A Heavenly Conference, Treatise (3 of 3)

A Heavenly Conference · Treatise (3 of 3)

p. 158Now, if God be a God to any, he is not only to give being to us, in a certain rank of Creatures, as we are advanced above other Creatures, as to have a being, or a life of growing, p. 159or a life of ſenſe, or to advance us to a life of Creatures indowed with reaſon, whereby we are common in that faſhion with Angels, and underſtand God himſelf. Alas, this were a poor priviledge, if it went no farther, then to ſet us in that rank of Creatures, though a great favour. But conſidering us in a lapſed eſtate, it is a poor favour to leave us here. And therefore God is ſaid to be our God now in a ſtate of grace, when he advanceth us to an higher being and life, then all this, to a life of grace here, and of God our God in the ſtate of grace.glory hereafter. When out of his ſoveraignty and power, he reduceth all to help forward his main end, the ſalvation of his in peculiar. So God is a God in peculiar of ſome that he taketh out of baſe mankind. There is a world taken out of the world, as Auguſtine uſeth to ſpeak. And thus he is a God not to beſtow a life of grace, and ſupernatural being here, but a glorious condition hereafter in Heaven; and to make all things ſerviceable to that, that we may ſay, all is ours, becauſe we are Chriſts, and 1 Cor. 3. 22, 23.1 Cor 3:221 Cor 3:23Chriſt is Gods. So that whatſoever p. 160befalleth a Chriſtian, is ſerviceable, and conducible to the main and laſt end. And that is for God to be God indeed, to make us his in Chriſt Jeſus, to give us a new Creation, and a new State, better then at firſt.

The Covenant of grace founded on Chriſt.Now, what is the foundation of this, that God is our God in the Covenant of grace? we ſay it is founded on Chriſt, God is Chriſts God, and then our God, and that is the reaſon why Chriſt is called Emanuel, which is as much as to ſay, as it is expounded, God with us. Not only becauſe when he took our nature on him, there was God and man in one perſon; but the meaning of the word is, Chriſt is Emanuel, God with us, by being God in our nature, and ſatisfying divine juſtice in our nature, hath brought God the Father, and us together into a ſweet Covenant. So that God may be our God, and our Father, notwithſtanding his juſtice; becauſe all is ſatisfied by Chriſt, who took our nature to die for us. Chriſt is Emanuel, becauſe he hath made God and us one. So that God is our God, and not only ſo, but our Father p. 161in him. Thus you ſee how it cometh to paſſe, that God is our Father by Chriſt, who came to bring us again to God; as his whole office was to bring a few that had been ſingled out of mankind to God again, from whom they fell; for we all had communion with God in Adam, but we loſt it, and now muſt be brought again to God, which muſt be done by Chriſt, God and man.

Thus much for the foundation of the point, That God is Chriſts God, and God in Chriſt is our God, to do all things for us, to bring us to an happy condition here, and an everlaſting happy condition in Heaven.

We ſee here, it is brought as a ground of comfort, and ſo indeed it By vertue of Chriſts reſurrection, God is not only our Father but our God.is. And we may obſerve from hence, That now by the Reſurrection of Jeſus Chriſt, God is not only become a Father to us, but a God. This is a ground of many cōforts, go tell my Diſciples, now I am riſen again, & therefore juſtice is ſatisfied, and now they may have lively hope of a better condition hereafter. For God is my God, that hath raiſed me up, and who will raiſe up mine too: ſo that now we p. 162are copartners with Chriſt, ſharers with him in the Fatherhood of God, and God is God in common with Chriſt and us.

This may well be brought as a point of comfort, if there were any comfort in the world of ſweeter efficacy then this, our Saviour would have ſent it to his Diſciples. Comfort being his main Office, and his main end, he would have the beſt comfort after his beſt Reſurrection. And he picks this from amongſt them all. Go tell them, I go to my Father, and their Father, to my God, and their God. And therefore it is a pregnant comfort, and indeed no heart can conceive the comfort of it, that we have intereſt together with Chriſt in God, and with the Fatherhood of God. And both theſe the Scripture joyneth together, 2 Cor. 2. 6. I will be your Father, and your God.

God our God in covenant with Chriſt.To unfold the comforts more, God is ſaid to be our God in Covenant in Chriſt. He is the God of Chriſt, and therefore of us; becauſe he hath made himſelf over to us. A thing is ſaid to be another mans, when the Title is p. 163paſt to another man. Now God hath as it were, paſt over himſelf to his believing Children, and Members of Chriſt. He hath made over himſelf to them to be their God, as he was the God of Abraham, Iſaac, and Jacob, and all the Patriarks, Prophets, and Apoſtles: ſo he is of every good believing Chriſtian, to the end of the world. God maketh himſelf over to be theirs, and (as the Scriptures ſtile is) he is their portion and their Inheritance, a bleſſed portion, a bleſſed inheritance, more to us, then if all the world were ours, then if Heaven were ours, then if ten thouſand worlds were ours; for he is our God that can create millions of worlds more then this, if it were needful. Habet omnia, qui habet habentem omnia. He hath all things, that hath him in Covenant that hath all things. And therefore when the Scripture ſaith, I go to their God, it implyeth, I go to him, that is, all in all to them, that is larger then their hearts can be; for what heart can conceive the fulneſſe of the comforts ariſing from hence, that God is our God. Many know they p. 164need comfort of ſuch a tranſcendent Intereſt in God great comfort.nature. The heart of man is ſo diſtruſtful, ſo faithleſs, and the conſcience is ſuch a clamorous thing, and therefore he cannot think this is too much. I beſeech you therefore, do not loſe the comfort of it, that in Chriſt God is our God; though we can ſay of nothing elſe it is ours, perhaps we cannot ſay, great houſes are ours, or great friends are ours, or Inheritances ours, that is no matter, we can ſay, that is ours, which is infinitely more then that. We can ſay, God is ours in Chriſt. Nay, being exhorted to ſay by the ſpirit of faith, that God is ours in Chriſt, all things in the world are ours. As you have it in that place of Scripture, All things are yours, why? becauſe you are Chriſts, and Chriſt is Gods. Whether things preſent, or things to come, Paul, Apollos, Cephas, life, death, all is Even afflictions & Satan himſelf conſpires to make us happy.yours, you are Chriſts, and Chriſt is Gods, that is, all things muſt by a command from God, conſpire to make us happy, affliction, or Satan, or death, or trouble of conſcience, or deſertion, or every thing to help us to p. 165Heaven. The curſe is taken away, and there is a bleſſing hid in every thing that befalleth a Chriſtian, to bring him to Heaven: therefore it is a comfort of infinite extent. All is yours, becauſe God is yours.

You ſhall ſee the extent of the comforts further by retail, as it were. If God be ours, then all is ours too; what be they? the Scripture telleth you, and I ſhould ſpend too much time in unfolding of them.

1. If God be ours, his wiſdom muſt needs be ours, to find out wayes to do us good; for his infinite wiſdom hath found out a way in Chriſt by ſatisfaction of his juſtice to bring us to Heaven. He can make us go beyond all the policy of our Neighbors; for his wiſdom is ours.

2. If we be in danger, his power is ours, to bring us out.

3. If we have ſinned, his mercy is ours to forgive us. He himſelf being ours, his mercy muſt needs be ours. The whole being ours, it followeth out of the ſtrength of reaſon, that the parts alſo muſt be ours.

4. In any want, his allſufficiency is p. 166ours, to ſupply it, or to turn it to good, and make it up in a better kind.

5. In a word, God being ours, whatſoever is in God, whatſoever God can do, whatſoever he hath is ours, becauſe himſelf is ours. And therefore I beſeech you, make this uſe of it, to get into Chriſt by faith, to be one with Chriſt, that ſo God may be our God. Get faith above all graces, the grace of union, and the grace of communion, that being one with Chriſt, we are one with him. God being ours, all is ours, yea the worſt thing in the world is ours.

If God be not ours, it is no matter what elſe is ours. Alas, all things muſt be taken from us, we know not how ſoon, and we taken from all things elſe. What if we ha d a Kingdom, as Saul had, if we be forſaken of God, as he was. What if we had Paradiſe, if we offend God, we ſhall be caſt out? What if we had the dignity to be Apoſtles, if with Judas we have not God, what will all come to? What if a man ſhould enjoy all the world, if out of Chriſt, it would p. 167yield him no comfort. As the Emperor ſaid, I have gone through all varieties of conditions, Et nibil mihi prodit: but it hath done me no good. If we had all what is it, but vanity of Eccleſ. 1. 2. Eccleſ. 2. 17.Eccl 1:2Eccl 2:17vanities, and not only ſo, but vexation. Now when we have God to be our God, he is able to fill the ſoul. He is larger then the ſoul, and he is able to quiet the ſoul, he is the reſt of the ſoul, the ſoul is quiet, in him is the Center, as the place of quiet. If God be ours, then the ſoul reſteth in it; for God filleth the ſoul, and quiets the ſoul, and hath alwayes freſh comforts for the ſoul, infinite ſtill to all eternity. There is nothing in the world, but we do as it were deflorare, take away the flower of it by uſe, and it becometh ſtale. Though a man continue many thouſand years in the world, yet he will be weary of all things in the world, becauſe there is no freſhneſs in them. It is finite, and the ſoul is larger then the comforts of the world. But in God is a ſpring of freſh comforts to everlaſting. Conſider the things that inable him to be our God, to fill the ſoul, and to p. 168be larger then the ſoul, to quiet, and calm the ſoul in all the troubles of it, and then to have freſh ſprings of comforts, what a comfort is this to have God, for our God?

Never reſt till God be made our portion.Let it therefore raiſe up our ſouls to labor after our God, and never reſt till we have ſome intereſt in this great portion of God, to be our God. When we can by faith go out of our ſelves to Chriſt, and lay a right and juſt claim to God to be our God: this is a comfort that reacheth from everlaſting to everlaſting. It giveth us forgiveneſs of ſins, when we had loſt our ſelves, becauſe we are in Chriſt he hath forgiven us. In all extremities and troubles, when no creature can comfort us, it is his glory to ſhew himſelf a God. It reacheth to the Reſurrection of the body; God is Abrahams, and Iſaacks, and Jacobs God, when dead, becauſe he was the God of whole Abraham, Iſaack and Jacob, and therefore of ſoul and body. And it reacheth from all favours of this world, ſo far as is for our good, to all eternity, being our God, he will protect us from all extremities in p. 169this world, he will ſpeak comfort to our ſouls, which nothing can do but God. When we be dead, he will raiſe up our duſt, becauſe he is our whole God, the God of our ſouls and bodies, and we ſhall be for ever with the Lord. It is a comfort of wonderfull extent.

Ʋſe 1. Let us therefore make this uſe of it. Labour to make him ſo to us; for as he is to us, ſo God by his ſpirit is our comforter, who being ſatisfied, giveth us his ſpirit. We muſt make God our God, and then he will be a God unto us. Theſe be mutual, whereſoever they be, whereſoever God is God to any, they by the ſpirit obtained by Chriſt, have grace to make him ſo to themſelves. What is it for us to make God a God to us? It is this, to ſet up God a throne in our hearts, and to give him a Soveraignty God our joy, our comfort, our Rock, our all.over all things in the world, that we may ſay in truth of heart, God is our joy, God is our comfort, God is our rock, God is all in all to us. When we give him ſupremacy of affection above all the world, we eſteem nothing above him, we value him above p. 170all eſteem, his loving kindneſs is better then life it ſelf; for elſe we do not make him a God to us, and then it is no comfort to hear all the comforts ſpoken of before. For all to whom he is a God in the Covenant of grace, and have hearts to make him ſo, the ſpirit raiſeth up their affections to make him a God to themſelves. Amor tuus, Deus tuus, as it is ſaid of old, what we love moſt is our God. What we joy moſt in is our God, what we relie and truſt in moſt, is our God, as it was ſaid of the wedge of gold. And therefore if any thing hath our affections more then God, or equal with Examine our hearts what we make our God.God, that we make our God. It is a quaere of the greateſt concernment in the world, to put to our hearts. What do I make my God? as David putteth the quaere to himſelf: now Lord, what is my hope, is it not in thee? And ſo put this quaere to our ſelves. Lord what is my joy, what is my hope, what is my truſt, what is my comfort, is it not in thee? If our hearts cannot make an anſwer to this in ſome ſincerity, ſurely as yet we have not made God our God. p. 171Time may be, that he may be ſo; but till by the ſpirit of God we be brought to ſee an emptineſs, and vanity in the Creature, and a nothingneſſe in all, in compariſon of God, that we can ſay, whom have I in Heaven but thee? We have not comfort, becauſe we do not make him ours by a ſpirit of mutuallity. Where there is a Covenant of grace, there muſt be a mutual making of God our God, as he maketh himſelf to us.

Alas we may be aſhamed of it, the beſt do often forget themſelves. Oh how do men value the favours of a man, and the promiſes of a man, the ſeal of a man for ſuch, and ſuch a benifice, and how doth it grieve them to have the frowns of fleſh and blood, the frowns of greatneſs; but when their Conſciences tell them they are It is of eternalconcernment, to make God our God.under guilt of many ſins, and God is not in good tearms with them, how doth this affect them? and when their conſciences cannot ſay, they have promiſes ſealed in Chriſt, of the favours and mercies of God here, and hereafter: alas it is dead comfort, foreign give me that which is p. 172preſent, and take you that which is to come, is the Language of both. How few can ſay from ſincerity of heart, that they make good to be their God. And therefore it is of greater concernment then we take it.

Ʋſe 2. As it is a ground and foundation of comfort, ſo of all obedience to God, as it is prefixed before the Exo. 20. 2.Exod 20:2Commandements, I am the Lord your God, you ſhall have no other Gods but me, & do all in obedience to me from this ground. But much more now; then he was the Lord God that Do all for God in obediencebrought them out of Egypt. But now God may prefix, I am your Lord God in Chriſt, that have brought you from hell and damnation, that intend you Heaven and happineſs, and therefore do ſo, and ſo. Since this is the ſpring of all obedience, we ought to labor to make it good, and often to examine our ſelves, as before, what we make our God, and what we pitch our affections on. Alas, is our ſoul for any thing but God? hath not God made us for himſelf? and will our hearts reſt in any thing but God? why then ſhould we love vanity, and beſot our ſelves? when p. 173death comes, they may ſay as Saul ſaid, The Philiſtins are upon me, and God hath forſaken me. Death is on me, trouble, ſickneſs, vexation of conſcience is on me, and God hath forſaken God gives us our being and wel being, and doth all for us till we come to Heaven.me, I have no God to go to, what a miſerable eſtate is this? And therefore I beſeech you, let us labor to have intereſt in the Covenant of grace, to make it good, that God is our God in Jeſus Chriſt.

Who giveth us a being to be Chriſtians, to have a new nature, to have a good being, but God? who maintaineth and preſerveth that being, but God? and who keepeth and preſerveth us, till we get into a glorious being in Heaven; but God, who is all-ſufficient, ſelf-ſufficient, ſole-ſufficient, only ſufficient, this God is our God now in Chriſt.

God is to us in a more ſpecial ſingular manner, then to other Creatures, becauſe he hath raiſed us to a more excellent being, not only as men, we being in the higheſt rank of Creatures next the Angels, and ſo he is a God to us, more then to inferior Creatures, that have a more circumſcrib'd p. 174and narrow being. Man hath a large being, a reaſonable ſoul, and is fitted by nature to have communion with God, who is wiſdom it ſelf, and with Angels; but all this were little comfort, unleſs we had higher degrees of being then this. If God be our God in Chriſt, we have a ſpiritual being, which is as much above the dignity and prerogative of our ordinary being, as our being by nature is above the baſeſt Creature in the world. And ſo God ſetteth a ſtile upon us ſutable to the excellency of our ſpirituall being: there is nothing excellent in the world, but we are learned by it. Now to let out the advancement and excellency of the dignity we have from God in a ſpecial manner, to be Sons, Jewels, his Portion, his diadem, to be whatſoever you can imagine, that is glorious and excellent. An excellent condition, though ſpiritual, and concealed from the world. Gods Children are concealed men, as you ſhall ſee afterward, they be hidden men, the world taketh no notice of them, becauſe their excellency is ſeen with p. 175another eye, then the world hath. The God of the world blindeth the eyes of worldlings. They cannot ſee into the excellency of Gods Children, no more then they can know God himſelf, and Chriſt himſelf. So you ſee what it is to be a God in nature and in grace, to be all in all unto us, to have our whole ſubſiſtance, and dependence in him, in him we live and move, and have our being, and well-being.

In this, our excellency conſiſteth, that God is our God in Chriſt, who was God, and that he might bring God and us to good tearms together, that he might make God our God, he was Emanuel, God with us, to make God with us in favour and love. The God-head is neareſt the humane nature Humane nature nearer to Chriſt then the nature of the Angelsof Chriſt, of any Creature, it is nearer to Chriſt then to the Angels; for God hath not taken the Angels into hypoſtatical union to be in the ſame perſon; but God in Chriſt is ſo near our nature, that there is an hypoſtatical union, they make one perſon, our nature being taken into the ſecond perſon. By reaſon of this p. 176near union of the God-head to our nature cometh that comfort and near union between God and our nature, whereby God hath ſweet communion with us in Chriſt. God by his ſpirit, though not hypoſtatically, yet gratiouſly is one with us, and hath communion with us now as his Children: ſo that ſweet entercourſe between God and us now, is founded upon the nearneſs of the god-head to our nature in Chriſt, in whom it is neareſt of all, in whom it is advanced above the angelical nature. And therefore our bleſſed Saviour might well ſay, I go to my God, and your God, to his God firſt, and then to our God.

Now we may ſay, God is our God, and upon good grounds, becauſe God is Chriſts God, and in him our God, which is a point of ſingular comfort, and therefore I will inlarge my ſelf further in it.

Doct.Doct. For God to be our God, eſpecially in having that in our hearts unfolded, in regard of our ſpirits and beſt being, is the moſt fundamental comfort that we have. For from p. 177this, that God is our God, commeth all that we have that is good in nature and grace. Whatſoever is comfortable commeth from this ſpring, That God is Chriſt, is our God, our reconciled God. That Gods nature, and ours now, are in good tearms.What God is, wh…t he is able to do, what he hath, all is ours.

Beloved, what cannot we expect from God, that is now becom our God? what he is, what he is able to do, what he hath, all is ours, conſidering himſelf is ours. If we have the field, we have the pearl in the field. And therefore the wiſe Merchant in the Goſpel, ſold all for the field, wherein the treaſure was. We have the field it ſelf in having God, and we have all that God is, or can do for us for our good, even as we have Chriſt, and all that Chriſt is, or hath done, and ſuffered, and injoyeth, all is ours, becauſe we are Chriſts, and Chriſt is Gods, as the Apoſtle ſaith, ſo that having God, we have all, becauſe we have him that poſſeſſeth all, the Creator of all, and preſerver of all, and diſpoſer of all.

But to clear an objection a little, if God be ours, and all things elſe, p. 178how comes it that we want ſo many things.

Anſw.I anſwer, it is our own fault for the moſt part, we want faith to make uſe of, and improve this comfort. And then again we want nothing that is for our good, want it ſelf is for our good. And obſerve this, our God is Want it ſelf is for the good of Gods people.ſo powerful a God, that he maketh the worſt things we ſuffer, a means to convey the greateſt good oftentimes to us. If God be our God and Father in Chriſt, why have we ſins? why vexed with the Devil? why perſecuted with men? why ſtreightned thus and thus and thus? all this is for our good. God is our God by theſe, and in the midſt of theſe, and is never more our God, then in the greateſt extremity of all; for then we come neareſt the Fountain: there is near and ſweet communion between this God and us, when we take of the fountain. When the means are drawn away, the Conduits of conveyance, and we have nothing to go to, but God immediatly: there is ſweet communion, and ſweeteſt comfort in Heaven; we ſhall have God in Chriſt, who will be all p. 179in all unto us. We ſhall need no Magiſtracy, Miniſtery, food, raiment, or defence againſt cold, or injury; we ſhall be out of the reach of Satan, and all enemies, God will be all in all God all in all immediatly in Heaven.immediatly. The ſame God is all in all to us, either by means, or immediately. When means fail he conveyeth his ſweetneſs, and his power immediatly, but ordinarily by means; And what ſight doth in Heaven, faith doth now in ſome proportion; for as ſight in Heaven ſeeth God in Chriſt, all in all, and injoyeth that happy viſion, ſo faith ſeeth God to be all in all, and Chriſt to be all in all, though in an inferior degree to ſight and clearneſs of viſion: yet for the capacity of this life, we injoy God now, as they do in Heaven. We have inward comforts when moſt deſerted. God was never more near our bleſſed Saviour, then on the Croſſe, when he cryed, my God, my God, &c. for then he found invincible ſtrength, ſupporting him in the great undertaking under the wrath of his Father. And ſo God is never neerer, then in extremity. In ſtrength, though not in ſenſe and p. 180feeling; and oftentimes in feeling it ſelf, we never have ſweeter comforts, then in the want of all outward comforts whatſoever, when nothing elſe can comfort us but the preſence of God. And we muſt know beſides that, the ſtate of a Chriſtian in this world, is an hidden condition; for it is to the eye of faith, not of ſenſe; and therefore God is a God to his, though the world ſee it not▪ There is a ſecret hidden influence, a ſecret paſſage between Heaven and earth, that none ſeeth. Who obſerveth the influence of the Sun, or the ſweet influence of the Starres upon the earth? light we ſee; but there is a ſecret influence pierceth deeper then the light, to the very bowels of the earth whence metals come. Where no light comes, there is an influence, though not diſcerned, and much more can there be influence of ſtrength and power, and hidden comfort, though there be no ſight. Cannot God be our God, in regard of ſtrength, ſupporting and ſupplying, though there be no viſible and ſenſible comfort, though we ſee it not our ſelves. Certainly the ſoul is upheld p. 181by an invincible ſtrength in the worſt condition that can be. Therefore this is true, that God is our God in all conditions.

Uſe.Let us make uſe of this. To what uſe is riches and friends, if we do not uſe them? to what uſe is God and Chriſt, if we uſe them not? Noſtrorum eſt, utamur noſtro bon…. He is ours, let us uſe him for our ſpecial good on all occa…ions. Oh that we had faith anſwerable to our prerogative, it is a prerogative more then Heaven and earth, that God is ours, and had we faith ſuitable, what kind of perſons ſhould we be in grace and comfort, and whatſoever is good? Therefore labor to make uſe of it; but more of this after we have ſpoken of ſome rules of tryal, becauſe whatſoever I may ſay this way may be miſapplied. They be excellent comforts; but perhaps ſaith the diſtreſſed ſoul, they belong not to me; to whom it doth belong: perhaps it belongeth to me, faith another that is a ſtranger, and a carnal man, to whom it doth not belong. Therefore our Saviour giveth ſome notes of diſtinctions, to know p. 182whether God be our God or no. Not to be much in the argument, yet to be plain in it.

1. God is their God in this peculiar manner that I ſpeak, that is in the Covenant of grace, not otherwiſe, and I ſpeak not what God is by creation of man; for ſo the Devil is Gods, and every Creature. But the queſtion is, whom God is a God to in the neareſt bond of the covenant of grace? that is the only comfortable relation that can be; for if God be not our God in that, all other comforts will be nothing. It is better we be no Creatures at all, then not Creatures in the covenant of grace. It is therefore worthy the commending to you, eſpecially conſidering our naughty hearts are prone to deceive us, Sataa and melancholly, and temptations do make ſome refuſe the comfort, and ſome preſumptuous perſons to ſnatch at it, when it doth not belong to them. Thoſe to whom God is a God indeed, in a ſweet relation of the Covenant of grace to be their God, as to the Patriarks, Prophets, & Chriſt & the Apoſtles, he giveth his holy ſpirit p. 183to witneſs ſo much to them. Though the voice of the ſpirit is not alwayes heard in the beſt Children of God, yet he giveth them the holy ſpirit, that though it doth not alwayes witneſs, yet it alwayes works ſomething in them, which may be an evidence that they are Gods.

2. Now the ſpirit of adoption and Sonſhip is known by a ſpirit of ſupplication eſpecially. Whom God is a God to, he vouchſafeth a ſpirit of prayer to go to him in all their neceſſities, which is an iſſue or branch of their faith. He giveth them faith to believe it, and prayer to make uſe of it; for God will not give this great priviledge, without heart to make uſe of it, which is done by faith and prayer; and prayer is nothing but the frame of faith, Acts 9. As ſoon as Paul was a good man, preſently after his converſion, Behold he prayeth. The child cryeth, as ſoon as born, and the child of God is known by his praying; as ſoon as he is converted, an intercourſe is opened between God and the ſoul, which a chriſtian ſoul will never neglect. If they are plac't in the p. 184worſt condition, they will pray to God, or at leaſt ſigh and groan, which is a prayer that God can make ſenſe of.

Simile,Thoſe that have any ſtrong places of defence in trouble, they will be ſure to fly to that in times of war, they will betake them to their Caſtle, and place of munition. And ſo they that be Gods in time of danger, run preſently to God, he is their rock, their refuge, and place of defence, repair to him by faith and prayer. The name of the Lord is a Tower of defence, the Pro. 18. 20Prov 18:20righteous in trouble fly thither, and they are ſafe. A man may know what his God is, by his retyring in times of extremity. Your carnal man if he hath any place to retire to, it is to his friends, to his purſe to bring him out. He will go to that, which his inſtinct will ſpecially lead him to in times of trouble. As every Creature together with the nature of it, hath received an inſtinct from God, to go to the place of refuge, wherein it is ſafe, as the weakeſt Creature hath ſtrongeſt refuge. The Conies a poor weak Creature, hide themſelves moſt p. 185ſtrongly, out of inſtinct they have their own weakneſs. So Gods Child being privy of his weakneſs, and need of ſupport and ſtrength, hath the ſtrongeſt ſupport that may be, and runneth to his God. Worldly men have many ſhifts, as the wily Fox hath; but a Chriſtian hath but one, but that is a great one, he goeth to his God in time of need. And therefore you may know who is in covenant with God in times of extremity, eſpecially, by a ſpirit of faith, a ſpirit of prayer.

Go to God in things of extremity, by faith and prayer.In times of extremity, no man but a Chriſtian can pray with any comfort, with any ſweet familiarity, Abba Father; But they be like Pharaoh: Go Moſes, pray to your God. He had no ſuch familiarity with God as to pray for himſelf. And ſo carnal men will ſay; pray to your God. And many like Devils, will have no cōmunion with God in their proſperity, but Exo. 9. 28.Exod 9:28their whole life is a provoking of God to emnity by ſwearing, looſe, debauched, irregular Carriages, hateful even to moral men: their hearts tell them they be even like Satan. VVhat p. 186doſt thou come to torment us before our time? what haſt thou to do with me? what have they to do with God? they have ſcarce a Bible in their The wicked outwardly make a ſhew to fea… God; but hate him in their hearts.Chambers. If one, it is for faſhion ſake. And that they may not appear to be naught, they will hold conformity in publick aſſemblies; but for private familiarity they have nothing to do with it. The ſhew of Religion goeth under an opprobrious name; but if they would put off the ſhew, it were nothing, and not make oſtentation of what they are not; but they have no communion with God in prayer. They will go for Gods people, and own him for their God, when they have no trading with him, ſo much as by prayer. Take heed we deceive not our ſelves, I beſeech you, ſalvation dependeth upon it.

3. We may further try, whether our claim of God to be our God be a good claim, on good grounds, by our ſiding, by our partaking; for thoſe whom God is a God to in a peculiar manner, will be ſure to ſide with God. God hath two things in the world, he prizes more then all the p. 187world, that is, his Children and Church. His cauſe and Religion, they that be Gods, will be ſure to ſide with the Church, they will ſtand and fall with the Church, and the cauſe of Religion, they will live and die with it. But a carnal Polititian, that hath perhaps great parts of nature, he is foreign as the Grecian calleth him, they be for all turns, they can bring themſelves to any figure, like water that will receive any figure. Take it, put it into a Veſſel that is ſquare, it will be ſquare; put it into a round Veſſel, it will be round. How can they own God for their God when they will not ſeek him, and they are yet to chuſe their God and Religion. And becauſe they A carnal man profeſſes hi… own ſafety before the advancement of Religion.will be ſure to be ſafe in all times, they will own no Religion in any time. And beloved, is it poſſible any ſuch ſhould ſay with confidence, God is their God; will he own them that will not own him nor his Church, nor his cauſe? you know Jehu cried out, who is on my ſide, who? caſt her out. And ſo God in doubtful times of danger, cryeth out, p. 188who is on my ſide, who? ſtand out, appear, if you be on my ſide, if you be on my ſide, own my cauſe, if you be not on my ſide, if you have no degree of goodneſs, it will appear. Chriſtian Rom. 7. 8.Rom 7:8wiſdom is one thing, carnal policy is another thing. The wiſdom of the fleſh is emnity with God. Many applaud, and think themſelves for ſome body in this kind; but this wiſdom is emnity it ſelf againſt God. When a man will be wiſe in a diſtinct kind of wiſdom from God, when he will have a cauſe ſevered from God, & will not ſide with God, he muſt look that The fearful condition of a wicked man at the hour of death.God will accompt him his enemy, and make him his; but eſpecially in the hour of death, and deep extremity, he ſhall not be able to look God in the face, to whom he hath been a traitor in the Church, and in the cauſe of Religion. And therefore as we will be able to own God for our God, eſpecially in doubtful and dangerous times, ſide with the Who are Gods enemi…t.Church, and ſide with Religion. It was objected to that good Jehonadab: a good man, have we any thing to do with Gods enemies? Now there p. 189be two ſorts of enemies, that we are eſpecially to have nothing to do withall, if we ſide with God, enemies within us, and enemies without us. Sin within us, we muſt take part againſt our ſins, take Gods part, and the ſpirits part againſt corrupt motions and affections. Divinity muſt begin from within, elſe it is faction without. It is not Religion, but faction, if the Religion begin not in our hearts, and if we hate not ſin in our ſelves. Where there is true antipathy, the nearer any thing is that is oppoſite to our nature, the more hateful it is. He that hateth a Toad, hateth it in his boſom moſt of all. And he that hates ſin, as ſin, hates it in his own heart moſt of all. And therefore they that will pretend Religion, and be naught in their own particular, it A Chriſtian is a good man in his own particular.cometh not from a true principle; for they that will ſide with God, ſide with God in their own hearts, and be good men in their own particulars: therefore I beſeech you, try your ſelves by this.

Likewiſe, … men eſt…em ſinne Gods enemy w…eſoever they ſee it, and ſo far as their authority and power p. 191reacheth, they will take Gods part in themſelves againſt themſelves, and in the world too. I will not inlarge the point, becauſe it cometh in by way of tryal, and I cannot but touch it as a tryal. Thus you ſee how we may know whether we be Gods or no, by owning his cauſe, and ſiding with him: you have ſome expreſſions in Scripture to this purpoſe. Micah 4. 5. All people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever. Every man will walk and converſe in the name of his God, they will own their God, and take part with him, and we will walk in the name of our God for ever and ever, and own his cauſe at all times, and conſtantly for ever, and ever.

And likewiſe in Eſay 44. ſpeaking of gratious times there, when men ſhall be bold for the Lord, as in all times ſome men will. One ſhall ſay I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand to the Lord, and tearm himſelf Iſrael. God ſhall have his tongue, his hand, p. 190and all. He ſhall ſay I am the Lords, he ſhall call himſelf by the name of God, he ſhall ſubſcribe to it, and own the cauſe.

4. Again, if we would know whether God be our God, we muſt know whether we may lay juſt claim to our God, as a peculiar God to us, or no, and that way in which God ſheweth himſelf to be a God in peculiar reſpect to us.

Queſt.Now how doth God ſhew himſelf a God in a peculiar reſpect to his Children?

Anſw.He ſheweth himſelf to have a peculiar reſpect to them.

1. By peculiar gifts, when he gives to them, that which he giveth to none elſe: ſhall we imagine God to be our God, by common gifts, and common graces? no; for thou comeſt to hear the word, ſo Herod did. Thou receiveſt the Sacrament, ſo did Judas, ſo did Simon Magus. Thou heareſt the truth with ſome joy, ſo did the third ground. Thou haſt excellent part…, ſo hath the Devil himſelf.

But thou art in ſuch a place of the p. 192Church, teacheſt others, ſo did Judas. Are theſe evidences to try whether we be Gods, or no? what then is the peculiar gift, and love-token that God beſtowes upon his favorites? they be the graces of his ſpirit, eſpecially in regard of God, an humble broken heart, and a believing heart, and a lowly heart, that goeth out of it ſelf, that goeth unto God by faith, and towards man full of love, which argueth a great deal of ſelf-denyal, when a man can love others with denyal of his own profit and eaſe. He that hath a humble, believing, lowly The humble man more excellent then the proud.heart, hath more then all the world beſides; for he hath Gods peculiar gift. Many poor ſouls complain, as if God had no regard to them, and yet in the mean time, they have humble, broken hearts, which is more then if they had all the wealth and wor…h that the world hath, which have proud hearts never broken. The return of theſe favours will be comfort in death, and glory in Heaven. What will the fruit of a believing heart be? he hath God and Chriſt, if he hath a lowly large heart to do p. 193good, he doth that which in the iſſue, ſhall further his accompt at the day of judgement, and there is the love of God ſhewed in his ſpecial favour.

2. So the love of God eſpecially, ſhall be a ſpecial peculiar comfort, that the world is ignorant of, eſpecially in times of extremity. Inward peace of conſcience, inward joy, and Peace of conſcience inward joy and comfort, ſigns of love.inward comforts, theſe are ſigns of love, that God beſtoweth upon a man when he will own him in the worſt times, and ſpeak peace to his ſoul, when nothing in the world will ſpeak peace. When the Lyons roar, the great Lyons of the world roar in extremity, he hath inward peace and joy, and comforts of the holy Ghoſt, that inward intercourſe of God with the ſoul, is a ſign of Gods peculiar love, when God ſpeaketh peace to the ſoul, when he ſheweth the light of his countenance, which David in the 4th Pſalm prefers before all outward comforts whatſoever. Gods revealing of himſelf, as the Scripture calleth it. When God revealeth himſelf to his, to be theirs, with peace and joy, and p. 194comfort, accompanying it, this is peculiar.

3. Again, a peculiar favour and love-token of God, as to have ſeaſonable and ſanctifying correction. To have corrections when they be ſeaſonable, when we be in a way of ſtraying, and God will bring us home by correction, and when we have ſanctifying correction, we find by experience, that all is turned to our good. If I find any thing turn me to my God, I know I am his: if my Croſſe be ſeaſonable, and ſanctified, he is my God; for he takes that courſe with me, which he takes with his own people. Theſe be ſingular ſigns of Gods love, when he beſtoweth the graces of his ſpirit, his comforts, peace and joy, though not largely, yet ſo much as ſhall ſuſtain the ſoul. And then when he ſeaſonably meeteth us, and will not ſuffer us to thrive in an evil cou…ſe. Oh it is a judgment of judgements, to be hardned in ſinful courſes of life: how can it but end in deſperation at length? and therefore it is a great favour to be chaſtized, it ſheweth, we are Sons, and p. 195not Baſtard…. Thus we ſee how we may lay juſt claim to this, that God is our God in a peculiar manner.

5. To name but one more, to diſtinguiſh a ſpirit of preſumption, from a ſpirit of faith and truth, that God is our God, is this.

1. If we have grace to anſwer his dealings towards us. When we can eccho to Gods dealings; God hath choſen us, if we have grace to chuſe him for our God. We may know he hath called us effectually, when we anſwer Gods call: when he biddeth us believe, he giveth us an influence of power, to be able to ſay, I believe, Lord Mark 9. 24Mark 9:24help my unbelief. We may know, he loveth us when we reflect love again, and love him; we may know he compaſſeth us, when we imbrace him; we may know he delighteth in us, when we can delight in him, and his Servants. Whence is the ſtrength of this Argument? from hence. All good things, whatſoever we do from God, is but by reflection. God ſhineth on us firſt, God owneth us for his firſt, and God muſt do ſo in the order p. 196of cauſes. God being the ſpring of all goodneſs, he muſt begin, we love him becauſe he loved us firſt, elſe we could never love him: therefore if we love him and his truth, he loveth Pſal. 73. 25.Ps 73:25us, that is ſure. VVhat have I in Heaven but thee, and in earth in compariſon of thee? ſurely he owneth us, becauſe in order of cauſes, we can have nothing but from him firſt.

2. And then again, out of the nature of conſcience, if we can go boldly to him as a reconciled God, notwithſtanding guilt of conſcience, it is a ſign he hath obtained peace of conſcience, becauſe it is the nature of conſcience, if it hath not peace from God, not to dare to appear in Gods preſence. So then, when there is inward peace and love, anſwering to Gods love, choice anſwerable to Arguments of Gods ſhining upon the ſoul.Gods choice, apprehending of him, anſwerable to his apprehenſion, this reflection and return, and rebounding back to God, is an invincible argument, that God hath firſt ſhined upon that ſoul. God ſometimes will let us ſee things in the effect, and hide them in thecauſe. Perhaps he wil not perſwade b… his ſpirit, that he loveth p. 197us, hath choſen us, and that we are his; but he will work ſomething in our hearts, becauſe he will have us ſearch our ſpirits, what good thing he hath wrought, what love, what choice of the beſt ſide are in any of theſe; ſurely then God is theirs, though there be not an open voice, yet we may know, God hath loved this ſoul, and ſpoken peace to that ſoul, becauſe we can return nothing to God, but he muſt ſhine on us firſt.

Caution.Therefore beloved, let us make uſe of this, and let us take heed of ſacrilegious uſurpations, that we do not uſurp upon Gods houſe, or God in a peculiar reſpect. Indeed we may come to God, as his Creatures, we are the workmanſhip of thy hands, and To call God our God, when he is not ſo, is an uſurpation full of danger.ſay the truth, though we be in a wicked courſe of life, but to ſay thou art my God in Chriſt, I am thine, thou haſt choſen me for thine; when we have not choſen him for our God, nor loved him, nor his cauſe, nor ſided with him, nor have any ſtamp of him on the ſoul, have nothing but common favour that caſtawayes have, as well as we, and the p. 198Devils as well as we, (for the Devil… go beyond all men in parts,) and yet to uſurp the prerogative of being Gods in a peculiar manner, and to be bold with the holy things of God, as if we were of his family; this is a dangerous uſurpation, take heed of it. And therefore they that live in courſes of rebellion, and reſolve not to mend, they take the holy things of God, as the Pſalmiſt ſpeaks, Pſal 50. in an holy indignation, what art thou that takeſt my word in thy mouth, ſince Pſal. 50. 16, 17.Ps 50:16Ps 50:17thou hateſt to be reformed. Thou art an enemy to God and goodneſs, and wilt be ſo; thou art in a courſe of rebellion, and wilt be ſo. The Devils works you do, and will do; can we not take the word of the Covenant into our mouths, and ſhall we take the ſeal of the Covenant? therefore reſolve to amend, elſe have nothing to do with God, do not add one ſin to another. It is Childrens food, and not for Doggs, it belongeth to them of the family. If thou be none of the Family, what haſt thou to do with them? If thou be of the Family, whatſoever thy infirmities are, thou p. 199maiſt come boldly; for the ſeals are to ſtrengthen our weak faith. When Simile.the Father is Father of a Child, the Father will not caſt away the Child for breaking out with deformity, or lameneſs; when God hath taken us into his Family, infirmities cannot diſcard us. But I ſpeak of them, that in a wilful oppoſite courſe of ſin ſhew they never had to do with God in familiar entercourſe, God never gave them a ſpirit to alter their natures. Propriety and proportion, and ſuitableneſs of diſpoſition go together, propriety joyneth with ſuitableneſs; where God owneth any man, he makes them like himſelf by his word and ſpirit, that their natures ſhall be even and agreeable to holy things, ſhall have a taſt of holy things. And Propriety, by …itting our natures for communion with God.where there is not ſuitableneſs of holy things, there is no propriety. Will God own a man, and not make him ſuitable? will God take his friend, and not give him a friendly nature? he will not; for he firſt fitteth our natures for communion with himſelf, elſe there can be no propriety. Let us not deceive our ſelves; but if vve p. 200find ſome beginnings of grace, and can ſay without arrogancy, or uſurpation, doubtleſs thou art our Father, our God, we be not worthy to be thine; but we be thine. If we finde ſomething that caſt-awayes cannot have, ſome grief of heart for ſin, ſome faith, ſome little meaſure of love, ſome love of truth, and inclination to the beſt things, then we may come boldly to increaſe our familiarity, and communion with God; but otherwiſe it is dangerous to come to Heb. 12. 29 Eſa. 33. 14Heb 12:29Isa 33:14God, we approach a conſuming fire, who ſhall dwell in everlaſting burnings? ſay they in Iſaiah, and if God be not in covenant with us, oh he will be conſuming fire, everlaſting burnings, and we but ſtubble, & it will increaſe ſpiritual judgment in us, hardneſs of heart, and going on from ſin, to ſin, till we be accurſed for ſin: therefore it is a fearful thing to be given up to hardneſs of heart, they that do continue in ſin, God giveth them up to hardneſs of heart, to be inſenſible of his dealings with them.

Ʋſe 3. If we can in any degree make it good, that God is our God, p. 201and we his people, then let us make Comfort in our intereſt in God.uſe of it for our comfort in all times that we have a God to go to, though we have no friend in the world, yet we have him in whom all friends meet. If we have no comfort here, yet we have him in whom all comforts meet; for all concenter in him. He hath Father and friends, and worth and grace, and peace and comfort in him, and all is in him, if we go to him, we ſhall find a confluence of every thing that is good, ſuitable to any neceſſity of ours.

And therefore let us learn to ſingle out of God whatſoever may help us to be in covenant with him. He having made himſelf over to be ours, let us learn this wiſdom to ſingle out of God whatſoever is peculiar to our preſent condition; for conſidering he hath made himſelf a God to us, he is Particular exigencie ſupplyed by his all-ſufficiency.all-ſufficient for every turn: therefore out of his all-ſufficiency, take out whatſoever is fit for any particular exigency. Lord I am now in a ſtraight, and want wiſdom, thou in Chriſt haſt abundance of wiſdom. Chriſt hath in him all treaſures. I now want friends, p. 202I want counſel, I want help, I want ſtrength, God hath a fulneſs of all this for his Children. He hath it not only to content himſelf, and look on his own happineſs, but for his friends that be in covenant with him, that be in covenant with him, that be ſo Religion is to know God, …nd to make uſe of him for good, to honor him, and to be thankful.near him, that he will own him to be their God. If you aske what is Religion? it is to know God, to have all-ſufficiency in him for my good; and then to make uſe of him by dependance on him for that good, and by advancing of him in giving him the due honour and thanks of it. And therefore we deſerve not the names of religious perſons, if we do not ſtudy what he is to his Creatures in the Covenant of grace. Then make uſe of it by a ſpirit of dependency, and alwayes giving praiſe and thanks. This is our whole man, and what is all elſe? nothing but trouble and vanity. Get our bonds ſealed, that he is our God, and then break with all the world beſide, come what can come, or what will come, we are ſure to be ſafe. It is a com…ort of wonderful large extent. The uſe of the Sacrament p. 203is to ſeal that God is our God in particular, and that Chriſt is ours, Sacrament ſeals God to be ours.as verily as the Bread and Wine are ours. And let us deſire the Lord to ſeal to every one of our ſouls, that are to have communion with him in particular, that he in Chriſt is ours. Chriſt with all his merits, and the fruits of them, forgiveneſs of ſin, and life everlaſting, as verily as the outward man partakes of the outward ſeals, and then we ſhall come, and go away with comfort, and be made partakers of that end and uſe of the Sacrament, for which our bleſſed Saviour inſtituted it.

Having ſpoken before of common favours which Devils and Caſtawayes may have, as well as we, I ſhall inlarge Man by ſome ſins worſe then the Devil.my ſelf a little in this, becauſe it is a point of concernment. As in other ſins we be like the Devil, ſo in this ſin a man is worſe then the Devil himſelf, if a man will be a common ſwearer, and oppoſer, and malitious againſt goodneſs, being only in love with ſome idle conceipt of his own, which he will have God himſelf ſtoop to, elſe he will not to Heaven: he p. 204will not be ſaved but by his own foolery. A man that hath a bitter ſpirit againſt the power of grace, that is a common blaſphemer, that carrieth a ſpight againſt Religion, for him to ſay, God is his God, the Devil will as well ſay ſo. He will ſay of Paul and Sylas, theſe are the people of God; but he will not ſay himſelf is. For a man to live in ſins againſt Conſcience, defend them, oppoſe all that oppoſeth his ſins, and yet claim an intereſt, while that diſpoſition ſtandeth in him, it is more then ſatanical impudency, and it is extream hardening of the heart againſt all goodneſs; for how many thouſands in the Church periſh, and ſink to Hell under this preſumptuous conceipt, I am Gods, and God is mine, when the title is falſe, and the evidence falſe. And therefore is is a point deſerving throughly to be examined continually, what thoſe evidences of graces be, that we venture our ſouls and ſalvation upon. I will not ſtand much to preſſe the point. But you ſee the neceſſity of it, conſider therefore I beſeech you wha… I have ſ…id. If God p. 205be ours, there will be a ſeparation, where there is an owning of God for our God; There will be a ſeparation from all that is not his, as well as a gathering to them that be his. The work of Gods ſpirit in his Children, is like fire, which hath two properties, to ſever all heterogeneal and ſtrange ſtuffe and droſſe, and the like, and gather all the homogeneal ſtuffe of one nature. And ſo the works of the ſpirit gathereth to the ſoul ſo much as is good, and refines that, and ſevereth that which is contrary. That ſpirit of God, that telleth them that Gods ſpirit both a ſevering ſpirit, and an uniting ſpirit.they be Gods, it is is a ſevering ſpirit, and a uniting ſpirit, it ſevers contraries, and it uniteth things of the ſame nature, there is a joyning to what is good, and a ſeparating of what is evil.

I will add this farther, that whereſoever on good title, we can ſay, I am Gods, there is a reflect act of the ſoul to ſay, God is mine. God hath Friendſhip in mutual office of duty.put a light of reaſon and friendſhip into man. Now friendſhip ſtandeth in mutual office of duty and gift, where this is not, there is no friendſhip, p. 206no reconciliation, no owning on good tearms. The end why God ſaveth a company of men, and bringeth them to Heaven, the body of Chriſt, which we call the Church, it is, that he may have eternal communion with them in the Heavens, as he hath with the bleſſed Angels, and in Chriſt a nearer communion, then he hath with them. Now how can this communion be, unleſs we turn to God, unleſs we have ſomething to anſwer Gods love.

Doct.Again note, God is ours, becauſe Chriſt is ours, the Covenant is firſt made with Chriſt, and then with us. Whence we ſee a ground of particular application of that which we call particular faith, a ground of particular application, by a ſpirit of faith of God to us, and Chriſt to us, that God in Chriſt is my God, and your God.

God to be apprehended as he offers himſelf.The ground of this is, as God offereth himſelf, we muſt apprehend him; but Chriſt offers God, and he knoweth how to offer him. He teacheth us how God is to be preſented, and he preſenteth him as our God, p. 207and our Father, and therefore let us entertain him, as ours. Thus you ſee a good ground of particular application of God the Father, and Chriſt to us in particular, in two reſpects, Particular application of Chriſt how grounded.not only that every one in particular ought to have a particular faith, and not to think a general faith is enough to believe, as the Church believeth; but to have a particular faith of the object, not only of the ſubject, but of the object, that, that is his in particular, I go to my Father and your Father.

God is the Father, and the God of all the Elect, and only the Elect, and of every one of the Elect, as we ſay in ſolidum: that is ſaid to be in ſolidum, when every one applieth the whole to himſelf, without diminution of any part. The ſum is in ſolidum to every one that will make uſe of it, to inlighten every Creature that ſhutteth not his eyes. As a common Fountain is no mans in particular; for no man can ſay this is my Fountain alone, and yet every man can ſay this is mine: ſo that every Saint can ſay of God, he is mine in ſolidum, though p. 208he were alone, he may ſay God is mine. If ten thouſands have him, yet God is his God. god careth for all, as if there were but one, and for one, as if none but he. God offers himſelf, not only to his whole Church, but to every one in particular, and therefore of every one he ought to be apprehended.

This is founded in all the great points and myſteries of Religion. As for inſtance, what is the ground of all the Petitions in the Lords Prayer? Our Father. What intereſt have we to all the Petitions, and to every Article of the Creed, if there be not a particular application? I believe God the Father to be my God, Jeſus Chriſt my Saviour, the Holy Ghoſt my Sanctifier, remiſſion of ſins, and life everlaſting is mine. We do no more then the Devils. Now every truth in Scripture is written for our comfort, and ſhall it be no more comfort to us, then to the Devils? doth the Scripture intend us no more comfort then the Devils? yes; but the Devil may ſay for the Church, there is remiſſion of ſins, and a God and Saviour; but not p. 209for me, and that is his torment, he cannot come to particulars. So the Sacraments are to ſeal a particular faith, as every one in particular taketh the bread and wine, ſo by a particular Sacraments ſeal a particular faith.faith, every one may ſay, Chriſt is mine, his death is mine, blood-…hed mine, remiſſion of ſins and intereſt of Chriſt is mine. It doth not ſeal a general faith in the Clouds, but a particular aſſurance, that it belongeth to every one. And ſo in the words of the Catechiſe, the miniſterial queſtioning of ſinners, is intended, that every one that believeth, ſhould apply it. If thou believeſt, and if thou believeſt, thou ſhalt be ſaved, and thy ſins ſhall be forgiven thee. So that if we regard prayer and faith, if we regard the Sacraments, or the uſe of the Catechiſe, all inforce a particular faith. If we have not particular faith, we loſe the vertue of all. So it is for the Commandements; put caſe, no man is named in particular, yet every one ought to ply in particular, that they ought to abſtain from ſuch a ſin, and perform ſuch duty; if they do ſo, they ſhall be glorified, if not, they ſhall be p. 210puniſhed. And there is the ſame reaſon in faith, as in obedience. A man is condemn'd in Law, though not named in Law, becauſe the general is ſet down here, and every man ought particularly to apply it, I ought not to have done ſo, and ſo. So that it overturneth the end of all, if a man labor not for a particular faith. To go farther. Now if I diſablethis intereſt of particular faith of Gods love, and Chriſts love, … looſe the comfort of weak faith where it is true. What condition were they in now, when Chriſt biddeth them go? had not ſome of them denyed Chriſt, and had they not all forſaken him? and yet notwithſtanding, go tell Peter, and tell them all, I go to their Father, and their God. So that the intereſt that a ſoul hath in Chriſt, who hath true faith, though a weak faith joyned with many Failings do not cut u… off from Chriſt.infirmities, the intereſt he hath in Chriſt is not broke off, as you ſee by the example of the Apoſtles. And therefore I beſeech you, let us comfort our ſelves in this, labouring for a particular faith, and then labor to maintain our intereſt notwithſtanding our infirmities and faults, notwithſtanding p. 211our ſins paſt. Let not Satan rob us of our claim, that God is our God, and Father in Chriſt. Let us learn of Chriſt, we cannot have a better pattern. What doth Chriſt on the Croſſe, when he had the ſins of all the believing world upon him, and had there been ten thouſand times more, it had been all one, to ſo infifinite a perſon God-man, he had made full ſatisfaction to Gods juſtice. But having ſo much upon him, did it take away his claim of God, as his God? It did not, but ſtill he ſaid, my God, my God. Was it a claim that did him any good? was it a uſeful claim? yes, for it was made good by his Reſurrection and Aſcenſion, and therefore he might well ſay, I go to my God, and your God. I have overcome the wrath of God due for ſin, and therefore If Chriſt hath ſatisfied for us notwithſtanding our infirmities, we may call God our God.when I that had all the ſins of the world upon me, acknowledged God, to be my God, and underwent the burden of Gods wrath, and ſatisfied for all ſin, you may well ſay my God, not only from the pattern of Chriſt, becauſe he did ſo, but as a cauſe; I may ſay ſo, now becauſe Chriſt ſaid p. 212ſo then; for he hath fully ſatisfied his Father, who had laid that burden on him: you therefore that have particular burdens of your own ſins, and have not that other; but have a conſcience troubling you, it is for good, becauſe if you believe, that is taken away. But put caſe you had the guilt of your own ſins, and of many ſins beſide, what is that to this of Chriſt, who had the guilt of all ſin? And therefore let no guilt hinder you from a ſpirit of faith, to ſay, my Father and my God. Is Chriſt aſcended to Heaven, to be a mediator of interceſſion to appear before God; for whom? is it not for ſinners? what work is there in Heaven for a mediator, if we were not daily ſinners? Chriſt that hath ſatisfied for ſin, biddeth us after ſatisfaction, to think of God as a Father, and to think of his aſcenſion, even for this end, to appear before God for us as our High-Prieſt, to make daily peace for us. His blood is of everlaſting efficacy. And Heb. 12. 24.Heb 12:24if Abels blood cried for vengeance, the blood of Chriſt crieth for mercy. As the appearing of the blood of Abel p. 213ſpake for vengeance, ſo the very appearing of Chriſt ſpeaks enough for mercy to the ſinner.

It is a comfortable clauſe, that in Hoſea 2. 19. where God ſaith, He will marry them in everlaſting mercy: ſo that mercy is part of the joynture of the Church. God will marry them in mercy; in what mercy? in pardoning Mercy part of our mariage portion.mercy; as the Husband is to bear with the wife, the weaker Veſſel, not to put her away for infirmities. Shall we attribute merciemercy to men, and not to God? Can a friend bear the infirmities of a friend, and a Huband of a Wife? & cannot Chriſt bear the infirmities of his ſpouſe? and therefore never think that our infirmities may hinder our claim: you ſee it did not here. But, go to my Father, and your Father. This comfort we ſhall be Object.driven to make uſe of ſometime or other, & therefore make uſe of it now.Anſw.

But you will ſay, this is not comfort for common ſort of Chriſtians, it is not, and I intend it not for them. It is Childrens bread, and it muſt not be caſt to Doggs: therefore they that have not God for their God, and live in any ſin, they can lay no claim to p. 215him; for they ſerve another God in their hearts, their vile courſes are inſtead of their God, and in their affections above their God: and therefore let them not think any promiſe belongeth to them in that courſe. Let them think of God, as a conſuming ſire, as everlaſting burnings, while they be ſuch, and that their peace is as the peace that the ſoul hath when the ſtrong man holdeth all in poſſeſſion. When the conſcience is ſpeechleſs, and God hath given them up to hardneſs of heart, which is a deſperate peace. This belongeth to them, that are reſolved not to live in any ſin, that have given themſelves up to God: and yet by reaſon of the remainder of corruption, are driven to make uſe of that Petition, which Uſe.Chriſt bids them to pray, forgive us our daily ſins.

Aſſurance.Hence iſſueth this truth, that a Chriſtian may be aſſured of his ſalvation in this world. For firſt of all grant, that we ought particularly to apply, as God offers himſelf to us, and that no infirmities, nor ſins hinder this claim, then what followeth? but a p. 214Chriſtian believing, and repenting of his ſins daily, may be aſſured that he is in the ſtate of grace, becauſe there be grounds of particular application, that therefore which ſeems to diſable that intereſt, hinders not at all. And therefore labor to maintain that comfortable ſtate of aſſurance, by all means; the grounds of it is, particular application, notwithſtanding all ſins and infirmities whatſoever, becauſe Satan envieth it moſt, becauſe it is a ſtate wherein we honor God moſt.

I will not enter largely into the point, becauſe I have ſpoken of it in other Texts; but for as much as concerneth this time, we muſt labor for that, without the which we cannot go through that which God calleth us to.

1. There be many duties and diſpoſitions that God requires, which we cannot be in, without aſſurance of ſalvation on good grounds; what is that? God bids us be thankful in all things, how can I know that? unleſs I know God is mine, and Chriſt is mine, can I be thankful for that which I doubt of, and think I ought to doubt of? therefore it is ſuch a p. 216ſtate, without which I cannot perform other duties, and particularly the grand duty of thankfulneſs. And what a pittiful ſtate is this, that a man ſhould not be thankful for Chriſt, nor Heaven, nor for the ſtate of another world, that there ſhould be ſuch great matters, and yet they cannot thank God for them.

Joy ſprings from knowledg.2. Again, God enjoyneth us to rejoyce. Rejoyce, and again I ſay, rejoyce. Can a man rejoyce, that his name is written in Heaven, and not know his name is written there? The Diſciples were very weak now, and yet notwithſtanding all their infirmities, they loved Chriſt, they caſt themſelves upon him, and had not choſen another Saviour. Therefore Luk. 10. 20Luke 10:20rejoyce that your names are written in Heaven, and how can a man rejoyce, that knoweth it not to be ſo? By Gods writing of the Law in a mans heart, he may know his name is written in Heaven. Can a man alwayes rejoyce, if he hath not grounds why?

3. Again, God requires chearfulneſs, God loveth a chearful giver, p. 217and a chearful doer. It is the diſpoſition, Gods ſervice muſt be performed with chearfulneſſe.that is required in every thing, give me thy heart in every thing thou doſt. Alas, how can I perform chearful ſervice to God, when I doubt whether he be my God, and Father, or no? ſhall not I labor for a heart to yield chearful obedience, doth it not come deadly off? ſurely it doth. We ought to comfort our ſelves, and how can a man comfort himſelf in a condition full of uncertainties, no comforts are comfortable without this, That God is our God, and our Father, unleſs we know this; comforts themſelves are not comfortable unto us. None of the comforts we have, the comforts of this life, are not comforts to us, when the ſoul ſaith, perhaps God feeds me to ſlaughter, and perhaps I have theſe mercies as my portion in this world, No worldly comforts can ſatisfie the ſoul.and how can he be comfortable, when he apprehendeth not, that they iſſue from a ſpring of love, alas, comforts themſelves are uncomfortable. And therefore ſhall not I labor for that, without which I cannot be comforted, eſpecially it being a diſpoſition p. 218for our good, to be thankful, and chearful, and joyful, and large hearted.

4. God requires a diſpoſition in us that we ſhould be full of incouragements, and ſtrong in the Lord, and that we ſhould be couragious for his cauſe, in withſtanding his enemies and our enemies. How can there be courage in reſiſting our corruptions, Satans temptations, how can there be courage in ſuffering perſecution, and croſſes in the world, if there be not ſome particular intereſt we have in Chriſt, and in God, it cannot be ſo? unleſſe we will denie obedience to all duty injoyned, we muſt Aſſurance earneſtly to be labored for.have this aſſurance which enters into all, which is the ſpirit that quickeneth, and enliveneth all. Therefore labor for it.

2. Elſe we ſhall take away the grounds that God inforceth good duties from in Scripture, as he doth 3 Col. 12.inforce duty from this ground. As Elect, ſee ye put on bowels of compaſſion. I beſeech you by the mercies of God, Rom. 12. offer your ſelves as a ſacrifice p. 219to God Alas, I know not whether I ſhall have mercy or no; why take away your ground, and overthrow your principles. And therefore ſhall not we labor for that ſtate of ſoul wherein we are fitted to be in that diſpoſition, and to perform duty as God would have us. I therefore beſeech you labor for aſſurance of ſalvation.

Grounds of aſſurance.That we may maintain it the better, ſee the grounds of it. It is not in our perfection, for then the poor Diſciples, where had they been? Alas they had dealt unfaithfully with Chriſt; but the ground of firmneſs is on Gods ſide, the certainty is on Gods part, not ours. Tell them I go to my Father, and my God, and their Father and their God. Though we make breaches every day, yet God breaketh not, as Mal. 3. Verily I the Lord am not changeable, and therefore you are not conſumed. We change, ebbe and flowe, are to and fro, up and down every day, varying in our diſpoſitions, though there be ſome root and ſeed of grace in us alwayes, yet there is a change in our diſpoſitions every day, but it holdeth p. 220on Gods part; and therefore Chriſt nameth not any qualification in Aſſurance maintained to us on Gods part.them to build comfort on, but my God, and your God, will yet maintain the relation of a Father to you, that have not dealt as you ſhould do, and maintaineth the relation of a God, notwithſtanding your fall. So that we maintain not our aſſurance on any part in us, but on Gods love. Whom he loveth, he loveth to the end. Our God John 13. 1.John 13:1unchangably loveth us, in whom there is not ſo much as a ſhadow of change. And therefore in the laſt of the Hebrews, it is called an everlaſting Covenant. The God of peace that brought Heb. 13. 20Heb 13:20again from the dead our Lord Jeſus the great Shepherd of the ſheep, through the blood of the everlaſting Covenant. By the blood of Chriſt there is an everlaſting Covenant, God will be our God to death, and in death, and for ever. For this relation being on Gods part, extendeth it ſelf from forgiveneſs of ſins to life everlaſting. It is alwayes, the blood of Chriſt is the blood of an everlaſting Covenant. I will marry thee to me for ever. It p. 221holdeth ſure on Gods part.Hoſ. 2. 18.Hos 2:18

Let us therefore labor to maintain this aſſurance of ſalvation from Gods love.

2. But for our comfort, we muſt do our parts too, though it begin with God. It beginneth on Gods part. He loveth us firſt, and imbraceth us firſt, and we muſt love again, and imbrace again. We muſt deſire of God grace to anſwer relation. Therefore I will preſcribe ſome rules, how we may ſay, God is our God with comfort. That we may have the comfort of it, by making good our intereſt in him, to make it good that Rule… to know how God is our God.we are Sonnes, as well as to call him Father, that we are his people, as well as to call him our God, his ſpouſe, as well as call him our Husband. And becauſe this cometh from God, joyn this withall our endeavors. Lord thou muſt begin, I deſire to ſhew my ſelf as a ſpouſe to thee, but thou muſt diſcover thy ſelf to me. I deſire to love thee, but diſcover thy love firſt, all I can do is but reflection. Thou muſt ſhine on me firſt, ſo p. 222deſire God to reveal himſelf more and more, in Chriſt Jeſus, and then we cannot but carry our ſelves to him, as we ſhould do in our Relation.

This day we muſt perform the relation on our ſides: there be two words that go to this heavenly bargain. The Covenant conſiſteth of two parts. Now de…ire God, by his grace, to inable us to do our part, for he doth both. And deſire him according to his promiſe, to teach us to love him, and to write his Law in our hearts to do what is good, and circumciſe our hearts, and give his holy ſpirit. We aske no more, then he hath promiſed, and ſo go boldly to him. Lord, thou haſt made a Covenant with us, we cannot keep it without thee, thou haſt not only promiſed grace and gifts, but the grace to perform the Covenant on our parts muſt come from thee. And this God will do: therefore in the uſe of means attend upon him, and looking to him, we ſhall have grace to do our parts, and then maintain this aſſurance, p. 223without which we cannot live as Chriſtians ſhould live.

That we may further maintain this Relation, that God is our God; Let us labor to get into Chriſt, for it is in him that God is our Father, and to grow up in Chriſt, to growe more and more, to grow up in faith, and in all grace.

A gratious Chriſtian never wanteth arguments of aſſurance of ſalvation; It is the dead-hearted Chriſtian, the careleſs Chriſtian: therefore labor, as to be in Chriſt, ſo to grow up in the knowledge of Chriſt.

And ſo to know God in Chriſt, labor to ſee the face of God in Chriſt, for in him are all the beams of his love, as the beames of the Sun in a Simile.glaſſe are gathered, ſo the beams of all Gods love meet in Chriſt. So lovely is God in Chriſt, whatſoever we have in Chriſt, it is from God in Chriſt. And whatſoever we have from God, it is through Chriſt, therefore growe in the knowledge of Chriſt, in faith in Chriſt. To this end are the Sacraments, that we might growe up in p. 224him, and be fed into Chriſt. And then we may make right uſe of it, as the Ordinance that God hath ſanctified for this end. And as God doth take us out & ſet a ſtamp upō us, ſo labor to make choyce of God more & more, & choice of God in Chriſt; for there be the 2. objects of our faith & love. Chuſe God God and Chriſt the Objects of fai…h and love.for our God, & eſteem him above all, and renounce all other, and reſign our ſelves wholly to him, for all is ours, when God is ours. He ſetteth us apart from other men, taking us out, and appropriateth us to himſelf, chuſeth us for his Jewels. I beſeech you labor daily to chuſe God to be your God. If we ſay, we are Gods, let us make choyce of him at the ſame time, and appropriate him with our choyce. He is mine in particular, there is renunciation of all others. I have ſerved other Gods heretofore, the world, and the fleſh, and the favor of man have been my God, but they ſhall be my God no more: If we chuſe him not, and appropriate him as ours, and renounce all other, and give our ſelves to him, we cannot ſay he is our God: this we ſhould practice every day: In the ſolicitation of ſin, or deſpair p. 225for ſin, make uſe of this Intereſt in God an argument againſt ſin.choice and appropriation, and reſignation: If we be tempted to any ſin, why I am not mine own, I am Gods, I have choſen him to be my God, I have appropriated my ſelf to him, I have renounced all other, I have offered my ſelf to him, therefore what have I to do with ſin, with this temptation, I have taken the Sacrament on it, that God is mine, and Chriſt is mine, with all his benefits, therefor e if there be any ſolicitatiō to ſin, make this uſe of it; & ſo we ſhal grow in aſſurance of our intereſt in God, when we can make uſe of it on all occaſions.

If when we be moved to any ſin by Satan, or our own fleſh, which is a Devil within us: this is contrary to my Covenant, this is contrary to the The fleſh a Devil within us.renewing of the Covenant, ſo often renewed in the Sacrament, & therefore I will not commit it. It is contrary to the State I am advanced to, and contrary to my relation, God is my Father and my God; and therefore I muſt be his, and what have I to do with ſin? what hath pride to do with a heart bequeathed to God? what p. 226hath luſt and filthineſs? what hath injuſtice, or any thing elſe that is ſinful, to do in a heart that hath dedicated, and conſecrated it ſelf to God, who hath given up himſelf, and all he can do, and to whom we have given up all we have, and ſhall we give our ſtrength to ſin and Satan, his enemies?

Thus we ſhould grow in aſſurance, exerciſing the increaſe and knowledge of our intereſt. I beſeech you therefore let us uſe theſe and the like things to make God our God. And if any temptation for ſin be joyned, as Satan cannot but ſolicit to ſin; ſo he laboreth when we have ſinned, to tempt to deſpair for ſin; for they be the two wayes by which Satan prevails. Now That God is our God, …nd our Father is ground of infinite comfort.fetch comfort againſt both from hence. God is my God, and my Father, and Chriſt teacheth them to call him ſo; and therefore notwithſtanding ſin, I may go to God, and call him Father. The Diſciples, though their ſin was great, yet on their humility they were to acknowledge God to be their Father, and their God. And p. 227therefore anſwer Satan; I ought not to abuſe and break off, and deny my intereſt in God, as my Father, and my God, for any ſin, becauſe the Diſciples did not ſo; and Chriſt hath taught how to make uſe of God, and to acknowledge him for my comfort. We cannot have a better guide then God, and therefore never think of God, but as our God and our Father, and labor to anſwer all Satans temptations in that kinde from hence.

Aſſurance that God is our God, wrought by the ſealing of the ſpirit, and the ſpirits ſanctifying.3. Again, this aſſurance that God is our God in Chriſt, and our Father, is wrought by the ſealing of the ſpirit, and ſanctifying of us: therefore take heed, we grieve not the ſpirit of God. Gods ſpirit moveth our hearts often times in hearing the word, or reading or praying, when we have any good motions, or when we entertain them, and therefore do not grieve the ſpirit of God, whoſe office is to ſeal us to the day of redemption, to aſſure us God is our God, and our Father in Chriſt. Grieve him not, leaſt he grieve us, by reaching and tormenting p. 228our conſciences, and that is the way to maintain our intereſt. Take heed of croſſing the ſpirit, eſpecially by any ſin againſt conſcience. Conſcience is Gods Deputy, grieve not Conſcience is a little God within us.the ſpirit, grieve not conſcience, for Conſcience is God Deputative, it is a li ttle God within us. And therefore if we will not alienate God from us, to whom we have given our ſelves, if we be true believers, do nothing againſt his Deputy and Agent, the ſpirit that ſanctifieth us, and ſealeth us to the day of redemption.

This is the way to maintain aſſurance, that God is our God. For men may be led with a ſpirit of preſumption, and ſay, God is my God. But if Conſcience telleth them, they live in ſin againſt Conſcience, and the motions of the ſpirit, and ſuppreſs them and kill them, as birthes that they would not have grow in their hearts, then they cannot ſay, God is my God, but conſcience telleth them they lie. And therefore I beſeech you, labor for an holy life. That faith that maketh this claim, that God is my Father p. 229and my God, is a purifying faith. 1 Joh. 3.1 John 3It is a faith quickening the ſoul, a faith purifying, a faith cleanſing. Faith is wonderfully operative, eſpecially having theſe promiſes; what promiſes? I will be your God and your Father. Having ſuch promiſes, let us cleanſe our ſelves from all filthineſſe of fleſh and ſpirit, and grow up in all holineſs in the feare of the Lord. And therefore labor for that faith that layeth hold upon this priviledge. God is our Father, and our God; make it good by this, that it be a purifying faith, an operative faith, that worketh by love, that ſheweth it ſelf in our converſation. The more we labor, and grow this way, the more we growe in aſſurance of ſalvation.

Beloved, favor cannot be maintained with great perſons, without much induſtry and reſpect, and obſervance of diſtance. A man, that will maintain the favor of great perſons, muſt be well read in their diſpoſitions, muſt know how to pleaſe them, and yield them all obſervance and reſpect. p. 230Reſpect with God preſerved with much induſtry & holineſs.And ſhall we think then to preſerve reſpect with God, without much induſtry and holineſs? It cannot be. And therefore give all diligence, (not a little) to make your Calling and Election ſure. It requireth all diligence, it is worth your pains. We live on this, that he is our God, and will be our God to death, and in death for ever more. That God is our God to everlaſting, that he is of an equal extent with the ſoul, he liveth to fill it, and make it happy. Our ſouls being of an eternal ſubſiſtance, therefore it ſtandeth 2 Pet. 1. 202 Pet 1:20us upon to give all diligence to make our Calling and Election ſure, elſe it will not be maintained. Why do not Chriſtians injoy the comforts of this, that God is their God in Chriſt, more then they do? the reaſon is, they be negligent to maintain intercourſe between God and them. We muſt know our diſtances: there muſt be reverent cariage to God. A looſe Pſal. 2. 11.Ps 2:11Chriſtian can never injoy the comforts of God. He is ſo great, and we ſo mean, we ought to reverence him, p. 231we ought to love him with fear, and rejoyce with trembling. Humble thy ſelf to walk with thy God, where there is a great deal of humility, it maintaineth friendſhip. We cannot walk with God, as a friend as Abraham is ſaid to be Gods friend. We muſt acknowledge our ſelves to be duſt and aſhes, know him in his greatneſs, and our ſelves in our meanneſs, if he will maintain this to our hearts, that God is our God. If we be careful to maintain this, ſurely he that delighteth himſelf in the proſperity of his Servants, will delight to make himſelf more and more known to us, that we may be aſſured of our ſalvation.

All that hear me, are ſuch as have not yet made choice of God, to be their God, or have made choice. Let The fearful condition of thoſe that have not God to be their God.me ſpeak a word to both; for there be many that yet have their choice to make, that have other Lords, and other Gods to rule over them. Let them conſider, what a fearful ſtate it is not to be able to ſay, in regard of life everlaſting, God is my God and my p. 232Father. They can ſay, they be Gods Creatures; but what a fearful condition is it` not to be able to ſay, God is my Father? will not theſe know, whom he is not a God to in favor, he will be a God to in vengeance. He muſt be friend or enemy, there is no third in God. God and the Devil divide all mankind, they ſhare all. If thou be not Gods, and canſt not ſay ſo, on good titles, thou art the Devils. Yet God is daily pulling men out of the Kingdom of the Devil, by opening their eyes to ſee their miſerable condition; yet all go under theſe two grand titles, Gods and the Devils. If thou canſt not ſay, God is thy God, then the Devil is thy God; and what a fearful condition is it to be under the God of the world by a worldly, carnal diſpoſition; and perhaps thou maiſt die ſo, if thou be not careful to get out of it. If God be not our God, he is our enemy; and then Creatures, Angels, Devils are againſt us, conſcience againſt us, word againſt us, all againſt us. If he be for us, who is againſt p. 233us? If he be againſt us, who is for us? a terrible condition, and therefore get out of it, I beſeech you.

The office of the Miniſtry is to pr…ach life to all repentant ſinners.But how ſhall I doe? is there mercy for ſuch a wretch? yea, he offereth himſelf to be thy God, if thou wilt come in: wherefore ſerveth our Miniſtry, the word of grace? but to preach life to all repentent ſinners? He that confeſſeth and forſaketh his ſins, ſhall have mercy. And therefore God hath ordained Ambaſſadors of peace to proclaim, if you will come in. And he intreateth you to come in, and he chargeth, and commandeth you. You be Rebels, not only againſt him, but enemies to your own ſouls, if you do not. And therefore I beſeech you, if you be not yet come in, adde this more, you be ſacrilegious perſons, if you be not Chriſtians in earneſt, have not you given your ſelves to God in baptiſme? and have not you in your lives given your ſelves to luſts, which you renounced at your baptiſme? now you have alienated your ſelves p. 234from God, to whom you were dedicated. Did not you ingage your ſelves to God in your Baptiſme? and is not he willing to receive you? He thought of you, when you could not think of your ſelves. And therefore as it bindeth you over to greater puniſhment, if you will not come in, but continue God preventeth us by his mercies.ſacrilegious perſons from God, to whom you have dedicated your ſelves, ſo God preventeth you with mercy.

He incourageth by the ſeal of election in Baptiſme, to make it good by faith, without which it will do no good, being but a ſeal to a blank: therefore how many incouragements have you to come in? Take Gods gracious offer, he giveth you time to make your peace, it is nothing, but wilful rebellion to ſtand out againſt God.

For they that have given themſelves to God, and now renewed their intereſt in him, by the Sacraments, let them conceive, what a word of comfort they have in this, That Chriſt p. 235is theirs, and God is theirs. What an ocean of comfort is it, when all things leave you, as all things will, ye… we have God, that will be a God for evermore. At the time of death, what God our comfort in the loſſe of all things.comfort will it be to ſay, God is mine, Chriſt is mine. Life is mine no longer, world is mine no longer, friends forſake me, but I am intereſſed in God, and have made Covenant with God, who is a God for ever, the Covenant I have made, is an everlaſting Covenant. It is of that largeneſs, the comfort is, that the Angels themſelves admire it, the Devils envie it, and it is a matter of glory and praiſe in Heaven for ever. Therefore make much of ſuch a priviledge, that is the envy of Devils, the admiration of Angels, that is the joy of a Chriſtians heart here, and matter of glorifying God for ever, world without end. That God in Chriſt is become his God here, and for ever, it is a raviſhing conſideration. It is larger then our hearts, here be comforts larger then the capacity of our hearts. p. 2361. Glorie under hope of glory. 2. Glory in affl ctions. 3. Glory in God.Cor vestrum ſoli Deo patere debet, our hearts ought all to lie open to divine things; for they have more in them, then the heart can contain. If we will ſhut them, ſhut them to worldly things. Oh the comfort of a Chriſtian that hath made his ſtate ſure, let him glory in the Lord.

There be three degrees of glory, in all, let him glory under hope of glory, glory in afflictions, and glory in God, that is, we glory in God to be our God. That in the ſharing, and dividing of all things, God hath given himſelf to us, and what an offer is this? that when God divideth the world to the Children of men, you ſhall have this, and that, but you ſhall not have me. But to his Children he hath given himſelf, and he hath nothing better to give, and indeed there is nothing elſe needs; for there is more in it, then we can ſpeak, but that when God divideth all things, he ſhould give ſuch a ſhare as himſelf: is not this a glory, that a poor Creature ſhould have God to be p. 237his, and all he hath to be his, to make uſe of it in life and in death, it is worth all the world; It is worth 2 Pet. 1. 102 Pet 1:10our endeavors to make our Calling and Election ſure, when we may have this comfort from it.

FINIS.

End of the text · Richard Sibbes, A Heavenly Conference (1654)