sues out, and remembers, that Christ hath taken upon him to purge his Spouse, and make her fit for himselfe.

Further, the very relapses p. 266and back-slidings of Gods servants into sinne, doe not argue no repentance, but a weak repentance, and therefore when they are againe rebuked and turned from sin, their relapses doe make them set upon the service of God more strongly, and runne more constantly in his wayes. Where true grace is, sinne looses strength, by every new fall; for hence issues deeper humility, stronger hatred of evill, fresh indignation against our selves, more experience of the deceitfulnesse of our hearts, and renued resolutions till sinne bee brought under. Adam lost all by once sinning, but we p. 267are under a better covenant (a covenant of mercy) and are encouraged to go to God every day, for the sins of that day.

For it is not with God as it is with men, who being offended will scarce be reconciled, but God offended still offereth mercy. He is not only ready to receive us when we returne, but perswades, and intreates us to come unto him: yea, after backsliding and false dealing with him, wherein he allowes no mercy to bee shewed by man, yet he wil take liberty to shew mercy himselfe, as in Ieremiah, If a man have an adulterous Wife, and shall put p. 266duplicate page p. 267duplicate page p. 268her away, and shee become another mans, he will not receive her any more to him. But saith the Lord, thou hast played the Harlot with many Lovers, yet turne againe unto mee, for I am mercifull, and my wrath shall not fall upon you: I will not alwayes keepe mine anger, though your sinnes be as Crimson, they shall bee white as Snow, and though they were red like Skarlet, they shall bee as white as Wooll; if yee will turne to me, and wash ye, and make ye cleane, and cease to doe evill, and learne to do well. So Revel. 2. Christ speaking to the Church of Ephesus, saith, She hath fallen from her first love, but saith p. 269he, Remember from whence thou art fallen, and repent, and doe thy first works, and I will receive thee to favour; by which wee see, that the relapses of Gods elect, as they doe not finally hinder mercy from their soules, so notwithstanding the same, they are still encouraged to return to God, to renew their covenant by faith and repentance, and cleave more strongly to him.

As for outward evils, 8 Outward evils.they are, First, evils of estate, as want and poverty, which oft fals out to be the portion of Gods children, yet are they not any whit the worse hereby, but rather the better in p. 270their inner man: for the lesse they have in this world, the greater and larger happinesse shall they partake of in another world. What they lose one way, is supplied another. Whatsoever comfort we have in goods or friends below, it is all conveyed from God above, who still remaines, though these be taken away. The Saints see, that if to preserve the deerest thing in the world, they break with God, he can make it a dead contentment, and a torment to them: wheras if we care to preserve communion with God, we shall be sure to finde in him, whatsoever we deny p. 271for him, honour, riches, pleasures, friends, all; so much the sweeter, by how much we have them more immediately from the Spring-head. Our riches, and friends, and life it selfe may soon depart. But God never loseth his right in us, nor we our interest in him. Every thing beneath, teaches us by the vanity and vexation we finde in them, that our happinesse is not there; they send us to God, they may make us worse, but better they cannot: our nature is above them, and ordained for a greater good: they can but go along with us for a while, and their end swallowes up all the comfort p. 272of their beginning.

Besides, none have that experience of Gods goodnesse and faithfulnesse, as those that are in want and misery: God in his wisdome foreseeing what is best for his servants, knowes, that the more worldly wealth they doe abound in, the lesse their estimation would be of heavenly things: he sees how apt the poore creature is to be carried away with present comfort, and to have his love drawne to the world from better contentments. The poorer they are in worldly riches, the more they seek to bee rich in grace, in knowledge, faith, and repentance, p. 273which heavenly treasures incomparably surmount the most transcendent excellency w^ch the creature can yeeld.

As for the evill of losing 9 Slanders.a good name, a thing oft befalling the children of God, to be slandered and evill spoken of. They upon every small disgrace take occasion to enter into themselves and try, whether they be guilty of such hard imputations as are flung upon them.

And if upon a serious consideration hee finde himself disgraced for good things, he weares it as a Crowne, and as a Garland upon his head, Rejoycing that he is accounted p. 274worthy to suffer for the Lord Iesus, esteeming the rebukes of Christ grea ter treasure than the riches of Egypt. A true beleever resignes his good name, and all that hee hath to God. He is assured that no man can take away that from him, which God will give him, and keepe for him. It is not in mans power to make others conceive what they please of us.

For the evils of Body, 10 Evils of body.such as sicknesse, and diseases of all sorts, which daily attend our houses of Clay: God by meanes hereof acquaints his children with their fraile condition, and shewes them p. 275what a little time they have to provide for eternity, thereby driving them to search their evidences, & to make all straight betwixt him and them: outward weaknesses are oft a meanes to restraine men from inward evils. God usually sanctifies the pains and griefs of his servants to make them better. The time of sicknesse is a time of purging from that defilement we gathered in our health. We should not be cast down so much for any bodily distemper, as for sinne, that procures and invenomes the same. That is a good sicknesse which tends to the health of the soule: Naaman the p. 276Assyrian, if he had not had a leprousie in his body had continued a Leper, both in body and soule all his dayes: his outward grievances made him inwardly sound. The very heathen could say, that we are then best in soule when we are weakest in body, for then we are most in heavenly resolutions, and seeking after God. Yea then it appeares what good proficients we have beene in time of health. Oh how happy were our conditions, if we were as good when wee are well and in health, as we usually are when we are sick and ill.11 Death.

Even death it self which p. 277is the end of all, though it be fearefull and irksome to nature, yet it is to Gods servants a bed of Downe, easing them of all their miseries and putting them in possession of an heavenly kingdome, therefore saith Solomon, the day of death is better than the day of birth. God will be the God of his, not only unto death, but in death: Death is the death of it selfe, and not of us; it is a disarmed and conquered enemy to all the faithfull: for which cause S. Paul desired to be dissolved and to be with Christ, which is best of all. Death, albeit it seemes terrible and dreadfull, yet the sting thereof being taken p. 278away (by the death of Christ) it brings everlasting joy along with it; and is only as a Groom-Porter to let us in to a stately Pallace. Whether tend all the troubles we meet with in this world? but only to fit us for a better condition hereafter, and to assure the soule that when earth can hold it no longer, Heaven shall.

Yea, when friends forsake 12 Death of friends.us, and are false unto us, God is a sure helpe in time of need, he is our refuge from one generation to another; do we not see that in the decay of worldly comforts, God then manifests himselfe most comfortably to his people: p. 279doth he not stile himselfe the Comforter of the comfortlesse, and the helpe of them that are in distresses; and doe not with him the fatherlesse finde mercy; if men were more fatherlesse they would find more mercy at Gods hands. As Christ makes us al to him, so should we make him all in all to our selves. If all comforts in the world were dead, we have them still in the living Lord. How many friends have we in him alone? who rather than we shall want friends, can make our enemies our friends. Thus it appeares that all miseries are a triall of us to God, and to the world, what we p. 280are; they are a cure of sin past, and a preparation to endure further crosses, they have many excellent uses and ends, and all for the best to Gods servants.

It is good we should be Afflictionsexercised with present crosses, to put us in minde of the evils we have done long agoe, that so we may repent of them: Iosephs brethren being afflicted and imprisoned, called to minde how hardly they had dealt with their brother long before. It should be our wisdome while we remaine here, to consider our warfaring condition, how we are daily invironed with enemies, and therefore ought to stand p. 281continually upon our guard against Satan, and the Powers of darknesse, and as Pilgrims and Strangers go on in our journey to Heaven: not starting at the barking of every Dog, nor intangling our selves in worldly things whereby we should be stopped in our way.

It is for our best not to bee condemned with the world. Afflictions serve for this very end, to make us more prize God, & deny the creature with all its excellencies: are our crosses great here? let us not be daunted, but beare them patiently, our comfort shall be the greater afterwards. It is not only p. 282good for us, that wee should have crosses, but that they should be continued upon us, that wee may the better know our selves; If all were well with a man wounded, and the sore clean healed, the plaister would fall off it selfe; So, were wee thorowly cured of our spirituall wants, and in a continuall resistance of every evill way: These afflictions which are the plaisters of our soules, would soone cease and leave us.

Furthermore, Sathan himselfe and all his instruments, 14 Devil and Hereticks.when they most set themselves against Gods people, and seek their overthrow, then are they p. 283working their chief good, The Devill when hee thought to make an end of Christ by putting him to death, even then, by that very thing, was vanquished himselfe, and the Church of God fully ransomed from hell and damnation; God suffers many heretiques to be in the world, but why? not that the truth should be held in darknesse, but that it might thereby bee more manifested and knowne. It is Sathans continuall trade, to seeke his rest in our disquiet. When hee sees men will to heaven, and that they have good title to it, then he followes them with all tentations p. 284and discomforts that hee can. Hee cannot endure that a creature of meaner rank than himselfe, should enjoy a happinesse beyond him; but our comfort is, that Christ was tempted, that hee might succour all poore soules in the like case. Wee are kept by his power through faith unto salvation.

Now the causes why all things doe work together Causes why all things work together for the best.for the best to them that love God, are these. viz.

1. It is Gods Decree.

2. It is Gods manner of working.

3. It is Gods blessed Covenant.

4. It is the foundation p. 285of the covenant, Christ Iesus.

Gods decree and purpose 1 Gods Decree.is, of bringing all his Elect unto eternall salvation, and therefore all things in heaven and earth must conduce to bring his servants unto glory. The reason is this, God is infinitely wise, and infinitely strong, provident, and good, therefore by his infinite wisedome, power, providence, and merciemercy, hee turneth all things to the best for his; whatsoever is in heaven, earth, or hell, is ordered by God; neither is there any thing without him; therefore nothing can hinder his Decree; Sathan himselfe p. 286with all his instruments, yea the worst of creatures, all must serve Gods purpose contrary to their natures, for the good of his children; The Prophet saith, God hath commanded salvation, and he hath commanded deliverance to Iacob; When God hath determined to save any man, all things must needs serve him, that over-rules all things. As it was said of Christ when he stilled the Seas, Who is this that the very wind and Seas obey him? God commanded the Whale to serve at his beck to save Ionah, and it obeyed. All creatures in the earth are at his disposing, and serve to accomplish p. 287his pleasure.

The second cause why all works together for the 2 Gods maner of working.best to beleevers; Is the manner of God working in things, which is by contraries; he bringeth light out of darknesse, glory out of shame, and life out of death; Wee fell by pride to hell and destruction, and must be restored by humiliation to life and salvation; Christ humbled himselfe being God, to become man for us; and by his death restored us to life; When our sinnes had brought us to greatest extremities, even then were we nearest to eternal happinesse. Therefore saith the Apostle, When wee are p. 288weak, then are we strong in the Lord. When wee are abased, then are wee readiest to be exalted; when we are poore, then are we most rich; and when we are dead, then doe wee live: For God worketh all by contraries, hee lets men see his greatnesse and his goodnesse, that so they may admire his works, and give more glory to him; he worketh without means, and above meanes, and against meanes; out of misery hee bringeth happinesse, and by hell bringeth men to heaven. Which as it manifesteth Gods glory to his creatures, so it serveth for the confusion of mans pride, that hee p. 289may discern he is nothing in himselfe, but is all that he is in the Lord.

The third cause why all things work for the 3 Gods covenant.best to them that feare God, Is Gods covenant with his Church; when once this gracious covenant is made, that hee will be their God, and they shall be his people: that he will bee their Father and Protectour, must not all things then needs serve for their good? When as God tells Abraham, I am thy God. All-sufficient, only walk before me, & be thou perfect: Doth not this engage him to set his power & mercy, his wisedome, and providence, all on work for p. 290the happy estate of Abraham? When once God by his promise is become our God, there is a covenant betwixt us and the creatures, yea, and the stones in the street, that nothing shall wrong us, but all conduce to our good. The Angels are ours, their service is for our protection, safety, & welfare; Heaven and earth is ours, and all things in them for our behoofe; Christ himselfe, and, together with him, all things else are become ours; in him we are heires of all. What a wondrous comfort is this, that God hath put himselfe over to be ours? whom to enjoy, is to possesse all things, and p. 291to want, is misery unexpressable. Had we all the world without God, it would prove a curse, and no blessing to us: whereas if we have nothing, and enjoy God, we have happinesse it selfe for our portion. If we have no better portion here than these things, wee are like to have hell for our portion hereafter. Let God be in any condition though never so ill, yet it is comfortable. He is goodnesse it selfe. And indeed, nothing is so much a Christians, as God is his, because by his being ours in covenant, all other things become ours, and therefore they cannot but cooperate p. 292for our good.

When thou art in the fire, and water, I am with thee, saith God: And Thou art my Buckler, my Glory, and Shield, therefore I will not be afraid, though ten thousand of people shall be set me round about, saith David, for salvation belongeth unto the Lord. And if God be on our side, who can bee against us? If God justifie us, who shall condemne us? Can any thing hurt us, when hee is become our loving Father? Neither death, nor life, nor things present, nor things to come, nor principalities, nor powers, nor any thing whatsoever, can separate us from his love toward us.

p. 293A fourth ground, why all things fall out for the best to the Saints, is: The 4 Foundation of the covenant.foundation of this covenant of God with his Church, which is Christ Iesus, who by his bloud hath purchased our peace, hee being God became man, and is the sole Author of all our comfort; Without Christ God is a consuming fire; but in him a most loving Father, and ever well pleased. God promiseth in Christ his Sonne to marry his people unto himselfe for ever, Yea (saith he) I will marry thee unto me in righteousnesse and in judgement, and in merciemercy, and everlasting cōpassion. Now upon this blessed contract p. 294made in Christ to his Church; what followeth? In that day (saith the Lord) I will heare the heavens, and they shall heare the earth, and the earth shall heare the Corne, and the Wine, and the Oyle, and they shall heare Israel, and I will have mercy upon her, that was not pittied; And I will say unto them which were not my people; thou art my people, And they shall say, thou art my God.

Where wee see, what is the reason of all their happinesse, even this, that God will marry them to himselfe. So that this marriage worketh all our blisse; our conjunction with Christ, and reconciliation p. 295through his death, is the cause of all our comfort, in him wee have the adoption of Sonnes. Hence it is, that we are at peace with God, and have freedom from all harmes. Christ in his greatest reproach, and deepest humiliation, had his greatest triumph and exaltation; In his death on the Crosse he vanquished Death, and entred into eternall life: When Christ came into the world, and took upon him our nature, even then the greatest Monarch in the world, Augustus Caesar, was at his command, whom he so ordered, as that by his causing all the world to bee taxed. p. 296Christ was manifested to be borne at Bethlehem in Iury.

How commeth it to passe, that death which is fearefull in it selfe, cannot hurt us? The reason is, Death is swallowed up in victory by his death. It is Christ that sanctifieth all crosses, afflictions, and disgraces to the Saints advantage. The evill of them all is taken away by him, and turned to his peoples good. How commeth it to passe that the Law cannot hurt us, which pronounceth a curse against every one, that abideth not in all things written therein, to do them? The reason is, Christ was made p. 297a curse for us, he was made Gal. 4.Gal 4under the Law, that hee might redeeme us who were under the Law: and thus is Christ a meritorious and deserving cause of procuring all good to us, and removing all ill from us.

He doth not only overcome evill for us, but also overcommeth evill in us, and gives us his Spirit, which unites us to himselfe; whereby wee have ground to expect good out of every ill, as knowing, that whatsoever Christ wrought for the good of mankinde, he did it for us in particular.

In Outward favours, grace makes us acknowledge p. 298all the blessings wee have to be the free gifts of God, and invites us to returne the glory to him.

Gods servants take all occasions and opportunities of doing good by those gifts and abilities wherewith they are endowed. When Hester was advanced to great honor, Mordechay told her, that God had conferred that dignity upon her for his peoples welfare, that she might be a means of their safety. Whereas on the contrary, a proud heart destitute of the Spirit of Christ, ascribes all to it selfe, waxeth more haughty, and growes worse and worse, the more good he enjoyes.

p. 299A gratious soule upon the sight of the evill of sin in it selfe, is more deeply humbled before God, and with S. Paul, crieth out of his wretchednesse. A heavenly minded man being smitten for his wickednesse, laboureth for subjection under the hand of the Almighty, and saith, I will patiently abide and endure thy correction, because thou Lord hast done it. When the gracious man is held under the crosse, and suffereth bitter things, he saith, It is good for me that I am afflicted, for thereby I am taught to know thee. In all troubles that befall him, hee professeth that it is good p. 300for him to cleave unto God. And the lesse outward wealth he hath, the more he seeks for inward grace, making a holy use of all things.

VponUpon 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 drawne neerer 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 how in both thou hast beene bettered, see what profitable use thou hast made thereof for thy soules comfort.

p. 301Let us see how we have followed the providence of God in his dealing with us: for if we have an interest in his goodnesse, then will wee bee carefull, as God turnes all things for our good, so to follow the same (together with him) for the good of our souls.

Now because things do not alwayes conduce to the Object.good of Gods children, as outward Peace and prosperity, oftentimes make them worse; therefore some may object, how can this be true which here the Apostle saith, That all things doe worke together for the best to them that love God?

The answer hereunto p. 302is, that for the most part Answ.the children of God doe 1take the good of the blessings which God bestowes on them, and avoid the snares of evill which accompany the same; Iob saith, The things I feared are come upon me. By Iob 3. 25.Job 3:25which we see, that Iob in the midst of his prosperity did feare, and was jealous over himselfe.

But a more plainer answer of the objection is, 2that if the good things of God, as Peace, Plenty, and Prosperity, doe fall out at the first to their ill, yet neverthelesse they shall prove in the end a great gaine unto them; for whereas by occasion of p. 303these, they formerly fell (having too high an estimation of the creature, and overprizing the same) they see now more into their nature, and learne to contemne them.

Againe the outward good things of this life 3shew the weaknesse of Gods servants, and serve to try what is in them; and therefore we read of Hezekias that God left him, to try what was in him, the outward treasure which 2 Chron. 31. 33.2 Chr 31:33he had was a meanes to make knowne to himselfe and others, the pride and vanity of his minde; the plenty & prosperity of the Saints are greater triers of them, than adversities and p. 304wants. For many 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 layes 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 mans happinesse consists not in abundance of these things, but that the blessing of God is riches enough.

But some may object p. 305Object.and say, I have beene long afflicted, and have had many crosses upon me, and little good doe I finde by them, I am never the better, but rather the worse for all. This may be true thou sayst, but stay a little, Answ.and consider the event; howsoever by reason of the bitternesse and continuance of the crosse, hitherto thou findest little good thereby: yet know that God is all this while but in hammering and working of thy unruly heart, thy good will follow afterwards. We see Simile.by experience that sick persons while they are in their physick, are made sicker and sicker, but after p. 306that hath done working, then the party is far better than before. It is a folly to think that we should have physick and health both at once: it is impossible that a man should sow and reap both together. We must of necessity endure the working of Gods Physick. If trouble bee lengthned, lengthen thy patience: when the sick humour is carried away and purged, then we shall enjoy desired health. God promiseth forgivenesse of sinne, but thou findest the burthen of it daily on thee. Cheere up thy selfe, when the morning is darkest then comes day: after a fight, victory will appeare. p. 307Gods time is best, therefore wait cheerefully.

Oft times Gods servants under his crosse are so sore wrought upon, that they have hardly leisure of making a good use of the same, being distracted and dejected for the present, so as they burst out rather into further evill than before. But afterwards when their afflictions are thorowly digested, then they begin to finde the fruit of patience, humiliation, and obedience, and are better for the same ever after: therefore wait contentedly Gods leisure, thou shalt surely finde a sweet calme after the storme is over: p. 308though we finde little benefit by afflictions for the present, yet let us not conclude all is naught with us; for tentations being bitter, will not suffer men in them to lift up their hearts strait: after the extremity & vexation thereof is laid, then ensueth the quiet fruit of righteousnesse.

But if all things (yea sin Object.it selfe) shall turne to the 1best to those that love God, what need we then care for the committing of sinne? The Apostle S. Paul,▪ was in his dayes Answ.troubled with the like question, therefore observe with what detestation he answers, saying, God p. 309forbid, the damnation of such men is just. But to answer more fully and plainly for the satisfaction of weak Christians.

True it is, that al things, 2even the sinnes of Gods servants shall by Gods mercy turn to their good; yet never the lesse the rule of Gods Word must be ever regarded, which is this we may not doe evill Evils not to be done, that good may come thereof.that good may come thereof. That which is evill in it selfe must not be done; no, though for the doing thereof we might gaine the greatest good, or avoide the greatest evill whatsoever: as if it were to winne a World, wee might not tell a lye, because p. 310it is a breach of Gods Law; Christ saith to the Devill, It is written, thou Matth. 4. 4Matt 4:4shalt not tempt the Lord thy God. Wee may not therefore by sinne tempt God, so to see his goodnesse in working good out of our wickednesse.

If therefore upon this ground of Doctrine (that all things shall turn to the good of Gods children, yea even their sins themselves) any of us shal commit wickednesse and displease his Majesty, to try what mercy and wisdome is in him, to draw good out of our evill; this is a provoking of Gods goodnes, and those who thus doe, turne the truth of Gods p. 311Word into poyson, and make even that their destruction, which should build them up in grace and holinesse.

If we sin through weaknesse Danger of wilfull sinning.and frailty of our flesh, and through strength of tentation, upon repentance we may find grace, but if presuming that God will turne all things to our good, we break his Law, what else do we but first of all make God the cause of our evill; and secondly, vex and scandall the Saints on earth: thirdly, we sad the blessed Angels in Heaven; and fourthly rejoyce the Devils and damned spirits in Hell; putting Darts and deadly weapons p. 312into their hands to work our ruine and overthrow: nay fifthly, wee grieve the good Spirit of God, who continually putteth us in minde of better things (if wee would hearken to him) and by whom wee are sealed up unto the day of redemption: sixthly, we slacken grace in our hearts, and whereas we should grow forward in vertue and holinesse, wee weaken the power of godlinesse exceedingly in us: seventhly, all willing sins do abate our affiance in God, and the seeling of his favour towards us: yea, often times by so sinning, many of his deere children have p. 313walked heavily without spirituall joy all the dayes of their lives; for howsoever in regard the Lord hath elected us, wee shall never finally fall away and perish, yet wee may want the sweet sence of his favour, and remaine afflicted in spirit all our life long. And then wee shall know that the griefe and trouble Note.which we here undergoe to avoid sinne and subdue it, will be nothing so much as the mischiefe and sosrow; That sin once committed and yeelded too, will bring on the soule.

Yea, there is no child of God, but by experience shall one day feele, that howsoever God by his p. 312duplicate page p. 313duplicate page p. 314wisedome and mercy, can turne every sinne to our good, yet it will prove bitter as Wormwood in the end, the pleasure will never answer the smart and vexation that attends it. The contrition and breaking of thy heart for thy sinnes committed (if thou be Gods) will more disquiet and trouble thee, than possibly it can bee a trouble to resist and forsake sinne.

Nay, oftentimes God doth punish the very want of reverence in his servants to him, as also their slacknesse and unfitnesse in good duties, so, as they may easily discerne hee is offended with them for p. 315the same. As we may see by the example of the Corinthians, who comming unpreparedly to the Lords Supper, for this very cause were so punished, that some of them were sick, and some weake, and some were struck by Death.

Davids numbring of the people, & Hezekias shewing of his treasures to the Princes of Babell; howsoever, by some they may be thought small sinnes, yet God scourged them for the same very sharply; And it is good that Gods servants should a little know what it is to offend their Maker, for if they will bee so negligent and carelesse in walking with p. 316him, it is fit they should reape the fruit of their owne devices. It causeth much relapsing, and backsliding from God, when men have never truly smarted for their sinne. Having had knocks in our own wayes, it establisheth us in Gods wayes. For we love to wander from our selves, and bite strangers at home, till God by one crosse or other brings us to himselfe, and then wee think of returning to him. Nay, it is better for them a thousand fold, that God should so schoole them, then that they should be let alone, and so goe on without controulement from sin to sin till they p. 317come to desperation.

Howsoever therefore that God can, and will turn the sinnes of his servants to their best advantage; yet better it were for them they had never sinned at all, Doe wee not think that David wished hee had never fallen into that sin of Adultery? And would not Peter have bin glad, that hee had never denied his Master? The sin of David cost him many a cry for pardon, Mercy Lord, mercy, against thee have I sinned, forgive mee this haynous crime. And it cost Peter many a bitter salt teare too; Howsoever both David and Peter after their recovery by repentance, p. 318were the better for it, to their dying day.

As for all such as persist in sinne, that God may turne all things to their best, Let them know that all things shall work together for their bane and utter destruction for ever, which I now come to shew.

First of all God himselfe, and his blessed Angels, 1 God.are at enmity with them: And therfore, 2 All the creatures both in heaven 2 Creatures.and earth are against them. In Pharaohs tenne Plagues, wee see the creatures were all readie to execute the pleasure of the Almighty against him. And the Beares out of the p. 319Forrest were armed by God to devour those scoffing children: This is one part of the burthen, under which the creatures of God do groane, that they serve God against wicked men, and are his Armies to punish the rebellious world.

3. Even the good gifts 3 Good gifts.of God are turned to the bane of the wicked. Absoloms glory, his goodly long locks, were his halter to hang him up by: Achitophels wit and policie, brought him to that fearefull end, of being his own hangman. Hamans honor, what good did it to him, but only brought him to greater shame? his greatnesse p. 320made him swell in pride, and his pride had a suddaine fall: What became of Herods high mind in taking to himselfe the glory of God? which when foolish people ascribed it to him, was hee not presently smitten, so as the wormes consumed him, and hee dyed a lothsome death? What became of Dives his riches? did not his abuse thereof plunge him deeper into hell? Wicked men though they abound in this world, yet not being in covenant with God, they have nothing with a blessing. The wicked are but as traytors before God; And oft it is seene, that great Traytors p. 321who are by the Prince kept in prison, are nourished very liberally, untill their time of Execution come: So it is with all gracelesse persons, how ever for the present they have great allowances, yet as Traytors (in the conclusion) they shall have an hard account to make unto God for all those things they have sinfully enjoyed. And not only 4 Truth of God.so, but they abuse the very truth of God, as shall appeare in divers particulars.

First, for the comfortable 1 Iustification.doctrine of justification by faith alone, they pervert the same to their owne destruction; saying, p. 322Wee are justified by faith only, what need wee then care for doing of good works? Alas, they profit us nothing to our salvation. Therefore it is to no end to strive to do good.

Againe, for the Doctrine 2 Ch…istian liberty.of Christian liberty, God having given us lawfull recreations, and plentifull use of his creatures, they turne all into licentiousnesse; and in stead of moderate refreshment, they make a daily occupation of sports and games; In stead of a lawfull use of the creatures, they runne into all excesse of ryot, in meat, drink, apparell, buildings, and delights.

And for the Doctrine p. 323of mortality, how do wicked men abuse it, saying, Let us eat, drink, and bee 3 Mor ality. 1 Cor.merry, for to morrow wee shall die: that which should put thē in mind of spending of their time well, encreaseth their sin.

Whereas the long suffering of God should lead 4 Gods patience.men to repentance; the wicked by means of Gods patience, runne more securely on in sinne; treasuring up to themselves, wrath against the day of wrath, and the declaration of Gods just judgement, which one day shall ceaze upon them. Because hee doth not speedily execute his displeasure, therefore they grow worse & worse. p. 324Never considering the lamentable condition that sinne brings men into, which did they throughly weigh, they would give the whole world if they were possessours of it, to have their spirits at freedome from this bondage and feare. God will take a course, that his grace shall not bee turned into wantonnesse. First or last, thou shalt find (who ever thou art) at what rare thou buyest the pleasure of sin. Those that have enjoyed long the sweet of sinne, may expect the bitterest sorrow, and heart-breaking sor it.

Nay, the greater good things they have, the p. 325greater evill they receive thereby by abuse of the same; the more they are illuminated by the Word, 5 The Wordtheir hearts become more rebellious against it; and the greater authority, wealth, and health they enjoy, the more mischiefe they do with them. Those heavenly Doctrines, which should build up a good heart unto holinesse, doe they abuse to bring their soules deeper into wickednesse; shewing themselves like to their Father the Devill, whose children they indeed are: God hath said, Hee would give his Angels charge over thee, which is a most comfortable place to a good p. 326heart: But how doth Sathan abuse this to Christ; That he should fling himselfe headlong from the Pinnacle of the Temple; and as the Devill, so every wicked man by all instructions of the Word, takes occasion to tempt God the more; turning both grace it selfe, and the Doctrine of Grace, into wantonnesse.

Are there not many …hat heare the Word, and know Gods mind, who yet profit nothing to amendment of life? were it not better for these never to enjoy such meanes of heavenly wisedome, Than now having the light still to live in darknesse; their p. 327knowledge onelyonly makes their damnation the greater if they continue in sin; what a lamentable condition is that man in, whose knowledge is only sufficient to damne his owne soule? But let us see further Evill things.how all evill things work together for the worst to ungodly persons.

And to begin with spirituall ill things, as Heresies 1 Spirituall ill things.and errours they serve but to ensnare the wicked; for instead of making them cautelous, and diligent to search out the truth, they are carried away with every wind of Doctrine.

So for the ill of good p. 328men their fals and sins, the wicked of the world reap no benefit there by, but incourage and hearten themselves the more in a sinfull way, rejoycing thereat, and making it their daily talke: neither doe their owne daily sinnings any whit better them, but are as so many punishments of their former transgressions: God in his justice suffering them still to runne on to the fulfilling of the measure of their iniquities.

And for outward evils 2 Outward evils and crosses.in this life, those that doe turn to a good mans happinesse, fall out continually to their destruction. Pharaohs tenne Plagues p. 329(which might have humbled his soule) made him but worse and worse: therfore saith God, Why should I smite you any more? for even since I punished you ye revolted still. The wicked are like to the Smiths-Anvill, which by often beating is made harder and harder; so the more they are corrected, the stubborner and stiffer in sinne they grow. Their crosses are laid upon them from an angry God, and are sorerunners of his eternall wrath, which shall seaze upon their soules in hell, where the more they are tormented, the more they shall blaspheme; and the more they shall blaspheme, p. 330and the more they shall blaspheme, the more they shall be tormented without cessation.Causes

The cause of all this evil 1upon the wicked is, first, 2Gods infinite justice, which will not be unsatisfied.

Secondly, their owne vile hearts, which like a sick man having an ill stomack, digests nothing, but turnes all to poyson. Therfore saith the Apostle, To the uncleane, all things are uncleane. As poysonsome Plants put into a fertile place, doe invenome the ground whereinto they are removed. So the same crosses that turne unto a good mans welfare, prove a bad mans ruine by reason p. 331of the corruption within him.

Another cause is, the 3Devils malicious working by it. He makes wicked men abuse all their parts, both inward and outward to Gods dishonour, and their own confusion, endeavouring to conforme them to himselfe. None hath greater knowledge and understanding in the Word of God than the Devill. Yet he turnes all his knowledge unto the sin against the Holy Ghost: but yet the Devill cannot sorce men to wickednesse; it is their owne sinfull hearts which betray them into his hands.

p. 332Whence we learne that Vse.all wicked men in the 1midst of their happinesse are most unhappy, because they turne the sweetest blessings into bitter poyson; for all the gifts of God without his speciall gift of using them well, are turned into a curse. As Balaam had good parts, but they not being sanctified proved his bane.

We see further, that outward prosperity is no Vse.mark of the true Church. 2Abundance of temporall blessings is no signe that we are in Gods favour: neither are learning and knowledge, evidences of spirituall grace: for the Devill hath greater understanding p. 333and parts than any man: howbeit, sight of sin preserves us from falling into it: and such as shut their eyes against the light, plunge themselves into deeper the misery.

Now to proceed to further instructions: doe Obser. 1. Salvation certaine.all things work together for the best to Gods servants; then hence we may learne the certainty of the salvation of Gods elect. I take my reason from the Text it selfe, after this manner. That which nothing can hinder, that is certaine, but the salvation of Gods children cannot be hindred, therefore the salvation of Gods children is most certaine. p. 334If any thing do or can hinder the Saints recovery or perseverance, it is sin: but to such as are united unto Christ by faith, sinne is so farre from hindring their happinesse, that by Gods over-ruling providence it turnes to their best good.

The second thing which wee may ground here Obser. 2. Gods particular providence to be observed.for the information of our judgement, is this, That as we know, the providence of God is the cause why all things work together for the best to his children: so wee should eye this very particular providence in all that we enjoy, turning the same to our good: there is a working p. 335hand of God in every thing towards us, as wee may see in the examples of Iob, Ioseph, and David, with other of his servants, whose present sorrow and humiliation, was but a meanes of their future glory & exaltation. There is nothing so bad, but hee can draw good out of it when any evill is intended. God either puts barres and lets to the execution of it against us: or else limiteth and boundeth the same, both in regard of time and measure. The God of spirits hath an influence into the spirits of all men, & knowes how to take them off from doing us harme. All the p. 336strength of the creature, rests in the great Creator of all things, who if hee denies concourse, the arme of their power soon withereth. It cannot but bring strong consolation to the soule, to know that in all variety of changes, and intercourse of good and bad things, our loving God hath a disposing hand. So as all blessings and crosses, all ordinances and graces, nay our very fals, yea, Satan himselfe, with all his instruments, being over mastred & ruled by God, have this injunction upon them, to further Gods good intendment to us, and in no wise hurt us, which should p. 335move us to see his disposing hand in all that befals us. We owe God this respect, to observe his providence in the particular passages of our lives; considering hee is our Soveraigne, and his will is the rule, and we are to be accountable to him as our Iudge. We should question our hearts for questioning his care in the least kinde. So long as God sits at the Sterne and rules all, wee may bee sure no evill shall betyde us that hee can hinder.

Thirdly, hence we may Obser. 3.learne, that there is not two, but one Soveraigne head over the whole p. 336World, which is plainly proved by this Text of Scripture. For all things work together for the best to them that love God: and things which in themselves are contraries, agree together to procure their good; therefore all things whatsoever, are over ruled by the sole power of the Almighty. The Devill himselfe although he be called the God of this World, yet he is at Christs beck, and could not enter into a few Swine, without leave first obtained: hee raiseth up hideous storms and tempests against the Saints, but perisheth himselfe in the waves at last; persecutions and perils p. 337may follow us, but they are all limited in the doing of hurt, which plainly demonstrates that there is but one main worker and wise disposer of all things.

Further, hence observe, Observ. 4that there is nothing in the world, that to Gods servants is absolutely evill; because nothing is so ill, but some good may bee raised out of it, not as it is an evill, but as it is governed and mastred by a supreme cause. Sinne is of all evils the greatest, and yet sinfull actions may produce gratious effects, through Gods ordering and guiding the same.

Againe observe, that a Observ. 5childe of God is truly p. 338happy in the midst of all misery. To prove this, I reason thus; In what estate soever the childe of God is, it shall turn to his good: therefore no affliction can make him truly miserable. The proofe of this the Apostle sets downe in his owne example, hee was 2 Cor. 6.2 Cor 6poore, yet made many rich; he sorrowed, yet alwayes rejoyeed; he had nothing, yet possessed all things; he was chastned, and yet not killed: Gods children, although to the world they may seeme to be miserable, yet having communion and fellowship with him, they are alwayes happy: the very worst day of Gods childe, …is better than the p. 339very best day of the wicked. The worst day of S. Paul was better to him, than the best day of Nero was to him; for the wicked, in the midst of their happinesse are accursed; whereas the godly, in the midst of their miseries are blessed.

This Doctrine is a A ground of understanding the promises.ground of understanding divers other places of Scripture: as Psalme 91. The Lord promiseth that hee will deliver his from the snare of the Hunter, and from the noisome pestilence: and yet oft times his deere servants are in the hands of the wicked, and taken away by the stroke of his judgements: this truth p. 340neverthelesse remaining firme, that all worketh together for their best. So God teacheth us in his Word, that he doth make a league betweene his servants and the creatures; but all such expressions of his love we must bring to this Text, and then they are true, else they may seeme to bee false; The plague shall not come neere thy dwelling place; but only so far forth as it is for thy benefit. The good Prophet was torne in pieces by a Lion; and sundry holy men have received hurt by wilde Beasts, whose eternall welfare were furthered thereby. Therefore this phrase of Scripture p. 341(that the creatures are in league) is to bee understood, not that they have put off their hostile nature. But that they have the same issue, as those that are at peace with us.

Here likewise is a direction A direction to pray for temporall blessings.for us, how to pray for earthly blessings, and the removall of temporall judgements; often times worldly honours and riches are snares unto Gods children, and temporall chastisements (which wee so earnestly pray against) work much good unto us. And therefore it falleth out, that when wee pray against temporall calamities, wee pray against our owne good.

p. 342Being therfore afflicted, we should desire not absolutely that God would remove our troubles, but that hee would work his owne good pleasure upon us therby. Our prayers for temporall blessings, and removall of temporall crosses, must alwayes be conditionall; for what good will it bee for us to come out of the fire worse than we were, when wee went into it? If therefore God in his wisdome see it good for us to have affliction, we should not desire him absolutely to remove the same, till it have done us good; And then Lord deale with us as seemes best in thine own eyes.

p. 343As for such as affect neither God, nor goodnesse, let them know, that if all things work for the best to the Saints, then they may forbeare their successesse endeavours, which they daily enterprize against them; in going about to hurt the godly, they doe them most good; for God will benefit them by their malice: Their wicked practises shall not only bee made frustrate, but dangerous to themselves; after the chastisement of his servants for their good, God will cast the rod into the fire. Men may know whether they are vessells of mercy or no, by the use they are p. 344put to. The basest of people, are fit enough to be executioners. It is a miserable wisedome, when men are wise to work their owne ruine. Do not many spin a fine thred, and weave a faire web, when by their turnings and devices they turne themselves into hell? What ever wee get by sinne for the present, it will one day prove the heaviest businesse that ever wee undertook.

God is the onelyonly Monarch of the world, and makes all things and persons whatsoever, service able to his owne end, and his Churches good. He is higher than the highest: p. 345Sathan with all his instruments, are but slaves to the Almighty, executioners of his will. Can we think that Gods children who are so neere & deare to him, shall alwayes bee trampled upon by the powers of darknesse. No certainly, hee is interessed in all their quarells, and takes their injuries as don to himselfe. When wee can bee more subtill than the Devill, or more strong than God, wee may think to thrive against them. He is a wall of fire round about his Church, not only to defend and preserve it, but to consume all the Adversaries thereof; God doth great matters for his servants; p. 346hee rebukes Kings and Princes, and ruinates Empires for their fakes: For the bringing home back againe of the Iewes, hee translated the Babylonish Empire to the Persians; and therefore the wicked must take heed of attempting any thing against Gods Church; because the harme thereof will redound upon their owne heads. God delights to take the oppressed parties part, and serves himselfe of all his enemies for his peoples good. They practise against the righteous, and he laughes them to scorne. Wicked men cannot do Gods children a greater pleasure, than to p. 347oppose them, for by this meanes they help exceedingly to advance them.

Sathan and all his instruments, what get they by their cruelty to the Saints? they doe but encrease their own torment, and doe them the more good? but this is both against, their knowledge and wills. Therefore if they be loath to doe them any good, let them take hee how they attempt any evill against them.

And here let all such be admonished how they Vse 1.provoke Gods children to cry in their prayers against them: For it is better for the wicked, that they had all the creatures p. 348in heaven & earth against them, than the poore Saints; for a few of these wil more prejudice them, than all the world besides.

Come wee now to the grounds of practise hence to be observed.

Againe, doth God order Vse 2.all for the best, to them that love him?

Let us not then except against any evill that shall befall us, for this our present crosse shall turne to our future comfort. It is the Saints happinesse, That their best is in working still, till they be compleat in heaven: But the wicked and men of the world, their worst is alwayes in p. 349contriving; their life is bad, their death is worse, and after death it is worst of all with them. God himselfe, and all under him, work continually for the good of his children, their best is last, their light groweth on clearer and clearer as the light, untill the noone day. But the worldly grow worser and worser every moment: To them that feare God, sinne and sorrow, their very worst, is by Gods mercies best for them; whereas all the best of the wicked by abuse turnes to their worst.

Observe here the excellencie Vse 3.of the Saints comfort, above all other p. 350comforts whatsoever: The nature of it is this; It must be stronger than the grievance of which it is a cordiall: And the reason of spirituall comfort must be more forcible, than any carnall reason can bee to undermine it. Now what stronger consolation can a man have than to be assured, that all things (without exception) shall work together for his good; but this is not all. What a sweet refreshment is it, when the soule can say, God will either stop mee from falling into sin, outwardly by afflictions, or else subdue my corruptions inwardly by his Spirit, that I shall not bee overthrown p. 351by them; hee will never suffer mee to rot in my sinnes; but when I do fall, will raise me up again: It beares up a Christians heart, that rather than we shall continue in an evill way, God will send some Nathan or other to rouse us out of our security.

Therefore to all thy comforts adde this; That God will not onelyonly save thee at last, but turne all things to the best whilest thou art here. This is the highest straine of consolation. It is farre stronger to refresh and quicken us, than any grievance can be to afflict us; It maketh evill things (in comparison) to seeme good, As p. 352Moses counted the rebukes of Christ greater riches than the treasures of Egipt; he made more choice of affliction, than he did of the worlds glory. If God bee with us, who can be against us: If he be our Shepheard, we are sure to lack nothing. There is such a force of comfort in salvation, that we will rather choose outward evills, than to enjoy outward good things. Moses by faith seeing that outward affliction and shame were knit to salvation, chose these, and refused dignity and ease.

How ought this to stay the soule under all its heavie pressures? Why should not I be patient in p. 353sicknesse, in poverty, in dis graces, or why should I despaire at the houre of death? Am I not under the hand of my God, working my good out of every evill? It is the subtilty of our arch-enemie to drive us to a stand, that we may doubt of our conditions, and say with Gideon, If the Lord be with mee, and that I am his child, why is it thus with me? How is it that all this sorrow and misery hath befallen mee, and lieth so heavie upon my soule? But our comfort here, is, that God who turneth all things to our best, is stronger than Sathan.

Againe, considering all p. 354things conduce unto our good, though in appearance never so opposite; this comfort ariseth, That if God doe so work this or that, then I must beleeve against beliefe, I must stand firme against contraries; my faith must answer his manner of working, and beleeve that God can bring me to honour by shame, and to Heaven by Hell gates: for if it be his course of dealing, first to cast downe, and then to lift up, by disgrace to bring his servants to glory; then in all my extremities I must rest upon God, who is never neerer unto his to succour them, than when hee seemes to bee p. 355furthest off. When …hee meanes to give victory, he suffer us to be foiled first; and when hee intends to justifie a poore sinner, he will condemne him first. Let us therefore hope against hope, and desire God in our distresses to open our eyes, that wee may see our consolations.

Hagar had a Well by her when she was ready to perish for thrist, and yet she saw it not: and Elisha's man had Angels to defend him when the Aramites compassed him about, but perceived not the same: so the Angell of the Lord continually pitcheth Psal. 34.Ps 34his tent about the godly though they are not aware p. 356of it; yea, God is then neerest to us when we are in most straights. Cordials are kept for faintings. When Christ went to cast the Devill out of a child, he then most raged and tare him: So likewise Satan and wicked men, most rage when they are neerest to their end and destruction. In thy greatest danger never rest on thy friends, but on the Lord, who never standeth neerer and firmer to us, than when we are most perplexed and know not what to doe. A distressed soule seeth oft no comfort in outward things, and therefore retireth unto God, in whom it findes p. 357whatsoever may make it happy. Our strength may Psal. 24.Ps 24faile, and our heart may faile, but God is our portion for ever. When we are weake, then wee are strong; and when we are most cast downe in our selves, we are neerest to Gods helping hand. This carriage of the Almighty ought to establish our faith.

In all cases of extremity Double eye.we should have a double eye, one to look upon our grievances and troubles, and another to look upon the issue and event of them. Why do men in time of dangerous sicknesse take bitter Physick, which is almost death unto p. 358them? Why doe they then undergo such things as they loath at other times? Is it not because they rest upon the skill of the Physitian? And shall we then in our distresses dist rust God for our souls, when we will trust a weak and mortall man with our bodies? If conceit be so strong in earthly things, as indeed it is, then faith is much stronger, when it grounds it selfe upon the truth of the Word. When God exercises us with poverty, or other afflictions, this should teach us submission to his providence in any condition, saying, Lord do with me what thou wilt, only let p. 355this poore soule be pretious in thine eyes. Thou hast promised, that howsoever these afflictions lie heavie upon me, yet in the end al shall turn to my good, therefore dispose of thy servant at thine owne pleasure, I resigne all to thee.

Here is the rejoycing A Christians joy.of a Christian, which makes him cheerefully passe through any affliction; he knowes that good is intended in all that befals him: with what alacrity did Ioseph say unto his brethren, Ye sold me hither, but God hath turned it to the best, that I should preserve and nourish you all, and save much people alive, p. 356who otherwise were like to have perished with famine: This made Iob so patiently to say, The Lord giveth & the Lord taketh, blessed be the name of the Lord.

This is the ground of all true contentation, I have learned, (saith S. Paul) in And contentment.all estates to be content, to be rich, and to be poore, to abound, and to be in want, and why so? Whatsoever his estate and condition was, God turned it to the best: shall any man dare to mislike of Gods allowlowance? Doth not hee know better what is good for us, than we can possibly imagine what is good for our selves?

p. 357This likewise should teach us not to take offence at the reproach and disgrace which is cast upon Gods children; for mark the righteous, (saith David) and behold the upright, the end of that man is peace. The issue of their trouble is ever quietnesse: take not one peece of a Christian mans life by it selfe, but take it altogether; and then thou shalt see the truth of this Doctrine. To see Ioseph in the Dungeon and in his irons, we haply may bee offended, and call Gods providence in question: but beholding him in his honour and advancement, we cannot but conclude p. 356duplicate page p. 357duplicate page p. 358him a happy man. So if we look on Iob sitting with sores on the Dunghill, there is matter of offence, but to see him restored againe, and blessed with a greater estate than he had before, this is matter of praising God. If we consider of Christ abased, & hanging upon a Crosse, so there will be scandall, but looke on him exalted to glory far above all Dignities and Powers, and then the scandall is soone taken away. Let us theresore lay one thing to another, when we eye Gods people, and we shall see a blessing under their greatest curse. Those things which are contrived by p. 359mans wit, may argue great folly, if one part be not annexed to the other; therefore looke to the whole work towards his servants, and then thou shalt never be offended at their condition.

This also is a ground of Vse. 5. Holy boldnesse.Christian boldnesse in holy courses, when a man is fully resolved, that come what will come, God will turne all to his good; it encourages him cheersully to go through any difficulty: what is the reason of the fearesulnesse and dastardnesse of most men, but only this, that if wee doe this or that duty, or abstaine not from this or that good action; then p. 360this crosse and this displeasure by such and such a person will bee brought upon me. The Wise man saith, That the feare of man Prov. 29.Prov 29bringeth a snare, but hee that trusteth in the Lord shall be exalted. Let us not (regarding the feare of man) neglect our duty to God, for he can turne the hearts of the Kings on the Earth, to seek the welfare of his poorest creature, and make thy very enemies to be thy friends. He that for sinister ends will offend his Maker, may well be excluded to the gods whom they have served. Go to the Great men, whose persons you have obeyed for advantage; p. 361to your riches, to your pleasures, which you have loved more than God or goodnesse. You would not lose a base custome, a superfluity for me, therefore I will not owne you now. Such men are more impudent than the Devill himselfe, that will claime acquaintance with God at last, when they have carried themselves as his enemies all their dayes. God wants not means to maintaine his, without being beholding to the Devill. He hath all helpe hid in himselfe, and will then shew it, when it shall make most for his owne glory. He deserves not to live under the protection of a p. 362King, that will displease him for feare of a Subject. The three Children in Daniel said, Know O King, that our God can deliver us out of thy hands; but if he will not, yet neverthelesse we will not fall down and worship thine Image. The righteous are bold as a Lion (saith the Wise man) the Lord is his strong Tower. Prov. 28. 1Prov 28:1What need we feare any creature, when wee have him on our side, who hath both Men and Devils at his beck?

And if God turne all Vse 6.things whatsoever to our good, should not wee through the whole carriage of our lives, chiefly aime at his honour? God p. 363writes our names in his Book, he numbers our hairs, and bottles up our teares: he hath a speciall care of us, every good deed wee doe he writeth downe to eternity; yea, if we give but a cup of cold water in his name, he taketh notice of it: and shall not wee then take speciall occasion to magnifie him in all things? We pray daily, Hallowed be thy name, therfore ought accordingly to observe Gods dealing with us. How is it possible that we should give him the glory of his mercies, if we never observe them?

A wicked man considers, this makes for my advantage, and this for p. 364my profit, this tends to my ease and wealth, &c. studying how to make friends, and please persons in place above him; not respecting Gods honour and glory in the least kind: whereas the sincere Chri stian lookes on all things as they tend to his best happinesse, and therfore, fore-cast thus: If I do this or that good, then I shall grow in grace, & wisdom. and knowledge, but if I neglect it, and be carelesse of well doing, I shall hurt and wound my soule, and break the peace of my conscience: by this company and good acquaintance I shall be furthered in holinesse, become wiser p. 365and better in heavenly understanding; if I fall, they may raise me up, and helpe maintaine a gratious frame within me. Where true holinesse is, the soule is sensible of all advantages and disadvantages of good. An indifferency for any company or imployment, shewes a dead heart.

This is a main difference to distinguish a childe of God from a prophane wretch that only lives to himselfe, his heart is taken up wholy with the world and matters below; wheras the godly are all for thriving in grace and increase of godlinesse. The wicked man considers of things as they serve to satisfie p. 366his lust; and if wee have better thoughts at any time, it is but for a start. But a godly mans aimes are alwayes holy, and the strength of his soul is put forth that way. He values himselfe as hee stands in relation to God and a better life; and esteemes all other things more or lesse, as they further or hinder his spiritual growth, and bring peace and sorrow at the last unto him.

But I hasten to the second part of the Text, 2 Persons to whom this prviledge belongs.The persons to whom this priviledge belongs, that is, to them that love God. And why to them that love God? because the Apostle p. 367speaketh of afflictions; and wee know that the grace which is most conversant in the Saints sufferings, is patience, which floweth from love.

Also, for that of all other graces is the first and sweetest: it is the first, for whom wee love wee are sorry to offend; and hate whatsoever is contrary to that we affect: we rejoyce in that we love, & grieve in the absence thereof.

It is the commanding Excellency of love.affection of all others, and setteth the whole man sweetly a work to attaine its defire. Love makes us forward and zealous Christians; all the inward worship of God is in the affections. p. 368As thou shalt rejoyce in no God but me, and feare no God but me. All the Commandements of God are brought by Christ to this duty.

Againe, love hath a speciall part in this priviledge, 3of bringing all things to work for our good. For when we love God, wee will make the best use of every thing which we suffer or do. If we love God and eye his glory therein. Love makes any burthen easie: it makes us studious of pleasing the party loved; as we say in the Proverb, Love me, and doe with me what you will. Love is full of inventions, it studies complacencie, p. 369and sets the soule a work to honour God in all things.

In that the Apostle saith, To them that love Christianity, not a b…re title only.God, and not to the children or servants of God. Wee may observe, That Christianity is not a bare title, but it requireth some qualification. Therefore the Scriptures when they describe a Saint on earth, doe not usually say the child of God, but they set him forth by some holy affections or actions wrought in him; As such as love God, or feare God, and walks in his wayes. Hereby shewing that Religion is not a matter of complement, but a reall p. 370and holy endeavour to please the Lord; and although the Scriptures do name but some one particular affection, yet it is all one as if they had named all, for where one is in truth, there all followes.

Again, in that the Apostle here ascribes priviledges to those only that are thus qualified, wee must take heed in applying the promises of God, and these sweet consolations, that we be such persons to whom of right they doe belong; for all things work for the best, not to every one, but to such as love God: We must not therefore Comfort not to be preached to all.preach comfort to all, but must first labour to p. 371make men capable of it: To this end.

1. First, wee will shew the Nature of this love.

2. Secondly, the exercises of it, and directions unto it.

3. Thirdly, some incitements to this holy affection.

The ground of Love is a considering of God as Ground of love.our owne God, in the covenant of Grace, and an acknowledging of our selves, to bee his peculiar children in Christ Jesus: when wee can say as the Spouse in the Canticles, I am my beloveds, and my beloved is mine, this is a loving of God; not as p. 372the God of Nature only, but as ours peculiar by Grace. This union of love, which knits us to Christ, impileth another union by faith first; which is a cleaving to God as my God, and to Christ as my Christ, whence issues a second conjunction, or cleaving to him in love, as my Saviour, my Husband, and my Head.

To come to the nature of this Grace, and then to the working of it. The Nature of Love is seene in foure things:

1. In admiring of some secret good in the thing beloved, which stirres up the soule to make out for it.

p. 3732. In a studiousnesse of the contentation of the person beloved.

3. In a desire of union and fellowship with the person we affect

4. In a resting, and solacing of our selves, in the thing wee love.

By these let us examine our selves whether we have the true love of God or no; For it concernes Nature of the love of God.us much to have this grace, it will distinguish us from all others, who feare him not:

First, our love to Christ 1 Branch.commeth from the high esteem of the good things wee see in him: But how shall wee know whether p. 374that wee have this admiring of the good things we see in God, and in his word and children? Wee shal know it by our choice, Triall whether we have made a right choice.and our choice followes our judgement: Would wee know whether our judgement be good? See what do we choose (especially) when things of the world and God come together. And here we want not examples to guide us: The question was, whether that Moses should still choose to live in Pharaohs Court, and hee accounted his sonne in law, or else depart, and suffer adversity with Gods children: Now Moses by sound judgement, had an high p. 375esteeme of the excellencie and priviledges of the Saints, And therfore chose rather to endure afflictions, than to enjoy the pleasures of sinne for a season. Let us then see whether wee can be contented to part with our preferment, or pleasure for God or no. And whether we do esteeme the rebukes of Christ greater riches than the treasures of the world; whether we can lay down our lives and liberties at Christs feet, and gladly want all, so we may enjoy him; If it be so with us, our estate is good.

Againe, let us see whether 2 Triall.wee have a right prizing of the good things in p. 376God. Doe wee delight to speak much and often of Christ, and the benefits we receive by him? How was Saint Pauls heart enlarged, and his tongue full of heavenly eloquence, in setting sorth the unspeakable mercies of God, which Rom 8.Rom 8wee have by Christ Jesus our Lord? If God be on our side, who can be against us, (saith he) What shall separate us from the love of Christ: Shall tribulation, shall anguish and affliction? I am perswaded that neither death, nor life, nor any other thing can doe it.

Another signe to know whether we have a secret 3 Triall.admiration of the good things wee see in God, is p. 377this, If we doe undrvalue all things else for Christ. Worldly men are ever admiring of the things below, accounting such men happy and blessed that abound most therein: Therefore there is nothing that doth more truly try a man than this: The soul that sees a vanity in the things beneath, and can rejoyce in God only as his true riches, is in a good condition: Where there is a true judgement of God and Religion, the soule of that man will never stoop to the creature; the soule so rejoyceth in God, as that it will not yeeld it selfe to any other. Adam and Eve in their innocencie, p. 378were both naked, and were not ashamed; one reason might be, because their thoughts were taken up with higher matters: In heaven we shall not bee ashamed, of things wee now are ashamed of. A Christian soule is so ravished with the enjoying of God, that it mindeth almost nothing but him.

The second branch in 2 Branch. Desire to please the beloved.love, is a desire to doe all things, to the content of the party beloved; Our love to God will frame us to the obedience of his will: Obedience is the proofe of love; If ye love mee, saith Christ, keepe my commandements: If wee p. 385love God, wee will pray for the enlarging of his Kingdome; Where love is kindled in any heart, there is a care to bee approved of him whom we so love. This makes our obedience generall, to all Gods commandements, in all places and all things whatsoever. It makes us give our inwards to God, serving him with the soul and spirit.

Those therefore that nourish uncleane hearts within them, and think it enough to abstaine from the outward act of evill, love not the Lord sincerely. The Devill himselfe will doe outward things as readily as you, hee will p. 386confesse Christ to bee the Sonne of God; and say, Why art thou come to torment me before my time? So that if thou dost outwardly only confesse God, what dost thou more than the Devill? In outward duties without sincerity there is no love; You will pray, the Devill will doe as much; The Devill hath a bad end in good actions: so there are many that come to Church, & make shew of Religion to cloke their evill courses. But such poore wretches, how ever they are pleased with shaddowes, are little better than Satan himselfe.

Againe, if wee be desirous p. 3872to content him whō True love rejoyeeth in suffering.wee love, then will, wee suffer any thing for his sake; Therefore the Apostles went away rejoycing, and accounted it their glory, that they were esteemed worthy to suffer hardship for Christ: And David for dancing before the Ark, being by Michal mockt, saith: I wil yet be more vile for my God. He cared not for any reproach that could happen to him in a good way: Yea, this will make us zealous in his truth; hee that hath no zeale, hath no love; If our hearts rise not when God is dishonoured, what love have we to him? Is Gods glory and the Churches welfare p. 388deare to us? it is a signe we love him: But can we see those things goe backward, and have no zeale, nor be any thing affected therewith, surely then we have no love.

Againe, if wee have a true love to God, then 3 Branch.have we a desire of union and cōmunion with him; Love covets unionwe will be much in meditating of him, in speaking to him, and conferring with him. Those therefore that goe on from day to day, without private speeches with God, or solacing of their soules in him, what affection have they to him? Love is communicative; and what desire of communion can p. 389that soule have, that lives a stranger to his Maker? Can wee say we love one with whom wee never conferre, or speak to any purpose.

Againe, if wee love a man, we will advise with 2 It adviseth with the party loved.him, especially in matters of moment: so if wee love God, wee will take counsell of him in his Word, for the guidance of our lives, and stablishing our consciences: If we advise not with God, it is a signe that we either think hee doth not regard us, or else that we count him not worthy to be counselled by.

Another signe is, To 3 And fits it selfe for his appearing.examine what desire wee have to be dissolved, and to p. 390be with Christ: Doe wee love his appearing to judgement? and are wee now fit for his comming? surely then it is a plaine signe, that our love is fixed and set upon him: So much as wee doe faile of this desire, so much wee faile in love to Christ: What was the reason that the people under the Law, were so much afraid at the appearing of an Angell unto them? was it not this, that they were not fitted and prepared for God? A man may bee a good Christian, and yet not at all times willing to die: for as eyes that are sore, cannot alwayes endure the light; so a soule galled p. 391with sinne desires not to heare of the day of jadgement, yet ought wee to thirst after it.

Another signe of this And hungers after God.grace, is our eager and hungry desire after God, when with David we can say, Oh God my heart panteth Psal. 4….Ps 4after thee, as the Hart panteth after the Brookes of waters. When a soule is never at rest til he injoyes his Maker, but cryes out still, Oh when shall I appeare in his presence, it is a good signe.

The last branch or property 4 Branch.is a resting and quieting our selves in the love of God above all things whatsoever, saying with David, Whom have I in p. 392Heaven or in earth besides Psal. 77.Ps 77thee, or what doe I esteeme Psal. 4.Ps 4in comparison of thee; let me enjoy but the light of thy countenance, and it suffices me: demand therefore of thine owne heart, what the things are that trouble thee most? and what is the cause of thy sorrow and disquietments, whether it be for losses or crosses outwardly, or for want of Gods love and the sense and feeling of his favour inwardly. They which grieve chiefly for outward evils, are most carried in their affections that wayes: but if in the confluence of all worldly blessings, wee can grieve for our spirituall wants, it p. 393is a comfortable evidence. When a man reckons not his happinesse to stand in the possession of the creature, but in the fruition of the Creator, and desires his favour above any thing, it is a gratious signe.

David had an abundance, yea, he had a Kingdome, yet nothing would satisfie him but the mercies Psal. 51.Ps 51of God. And when hec was in want, what course did he take, but stil comforted himselfe in the Lord his God: That which a man sorroweth most for when he wanteth it, that he rejoyceth most in when he hath it: can we in our crosses rejoyce that God is ours? This is an p. 394excellent signe, and plainly discovers, that we place our contentation more in him than in any thing else: can we delight more in the solace of his favour, than in outward prosperity? it is a heavenly testimony of a renewed condition. When David was in his greatest distresses; what desires had he then most in him? why, hee longed after the House of God: when the people were ready to stone him, wherein did he trust, but in the Lord his strong …ower?

In the last place would we know whether we can rest in God or no. Let us examine our selves then p. 3951what endeavours we have every day to cleanse our soules from sinne; that so God may take pleasure in us, and we againe may delight in him? Let us see 2how we restraine our affections from running riot after the World and sinful pleasures. And how we set our joy upon God, 3and frame our selves to do his will; I beseech you let us deale faithfully with our owne soules in this particular. And if we find that our hearts tell us, (as 4Peters told him) Lord thou knowest that I love thee, I desire ô Lord to please thee above all things, I have set mine heart upon thee, and I joy in thee and p. 396in thy love, more than in all things else in the world. If thus I say we can in the integrity of our spirits appeale to God, who only knowes and searches our wayes, and say, truly Lord thou knowest that I love thee; it is a certaine and infallible signe unto us that we are his, and all things shall work for the best unto us.

But take we heed how wee deceive our selves in these things; by love we are Christians, therefore labour for sincerity of affection. A Reprobate or a Castaway may go far in these four signes of love. He may admire and wonder at the good p. 397things of God, but he doth it not from any thing within him, but from the outward beholding of them; he can admire and talk of them, but yet such men are without any rellish or sweet taste of the thing they speak of. So likewise an Hypocrite may desire to please God in many things, but not in all things: as we see in Herod, he heard Iohn Baptist willingly, and obeyed in some things, but not in all; he could not be crossed in his beloved sinne which abode in him, that must not bee touched. Then farwell God, and farwell Christ and all.

So a Castaway may desire p. 398to be in Heaven, as being a place good for him: and hee may have some little taste of those joyes above, as is mentioned in the Hebrewes: but hee hath no rellish of them from the love of God, but only from the love of himselfe. And his desire is not such as will draw him on to the use of means for spiritual growth and progresse thereunto: as we see in Balaam, hee had a desire to die the death of the righteous, but this could not make him leave his covetous disposition, and find a contentment in God alone.

A Reprobate may bee content with religion and p. 399with Gods wayes, so long as peace doth accompany the same, (as now in this our Countrey, Christ commeth amongst us with plenty and prosperity, therefore Christ is a good Christ) but if the Gospell and Religion should bee professed with perfecution, and danger, and disgrace, it would soone appeare where mens contentments were. There is a resting not in the truth, because it is truth, but in regard of the good things which follow it. If we desire to approve our selves to God, let us examine our selves about this affection and every branch of it. The deceit is both p. 400common and deadly; and the profession of Religion in many Christians is not for Religion it selfe, but for by ends and sinister respects. To which end consider further these particulars.

Where there is true love, there will bee a dedesire of union to the beloved object; so where the love of God is, there will be a desire of the accomplishment of the marriage betweene God and the soule. He that loves a Harlot, saith the wise man, is one with her: so he that affects the Lord, desires to be one with him; therefore men have their names from what they p. 401love; if they love the world, they are called worldlings; if they love Christ, they are called Christians; how canst thou say that thou lovest the Lord, and doest not desire his presence in his Ordinances? Can we say wee love such a man when we care not for his company? God observes not so much what we do, as from what affection our duties proceed.

Againe, if we love; there will bee a desire to give content to the party beloved; this appeares even in carnall selfe-love: for take a man that loves himselfe, he makes himselfe his utmost aime and end in p. 402all his actions: but when once God hath plucked this fleshly love out of our soules, then our affections will be carried to Christ only: this made the Prophet David say, I love the Psal. 18.Ps 18Lord deerly, He is my rock, my fortresse, my deliverer: Psal. 71.Ps 71a Christian hath his contentment in God alone; he findes an all-sufficiency in the Almighty, and therfore makes him his resting place. In all his trouble he will make God his deliverer, and finde more true comfort in him, than in all the things of the world besides: therefore if God should take all other things from us, yet if hee leave us Himselfe, a Christian p. 403is well contented be cause he knowes his best being is in God.

But how shall I know Quest.whether I doe esteeme rightly of God or no?

If we highly esteeme Answ.any thing, whether it be of this or a better life, we will be often speaking of them; it is a signe men undervalue heavenly truths when they discourse little about them; they much set light by God that have him not in all their thoughts.

Againe, what we esteeme of, we will choose above other things: it appeares we have a pretious esteem of God when we choose him, and him alone for p. 404our portion; as David when he said, One thing have I desired of the Lord, Psal. 26.Ps 26that I may dwell in his courts for ever: where God is truly loved, there will be a fall of all earthly things in that mans estimation: so he may gaine Christ, he counts all else but drosse and dung.

Lastly, if thou lovest God, thou wilt be afraid to offend him, and carefull to please him in all things: God delights not in a proud and haughty spirit, but in an humble and meek soule; these then should be thy delight. God is wonderfull well pleased with faith, for it is that which bindes him to p. 405performe his promise, therefore seek it earnestly: whatsoever God approves; a Christian should take pleasure in: every grace is an ornament to a Christian, and God delights to see his owne graces in us. Isaac before hee took Rebecka to wife, sent her Jewels to adorne her; so Christ sends rich Jewels to his children, even the graces of his Holy Spirit, to make us love him, and fit us the more for him. Those that live in sinnes against conscience, think we that these love God? No certainly; if they did they would love that which he loves, and hate that which he hates: what p. 406a pittifull thing is it to see men glorying in that which is their shame, in swearing and prophanenesse, and yet for all this say they love God. Is it possible that the love of God and the love of sinne shold ever stand together?

Proceed wee now to some reasons and directions, 2for the attaining of this grace.

And first let us not rest in Directions unto love.an inferiour degree of this affection, but rise up therin, and labour that it may have full assent. There are degrees of assent, as when we love God because we love our selves: a naturall man may doe so, but this is not enough, for if wee p. 407love God for our selves, we make our selves our God. Where the heart is truly set upon God, it delights in him only for himselfe, and takes comfort in no condition further than he sees God in it. He never affected Christ in truth, that is more taken with the benefits and priviledges that come by him, than with the excellency of his person. What friend will bee content, that a man should only love him because he doth him good? We must love our selves and all other things in and for God. Moses and Paul rejoyced to honour the Lord, though themselves were p. 408accurfed and deprived of happinesse; and if wee could so love Christ, as not to desire heaven it selfe if Christ were not there. This were truly to affect him: for indeed if Christ were not there, heaven should not be heaven unto us. Wee must love our happinesse, no further than we can have with it Gods good leave and liking.

Againe, we shall know 2 Direction.our love to God whether it be sincere or no, by our abstaining from sinne; If wee avoid evill for feare of punishment, or hope of reward only, our love is unsound, but when we so love God that wee will p. 409not doe any thing contrary to his spirit: it is a speciall signe. Such a man if there were no hell to punish him, nor place of blisse to receive him, yet would not breake with God upon any termes.

For the meanes to attaine Meanes to attaine the love of God.this love, we must in the first place labour for an humble & empty soule; 1Blessed are the poore in Spirit (saith Christ) for such only apprehend their misery without Christ, and their need of him; which occasions an holy rejoycing in the Lord, and unfained love to him; What is the reason that some are so ravished with the favours of the Almighty? p. 410Is it not for that they were so formerly stung with the sight and feeling of their sinnes? the more loving Christian ever the more humble Christian. Mark it when you will, and you shall find this disposition manifest in every true convert, they are daily humbling themselves for the least offence.

A second direction is to tast of the love of God in 2Christ. When the beams of his favour once shine into our hearts, we cannot but reflect upon him againe; We love him (saith the Apostle) because he loved us first; Mary therefore loved much, because p. 411shee had experience of Gods love, in forgiving her many sinnes: When a broken humble soule truly savoureth the goodnesse of the Lord, it cannot but be enflamed with desire after him: A Christian after hee hath had a taste of the love of God, hath another manner of judgement of justification than before. Taste and see (saith David) how good and gracious the Lord is. Psal. 34.Ps 34A man that rellishes the sweetnesse of a thing, can better judge of it than hee which never tasted it.

A third direction is, to see what motives and reasons 3wee have from the love of God in Christ, to p. 412exercise our understanding this way. Wee know heat commeth from light; and there is a sympathie betweene the braine and the heart; the braine must make a report to the heart, before that can bee enflamed with affection; therefore seriously search into the grounds of thy affection.

The first ground is 1 Grounds of our love to God.goodnesse in God, God is goodnesse it self; in whom all good is involved: if therefore wee love other things for the goodnesse which wee see in them, Why doe wee not love God in whom is all goodnesse? All other things are but sparks of that fire, p. 413and drops of that Sea; seest thou any good in the creature, remember there is much more in the Creator: leave therefore the streames, and goe to the well-head of comfort.

Another reason of love, 2is our affinity with God, our Father and friend; who is unto us in all degrees of neerenesse, both our head and our husband; were not the Sonne ours, what fellowship could we have with the Father: having such a Mediator with God, that is bone of our bone, and flesh of our flesh, why should we feare to go unto him? He hath taken upon him these comfortable p. 114relations of Shepheard and Brother, to possesse us of his acquaintance with our infirmities, and readinesse to releeve us. For shall others by his grace fulfill what hee calls them unto, and not he that (out of his love) hath taken upon him these relations, so throughly founded upon his Fathers assignment, and his owne voluntary undertaking? How doth the tender Mother sympathize in the anguish of her child, notwithstanding all its froward aversenesse; and shall we think there is more bowells in our selves than in God? can there be more sweetnesse in the streame, than in the p. 415spring? If the well of consolation be alwayes open, and the fountaine of living water, bee never shut up, let us teach our hearts to suck and draw comfort from these rivers of refreshing: What a shame is it, that men should hunger at such a feast?

Consider likewise the benefits which wee have bestowed upon us, and the end why God vouchsafes us so much favour.

Benefits win love even from bruit creatures; therfore wee are worse than beasts, if we love not God for his benefits; The Oxe knowes his owner, and the Asse his Masters Crib; what are wee indeed but p. 416an heap of Gods benefits? All our faculties of soule and body are the blessings of God; Whatsoever wee have or hope to have, is from him. Our breath, life, and being, subsists in God, who hath promised, that heaven and earth, men and Devils, crosses and blessings, sinne and death, all shall be turned by his over-ruling power to our good.

Consider what now we are, & what a happy condition God hath made us capable of hereafter; Is it a small matter that wee should be regarded above the Angels that fell? And that he who knew no sin, should be made sinne for us? nay, become a curse p. 417to free us from the curse? It was strange that the three Children being cast into the hot fiery Furnace, should not burne. So likewise it is a wonder that Christians being in the midst of the flame of Gods love, should be so cold and dead hearted: it is not only the guilt of sin that we are freed from, but the unsupportable vengeance of the Almighty due for the same: and is this a small matter?

If we regard the manner 4of bestowing his benefits, it will much advance Gods goodnesse towards us, and raise up our spirits to love him againe. Doth not he love us first p. 418of all? and prevent us with his favours? Is not his love full and overflowing? so as he never leaves us untill he make an end: where he sreeth a man from danger he set▪ leth him in a good estate, never ceasing till he possesse him of glory; as it is 2 Tim. 4. The Lord hath freed me out of the mouth of the Lion, and hee will preserve me to his everla sting kingdome. He delivers us srom spirituall evill, and gives us spirituall good. The meditation of these things will warme our hearts.

The next meanes is to …oyne feare with our love to God: whom we love p. 419throughly, we will do nothing that shall displease. The feare of God whom we love, will cause us to make conscience of the least sinne against him; for there is no sinne be it never so little, but it will weaken our affection to goodnesse. When we venture upon any thing against conscience, is there not a decay of our love to God? and of our sense of his favour towards us: surely sin is the only makebate in our soules, and weakner of all our comforts. Those therefore are the lovingest soules towards God, that are most conscientious in their wayes. Carelesse p. 420Christians have not that feeling of Gods love, which humble fruitfull Christians have: neither doe they live or die with that comfort as these do.

We are the Spouse of Christ, and he is jealous of our love. Our betrothed Husband cannot abide that we should set our affections upon strangers. Take heed therefore of adulterous and false affections; the more we love earthly things the lesse we shall esteeme of heavenly; and as our affection towards the creature increaseth, so our heat towards Christ abateth.

The next direction to stir up our love unto God p. 4216is, to exercise the same daily. For true love is not an abstractive affection, but an affection in practise, and we know every thing doth increase by exercise: exercise it therefore in fighting against the love of the world, and all selfe love; for as there are contrary commands, so there are contrary desires in a Christian: as there is the old man and the new man, the flesh and the Spirit, so there are contrary affections, one setting it selfe against another in him.

When we see a poore Christian, the love of God will say unto us, now shew thy love unto Christ in succouring one of his p. 422members. No saith fl…sh and blood, charity begins at home, thou mayst want thy selfe another day.

In doing good likewise wee should say, here is now an occasion offered me of honouring God, and I will imbrace it. Oh but saith selfe-love, there is time enough hereafter; hereby you may run into poverty and disgrace, be not too forward. Therefore there must be a perpetuall deniall of our selvs against our whole thwart nature. Those that are Christians know experimentally what belongs to these things: but take a carnall man or woman, and they are led altogether p. 423by their sensuall lusts as bruit Beasts: whatsoever ease and selfe-love wils, that swayes their hearts any wayes. And indeed the most sincere Christian hath the motions of these carnall and worldly respects, but his love unto God constrains him to deny all, and listen to what Christ whispereth in his heart.

Consider wee a little Motives to stir up exercise in the love of God.what may stirre us up to exercise our selves herein. Love it is the light of our life; love we must something, and he lives not that loves not: seeing then we cannot but love, and that the misplacing of our affectiō is the cause of all sin p. 424and misery; what can we doe better than attend to directions, how to love as we should?

To come therefore to the foure things before mentioned being the branches of love. First, We must admire God above all things. And can wee admire any thing with wisdome but God alone? It is commonly said, that wee cannot be wise and love together, for that this affection is blinde, except it be in God. Againe, is there any thing more comfortable then that we give content to God? Is any service comparable to the service of a Prince? We must serve the Lord p. 425only, and others in and for him, or else all we do is naught. All other services are bondage, this a perfect freedome. Againe, is there any thing more worthy our soules, than to be united to God? Can we have a greater happinesse than to be made one with Christ? By loving a thing we come to be like to it. Is there any thing that may or ought to challenge our love but Christ? Is it not a base thing to unite our soules (which are the best things under Heaven) to earthly contentments, than which we shall one day find nothing to be worse? The love of God planted in our hearts, p. 426maketh Christ and us one. As a Pearle in a Ring makes the Ring more pretious and valuable; so the soule united unto Christ, commeth to bee more gracious and heavenly. The more excellent the soule is, the more loving it will be to God. The holiest Saints have ever burned with most affection to Christ, as Moses and Paul. Can any thing satisfie us more than God? Know wee not that all things here shall perish? Therefore when wee place our love and joy in the world, do we not lose them too? We shall leave behinde us the things of this life, our sins only we p. 427carry away, which cleave fast unto us, and staine our consciences world with out end: what might more content us than the love of God, which wil endure for ever, and accompany us to Heaven when all other loves perish?

Consider that every thing thou dost without love, is dead and empty; love is the life of all actions; as we say of a gift, the love of the giver, is better than the gift it selfe; not only our performance is nothing without love, but we our selves are nothing without it; every acceptable service we doe must proceed from this heavenly flame; Though wee p. 428speak with the tongues of men and Angels, and have not love, we are like to a sounding brasse and tinckling Symball. Have wee not much to do and suffer in this life? and what is it that makes us constant in duty, & carries us through so many oppositions as we meet withall, is it not love? doth not love sweeten our hearts, and take away every difficulty in our way to Heaven. Whilest we live here, we must of necessity suffer ill things, and go on in well doing; neither of which can be performed without love; this rules our whole lives. Beg therefore of God to quicken p. 429thee in all cheerefull and willing obedience: pray that the Sunne of righteousnesse would enlighten thy heart: wee cannot serve God without God, nor have any holy affection, except by his Spirit he work the same in us.

FINIS.

End of the text · Richard Sibbes, Yea and Amen (1638)