The Triumph of a True Christian Described, Commentary on verse · Verse 28

The Triumph of a True Christian Described · Commentary on verse · Verse 28

p. 612VERSE 28.

Alſo we know that all things worke together for the beſt vntounto them that louelove God, euen to them that are called of his purpoſe.

IN this verſe our Apoſtle brings another argument, by which he labours further to arme and to ſtrengthen the beleeuing Romans againſt the bitterneſſe of the croſſe, and to perſwade them patiently to beare afflictions they ſhould meete withall: and his argument here layd before vsus, is taken from the bleſſed iſſue that afflictions hauehave in reſpect of true beleeuers: as namely this, they make for their good, and therefore they are to be borne of them with patience and with comfort. Now this argument is deliuered by the Apoſtle in the generall; that all things worke together for the beſt to true beleeuers, and therefore their afflictions in this verſe more particularly: we hauehave three things offered to our conſideration.

Three thingsFirſt, an excellent priuiledge, All things worke together for 1the best, which the Apoſtle deliuereth as a certaine knowne truth: We know that all things worke together for the beſt.

2Secondly, the perſons to whom this priuiledge belongs, whom the Apoſtle deſcribes by two ſpeciall properties and qualifications, as firſt they are ſuch as louelove God: and ſecondly, ſuch as are called, vntounto them that louelove God, euen to them that are called.

3Thirdly, the ground and cauſe why this priuiledge belongs to ſuch perſons; and that is Gods purpoſe, We know that all things worke together for the beſt vntounto them that louelove God, euen to them that are called of his purpoſe.

And ſo we ſee the drift of the Apoſtle in this verſe, and the generall matter of it. Come we to the opening of the words touching the ſence and meaning of them. Alſo we know. That is,Interpretation. I and you, and all true beleeuers, do know, and that aſſuredly, we know it for a certaine and infallible truth, That all p. 613things. Some do expound this all, diuerſe things, all afflictions and tribulations, all heauie things; which indeed is true, but that expoſition is too ſcant and too narrow: the originall word foreign hath a larger extent and ſignification: as I take it, it here comprehends all things, both good and bad, both aduerſe and proſperous, euen whatſoeuer befals man in this world, and whatſoeuer is within him or without him, either good or euill: all Angels, all diuels, all men, both good and bad, all gifts both of bodie and minde, yea all infirmities, weakeneſſes, defects, and wants both of bodie and mind. And as one ſaith well, euen thoſe things which hauehave no nature of their owne, but are corruptions of nature, as ſickneſſes, diſeaſes, and death it ſelfe, Worke together, or do cooporate or worke. Not with God, as ſome expound it, for God is not ſo fitly ſaid to worke with his creatures, nor the creatures with God: but the meaning is, that the things among themſelues do concurre and meete together in working, all things ioyntly together worke to the good of Gods children; and though good things and bad things be oppoſite and contrarie one to the other in nature, yet they agree and they ioyne together in working for the good of Gods children, and that by the wonderfull power and prouidence of God, and by his wiſe diſpoſing hand, ſo ordering and ſo diſpoſing of them, as Ioſeph ſaid to his brethren, Geneſ. 50.20. When you thought euill againſt me God dispoſed it to good, that he might bring to paſſe as it is this day, and ſaue much people aliue. For the beſt. The word in the originall ſignifies good, (foreign:) now good is either the good of the naturall being and preſeruation, or the good of the eſtate and condition: and the good eſtate of men is naturall, ciuill, or ſpirituall. And the good which is here meant, is the good of the ſpiritual eſtate and condition, which is both the eſtate of grace begun in this life, and the eſtate of glorie perfected in the life to come. And ſo the meaning is, that all things worke together for the beſt of Gods children, in regard of their ſpirituall eſtate, both for helping forward grace and holineſſe in them in this life, and alſo for the furtherance of their eternall happineſſe in the life to come. p. 614Ʋnto them that louelove God. That is, vntounto them who louelove God ſimply for himſelfe, as the fountaine of all goodneſſe, and do reſt in him, and in their hearts cleaue to him as the moſt abſolute good. Euen to them that are called. For the vnderſtanding of theſe words, know that ſome are called, and that by the voice of God in the miniſterie of his word, but they anſwer not the call of God: and of them ſpeakes Chriſt, Matth. 20.16. Many are called but few are choſen. Others being called by the voice of God in the miniſterie of his word, and they anſwer the call of God, they are effectually called: and theſe are here meant by the Apoſtle, euen as many as are by the holy Spirit of God effectually wrought on, and brought through the preaching of the word from ignorance and vnbeliefe to true knowledge and faith in Chriſt, and are come out of the ſtate of nature into the ſtate of grace. Of purpoſe. For ſo is the text in the originall foreign. The word purpoſe, is not here to be vnderſtood of the purpoſe of man, as ſome hauehave taken it, but of Gods purpoſe: the verſes following plainly ſhew it ſo to be vnderſtood. Thoſe which he knew before, he alſo predeſtinate to be made like to the image of his Son, that he might be the firſt borne among many brethren. Whom he predeſtinate, them alſo he called: and whom he called, them alſo he iuſtified: and whom he iuſtified, them alſo be glorified. And Gods purpoſe is his eternall and vnchangeable decree of ſauing ſome, which the Apoſtle cals Gods owne purpoſe. 2. Tim. 1.9. Who hath ſaued vsus, and called vsus with an holy calling, not according to our workes, but according to his owne purpoſe (foreign) and grace, which was giuen to vsus through Chriſt Ieſus before the world was. And the good pleaſure of God, Epheſ. 1.5. And ſo the meaning is, euen to them that are called according to Gods eternall and vnchangeable decree, he hauing purpoſed in himſelfe from all eternitie to bring them to life and ſaluation. Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid.

Alſo I and you, and all true beleeuers know, and that aſſuredly, that all things whatſoeuer they be that befall man in this world, whether good or bad, and whatſoeuer is within him, or without p. 615him, either good or euill, that all do concurre and meete together in working, and by the wonderfull power and prouidence of God, and by his wiſe diſpoſing hand, ordering and diſpoſing of them, do ioyntly together worke for the beſt, euen for the ſpirituall good eſtate both of grace here and of glorie hereafter, vntounto all ſuch as louelove God ſimply for himſelfe, and do reſt in him, and in their hearts cleaue to him as the moſt abſolute good; euen to ſuch as are effectually called, and are come out of the ſtate of nature into the ſtate of grace, and by the worke of the holy Spirit of God are brought, through the preaching of the word, from ignorance and vnbeliefe to true knowledge and faith in Chriſt: and that according to Gods eternall and vnchangeable decree; he hauing purpoſed in himſelfe from euerlaſting to bring them to life and ſaluation.

Here obſerue we, the Apoſtle deliuers this priuiledge, that al things worke together for the beſt vntounto thē that louelove God, as a knowne truth, a thing certainly knowne to all true beleeuers. He ſaith not, we hope, or we coniecture, or we wiſh, but we know, I and you, and all true beleeuers know it, and that aſſuredly, that all things worke together for the beſt vntounto thē that louelove God. The point hence offered it is briefly this.

That ſuch as are true beleeuers, they know, Doct. and that aſſuredly, that all things worke together,All true beleeuers are certainly aſſured, that all things worke together for the beſt both of themſelues and of all that truely louelove God, & how they are aſſured of it. and all true beleeuers are certainly aſſured of this, that all things, yea euen things that their owne naturall reaſon tels them are aduerſe and hurtfull, that thoſe and all other things worke together for the beſt both of themſelues and of all that truly louelove the Lord. And this true beleeuers know and are aſſured of: firſt by the Scripture, they hauehave Scripture for it, which they beleeue and giuegive credit to, as Pſal. 119.71. It is good for me that I hauehave bene afflicted (ſaith Dauid) that I might learne thy ſtatutes. And it ſtands on record in the booke of God, and they know it by taking notice of the Lords dealing with his children, and by obſeruing of it; as that Ioſeph was afflicted, and it turned to his good; that Iob was in great diſtreſſe, and the Lord put a good end to his affliction, as the Apoſtle ſaith, Iam. 5.11. Ye hauehave heard of the patience of Iob, and ye hauehave knowne what end the Lord made. Of Iobs affliction ye hauehave knowne, that the end p. 616was good, and they knew it alſo by the teaching of the holy Spirit of God: who as he teacheth them other diuine truths, and other ſecrets of the kingdome of God, and things that are giuen to them of God, 1. Corinth. 2.12. ſo this amongſt the reſt, that all things worke together for the beſt to them that louelove God, and thereupon they are able to ſay with the Preacher, Eccleſ. 8.12. I know it ſhall be well with them that feare the Lord, and do reuerence before him.

Ʋſe 1 And for the vſe of this, on this ground of truth it followes directly and neceſſarily,Gods childrē may be aſſured of their perſeuerance in grace. that Gods children may know it, and may be aſſured of it, that they ſhall perſeuere in grace to the end, and ſhall certainly be ſaued. The Papiſts hold and teach the contrarie, that Gods children cannot be ſure that they ſhall hold out and continue in grace to the end, and that they ſhall be ſaued: for why, becauſe (ſay they) they cannot be ſure that they ſhall ſtand faſt in the time of affliction, afflictions may diuert them and turne them aſide. Now the doctrine deliuered makes good to vsus the contrarie, that Gods children ſhall ſtand faſt in affliction: for why, they know it, and are aſſured of it, that affliction and all other things ſhall worke together for the beſt vntounto them, euen for the furtherance of grace in them here in this world, and of their glorie and ſaluation in the world to come. And how then can they not know it and be aſſured of it, that they ſhall ſtand faſt in affliction, and that they ſhall perſeuere in grace to the end, and that they ſhall certainly be ſaued? It muſt needs be ſo: and the contrarie held and taught by the Papiſts, is erronious and falſe.

Ʋſe 2 And for a ſecond vſe: Do true beleeuers know, and that aſſuredly,The happie eſtate of a child of God diſcouered. that all things worke together for the beſt both of themſelues and of all that truly louelove the Lord? what an happy eſtate then is a child of God in? A child of God is in ſuch an happie and bleſſed eſtate, as he knowes, and is ſure of it, whatſoeuer befals him, it ſhall be well with him: and what a comfort is that to him? If a man know it and be ſure of it, that all things worke together for the beſt to him, what need he feare what cometh to him? Though the earth be moued, and p. 617though the mountaines fall into the midſt of the ſea, Pſal. 46.2. though heauen and earth come together, doubtleſſe on this ground a child of God is exceedingly cheered vp, and comforted in his greateſt affliction; he knowes, and that aſſuredly, be things that befall him neuer ſo croſſe and contrarie to his good in the iudgement of fleſh and bloud, yet they ſhall turne to the beſt to him. And therefore as the Pſalmiſt ſpeakes, Pſal. 112.7. He is not afraid of euill tydings, his heart is fixed and beleeueth in the Lord: his heart is fixed in this aſſurance, that all things ſhall worke together to his good. A wicked man, an vnbeleeuer knowes not this, no, he will not beleeue it, though a man declare it to him; he thinkes the life of a child of God is a moſt miſerable life, becauſe he is for the moſt part vnderunder the hand of God in affliction; but true beleeuers know it, and are ſure of it, by the euidence of the word of God, by obſeruation and experience, and by the teaching of the holy Spirit of God, that all things ſhall turne to their good: and what a comfort is that to them? and how ſhould this ſtirre vsus vp to get into the number of Gods children? If we be in that number, we are in a moſt comfortable ſtate; the greateſt Monarch in the world cannot aſſure himſelfe of that which a child of God is ſure of, that all things ſhall worke together for his good.

Let vsus now go on in the further handling of this worthie priuiledge: All things worke together for the best: that is, as we ſhewed, all things whatſoeuer they be that befall man in this world, and whatſoeuer is either within man or without him, whether good or euill, euen all do concurre and meete together in working by the wonderfull power of God, and by his wiſe diſpoſing hand, ſo ordering and ſo diſpoſing of them, ioyntly together worke for the beſt to Gods children, in regard of their ſpirituall ſtate, both of grace here, and of glorie hereafter; both for the helping forward of grace and holineſſe of them in this life, and for the furtherance of their happineſſe and glorie in the life to come. Now the point hence offered is in effect, the propoſition here layed before vsus; and it is this.

p. 618Doct. 2 That all things whatſoeuer they be, whether within man or without man,All things whatſoeuer they be, are ſo ordered by the wonderfull power of God, and by his wiſe diſpoſing hand, as that they worke for the good of the ſpirituall ſtate of Gods children. and all things that befall man in this world, whether good or bad, are ſo ordered and ſo diſpoſed by the wonderfull power and prouidence of God, and by his wiſe diſpoſing hand, as that they worke for the good of the ſpirituall ſtate of Gods children. Not one or two things, or a few things, nor yet many things, but all things whatſoeuer they be, one and other; and they all concurre and meete in this, the wiſe diſpoſing hand of God ſo ordering and ſo diſpoſing them, that they worke for the good of Gods children, euen for the helping of them forward in grace here in this life, and for the furtherance of their happineſſe and glorie in the life to come. It were eaſie to ſhew this to be a truth, and no doubt it will eaſily be yeelded to, that all good things worke for the good of Gods children; as that the good Angels are miniſtring ſpirits for their good, Hebr. 1.14. that good men, whether publike perſons, good Magiſtrates, good Miniſters, or the like; or priuate perſons that are good, and holy, and religious; and that good things, both the holy things of God, the Word, the Sacraments, and other good things, as health, wealth, libertie, peace, honour, a good name in the world; and all the good gifts of minde or bodie, as beautie, ſtrength, wit, learning, knowledge, memorie, and eſpecially gifts ſanctified; yea the good gifts in wicked men, modeſtie, ciuilitie, temperance, ſobrietie, chaſtitie, and the like, though they do abuſe them, and hauehave not grace to make them good to themſelues, that theſe and all other good things whatſoeuer they be, worke for the good of Gods children, it will eaſily be granted: I will not therefore inſiſt in them, but rather labour to ſhew, that all euill things, euen the worſt things that be or can befall man in this world, and things of a deſtroying nature, that thoſe things, the wiſe diſpoſing hand of God ſo ordering and diſpoſing of them, do worke for the good of Gods children; for that being euinced and cleared, the truth of the concluſion deliuered will plainly appeare and be confirmed. Now then, euill things are either ſpirituall or outward. Spirituall euill things, are ſinne, and that p. 619which followes ſinne. Sinne is either the ſinne of our firſt parents, or the corruption of nature following on that, or actuall ſinne and tranſgreſſion, and all theſe worke for the good of Gods children. The ſinne of our firſt parents works for their good, becauſe it makes way for the ſecond Adam the Lord Ieſus, as 1. Corinth. 15.45. in whom they hauehave a farre better ſtate then they had in the firſt. In the firſt Adam at the leaſt they had but a poſſibilitie not to fall: in the ſecond they hauehave no poſſibilitie to fall, they are kept by the power of God through faith to ſaluation, 1. Pet. 1.5. And their happineſſe is now kept for them in a ſure hand, it is hid with Chriſt in God, Coloſſ. 3.3. The corruption of nature that workes for their good, in that it ſhewes them that perfection of holineſſe cannot be found in themſelues, it hindering them in doing good things, and ſtaining their beſt actions, Iſai. 64.6. and ſo it driues them to ſeeke for it where it is, namely, in Chriſt, as verſe 2. of this Chapter, The Law of the Spirit of life which is in Chriſt Ieſus, hath freed me from the law of ſinne and of death. And it alſo ſerues to pull downe their proud nature, and to humble them, and to make them wearie of the earth where they cannot ſerue God with free ſpirits; and to long after heauen: Nothing doth more ſharpen our deſire after heauen, Note.then the feeling of our owne wretched eſtate, in regard of our owne inbred corruption, hindering vsus that we cannot ſerue God wiih free ſpirits. This made Paul crie out, Rom. 7.24. O wretched man that I am, who ſhall deliuer me from the bodie of this death?

Actuall ſinne and tranſgreſſion, whether inward or outward, that alſo workes for the good of Gods children. Inward ſinnes, as doubts, and errours, they work for their good, in that they make way for ſound reſolution; and Gods children are beſt reſolued of thoſe truths whereof they hauehave ſometimes doubted, when they come to ſee the truth of them. Yea the errours and doubts of others worke for their good, in that they make thoſe truths that are doubted of to be more throughly ſifted and ſearched into. And no points in religion are ſo well cleared as thoſe that hauehave bene oppoſed by hereticks, as the bleſſed Trinitie in the Primitiue Church. p. 620Yea errours and hereſies are for the triall of thoſe that are ſound in the truth, 1. Corinth. 11.19. There muſt be hereſies euen among you, that they which are approued among you might be knowne.

Outward actuall ſinne and tranſgreſſion, that likewiſe makes for the good of Gods children: when they hauehave fallen into it, and are recouered out of it by repentance, it makes them more humble and lowly in themſelues, more mild and equall, pitifull and compaſſionate towards others, Knowing that they themſelues may be tempted, Galat. 6.1. and more fit to comfort and ſtrengthen others, as Chriſt ſaid to Peter, Luk. 22.32.Luk. 22.32.Luke 22:32 When thou art conuerted, ſtrengthen thy brethren. Yea hereby they come to be better acquainted with Satans ſleights, and to be more warie and circumſpect for the time to come, and more carefully to auoide them. Now things that follow ſinne, as anguiſh, griefe of mind, trouble of conſcience, accuſation for ſinne, theſe alſo worke for the good of Gods children, in that they cauſe them to go out of themſelues, to denie themſelues, and to ſeeke for comfort where it is to be found, namely, in Chriſt, and in that they make …way for ſoundneſſe and truth of heart; for indeed a wounded ſpirit is afterwards a ſound ſpirit when it comes out of that ſtate; and euerie accuſation of ſinne paſt, is to a child of God a preſeruatiue to keepe him from ſinne to come: he reaſons thus with himſelfe, What fruite hauehave I now of the ſinne that I hauehave fallen into, but terrour and ſhame, as Rom. 6.21. and ſhall I fall into it againe?

Now for outward euils, I might ſhew that euerie outward particular euill workes for the good of Gods children, as pouertie, ſickneſſe, diſgrace, baniſhment, impriſonment, and euerie ſort of perſecution. But to wind them vp in generall, all theſe, and all other outward euils that might be reckened vp, do worke for the good of Gods children, in that the holy Spirit of God vſeth them as meanes to correct and to mortifie their corruption in them, to weaue them from the louelove of the world, and of earthly vanities, to ſtirre them vp to better obedience, to quicken them to prayer, and all holy duties, p. 621to exerciſe their faith, their patience, and other gifts and graces, we ſee it in experience.Note. If we were as good when we are well, as we promiſe to be when we are ſicke, we ſhould be as Angels, and as the Apoſtle tels vsus, 1. Cor. 11.32. We are chaſtened of the Lord, that we ſhould not be condemned with the world. The chaſtiſements of Gods children, in what kind ſoeuer, are for their good, yea death it ſelfe is for the beſt to them, it puts an end to all their miſeries, yea to their ſinning againſt God, which they account the greateſt euill in the world, and it putteth them in poſſeſſion of eternall ioyes. Therefore the Apoſtle deſired to be looſed, and to be with Chriſt, which was best for him. Philip. 1.23. We ſee then that all euill things, yea the worſt things that be or can befall men in this world, whether ſpirituall or outward (the wiſe diſpoſing hand of God ſo ordering and ſo diſpoſing) do worke for the good of the children of God. And all things whether good or bad are ſo ordered and ſo diſpoſed by the wonderfull power of God, as that they worke for the good of the ſpirituall ſtate of the children of God, euen for the helping them forward in grace here in this life, and for the furtherance of their happineſſe and glorie in the life to come: and the grounds of this are theſe.

The firſt is Gods eternall purpoſe to bring his children to Reaſon 1 ſaluation for God hauing decreed that: all things muſt helpe it forward, God is infinitely wiſe and good, and will do all things for the beſt, and he is infinite in power, nothing can reſiſt him, becauſe all things hauehave their power to worke from him, and all things ſerue his prouidence, from the glorious Angels to the ſtones of the field, Iob 5.23. and all things are ſubordinate to his decree, and therefore muſt helpe forward the execution of it.

Againe, Gods children are in Chriſt, by whom all ill is taken Reaſon 2 from them. Why cannot Satan hurt them? Becauſe Chriſt hath broken his head. Why cannot the world hurt them? Becauſe Chriſt hath ouercome the world. Why cannot afflictions hurt them? Becauſe the venome of them is taken away by Chriſt, and they are ſanctified to them in and through Chriſt. p. 622And therefore all things worke together for the beſt vntounto the children of God. Obiect. Now here a cauill of the fleſh is to be anſwered. Haply ſome may ſay here, That ſinne workes for the good of Gods children, what need we then labour to auoyd ſinne? nay rather, why do we not ſinne that good may come of it? Anſw. I anſwer them as the Apoſtle doth in the like caſe, Rom. 6.1. Shall we ſinne that grace may abound? God forbid. Thoſe that do euill that good may come thereof, their damnation is iuſt, Rom. 3.8. Sinne workes for the good of Gods children, not of it owne nature, but by accident, in regard of Gods ouerruling hand, the Lord by his wiſe diſpoſing hand, ſo diſpoſing of it.

Ʋſe 1 And for the vſe of the point, it is a truth of excellent vſe. And firſt the truth now deliuered, diſcouers that there is a particular prouidence of God in eueryevery particular thing,Particular prouidence of God proued. and that particular things come not by chance or by fortune: it muſt needs be that the hand of God ouerrules in eueryevery particular thing, in that things contrary one to another in nature and working, agree in one concluſion in working for the good of Gods children. Yea on this ground we are to take notice, and to admire the wonderfull power and goodneſſe of God, in that he can & doth ouerrule the nature of euill things, ſo as he makes them worke for much good. There is nothing in the world ſo ill, but the Lord by his ouerruling hand and power can draw good out of it. Sinne it ſelfe which is moſt oppoſite and contrary to good, yea to God who is goodneſſe it ſelfe, and is the greateſt miſerie of the reprobate in hell, yet by the power and goodneſſe of God, it turneth to exceeding good to Gods children: and therein appeares the power and goodneſſe of God wonderfully; and we are to take notice of it.

Ʋſe 2 Againe, for a ſecond vſe: is it ſo that all things whether good or bad,Comfort to God children in that their beſt is ſtill a working. are ſo ordered by the wonderfull power and prouidence of God, as that they worke for the good of his children, euen for the helping of them forward in grace here in this life, and for the furtherance of their happineſſe and glorie in heauen? Surely the conſideration of this, may and p. 623ought to cheare vp Gods children in their greateſt afflictions: and conſider it thou that art a child of God, and know to thy comfort, that in what ſtate ſoeuer thou art, thou art neuer miſerable, for whatſoeuer befals thee by the good hand of God, it turneth to thy good, and thy beſt is ſtill a working in regard of thy ſpirituall eſtate, for helping thee forward in grace here in this life, and for the furtherance of thy happineſſe and glorie in heauen: and what a comfort may that be to thee? Indeed Satan and thine owne corruption will be readie to ſuggeſt to thee in the time of thy greateſt affliction, when thou art vnderunder the hand of God: if I be a child of God why am I thus afflicted? But thou maiſt retort it againe, and relieue and helpe thy ſelfe with the conſideration of this, that the things that befall thee, though aduerſe and euill in the iudgement of fleſh and bloud, yet they are meanes vnderunder God to helpe thee on towards heauen; and they are ſo ordered by the wiſe diſpoſing hand of God, as they are working for the beſt, in regard of thy ſpirituall ſtate and condition. We know that a man who takes Phyſicke that is bitter and loathſome, he reſteth not in the preſent feeling and taſte of the bitterneſſe of it, but he lookes to the health that he hopes it will bring him afterward by the bleſſing of God on it: So do thou in the time of thy great affliction, looke not thou ſo much on thy preſent condition, and reſt not in thine owne preſent ſenſe, and feeling, and apprehenſion, for then a thouſand to one thou wilt ſinke vnderunder the burthen, but looke thou further to the bleſſed iſſue of it, and to that which the Lord is working by it, euen to the helping thee forward in grace and holineſſe here in this life, and the furtherance of thy happineſſe and glorie in heauen, and that will be a meanes to ſtay thee, and a ground of ſweete comfort vntounto thee.

There be yet further vſes to be made of this truth. In the Ʋſe 3 next place the conſideration of the truth deliuered,A ſpeciall leſſon to be learned of all Gods children may and ought to teach all Gods children this leſſon, euen to reſigne themſelues willingly into the hands of the Lord at all times, in what ſtate & condition ſoeuer they be, yea in their greateſt p. 624ſtraights, and in the hardeſt condition they are brought into. For why, whatſoeuer comes to a child of God, and what condition ſoeuer he is brought into, be it neuer ſo harſh or hard, it is ſo ordered and ſo diſpoſed of by the power and prouidence of God, and by his wiſe diſpoſing hand, as it workes for the beſt to him: and why then ſhould he not willingly reſigne himſelfe into that good hand of the Lord? And let eueryevery child of God on the ground of truth now deliuered, learne, in what ſtat▪ ſoeuer he is, be it neuer ſo harſh, to ſay with Dauid, 2. Sam. 15.26. Lord here I am, do with me as it ſhall ſeeme good in thine eyes: and into thy hands Lord I commend my ſelfe, my ſoule, my bodie, and all that I hauehave, onelyonly do thou ſo diſpoſe of things by thy good hand and prouidence, as that they may worke for my good, and onelyonly helpe me forward in grace here, and ſaue my ſoule hereafter; and then Lord do with me what thou wilt, and deale with me at thine owne good pleaſure. Indeed a child of God being in a ſtraight, and in a hard condition, may and ought to vſe all good meanes within his power, that ſerue the prouidence of God for his helpe, and for his comfort, and to be earneſt with God in prayer for a bleſſing on the meanes, and to craue the helpe of others in prayer, as the Apoſtle ſaith, Philip. 1.19. I know that this ſhall turne to my ſaluation: but how? through your prayers, and by the helpe of the Spirit of Ieſus Chriſt. Yet withall he is to remember, that his ſtate and condition is ordered by the good hand and prouidence of God, and the Lord is wiſer then he, and he knowes what is beſt for him, and if another eſtate were better for him, he ſhould certainly be in it, and thereupon willingly and chearefully to reſigne himſelfe into the hands of the Lord, reſting on this ground: That all things that befall him are ſo ordered by the good hand of God, as they make for the good of his ſpirituall ſtate, both of grace Ʋſe 4 here, and of glorie hereafter in heauen.

Wicked men diſcouer their folly in ſeeking to hurt Gods childrenIn the next place, is it ſo that all things whether good or bad, that befal man in this world, are ſo ordered & ſo diſpoſed of, by the power and prouidence of God, and by his wiſe diſpoſing hand, as they worke for the good of Gods children, p. 625and for the helping of them forward in grace here in this life, and for their happineſſe and glorie hereafter in heauen? What fooles then are wicked men, in ſeeking to hurt Gods children? Wicked men are alwayes imagining miſchiefe againſt Gods children, and are euer ſeeking to do them hurt by all the meanes they can: but poore ſoules, all in vaine, they cannot hurt them in the things wherein they thinke they do them moſt hurt, they are but inſtruments of doing moſt good to them, and all the miſchiefe they do to Gods children, in ſpite of their hearts it turneth to their good, the wiſe diſpoſing hand of God ſo ordering it. And if wicked men did know what good they (as inſtruments in the hand of God) do to Gods children when they thinke they do them moſt hurt, without queſtion it would vexe them to the very heart. They (out of their poyſon and malice) intend euill againſt Gods children, and they thinke they do them hurt when they effect their wicked purpoſe, and bring ſome miſchiefe on them, but the Lord in his wiſedome, out of his louelove to his children, turneth it to their great good. For example, wicked men reuile Gods children, and perſecute them, and ſay all manner of euill of them for their profeſſion falſly: what do they thereby but exerciſe their faith, their patience, and ſuch like graces, and ſtirre them vp to draw nearer to the Lord, and giuegive them cauſe of ioy and gladneſſe, and adde to their glorie in heauen, they ſuffering as they ought, as Chriſt ſaith, Math. 5.11.12. Bleſſed are ye when men reuile you, and perſecute you, and ſay all manner of euill againſt you for my ſake falſly: reioyce and be glad, for great is your reward in heauen. And therefore wicked men or women are but fooles in ſeeking to hurt Gods children.

Haply ſome may ſay, Obiect. Why then are wicked men to be blamed for doing hurt to Gods children? if in ſeeking to hurt them they do them good, why then are they blameworthie?

A queſtion eaſily anſwered. Anſw. Wicked men intend no ſuch thing as the good of Gods children when they hurt and harme them, they onelyonly therein vent their owne malice p. 626againſt them, and they onelyonly intend euill againſt them, that is onelyonly the thing they driue at, and that they are then inſtruments of doing good to Gods children, it is by the good hand and prouidence of God: for alas they know no ſuch thing, neither do they thinke it, as Iſai. 10.7. it is beſides their purpoſe, and it is againſt their will, and therefore they are iuſtly blame-worthy. And take thou notice of it, whoſoeuer thou art that ſetteſt thy ſelfe againſt Gods children, and ſeekeſt to do them hurt, it is bootleſſe for thee ſo to do, the Lord turneth that ill thou intendeſt againſt any child of his to his great good: and the hurt and harme thou ſeekeſt to do to a child of God, it turneth backe on thine owne ſoule, and ſhall increaſe thine owne iudgement, and thine owne condemnation: and therefore learne thou to forbeare thy malice, and thy ſinfull endeauour againſt any child of God: and ſo I paſſe from that.

Come we now to conſider the perſons to whom this priuiledge belongs, and they are deſcribed by the Apoſtle to be ſuch, as louelove God, and ſuch as are called of his purpoſe. And before I come to ſtand on theſe qualifications in particular, note with me in generall, that this excellent priuiledge: All things worke together for the beſt, is limited and reſtrained onelyonly to ſuch as are qualified as Gods children be, for theſe words, To them that louelove God, euen to them that are called of his purpoſe, are a deſcription of Gods children, and on them onelyonly is this excellent priuiledge here bounded, that all things worke together for the beſt vntounto them. Whence we may gather.

Doct. 3 That ſuch onelyonly as are qualified as Gods children be, hauehave part and portion in this excellent priuiledge:OnelyOnly the good and godly are the perſons who hauehave al things working for the beſt to them. onelyonly the good, godly, and religious, are the perſons who hauehave all things working for the beſt to them: and as for ſuch as are not ſo qualified, the wicked and vngodly, they hauehave no ſhare nor portion in this worthy priuiledge. And indeed we may ſet down this for a truth: that as all things worke together for the beſt to ſuch as are qualified as Gods children be, ſo certainly all things worke together for the worſt, to ſuch as are no… ſo p. 627qualified, to the wicked, and to the vngodly. It will no doubt be eaſily yeelded to, that all euill things, as ſinne, and things that follow ſinne, Satan, death, and all plagues and iudgements, worke for the worſt to the wicked: and it is no hard matter to ſhew that all good things do the like, all the good creatures of God, from the Angels in heauen to the duſt of the earth, and wormes that creepe on the earth, are all readie armed againſt them, if the Lord let them looſe to execute his wrath and vengeance on them: There is no peace to the wicked, Iſai. 57.21. All the good gifts of God, of mind, of bodie, and the outward good things of this world, are all for the worſt to them, Achitophels wit, Hamans honour, Herods applauſe, Diues riches, were not for their good, but for their owne ruine and deſtruction. Prou. 1.32. Eaſe ſlayeth the fooliſh, and the proſperitie of fooles deſtroyeth them. All the good things of God, euen the holy things of God, his Word and Sacraments, are for the worſt to them. The word is a ſauour of death, the Sacraments are ſeales of iudgement to them: they turne the grace of God into wantonneſſe, and the ſweete mercies of God into a licence to themſelues to ſinne againſt God, and the patience of God that ſhould leade them to repentance, they abuſe to the heaping vp of the wrath of God againſt the day of wrath, and of the declaration of the iuſt iudgement of God. Rom. 2.4.5. And ſo all the good things that be in the world worke for the worſt to the wicked and vngodly.

The reaſons are, firſt becauſe they are not in couenant Reaſon 1 with God in Chriſt, and being not in couenant with God, God is an enemie to them; & God being an enemie to them, all things muſt needs be at enimitie with them, and tend to their hurt.

And againe, the extreme poyſon of their hearts is ſuch, as Reaſon 2 it poyſons all good things it meets withall, as a bad ſtomach turnes the beſt meate into bad humours.

And therefore doubtleſſe the beſt things that be in this world are for the worſt to the wicked and vngodly, and that makes good the truth of the point in hand: that ſuch onelyonly as are qualified as Gods children be, onelyonly the good, and godly, p. 628and religious are the perſons who hauehave all things working for the beſt to them; and ſuch as are not ſo qualified, the wicked and vngodly, it is not ſo with the wicked and vngodly, they hauehave no part nor portion in this worthy priuiledge, but all things worke for the worſt to them.

Ʋſe 1 And for the vſe, firſt this truth diſcouers the miſerable ſtate and condition of ſuch as are not qualified as Gods children be, euen of all that are wicked and vngodly, they are neuer happie in what ſtate ſoeuer they be: in the top of their happineſſe, as they account,Wicked perſons are miſerable in the top of their happineſſe, as they account. they are full of miſerie, it skils not what the things be they enioy and are partakers of, be it ſo that they are rich, honourable, and great in the world, be it ſo that they enioy health, ſtrength, libertie, with great abundance of the bleſſings of God, yea be it ſo that they are partakers of the beſt things of God, the Word and Sacraments, and liue vnderunder the beſt miniſterie in the world, all this is nothing for their good, all things worke for the worſt to them, euen for their bane and deſtruction: yea the better the things be they enioy, the worſe is their condition, becauſe they ſhall one day riſe vp in iudgement againſt them, and increaſe their iudgement and condemnation; and therefore their ſtate is miſerable in the height of their happineſſe, as they eſteeme it. And ſo to fall on a ſecond vſe.

Ʋſe 2 Let the truth now deliuered be a ground of exhortation to ſtirre vp eueryevery one of vsus to looke to it,We are to looke to it, that we be qualified as Gods children are. that we be qualified as Gods children be, that we are ſuch as truly louelove God, and are effectually called of his purpoſe. Reſt not then in a conceit of it, that thou art a child of God; eueryevery one hath a good conconceit of himſelfe, but labour thou for the qualification of a child of God, reſt not in that which deceiueth thouſands, that thou art ciuilly honeſt, that is not the qualification of a child of God, an heathen man may be ſo qualified; and if thou reſt in that, thou haſt no part nor portion in this worthie priuiledge, that all things worke together for the beſt to thee. No, no, be the things thou enioyeſt neuer ſo good, yea the good things of God, thou canſt hauehave no comfort in them or from them, all things then worke together for the worſt to p. 629thee: yea the better the things be thou enioyeſt, the worſe is thy ſtate and condition; and therefore neuer reſt till thou find that thou art qualified as Gods children be, and that in theſe particulars, that thou art one that truly loueſt God, and art effectually called and wrought on by the word and Spirit of God. And if thou be thus qualified, certainly then al things ſhall worke for the beſt to thee, both for the helping thee forward in grace here, and for the furtherance of thy happineſſe and glorie in heauen: and that may be a ground of ſweet and ſpeciall comfort to thee.

Come we now to handle the qualification of the perſons who hauehave all things working together for the beſt to them, here layed downe more particularly, and to ſtand on them ſeuerally, and in order. And firſt of this, That they are ſuch as louelove God. All things worke together for the beſt to them that louelove God, (ſaith the Apoſtle) that is, as we ſhewed, to them that louelove God ſimply for himſelfe, as the fountaine of goodneſſe, and the author of all good things, and in their hearts do cleaue to him as the chiefe, and principall, and moſt abſolute and ſoueraigne good. Now then we ſee that the Apoſtle here deſcribes Gods children, who hauehave all things working together for the beſt to them, by this as a ſpeciall qualification, that they are ſuch as louelove God: and no doubt he rather choſe to ſet them out by this then by any other thing, becauſe he here labours to arme the beleeuing Romans againſt the bitterneſſe of the croſſe, and to perſwade them patiently to beare the afflictions they ſhould meete withall. And true patience dowes from the true louelove of God immediatly as the next cauſe of it, and as a friend to it. And againe, louelove is the beginning of all affections: where there is louelove of any thing, Doct. 4 we grieue if we want it, we reioyce if we hauehave it, we grone in hatred of that which hinders vsus of it, and the like.It is a ſpeciall qualification of ſuch as hauehave al things working together for the beſt, that they louelove God. But to come to the point, the point hence offered is this.

That it is a ſpeciall qualification of Gods children, and of ſuch perſons who hauehave all things working together for the beſt to them, that they louelove God. All and euerie one of Gods children who hauehave part in this priuiledge, that all things p. 630worke together for the beſt to them, are thus qualified, they louelove God ſimply for himſelfe, as the fountaine of all goodneſſe, and in their hearts they cleaue to him as the chiefe and moſt abſolute good. This qualification, euen a true louelove of God, is found in all and euerie child of God in ſome meaſure. The Apoſtle ſaith, Gal. 5.6. that faith worketh by louelove: true ſauing faith is a working faith, and it works by louelove, that is, by louelove both towards Gods and towards men; and where there is true faith, there is alſo a meaſure of true louelove both of God and men. Pſal. 116.1. Dauid affirmes this of himſelfe, being a deare child of God, that he was thus qualified, euen with a true louelove of God: I louelove the Lord (ſaith he) becauſe he hath heard my voice & my prayer. And Pſal. 31.23. he exhorts all the Saints and children of God to louelove the Lord, LoueLove ye the Lord all his Saints: as if he had ſaid, It concernes all the Saints and children of God to louelove the Lord. As it is a dutie to which Gods children are ſtirred vp, ſo doubtleſſe it is a thing found in euerie child of God in ſome meaſure, and all and euerie one of Gods children are thus qualified in ſome meaſure, they louelove God ſimply for himſelfe, as the fountaine of all goodneſſe: and the grounds of it are theſe.

Reaſon 1 Firſt, Gods children hauehave their eyes opened by the Spirit of God, and they ſee and rightly diſcerne the excellencies of the Lord, as they are reuealed in his word and in his workes. Indeed they ſee not God in ſubſtance and in eſſence as he is, but they ſee in ſome ſort the beames and ſparkes of his infinite wiſedome, power, truth, goodneſſe, merciemercy, and ſuch like, which are moſt louely, and cannot but draw their hearts to louelove them.

Reaſon 2 Againe, Gods louelove ſhed abroad in the hearts of his children, and felt warme in their hearts, it enkindles a louelove to God againe, for the louelove of God in the hearts of his children is nothing elſe but a reflexion of Gods louelove to them, as Saint Iohn ſaith, 1. Ioh. 4.19. We louelove him becauſe he loued vsus firſt. So the woman in the Goſpell loued much, becauſe ſhe apprehended Gods great louelove to her in pardoning many ſinnes. Luk. 7.47.

On theſe grounds Gods children ſeeing the excellencies p. 631of God, and feeling Gods louelove ſhed abroad in thir hearts, it muſt needs be that they are thus qualified in ſome meaſure, they louelove God ſimply for himſelfe; and this qualification, euen a true louelove of God, is found in all and euerie child of God in ſome meaſure: and for the vſe and application of this, Ʋſe 1

Firſt, let this ſerue as a ground to vsus of diſcerning of our ſelues, whether we be the children of God or no. By examining our ſelues hereby we may diſcerne whether we be ſo or no; if ſo be thou find thy ſelfe thus qualified, that thou loueſt God ſimply for himſelfe, it is euidence enough to thee that thou art a child of God,Our louing of God ſimply for himſelfe, is euidence enough to vsus that we are Gods childrē. but if thou want this qualification, thou haſt no meaſure of true louelove of God in thine heart: ſurely then thou deceiueſt thy ſelfe if thou thinke that thou art a child of God. Now becauſe euerie one will be readie to aſſume, and to take this to himſelfe, that he loues God, yea ſome are ſo confident in this, as if ye aske them whether they louelove God or no, they thinke they are wronged, and they ſcorne the queſtion: they louelove God, that they do, elſe it were pitie of their liues, & they would be ſorry elſe.Sixe notes by which we may trie our ſelues whether we truly louelove God or no. I will therefore lay before you ſome ſpeciall notes and marks of the true louelove of God, by which we may trie our ſelues whether we be ſuch as truly louelove God ſimply for himſelfe, or no.

And firſt, ſuch as truly louelove God, they take pleaſure in thinking and ſpeaking of God, it is the ioy of their hearts to 1thinke and to ſpeake of God, of his properties, of his word, and of his workes, and of good things, and they are neuer ſo well as when they are ſpeaking of thoſe things. The ſpouſe in the Canticles ſpends much time in ſpeaking of her beloued, and ſhe hath neuer ſpoken enough in the praiſe of him, of his parts, of his beautie, of his attire, and the like.

Secondly, where there is true louelove of God, there is a true 2deſire and a carefull endeuour to pleaſe him, both by doing the good things he commands, and by auoiding the things he forbids, and that at all times, and in all places, both publike and priuate, as Chriſt ſaith, Ioh. 14 15. If ye louelove me, keepe my commandements: and alſo by a willing ſuffering of any thing for his ſake. The Apoſtles reioyced becauſe they were p. 632counted worthie to ſuffer rebuke for the name of Chriſt.

3Thirdly, the true louelove of God is accompanied with a longing deſire after further vnion with God, and after further fellowſhip and communion with him, and in a delight in the meanes by which we hauehave here in this life an holy familiaritie with the Lord, as in ſpeaking to God by prayer, and in hearing him ſpeake to vsus by his word, and in renewing our vnion and communion with him in the Sacraments. Thus it was with Dauid, Pſal. 27.4. One thing hauehave I deſired of the Lord, that I will require, euen that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beautie of the Lord and to viſite his temple. And Pſal. 42.1.2. As the Hart brayeth for the riuers of waters, ſo panteth my ſoule after thee O God. My ſoule thirſteth for God, euen for the liuing God: when ſhall I come and appeare before the preſence of God? And eſpecially the true louelove of God accompanied with a deſire to hauehave immediate fellowſhip with Chriſt as Paul ſaith, Philip. 1.23. I deſire to be looſed and to be with Chriſt. And a longing after the appearance of Chriſt to iudgement, as the Church ſaith, Reuel. 22.20. Come Lord Ieſus.

4Fourthly, the true louelove of God hath ioyned with it a true zeale of Gods glorie, and an holy indignation againſt any thing that hinders the glorie of God, and tends to his diſhonour. Such as truly louelove God, they cannot endure to heare his name blaſphemed, or any way diſhonoured. 2. King. 18.37. Eliachim, Shebna, and Ioah rent their clothes when they heard Rabſhakehraile on the liuing God.

5Fiftly, where there is a true louelove of God, there is a baſe eſteeme and indeed a contempt of all earthly things, honours, pleaſures, and profits, in reſpect of Gods louelove, as Dauid ſaid, Pſal. 73.25. Whom hauehave I in heauen but thee? and I hauehave deſired none in the earth with thee. And Paul ſaith, He counted all things loſſe, and iudged them to be dung, in compariſon of this, that he might winne Christ: and ſo be aſſured of Gods louelove to him in Chriſt, Philip. 3.8.9.

6Laſt of all, the true louelove of God hath euer ioyned with it a true louelove of all that beare the image of God, eſpecially of ſuch p. 633as beare his image in ſpeciall manner, and are like to God in a meaſure of true holineſſe, and are the children of God, euen becauſe they are his children. 1. Ioh. 4.20. If any ſay, I louelove God, and hate his brother, he is a lyer: for how can he that loueth not his brother whom he hath ſeene, louelove God whom he hath not ſeene?

Now by theſe notes, let euerie one of vsus trie our ſelues,Particular application of the notes. let vsus deale truly with our ſelues. In triall ſooth not vp thy ſelfe in a conceit that thou art one that truly loueſt God, when indeed there is no ſuch matter. Art thou one that takeſt no pleaſure in thinking and ſpeaking of God and of good things? Is ſpeech of good things irkſome and tedious to thee? Haſt thou no care to pleaſe God in doing the good things he commands, and in auoiding the euill things that he forbids? Art thou a drunkard, a blaſphemer, a Sabbath breaker? Doſt thou follow thy pleaſures on the holy Sabbath of the Lord, walking abroad into the fields? Is prayer and hearing of the word of God a burthen to thee? Canſt thou endure to ſee & heare God diſhonoured, his name blaſphemed, and thou art nothing moued with it? Art thou an earth-worme, a couetous perſon, an vſurer? Doſt thou prefer the louelove of the world before the louelove of God? Art thou one that hateſt Gods childrē, and thou canſt not abide them that beare the image of God, thou art euer girding them, and deriding them, and thou ſayeſt they are but a companie of fooles, and ſuch like, and doſt thou louelove God? No, no, if thou ſo thinke, thou deceiueſt thy ſelfe, there is no dramme of the true louelove of God in thee; and yet I dare ſay thou haſt this good conceit of thy ſelfe. Come to one that is a contemner of God and of all goodneſſe, to a drunkard, to a blaſphemer, to an earth-worme, to an vſurer, and ſuch like, to one that hath no delight in the word of God or in holy things, to one that is a ſcoffer of Gods children, and ſaith in plaine termes, they are but a companie of fooles: aske ſuch an one whether he louelove God or no, and he will preſently anſwer, that he doth with all his heart, he would be ſorrie elſe, but indeed and truth there is no ſuch matter; ſuch a perſon deceiues himſelfe with a fond conceit. And if thou, whoſoeuer thou art, wouldſt hauehave good euidence of it, p. 634that thou truly loueſt God, thou muſt finde theſe things in thee, that it is the ioy of thine heart to thinke and to ſpeake of God and of good things, that thou haſt a true deſire and an holy endeuour to pleaſe God in all things, both by doing the good things he requires, and by auoiding the euill things he forbids; that thou delighteſt in the meanes by which thou maieſt hauehave an holy familiaritie with the Lord, and in ſpeaking to God in prayer, that thou haſt a zeale of Gods glorie, thou canſt not endure to heare or ſee God any way diſhonoured; that thou doſt more eſteeme of Gods louelove to thee in Chriſt, then of all the riches and treaſures in the world, and that thou loueſt all that beare the image of God, eſpecially ſuch as are like to God in true holineſſe and righteouſneſſe, they are thy chiefe delight, as Dauid ſaith they were his, Pſal. 16.3. If theſe things be in thee, certainly then thou truly loueſt God, and thou art beloued of God, and thou art a child of God.

And for a ſecond vſe: is it ſo that all and euerie one of Ʋſe 2 Gods children are thus qualified in ſome meaſure, they truly louelove God ſimply for himſelf?Comfort for ſuch as finde the true louelove of God in themſelues, though it be but weake & in a ſmall meaſure. Then here is matter of great cō fort for thee who findeſt the true louelove of God in thine owne heart, though it be but weake and in poore meaſure: examine thy ſelfe, doſt thou delight in the ſeruice of God? Is it a griefe to thee that thou canſt not delight in it as thou wouldſt? Doſt thou abhorre all ſinfull courſes? Comfort thy ſelfe, it is an vndoubted ſigne that thou truly loueſt God: and thereupon thou maiſt conclude to the comfort of thine owne ſoule, that God is thy louing Father, and thou his child; and thou maiſt then chalenge this priuiledge to belong to thee, that all things ſhall worke together for the beſt to thee, for the helping of thee forward in grace here, and for the furtherance of thy happineſſe and glorie in heauen, and that is matter of great comfort to thee: thinke on it to thy comfort.

Now before I leaue this point, I hold it needfull to adde ſomething to that which hath bene alreadie deliuered, and that onelyonly by way of perſwaſion to ſtirre vsus vp, and to perſwade vsus to the louelove of God, being a ſpeciall qualification of p. 635all and euerie one of Gods children, and yeelding ſweet comfort to the ſoule in which it is found.Motiues to ſtirre vsus vp to louelove God truly, and to increaſe in louelove to him. It ought to ſtirre vp euerie one of vsus to labour to hauehave our hearts poſſeſſed with a true louelove of God, and where there is any meaſure of the true louelove of God, to labour to increaſe it. And to helpe vsus forward herein, conſider we further, that louelove is the beſt affection of our hearts, and where can we better beſtow this beſt affection 1then on God? Euerie one will ſet his louelove on ſome thing, and is there any thing more worthie our louelove then God? Certainly nothing either in heauen or in earth; if we ſet our louelove on the world, and content our ſelues in any thing in the world, we abuſe our ſoules, our ſoules are more worth then al the world, yea our louelove being ſet on the world, it then periſheth with the thing loued, the time of this world is but ſhort, and the faſhion of it paſſeth away: as 1. Corinth. 7.31.

Againe, conſider we the wonderfull and vnſpeakeable 2goodneſſe of God to vsus: what are we, but euen a bundle of Gods benefits? what we are, what we hauehave in our bodies, in our ſoules, and what we hope for, all is from the goodneſſe of God: he ſo ouerrules all things in heauen and earth, as they worke for our good, we being his children his Angels are for our protection, his Miniſters for our edification, and all things for our good. He deliuers vsus from all euill, and keepes vsus from falling into euill, yea he hath made vsus capable of happineſſe, whereas he hath refuſed the Angels in nature farre aboue vsus, and he will in his good time bring vsus into the poſſeſſion of his heauenly kingdome. Oh then the conſideration of theſe things, and many other that might be remembred, euen the conſideration of the Lords excellencie, and that we cannot better beſtow our beſt affection then on him, and that it is an abaſement of our ſoules if we ſet our louelove on the world, and content our ſelues in any thing in the world, and the due conſideration of the Lords vnſpeakeable goodneſſe to vsus, in regard of our bodies, our ſoules, this life, or the life to come; oh theſe ought to ſway with vsus, and to ſtirre vsus vp to labour to find our hearts poſſeſſed with a true louelove of God, and finding p. 636any meaſure of true louelove of God alreadie in our hearts, to labour to increaſe it, yea to come to ſuch a meaſure of the louelove of God, and to ſuch a zeale of his glorie, as was in Moſes and Paul, who could hauehave bene content to loſe heauen rather then God ſhould loſe his glorie: this we ought to labour for, and to endeuour to come to.

I proceed, come we now to the ſecond qualification of the perſons who hauehave all things working for the beſt to them, namely, That they are ſuch as are called: all things worke together for the beſt to them that louelove God, euen to them that are called of his purpoſe, ſaith the Apoſtle, that is, as we ſhewed, to them that are effectually called, and by the worke of the holy Spirit of God are brought, through the preaching of the word▪ from ignorance and vnbeliefe to true knowledge and faith in Chriſt. Now here we are to marke the coherence of theſe two qualifications, To them that louelove God, and to them that are called of his purpoſe: the Apoſtle ſubioynes one of theſe as an explication of the other: All things worke together for the beſt to them that louelove God. And who are theſe? Why ſaith the Apoſtle. Thoſe that are called, euen to them that are called of his purpoſe. Whence in the firſt place we are giuen to vnderſtand thus much.

Doct. 5 That the true louelove of God is found onelyonly in ſuch as are effectually called. OnelyOnly ſuch perſons truly louelove God as are effectually calledOnelyOnly ſuch truly louelove God, as are effectually called. and wrought on by the word and Spirit of God, and are brought from ignorance and vnbeliefe to knowledge and true faith in Chriſt, and none but ſuch. Reade Galat. 5.22. we there find louelove, whereby no doubt the Apoſtle meanes the true louelove both of God and men, reckened vp among the fruites of the Spirit. The fruite of the Spirit (ſaith the Apoſtle) is louelove. The true louelove of God is a particular fruite ſent out from the holy Spirit of God as the roote of it, and that onelyonly in ſuch as are ſanctified, and effectually wrought on by the Spirit, for ſuch the Apoſtle here ſpeakes of; and ſo found onelyonly in ſuch as are effectually called. 1. Tim. 1.5. ſaith the Apoſtle, The end of the commandement is louelove: that is, true louelove both of God and men; and then he ſubioynes, Out of a p. 637pure heart and of a good conſcience, and of faith vnfained: whereby he makes knowne that the true louelove of God it comes onelyonly from a pure heart, from an heart purged by faith: for faith purifieth the heart, as we hauehave it, Act. 15.9. and from a ſanctified ſoule, and ſo doubtleſſe the true louelove of God is found onelyonly in ſuch perſons as are effectually called, and in ſuch are wrought one by the word and Spirit of God: and the reaſons and grounds of this truth are theſe.

Firſt, there is no true louelove of God in men by nature, the Reaſon 1 will and affections of men muſt be altered and changed before there be any place for the true louelove of God: the heart of man in the naturall ſtate of it is oppoſite and contrarie, and carried againſt God and againſt all goodneſſe, and there is no dramme of the true louelove of God in the heart by nature.

Secondly, the true louelove of God euer followeth an apprehenſion Reaſon 2 and perſwaſion of Gods louelove: when a man by faith layeth hold on the louelove of God, and beleeues that he is loued of God, and that God is his God and Father in Chriſt: then is his heart affected with the true louelove of God.

Againe, according to that 1. Ioh. 4.19. We louelove him becauſe Reaſon 3 he loued vsus first. On theſe grounds it followes ſtrongly and vndeniably, that the true louelove of God is found onelyonly in ſuch as are effectually called, and onelyonly ſuch perſons truly louelove God, as are effectually called, and wrought on by the word and Spirit of God, and brought from ignorance and vnbeleefe to knowledge and true faith in Chriſt, and none but ſuch.

Now for the vſes of it, firſt this truth meets with that erronious conceit of the Papiſts, who hold and teach, that the firſt Vſe 1 act of louelove is in vsus by nature,That true louelove is in vsus by nature, is a Popiſh error. and that we hauehave in vsus by nature an inclination to louelove both God and men, and that onelyonly a ſecond act or exerciſe of louelove is from grace; this is but their conceit, and cannot ſtand with the euidence and truth of the word of God, and with the truth of doctrine now deliuered. I leaue it, and for the vſe of it to our ſelues.

Is it ſo that the true louelove of God is found onelyonly in ſuch as Vſe 2 are effectually called,They are deceiued who thinke they hauehave loued God from their infancie & childhood. and onelyonly ſuch perſons truly louelove God as are effectually called and wrought on by the word and p. 638Spirit of God, and brought from ignorance and vnbeleefe to knowledge and true faith in Chriſt, and none but ſuch? Surely then it muſt needs follow from hence, that they deceiue themſelues, who thinke they hauehave truly loued God from their very infancie and childhood, and euer ſince they knew any thing. It is a common ſpeech of ignorant perſons, and of ſuch as continue in blindneſſe and in the hardneſſe of their hearts, and neuer yet felt the power of grace in their owne ſoules, working in them a through alteration and change, that they louelove God with all their hearts, and that they hauehave loued God euer ſince they knew their right hand from the left. Poore ſoules they are exceedingly deceiued, the truth of God now deliuered makes knowne to them, if they will take notice of it, that there is no ſuch matter. The true louelove of God is found onelyonly in ſuch as are effectually called and wrought on by the word and Spirit of God, and are brought from ignorance and vnbeleefe to knowledge and true faith in Chriſt. And take thou notice of it, thou that ſayeſt thou haſt loued God euer ſince thou kneweſt any thing, and yet thou art an ignorant perſon, and thou haſt neuer yet felt any true change in thine owne ſoule by the worke of grace, thou deceiueſt thy ſelfe, and of thine owne mouth I dare be bold to iudge of thine heart in this particular, and to tell thee there is no iot of true ſauing grace in thine heart. Thou art ignorant of God, and of the things of God, thy ſpeech bewrayes it; and being yet in thy naturall ignorance and blindneſſe, certainly thou art not effectually called, and ſo it is not poſſible that thou ſhouldeſt truly louelove God. Nay, admit it be ſo that thou haſt attained ſome knowledge of God and of good things, thou liuing vnderunder the meanes of knowledge, and thou art able to ſpeake of God and of good things, yet vnleſſe that knowledge be ſanctified, and hauehave wrought on thee in ſome meaſure a through change, both in heart and life, thou art as farre from louing God truly, as thou waſt before: it is not thy knowledge of God and of good things, though it be great, that will euidence to thee to thy comfort, that thou art one truly louing God. No, no, it is thy effectuall calling that will p. 639giuegive thee comfort in that reſpect; one of theſe ariſeth from the other, when the Lord cals any effectually, he powres his grace into him, and by the ſame grace he frames his heart to louelove his holy Maieſtie: and therefore if thou wouldeſt be ſure that thy louelove of God is as it ought to be, euen a true louelove of God, and that thou art a man or a woman truly louing God, looke to thy effectuall calling, and neuer reſt till thou fin… that thou art effectually called. If thou find that thou art effectually called and wrought on by the word and Spirit of God, and brought from ignorance and vnbeliefe to ſauing knowledge and ſauing faith in Chriſt, then thy louelove of God though it be but weake, and in a poore meaſure, yet it comes from a right ground, and from the true naturall mother of it, and there is comfort in it.

I will now as the Lord ſhall enable me, ſtand on this ſecond qualification more particularly. The Apoſtle here deſcribes Gods children, who hauehave all things working together for the beſt to them, that they are ſuch as louelove God, and againe, that they are ſuch as are called of his purpoſe, that is, effectually called and wrought on by the word and Spirit of God. We ſee then which is the point I will ſtand on.

That it is a ſpeciall qualification of Gods children, and of Doct. 6 ſuch perſons as hauehave all things working together for the beſt vntounto them, that they are effectually called: all and eueryevery one of them who hauehave part and portion in this worthy priuiledge, that all things worke for the beſt vntounto them, they are thus qualified, they are effectually called,All and eueryevery one who hauehave part in this worthy priuiledge, that all things worke together for the beſt to them, they are effectually called. and they are wrought on by the word and Spirit of God, and they are brought from ignorance and vnbeliefe, to true knowledge and true ſaith in Chriſt. And for the clearing and confirming of this, reade Pſal. 65.4. Dauid there deſcribes the bleſſed man, namely, the child of God, to be one whom the Lord chuſeth, and cauſeth to come to him, one whom the Lord doth in his free louelove chuſe to make him a member of his Church, and his adopted child, and then doth moue his heart by his word, and by his holy Spirit, to come to him, and that effectually doth cauſe him to come to him, and to receiue his merciemercy. Pſal. 40.6.7. Dauid p. 640ſaith, When his eare was prepared, he anſwered loe, I come. The Lord wrought on his heart by his good Spirit, and called him by his word, and he anſwered the Lords call, he was effectually wrought on. Act. 2.41. we reade of three thouſand ſoules that were added to the Church, and became true members of the Church, and ſo the children of God, they receiued the word of Peter preaching, and they were baptized, they were brought to true knowledge and true faith in Chriſt, they receiued the Sacrament of Baptiſme as a ſeale of that faith. And the like we find recorded of Lydia, Acts 16.14.15. The Lord opened her heart, and ſhe receiued the word that Paul preached vntounto her, and ſhe was effectually called, ſhe was brought to true knowledge, and to true faith in Chriſt. 1. Pet. 2.9. we find that the Apoſtle deſcribes the peculiar people of God, and ſuch as are indeed the children of God, that they are called out of darkneſſe into the Lords maruellous light: they are brought from ignorance to true knowledge, and out of the ſtate of nature into the ſtate of grace. And ſo ſaith the Apoſtle of the beleeuing Epheſians, Epheſ. 5.8. Ye were once darkneſſe, but are now light in the Lord. We ſee then ſufficient euidence of Scripture clearing and confirming this truth: that it is a ſpeciall qualification of all and eueryevery one of Gods children who hauehave part in this excellent priuiledge, that all things worke together for the beſt to them, that they are effectually called, they are wrought on by the word and Spirit of God, and they are brought from ignorance and vnbeliefe to true knowledge, and true faith, they are ſuch as hauehave anſwered the call of God in the miniſterie and preaching of his word: and it muſt needs be ſo, the reaſon of it is this.

Reaſon. Becauſe otherwiſe there is no knowne difference betweene them and the reprobate: a difference there is betweene Gods choſen and the reprobate, euen before their calling, they are then beloued of God, and they are knowne to him to be in the number of his elect afterwards to be called, but there is no difference betweene them and the reprobate, knowne either to themſelues or to others, till they be effectually called, p. 641till then they are in bondage vnderunder ſinne, as the reprobate are, and their life and conuerſation differs not from the life and conuerſation of the reprobate: ſo ſaith the Apoſtle, Epheſ. 2.2.3. Wherein in time paſt ye walked according to the courſe of this world, and after the Prince that ruleth in the aire, euen the ſpirit that now worketh in the children of diſobedience, among whom ye had your conuerſation in time paſt, in the luſts of your fleſh, in fulfilling the will of the fleſh and of the mind, and were by nature the children of wrath as well as others. 1. Cor. 6.11. Such were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are iuſtified in the name of the Lord Ieſus, and by the Spirit of our God. And therefore that there may be a manifeſt and knowne difference betweene Gods children and the reprobate, it muſt needs be that all and eueryevery one of Gods children are effectually called, and are wrought on by the word and Spirit of God, and are brought from ignorance and vnbeliefe to true knowledge, and to true faith, and they are ſuch as hauehave anſwered the call of God in the miniſterie of his word.

Now then for the vſe, this alſo in the firſt place may ſerue Ʋſe 1 as a ground of diſcerning of our ſelues, whether we be the children of God or no.How we may diſcerne whether we be the children of God or no. And let euerie one of vsus trie our ſelues by this: If in triall thou findeſt that thou art effectually called, and that thou haſt indeed anſwered the call of God in the miniſterie of his word, and thou art brought from ignorance and vnbeliefe to true knowledge, and true faith, then thy caſe is good, thou art a child of God: but if thou find it not thus with thee, eſpecially hauing liued vnderunder the ſound of the Goſpell, vnderunder the miniſterie and preaching of it a long time, ſurely then thou deceiueſt thy ſelfe if thou thinke thou art a child of God. Now becauſe herein many deceiue themſelues, and many thinke their caſe good, they are called home, they are reclaimed and wrought on by the word and Spirit of God, and brought from ignorance and vnbeliefe to true knowledge & true faith, becauſe haply they hauehave gotten ſome knowledge, and they auoyd ſome ſinne they were heretofore giuen to, or they now runne not into that outrage they were p. 642wont to do, which things I ſpeake not againſt, but herein ſome reſt, and thinke their caſe good, and ſo deceiue themſelues: I will therefore make knowne ſome ſpeciall notes and markes of effectuall calling, by which we may trie our ſelues, whether we be effectually called and wrought on, or no.Seuen notes by which we may trie whether we be effectually called or no.

Firſt then ſuch as are effectually called, their eyes are opened, 1and they ſee their owne wretched eſtate by nature, and their curſed ſtate by ſinne, and they ſee alſo the truth of Gods promiſes offered and tendered to them in the Goſpell, and they hauehave power giuen them to come out of their miſerie, and to apply the promiſes, and by faith to make them particular to themſelues, euen by true faith purifying their hearts. Acts 26.18. Paul ſaith, he was ſent to the Gentiles to this purpoſe: To open their eyes that they might turne from darkneſſe to light, and from the power of Satan vntounto God, that they might receiue forgiueneſſe of ſinnes, and inheritance among them which are ſanctified by faith, and true faith purifieth the heart. Act. 15.9.

2Secondly, effectuall calling is euer ioyned with an hatred of former ſinnes, and with a ſtriuing againſt them, yea with an hatred and loathing of thoſe ſinnes that hauehave bene moſt pleaſing and moſt delightſome to men or women, and to which their nature is moſt inclining: the remembrance of thoſe ſins is now grieuous and lothſome to them. Rom. 12.9. it is the exhortation of the Apoſtle, abhorre that which is euill: not onelyonly abſtaine from it, but hate and loath it as hell it ſelfe, for ſo the word foreign ſignifieth.

3Thirdly, effectuall calling hath euer ioyned with it graces befitting that calling. As when any is called of God to a particular calling, he is endued with gifts fit for the ſame: ſo doubtleſſe ſuch as are called out of the ſtate of nature into the ſtate of grace, they are fitted with gifts for that calling, and made able in ſome meaſure to walke worthie that calling, as the Apoſtle exhorts, Epheſ. 4.1. I pray you that ye walke worthie of the vocation whereunto ye are called. Yea they are made able, and they do expreſſe the power of grace in p. 643their particular callings: they glorifie God, and they ſerue God in doing the duties of their callings, as the Apoſtle ſaith ſeruants do in ſeruing their maiſters, Coloſ. 3.4.

Fourthly, where there is effectuall calling, there is a choyce 4of good companie, and a delight in the companie of the godly, and a ſtrangeneſſe to wicked companie, he that is called out of the world, as Chriſt ſaith (Ioh. 15.19.) all his are, he cannot louelove the world, he hath ſmall ioy in it, as the world hath ſmall ioy in him. Pſal. 26.4.5. Dauid ſaith, I hauehave not haunted with vaine perſons, neither kept companie with the diſſemblers, I hauehave hated the aſſembly of the euill, and hauehave not companied with the wicked. And Pſal. 119.63. I am a companion of all them that feare thee and keepe thy precepts.

Fiftly, where there is effectuall calling, there is a ſpeciall 5prizing of the meanes by which it hath bene wrought: he that hath bene called by the word, he loues the word, and eſpecially the Goſpell. Ioh. 8.47. He that is of God heareth Gods words: and Pſal. 119.97. Oh how louelove I thy Law, it is my meditation continually.

Sixtly, where there is effectuall calling, there is doing of 6thoſe things fleſh and bloud would not do, as namely, in proſperitie a care of heauenly things, & an holding faſt of the profeſſion of religion in the middeſt of perſecution, and a ſtanding faſt in a diſgraced profeſſion, as Noah did when all fleſh had corrupt his way vponupon the earth, Geneſ. 6.9.12. and as Lot did in the middeſt of filthy Sodome, 2. Pet. 2.7. Luke 9.23. If any man will come after me (ſaith Chriſt) let him denie himſelfe, and take vp his croſſe daily and follow me.

The laſt note of effectuall calling, is a precious account of 7that calling, and a thinking more highly of it then of any outward thing. A king that is called to be a Chriſtian, eſteemeth more of his effectuall calling, then of his Crowne and kingdome, and makes account of that, as of his high calling, as the Apoſtle ſpeakes of it, Philip. 3.14. I follow hard toward the marke, for the price of the high calling of God in Chriſt Ieſus. Now by theſe notes and markes let euerie one of vsus trie our ſelues: and if we do trie our ſelues by theſe notes,Application of the notes. alas how p. 644farre ſhort will many be found, from that which they conceit of themſelues? Art thou one that art yet in thy naturall blindneſſe and ignorance, thou art not acquainted with thy wretched eſtate by nature, and thy curſed ſtate by ſinne, thou haſt onelyonly a generall notion of ſinne, and thou canſt onelyonly ſay as thouſands vſe to do: We are all ſinners, God helpe vsus? Haſt thou in thee no hatred of thy former ſinnes, nor ſtriuing againſt them? Doſt thou go on with delight in the practiſe of knowne ſinnes, yea haply being paſt the practiſe of thy beſt pleaſing ſinne, is the remembrance of it pleaſing to thee? Doſt thou ſpeake of it with delight? Doſt thou ſhew forth no power of grace in thy life, in the duties of Chriſtianitie, and in thy particular place and calling? Art thou negligent or careleſſe in the workes of thy calling? Doſt thou therein onelyonly ſeeke thy ſelfe, and not the glorie of God? And doſt thou make no choyce of thy companie? Art thou readie to go with any that puts forth his head? Is any one a compariſon for thee, though a drunkard, a blaſphemer, or ſuch like? Haſt thou no delight in the word of God? Doſt thou heare it with a dead heart? Doth thy proſperitie make thee careleſſe of heauenly things, and of holy duties? And art thou one that canſt not endure the leaſt diſgrace for the profeſſion of religion, an hard word, or a nicke name will driue thee from the profeſſion of it? And doſt thou preferre the honours and preferments of the world before the high calling of God in Chriſt Ieſus? If it be thus with thee, ſurely then if thou thinke thou art effectually called, and that thou art in the way of life, thou deceiueſt thy ſelfe, and thou haſt yet no good euidence to that purpoſe. And if thou wouldſt be ſure that thou art effectually called, then looke thou find in thy ſelfe the notes before ſpoken of. Are thine eyes opened and cleared? Doſt thou ſee thy wretched eſtate by nature, and the curſed corruptiō of thine owne heart? Haſt thou power againſt the vile luſts of thine owne heart? Art thou able by a true working faith to apply the promiſes of life to thine owne ſoule? Haſt thou in thee an hatred of thy former ſinnes, and a ſtriuing againſt them, and a loathing of that ſinne thy nature is moſt bent to? p. 645Art thou fitted for the calling of an holy Chriſtian? Art thou able to ſhew forth the power of grace in thy life & conuerſation, yea in thy particular place & calling? Art thou diligent in thy calling? Doſt thou do the duties of thy calling in conſcience towards God, & in obedience to his will, & with a mind therein to glorifie God? Art thou carefull in the choice of thy companie? Are thoſe that truly feare God thy companions? And doſt thou refraine from wicked companie, and thou art not in their companie more then needs thou muſt, in regard of thy occaſions and dealings in the world? Doſt thou heare the word of God, and delight in hearing of it, yea in the hearing of the Law diſcouering thy ſinnes to thee, and eſpecially in the Goſpell, making knowne to thee the ſweet promiſes of life and ſaluation? Haſt thou a care of heauenly things, and art thou conſcionable in the practiſe of holy duties in thy greateſt proſperitie, and the more the Lord doth heape his mercies on thee in outward things, the more carefull thou art of holy duties: and the richer thou art, the holier thou art? And doſt thou hold faſt the profeſſion of Religion in the heate of perſecution, and when it is moſt of all diſgraced? And doſt thou make more account of the high calling of God in Ieſus Chriſt, and of thy calling out of the ſtate of nature into the ſtate of grace, then of all the honours and preferments in the world? Is it thus with thee, and are theſe things in thee? Certainly then thy caſe is good, thou art effectually called and wrought on by the word and Spirit of God; the Lord hath ſet thy feete into the way of life & ſaluation, and thou art going on in the way to heauen, and he wil vndoubtedly in his good time bring thee into the full poſſeſſion of life and glory in heauen: and that may be a ground of ſweet comfort to thee.

There is yet another vſe to be made of this point before Ʋſe 2 we leaue it, I will adde it in a word.Comfort for ſuch as finde themſelues effectually called. Is it ſo that effectuall calling is a ſpeciall qualification of Gods children, and all and euerie one of them who hauehave part in this priuiledge, that all things worke together for the beſt vntounto them; they are effectually called, they are wrought on by the word and Spirit of God, and they are brought from ignorance and vnbeliefe, to p. 646true knowledge and true faith? Then here is ground of ſweet comfort for thee, whoſoeuer thou art that findeſt thy ſelfe effectually called. Haſt thou good euidence of thy effectuall calling? Art thou ſure of it that thou art now ſet out of the ſtate of nature into the ſtate of grace? Surely the meditation of that is more comfortable to thee, then to thinke on thy election or on thy redemption by Chriſt, for that giues thee aſſurance of thy election and of thy redemption, and it ſeales vp to thee this comfort, that thou art in the number of Gods choſen, and one redeemed by Chriſt, and that thou ſhalt certainly be ſaued. And therfore the Apoſtle 2. Pet. 1.10 exhorts to giuegive all diligence to make our calling and election ſure: for if we do theſe things we ſhall neuer fall. By making ſure our calling, we make ſure our election, and we come to be 2aſſured of it: and therefore doubtleſſe it is moſt ſweete and moſt comfortable to thee whoſoeuer thou art, if thou be able to ſay, and that truly, I am effectually called, I was thus or thus giuen ouer to ſinne, but now I am not; and eſpecially if thou be able to ſay ſo, and that truly, in reſpect of thy beſt pleaſing ſinne, I was heretofore held vnderunder the power and tyrannie of this or that ſinne, and I gaue my ſelfe ouer to the practiſe of it with much delight, but now I hauehave power againſt it; and though ſtrength and abilitie be not wanting to me for y^e practiſe of it, yet now I hauehave no pleaſure in it, I now ſtriue againſt it, and I now auoide all occaſions leading to it, yea it is now a griefe to my ſoule to thinke of it, it is ſo odious and hatefull to me. If thou be able thus to ſay, & that in truth, that is a comfortable thing indeed, that giues thee aſſurance that thou art in the ſtate of grace, and in the way to life and ſaluation; and the conſideration of that may yeeld thee comfort both in life and death. And ſo I paſſe from that.

Come we now to the third and laſt thing layed before vsus in this verſe, and that is the ground and cauſe why all things worke together for the beſt to them that louelove God, and are effectually called, and that is Gods purpoſe: We know that all things worke together for the beſt vntounto them that louelove God, euen to them that are called of his purpoſ…: that is, as we ſhewed, according p. 647to Gods eternall and vnchangeable decree, he hauing purpoſed in himſelfe from euerlaſting to bring them to life and ſaluation. Now in that the Apoſtle here ſaith, effectuall calling is according to Gods eternall purpoſe, I might ſtand to ſhew, that Gods louelove to his children is not alwayes concealed, his louelove to his children before all times is in time made knowne to them; for it is not an idle louelove, but operatiue and working: but I will not ſtand on that. Hence obſerue we in the firſt place thus much.

That the euidences and ſignes of the happineſſe and ſaluation Doct. 7 of Gods children are in themſelues, and the ground of it is out of themſelues.The euidences & ſignes of the happineſſe and ſaluation of Gods childrē are in themſelues, but the ground of it is out of thē ſelues. The ſignes of it that Gods children ſhall come to life and glorie in heauen, are the true louelove of God and effectuall calling, which are things in Gods children themſelues; and the ground of it is in Gods eternall purpoſe, and ſo out of themſelues. And to this purpoſe we hauehave further euidence, reade Epheſ. 1.4. the Apoſtle ſaith, God hath choſen vsus in Chriſt before the foundation of the world: there is the ground of our happineſſe in Gods eternall election out of our ſelues; and then he ſubioynes, That we ſhould be holy and without blame before him in louelove. Thereby making knowne, that true faith and holineſſe, which are things in our ſelues, are euidences and ſignes of it that we belong to Gods election and ſhall be ſaued. So likewiſe 2. Tim. 2.19. ſaith the Apoſtle, The foundation of the Lord, that is, the eternall purpoſe of God touching ſaluation, in which the ſaluation of Gods elect is found, Remaineth ſure, and hath this ſeale, the Lord knoweth who are his: it is ſealed and layed vp in God himſelfe: and then he addes, Let euerie one that calleth on the name of Chriſt depart from iniquitie: as if he had ſaid. The ſignes by which any one may be ſure that he belongs to Gods election are in himſelfe, euen true faith, and a ſerious care and endeuour after holineſſe. Not to adde further teſtimonie of Scripture to this purpoſe: the reaſon why the euidences and ſignes of the happineſſe of Gods children are in themſelues, and the ground of it out of themſelues, in Gods eternall and vnchangeable purpoſe, is.

p. 648Reaſon. Becauſe the Lord in his infinite wiſedome ſaw it fit ſo to be, to keepe his children both from preſumption and from deſpaire, the ſignes of their happineſſe are in themſelues, and the ground of it is out of themſelues in Gods eternall and vnchangeable purpoſe, leſt they ſhould deſpaire finding the ſignes of their happineſſe but weake, and being priuie to their many imperfections. Now then to apply this.

Ʋſe 1 Firſt, this truth diſcouers to vsus the follie of thoſe perſons, whoſoeuer they be, who lay claime to happineſſe and ſaluation without any euidence and ſigne of it in themſelues.They deceiue themſelues who lay claime to happineſſe and ſaluatiō without any euidence and ſigne of it in themſelues. And thus ſtands the caſe with thouſands in the world, they will be ſaued, and they ſay they hope to go to heauen, and yet they hauehave no manner of euidence in themſelues for it, they are not able to make good their claime by any euidence of grace in their owne ſoules. Were it not follie and madneſſe in any one to lay claime to a piece of land hauing neither hand, nor ſeale, nor word, nor promiſe, nor any deed nor euidence in y^e world to ſhew for it? Surely ſo is it with many in the world, they lay claime to heauen, and yet they hauehave neither word, nor promiſe of God to that purpoſe, nor hand nor ſeale of God, they want the ſeale of Gods Spirit, and euidence of grace in their own ſoules. Poore ſoules they deceiue themſelues, and herein doth the diuell delude thouſands in the world, and he takes aduantage on the doctrine of our Church to deceiue them, we teaching (according to the truth) that in the matter of iuſtification in the ſight of God and in the matter of ſaluation, we muſt go out of our ſelues, and muſt ſeeke for iuſtification and ſaluation onelyonly in Chriſt: hereupon the diuell takes the hint and deludes thouſands, perſwading them it is ſufficient if they fancie to themſelues (for it is no better then a fancie) that Chriſt died for them, and that they ſhall be ſaued by the merit of Chriſt, though they neuer find Chriſt in them by the worke of his Spirit, applying his merit to their iuſtification, and cleanſing them to their ſanctification. Well know it, whoſoeuer thou art, if thou wilt lay claime to happineſſe and ſaluation on a good ground, thou muſt not onelyonly go out of thy ſelfe, and find the ground of it in Gods eternall purpoſe, p. 649and in Gods merciemercy, and in the merit of Chriſt, but thou muſt alſo find the euidences and ſignes of it in thine owne ſelfe, euen the euidence of effectuall calling, and of ſanctifying grace in thine owne ſoule. Yea know it for a certaine truth, thou muſt find Chriſt a Sauiour to thee, not onelyonly out of thy ſelfe by his merit but alſo in thy ſelfe by the efficacie of his Spirit, and that Chriſt hath not onelyonly ſaued thee from hell, but hath alſo turned thee from ſinne to God; that muſt be an euidence to thee that thou art in the way to heauen: thinke on it.

Againe, for a ſecond vſe: is it ſo that the euidences and Ʋſe 2 ſignes of the happineſſe and ſaluation of Gods children are in themſelues, and the ground of it is out of themſelues in Gods eternall purpoſe? Surely the due conſideration of this may affoord much comfort to ſuch of Gods children as finde the worke of grace, the euidence of their happineſſe and ſaluation but weake and feeble in them,Comfort to ſuch of Gods children as find the work of grace but weake and feeble in thē. and they complaine of the weakeneſſe of it, as indeed it is many times the complaint of a deare child of God: Oh I finde but a poore and weake meaſure of grace in my ſelfe, and it doth much daunt me, yea it makes me many times to doubt of my eſtate. Why, conſider with thy ſelfe, the worke of grace in thy ſoule is not the ground of thy comfort, it is but onelyonly an euidence and ſigne of it, and of thy happineſſe and ſaluation, and the ground of it is out of thy ſelfe layed vp in Gods eternall purpoſe. Indeed if ſo be the ground of thy comfort and ſaluation lay in thine owne hand, and if thy happineſſe and ſaluation were built on any thing in thy ſelfe as the ground of it, thou mighteſt iuſtly doubt of thy ſtate and ſtanding; but it is not ſo, it is ſet on a better and a more ſure foundation and ground worke, on the eternall and vnchangeable purpoſe of God, and that ſtands faſt and firme for euer. And therefore comfort thy ſelfe, and when thou findeſt thy ſelfe wauering and doubting of thy ſtate, and troubled in regard of the weakeneſſe of grace in thy ſelfe, remember this, that the grace that is in thee is but the euidence and ſigne of thy happineſſe and ſaluation; and being in thee in truth, though but weake, yet it is ſufficient p. 650to euidence that to thee, it is not the ground of it: no, the ground of thy comfort and of thy happineſſe and ſaluation, is out of thy ſelfe in Gods eternall purpoſe, and is built on that ground, and that is a foundation moſt firme and ſtable, and immouable, and all the diuels in hell are not able to raze it: and the conſideration of that may be a great comfort to thee.

There is yet further matter offered from theſe words, Euen to them that are called of his purpoſe, or according to his owne good purpoſe, and according to the good pleaſure of his will. And in that the Apoſtle here makes the ground and cauſe of effectuall calling Gods eternall purpoſe, and his vnchangeable decree touching the ſaluation of his choſen, we may further gather ſome ſpeciall concluſions that may be of vſe and profit to vsus. I will propound them and ſpeake of them as the Lord ſhall enable me: and hence it followes, and the point in the next place hence ariſing is this.

Doct. 8 That effectuall calling is a free calling.Effectual calling is a free calling. It is not in reſpect of any goodneſſe in man or woman, or for any good thing done by them that God doth effectually call and conuert them, and worke on them powerfully by his word and Spirit. Whom the Lord cals effectually he cals freely, according to his owne good purpoſe, and according to the good pleaſure of his will: ſo ſpeakes the Apoſtle in expreſſe termes, Epheſ. 1.5. ſaith he, Who hath predeſtinate vsus to be adopted through Ieſus Chriſt, euen to be called out of the ſtate of nature into the ſtate of grace, and to be made his adopted ſonnes and daughters through Chriſt in himſelfe, according to the good pleaſure of his will. 2. Tim. 1 9. ſaith the Apoſtle, God hath called vsus with an holy calling: that is, with an effectuall calling, Not according to our workes, but according to his owne purpoſe and grace. Where we ſee, the Apoſtle excludes workes from effectuall calling, from being any cauſe of it, and he ioynes together Gods purpoſe and grace, plainly teaching, that effectuall calling is according to Gods owne purpoſe, and meerely of his grace, and ſo a free calling: and whom the Lord cals effectually, he cals them freely without any reſpect of any goodneſſe in themſelues, p. 651or of any thing done by them: and the reaſon is.

Becauſe the Lord will hauehave all the glorie of the beginning and end of the ſaluation of his choſen. Reaſon. As he hath of his free louelove choſen them to life and ſaluation: ſo of his free grace he doth call them, and iuſtifie them, and ſanctifie them, and he will in his good time glorifie them, and all to the praiſe of the glorie of his grace, Epheſ. 1.6. The Lord ſaith by his Prophet, ſpeaking of the calling and conuerting of the Gentiles, Iſai. 4.6.7▪ I will ſay to the North, giuegive, and to the South, keepe not ba…ke: bring my ſonnes from farre, and my daughters from the ends of the earth, Euerie one ſhall be called by my name; for I created him for my glorie, formed him and made him. The Lord will hauehave all the glorie of the calling and conuerting of his choſen: and therefore effectuall calling muſt needs be a free calling, without reſpect had to any goodneſſe in man or woman, or to any good thing done by them.

Now this truth is of vſe, firſt for confutation; it meets with Ʋſe 1 that conceit of the Papiſts touching the merit of congruitie.Merit of congruitie confuted. They hold and teach, that a man by the ſtrength of nature before conuerſion, may ſo diſpoſe himſelfe, and may ſo fit himſelfe for grace, as that it is conuenient the Lord ſhould beſtow grace on him: and they ſay, he merits grace (ex congruo) by a kind of congruitie and conueniencie. Thus they labour to obſcure and darken the bright ſhining of Gods free grace in effectuall calling, cleane contrarie to the truth now deliuered. I leaue them, and for vſe to our ſelues.

Is it ſo that effectuall calling is a free calling? Is it not in Ʋſe 2 reſpect of any goodneſſe in man or woman,We are to aſcribe our effectuall calling onelyonly to Gods free grace and merciemercy. or for any good thing done by them, that the Lord doth effectually call and conuert them? Surely then, ſuch as are effectually called are to magnifie the free grace of God, and to aſcribe that worke of their effectuall calling onelyonly to the free grace and merciemercy of God. Do not thou being effectually called, aſcribe any thing to the goodneſſe of thine owne nature, and thinke with thy ſelfe, I am of a better temper then others, and I hauehave a better nature then others, and the Lord ſaw ſome goodneſſe in me aboue others, as ſome erronious ſpirits do hold: the p. 652Lord ſaw that I would vſe his grace offered to me well, and therefore he hath wrought on me by his word and Spirit. No, no, thinke thus with thy ſelfe, as the truth is, I am no better then others by nature, there is no more goodneſſe in me by nature then in the vileſt miſcreant that liues on the face of the earth, I liued once as others do that are yet in the ſtate of nature, I tooke as great pleaſure in my ſinne as others now do in theirs, and I ranne as faſt in the way to hell as they now runne, and what hath moued the Lord thus to put a difference betweene me and others, as to call me effectually, and to leaue others ſtill in their naturall ſtate and condition? ſurely nothing in me, onelyonly his free grace and goodneſſe: Oh then how am I bound to magnifie the free grace and merciemercy of God towards me, in working on me effectually by his word and Spirit! Thus art thou to acknowledge and to magnifie the free grace of God, in regard of thy effectuall calling: yea take thou notice of it, thou being effectually called, and ſet out of the ſtate of nature into the ſtate of grace, thou art ſtill to acknowledge the free grace of God in adding one meaſure of grace to another. Though thou be carefull in vſing grace giuen thee, and in the vſe of the meanes that ſerue for the increaſe of it, yet know, the Lord addes one meaſure of grace to another freely, not becauſe thou art good, but becauſe he is good and gracious; not for thy well vſing of grace, or for the carefull vſe of the meanes, though thou art bound ſo to do, but ſtill of his free grace: the Lord is ſtill free in his working, and in adding one meaſure of grace to another. The Spirit blowes where he liſteth, as the Lord Ieſus ſaith, comparing him to wind, Ioh. 3.8. he works freely where he will, and when he will, and ſo farre as it pleaſeth him. And therefore thou art to magnifie the free grace of God, and the free working of his Spirit, in adding one meaſure of grace to another.

Now another concluſion and point offered from hence, that the ground of effectuall calling is Gods eternall purpoſe, and his vnchangeable decree touching the ſaluation of his choſen, is this.

p. 653That effectuall calling is vnchangeable,Effectuall calling is vnchangeable. is is according to Doct. 9 Gods eternall purpoſe, and it cannot be altered: ſuch as are effectually called, and ſet out of the ſtate of nature into the ſtate of grace, they ſhall certainly continue in that ſtate to the end and for euer. And to this purpoſe ſpeakes the Lord by his Prophet, Ierem. 32.40. I will put my feare in their hearts, that they ſhall not depart from me: where we ſee the Lord promiſeth that he will ſo worke on the hearts of his, and ſet them ſo faſt and firme in the ſtate of grace, as they ſhall neuer fall from it, but ſhall continue in that ſtate for euer. Rom. 11.29. the Apoſtle ſaith, The gifts and calling of God are without repentance, they are vnchangeable. A plaine text, we need no more for the proofe of the point in hand, it ſtrongly confirmes it, that effectuall calling (for that is the calling of God) is vnchangeable, and cannot be altered, and the reaſons and grounds of it are theſe.

Firſt, becauſe God himſelfe is vnchangeable, and with him Reaſon 1 there is no variableneſſe, nor ſhadow by turning, Iam. 1.17. and therefore his calling is vnchangeable.

And ſecondly, becauſe he is Almightie, and nothing can Reaſon 2 hinder his purpoſe and his worke: and therefore he hauing purpoſed the ſaluation of his choſen, and thereupon called them, and ſet them out of the ſtate of nature into the ſtate of grace, that calling of theirs cannot be altered, but they ſhall certainly continue in that ſtate of grace to the end and for euer.

Now then for vſe, firſt we may eaſily ſee that this truth maketh Ʋſe 1 directly againſt that opinion held by ſome,Falling away from effectuall calling can neuer befall Gods children that ſuch as are to day in the ſtate of grace, may to morrow be out of that ſtate, and that ſuch as are effectually called and ſet into the way that leades to life and ſaluation, may ſhake off their calling, and may fall quite from it, and may runne backe againe in the way that leades to hell; that is a flat contradiction to the truth now deliuered: yea it contradicts this, that Gods eternall purpoſe is vnchangeable, and that God abides conſtant in his purpoſe: yea it is contrary to this, that God is conſtant in that promiſe of his before alledged, Ierem. 32.40. p. 654that he will put his feare into their hearts, and they ſhall not depart from him: and ſo it muſt needes be erronious and falſe.

Ʋſe 2 Againe, in the ſecond place, the conſideration of this truth, that effectuall calling is vnchangeable, and that it is grounded on Gods eternall purpoſe, and cannot be altered, may affoord ſweet comfort to as many as find themſelues effectually called.Comfort to ſuch as find themſelues effectually called. Haſt thou good euidence of it, that thou art effectually called, that thou art ſet out of the ſtate of nature into the ſtate of grace? Surely then thou art in a more ſetled ſtate then Adam was in his innocencie, his ſtate was then changeable, and he might and did fall from it, but thy ſtate is vnchangeable. And though indeed thy corrupt nature be changeable in it ſelfe, and if it were left to it ſelfe, it would go backe & would fall away, yet it is vpheld by the power of God: thou canſt not hauehave in thee a will to reiect thy calling, thy will is now cōfirmed to perſeuerance, & all the diuels in hell are not able by all their malice or might to bereaue thee of thy effectual calling: thy ſtate is vnchangeable, and that may be a great comfort to thee, and it may be an euidence to thee (if thou deſire euidence of it) that thou art in this vnchangeable ſtate, in that the grace that is in thee is permanent and continuing grace, it is not vaniſhing and fleeting, as it is in the wicked: thou art not affected at the hearing of the word of God with ioy or with ſorrow, according to the matter deliuered, onelyonly in the time of hearing; thou art not Sermon ſicke, as ſome are ſea ſicke, ſicke at ſea and well at ſhore, ſo thou art not touched with the word onelyonly in the hearing of it, and when thou comeſt abroad into the aire thoſe good motions are gone: thou art not a penitent in the Church and prophane without, as wicked perſons are, but thy ioy, and thy ſorrow, thy louelove of God and of good things, thy delight in God and in good things are conſtant and continuing. Surely that is an euidence vntounto thee, that thou art in an vnchangeable ſtate, and that thou art ſet into ſuch a ſtate of grace as is grounded on Gods eternall purpoſe, and cannot be altered. And the conſideration of that may yeeld thee ſweete and heauenly p. 655comfort and ioy, yea ſuch ioy as Chriſt promiſeth to his, Ioh. 16.22. Such ioy as can neuer be taken from thee. Thinke on that to thy comfort. Come we now to the 29. & 30. verſes.