YEA and AMEN: OR, PRECIOUS PROMISES, AND PRIVILEGES. Spiritually unfolded in their Nature and Use. Driving at the assurance and establishing of weak Believers.  
By R. SIBBS D. D. Master of Katherine Hall in Cambridge, and Preacher of Gray's Inn London.  
Reviewed by himself in his life time, and since perused by T. G. and P. N.  
LONDON, Printed by R. Bishop for R Dawlman and are to be sold by Humphrey Mosley at the Prince's Arms in Paul's Churchyard. 1638.   

YEA and AMEN. OR, PRECIOUS PROMISES, Laid open out of 2 COR. 1. 19, 20, 21, 22, 23.  
But as God is true, our word towards you was not yea and nay; for the Son of God, jesus Christ, who was preached among you by us, was not yea and nay, but in him was yea.  
For all the promises of God are in him yea, and in him Amen, unto the glory of God by us.  
THE blessed Apostle, that he might have the better place in the hearts of his hearers, endeavours here with all diligence to wipe off any imputation, which they might have against him, that so his doctrine might come home to their souls, and have the freer access to work upon their consciences.  
We have therefore in these words S. Paul's Apology, for not coming unto the Chorinthians according to his promise. Wherein he allegeth that it was not from any inconstancy in him; but indeed from corruption in manners among them. verse 23. I call God to record, that to spare you I came not. The Apostle as a man, and as a holy man, might promise many things common to this life, and might lawfully vary afterwards, upon the appearance of real impediments.  
But the things which he promiseth, and speaks of as an Apostle, they admit of no such uncertainty. Therefore his care is to decline all thoughts of wavering therein, and to maintain the credit of the Gospel, which he had taught to the uttermost: knowing well, how ready false teachers would be to persuade the people, that Paul was as light in his preaching, as he was in keeping his word with them, therefore our Word is true, as God is true, saith he.  
There is the same ground of the certainty of Evangelicall truths, as there is of God himself. jesus Christ whom I preached among you was not yea and nay, saith the Apostle, but yesterday and to day, and the same for ever. Whence may be observed:  
That the object of preaching 
Doct. 1.  now in the time of the Gospel, is especially jesus Christ. This is the Rock upon which the Church is built. Christ should be the subject matter of our teaching, in his Nature, Offices, and Benefits, in the duties which we owe to him, and the instrument whereby we receive all from him, which is faith.  
If we preach the Law, and discover men's corruption, it is but to make way for the Gospel's freer passage into their souls. And if we press holy duties, it is to make you walk worthy of the Lord Jesus. All teaching is reductive to the Gospel of Christ, either to make way as john Baptist did, to level all proud thoughts, and make us stoop to him, or to make us walk worthy of the grace we receive from him.  
The Bread of life must be broken, the Sacrifice must be anatomised and laid open; the riches of Christ, even his unsearchable riches, must be unfolded. The Son of God must be preached to all, and therefore God who hath appointed us to be saved by Christ, hath also ordained preaching, to lay open the Lord jesus, with the heavenly treasures of his grace and glory. But to go forward.  
jesus Christ who was preached among you, by me, and Sylvanus, and Tymotheus, was not yea and nay.  
Here observe: That the 
Observ.  consent of Preachers in the mysteries of salvation, is an excellent means to strengthen faith in their hearers: not in regard of the truth itself, but in regard of men. So it pleaseth God to condescend to our weakness, in adding Sacraments and Oath unto his promises, thereby to show the more stableness of his counsel towards us.  
By yea here is meant Certain, Constant, Vnvariable. The times vary, but not the faith of the times. The same fundamental truth is in all ages. Sometimes indeed it is more explicated, and unfolded; as we have in the the New Testament diverse truths more clearly revealed than in the Old. There is not a new faith, but a larger explication of the old faith. Divine truth is always the same. If there hath been a Church always, there hath ever been a Divine truth. Now it is an Article of our faith in all times to believe a Catholic Church, certainly then there must be a Catholic truth, to be the seed of this Church. Therefore we should search out, what was that yea, that positive Doctrine in those Apostolical times of the Church's purity before it was corrupted.  
The Church was not long a Virgin, yet some there were that held the truth of Christ in all ages. Our present Church holds the same positive truths, with the Apostles before us. Therefore we say, Our Church was before Luther, because our Doctrine is Apostolical, as also is our Church that is continued thereby, because it is built upon Apostolical doctrine. Put the case we cannot show the men as they rediculously urge; what is that to the purpose? From an ignorance of particular men, will they conclude us to be ignorant of the Church of Christ, which hath ever been.  
Hence the true Church may easily be discerned: the points of Religion wherein our adversaries differ from us, be but patcheries of their own, they were not yea. In the Apostles times, their Purgatory, Invocation of Saints, and Sacraments, of diverse kinds were devised by themselves afterwards. And indeed for a thousand years after Christ, many of the differences betwixt us and the Papists were never heard of; neither were they ever established by any Counsel, till the Counsel of Trent.  
Our positive points are grounded upon the holy Scriptures; we seek the Old way, and the best way, as jeremy adviseth us. There was no popish trash in Abraham's time, among the blessed patriarchs, nor in Christ's time. No, nor many hundred years after; they came in by little and little, by humane invention, for their own advantage; a mere policy to get money and abuse the people. Indeed they hold many of our truths, but they add something of their own to them; they add necessity of tradition to the Scriptures, merits to faith; they add Saints to Christ in Divine Worship: they have seven Sacraments to our two. They may safelier therefore come to us, than we to them; we hold all that they should hold, only their own additions we hold not, we leave them to themselves. So much for that.  
To touch only another point, that borders a little 
Doct.  upon it. Divine truth is of an inflexible nature; this crosseth another rule of theirs; for they hold, they may give what sense of Scripture they will: and that the current of the present Church, must judge of all former counsels. What? Doth the truth vary according to men's judgements? must we bring the straight Rule to the crooked Timber for to be measured? Shall the judgement of any man, be the rule of God's unerring truth? Shall present men interpret it thus, and say, it is so now? And shall others that succeed after say, what ever it was then, now it is thus: and must we believe all? God forbid.  
This declareth, That no 
Doct. 4.  man can dispense with God's Law: this written Word is alike in all: truth is truth, and error error, whether men think it to be so or no. Reason is reason, in Turks, as well as amongst us. The light of nature, is the light of nature, in any Country as well as here. Principles of nature vary not as Languages do: they are inbred things. And if Principles of nature be inviolable, and indispensable, much more is Divinity. Filth is filth we all confess: opinion ought not to be the rule of things, but the nature of the thing itself.  
Therefore what is against nature, none can dispense withal. God cannot deny himself. What is naught in one age, is naught in another, and for ever naught. There is no Monarch in the World can dispense with the Law of nature, or with the Divine Law of God. For the opinion of any man in the World, is not the rule which he may comfortably live by, but the undoubted light of Christ's written Word.  
I speak this the rather to cross their base practices, who when God calls them to stand for his cause and truth, they will bend and bow the sacred truth, which is always Yea and Amen, to their own by ends and base respects. As if the opinion of any man in the world were the rule of their faith and obedience. This is to make God no God. Is not right, right? Is not the Law the Law? Is not the Word of Christ a word that altars not, but remains steadfast to all eternity?  
Assure yourselves there is a truth of God, that we must maintain to the death, not only in opposing Heresy, but resisting of impiety wheresoever we meet it. john Baptist was a Martyr when he stood out against Herod and said, Thou must not have thy Brother Philip's Wife. He would not be meal-mouthed in reproving his sin, but cried out against the unlawfulness of it, though it cost him his life. Men ought to suffer for the truth, and not for base ends deny the least word of God, because it is a divine sparkle from himself.  
For all the promises of God, in him are yea, and in him are Amen.  
This comes in after this manner: the word that I preached (saith Paul) is unvariable, because Christ himself is always yea, and I have preached nothing but Jesus Christ among you; my preaching then must needs be a certain and immutable truth.  
There are diverse readings of the words, but the most material is (as this Translation and the best Expositors have it) All the promises of God in Christ are yea, (that is,) they are certain and constant in him. And then they are Amen, that is, in Christ they are fulfilled. In him they are made, and in him they are accomplished. The whole carriage of the promises are in Christ: for his sake they were first given, and in him they shall be performed. As Christ himself was yesterday, and to day, and the same for ever: so are all Gods promises made in him, undoubtedly, eternally, and unchangably true to all posterities.  
Here are diverse truths which offer themselves to our consideration. First take notice, that since the fall of man, it hath pleased our good God to establish a Covenant of grace in Jesus Christ, and to make him a second Adam, by whom we might be restored to a better estate, than ever we had in the first Adam. In which happy condition there can be no intercourse betwixt God and man, without some promise in his Christ: so that God now deals all by promises with us. The reason is this, how can poor dust and ashes dare to challenge any thing of the great Majesty of Heaven, without a warrant from himself? How can the Conscience be satisfied? 
Conscience, what.  (Conscience you know is a knowledge together with God.) How can that rest quiet in any thing, but in what it is assured comes from God? And therefore 
Why God rules his Church by promises.  for any good I hope for from God, it behoves me to have some promise, and word of his mouth for it, this being his constant course of dispensation to his people. While we live in this world we are always under hope. We rejoice in hope of the glory of God. Now hope looks still to the promise, whereof some part is unperformed.  
How doth Heaven differ from Earth? but in this: Heaven is a place all for performances: here we have some performances to encourage us, but are always under some promise not yet accomplished. And therefore the manner of our apprehension of God in this world, exceedingly differs from that in Heaven.  
Here it is by faith and hope, there it is by vision: vision is fit for performance. Faith and Hope look always to a word revealed: God therefore rules his Church in this manner for their greater good. Alas what can we have from God, but by the manifestation of hiis own good will? May we look for favour from God for any thing in ourselves? It is a fond conceit.  
Again, God will have his Church ruled by promises 
Reas. 2.  in all ages, to exercise the faithful in prayer and dependence upon him. God will see of what credit is amongst men, whether they will rely upon his bare promise or no. He might do us good, and give us no promise; but he will try his graces in us, by arming us against all difficulties and discouragements till the thing promised be performed to us. Promises are (as it were) the stay of the soul in an imperfect condition, and so is faith in them, until our hopes shall end in full possession: and we must know, that Divine Promises 
The excellency of Divine Promises.  are better than earthly performances. Let God give man never so much in the world, if he have not a promise of better things, all will come to nothing at the last. And therefore God supports the spirits of his servants against all temptations, both on the right hand and on the left by sweet promises. He will have them live by faith, which always hath relation to a Promise. This is a general ground then, that God now in Christ Jesus hath appointed to govern his Church by way of promises.  
But what is a Promise?  
A Promise is nothing but a manifestation of 
Definition of a promise.  love; an intendment of bestowing some good, and removing some evil from us. A declaring of a man's free engagement in this kind, is a Promise; it always comes from love in the party promising, and conveys goodness to the believing soul. Now what love can there be in God to us (since the fall,) which must not be grounded on a better foundation than ourselves? If God love us, it must be in one that is, first beloved; hereupon comes the ground of the promises to be in Jesus Christ: all intercourse between God and us must be in him that is able to satisfy God for us. The Almighty Creator will have our debts discharged before he enters into a covenant of peace with us.  
Now this Christ hath perfectly done, and thereby reconciled lost sinners; hereupon the promise immediately issues (from God's love in Christ) to believing souls: He must first receive all good for us, and we must have it at the second hand from him. The promises in Christ are as the spirits in the body, they run through all the ages of the Church; without him there is no mercy nor comfort to be had. God cannot look on this cursed nature of ours out of Christ; and therefore whosoever apprehends any mercy from God, he must apprehend it in Christ the promised seed. To make it clearer; our nature since the fall is odious to God, (a sinful cursed nature remains in the best of us) and therefore that God may look peaceably upon it, he must look upon it in him that hath it undefiled, & in him whom he loves, even his only Son, like unto himself, that hath taken our nature upon him.  
Now our nature in Christ must needs be lovely and acceptable; and if ever God love us, it is for Christ alone, who was predestinated before all worlds, to be a Sacrifice for us, to be the Head of 
1 Pet. 1. 10  his Church: he was ordained to do us good, before we ourselves were ordained. Christ is the first Beloved, and then we: God loves us in his beloved one: This is my beloved 
Mark 1. 11  Son in whom I am well pleased. As if the Lord had said, I am pleased in him, and in all his, in his whole mystical body. Christ is the Son of God by nature, we by adoption; what ever good is in us, is first & principally in him. God conveys all by the natural Son to the adopted sons: therefore all the promises are made to us in Christ, he takes them from God for us. He himself is the first Promise, and all are Yea and Amen in him: they are not directed to us, abstracted from him; but we are elected in Christ, sanctified in him, acquitted from sin through him: by his stripes we are healed. If Christ had not satisfied the wrath of God, by bearing our iniquities upon the cross, we had been liable every moment to condemnation. If he had not been free from our sins, we had for ever lain under the burden of them. You are yet in your sins (saith Saint Paul) if Christ be not risen. We are 
1 Cor. 15. 17.  freed from our debts, because Christ our surety is out of prison; he is in Heaven, and therefore we are at liberty.  
The Promises are a deed of gift, which we have from and by Christ, who is the first object of all the respect that God hath to us. Why are the Angel's attendants on us? Because they attend upon Jacob's Ladder, (that is,) upon Christ, that knits Heaven and Earth together. So that the Angels because they attend upon Christ first, become likewise our attendants: we have a promise of eternal life: but this life is in his Son; God blesseth us with all spiritual blessings in him, and makes us sons in him the natural Son: whatsoever prerogative we enjoy, it is in Christ first, and so belongs to us, but no further than we by faith are made one with him. How darest thou think of God who is a Consuming fire? and not think of him as he is pleased and pacified with thy person in Christ, who took thy nature upon him, to be a foundation of comfort, and a second Adam; a public person satisfying Divine Justice for all that are members of his body?  
We may think upon God with comfort, when we see him appeased in his Christ. As long as he loves Christ, he cannot but love us. Never think to have grace, or salvation, or any thing without Christ. Doth God love me, doth he do good to my soul for my own sake (abstracted from his Son?) no surely: then should I fly from his presence. But he looks upon me in his beloved, and in him accepts of my person, therefore our Saviour prayeth, I desire thee bless said Father, that the love wherewith thou lovest me, may be in them, and I in them.  
This should direct us in our dealing with God, not to go directly to him, but by a Promise, And when we have a Promise, look to Christ in whom it is performed; If we ask any thing of God in Christ's name, he will give it us; If we thank God for any thing, thank him in Christ, that we have it in him. What a comfort is this, that we may go to God in Christ, and claim the Promises boldly? because he loves us with the same love he bears to his only beloved Son. If we get fast hold on Christ, and cleave there, God can as soon alter his love to him, as alter his love to us; his love is every whit as unchangeable to a believing member, as to Christ the head of the body. The Promises are as sure as the love of God in Christ is, upon which they are founded, and from which nothing can separate us. For Promises being the fruit of God's love, and Gods love being founded first upon Christ: it must needs follow, that all the Promises are both made, and made good to us through him.  
If a Prince should love a man, and his love should be founded upon the love he bears to his own Son; surely such a one may have comfort, that love will never fail him: because it is an affection natural, and therefore unalterable, he will always love his Son, and therefore will always delight in him, in whom his Son delighteth. Now Christ is the everlasting Son of the Father; his dear and only Son, in whom he is ever well pleased, and through whom he cannot be offended with those that are his. So surely as God loves Christ, so surely he loves all that are united to him. There is nothing in the world can separate his love from his own Son, neither is there any thing able to separate his love from us 
Rom. 8.  that are one with him. God loves Christ's mystical body, as well as his natural body; he hath advanced that to glory at his right hand in heaven, and will he (think you) leave his mystical body the Church in a state of abasement here on earth? No certainly: God loves every member of his Son; for as he gave us to Christ, so Him hath he sealed and anointed to be a Saviour for his people.  
This is the reason why God looks upon us with a forbearing eye (notwithstanding the continual matter of displeasure he finds in us) he looks on us in his Son, his love to us is grounded on his love to Christ. And hereupon comes our boldness with God the Father, that we can go to him in all distresses with comfort, & say, Lord look on thy Son whom thou hast given for us, and in him behold his poor members now before thee: In ourselves we have dread, but in thy dearly beloved we have joy in thy presence. If we come in the garments of our Elder brother, we are sure to get a blessing, but in ourselves God cannot endure to behold us: If we bring Benjamin to our Father; if we carry Christ along with us, then come and welcome.  
Upon what unchangeable grounds is the love of God and the faith of a Christian builded? How can the gates of hell prevail against the faith of a true believer, when it is carried to the promise, and from the promise to God's love? the love of God to Christ shall as soon fail, as the faith of a sincere Christian shall be shaken. The promises else should be of no effect, they should be Yea and Nay, and not Yea & Amen.  
If the promises could be shaken, the love of God and Christ should be uncertain. Overturn heaven and earth, if we overturn the faith of a true persevering Christian. There is nothing in the world of that firmness as a believing soul is, the ground he stands upon makes him unmoveable. Our union with the Lord Jesus makes us like Mount Sinai, that cannot be shaken. But we must know there are three degrees or steps of love, whereof a promise is the last.  

1. Inward love.  
2. Real performance.  
3. A manifestation of performance intended before it be done.   
Love concealed doth not comfort in the interim; therefore God who is love, doth not only affect us for the present, and intent us mercy hereafter: but because he will have us rest sweetly in his bosom, and settle ourselves on his gracious purposes, he gives us in the mean time many rich and precious promises. He not only loves us, and shows the same in deeds now, but he expresseth his future care of us, that we may build on him, as surely as if we had the thing performed already.  
By this we see how God loves us, he hath not only an inward liking and good will to us in his breast, but manifests the same by word; he reveals the tenderness of his bowels towards us, that we may have the comfort of it beforehand: God would have us live by faith, and establish ourselves in hope, because these graces fit us for the promise. If there were no Promises, there could be no faith nor hope.  
What is Hope, but the expectation of those 
Faith and Hope what they are, and of what use.  things that the word saith? And what is faith, but a building on the promise of God? Faith looks to the word of the thing, Hope to the thing in the word. Faith looks to the thing promised, Hope to the possession and performance of it. Faith is the evidence of good not seen, 
Heb. 11. 1.  (making that which is absent as present to us) Hope waits for the accomplishment of that good contained in the word; if we had nothing promised, what need hope? and where were the foundation of faith? But God being willing to satisfy both, (that we may be heavenly-wise, in relying upon a firm foundation; and not as fools, trust in vanity) in mercy gives us promises, and seals them with an oath for our greater supportment. That love which engaged the Almighty to bind himself to us in precious promises, will furnish us likewise with grace needful, till we be possessed of them. He will give us leave to depend upon him, both for happiness and all quieting graces which may support the soul till it come to its perfect rest in himself.  
Now these gracious expressions of our good God may be reduced into diverse ranks. I will but touch some few particulars, and show how we should carry ourselves to make a comfortable use of them.  
First, there are some 
Division of the Promises.  universal Promises for the good of all mankind, as that God would never destroy the World again, etc.  
Secondly, there are other Promises that more particularly concern the Church, and these are Promises.  

1. Either of outward things.  
2. Or of spiritual and eternal things 

of Grace.  
and Glory.     
In the manner of promising, they admit of this distinction. All the Promises of God are made to us, either  
Absolutely, without any condition; so was the Promise of sending Christ into the world, and his glorious coming again to judgement: let the world be as it will, yet Christ did come, and will come again with thousands of Angels, to judge us at the last.  
Or 2. conditional. As the Promise of Grace and Glory to God's children that he will forgive their sins, if they repent, etc. God deals with men (as we do by way of commerce one with another) propounding mercy by covenant and condition: yet his covenant of grace is always a gracious covenant. For he not only gives the good things, but helps us in performing the condition by his Spirit, he works our hearts to believe and to repent.  
Thus all Promises for 
Temporal promises conditional.  outward things are conditional: as thus, God hath promised protection from contagious sickness, and from trouble and war, that he will be an hiding place, and a Deliverer of his people in time of danger, that he will do this and that good for them. But these are conditional, so far forth as in his wise providence he sees they may help to preserve spiritual good things in them, and advance the graces of the inward man. For God takes liberty in our outward estate, to afflict us or do us good, as may best further our soul's welfare. Because do what we can with these bodies, they will turn to dust and vanity ere long. We must, leave the world behind us; therefore he looks to our main estate in Christ, to the new creature; and so far as outward blessings may cherish and increase that, so far he grants them, or else he denies them to his dearest ones.  
For we cannot still enjoy the blessings of this life, but our corrupt nature is such, that (except we have somewhat to season the same) we shall surfeit, and not digest them; therefore they are all given with exception of the Cross, as Christ saith, he that doth for him any thing, shall have a hundred 
Mark 10. 20.  fold here, but with Persecution, be sure of that, whatsoever else he hath: let Christians look for crosses, to season those good things they enjoy in this life.  
To come now to some 
Use.  use of the point. Are all the Promises of what kind soever, whether spiritual and outward, temporal or eternal, are they all made to us in Jesus Christ? And are they certainly true, Yea and Amen in him? Then I beseech you get into Christ betimes, strengthen your interest in him by all means, out of whom we have nothing that is savingly good: rest not in any thing abstracted from him, so as to be accepted with God.  
But you will say, doth 
Object.  not God do many good things to them that are out of Christ? doth not the Sun shine, and the rain fall, upon the just and the unjust, upon the evil, as well as the good? doth he not clothe, and feed, and protect wicked men daily?  
He doth indeed, it cannot be denied; but are 
Answ.  they blessings? are these favours to them? No, but as God saith by Moses, if thou sin against me, Cursed shalt thou be in thy Basket, 
Deut 28. 16.  and thy store. Cursed shall be the fruit of thy body and the fruit of thy Land, the increase of thy Kine, and the flocks of thy Sheep: cursed at home, cursed abroad: they are cursed in their very blessings. A graceless brutish person, though he swim with worldly pleasures, and have never such revennewes, and comings in to maintain his bravery, is yet an accursed creature in the midst of all. For what are we made for, think you? To live here only? Oh no: then we were of all others the most miserable: there is an eternity of time a coming, wherein (after a few days spent in the flesh) we shall live either in perpetual bliss, or unspeakable torment. The very best things beneath have a snare in them, they rather hinder, than further our eternal welfare.  
How doth that appear? 
Quest.   
Because for the most 
Answ.  part they make men secure and careless in the worship of God, so as to despise the power of godliness, and follow iniquity with greediness; we may see by men's conversations that outward things are snares to them. They are not Promises in Christ for then they would come out of God's love only, which alone makes mercies to be indeed●o ●o us, and without which, ●he best of blessings will prove but a curse in the end.  
If I have any thing in this world (any deliverance from evil, or any positive good thing) I may know it is for my benefit, when my heart is made more spiritual thereby, so as to value grace & holiness at the highest rate, I esteeming my being in Christ above all transitory things whatsoever; above riches and honour, and the favour of great persons, which at the best is fading. Our interest in him will stand by us, when all these things are withered and shrunk to nothing, Christ is a Fountain never drawn dry, his comforts are permanent: the good in the creature soon vanisheth, and leaveth the soul empty; therefore get into Christ speedily, it concerns thee nearly.  
For this purpose attend upon the means of salvation, 
How to get in Christ.  and beg of God that he would make his own ordinances (by his Spirit accompanying the same) effectual to thy soul, that he would open the excellencies of Christ to thee, and draw thy affections to close with him.  
How are we in Christ?  
When by knowing of 
Quest.  him, our knowledge carries 
Answ.  our hearts unto him; 
john 17. 3  when our wills cleave to that which we know to be excellent and necessary for us: when I firmly adhere to Christ, as the only good for me, than I love him, than I rest on him, than I have peace in him.  
I may discern that I am in Christ, if upon my knowledge of him, my heart is united to him, and I find peace of conscience in him. Faith hath a quieting and establishing power. If I be in Christ, my soul will be cheered and satisfied with him alone. I know all is Yea and Amen in him, therefore my soul rests securely here. How ever our outward condition be various and perplexed, yet our estate in Christ is firm and constant.  
What is a man out of 
Quest.  Christ?  
As a man in a storm 
Answ.  that hath no clothes to hide his nakedness, or to shelter his body from the violence of the weather. As one in a tempest, that hath not house nor harbour to cover him. As a stone out of the foundation, set light by, and scattered up and down here and there. As a branch out of the root; what sap is there is such a thing? it being good for nothing but to be cast into the fire.  
A man that is not built up in Christ, planted in him, nor clothed with him, is the most destitute, despicable creature in all the world; and if we look with a single eye, we shall so discern him: such a man's case is deeply to be bewailed: had we but hearts to judge righteously, we would prefer the meanest condition of God's child, before the greatest estate of any earthly Monarch, be their flourishing felicity never so resplendent. Oh the miserable and woeful plight that all profane wretches are in, who neglect grace and the mysteries of Christ to gratify their base lusts: such an one, there is but a step between him and Hell, he hath no portion in the Lord Jesus. I ac count all dung and dross 
Phil. 3. 8.  (saith St Paul) in comparison of Christ to be found in 
Phil. 3. 8.  him, not having on mine own righteousness. Happy is that man at the day of judgement, who thus appears.  
Again, if so be that all promises are Yea, and 
The stability of a Christian having promises.  Amen in Christ, then here take notice of the stability of a Christian, that hath promises to uphold him. Compare him with a man that hath present things only, with an Esau that abounds with worldly goods, and how great is the difference? God gives them their portion here as he saith to Dives, thou hadst thy good things, that thou chiefly caredst for, thou hadst them here, but Lazarus had pain, misery, and poverty: Now therefore the case is altered, he is advanced, and thou art tormented.  
A believing Christian enjoys the sweetness of many promises in this life (for God is still delivering, comforting, and perfecting of him; renewing of his spirit, and supplying him with inward peace) but the greatest part is yet to be accomplished; perfection of grace and glory is to come, he is a Child, he is a Son, the promise here is his chief estate.  
Another man hath present payment, and that is all he cares for, he hath something in hand, and fwells with a conceit of happiness thereby; Alas, what are we the better to have a great deal of nothing? Solomon that had tried all the world, resolves it to vanity and vexation of spirit. All things below are uncertain, and we are uncertain in the use of them; if we have no better a life than a natural one, eternal joy appertains not to us. Take a Christian and strip him in your thoughts, from all the good things in the world, he is yet a happier man than the greatest worldly favourite out of Christ, for the one hath nothing but present things, with a great deal of addition of misery, which his ease and contentment, makes him more sensible of, as being more tender and apprehensive of an evil than other men. The other though he want many comforts of this life, and enjoys not present performances, yet he is rich in bills and bonds, God is bound to him who hath 
Heb. 13. 5.  promised he will never forsake him, but be his portion for ever. He hath a title to every communicable good, Godliness hath the promise of this 
1 Tim. 4. 8  life, and that which is to come. A happy man; what ever is most useful for his safe conduct to heaven, he is sure to have it; He that will give us a Kingdom, will not deny us daily bread; he that hath prepared a Country for us, will certainly preserve us safe, till we come there.  
Besides that we have here in performance, we have many excellent promises of a greater good in expectation, which in Christ are all Yea & Amen. They are certain, though our life be uncertain, and the comforts of our life (less than life itself) mutable and perishing; If life the foundation of outward comforts be but a vapour, what are all the comforts themselves think you?  
It is a Christians rejoicing in the midst of all changes beneath, that he hath promises invested into him from above, that are lodged in his heart, and made his own by faith, which have a wondrous peculiarising virtue, to make that a man's own, that is otherwise generally propounded in the Gospel; A Christian, take him at all uncertainties, he hath somewhat to build on, that is Yea and Amen, undoubtedly sure that will stick by him.  
I speak this to commend the estate of a believing Christian, to make you in love with it, seeing in all the changes and varieties of this world, he hath somewhat to take to. In all the dangers of this life, he hath a Rock, and chamber of Providence to go unto, as it is Esay 26. God hath secret rooms to hide his children in, in times of public disturbance, when there is a confusion of all things. God hath a safe abiding place for thee: I have many troubles (saith David) but God is my defence 
Psal. 88 4.  continually. He i● my shield and strong Tower, whatsoever I want, I have it in him. What a comfort is this?  
A Christian knows either he shall be safe here or in heaven, and therefore rests securely. He that dwells in the secret place of the most High, shall abide 
Psal. 91.  under the shadow of the Almighty (that is) in the love and protection of God above; As Moses saith, Lord thou hast binour habitation from everlasting to everlasting (that is) thou art our sure help in the greatest extremity that can befall us in any age of the world.  
Therefore build on his promise: for God and his Word are all one. If we have nothing to take to when troubles come, woe unto us: In ourselves considered, we are even as grass, and as a tale that is told, soon vanishing. But our estate in God is durable; we have here no continuing City, sickness may come, and death may environ us the next moment, happy are they that have God for their habitation, we dwell in him, when we are dead; when we leave this world, we shall live with God for ever: The righteous is not troubled for evil tidings, 
Psal. 112. 7  he is not shaken from his Rock and stay, he fears no danger, because his heart is fixed.  
What a blessed estate is it to be in Christ? to have promises in him to be protected, and preserved, not only whilst we are in this vale of tears, but when this earthly tabernacle shall be dissolved, even to all eternity. If our hearts be fixed on God, let us hear evil tidings of War, or Famine, or Pestilence, let it be what it will, blessed men are we. Every word of God is tried 
Psal. 12.  as silver in the fire (saith the Psalmist) the promises are tried promises; we may safely rest upon them: But if we have nothing to take to when troubles arise, we are as a naked man in a storm without any shelter, encompassed round with distress and misery.  
The promises are our inheritance, yea our best inheritance in this life; though the Lord should strip us naked, and take away all things else, yet if the promises remain ours, we are rich men; and may say with the Psalmist, My lot is fallen into a good 
Psal. 119.  ground, thy testimonies are better unto me, than thousands of gold and silver. For the promises are as so many obligations, whereby God is bound to his poor creature; And if wretched men think themselves as rich as they have bonds (though they have never a penny in their purses) much more may a true Christian, who hath the promises of Christ for his security, esteem himself a wealthy person, as having many bonds whereby (not man but) God is engaged to him, & that not only for temporal good things, but for heavenly favours and spiritual blessings, for all which he may sue God at his pleasure, and desire him to make good his word of truth.  
There is little difference betwixt a poor Christian, and him that abounds in this world's riches, only this, the one hath wealth in his own possession, the other hath it in God's bond, the one hath it in hand, the other in trust. As for the worldling, he hath but a cistern when he hath most, whereas every faithful soul hath the Spring head, even God himself to fly unto in all distresses, who will never fail him, but be a Sun and a Shield, to defend us from all evil, and preserve us in all goodness all our days. But I go on.  
Now he which stablisheth us with you in Christ, and hath also anointed us, is God.  
Here observe, That the 
Obser. 1. A Christian needs stablishing grace.  Christian needs not only converting but establishing grace: he that hath begun any good work in us must perfect it: the God of strength must give us his promise to support our weakness, without which we cannot stand. Peter was in the state of grace, and yet when God did not establish him, we see how he fell. The weakest believer with the establishing grace of God will stand: and the strongest Christian, without Divine assistance, will sink and fall away.  
Whence this may be 
Obser. 2. The life of a Christian fullof dependency.  further considered, That the life of a Christian is a perpetual dependant life: he not only lives by faith in his first conversion, but ever after: he depends upon God for protection and strength throughout his whole course. God doth establish us in Christ; the ignorance of this makes men subject to backsliding For when we trust to grace received, and seek not for new supply, we are strait of Peter's condition, Though all for sake thee, yet will not I, which occasioned his shameful fall; he had too much confidence in grace received.  
God is therefore fain to humble his children to teach them dependence. And usually, where any special grace is bestowed upon sinners, God joins something therewith to put them in mind that they do not stand by their own strength. Peter makes a glorious confession, Thou art Christ the Son of the living God; and Christ honoured 
Mar. 16. 17, 18, 19▪  him exceedingly, saying, Upon this Rock will I build my Church; but yet by and by, we see he calls him, Satan, get thee behind me; to teach us that we stand not by our own power: when we are strong it is of God, and when we are weak, it is of ourselves. jacob Wrest led with the Almighty, and was a prevailer, but he was fain to halt for it; though he had the victory, and overcame at last, yet he was stricken with lameness all his days. God did this to mind him, that he had that strength whereby he prevailed out of himself.  
A Christian then should 
Use.  set upon nothing in his own strength: Hannah 
1 Sam. 2. 9  saith comfortably, No man shall be strong in his own might, God is all our sufficiency: man naturally affects a kind of divinity, and will set upon things in confidence of his own abilities, without prayer and seeking of God's help; he thinks to compass great matters, and bring things to a good issue by his own wit and discretion. Oh delude not yourselves, this cannot be. Acknowledge God in all thy ways, and he shall direct 
Prov. 3.  thy paths: seek unto the Lord in every enterprise thou goest about; acknowledge him in the beginning, progress, and issue of all thy employments: what do we but make ourselves gods, when we set upon business without invocation and dependence? A Christian is wondrous weak, even vanity of himself; but take him as he is built upon the Promises, and as he is in God, and then he is a kind of almighty person; ●e can do all things through Christ that strengthens him. A Christian is in sort omnipotent, whilst he commits his ways to God, and depends upon the Promise; otherwise he is weakness itself, the most impotent creature in the World.  
Let God therefore have all the glory of our establi shing, and depend on him by prayer for the same. As all comes of his mere grace, so let all return to his mere glory; Not to us Lord, not to us, but to thy 
Psal. 115.  Name he given the praise; it is the song of the Church militant on Earth, and it is the song of the Church triumphant in Heaven; that all glory is to God in the whole carriage of our salvation. The Promises are in him; he only made the covenant, and he must perform it to us: without him we can do nothing, labour therefore to be wise in his wisdom, strong in his strength, to be all in all in Christ Jesus.  
How shall we know 
Object.  that a man hath establishing grace?  
His assurance is firm, 
Answ.  when his temptations are 
How to discern establishing grace.  great, and his strength to resist, little, and yet notwithstanding he prevails over them: Satan is strong and subtle, now if we can stand against his snares, it is a clear evidence of greater strength than is in ourselves. In great afflictions, when Go● seems an enemy, and clouds appear between him and us, if then a man's faith can break through all, and in the midst of darkness see God shining in Christ upon him, and resolve, Though thou kill me, yet I will trust in thee; here is a strong establishing.  
In the times of martyrdom, there was fire and faggot, and the frowns of bloody men; but who were the persons suffering? Even many Children, Old men, and Women, the weakest of creatures: notwithstanding the Spirit of God was so strong in these feeble ones, as their lives were not precious to them; but the torments and threatenings of their cruel Persecutors were cheerfully undergone by them, as Heb. 11. Here was God's power in man's infirmity. If we have not something above nature, how is it possible we should hold out in great trials?  
Means to obtain stablishing grace.  
By what means may a Christian obtain this stablishing grace.  
First, labour for fundamental 
Helps to obt●ine confirming grace.  graces: if the root be strengthened, the Tree will stand fast. Humiliation is a special radical grace; the foundation of Religion is very low; abasement of spirit is in all the parts of holiness: every grace hath a mixture of humility, because they are all dependences on God. Humility is an emptying grace, and acknowledgeth that in ourselves there is nothing. If God withhold his influence, I am gone; if he withdraw his grace, I shall be like another man, as Samson was when his hair was cutoff. Selfe-emptinesse prepares for spiritual fullness: When I am weak (saith blessed Paul) than I am strong; that is, when I feel and acknowledge my weakness, than my strength increases; otherwise a man is not strong when he is weak, but when he is sensible and groans under the burden of his infirmities, then is he inwardly strong.  
Another fundamental grace, is dependence upon God; for considering our own insufficiency, and that faith is a grace that goes out of ourselves, and lays hold of the righteousness of another to justi fie us, nothing can be more necessary to quiet the soul: Believe and you shall be established: as the Promises are sure in themselves, so should we repose firm confidence in them.  
But how doth God establish 
Object.  us by faith?  
By working sound 
Answ.  knowledge in us; This is life eternal to know thee, john 17. When we know the truth of God's word aright, we have a firm ground to depend on: for the more a man knows God in Covenant, the more he knows Christ and the promises, the more he will trust and rely upon them. They that know 
Psal. 9 10.  thy name will trust in thee; saith the Prophet. Therefore labour for certainty of knowledge, that thou mayst have a certainty of faith: What is the reason our faith is weak? Because we are careless to increase in knowledge. The more we know of God, the morewe shall trust in him. The more we know of a man that he is able and just of his word, the more safely we put confidence in him. So the more our security is in God's promises, as his bonds increase, so our trust will be strengthened.  
Thirdly, if thou wouldst have stablishing grace, beg 
Sue the Promises in Prayer.  it earnestly of God. Our strength in him is altogether by prayer, bind him therefore with his own promise; beseech him to do unto thee according to his good Word, he is the God of strength, desire of him the spirit of strength; allege to him thy own weakness and in ability without him, & that if he helps not, thou shalt soon be overcome: lay open thy wants in God's presence, show him how unable thou art of thyself, to withstand temptations, to bear crosses, to perform duties, to do or suffer any thing aright, turn his gracious promises into prayers, desire God that he would establish thee by his grace, that he would prop and uphold thy soul in all extremities.  
What is the reason that 
Quest.  Christians are so daunted and fly off in time of danger?  
They have no faith in the promise. The righteous 
Answ.  is as Mount Sinah that 
Why troubles are so irksome.  shall not be moved, he builds on a foundation that can never be shaken, for the heart is never drawn to any sinful vanity, or frighted with any terror of trouble, till faith lets go its hold, out of God, there is nothing for the soul safely to stay itself upon.  
No marvel to see men fall that rest on a broken Reed: Alas! whatsoever is besides God, is but a creature, and can the creature be other than changeable? The comfort that we have in God never fadeth, it is an abiding lasting comfort, such as contents the soul, and satisfies all the wants and desires of it, which things beneath can never accomplish.  
We see that the heavens continue, and the earth (without any other foundation) hangs in the midst of the world by the bare word of the Almighty, therefore well may the soul stay itself on that, when it hath nothing else in sight to rely upon.  
In this case Christians should look, 1. That their principles and foundations be good: And secondly, builded strongly upon them, for the soul is as that which it relies on; if upon empty things, itself becomes poor and empty; which the Devil knowing, strives to unloose our hearts from our Maker, and draw us to rely upon false objects. He sees full well, that whilst our souls cleave close to God, there is no prevailing against us by any malice, or subtlety of men or devils. The Saints in him, are bold, and undaunted in the midst of troubles and torments; Indeed the sweetest communion with God is, when we are beaten off from other helps; Though misery upon misery encounters us below, yet there is still succour issuing from above to a believing soul; If God hath it in heaven, faith will fetch it down, and enjoy the sweetness of it here. That man can never do amiss, that hath his dependency upon the Almighty, there being no communion like that of a faithful heart with the Lord.  
It is the office of faith to quiet our souls in all distresses, for it relies upon God for heaven itself, and all necessary provision, till we come thither; strengthen faith therefore and you strengthen all; what can daunt that soul, which in the sorest affliction hath the great God for his friend? Such a spirit dares bid defiance to all the powers of darkness: Satan may for a time exercise, but he can never wholly depress a gracious heart. True believers can triumph over that which others are slaves unto; they can set upon spiritual conflicts, and endure fiery trials, which others tremble to think of; they can put off themselves, and be content to be nothing, so their God may appear the greater, and dare undertake or undergo any thing for the glory of their Maker; considering they are not their own, but have given up themselves unto Christ, they count not their lives, or any thing that is theirs dear for him.  
He that stablisheth us with you, is God, who hath anointed us, etc.  
Messias signifies anointed; our nature is enriched in Christ with all graces. He is anointed with the oil of gladness above his fellows, for us, that we might have a spring of grace in our own nature, that God and Christ being one, and we being in the Lord Jesus, might have all our anointing of the first anointed, for of his fullness we receive grace for grace.  
What are those graces which we receive from 
Quest.  Christ's fullness?  
First, the grace of favour and acceptance, for 
Answ.  the same love that God bears to Christ, he bears to all his, though not in so high a degree.  
Secondly, the Grace of sanctification answerable to the grace of sanctification in him; every renewed work in us comes from Christ.  
Thirdly, the rich privileges and prerogatives, that issue to persons sanctified; we have dignity for dignity, favour for favour, gracious qualifications for gracious qualifications in Christ. God anoints us all in his Son, As the ointment that was poured upon Aaron, ran down to the skirts of his garment; so the weakest Christian is established with grace by Christ, grace runs from the Head to poorest member, the hem of the garment; every one that doth but touch Christ, draws virtue and strength from him.  
Why is it called here 
Quest.  an anointing?  
Because as the Holy anointing, 
Answ.  Exod. 30. was not to be applied to profane uses, so neither are the graces of the spirit, God being the Author of them, to be slighted and undervalved by the Professors of them.  
What are the virtues of 
Quest.  this ointment?  
First, it hath a cherishing power, it revives the drooping 
Answ.  soul, and cheers a fainting spirit, when men are ready to sink under the burden of their sins: this easeth them.  
2. Anointing hath a strengthening power, it makes our limbs vigorous, so doth grace fortify the soul, nothing more. Our life is a combating life wi●h Satan, and temptations of all sorts, therefore we need continual anointing to make us nimble, and active in resisting our enemy; Oil hath a suppling quality, so the Spirit of God makes pliable the joints of the soul, it supports us with hidden strength, and enables us to encounter great oppositions, & to be victorious through Christ over all.  
Grace is little in quantity, but it is mighty in operation, it carries the soul through difficulties, nothing can stand in the way of a gracious man, no not the Gates of Hell. The spirit of grace that is in a Christian, is stronger than he that is in the world, A grain of Mustard seed, the very lest measure of true Holiness, is stronger than the greatest measure of opposition. A Christians strength lies out of himself: he never overcomes by his own power, he can do all things through Christ assisting him, otherwise he is a most impotent creature, unable to do or suffer any thing, ready to give over at the least trouble, and sink under every pressure of affliction.  
Again, ointment doth exceedingly delight and refresh ourspirits; as we see the Box in the Gospel, when it was opened, the whole House smelled of it. So grace is a wondrous sweet thing. Before we are anointed with the Spirit of Christ, with stablishing grace, what are we but a company of nasty abominable persons in the eyes of God? All things are accursed to us, and we are accursed in what ever we do. God cannot look on us but as loathsome creatures, as the Prophet saith, I would not so much as look on thee, if it were not for jehoshaphats' sake.  
That which makes a man, sweet is grace; this makes our nature that is noisome and offensive in the nostrils of the Almighty, in itself, to become pleasant and amiable. A wicked man is a vile man, an ulcerous deformed creature: grace is of a healing nature wheresoever it is: this cures our spiritual distempers, beautifying the inner man, and making the whole frame of a Christians carriage, sweet and delectable.  
First to God, who loves the sent of his own grace wheresoever he finds it.  
Secondly to Angels; the conversion of sinners rejoiceth them, when our custody is committed to their charge, how are they delighted with the beauty of holiness shining in us? The graces of God in his Saints are a Feast to them: the very name of a godly and gracious man, is as a sweet ointment every where.  
Holy men when they are read of in Stories, what a savour do they cast in the Church: so far as a Christian is a New Creature it makes him in love with himself, scorning to be so undervalved as to defile himself with base services: so far as a man is gracious, he gives himself to honourable employments; being a vessel of grace he improves his abilities to glorious uses, esteeming things below too mean for him.  
Grace is a wondrous pleasant thing, offensive to none, but to wicked men, that have no savour of God or goodness, it sweetens the soul, makes it delectable for Christ & his holy Spirit to lodge in, as in a Garden of spices▪ A gracious man that hath subdued his corruptions, is wondrous amiable both to himself, and to the Communion of Saints; his heart is as fine silver, every thing is sweet that comes from him: grace is full of comfort to a man's own conscience, the sense of which enlargeth the soul to all holy services.  
Fourthly, an ointment hath another property, it consecrates persons to holy uses? Anointed persons are raised above the ordinary rank. The graces of God's spirit elevate men above the condition of others with whom they live. Anointed persons are sacred persons, they are inviolable. Touch not mine anointed, and do my Prophets 
Psal. 105. 15  no harm: we wrong the apple of God's eye, we offer indignity to Christ himself, if we hurt these. Indeed nothing can hurt them, but God by his over ruling power turns all for their good.  
Lastly, an ointment is a royal liquor, it will be above all; so the graces of God's Spirit where they are, will be uppermost, they will guide and govern all. As if a man have excellent parts, grace will rule these, and make them serviceable to Christ, his truth and members. If we have weakness and corruption, grace will subdue it by little and little, and never leave conflicting till it hath got the victory.  
What are our souls without Gods anointing? Dead stinking, offensive to God, to good men, and to ourselves: we cannot see with peace the visage of our own souls: who can reflect seriously into his heart and life without horror, that hath no grace? A man that sees his conscience awakened without this anointing, what is he? surely as the body without the soul: it is not all the excellencies of the soul laid upon a dead body, or all the goodly ornaments that bedecked it, can keep it from stinking and being a loathsome object, because it wants the soul to quicken and enliven it to good employments: of itself it is but a piece of earth: all the vigour and life that the body hath, is communicated from the soul, they are beholding to our souls for many things. Put the richest ornaments whatsoever upon the body, and not the Spirit of grace upon the soul (to cherish and refresh the same that it may appear lovely in God's sight) all is to no purpose.  
Likewise this anointing hath relation to the persons anointed, Kings, Priests, and Prophets. Christ is primarily anointed, and all our grace is derived from him; he teacheth us divine things by a Divine light. The poorest Christian in the world (whose heart is right with God) sees good things with such convincing love, that he embraces them, and ill things with such a convincing hatred, that he abhors them. A man that lives without God in the world, may talk, but he cannot do; he may speak of death, but he dares not die, he trembles to think of the last tribunal, and of resigning his soul into the hands of his Maker: such an one may discourse of suffering, but when it comes to the point, his heart fails him: oh how he shrinks when danger approacheth, what indirect courses will he take to save his skin? how hardly is corrupt self brought under? how heavily do men come off in this point, of doing and suffering for Christ, laying down all at his feet, and resolving to be disposed of at his pleasure in every thing? Men speak much of patience, and selfe-deniall, but they do not practise them, these virtues shine not forth in their conversation, which is the shame of Religion: only a true Christian hath the right knowledge of the doing of things, and is able to speak a word in due season, to reprove, to admonish, to comfort every member in the communion of Saints, hath some qualification for the good of the whole body.  
A faithful man is likewise spiritually anointed a Priest, to stand before God Almighty, he pours out his soul for himself & for others, having God's ear open at all times to his suits Every sincere Christi an is a favourite in heaven, he hath much credit there which he improves for the welfare of the Church here below. And he keeps himself as a Priest unspotted of the world: a true Christian is taught of God, and knows the meaning of that Law of his which prohibiteth Priests so much as to touch defiled things; therefore he studies innocency, he runs not after the course of the multitude, neither is carried away with the streams of the times: he will not converse familiarly with those that may stain him, (but so far as his calling leads him) lest he should thereby contaminate his spirit. A Christian Priest hath his heart always to the Holy of Holies, that so he may offer up thanks and praise to God, and offer up himself a sacrifice to him; his endeavour is to kill and slay those beasts (those lusts) that lurk in his heart, contrary to the Almighty.  
Lastly, he that is anointed by the Spirit, is a King, in regard of his great possessions, for all are ours, things present, and things to come, life and death, prosperity, and adversity, all help us to Heaven. Evil things are ours in advantage and success, though in disposition they be not ours, but have a hostil disposition in them. God overpowers the evil of things, and gives a Christian a living principle of grace, to suck sweet out of sour, & draw good out of evil. What a King is this, that even the most terrible things are at his command and work for the best unto him? He conquers and brings under his greatest enemies, and fears neither death or judgement, nor the vengeance to come, knowing God in Christ to be his reconciled Father, he rests assured, all things else will be will be at peace with him. Others have Kingdoms out of themselves, but in themselves they are slaves, Every lust leads them away Captive: A Christian is such a King, as hath a Kingdom within himself, he hath peace, and joy, and rest from base allurements, and terrors of conscience, he walks by rule, and therefore knows how to govern all? the glory of his Maker is the chief thing he eyes, and to that he refers every action.  
Who hath anointed us, and sealed us.  
Anointing and sealing go together, the same God anoints us, doth also 
The Spirits sealing.  seal us. Both are to secure us of our happy condition. Now Christ is the first sealed, john 6. Him hath God the Father sealed: God hath set Christ a part from others, hath distinguished him, and set a stamp upon him to be the Messiah, by the graces of the spirit, whereof he was richly beautified; and by many miracles, whereby he showed that he was the Son of God; by his resurrection from the dead: by his calling of the Gen tiles, and many other things.  
Christ being sealed himself, he sealed all that he did for our Redemption with his blood, and hath added for the strengthening of our faith, outward seals, the Sacraments to secure his love more firmly to us.  
But in this place another manner of sealing is to be understood. For here is not meant the sealing of Christ, but the sealing of us that have communion with him. The same spirit that seals the Redeemer, seals the redeemed.  
What is the manner of 
Quest.  our sealing by the spirit?  
Sealing we know hath 
Answ.  diverse uses. First of all, It 
What our sealing is, and the use of it.  doth imprint a likeness of him that doth seal: when the King's Image is stamped upon the wax, every thing in the wax answers to that in the seal, face to face, eye to eye, body to body. So we are said to be sealed, when we carry in our souls, the Image of the Lord Jesus, for the spirit sets the stamp of Christ upon every true Convert, there is the likeness of Christ in all things to be found in him: As the Child answers the Father, foot for foot, finger for finger in proportion, but not in quantity.  
So it is in the sealing of a believer, there is a likeness in the soul that is sealed by the spirit to the Lord Jesus, there is understanding of the same heavenly supernatural truths; there is a judging of things as Christ judgeth, a loving of that which he loves, and a hating of that which he hates, a rejoicing to do that which he delights in, and a grief to commit any thing that displeaseth his Majesty; every affection of the soul is carried that way, that the affections of our blessed Saviour are carried in proportion, every thing in the soul is answerable to him in its degree.  
There is no grace in Christ, but there is the like in every Christian in some measure: The obedience of Christ to his Father, even to the death, is to be found in every true Christian. The humility whereby Christ abased himself, it is in every renewed heart. Christ works in the soul that receives him, a conformity to himself. The soul that believe; that Christ hath loved him; and done such great things for him, is ambitious to express Christ in all his ways. Being once in Christ, we shall delight to be transformed more and more into him. To bear the Image of the second Adam upon our breasts, to make it appear that Jesus Christ lives in us, and that we live not to ourselves, but to him that died for us, to be meek and heavenly minded as he was, talking and discoursing of spiritual things, going about doing good every where, active for God, fruitful in holiness, doing & receiving all the good we are able, drawing others from this world to meditate of a better estate, labouring for the advancement of God's Kingdom, and approving ourselves to him; this is one use of sealing, to imprint a likeness.  
A second use of a Seal is distinction; Sealing is a stamp upon one thing among many, it distinguisheth christians from others, as we shall see after.  
Again, it serves for appropriation; men seal those things that are their own; Merchants we see set their stamp on those Wares which they have, or mean to have a right unto: It pleaseth God thus to condescend unto us, by applying himself to humane contracts. He appropriates his own, to show that he hath chosen and singled them out, for himself to delight in.  
Sealing further serves to make things authentical, to give authority and excellency: The Seal of the Prince, is the authority of the Prince: This gives validity to things answerable to the dignity and esteem of him that seals.  
These are the four principal uses of sealing. And God by his spirit doth all theseto his. 1. He stamps his own Image upon us, he distinguisheth us from others, even from the great refuse of the world. God by his spirit appropriates us to himself, he makes us to be his, and shows that we are his, he likewise authorizethus', and puts an excellency upon us, to secure us against all temptations; when we have Gods seal on us, we stand firm in the greatest trial: who shall separate us from the love of God? we dare defy all objections of Satan, and accusations of conscience whatsoever. A man that hath God's seal, stands impregnable in the most tempestuous season. For it is given for our assu rance, and not for Gods, the Lord knows who are his, he seals not because he is ignorant, but for our comfort and establishment.  
Whether is the spirit itself this seal, or the work 
Quest.  of the spirit, and the graces thereof wrought in us?  
I answer, the Spirit of 
Answ.  God where it is, is a sufficient seal that God hath set us out for himself, for whosoever hath the Spirit of Christ, the same is his. He is the Author of our sealing, so that except you take the Spirit for that which is wrought by the Spirit, you have not the comprehension of sealing, for, that which the Spirit worketh, is the seal; the spirit goes always with his own mark and impression; Other seals when they are removed from the stamp, the stamp remains still; but the Spirit of God dwells, and keeps a perpetual residence in the heart of a Christian, guiding him, moving him, enlightening him, governing him, comforting him, doing all offices of a seal in his heart, till he hath brought him to heaven. The Holy Ghost never leaves us, it is the sweetest inhabitant that ever lodging was given to; he doth all the saving good that is done to the soul, and is perpetually with his own work in joy and comfort; though he seem sometimes to be in a corner of the heart, and is not easily discerned, yet he always dwells in his sealed ones.  
What is that stamp, that 
Quest.  the Spirit seals us withal?  
The Spirit works in this 
Answ.  order for the most part; First of all, the Spirit doth together with the Word (which is the instrument, and the Chariot wherein it is carried) convince us of the ill that is in us, and the misery attending on us for the same. It convinceth us of sin, and the fearful estate we are in by that, and abaseth us thereupon, therefore it is called the Spirit of bondage, because it makes a man tremble and quake, till he see his peace made up in Christ.  
When he hath done this, than he convinceth us of righteousness, by a sweet light discovering the excellencies of the Lord Jesus, and the remedy in him provided for sinners. God opens the eye of the soul, to see the all-sufficiency of his Son's sanctification, and inclines the heart to cast itself by faith upon him.  
When we are throughly convinced of the ill that is in us, and of the good that is in Christ, and are moved by the Holy Ghost, to go out of ourselves and embrace reconciliation in the Lord Jesus, than a superadded work is vouchsafed unto us; for the Spirit daily perfecteth his own work; he adds therefore after all, his Seal, to confirm us; which Seal is not faith: for the Apostle saith, After 
Ephes. 1. 13.  you believed, you were sealed, where we see the work of faith and sealing distinguished: first the soul is set in a good estate, and then follows assurance and establishment.  
But what needs confirmation when we believe? 
Answ.  Is not faith confirmation enough? when a man may know by a private reflect act of the soul, that he is in the state of grace?  
This act of ours in believing 
Quest.  is oft terribly shaken; and God is wondrous desirous that we should be secure of his love; he knows he can have no glory, nor we any solid peace else: therefore when we by faith have sealed to his truth, he sees that we need further sealing that our faith be currant and good; for all is little enough in the time of temptation, the single witness of our soul is not strong enough in great assaults. For sometimes the Spirit is so tossed and disquieted with temptations, that we cannot reflect aright on ourselves, nor discern what is in our own breasts without much ado; therefore God first works faith to apply the promise, Whosoever believes in Christ shall be saved. I believe in Christ, therefore I shall be saved, and then sealeth this belief with an addition of his holy Spirit; for this sealing is a work upon believing, an honouring of faith with a superadded confirmation.  
How shall we know 
Quest.  that there is such a spiritual sealing in us?  
I answer, when we truly 
Answ.  believe, the Spirit of adoption, reveals unto us that we are the sons of God, by a secret whispering, and intimation to the soul, (which the believing heart feels better than I am able to express) saying, be of good comfort, thy sins are forgiven; there is a sweet kiss, vouchsafed to the soul: the Lord refresheth it with the light of his countenance, and assures it, that all enmity is now slain: I am thy salvation, thou art for ever mine, and I am thine; because thou believest, behold thou art honoured to be my child.  
Again the Spirit of adoption quickens and fills the soul with heavenly ejaculations to God, it stirs up servant supplications to cry Abba Father. The soul when it truly believes, hath a bold and familiar speech to God.  
There are two things in the prayer of a Christian that are incompetible with a carnal man: there is first an inward confidence, and secondly, an earnestness in the soul, whereby he goes to God as a Child to his loving Father, not considering his own worthiness or means, but the constant love that is boar to him.  
This spiritual speech of God to the soul, and of the soul to God, is an evident demonstration of our truth in grace, because we can do that which no Hypocrite in the world can attain to.  
Thirdly, this sealing of the Spirit after we believe, is known by the work of Sanctification which it effecteth in us; the holy Spirit seals our spirits, by stamping the likeness of Christ upon us; so as when a man finds in his soul, some lineaments of the heavenly Image, he may know thereby, that he is translated from death to life; when he finds his heart subdued to humility and obedience, to such a holy and gracious frame as Christ's was; he may clearly discern that he hath something more than the Old man in him: when a man can say, naturally I am proud, but now I can abase myself; naturally, I am full of malice, now I can love, and pray heartily for my enemies; naturally I am lumpish & dead-hearted, now I can joy in the Holy Ghost; naturally, I am apt to distrust the Lord, and be discontented with my condition, now I can rest securely upon his Promise and Providence: sin hath been my delight, now it is my sorrow and heart-breaking, I find somewhat contrary to corruption in me. I carry the Image of the second Adam about me now: I say, whosoever hath this blessed change, may rest assured of his right to happiness. Know you not that Christ is in you, except you be reprobates, saith the Apostle. A Christian that upon a through search finds something of Christ always in his soul, can never want a sweet evidence that he is sealed to the day of redemption.  
The fourth way is by the joy of the Spirit, which is the beginning of Heaven as it were, and a possessing of glory before our time; there are few of God's children, but in the course of their pilgrimage, first or last, have this divine impression wrought in them, enlarging and ravishing their souls to joy in the Almighty.  
Yet this is especially seen after conflict, when the soul hath combated with some strong corruption or temptation, To him that overcomes will I give of the hidden Mannah, saith Christ, and a white stone which none can read but he that hath it, that is, he shall have assurance that he is in the state of grace, and the sweet savour of goodness itself shall be his portion; usually God gives comfort after we have conflicted with some sinful disposition and have got the victory, as we see in job, after God had exercised that Champion a long time, at the last he discovered himself in a glorious manner to him.  
In the midst of afflictions, when a Christian is under great crosses, and God sees he must be supported with spiritual strength, or else he sinks, than he puts in with supply from above: when the creature cannot help us, the Creator of all things will. Thus Paul in the midst of the Dungeon being sealed with the Spirit, sang at midnight when he was in the Stocks: and so David in the midst of persecution: Daniel in a Lion's Den: the three Children in the fiery furnace, etc. God doth as Parents, smile on their little ones when they are sick and dejected: he reserves his choicest comforts for the greatest exigents: when God hath a great work for his children to do, or some sharp suffering for them to undergo, as an encouragement beforehand, he oft enlargeth their spirits that they may be able to go through all. As our Saviour Christ had james and john with him upon the Mountain, to strengthen them against his ensuing suffering.  
Let us then examine ourselves by that which hath been delivered: hath God spoken to thy soul and said, I am thy salvation, thy sins are remitted, and thy person received into my favour: doth God stir up thy spirit to call upon him, (especially in extremity) and to go with boldness and earrestnesse to his Throne? Surely this is an evidence of the seal of the Spirit, for who ever wants this, cannot look God in the face, when distress is upon him: Saul in this case goes to the Witch, and Achitophel to desperate conclusions: judas in extremity, we see what becomes of him? So every one that hath not this sealing of the Spirit, (to whom God speaks not peace by shedding abroad the love of Christ in his heart) must needs sink as Led in the bottom of the Sea, which hath no consistence, till it come to the Centre, to Hell. Did you ever feel the joy of the Spirit in holy duties, after inward striving against your lusts, and getting ground of them; this is a certain sign that God hath sealed you.  
But you will say, How 
Quest.  can that be a seal? A seal 
Quest.  continues with the thing, but the joy of the Spirit comes after the work of the Spirit, and abides not with us?  
I answer, though we 
Answ.  have not always the joy of the Spirit, yet we have the Spirit of joy, which though it be not known by joy, yet may be discerned by its operation and working. A Christian may have a gracious work of the Spirit in him, and yet want the delight and joy of the Spirit; therefore when that fails, look to thy sanctification, and see what resemblance of Christ is form in thee. See 〈◊〉 〈◊〉 heart be humble and broken, if thou have a heavenly disposition like to thy Saviour; when the joy of the Spirit ceaseth, go to the work of the Spirit, and from the work of the Spirit, to the voice of the Spirit; Canst thou cry to God with strong supplications? or if thou canst not pray with distinct words, canst thou mourn and groan? The Spirit helps our infirmities, when we know not what to ask. This sighing & groaning is the voice of God's Spirit, which he will regard wheresoever he finds it. This made job in his distress, to swim above water.  
If one be in the midst of extremity, and can seriously seek to God, it is an undoubted sign that such a one is sealed, especially when the corruption of his soul joins with Satan's temptations the more to afflict him; for a sinner in the midst of storms & clouds of darkness, then to cast anchor, and quiet his soul in Christ, argues great faith: So when a temptation closes with our corruption, and affliction yields ground to further the temptation, then to pray and rely securely upon God, is a gracious sign; for Satan useth the afflictions we are in, as temptations to shake our faith; as thus, Canst thou be a child of God, and be so exercised? so vilified, so persecuted? Didst thou belong to Christ, would ever these crosses, & losses, and miseries have befallen thee? deceive not thyself: Thus affliction is a weapon to temptation, for Satan to help his fiery darts with, he having such a dangerous party in us (as our own corruption) doth us the more harm continually.  
How shall a man know 
Quest.  whether God hath a part in him?  
I answer. If he can run 
Answ.  against the stream; if he find his soul resisting Satan's temptations, & raising him above afflictions, standing out, and combating with corruptions to the uttermost; when he can check his carnal heart that draws him downwards, saying: Why art thou cast 
Psal. 42. 13  down, O my soul, and why art thou disquieted within me: it is a good sign.  
David found inward corruptions, and outward afflictions joining with Satan's temptations, to depress his spirit, hereupon he chides his own soul. Why is it thus with thee, why art thou dejected in this manner? and than he lays a charge upon it, Trust in God. Whatsoever hardship we meet with in the world, yet there is hope in God still; though we can find little comfort below, yet there are rivers of consolation above; it argues a gracious heart to quiet ones self in God in the worst times.  
I beseech you let us labour to have our souls 
Use.  sealed with the Spirit of God, to have further and clearer evidence of our estate in grace; it is a blessed thing to have Christ live in us, the enemies of our salvation are exceeding many, and how soon death or judgement may cease us, we know not, God will set none at his right hand, but his Sheep, those that have his own Image on them; his best Sheep have no outward mark, but an inward; the world sees not their beauty, The King's daughter is all glorious within. 
Psal. 45.   
How comfortably will the soul commend itself to Christ, when it finds itself stamped with the Spirit of Christ? when he can cheerfully say, Lord Jesus receive my soul; thou that hast redeemed me by thy blood, and sealed me by thy Spirit, acknowledge thine own likeness in me, though it be not as it should be, yet there is somewhat of thine in me.  
Beloved, we must not give false evidence of ourselves, as we must not against others; what a comfort hath a sealed soul in the hour of death, and in all extremities? what a difference is there between such a soul, and others in the time of affliction, as in the time of pestilence, war, and persecution for Christ? The soul that is sealed knows that he is marked out for happiness in the world to come. Whatsoever befalls him in this life, he knows that God in all confusion of times knows his own Seal▪ and that his destroying Angel shall spare and pass over those that are marked, Ezech. 9 And though our bodies escape not, yet our souls shall.  
josias we see was taken away from the evil to come, and Lot was delivered from the judgement of the Sodomites. If we partake not of the sins of the wicked, we shall never partake of their plagues; God hath a special care of his little ones in this life, and if he take them away, yet their death is precious in his sight; he 
Psal. 116.  will not part with them but upon special consideration: he sees if they live it will be worse for them, their precious souls are in continual danger; he sees it is best for them to be gathered to God, and the souls of perfect ones in heaven, therefore he provides a shelter to free them from all storms on earth.  
And as he hath an eye over them in regard of outward miseries; so in respect of spiritual corruption and infection; as Revel. 7. God's holy ones were sealed, so many of such a Tribe, and so many of such a Tribe, to signify, that God hath always some that he will keep and preserve from the leprous contagion of sin, and Antichrist; even in evil times God hath his little flock still.  
In the obscure ages of the Church, 900 years after Christ, when there was little learning and goodness in the world, and Egyptian darkness had overspread the earth. God had always sealed ones, marked out for himself, whom he preserved from the danger of dark times; why then should we be afraid of evil tidings? Let any affliction or death itself come, Christ will know his own stamp in us, he hath a book of remembrance, for those that are his, and when he gathers his jewels, they will be highly set by. God in common calamities suffers his luggage, (wicked men) to go to wrack, but he will secure his jewels, his darlings, what ever come of it; labour therefore to be a sealed person.  
But you will say, what 
Quest.  shall I account of myself, if there be but a little sign of grace in me?  
Be not discouraged, you 
Answ.  know in wax, though the stamp be almost out, yet it is currant in Law notwithstanding. Put the case the stamp of the Prince be an old Coin, is it not currant though it be cracked? Suppose the mark of the Spirit, should be dim and blurred, scarce discernible in us, (this aught to be our shame and grief) yet some evidences of grace are still remaining; there are some sighs and groans against corruption, which may continually support us: if we mourn in our spirits, and do not join with our lusts, nor allow ourselves in them, this is a divine impression, though it be (as it were) almost worn out: the more comfort we desire, the fresher she should keep this seal of comfort.  
And labour to grow in faith and obedience, that we may read our evidence clearly, that it be not overgrown with the dust of the world, so as we cannot see it. Sometimes God's children have the graces of the Spirit in them, yet they yield so much to fears and doubtings, that they can read nothing but their corruption. When we bid them puruse their evidences, they can see nothing but worldliness, nothing but pride and envy, because they grieve the holy Spirit by their negligence and distrust. Though there be a stamp in them, yet God holds the soul from it, and giveth men up to mistake their estates, for not stirring up the graces of his Spirit in them.  
Honour God by believing, and he will honour thee by stamping his Spirit more clearly on thee, what a comfort is it to have the evidence of a gracious soul at all times. When a man carries about him the mark of the Spirit, what in the world can discourage such a soul? On the contrary, if a man have not something above nature in him, when death & judgement comes, how miserable is his condition? If a man be a King or an Emperor of the World, and have not an interest in Christ's righteousness, ere long he shall be stripped of all, and adjudged to eternal torments. Oh the excellency of man's soul, a Jewel more to be prized then a Prince's Diadem.  
It is the solly of the times to set up curious Pictures, but what a poor delight is this in comparison of the ambition of a true Christian, to see the Image of Christ stamped in his soul, to find the joy of the Spirit, and God speaking peace to his inner man.  
The transforming of ourselves into the image of Christ, is the best Picture in the world; therefore we should labour for the new creature, that as we grow downward one way, we may grow up towards Heaven another; that as the life of nature decays, so the spiritual life may be more active and working. It should be our daily study while we live in this world to attain that holiness, without which no man shall ever see God.  
There is beside the common broad Seal of God, his privy Seal. What is the reason that many proud hearted persons are damned? the truth is, they are all for external contentments, and despise the ordinances of GOD: for though they stand upon their admission into the Church, upon the common seals and prerogatives (which in themselves are excellent) yet relying on these things overmuch betrays many souls to the Devil in the time of distress. It is an other manner of seal than the outward seal in the Sacrament, that must settle peace in the conscience. When once the beginnings of faith are wrought in us, than we may with comfort think upon our receiving of the Communion, but the special thing to be eyed, is the hidden seal. If the external means work no inward sanctification in our hearts, we shall be the worse rather than the better for them: yet we must not be so profane as to think slightly of God's Ordinances, they are of great consequence.  
For when Satan shakes the confidence of a Christian, and saith, Thou art an Hypocrite, God doth not love thee; these help us to hold out: why saith the soul, I can speak by experience that I have found the contrary; the Lord hath removed my fears, he hath pardoned my sin and accepted my person, he hath given me many Precious Promises to support my spirit. Here is the excellency of the Sacrament, it comes more home to me, it seals the general Promises of God particularly to myself: for finding the inward work of the Spirit in my heart, and God having strengthened my faith by the outward seal, I can defy Satan with all his accusations, and look death in the face with comfort. We should labour therefore to observe Gods sealing days, when he uses to manifest himself to his people; which though it may be every day (if we be spiritually exercised) yet it is in the Lord's day more especially, for then his ordinance and his Spirit go together.  
Now there is a sealing of persons, and of truths, besides the sealing of our estates, that we are the children of God; there is a sealing of every particular truth to a Christian. For where there is grace to believe the truth, God seals those truths firmly to that soul by the comforts of his Spirit. For example, this is a truth, Whosoever believes in Christ, shall not perish but have everlasting life. Now the same Spirit that stirs up the soul to believe this, seals it fast upon the conscience even to death; there is no promise, but upon our believing the same, it is sealed by God upon us: for those truths only abide firm in the soul which the Holy Ghost sets on. What is the reason that many forget their consolations, the reason is they hear much but the Spirit settles nothing on their hearts.  
What is the reason that 
Quest.  lettered men many times stand out in their profession to blood, whereas those that are more able and learned, yield to any thing. The reason is, the 
Answ.  knowledge of the one is set fast upon the soul; the Spirit brings his seal and this man's knowledge close together: whereas the learning and abilities of the other, is only a discursive thing swimming in the brain without any solid foundation; their knowledge of truths is not spiritual: they see not heavenly things by heavenly, but by a natural light. Those that would not apostatise, must have a knowledge suitable to the things they know; they must see spiritual things by the Spirit of GOD. Therefore when we come to hear the Word, we should not come with strong conceits of our own, to bring all to our wits, but with reverend dispositions and dependence upon God, that he would teach us together with his Ministers, and close with his Ordinances so as to fasten truths upon our souls, else shall we never hold out: for that which must establish and quiet the soul, must be greater than the soul.  
In time of tentations when the terrors of the Almighty encompass us, when God lays open our conscience, and writes bitter things against us, those truths that most satisfy the soul at such a time, must be above the natural capacity of the soul, therefore saith the Apostle, It is God that establishes, and God by his Spirit that seals us up unto the day of redemption, because divine truths of themselves in the bare letter, cannot stir up the heart; it is only the blessed Spirit, which is above our spirits, that must quiet the conscience in all perplexities; the Lord can soon still the soul when he settles spiritual truths upon it: therefore go to him in thy distress and trouble of mind; send up ejaculations to God, that he would seal the comfort revealed in his word to thy soul, that as it is true in itself, so it may be true to thee likewise.  
This is a necessary observation for us all. Oh we desire in the hour of death to find some comforts, that be standing comforts, that may uphold us against Hell and judgement. Know that nothing will do this but spiritual truths spiritually known, but holy truths set on by the Holy Ghost upon the soul. Oft therefore enter into thine heart and examine upon what grounds and motives thou believest; Consider well what it is thou believest, and upon what evidences, and withwhat light, otherwise expect not to find solid peace.  
What course may a Christian generally take 
Quest.  when he wants comfort and inward refreshing.  
There are in 1 john 5. 
Answ.  three witnesses in heaven, & three in earth, to secure 
In want of comfort what is to be done.  us of our estate in grace: The three witnesses in heaven are, the Father, the Word, and the Holy Ghost: And the three witnesses in earth are, the Spirit, the Water, and Blood: and these three on earth, and those three in heaven agree in one. Now by the Spirit here is meant the feelings and sweet motions thereof, the water may well be the Laver of Sanctification, & by blood is understood the sufferings of Christ for our justification.  
When therefore we find that extraordinary seal I spoke of before (the joys of the Spirit of God) that it is not in us. What shall we do? shall we despair then? No, then go to the water; when the witness of the Spirit is silent, go to the work of the Spirit, see what gracious dispositions are found in thee.  
ay, but what shall we do 
Quest.  if the waters be troubled in the soul, as some times there is such a confusion, that we cannot see the Image of God upon it in sanctification.  
Then go to the blood, there is always comfort; 
Answ.  go to the fountain set open for judah and jerusalem to wash in, that is never dry. If we find much sin upon our consciences, and no peace in our hearts; apply the blood of sprinkling, that will give rest.  
When thou findest nothing but corruption and filthiness in thy soul, when thou seest neither joy nor sanctification of Spirit, go to the Lord Jesus, and he will purge thee from all guilt, and wash thee with clean water. But to go on.  
Who hath sealed us, and given us the earnest of his Spirit in our hearts.  
This is the third word, borrowed from humane Contracts, to set forth God's gracious work in the soul: Anointing we had before & sealing; now here is earnest. The variety of expression shows, there is a great remainder of unbelief in the soul of man, which causeth the blessed Spirit to use so many words to manifest God's mind, and assure the soul of salvation, stablishing, anointing, sealing, and earnest.  
And indeed so it is, howsoever we in the time of prosperity (when all things go well with us) are apt to presume our estate is good, yet in the hour of death when conscience is awaked, we are prone to nothing so much as to call all in question, and believe the lies and doubts and fears of our own deceitful hearts, more than the undoubted truth and promise of God. Therefore the Lord takes all courses to establish us, he gives us rich and precious promises, he gives us the holy Spirit to confirm us in those promises, he seals us with that Spirit, and gives us a comfortable earnest thereof, and all to settle these wretched & unbelieving hearts of ours. So desirous is God that we should be well conceited of him, that he loves us better than we love ourselves; He prizeth our love so much, that he labours by all means to secure us of our eternal welfare; as knowing, that except we apprehend his love to us, we can never love him again, nor delight in him as we ought to do.  
Now the Spirit is an earnest of our inheritance in heaven, we are sons here indeed; but we are not heirs invested into the blessed estate we have title to; God doth notkeep all our happiness till another world, but gives us somewhat to comfort us in our absence from our husband; he gives us the Holy Ghost in our hearts, as a pledge of that glorious condition, which we shall one day have eternally with him; this is the meaning of the words.  
But to show you more particularly, In what regard the Spirit is called an earnest.  
First of all, you know an earnest is used, for security 
Why the Spirit is called an earnest.  of a Contract. So the holy Spirit doth secure us of the blessed estate, we shall have in heaven for ever.  
Secondly, an earnest is part of the bargain, a part of the whole which is secured, though it be a very little part, yet it is a part; So it is with the Spirit of God, in its gracious work upon our hearts, the joy of the Spirit is a part of that full joy and happiness, which shall be revealed hereafter to us.  
Thirdly, an earnest is little in comparison of the whole; So the Spirit in the work and graces thereof, is little in regard of that fullness which we shall have in heaven; But though an earnest be small in itself, yet it is great in security; A shilling secures a bargain of a thousand pound we see; We value an earnest not for its own worth, so much as (for that which it is a pledge of) for the excellent bargain and rich possession which it doth interest us unto: So the Spirit of God with its blessed effects in the soul, the joy and peace of the Spirit, cheering and reviving perplexed sinners; this earnest, I say, though it be little in itself, yet it is great to us in respect of the assurance that we have by it.  
Again, it hath the term of an earnest, because an arnest is given rather for the security of the party that receives it, than in regard of him that gives it; So God gives us the earnest of his Spirit, grace and comfort in this life, not so much for God, for he means to give us heaven and happiness, when we are dissolved: As he hath passed his promise, so he will undoubtedly perform the same; He is Lord and Master of his word, He is Jehovah that gives a being to his word, as well as to every other thing: But notwithstanding having to do with mistrustful, unbelieving men, he is pleased to condescend to our weakness, he stoops to the lowest capacity, and frames his speech to the understanding of the simplest soul; for which purpose this term of earnest is here borrowed.  
In these respects the Spirit of God together with the graces of it, and the comforts it brings (for they are not divided) is called an earnest. And thus having cleared the point, we will observe this doctrine for our further instruction.  
That a Christian ought to be, and may be assured of his interest in God, because (as I said before) an earnest is given not so much for God's sake, as for our sakes; this than must needs follow from hence, Either none have this earnest, or else those that have it, may be assured of their comfortable condition. Otherwise God is fickle, and plays fast and loose with his children, which is blasphemy to affirm. Besides, if none have this earnest, than the Apostle speaks false, when he saith, God hath established us, and given us the earnest of his Spirit, which is horrible impiety once to conceive.  
If this be so, then either 
Quest.  such as have this seal and earnest of the Spirit, may be assured of their estate in grace or not; And if not, where is the fault? Will not God really and truly vouchsafe unto his people this earnest of the Spirit in their hearts? Undoubtedly 
Answ.  he will, he is 
God means truly in giving his earnest.  desirous that we should be persuaded of his love in all things, and therefore we may and aught to be assured of his favour towards us: S. john's whole Epistle contains little else, but sundry marks & evidences how we may know that we are the children of God: wherefore was Christ himself sealed of the Father to the Office of Mediator? wherefore did he die and rise again? and wherefore doth he still make intercession for us in Heaven? that we should doubt of God's love? (when as he hath given us that which is greater than salvation, yea greater than all the world, even his own Son.) no certainly; can we desire a more ample testimony of his favour, than he hath already bestowed upon us? Is it not the errand of all God's mercies to bring us nearer to himself? that we should not doubt of his love, but rest securely upon him: why then do we distrust the Almighty, who is truth itself, and never failed any?  
Yet we must know that Christians have not at all times alike assurance of 
Assurance of our estates not always alike.  their interest, for there is an infancy of grace, where in we are ignorant of our own condition. And there is a time of desertion, when as God to make us look better to our footing, leaves us a little, as if he would forsake us quite, when indeed he only withdraws his assistance for a while to make us cleave the closer to him. There be also certain seasons, wherein though we are assured of God's favour, yet we have no feeling or apprehension of the same which differeth in Christians much, according as they are more or less sensible of their estates. Some again use not that care and diligence in the use of means which God requires, whereupon they are justly deprived of that inward peace and comfort which others enjoy. There is a difference likewise in growth and continuance in Christianity, some are strong Christians, and some weak, answerable whereunto is the difference of assurance of Gods love usually in the hearts of his people. Nay, it's possible that for a long time, the Lords jewels (his redeemed ones) may want this blessed comfort. 
A double act of faith to work assurance.   
For we must conceive there is a double act of faith.  
First, an act, whereby a poor distressed sinner casts himself upon God as reconciled to him in Christ.  
Secondly, there is a reflect act, whereby knowing that we rely upon the truth and promise of the Almighty, we have assurance of his favour. Now a man may perform the one act, and not the other: many of the Saints sometimes can hardly say that they have any assurance, but yet notwithstanding, they will daily cast themselves upon the rich mercy and free grace of God in Jesus Christ. 
Things hindering our assurance.   
Besides, there are many things which may hinder this act of assurance, because (together with believing) God may present such things to my mind as may so damp and disquiet my soul, that I cannot have any definitive thoughts, about that which God would especially have me to think upon.  
As when God will humble a man, he takes not away the Spirit of faith wholly from him, but sets before such a sinful creature, his anger and sore displeasure, together with the hellish torments and pains of the damned, as due to his soul; which makes him for the present to be in an estate little differing from the Reprobate: so that he is far from saying, he hath any assurance at that time: yet notwithstanding he doth not leave off nor renounce his confidence, but casts himself upon God's mercy still; Though the Lord kill him, yet will he trust in him, although he sees nothing but terror & wrath before him. This God doth to tame our presumption, and prepare us for the enjoyment of his future glory. If we feel not sense of assurance, it is good to bless God for what we have. We cannot deny but God offers himself in mercy to us, and that he intends our good thereby: for so we ought to construe his merciful dealing towards us, and not have him in jealousy without ground. Had we but willing hearts to praise God, for that which we cannot but acknowledge comes from him, he will be ready in his time to show himself more clearly to us. We taste of his goodness many ways, & it is accompanied with much patience: and these in their natures should lead us, not only to repentance, but to nearer dependence on him: we ought to follow that which God leads us unto, though he hath not yet acquainted us with his secrets.  
These things we must observe, that we give not a false evidence against ourselves, though we have not such assurance as we have had, yet always there is some ground in us whereupon we may be comforted, that we are God's children, could we but search into it. Let us not then be negligent in labouring for the same, and in the Lords good time we shall certainly obtain it: it is the profaneness of the world that they improve not those helps which God hath afforded for this purpose.  
Nay they had rather stagger and take contentment in their own ways, saying; If God will love me in a loose licentious course, so it is, but I will not give diligence to make my calling and election sure: I will never bar myself of such profits and delights, nor forsake all, chiefly to mind spiritual things.  
Whereas we ought constantly to endeavour for assurance of grace, that God may have honour from us, and we the more comfort from him again; that we may live in the world above the world, and pass cheerfully through the manifold troubles and temptations which hefail us in our pilgrimage.  
A man in his pure natu rals will swell against this doctrine, because he feels no such thing, and thinks what is above his measure, is hypocrisy. He makes himself the rule of other Christians to walk by, and therefore values and esteems others by his uncertain condition: but the heart of a Christian hath a light in it, the Spirit of God in his soul makes him discern what estate he is in.  
In a natural man all is dark, he sees nothing because his heart is in a Dungeon, his eye being dark, the whole man must needs be in blindness. All is alike to him, he sees no difference between flesh and spirit, and therefore holds on in a doubting hope; in a confused disposition and temper of soul to his dying-day.  
But a Christian that labours to walk in the comforts of the holy Ghost, cannot rest in such an unsettled estate; he dares not venture his eternal welfare upon such infirm grounds: What? to depart this life, and be tossed in uncertainty, whether a man goes to Heaven or to Hell! What a miserable perplexity must such a soul needs be in? Therefore he is still working out his salvation, and storing up of grace against the evil day.  
And well may this condition challenge all our diligence in labouring for it: because it is neither attained nor maintained without the strength and 
Sense of God's love how preserved.  prime of our care, for the sense of God's favour will not be kept, without keeping him in our best affections, above all things else in the world beside; without keeping of our hearts constantly close and near to him, which can never be done without keeping a most narrow watch over our loose spirits, which are ever ready to stray from him, and fall to the creature.  
It cannot be kept without exact walking, and serious selfe-deniall. But what of that? Can we spend our labours to better purpose? One sweet beam of God's countenance will requite all abundantly. A Christian indeed undergoes more trouble and pains (especially with his own heart) then others do, but what is that to his gains? One day spent in communion with God, is sweeter than a thousand without it. What comforts so great as those that are fetched from the Fountain? Oh woe to him that savours not these heavenly, but lingers after carnal comforts. It cannot but grieve the holy Spirit, when the consolations of the Almighty are either forgotten, or seem nothing to us.  
But why doth the Spirit 
Quest.  thus establish and seal us, and convey grace to our souls? why doth that do all?  
Because since the fall 
Answ.  we have no principles of supernatural good in us; and there must be a principle above nature to work grace in our barren hearts.  
Again there is still remaining in us an utter averseness to that which is spiritually good in the best, therefore there must be somewhat to overpower their corrupt disposition.  
But why the Spirit rather 
Quest.  than the Father or the Son? He comes from both, and therefore is fit to witness the love of both; the Holy Ghost is in the breast of the Father and the Son, he knows their secret affection towards us. A man's spirit is acquainted with his in most thoughts: the blessed Spirit is privy to the hidden love of God, and of Jesus Christ to us poor creatures, which we are strangers unto, therefore none so fit to cheer and revive us.  
Indeed the love originally is from the Father, but in regard of application of what is wrought by the Son, all proceeds from the Holy Ghost; he receives grace from Christ for us. It must needs be so, because no less than the Spirit of God can quiet our perplexed spirits in time of tentation. For when the conscience of a guilty person is affrighted, what man can allay its fears? That which must settle a troubled spirit, must be a spirit above our own. It being no easy thing to bring the soul and God together after peace is broken: we have both wind and tide against us in this business, grace being but weak, and corruption strong in the best of us.  
We should labour therefore for heavenly spirits, & get something more than a man in us. There can never be any true peace attained, till the Spirit from above settle it in our souls. An unsanctified heart is an unpacified heart. If there be a neglect of holiness, the soul can never be soundlyquiet; where there is not a clear conscience, there cannot be a calm conscience, that is a general rule. Sin like jonas in the ship will raise continual storms both within and without a man. Take away God once, and farewell all true tranquillity. Spiritual comforts flow immediately from the Spirit of Comfort, who hath his office designed for that purpose.  
But how shall we know 
Quest.  that we have the Spirit?  
How may a man know 
Answ.  that he hath a soul? by living and moving, by actions vital, etc. Even so may a man know he hath the Spirit of God by its blessed effects and operations: it is not idle in us, but as the soul quickens the body, so doth the Spirit the soul. Every saving grace is a sign that the Spirit is in us. Wheresoever the Spirit dwells, he transforms the soul, & changes the party (like himself) to be holy, and gracious, this is an undoubted symptom of the Spirits habitation.  
Secondly, all spiritual graces are with conflict, for that which is true, is with a great deal of resistance of that which is counterfeit; the flesh still lusts against the spirit, and Satan cannot endure to see any man walk comfortably to heaven. What, thinks he, such a base creature as this is to have the earnest of salvation, to live here as if he were in heaven already, and to defy all opposite powers; sure he shall have little peace this way, I will disquiet and vex his spirit; if he will go to heaven, he shall go mourning thither.  
This is the reasoning of the cursed spirit, whereupon he labours to shake our assurance, and follow us with perplexities. The grace and comfort of a Christian, is with much conflict and tentations, not only with Satan, but with his own heart; which so long as guilt remains, will ever be misgiving and casting of doubts; there must therefore be a higher power, than the soul of man to quiet and allay its own troubles.  
Thirdly, the Spirit enables us to the practice of those duties, which by nature we are averse unto, as to love an enemy, to overcome our revenge, to be humble in prosperity, and contented with any estate. It draws our affection heavenward, and makes us delight in God above all, as our best portion. He that hath the Spirit, joys in spiritual company and employment; he hates sin as being contrary to that blessed earnest which he hath received. He looks on things as God doth, and approves of the same, as he is made more or less spiritual thereby, and so is brought nearer to that fountain of Goodness, God himself; by them he esteems his best being to be in Christ, and therefore labours more & more to be transformed into his likeness. He values nothing in the world further than it conduceth to his spiritual welfare. If all be well for that, he accounts himself happy whatsoever else befalls him. Indeed where the Spirit hath taken up his firm abode, that soul will little set by any outward change. Nothing can be very ill with a man that hath all well within him.  
But that I may not distract your thoughts, you 
Symptoms of the Spirits inhabitation, out of Rom. 8.  shall find diverse properties of the Spirit of God in Romans 8. which I will briefly touch. First, it is said that the Spirit where it is, dwells in that heart, as in an house, it rules where ever it comes. The Holy Ghost will not be an underling to our lusts, it repairs and makes up all our inward breaches. The Spirit prepares his own dwelling, he begets knowledge and acquaintance of God within us; he is not in us as he is in the wicked, he only knocks at their hearts, but hath not his abode there.  
Secondly, when the Spirit comes into a man, he subdues whatsoever is contrary to it, and makes way for itself by pulling down all strong holds which oppose it; therefore we are said to mortify the deeds of the flesh, by the Spirit, ver 13. Those that by help of the Spirit have got the victory of sin, can in no wise be led as slaves by the flesh: as on the contrary, he that cherishes corruption, and crucifies it not (by spiritual reasons, but out of civil respects to be freed from aspersions, and to uphold his reputation or the like) is a mere stranger to the Holy Ghosts working.  
Thirdly, as many as are led by the Spirit of God are the Sons of God. As the Angel went before the Israelites from Egypt into Canaan; so the Spirit of God goes along with his in all their ways, removing all lets, and strengthening against all impediments in their Christian race. It conducts us sweetly, not (violently) as the Devil doth those that are possessed with the Spirit; we are led strongly indeed, because it is against corruption within us, and opposition from without us, but yet sweetly to preserve the liberty and freedom of the soul still. We are all by nature like children or blind men, we cannot lead ourselves, the Spirit must be our conduct, or we shall wander and go aside presently. Those therefore that enjoy the same, submit themselves to its guidance, and direction in all things.  
Again, the Spirit stirs up sighs and groans, that cannot be expressed. When we are not able to pray, or lay open the griefs of our souls, if we can but send out sighs & groans to heaven, they shall be accepted; for God will hear the voice of his own Spirit, from whence these sobs & complaints come. How should we be overwhelmed with despair, did not the Spirit support us? Those therefore that in extremity have nothing to comfort them, yet are able to send forth holy desires to the Lord, may certainly conclude that the Spirit is in them.  
Again, the Spirit makes us mourn, and wait for the adoption of sons, the same Spirit that sanctifies a sinner, witnesses to his soul, that God is his. Worldlings grieve not for their absence from Christ, neither at all long they for his blessed appearing, because their heaven is here. They mourn not for the hidden distempers, and secret impersections of their souls, whereas the godly are much in condemning themselves, for that which no creature can tax them of; Want of communion with their Maker, straightness of spirit, distraction in duty, that they cannot obey as they would; these exceedingly deject them, yet wait they will without despair, till God have finished their course; there is such a divine power in faith, as a very little beam of it, having no other help than a naked promise, will uphold the soul against the greatest discouragements, and keep it from utter sinking.  
Indeed, waiting is a difficult duty, both in regard of the long day, which God usually takes before he performs his promise, as also by reason of the untowardness of our natures, being ready to be put off by the least frown, did not God by a Spirit of constancy preserve the soul immovable in all conditions, whether present or to come, so as it fails not before him; and why? because it knows full well, that God in whom it rests, is unchangably good.  
Alas, we are at the best but light and vain creatures, till the divine Spirit fix and settle us: the firmer our Union is here, the surer will be our standing in all danger; for what can daunt that soul, which in the greatest troubles hath made the great good to be his own? Such a person dares cheerfully encounter any opposition, as having a Spirit higher than the world about him; and seeing all (but God) far beneath him; Though I might name more, what a many sweet evidences are here to manifest a soul truly ●●ted▪ and led by the Spirit of God?  
How may a man obtain this blessed guest to 
Quest.  lodge in his soul and rule over him?  
First attend upon the 
Answ.  teaching of the Gospel. Received ye the Spirit, by the hearing of the Law, or of faith preached? saith the Apostle; The Spirit it usually given, with a clear unfolding of Christ.  
Secondly, omit likewise no means wherein the Spirit is effectual, for as a man walking in a Garden (though he think not of it) draws a sweet sent of the flowers. So the word of God being dictated by the Spirit, leaves a heavenly favour in such as converse with it. The spirit of a man is like water that runs through Minerals. We see Baths have their warmth from Minerals that they run through. So it is with the soul in its holy employments. When it hath to deal with good books and good company, it draweth a spiritual tincture from these things, and is bettered by them.  
Withal, take heed that thou grieve not the holy Ghost, for that will cause an estrangement of his presence in thy soul.  
How is that done? 
Quest.   
By cherishing contrary 
Answ.  affections and lusts to his 
How the Spirit is grieved.  blessed motions, as when we hear the Word, but resolve never to obey it; When God knocks at our hearts for entrance, oh how readily should we set open those everlasting doors to receive him? If Christ be willing to give us his Spirit, it must needs be our own fault if we remain carnal. There being nothing in a manner required to be spiritual, but not to resist the Spirit; What greater indignity can we offer to the blessed Comforter, than to prefer our base lusts before his motions, leading to happiness? What greater unkindness can a man do his friend, than to slight his loving direction, and embrace the counsel of a professed even mie? The Holy Ghost presses such forcible reasons upon us of heavenly n indednesse, and despising earthly things, that it is more than evident, none are damned in the bosone of the Church, but those that set a bar against the Spirit of God in their hearts; such are damned, because they will be damned, that (say the Preacher what he will) think it better to be as they are, than to entertain such a guest as will mar, and alter all that was there before.  
Take heed therefore of resisting the Spirit in the least kind, sad not his blessed motions, but make much of the same by yielding subjection thereunto; lay thy soul often before the spirit, suffer thyself to be moulded and fashioned by his gracious working; Oh consider how high the slighting of a gracious motion reaches, even to the contemning of God himself; certainly as we use these, so would we use the Spirit himself were he visible to us.  
And converse not with carnal company, for what wilt thou gain there but sorrow to thine heart, if thou belongest to God: and as holy Lot vex thy righteous soul with the unclean conversation of these Sodomites, it is an undoubted sign of a man destitute of grace, not to care at all what company he frequents.  
Fourthly, seeing the Holy Ghost is promised to them that ask it, beg earnestly for it at God's hands; this is the good th-ing that GOD gives. Christ seems to insinuate as much, saying, What can I give you better than the Holy Ghost? Yet this will I bestow on them that ask it: for indeed that is the seed of all grace and comfort. A world of promises are included in the promise of giving the Spirit.  
Labour therefore above all gettings to obtain this high prerogative: the comforts of the Spirit are above all earthly comfort, and the graces of the Spirit enable to encounter the greatest tentations whatsoever. A man that hath this, stands impregnable. God may withdraw his favour for a time to humble us, but to quench the work of the Spirit (once wrought in the soul) all the power of all the Devils in Hell cannot stir it. This will carry us through all oppositions and difficulties in our Christian race. Let a man never balk or decline a good cause for any thing that he shall suffer: for the seal and earnest of the Spirit is never more strong than when we are deprived of all other comforts save that alone.  
What makes a man differ from himself and from other men, but this? Take a Christian that hath the earnest of the Spirit, you shall have him defy Death, Satan, the World, and all: take another that is careless to increase his earnest, how weak and feeble will you find him, ready to be overcome by every tentation, and sink under the least burden.  
The Apostle Peter before the Holy Ghost came upon him, was astonished with the voice of a weak damosel, but after, how forward was he to suffer any thing.  
Labour not then to be strengthened in things below, neither value thyself by outward dependences. Alas all things here are perishing. If thou hast grace, thou hast that which will stand by thee when these fail, the Comforter shall never be taken away. What are all friends in the world to the Holy Ghost? This will speak to God for us when no creature dares look him in the face. The Spirit will make requests with sighs and groans in our behalf, and we may be sure we shall be heard, when that intercedes for us. What Prison can shut up the Spirit of God? Oh gain this what ever thou losest, prefer it to thy chief treasure. The very earnest of the Spirit is far more precious, than the creatures full quint essence. If the Promises laid hold on by faith, quicken and cheer the soul, what shall the accomplishment of them do? If the giving a taste of Heaven so lift our souls above all earthly discouragements, how glorious shall we shine forth, when the Spirit shall be all in all in us? This will make us more or less fruitful, more or less glorious in our profession, and resolute in obedience through our whole course.  
If we want this we can never be thankful for any thing, for it is the love of God that sweetens every mercy to us, (and indeed is more to be valued than any blessing we enjoy beside) which if we eye not or are ignorant of, what can we expect but wrath and displeasure in all that befalls us? Oh it is sweet to see favours and benefits issuing from grace and love: they do not always prove mercies which men oft times esteem to be so. We can have no solid comfort in any condition, further than God smiles upon us in it. What a fearful case must that then be, wherein a man cannot be thankful for what he hath.  
Every condition and place we are in, should indeed be a witness of our thankfulness to God; we must not think life was given only to live in. Our life should not be the end of itself, but the praise of the giver thereof. It is but fit that we should refer all that is good to his glory, who hath joined his glory to our best good, in being glorified in our salvation, which while we question and doubt of, it is impossible ever to be cheerful towards him.  
Besides, how can a man suffer willingly, that knows not that God hath begun any good work in him? How lumpish and dead is he under the cross without this assurance? It is worth the considering, to see two men of equal parts under the same affliction, how quietly and calmly the one that hath interest in Christ will bear his grievances, whereas the other rages as a fool, and is more beaten. A man will endure any thing comfortably when he considers it proceeds from his Father's good pleasure. This breeds a holy resigning of ourselves to God in all estates; as Eli, the will of the Lord be done; his will is a wise will, and ever conduceth to his people's good.  
Fearest thou danger, cry unto God, I am thine, Lord save me; I am the price of thy Son's blood, let me not be lost, thou hast given me the earnest of thy Spirit, and set thy seal upon me for thine own, let me neither lose my bargain nor thou thine.  
Hence it is, that God's child can so easily deny himself in tentations and allurements which others sink under. Oh saith he, the Holy Ghost hath sealed me up to the day of redemption, shall I grieve and quench the same for this base lust? It is a great disparagement to prefer husks before the provision of our Father's House: when we give content to Satan and a wretched heart, we put the Holy Ghost out of his Office.  
Again, without this we can never comfortably depart this life: he that hath the earnest of the Spirit in his heart, may laugh Satan in the face and rejoice at deaths ap proaching, as knowing there will be an accomplishment then of all the bargain; then the Marriage will be perfectly consummate, then shall be the great year of jubilee, the Sabbath of rest for ever: he that lives much by faith will find it no hard matter to die in it. But let a man stagger and doubt whether he belong to God or no, what a miserable case will he be in at the time of dissolution? Death (with the eternity of torment after it) who can look it in the face without the assurance of a happy change? This makes men that see no greater pleasure than the following of their lusts, resolve of swimming in worldly delights still. Alas say they, I had as good take this pleasure as have none at all: what shall become of me hereafter, who knows?  
FINIS.   

THE PRIVILEGES OF THE FAITHFUL.  ROME 8. 28. Also we knew that all things work together for the best to them that love God, even to them that are called of his purpose. 
THere are three things especially that trouble the life of a Christian, or at least should trouble the same.  
The first whereof is sin, with the guilt and punishment thereof.  
The second, is, the corruption of Nature, which still abidesin him, even after his vocation and conversion to Christ.  
The third, is, the miseries and crosses of this life, which do follow and ensue both upon sin, and the evil thereof, as also by reason of that corruption of Nature still remaining in him, after his recovered estate in grace.  
For the first, The guilt of sin, which doth bind men over to death and damnation, that is forgiven to all believers in Christ Jesus the second Adam.  
The second, which is the corruption of Nature, which cleaves so fast to us, that is daily mortified and crucified in the Saints by the Word and Spirit of God.  
For the third, which is the grievous crosses and afflictions, which do accompany and follow the guilt of sin and the corruption of nature still remaining in God's children, however they are not taken away, yet they are made to have an excellent issue, For all things work together for the best unto them that love God: So that these words of the Apostle do afford us.  

1. A ground of Patience.  
2. A ground of Comfort   
In the former part of this Chapter, the Apostle had told us, That we know not how to pray as we ought, but that the Spirit itself doth teach us how to pray, and makes requests for us with sighs that cannot be expressed. And therefore how ever our corruptions and miseries in this life, are not quite taken away, yet the evil of those evils is removed: God teaching and directing us by his Spirit, to seek by prayer unto him, for grace to profit by them. And this is the coherence of these words with the former.  
The parts here to be 
Parts of the Text.  handled may be these.  
An excellent prerogative. All things work together for the best.  
Secondly, the persons to whom this prerogative belongs. To them that love God, and whom he doth call.  
Thirdly, the main cause of this blessed Prerogative.  
Those that love God have this privilege, belonging to them, because they are effectually called by his Word, according to his purpose. We know (saith the Apostle) that all things work together for the best to these; He doth not say, We hope, or we conjecture, but we know it assuredly.  
We have the Scriptures of God for it, David saith, that it was good for him that 
Psal. 119.  he was afflicted, for thereby he had learned to reform his ways: he knew by observation that all things would tend to his future happiness. For he had seen in the example of job, that notwithstanding his sore afflictions, yet he had a blessed issue out of all; he knew this many ways, he knew it by faith, as also by experience, that every thing should further the Saints well-being.  
We know, that is, we only know it, who are led and taught of God, and none but we can be assured hereof, which excludes the wicked, who shall never know any such thing; but what is it that Paul is confident of here? Namely, that all things work together for the best, to them that love God.  
And this may serve to be a prevention of a question, which weak Christians might move in their troubles, and say, Never was any more afflicted than I am? Why, saith the Apostle, be it so? yet nevertheless all things whatsoever, all thy crosses, vexations, and 〈◊〉 shall work together, and join issue; though they be averse one to the other, and opposite to the good of God's children, as Herod and Pilate were; yet all things thus contrary notwithstanding, shall work for the best unto them; there is  

1. A good of Quality.  
2. A good of Estate.   
Now therefore what kind of Good is this the 
Quest.  Apostle meaneth?  
He doth not here mean 
Answ.  the natural or civil good estate of them that love God, but their spiritual condition in grace, and their glorious estate for the life to come; for the furthering whereof, whatsoever befalls them in this life, shall help forward still.  
And thus much for the words themselves.  
The first point to be 
Doct.  spoken of, is, The excellent privilege of God's children, That all things shall work together for the best; both good and evil shall turn to their happiness. The reason stands thus; All things shall work together for the best to them that love God. Therefore all afflictions, crosses, and vexations, whatsoever that betide such persons, shall work together for their good; and for this cause all God's servants must learn patiently to bear, and cheerfully to undergo, poverty, or riches, honour, or dishonour, in this world.  
That all good things do 
All good things.  work for the best to God's servants, is most apparent by daily proof and experience. To begin with the first chief good of all; 
1 God the Father.  which is God the Father, who is goodness itself, and unspeakably comfortable to all his: Do not all God's attributes conduce to our eternal welfare? Is he not set forth in Scripture, under the sweet name of a Father; of a Shield and Buckler, of a Tower of Defence, of an All-sufficient & Almighty God, just, wise, provident, merciful, full of boundless compassion, and all to support his poor creatures from failing before him?  
As he is our Father, he is careful of us above the care of earthly parents to their children; As he is a Shield, so he shelters us from all wrongs; As he is God Almighty, and All-sufficient, so his power and bounty serve to sustain us in this world, and reserve us for ever safe in the world to come; His wisdom makes us wise to prevent the politic plots of the Devil or wicked men; His justice and providence, they serve to defend us in our right; to provide for us in all our wants, and prevent the evils of the ungodly intended against us; His power is ours to keep us, his providence, to dispose all things for our advantage; Every thing in God shall co-work to provide and foresee all good for us, and mercifully to impart and bestow whatsoever is behooveful upon us; So that God being our Father, we have right and title to his lov, emercy, power, justice, truth, faithfulness, providence, wisdom, and all-sufficiency. All which shall ever work together for the best, to them that love his appearing.  
So for jesus Christ, the eternal Son of God. All 
2 God the Son.  his glorious titles and attributes, serve like wise for the everlasting comfort of his poor Saints on earth: He is called the Husband of his Church, to cherish and maintain the same. His love unto his Church is far above the love of any husband to his wife; He is called the Saviour of the World, because he so loved the world, that he gave his life for it, and hath promised, that whosoever believeth on him, shall not perish: He is called the Fountain of life, the Well of life, the Water of life, the Bread of life, the Way, the Truth, and the Life, because that in him is our life, and by him we are fed and nourished to eternal life; here in him we obtain the life of Grace, and in the World to come, shall for ever enjoy the life of Glory.  
So likewise for the Holy 
3 God the Holy Ghost.  Ghost; what heavenly attributes are ascribed to him in the Scriptures? He is called the Comforter of God's servants; The Sealer of the Redemption of God's children in their hearts; he teacheth the Elect to call God Father; he beareth witness with their spirits, that they are the Sons and Daughters of God; he teacheth them to pray, as they ought, he fills them with peace that passeth all understanding; And refreshes their spirits with such unspeakable joy, as eye hath not seen, nor ear heard the like. He that is instructed by the Spirit, knoweth the things of God, which a natural man is ignorant of; The holy Ghost doth call to remembrance the doctrine of God taught unto his servants, & writes the same in their hearts; so that the operations of the blessed Spirit, are all appropriated to them that love God, and they alone have their right in them; The direction, comfort, teaching, and guiding of the Spirit of God, do serve entirely and peculiarly, to order and work all things together for the best to the Godly.  
Yea, the Angels themselves are called Messengers 
4 Angels.  and ministering Spirits, appointed by God to attend and wait upon his servants, He gives his Angels charge over these, to serve them in all their 
Psal. 34.  ways, and to pitch their tents round about them; whensoever God pleaseth to call any of his out of this world, the Angels are a safe conduct, to carry their souls into Abraham's bosom; And at the last judgement, the Lord shall send forth his Angels to gather his Elect, from one end of the world to the other, that they may fully enjoy that which they have long waited for, even eternal bliss and glory.  
Under the Angels all other creatures are likewise 
5 Magistrates.  made serviceable for his people's good. Princes in authority, are called in Scripture nursing Fathers and nursing Mothers unto the Church of Christ: the end of all magistracy being, that we might live religiously and peaceably in all the ways of God.  
Ministers also are styled in the Word by the 
6 Ministers.  names of Watchmen and Seeds-men, and spiritual Fathers, to beget men again to the kingdom of Heaven; they are called Gods Husbandmen to manure and till his ground. They are called Gods lights, and the Salt of the Earth, both to enlighten the Church with the light of the glorious Gospel whereof they are Ministers: and to season them with such savoury and sweet instructions, as may make them wise to salvation; this being the very end of all Gods giving gifts to men, that they might build up the Church of Christ here below.  
So also the Word of 
7 The Word.  God is called the savour of life, & the power of God unto salvation: It is the seed of God, which being sown in the hearts of God's children, springeth up in them to everlasting happiness: God's Word is a light and a Lantern to guide and direct us in all his ways: it is the Sword of the Spirit, to arm us against sin, and to maintain us in grace.  
The Sacraments likewise 
8 Sacraments.  are the Seals of life, and pledges of our salvation in Christ: and Ex communication though it be rough, and the extremest censure of the Church▪ (and therefore aught to be undertaken upon weighty grounds) yet the end of it is, to save the souls of God's people, and to make them by repentance turn unto him.  
So all outward gifts, as 
9 Outward gifts.  beauty, strength, riches and honours; these are given by God to serve for the good of his children. As the beauty of Hester was an instrument of her preferment, whereby she became a preservation to God's children, and an overthrow of her and their enemies: Joseph's outward honours and wealth were made by Gods disposing hand, a means of the preservation & nourishment of the Israelites in the time of their great extremity and famine: the like may be said of learning and other natural acquirements, all which do often tend to general and public advantages.  
Yea, the outward gists of God which are bestowed 
10 Outward gifts of Reprobates.  upon reprobates, are still for the good of his: for they who had skill and knowledge to build Noah's Ark, though they themselves were not saved therein, yet were they the means of Noah's preservation: and so it many times falleth out, that men of excellent parts and great abilities without grace, though themselves are not profited thereby, yet God so useth them as their gifts much conduce, to further and build up the Church of Christ.  
Even outward favour 
11 Favour of Princes.  of Princes, oft tend to God's servants good. A just man (as the Heathens could say) is a common benefit. And so a true Christian, whatsoever good he hath it is communicable to all the faithful: and therefore S. Paul saith of himself, that he was a debtor to all men, both jews and Gentiles, and that he became all things to all men, that he might twin some.  
But here the main question will be, and the difficulty arises, how all ill things can work together for the best to God's children? I shall therefore demonstrate,  


1 The truth of this, how it can be so?  
2 The reasons, why it is so.  
3 Observe a caution, that it be not abused.  
4 Let us see the sweet and comfortable use of this Doctrine.    
That this may the better appear, we must know that all evil things are either 

1 Spiritual evil things.  
2 Outward evil things.    
And for spiritual evil things, they are either First, Sinne. Secondly, That which hath a reference to Sin, as being evils following after sin.  
The first sin of all which hath gone over whole 
1 Sinne.  mankind, and is spread abroad in every one of us, this by God's mercy and our repentance, proves to all believers a transcendent good: for the fall and sin of the first Adam, caused the birth and death of the second Adam, Christ Jesus; who notwithstanding he was God, took upon him the nature of man, and hath made us by his coming, far more happy than if we had neverfallen: neither would God have suffered Adam to have fallen, but for his own further glory, in the manifestation of his justice and mercy, and for the greater felicity of his servants in Christ their Mediator.  
The next spiritual evil 
2 Corruption of nature.  is, the corruption of nature remaining in all mankind, howsoever broken and subdued in the Lords dear ones, this worketh for the best to them after this manner. First it serveth to make us see and know we are kept by God, how that we are not the keepers of our own selves, but are kept by his power through faith unto salvation. For were it not that God upholds and sustains us, our corruptions would soon overturn us: but the sight of corruption being sanctified to the soul, causeth us to ground our comfort out of ourselves in Christ, and no whit to rely on any thing that is in us.  
Our corruptions are also good, to abase the pride of our natures, and let us see the naughtiness of our spirits that we may be humbled before GOD. And it is good we should have something within us to make us weary of the world; else, when we have run out our race, we shallbe unwilling to depart hence. Now our bondage to this natural corruption serves exceedingly to make us mourn for our sinful disposition, and hunger after our God to be joined with him, as we see in S. Paul's exam i'll, Rom. 17. wheres finding the rebellion of his nature, and the strife that was in him, the flesh lusting against the spirit, and the spirit against the flesh, he cries out, saying, Oh wretched man that I am, who shall deliver me from this body of death, and seeketh to God in Christ for mercy straight.  
Sometimes God suffers corruption to break out of us, that we mayknow ourselves the better: and because corruption is weakened, not only by smothering, but many times by having a vent, whereupon grace stirs up in the soul, a fresh hatred and revenge against it, and lets us see a necessity of having whole Christ; not only to pardon sin, but to purge and cleanse our defiled natures. But yet that which is ill itself, must not be done for the good that comes by it by accident; this must be a comfort after our surprisals, not an encouragement before.  
It is our great consolation, that our nature is perfect in Christ, who hath taken our nature upon him, and satisfied Divine justice, not only for the sin of our lives, but for the sin of our natures, who will finish his own work in us, and never give over, till by his Spirit he hath made our nature's holy and pure as his own; till he hath taken away, not only the reign, but the very life and being of sin out of our hearts. To which end he leaves his Spirit and truth in the Church to the end of the world, that the seed of the Spirit may subdue the seed of the Serpent in us, and that the Spirit may be a never failing spring of all holy thoughts, desires, and endeavours, in us, and dry up the contrary issue and spring of corrupt nature.  
Lastly, it is good that corruption should still remain in us, that the glory of God may the more appear, when as Satan that great and strong enemy of mankind, shall be foiled and overturned by a weak and poor Christian, who is full of corruptions, and that through the strength of faith, though mixed with much distrust: for a Christian in the state of sin and corruption to overcome the great adversary of mankind, what a wonderment is it? It tendeth much to the shame and dishonour of that fiery Dragon, that weak and sinful man should be his conqueror. Oh how it confounds him to think, that a grain of Mustardseed should be stronger than the Gates of Hell, that it should be able to remove Mountains of oppositions and temptations, cast up by Satan and our rebellious hearts between God and us. Abi meleck could not endure that it should be said, a Woman had slain him: and it must needs be a torment to Satan, that a weak Child, a decrepit old man, should by a spirit of faith put him to flight.  
A third kind of spiritual 
3 Inward and outward gross sins  ill ●f sin, are the things that issue out of this cursed stock, and those are either inward, or outward. For inward sins, they are either's errors or doubt ings, or pride, or wrath, or such like.  
And first for doubtings 
1. Doubtings.  of the truth: this makes God's servants often more resolute to seek and search out the same, and to stand afterwards more firm and courageous for it. For if we doubted not of things, we should not afterwards be put out of doubt, nor seek to be better grounded and instructed in them. The Corinthians doubted once of the Resurrection, but were ever after better resolved in that Doctrine, the benefit whereof hath much redounded to the Churches good ever since. Thomas had the like wavering disposition, but this doubting more manifested the truth. Luther being a Monk at the first, and not fully grounded in the Doctrine of the Gospel, did therefore suspect himself the more, and wished all men after him to read his writings warily. The Doctrine of the Trinity hath formerly been much doubted of, and therefore hath been with the greater pains and study of worthy men (then living in the Church) more evidently proved. And when the Pelagians grew into Heresies, they were by S. Augustine gainsaid, and very strongly withstood. So the doctrine of the Church of Rome, being branched into diverse erroneous opinions, and broached to the great hurt and prejudice of Christians, hath occasioned the truth of God against them to be the more excellently cleared and made known. For when Religion is oppugned, it is time then to hold fast, as the Apostle S. jude saith, with both hands, the Word, and to fight for the faith: that so we may know both what to hold, and upon what ground we oppose Heresy.  
Now for inward sins. as anger, covetousness, 
2 Anger, covetousness, etc.  distrust, and such like; these often prove advantageous to the Saints: their corruptions are a means of their humiliation: Paul and Barnabas having a breach between them, were so exasperated, that they forsook each others company, by which means it came to pass, that the Church was more instructed than before. And hence we may see what the best men are in themselves. If Luther had had no infirmities, how would men have attributed to him above measure? as we see, they were ready to sacrifice to Paul and Barnabas, which shows us, that even the distempers and weaknesses of God's servants, are disposed by Divine Providence to their eternal welfare.  
Yea, God often suffereth 
3 〈◊〉 sins.  his children, to fall into some outward gross sins, that by means thereof they might be humbled and abased, and in the end be cured of that provoking sin of being proud in spirit.  
The falling of God's children doth much deject 
4 Carnal sins.  them and bring them upon their knees with shame. It makes them gentle and meek in the reprehension of their brethren; for having slipped out of the way themselves, and being by repentance recovered, they learn to restore others with the spirit 
Gal. 6. 6.  of meekness, as the Apostle speaks. A man humbledby experience of sin in himself, will soon relent at the fall of others. Those often times prove the most excellent instruments in the Church who have formerly been overtaken with some gross sin, by means where of they have ever after been much abased in their own eyes.  
We see David, Paul, and Peter, fell grievously, but being afterwards raised again, and finding comfort themselves, they were a great means of strengthening others: for he which teacheth out of his own experience and feeling, is the fittest and best teacher of all. So it was with jonah, when by casting him into the Sea, God had humbled him, he was fit to preach repentance to Niniveh. This is a most certain truth, that never any of Gods elect fell grievously, but he was the better all the days of his life for his fall. David having been thoroughly humbled for sin, when Shimei his subject cursed him to his face, how patiently did he bear the same? So Peter having denied his Master, and afterwards recovering himself again, we see how zealous he was for his Lord Christ, & suffered death for him.  
Furthermore, not only the sins of God's children which they themselves 
5 Sins of others of God's children.  commit, do work for their best, but also the sins of others of the Saints, with whom they converse and live, do much tend to their good and welfare. Do not the falls of David Peter, Manasses, and Paul, comfort the distressed and despairing souls of such as languish, and are ready to faint under the burden of their sins? And do not the registry of their sins in Scripture, give hope to us that God will be merciful to our sins also: we may not think it is Gods will, to set upon perpetual Record, the sins of his servants for their shame, disgrace, and punishment, but for our comfort, who live and remain to the end of the world. And the faults of the Saints have two excellent uses, whereof the one is for comfort, the other for instruction.  
The use in regard of comfort, is this: God hath 
Use.  showed mercy to David, Paul, Peter, and others, sinning grievously against him, and repenting of the same; Therefore if I also shall sin, and truly repent as they did, surely God is where he was, as full of mercy and readiness to forgive, now as ever.  
The second use for instruction 
Use.  is this; If such excellent and eminent Saints by sin have fallen grievously? how then much more are we poor weak souls subject to fall, if we neglect watchfulness over ourselves? If a weak Christian oft assaulted with tentations, should not see the falls & slips of God's worthier servants, he would be in a wonderful desperation, and cry out of himself, saying, Alas, what shall I do, never was any so assaulted and tempted, so cast down, and overcome in temptations as I am; and therefore my case is more fearesull, and worse than ever was any; But when he considereth the grievous falls of God's special servants, how they have stepped aside foully, and yet obtained mercy; by their examples he beginneth to be revived, and receive inward comfort; whereby it is evident, that all sins whatsoever of God's Elect, as vile and as loathsome as they are, do by God's providence, and our own serious repentance turn to their good, and the good of those with whom they live.  
The next spiritual Evil, is that which followeth 
4 Desertions.  after sin committed, viz. God's desertion, or forsaking of us, when he seems to hide his favour from men, after they have sinned against him; when God manifests himself as an enemy to his people, this grieves them more than any thing else in the world beside; we see David how he calls upon God, not to rebuke him in his wrath, nor forsake 
Psal. 6.  him in his displeasure, where he showeth how grievously he was afflicted with the anger of the Almighty.  
But albeit that God doth seem sometimes to forsake his servants, it is not for their confusion, but for their consolation; for by this means they come to be poor in spirit, and wonderfully emptied of themselves. And it is very observable, that when such as are thoroughly wounded, and afflicted inwardly, come to recover strength and peace again, they often prove the most comfortable Christians of all others; walking with more care to avoid offence all their lives after.  
Christ Jesus himself, though he never sinned, but only stood (as a surety) in our room to pay the ransom of our debts, seemed to be forsaken of God his Father; and because he was thus thus humbled, therefore he was after most highly exalted above all, both in heaven and in earth. So job seemed to be forsaken, and doth grievously bemoan his miseries, but this was not because he had sinned against God, more grievously than others had done, but for the trial of his faith and patience, to give him experience of God's love to him in the cross, that he might cleave the closer to his Maker all his time after.  
Another Evil arising 
5 Wounded Spirit.  from the guiltiness of sin, is anguish of mind, and a wounded spirit, which (saith Solomon) who can bear? But for all this, grief for sin, is an happy grief; yea, a grief never to be grieved for. This wound in spirit breedeth afterwards a sound spirit; Repentance is good, & Faith in Christ is good; But what doth prepare us to these happy graces? Is it not a wounded spirit? Who would ever repent of his sins, and lay hold on Christ for remission of the same, if he were not pricked and pierced in the sense thereof; Christ professeth himself to be a Physician; but to whom? To the lost Sheep of Israel. He promiseth ease and refreshment, but to whom? To them that are weary, and laden with the burden of their sins; The Spirit of the Lord was upon him, that he might preach the Gospel to the poor, and he was sent to heal the broken hearted, that he might 
Luke 4. 1.  preach deliverance to the Captives, and recovering of sight to the blind, and set at liberty them that are bruised.  
Again, diverse Christians do walk very heavily 
6 Blasphemous thoughts.  and uncomfortably, by reason of inward tentations▪ & blasphemous imaginations, which oft are suggested, & enter into their minds; but these sins which so vex the souls of poor Christians, are a means of their humiliation, causing them to sue more earnestly to God for pardon. And these sinful corruptions do further serve for a testimony to themselves, that they are not under the power of Satan, but live in the Kingdom of grace; for if they were captived to the Devil, and under his government, then would he never molest & vex them, but suffer them quietly to live and die in their sins, but because they are from under his rule and jurisdiction, therefore he perplexeth & troubleth them all he can: By which it is evident, that all sins by God's mercy and our repentance, do work together for the best unto us.  
Yea, the circumstances of sin as continuance therein, 
7 Continuance in sin.  which much aggravates the sin; when such a one truly reputes, and is restored to Christ, it maketh him more zealous, and watchful ever after; as we see in Paul, and the Thief on the Cross, who finding favour, acknowledgeth his worthiness of punishment, reprehendeth his fellow on the Cross, & justifieth Christ to have done all things well, and so giving glory unto God, and crying for mercy, receiveth a comfortable promise of an heavenly Kingdom. All things are possible to God. We can never be so ill, as he is powerful and good, God can bring contrary out of contrary. He hath promised to pour clean water upon us, which faith sues out, and remembers, that Christ hath taken upon him to purge his Spouse, and make her fit for himself.  
Further, the very relapses and back-slidings of God's servants into sin, do not argue no repentance, but a weak repentance, and therefore when they are again rebuked and turned from sin, their relapses do make them set upon the service of God more strongly, and run more constantly in his ways. Where true grace is, sin loses strength, by every new fall; for hence issues deeper humility, stronger hatred of evil, fresh indignation against ourselves, more experience of the deceitfulness of our hearts, and renewed resolutions till sin be brought under. Adam lost all by once sinning, but we are under a better covenant (a covenant of mercy) and are encouraged to go to God every day, for the sins of that day.  
For it is not with God as it is with men, who being offended will scarce be reconciled, but God offended still offereth mercy. He is not only ready to receive us when we return, but persuades, and entreats us to come unto him: yea, after backsliding and false dealing with him, wherein he allows no mercy to be showed by man, yet he will take liberty to show mercy himself, as in jeremiah, If a man have an adulterous Wife, and shall put her away, and she become another man's, he will not receive her any more to him. But saith the Lord, thou hast played the Harlot with many Lovers, yet turn again unto me, for I am merciful, and my wrath shall not fall upon you: I will not always keep mine anger, though your sins be as Crimson, they shall be white as Snow, and though they were red like Scarlet, they shall be as white as Wool; if ye will turn to me, and wash ye, and make ye clean, and cease to do evil, and learn to do well. So Revel. 2. Christ speaking to the Church of Ephesus, saith, She hath fallen from her first love, but saith he, Remember from whence thou art fallen, and repent, and do thy first works, and I will receive thee to favour; by which we see, that the relapses of Gods elect, as they do not finally hinder mercy from their souls, so notwithstanding the same, they are still encouraged to return to God, to renew their covenant by faith and repentance, and cleave more strongly to him.  
As for outward evils, 
8 Outward evils.  they are, First, evils of estate, as want and poverty, which oft falls out to be the portion of God's children, yet are they not any whit the worse hereby, but rather the better in their inner man: for the less they have in this world, the greater and larger happiness shall they partake of in another world. What they lose one way, is supplied another. Whatsoever comfort we have in goods or friends below, it is all conveyed from God above, who still remains, though these be taken away. The Saints see, that if to preserve the dearest thing in the world, they break with God, he can make it a dead contentment, and a torment to them: whereas if we care to preserve communion with God, we shall be sure to find in him, whatsoever we deny for him, honour, riches, pleasures, friends, all; so much the sweeter, by how much we have them more immediately from the Springhead. Our riches, and friends, and life itself may soon depart. But God never loseth his right in us, nor we our interest in him. Every thing beneath, teaches us by the vanity and vexation we find in them, that our happiness is not there; they send us to God, they may make us worse, but better they cannot: our nature is above them, and ordained for a greater good: they can but go along with us for a while, and their end swallows up all the comfort of their beginning.  
Besides, none have that experience of God's goodness and faithfulness, as those that are in want and misery: God in his wisdom foreseeing what is best for his servants, knows, that the more worldly wealth they do abound in, the less their estimation would be of heavenly things: he sees how apt the poor creature is to be carried away with present comfort, and to have his love drawn to the world from better contentments. The poorer they are in worldly riches, the more they seek to be rich in grace, in knowledge, faith, and repentance, which heavenly treasures incomparably surmount the most transcendent excellency which the creature can yield.  
As for the evil of losing 
9 Slanders.  a good name, a thing oft befalling the children of God, to be slandered and evil spoken of. They upon every small disgrace take occasion to enter into themselves and try, whether they be guilty of such hard imputations as are flung upon them.  
And if upon a serious consideration he find himself disgraced for good things, he wears it as a Crown, and as a Garland upon his head, Rejoicing that he is accounted worthy to suffer for the Lord jesus, esteeming the rebukes of Christ great ter treasure than the riches of Egypt. A true believer resigns his good name, and all that he hath to God. He is assured that no man can take away that from him, which God will give him, and keep for him. It is not in man's power to make others conceive what they please of us.  
For the evils of Body, 
10 Evils of body.  such as sickness, and diseases of all sorts, which daily attend our houses of Clay: God by means hereof acquaints his children with their frail condition, and shows them what a little time they have to provide for eternity, thereby driving them to search their evidences, & to make all strait betwixt him and them: outward weaknesses are oft a means to restrain men from inward evils. God usually sanctifies the pains and griefs of his servants to make them better. The time of sickness is a time of purging from that defilement we gathered in our health. We should not be cast down so much for any bodily distemper, as for sin, that procures and invenomes the same. That is a good sickness which tends to the health of the soul: Naaman the Assyrian, if he had not had a leprosy in his body had continued a Leper, both in body and soul all his days: his outward grievances made him inwardly sound. The very heathen could say, that we are then best in soul when we are weakest in body, for than we are most in heavenly resolutions, and seeking after God. Yea then it appears what good proficients we have been in time of health. Oh how happy were our conditions, if we were as good when we are well and in health, as we usually are when we are sick and ill. 
11 Death.   
Even death itself which is the end of all, though it be fearful and irksome to nature, yet it is to God's servants a bed of Down, easing them of all their miseries and putting them in possession of an heavenly kingdom, therefore saith Solomon, the day of death is better than the day of birth. God will be the God of his, not only unto death, but in death: Death is the death of itself, and not of us; it is a disarmed and conquered enemy to all the faithful: for which cause S. Paul desired to be dissolved and to be with Christ, which is best of all. Death, albeit it seems terrible and dreadful, yet the sting thereof being taken away (by the death of Christ) it brings everlasting joy along with it; and is only as a Groom-Porter to let us in to a stately Palace. Whether tend all the troubles we meet with in this world? but only to fit us for a better condition hereafter, and to assure the soul that when earth can hold it no longer, Heaven shall.  
Yea, when friends forsake 
12 Death of friends.  us, and are false unto us, God is a sure help in time of need, he is our refuge from one generation to another; do we not see that in the decay of worldly comforts, God then manifests himself most comfortably to his people: doth he not style himself the Comforter of the comfortless, and the help of them that are in distresses; and do not with him the fatherless find mercy; if men were more fatherless they would find more mercy at God's hands. As Christ makes us all to him, so should we make him all in all to ourselves. If all comforts in the world were dead, we have them still in the living Lord. How many friends have we in him alone? who rather than we shall want friends, can make our enemies our friends. Thus it appears that all miseries are a trial of us to God, and to the world, what we are; they are a cure of sin past, and a preparation to endure further crosses, they have many excellent uses and ends, and all for the best to God's servants.  
It is good we should be 
Afflictions  exercised with present crosses, to put us in mind of the evils we have done long ago, that so we may repent of them: Joseph's brethren being afflicted and imprisoned, called to mind how hardly they had dealt with their brother long before. It should be our wisdom while we remain here, to consider our warfaring condition, how we are daily environed with enemies, and therefore aught to stand continually upon our guard against Satan, and the Powers of darkness, and as Pilgrims and Strangers go on in our journey to Heaven: not starting at the barking of every Dog, nor entangling ourselves in worldly things whereby we should be stopped in our way.  
It is for our best not to be condemned with the world. Afflictions serve for this very end, to make us more prize God, & deny the creature with all its excellencies: are our crosses great here? let us not be daunted, but bear them patiently, our comfort shall be the greater afterwards. It is not only good for us, that we should have crosses, but that they should be continued upon us, that we may the better know ourselves; If all were well with a man wounded, and the sore clean healed, the plaster would fall off itself; So, were we thoroughly cured of our spiritual wants, and in a continual resistance of every evil way: These afflictions which are the plasters of our souls, would soon cease and leave us.  
Furthermore, Satan himself and all his instruments, 
14 Devil and Heretics.  when they most set themselves against God's people, and seek their overthrow, then are they working their chief good, The Devil when he thought to make an end of Christ by putting him to death, even then, by that very thing, was vanquished himself, and the Church of God fully ransomed from hell and damnation; God suffers many heretics to be in the world, but why? not that the truth should be held in darkness, but that it might thereby be more manifested and known. It is Satan's continual trade, to seek his rest in our disquiet. When he sees men will to heaven, and that they have good title to it, than he follows them with all tentations and discomforts that he can. He cannot endure that a creature of meaner rank than himself, should enjoy a happiness beyond him; but our comfort is, that Christ was tempted, that he might succour all poor souls in the like case. We are kept by his power through faith unto salvation.  
Now the causes why all things do work together 
Causes why all things work together for the best.  for the best to them that love God, are these. viz.  

1. It is God's Decree.  
2. It is God's manner of working.  
3. It is God's blessed Covenant.  
4. It is the foundation of the covenant, Christ jesus.   
God's decree and purpose 
1 God's Decree.  is, of bringing all his Elect unto eternal salvation, and therefore all things in heaven and earth must conduce to bring his servants unto glory. The reason is this, God is infinitely wise, and infinitely strong, provident, and good, therefore by his infinite wisdom, power, providence, and mercy, he turneth all things to the best for his; whatsoever is in heaven, earth, or hell, is ordered by God; neither is there any thing without him; therefore nothing can hinder his Decree; Satan himself with all his instruments, yea the worst of creatures, all must serve God's purpose contrary to their natures, for the good of his children; The Prophet saith, God hath commanded salvation, and he hath commanded deliverance to jacob; When God hath determined to save any man, all things must needs serve him, that overrules all things. As it was said of Christ when he stilled the Seas, Who is this that the very wind and Seas obey him? God commanded the Whale to serve at his beck to save jonah, and it obeyed. All creatures in the earth are at his disposing, and serve to accomplish his pleasure.  
The second cause why all works together for the 
2 Gods manner of working.  best to believers; Is the manner of God working in things, which is by contraries; he bringeth light out of darkness, glory out of shame, and life out of death; We fell by pride to hell and destruction, and must be restored by humiliation to life and salvation; Christ humbled himself being God, to become man for us; and by his death restored us to life; When our sins had brought us to greatest extremities, even than were we nearest to eternal happiness. Therefore saith the Apostle, When we are weak, then are we strong in the Lord. When we are abased, then are we readiest to be exalted; when we are poor, then are we most rich; and when we are dead, then do we live: For God worketh all by contraries, he lets men see his greatness and his goodness, that so they may admire his works, and give more glory to him; he worketh without means, and above means, and against means; out of misery he bringeth happiness, and by hell bringeth men to heaven. Which as it manifesteth God's glory to his creatures, so it serveth for the confusion of man's pride, that he may discern he is nothing in himself, but is all that he is in the Lord.  
The third cause why all things work for the 
3 God's covenant.  best to them that fear God, Is God's covenant with his Church; when once this gracious covenant is made, that he will be their God, and they shall be his people: that he will be their Father and Protector, must not all things then needs serve for their good? When as God tells Abraham, I am thy God. All-sufficient, only walk before me, & be thou perfect: Doth not this engage him to set his power & mercy, his wisdom, and providence, all on work for the happy estate of Abraham? When once God by his promise is become our God, there is a covenant betwixt us and the creatures, yea, and the stones in the street, that nothing shall wrong us, but all conduce to our good. The Angels are ours, their service is for our protection, safety, & welfare; Heaven and earth is ours, and all things in them for our behoof; Christ himself, and, together with him, all things else are become ours; in him we are heirs of all. What a wondrous comfort is this, that God hath put himself over to be ours? whom to enjoy, is to possess all things, and to want, is misery unexpressable. Had we all the world without God, it would prove a curse, and no blessing to us: whereas if we have nothing, and enjoy God, we have happiness itself for our portion. If we have no better portion here than these things, we are like to have hell for our portion hereafter. Let God be in any condition though never so ill, yet it is comfortable. He is goodness itself. And indeed, nothing is so much a Christians, as God is his, because by his being ours in covenant, all other things become ours, and therefore they cannot but cooperate for our good.  
When thou art in the fire, and water, I am with thee, saith God: And Thou art my Buckler, my Glory, and Shield, therefore I will not be afraid, though ten thousand of people shall be set me round about, saith David, for salvation belongeth unto the Lord. And if God be on our side, who can be against us? If God justify us, who shall condemn us? Can any thing hurt us, when he is become our loving Father? Neither death, nor life, nor things present, nor things to come, nor principalities, nor powers, nor any thing whatsoever, can separate us from his love toward us.  
A fourth ground, why all things fall out for the best to the Saints, is: The 
4 Foundation of the covenant.  foundation of this covenant of God with his Church, which is Christ jesus, who by his blood hath purchased our peace, he being God became man, and is the sole Author of all our comfort; Without Christ God is a consuming fire; but in him a most loving Father, and ever well pleased. God promiseth in Christ his Son to marry his people unto himself for ever, Yea (saith he) I will marry thee unto me in righteousness and in judgement, and in mercy, and everlasting compassion. Now upon this blessed contract made in Christ to his Church; what followeth? In that day (saith the Lord) I will hear the heavens, and they shall hear the earth, and the earth shall hear the Corn, and the Wine, and the Oil, and they shall hear Israel, and I will have mercy upon her, that was not pitied; And I will say unto them which were not my people; thou art my people, And they shall say, thou art my God.  
Where we see, what is the reason of all their happiness, even this, that God will marry them to himself. So that this marriage worketh all our bliss; our conjunction with Christ, and reconciliation through his death, is the cause of all our comfort, in him we have the adoption of Sons. Hence it is, that we are at peace with God, and have freedom from all harms. Christ in his greatest reproach, and deepest humiliation, had his greatest triumph and exaltation; In his death on the Cross he vanquished Death, and entered into eternal life: When Christ came into the world, and took upon him our nature, even than the greatest Monarch in the world, Augustus Caesar, was at his command, whom he so ordered, as that by his causing all the world to be taxed. Christ was manifested to be borne at Bethlehem in Iury.  
How cometh it to pass, that death which is fearful in itself, cannot hurt us? The reason is, Death is swallowed up in victory by his death. It is Christ that sanctifieth all crosses, afflictions, and disgraces to the Saints advantage. The evil of them all is taken away by him, and turned to his people's good. How cometh it to pass that the Law cannot hurt us, which pronounceth a curse against every one, that abideth not in all things written therein, to do them? The reason is, Christ was made a curse for us, he was made 
Gal. 4.  under the Law, that he might redeem us who were under the Law: and thus is Christ a meritorious and deserving cause of procuring all good to us, and removing all ill from us.  
He doth not only overcome evil for us, but also overcommeth evil in us, and gives us his Spirit, which unites us to himself; whereby we have ground to expect good out of every ill, as knowing, that whatsoever Christ wrought for the good of mankind, he did it for us in particular.  
In Outward favours, grace makes us acknowledge all the blessings we have to be the free gifts of God, and invites us to return the glory to him.  
God's servants take all occasions and opportunities of doing good by those gifts and abilities wherewith they are endowed. When Hester was advanced to great honour, Mordechay told her, that God had conferred that dignity upon her for his people's welfare, that she might be a means of their safety. Whereas on the contrary, a proud heart destitute of the Spirit of Christ, ascribes all to itself, waxeth more haughty, and grows worse and worse, the more good he enjoys.  
A gracious soul upon the sight of the evil of sin in itself, is more deeply humbled before God, and with S. Paul, crieth out of his wretchedness. A heavenly minded man being smitten for his wickedness, laboureth for subjection under the hand of the Almighty, and saith, I will patiently abide and endure thy correction, because thou Lord hast done it. When the gracious man is held under the cross, and suffereth bitter things, he saith, It is good for me that I am afflicted, for thereby I am taught to know thee. In all troubles that befall him, he professeth that it is good for him to cleave unto God. And the less outward wealth he hath, the more he seeks for inward grace, making a holy use of all things.  
Upon these instructions hence delivered, let us take a view of ourselves, and try whether we in our afflictions are such as cleave to God, and are drawn nearer to him thereby; call to mind the crosses wherewith God hath exercised thee, and the blessings which at any time he hath bestowed upon thee, and see how in both thou hast been bettered, see what profitable use thou hast made thereof for thy soul's comfort.  
Let us see how we have followed the providence of God in his dealing with us: for if we have an interest in his goodness, then will we be careful, as God turns all things for our good, so to follow the same (together with him) for the good of our souls.  
Now because things do not always conduce to the 
Object.  good of God's children, as outward Peace and prosperity, oftentimes make them worse; therefore some may object, how can this be true which here the Apostle saith, That all things do work together for the best to them that love God?  
The answer hereunto is, that for the most part 
Answ.  the children of God do take the good of the blessings which God bestows on them, and avoid the snares of evil which accompany the same; job saith, The things I feared are come upon me. By 
job 3. 25.  which we see, that job in the midst of his prosperity did fear, and was jealous over himself.  
But a more plainer answer of the objection is, that if the good things of God, as Peace, Plenty, and Prosperity, do fall out at the first to their ill, yet nevertheless they shall prove in the end a great gain unto them; for whereas by occasion of these, they formerly fell (having too high an estimation of the creature, and overprizing the same) they see now more into their nature, and learn to contemn them.  
Again the outward good things of this life show the weakness of God's servants, and serve to try what is in them; and therefore we read of Hezekias that God left him, to try what was in him, the outward treasure which 
2 Chron. 31. 33.  he had was a means to make known to himself and others, the pride and vanity of his mind; the plenty & prosperity of the Saints are greater triers of them, than adversities and wants. For many that have comfortably gone through a low condition, have yet foully failed in a full estate; their corruptions breaking forth to the view of others: prosperity teaches men themselves; it tries their spirits, and lays them open to the world. Therefore it seemeth good to God, to strip his servants of these outward things. They can acknowledge with patience his righteous dealing, knowing that man's happiness consists not in abundance of these things, but that the blessing of God is riches enough.  
But some may object 
Object.  and say, I have been long afflicted, and have had many crosses upon me, and little good do I find by them, I am never the better, but rather the worse for all. This may be true thou sayst, but stay a little, 
Answ.  and consider the event; howsoever by reason of the bitterness and continuance of the cross, hitherto thou findest little good thereby: yet know that God is all this while but in hammering and working of thy unruly heart, thy good will follow afterwards. We see 
Simile.  by experience that sick persons while they are in their physic, are made sicker and sicker, but after that hath done working, than the party is far better than before. It is a folly to think that we should have physic and health both at once: it is impossible that a man should sow and reap both together. We must of necessity endure the working of God's Physic. If trouble be lengthened, lengthen thy patience: when the sick humour is carried away and purged, than we shall enjoy desired health. God promiseth forgiveness of sin, but thou findest the burden of it daily on thee. Cheer up thyself, when the morning is darkest than comes day: after a fight, victory will appear. God's time is best, therefore wait cheerfully.  
Oft times Gods servants under his cross are so sore wrought upon, that they have hardly leisure of making a good use of the same, being distracted and dejected for the present, so as they burst out rather into further evil than before. But afterwards when their afflictions are thoroughly digested, than they begin to find the fruit of patience, humiliation, and obedience, and are better for the same ever after: therefore wait contentedly Gods leisure, thou shalt surely find a sweet calm after the storm is over: though we find little benefit by afflictions for the present, yet let us not conclude all is naught with us; for tentations being bitter, will not suffer men in them to lift up their hearts straight: after the extremity & vexation thereof is laid, then ensueth the quiet fruit of righteousness.  
But if all things (yea sin 
Object.  itself) shall turn to the best to those that love God, what need we then care for the committing of sin? The Apostle S. Paul,▪ was in his days 
Answ.  troubled with the like question, therefore observe with what detestation he answers, saying, God forbid, the damnation of such men is just. But to answer more fully and plainly for the satisfaction of weak Christians.  
True it is, that all things, even the sins of God's servants shall by God's mercy turn to their good; yet never the less the rule of God's Word must be ever regarded, which is this we may not do evil 
Evils not to be done, that good may come thereof.  that good may come thereof. That which is evil in itself must not be done; no, though for the doing thereof we might gain the greatest good, or avoid the greatest evil whatsoever: as if it were to win a World, we might not tell a lie, because it is a breach of God's Law; Christ saith to the Devil, It is written, thou 
Matth. 4. 4  shalt not tempt the Lord thy God. We may not therefore by sin tempt God, so to see his goodness in working good out of our wickedness.  
If therefore upon this ground of Doctrine (that all things shall turn to the good of God's children, yea even their sins themselves) any of us shall commit wickedness and displease his Majesty, to try what mercy and wisdom is in him, to draw good out of our evil; this is a provoking of God's goodness, and those who thus do, turn the truth of God's Word into poison, and make even that their destruction, which should build them up in grace and holiness.  
If we sin through weakness 
Danger of wilful sinning.  and frailty of our flesh, and through strength of tentation, upon repentance we may find grace, but if presuming that God will turn all things to our good, we break his Law, what else do we but first of all make God the cause of our evil; and secondly, vex and scandal the Saints on earth: thirdly, we sad the blessed Angels in Heaven; and fourthly rejoice the Devils and damned spirits in Hell; putting Darts and deadly weapons into their hands to work our ruin and overthrow: nay fifthly, we grieve the good Spirit of God, who continually putteth us in mind of better things (if we would hearken to him) and by whom we are sealed up unto the day of redemption: sixthly, we slacken grace in our hearts, and whereas we should grow forward in virtue and holiness, we weaken the power of godliness exceedingly in us: seventhly, all willing sins do abate our affiance in God, and the ceiling of his favour towards us: yea, often times by so sinning, many of his dear children have walked heavily without spiritual joy all the days of their lives; for howsoever in regard the Lord hath elected us, we shall never finally fall away and perish, yet we may want the sweet sense of his favour, and remain afflicted in spirit all our life long. And then we shall know that the grief and trouble 
Note.  which we here undergo to avoid sin and subdue it, will be nothing so much as the mischief and sosrow; That sin once committed and yielded too, will bring on the soul.  
Yea, there is no child of God, but by experience shall one day feel, that howsoever God by his wisdom and mercy, can turn every sin to our good, yet it will prove bitter as Wormwood in the end, the pleasure will never answer the smart and vexation that attends it. The contrition and breaking of thy heart for thy sins committed (if thou be Gods) will more disquiet and trouble thee, than possibly it can be a trouble to resist and forsake sin.  
Nay, oftentimes God doth punish the very want of reverence in his servants to him, as also their slackness and unfitness in good duties, so, as they may easily discern he is offended with them for the same. As we may see by the example of the Corinthians, who coming unpreparedly to the Lords Supper, for this very cause were so punished, that some of them were sick, and some weak, and some were struck by Death.  
David's numbering of the people, & Hezekias showing of his treasures to the Princes of Babel; howsoever, by some they may be thought small sins, yet God scourged them for the same very sharply; And it is good that God's servants should a little know what it is to offend their Maker, for if they will be so negligent and careless in walking with him, it is fit they should reap the fruit of their own devices. It causeth much relapsing, and backsliding from God, when men have never truly smarted for their sin. Having had knocks in our own ways, it establisheth us in God's ways. For we love to wander from ourselves, and bite strangers at home, till God by one cross or other brings us to himself, and then we think of returning to him. Nay, it is better for them a thousand fold, that God should so school them, then that they should be let alone, and so go on without controlment from sin to sin till they come to desperation.  
Howsoever therefore that God can, and will turn the sins of his servants to their best advantage; yet better it were for them they had never sinned at all, Do we not think that David wished he had never fallen into that sin of Adultery? And would not Peter have been glad, that he had never denied his Master? The sin of David cost him many a cry for pardon, Mercy Lord, mercy, against thee have I sinned, forgive me this heinous crime. And it cost Peter many a bitter salt tear too; Howsoever both David and Peter after their recovery by repentance, were the better for it, to their dying day.  
As for all such as persist in sin, that God may turn all things to their best, Let them know that all things shall work together for their bane and utter destruction for ever, which I now come to show.  
First of all God himself, and his blessed Angels, 
1 God.  are at enmity with them: And therefore, 2 All the creatures both in heaven 
2 Creatures.  and earth are against them. In Pharaohs ten Plagues, we see the creatures were all ready to execute the pleasure of the Almighty against him. And the Bears out of the Forest were armed by God to devour those scoffing children: This is one part of the burden, under which the creatures of God do groan, that they serve God against wicked men, and are his Armies to punish the rebellious world.  
3. Even the good gifts 
3 Good gifts.  of God are turned to the bane of the wicked. Absoloms glory, his goodly long locks, were his halter to hang him up by: Achitophel's wit and policy, brought him to that fearful end, of being his own hangman. Hamans' honour, what good did it to him, but only brought him to greater shame? his greatness made him swell in pride, and his pride had a sudden fall: What became of Herod's high mind in taking to himself the glory of God? which when foolish people ascribed it to him, was he not presently smitten, so as the worms consumed him, and he died a loathsome death? What became of Dives his riches? did not his abuse thereof plunge him deeper into hell? Wicked men though they abound in this world, yet not being in covenant with God, they have nothing with a blessing. The wicked are but as traitors before God; And oft it is seen, that great Traitors who are by the Prince kept in prison, are nourished very liberally, until their time of Execution come: So it is with all graceless persons, how ever for the present they have great allowances, yet as Traitors (in the conclusion) they shall have an hard account to make unto God for all those things they have sinfully enjoyed. And not only 
4 Truth of God.  so, but they abuse the very truth of God, as shall appear in diverse particulars.  
First, for the comfortable 
1 justification.  doctrine of justification by faith alone, they pervert the same to their own destruction; saying, We are justified by faith only, what need we then care for doing of good works? Alas, they profit us nothing to our salvation. Therefore it is to no end to strive to do good.  
Again, for the Doctrine 
2 Christian liberty.  of Christian liberty, God having given us lawful recreations, and plentiful use of his creatures, they turn all into licentiousness; and in stead of moderate refreshment, they make a daily occupation of sports and games; In stead of a lawful use of the creatures, they run into all excess of riot, in meat, drink, apparel, buildings, and delights.  
And for the Doctrine of mortality, how do wicked men abuse it, saying, Let us eat, drink, and be 
3 Mor ality. 1 Cor.  merry, for to morrow we shall die: that which should put them in mind of spending of their time well, increaseth their sin.  
Whereas the long suffering of God should lead 
4 Gods patience.  men to repentance; the wicked by means of God's patience, run more securely on in sin; treasuring up to themselves, wrath against the day of wrath, and the declaration of God's just judgement, which one day shall cease upon them. Because he doth not speedily execute his displeasure, therefore they grow worse & worse. Never considering the lamentable condition that sin brings men into, which did they throughly weigh, they would give the whole world if they were possessors of it, to have their spirits at freedom from this bondage and fear. God will take a course, that his grace shall not be turned into wantonness. First or last, thou shalt find (who ever thou art) at what rare thou buyest the pleasure of sin. Those that have enjoyed long the sweet of sin, may expect the bitterest sorrow, and heart-breaking sore it.  
Nay, the greater good things they have, the greater evil they receive thereby by abuse of the same; the more they are illuminated by the Word, 
5 The Word  their hearts become more rebellious against it; and the greater authority, wealth, and health they enjoy, the more mischief they do with them. Those heavenly Doctrines, which should build up a good heart unto holiness, do they abuse to bring their souls deeper into wickedness; showing themselves like to their Father the Devil, whose children they indeed are: God hath said, He would give his Angels charge over thee, which is a most comfortable place to a good heart: But how doth Satan abuse this to Christ; That he should fling himself headlong from the Pinnacle of the Temple; and as the Devil, so every wicked man by all instructions of the Word, takes occasion to tempt God the more; turning both grace itself, and the Doctrine of Grace, into wantonness.  
Are there not many ●hat hear the Word, and know God's mind, who yet profit nothing to amendment of life? were it not better for these never to enjoy such means of heavenly wisdom, Than now having the light still to live in darkness; their knowledge only makes their damnation the greater if they continue in sin; what a lamentable condition is that man in, whose knowledge is only sufficient to damn his own soul? But let us see further 
Evil things.  how all evil things work together for the worst to ungodly persons.  
And to begin with spiritual ill things, as Heresies 
1 Spiritual ill things.  and errors they serve but to ensnare the wicked; for instead of making them cautelous, and diligent to search out the truth, they are carried away with every wind of Doctrine.  
So for the ill of good men their falls and sins, the wicked of the world reap no benefit there by, but encourage and hearten themselves the more in a sinful way, rejoicing thereat, and making it their daily talk: neither do their own daily sinnings any whit better them, but are as so many punishments of their former transgressions: God in his justice suffering them still to run on to the fulfilling of the measure of their iniquities.  
And for outward evils 
2 Outward evils and crosses.  in this life, those that do turn to a good man's happiness, fall out continually to their destruction. Pharaohs ten Plagues (which might have humbled his soul) made him but worse and worse: therefore saith God, Why should I smite you any more? for even since I punished you ye revolted still. The wicked are like to the Smiths-Anvill, which by often beating is made harder and harder; so the more they are corrected, the stubborner and stiffer in sin they grow. Their crosses are laid upon them from an angry God, and are sorerunners of his eternal wrath, which shall seize upon their souls in hell, where the more they are tormented, the more they shall blaspheme; and the more they shall blaspheme, and the more they shall blaspheme, the more they shall be tormented without cessation. 
Causes   
The cause of all this evil upon the wicked is, first, God's infinite justice, which will not be unsatisfied.  
Secondly, their own vile hearts, which like a sick man having an ill stomach, digests nothing, but turns all to poison. Therefore saith the Apostle, To the unclean, all things are unclean. As poisonsome Plants put into a fertile place, do invenome the ground whereinto they are removed. So the same crosses that turn unto a good man's welfare, prove a bad man's ruin by reason of the corruption within him.  
Another cause is, the Devils malicious working by it. He makes wicked men abuse all their parts, both inward and outward to God's dishonour, and their own confusion, endeavouring to conform them to himself. None hath greater knowledge and understanding in the Word of God than the Devil. Yet he turns all his knowledge unto the sin against the Holy Ghost: but yet the Devil cannot source men to wickedness; it is their own sinful hearts which betray them into his hands.  
Whence we learn that 
Use.  all wicked men in the midst of their happiness are most unhappy, because they turn the sweetest blessings into bitter poison; for all the gifts of God without his special gift of using them well, are turned into a curse. As Balaam had good parts, but they not being sanctified proved his bane.  
We see further, that outward prosperity is no 
Use.  mark of the true Church. Abundance of temporal blessings is no sign that we are in God's favour: neither are learning and knowledge, evidences of spiritual grace: for the Devil hath greater understanding and parts than any man: howbeit, sight of sin preserves us from falling into it: and such as shut their eyes against the light, plunge themselves into deeper the misery.  
Now to proceed to further instructions: do 
Obser. 1. Salvation certain.  all things work together for the best to God's servants; then hence we may learn the certainty of the salvation of Gods elect. I take my reason from the Text itself, after this manner. That which nothing can hinder, that is certain, but the salvation of God's children cannot be hindered, therefore the salvation of God's children is most certain. If any thing do or can hinder the Saints recovery or perseverance, it is sin: but to such as are united unto Christ by faith, sin is so far from hindering their happiness, that by God's overruling providence it turns to their best good.  
The second thing which we may ground here 
Obser. 2. God's particular providence to be observed.  for the information of our judgement, is this, That as we know, the providence of God is the cause why all things work together for the best to his children: so we should eye this very particular providence in all that we enjoy, turning the same to our good: there is a working hand of God in every thing towards us, as we may see in the examples of job, joseph, and David, with other of his servants, whose present sorrow and humiliation, was but a means of their future glory & exaltation. There is nothing so bad, but he can draw good out of it when any evil is intended. God either puts bars and lets to the execution of it against us: or else limiteth and boundeth the same, both in regard of time and measure. The God of spirits hath an influence into the spirits of all men, & knows how to take them off from doing us harm. All the strength of the creature, rests in the great Creator of all things, who if he denies concourse, the arm of their power soon withereth. It cannot but bring strong consolation to the soul, to know that in all variety of changes, and intercourse of good and bad things, our loving God hath a disposing hand. So as all blessings and crosses, all ordinances and graces, nay our very falls, yea, Satan himself, with all his instruments, being over mastered & ruled by God, have this injunction upon them, to further Gods good intendment to us, and in no wise hurt us, which should move us to see his disposing hand in all that befalls us. We owe God this respect, to observe his providence in the particular passages of our lives; considering he is our Sovereign, and his will is the rule, and we are to be accountable to him as our judge. We should question our hearts for questioning his care in the least kind. So long as God sits at the Stern and rules all, we may be sure no evil shall betide us that he can hinder.  
Thirdly, hence we may 
Obser. 3.  learn, that there is not two, but one Sovereign head over the whole World, which is plainly proved by this Text of Scripture. For all things work together for the best to them that love God: and things which in themselves are contraries, agree together to procure their good; therefore all things whatsoever, are over ruled by the sole power of the Almighty. The Devil himself although he be called the God of this World, yet he is at Christ's beck, and could not enter into a few Swine, without leave first obtained: he raiseth up hideous storms and tempests against the Saints, but perisheth himself in the waves at last; persecutions and perils may follow us, but they are all limited in the doing of hurt, which plainly demonstrates that there is but one main worker and wise disposer of all things.  
Further, hence observe, 
Observ. 4  that there is nothing in the world, that to God's servants is absolutely evil; because nothing is so ill, but some good may be raised out of it, not as it is an evil, but as it is governed and mastered by a supreme cause. Sin is of all evils the greatest, and yet sinful actions may produce gracious effects, through Gods ordering and guiding the same.  
Again observe, that a 
Observ. 5  child of God is truly happy in the midst of all misery. To prove this, I reason thus; In what estate soever the child of God is, it shall turn to his good: therefore no affliction can make him truly miserable. The proof of this the Apostle sets down in his own example, he was 
2 Cor. 6.  poor, yet made many rich; he sorrowed, yet always rejoyeed; he had nothing, yet possessed all things; he was chastened, and yet not killed: Gods children, although to the world they may seem to be miserable, yet having communion and fellowship with him, they are always happy: the very worst day of God's child, ●is better than the very best day of the wicked. The worst day of S. Paul was better to him, than the best day of Nero was to him; for the wicked, in the midst of their happiness are accursed; whereas the godly, in the midst of their miseries are blessed.  
This Doctrine is a 
A ground of understanding the promises.  ground of understanding diverse other places of Scripture: as Psalm 91. The Lord promiseth that he will deliver his from the snare of the Hunter, and from the noisome pestilence: and yet oft times his dear servants are in the hands of the wicked, and taken away by the stroke of his judgements: this truth nevertheless remaining firm, that all worketh together for their best. So God teacheth us in his Word, that he doth make a league between his servants and the creatures; but all such expressions of his love we must bring to this Text, and then they are true, else they may seem to be false; The plague shall not come near thy dwelling place; but only so far forth as it is for thy benefit. The good Prophet was torn in pieces by a Lion; and sundry holy men have received hurt by wild Beasts, whose eternal welfare were furthered thereby. Therefore this phrase of Scripture (that the creatures are in league) is to be understood, not that they have put off their hostile nature. But that they have the same issue, as those that are at peace with us.  
Here likewise is a direction 
A direction to pray for temporal blessings.  for us, how to pray for earthly blessings, and the removal of temporal judgements; often times worldly honours and riches are snares unto God's children, and temporal chastisements (which we so earnestly pray against) work much good unto us. And therefore it falleth out, that when we pray against temporal calamities, we pray against our own good.  
Being therefore afflicted, we should desire not absolutely that God would remove our troubles, but that he would work his own good pleasure upon us thereby. Our prayers for temporal blessings, and removal of temporal crosses, must always be conditional; for what good will it be for us to come out of the fire worse than we were, when we went into it? If therefore God in his wisdom see it good for us to have affliction, we should not desire him absolutely to remove the same, till it have done us good; And then Lord deal with us as seems best in thine own eyes.  
As for such as affect neither God, nor goodness, let them know, that if all things work for the best to the Saints, than they may forbear their successesse endeavours, which they daily enterprise against them; in going about to hurt the godly, they do them most good; for God will benefit them by their malice: Their wicked practices shall not only be made frustrate, but dangerous to themselves; after the chastisement of his servants for their good, God will cast the rod into the fire. Men may know whether they are vessels of mercy or no, by the use they are put to. The basest of people, are fit enough to be executioners. It is a miserable wisdom, when men are wise to work their own ruin. Do not many spin a fine thread, and wove a fair web, when by their turnings and devices they turn themselves into hell? What ever we get by sin for the present, it will one day prove the heaviest business that ever we undertook.  
God is the only Monarch of the world, and makes all things and persons whatsoever, service able to his own end, and his Churches good. He is higher than the highest: Satan with all his instruments, are but slaves to the Almighty, executioners of his will. Can we think that God's children who are so near & dear to him, shall always be trampled upon by the powers of darkness. No certainly, he is interessed in all their quarrels, and takes their injuries as done to himself. When we can be more subtle than the Devil, or more strong than God, we may think to thrive against them. He is a wall of fire round about his Church, not only to defend and preserve it, but to consume all the Adversaries thereof; God doth great matters for his servants; he rebukes Kings and Princes, and ruinates Empires for their fakes: For the bringing home back again of the jews, he translated the Babylonish Empire to the Persians; and therefore the wicked must take heed of attempting any thing against God's Church; because the harm thereof will redound upon their own heads. God delights to take the oppressed parties part, and serves himself of all his enemies for his people's good. They practise against the righteous, and he laughs them to scorn. Wicked men cannot do Gods children a greater pleasure, than to oppose them, for by this means they help exceedingly to advance them.  
Satan and all his instruments, what get they by their cruelty to the Saints? they do but increase their own torment, and do them the more good? but this is both against, their knowledge and wills. Therefore if they be loath to do them any good, let them take he how they attempt any evil against them.  
And here let all such be admonished how they 
Use 1.  provoke God's children to cry in their prayers against them: For it is better for the wicked, that they had all the creatures in heaven & earth against them, than the poor Saints; for a few of these will more prejudice them, than all the world beside.  
Come we now to the grounds of practice hence to be observed.  
Again, doth God order 
Use 2.  all for the best, to them that love him?  
Let us not then except against any evil that shall befall us, for this our present cross shall turn to our future comfort. It is the Saints happiness, That their best is in working still, till they be complete in heaven: But the wicked and men of the world, their worst is always in contriving; their life is bad, their death is worse, and after death it is worst of all with them. God himself, and all under him, work continually for the good of his children, their best is last, their light groweth on clearer and clearer as the light, until the noon day. But the worldly grow worse and worse every moment: To them that fear God, sin and sorrow, their very worst, is by God's mercies best for them; whereas all the best of the wicked by abuse turns to their worst.  
Observe here the excellency 
Use 3.  of the Saints comfort, above all other comforts whatsoever: The nature of it is this; It must be stronger than the grievance of which it is a cordial: And the reason of spiritual comfort must be more forcible, than any carnal reason can be to undermine it. Now what stronger consolation can a man have than to be assured, that all things (without exception) shall work together for his good; but this is not all. What a sweet refreshment is it, when the soul can say, God will either stop me from falling into sin, outwardly by afflictions, or else subdue my corruptions inwardly by his Spirit, that I shall not be overthrown by them; he will never suffer me to rot in my sins; but when I do fall, will raise me up again: It bears up a Christians heart, that rather than we shall continue in an evil way, God will send some Nathan or other to rouse us out of our security.  
Therefore to all thy comforts add this; That God will not only save thee at last, but turn all things to the best whilst thou art here. This is the highest strain of consolation. It is far stronger to refresh and quicken us, than any grievance can be to afflict us; It maketh evil things (in comparison) to seem good, As Moses counted the rebukes of Christ greater riches than the treasures of Egypt; he made more choice of affliction, than he did of the world's glory. If God be with us, who can be against us: If he be our Shepherd, we are sure to lack nothing. There is such a force of comfort in salvation, that we will rather choose outward evils, than to enjoy outward good things. Moses by faith seeing that outward affliction and shame were knit to salvation, chose these, and refused dignity and ease.  
How ought this to stay the soul under all its heavy pressures? Why should not I be patient in sickness, in poverty, in does graces, or why should I despair at the hour of death? Am I not under the hand of my God, working my good out of every evil? It is the subtlety of our arch-enemy to drive us to a stand, that we may doubt of our conditions, and say with Gideon, If the Lord be with me, and that I am his child, why is it thus with me? How is it that all this sorrow and misery hath befallen me, and lieth so heavy upon my soul? But our comfort here, is, that God who turneth all things to our best, is stronger than Satan.  
Again, considering all things conduce unto our good, though in appearance never so opposite; this comfort ariseth, That if God do so work this or that, than I must believe against belief, I must stand firm against contraries; my faith must answer his manner of working, and believe that God can bring me to honour by shame, and to Heaven by Hell gates: for if it be his course of dealing, first to cast down, and then to lift up, by disgrace to bring his servants to glory; then in all my extremities I must rest upon God, who is never nearer unto his to succour them, than when he seems to be furthest off. When ●hee means to give victory, he suffer us to be foiled first; and when he intends to justify a poor sinner, he will condemn him first. Let us therefore hope against hope, and desire God in our distresses to open our eyes, that we may see our consolations.  
Hagar had a Well by her when she was ready to perish for thirst, and yet she saw it not: and Elisha's man had Angels to defend him when the Aramites compassed him about, but perceived not the same: so the Angel of the Lord continually pitcheth 
Psal. 34.  his tent about the godly though they are not aware of it; yea, God is then nearest to us when we are in most straits. Cordials are kept for faintings. When Christ went to cast the Devil out of a child, he then most raged and tore him: So likewise Satan and wicked men, most rage when they are nearest to their end and destruction. In thy greatest danger never rest on thy friends, but on the Lord, who never standeth nearer and firmer to us, than when we are most perplexed and know not what to do. A distressed soul seeth oft no comfort in outward things, and therefore retireth unto God, in whom it finds whatsoever may make it happy. Our strength may 
Psal. 24.  fail, and our heart may fail, but God is our portion for ever. When we are weak, than we are strong; and when we are most cast down in ourselves, we are nearest to Gods helping hand. This carriage of the Almighty aught to establish our faith.  
In all cases of extremity 
Double eye.  we should have a double eye, one to look upon our grievances and troubles, and another to look upon the issue and event of them. Why do men in time of dangerous sickness take bitter Physic, which is almost death unto them? Why do they then undergo such things as they loathe at other times? Is it not because they rest upon the skill of the Physician? And shall we then in our distresses dist rust God for our souls, when we will trust a weak and mortal man with our bodies? If conceit be so strong in earthly things, as indeed it is, than faith is much stronger, when it grounds itself upon the truth of the Word. When God exercises us with poverty, or other afflictions, this should teach us submission to his providence in any condition, saying, Lord do with me what thou wilt, only let this poor soul be precious in thine eyes. Thou hast promised, that howsoever these afflictions lie heavy upon me, yet in the end all shall turn to my good, therefore dispose of thy servant at thine own pleasure, I resign all to thee.  
Here is the rejoicing 
A Christians joy.  of a Christian, which makes him cheerfully pass through any affliction; he knows that good is intended in all that befalls him: with what alacrity did joseph say unto his brethren, Ye sold me hither, but God hath turned it to the best, that I should preserve and nourish you all, and save much people alive, who otherwise were like to have perished with famine: This made job so patiently to say, The Lord giveth & the Lord taketh, blessed be the name of the Lord.  
This is the ground of all true contentation, I have learned, (saith S. Paul) in 
And contentment.  all estates to be content, to be rich, and to be poor, to abound, and to be in want, and why so? Whatsoever his estate and condition was, God turned it to the best: shall any man dare to mislike of God's allowlowance? Doth not he know better what is good for us, than we can possibly imagine what is good for ourselves?  
This likewise should teach us not to take offence at the reproach and disgrace which is cast upon God's children; for mark the righteous, (saith David) and behold the upright, the end of that man is peace. The issue of their trouble is ever quietness: take not one piece of a Christian man's life by itself, but take it altogether; and then thou shalt see the truth of this Doctrine. To see joseph in the Dungeon and in his irons, we haply may be offended, and call God's providence in question: but beholding him in his honour and advancement, we cannot but conclude him a happy man. So if we look on job sitting with sores on the Dunghill, there is matter of offence, but to see him restored again, and blessed with a greater estate than he had before, this is matter of praising God. If we consider of Christ abased, & hanging upon a Cross, so there will be scandal, but look on him exalted to glory far above all Dignities and Powers, and then the scandal is soon taken away. Let us theresore lay one thing to another, when we eye God's people, and we shall see a blessing under their greatest curse. Those things which are contrived by man's wit, may argue great folly, if one part be not annexed to the other; therefore look to the whole work towards his servants, and then thou shalt never be offended at their condition.  
This also is a ground of 
Use. 5. Holy boldness.  Christian boldness in holy courses, when a man is fully resolved, that come what will come, God will turn all to his good; it encourages him cheersully to go through any difficulty: what is the reason of the fearesulnesse and dastardness of most men, but only this, that if we do this or that duty, or abstain not from this or that good action; then this cross and this displeasure by such and such a person will be brought upon me. The Wise man saith, That the fear of man 
Prov. 29.  bringeth a snare, but he that trusteth in the Lord shall be exalted. Let us not (regarding the fear of man) neglect our duty to God, for he can turn the hearts of the Kings on the Earth, to seek the welfare of his poorest creature, and make thy very enemies to be thy friends. He that for sinister ends will offend his Maker, may well be excluded to the gods whom they have served. Go to the Great men, whose persons you have obeyed for advantage; to your riches, to your pleasures, which you have loved more than God or goodness. You would not lose a base custom, a superfluity for me, therefore I will not own you now. Such men are more impudent than the Devil himself, that will claim acquaintance with God at last, when they have carried themselves as his enemies all their days. God wants not means to maintain his, without being beholding to the Devil. He hath all help hid in himself, and will then show it, when it shall make most for his own glory. He deserves not to live under the protection of a King, that will displease him for fear of a Subject. The three Children in Daniel said, Know O King, that our God can deliver us out of thy hands; but if he will not, yet nevertheless we will not fall down and worship thine Image. The righteous are bold as a Lion (saith the Wise man) the Lord is his strong Tower. 
Prov. 28. 1  What need we fear any creature, when we have him on our side, who hath both Men and Devils at his beck?  
And if God turn all 
Use 6.  things whatsoever to our good, should not we through the whole carriage of our lives, chiefly aim at his honour? God writes our names in his Book, he numbers our hairs, and bottles up our tears: he hath a special care of us, every good deed we do he writeth down to eternity; yea, if we give but a cup of cold water in his name, he taketh notice of it: and shall not we then take special occasion to magnify him in all things? We pray daily, Hallowed be thy name, therefore ought accordingly to observe Gods dealing with us. How is it possible that we should give him the glory of his mercies, if we never observe them?  
A wicked man considers, this makes for my advantage, and this for my profit, this tends to my ease and wealth, etc. studying how to make friends, and please persons in place above him; not respecting God's honour and glory in the least kind: whereas the sincere Chri stian looks on all things as they tend to his best happiness, and therefore, forecast thus: If I do this or that good, than I shall grow in grace, & wisdom. and knowledge, but if I neglect it, and be careless of well doing, I shall hurt and wound my soul, and break the peace of my conscience: by this company and good acquaintance I shall be furthered in holiness, become wiser and better in heavenly understanding; if I fall, they may raise me up, and help maintain a gracious frame within me. Where true holiness is, the soul is sensible of all advantages and disadvantages of good. An indifferency for any company or employment, shows a dead heart.  
This is a main difference to distinguish a child of God from a profane wretch that only lives to himself, his heart is taken up wholly with the world and matters below; whereas the godly are all for thriving in grace and increase of godliness. The wicked man considers of things as they serve to satisfy his lust; and if we have better thoughts at any time, it is but for a start. But a godly man's aims are always holy, and the strength of his soul is put forth that way. He values himself as he stands in relation to God and a better life; and esteems all other things more or less, as they further or hinder his spiritual growth, and bring peace and sorrow at the last unto him.  
But I hasten to the second part of the Text, 
2 Persons to whom this prviledge belongs.  The persons to whom this privilege belongs, that is, to them that love God. And why to them that love God? because the Apostle speaketh of afflictions; and we know that the grace which is most conversant in the Saints sufferings, is patience, which floweth from love.  
Also, for that of all other graces is the first and sweetest: it is the first, for whom we love we are sorry to offend; and hate whatsoever is contrary to that we affect: we rejoice in that we love, & grieve in the absence thereof.  
It is the commanding 
Excellency of love.  affection of all others, and setteth the whole man sweetly a work to attain its desire. Love makes us forward and zealous Christians; all the inward worship of God is in the affections. As thou shalt rejoice in no God but me, and fear no God but me. All the Commandments of God are brought by Christ to this duty.  
Again, love hath a special part in this privilege, of bringing all things to work for our good. For when we love God, we will make the best use of every thing which we suffer or do. If we love God and eye his glory therein. Love makes any burden easy: it makes us studious of pleasing the party loved; as we say in the Proverb, Love me, and do with me what you will. Love is full of inventions, it studies complacency, and sets the soul a work to honour God in all things.  
In that the Apostle saith, To them that love 
Christianity, not a b●re title only.  God, and not to the children or servants of God. We may observe, That Christianity is not a bare title, but it requireth some qualification. Therefore the Scriptures when they describe a Saint on earth, do not usually say the child of God, but they set him forth by some holy affections or actions wrought in him; As such as love God, or fear God, and walks in his ways. Hereby showing that Religion is not a matter of compliment, but a real and holy endeavour to please the Lord; and although the Scriptures do name but some one particular affection, yet it is all one as if they had named all, for where one is in truth, there all follows.  
Again, in that the Apostle here ascribes privileges to those only that are thus qualified, we must take heed in applying the promises of God, and these sweet consolations, that we be such persons to whom of right they do belong; for all things work for the best, not to every one, but to such as love God: We must not therefore 
Comfort not to be preached to all.  preach comfort to all, but must first labour to make men capable of it: To this end.  

1. First, we will show the Nature of this love.  
2. Secondly, the exercises of it, and directions unto it.  
3. Thirdly, some incitements to this holy affection.   
The ground of Love is a considering of God as 
Ground of love.  our own God, in the covenant of Grace, and an acknowledging of ourselves, to be his peculiar children in Christ Jesus: when we can say as the Spouse in the Canticles, I am my beloved's, and my beloved is mine, this is a loving of God; not as the God of Nature only, but as ours peculiar by Grace. This union of love, which knits us to Christ, impileth another union by faith first; which is a cleaving to God as my God, and to Christ as my Christ, whence issues a second conjunction, or cleaving to him in love, as my Saviour, my Husband, and my Head.  
To come to the nature of this Grace, and then to the working of it. The Nature of Love is seen in four things:  

1. In admiring of some secret good in the thing beloved, which stirs up the soul to make out for it.  
2. In a studiousness of the contentation of the person beloved.  
3. In a desire of union and fellowship with the person we affect  
4. In a resting, and solacing of ourselves, in the thing we love.   
By these let us examine ourselves whether we have the true love of God or no; For it concerns 
Nature of the love of God.  us much to have this grace, it will distinguish us from all others, who fear him not:  
First, our love to Christ 
1 Branch.  cometh from the high esteem of the good things we see in him: But how shall we know whether that we have this admiring of the good things we see in God, and in his word and children? We shall know it by our choice, 
Trial whether we have made a right choice.  and our choice follows our judgement: Would we know whether our judgement be good? See what do we choose (especially) when things of the world and God come together. And here we want not examples to guide us: The question was, whether that Moses should still choose to live in Pharaohs Court, and he accounted his son in law, or else depart, and suffer adversity with God's children: Now Moses by sound judgement, had an high esteem of the excellency and privileges of the Saints, And therefore chose rather to endure afflictions, than to enjoy the pleasures of sin for a season. Let us then see whether we can be contented to part with our preferment, or pleasure for God or no. And whether we do esteem the rebukes of Christ greater riches than the treasures of the world; whether we can lay down our lives and liberties at Christ's feet, and gladly want all, so we may enjoy him; If it be so with us, our estate is good.  
Again, let us see whether 
2 Trial.  we have a right prising of the good things in God. Do we delight to speak much and often of Christ, and the benefits we receive by him? How was Saint Paul's heart enlarged, and his tongue full of heavenly eloquence, in setting forth the unspeakable mercies of God, which 
Rome 8.  we have by Christ Jesus our Lord? If God be on our side, who can be against us, (saith he) What shall separate us from the love of Christ: Shall tribulation, shall anguish and affliction? I am persuaded that neither death, nor life, nor any other thing can do it.  
Another sign to know whether we have a secret 
3 Trial.  admiration of the good things we see in God, is this, If we do undrvalue all things else for Christ. Worldly men are ever admiring of the things below, accounting such men happy and blessed that abound most therein: Therefore there is nothing that doth more truly try a man than this: The soul that sees a vanity in the things beneath, and can rejoice in God only as his true riches, is in a good condition: Where there is a true judgement of God and Religion, the soul of that man will never stoop to the creature; the soul so rejoiceth in God, as that it will not yield itself to any other. Adam and Eve in their innocence, were both naked, and were not ashamed; one reason might be, because their thoughts were taken up with higher matters: In heaven we shall not be ashamed, of things we now are ashamed of. A Christian soul is so ravished with the enjoying of God, that it mindeth almost nothing but him.  
The second branch in 
2 Branch. Desire to please the beloved.  love, is a desire to do all things, to the content of the party beloved; Our love to God will frame us to the obedience of his will: Obedience is the proof of love; If ye love me, saith Christ, keep my commandments: If we love God, we will pray for the enlarging of his Kingdom; Where love is kindled in any heart, there is a care to be approved of him whom we so love. This makes our obedience general, to all God's commandments, in all places and all things whatsoever. It makes us give our inwards to God, serving him with the soul and spirit.  
Those therefore that nourish unclean hearts within them, and think it enough to abstain from the outward act of evil, love not the Lord sincerely. The Devil himself will do outward things as readily as you, he will confess Christ to be the Son of God; and say, Why art thou come to torment me before my time? So that if thou dost outwardly only confess God, what dost thou more than the Devil? In outward duties without sincerity there is no love; You will pray, the Devil will do as much; The Devil hath a bad end in good actions: so there are many that come to Church, & make show of Religion to cloak their evil courses. But such poor wretches, how ever they are pleased with shadows, are little better than Satan himself.  
Again, if we be desirous to content him whom 
True love rejoyeeths in suffering.  we love, then will, we suffer any thing for his sake; Therefore the Apostles went away rejoicing, and accounted it their glory, that they were esteemed worthy to suffer hardship for Christ: And David for dancing before the Ark, being by Michal mocked, saith: I will yet be more vile for my God. He cared not for any reproach that could happen to him in a good way: Yea, this will make us zealous in his truth; he that hath no zeal, hath no love; If our hearts rise not when God is dishonoured, what love have we to him? Is God's glory and the Church's welfare dear to us? it is a sign we love him: But can we see those things go backward, and have no zeal, nor be any thing affected therewith, surely than we have no love.  
Again, if we have a true love to God, then 
3 Branch.  have we a desire of union and communion with him; 
Love covets union  we will be much in meditating of him, in speaking to him, and conferring with him. Those therefore that go on from day to day, without private speeches with God, or solacing of their souls in him, what affection have they to him? Love is communicative; and what desire of communion can that soul have, that lives a stranger to his Maker? Can we say we love one with whom we never confer, or speak to any purpose.  
Again, if we love a man, we will advise with 
2 It adviseth with the party loved.  him, especially in matters of moment: so if we love God, we will take counsel of him in his Word, for the guidance of our lives, and stablishing our consciences: If we advise not with God, it is a sign that we either think he doth not regard us, or else that we count him not worthy to be counselled by.  
Another sign is, To 
3 And fits itself for his appearing.  examine what desire we have to be dissolved, and to be with Christ: Do we love his appearing to judgement? and are we now fit for his coming? surely than it is a plain sign, that our love is fixed and set upon him: So much as we do fail of this desire, so much we fail in love to Christ: What was the reason that the people under the Law, were so much afraid at the appearing of an Angel unto them? was it not this, that they were not fitted and prepared for God? A man may be a good Christian, and yet not at all times willing to die: for as eyes that are sore, cannot always endure the light; so a soul galled with sin desires not to hear of the day of jadgement, yet ought we to thirst after it.  
Another sign of this 
And hungers after God.  grace, is our eager and hungry desire after God, when with David we can say, Oh God my heart panteth 
Psal. 4●.  after thee, as the Hart panteth after the Brooks of waters. When a soul is never at rest till he enjoys his Maker, but cries out still, Oh when shall I appear in his presence, it is a good sign.  
The last branch or property 
4 Branch.  is a resting and quieting ourselves in the love of God above all things whatsoever, saying with David, Whom have I in Heaven or in earth besides 
Psal. 77.  thee, or what do I esteem 
Psal. 4.  in comparison of thee; let me enjoy but the light of thy countenance, and it suffices me: demand therefore of thine own heart, what the things are that trouble thee most? and what is the cause of thy sorrow and disquietments, whether it be for losses or crosses outwardly, or for want of God's love and the sense and feeling of his favour inwardly. They which grieve chiefly for outward evils, are most carried in their affections that ways: but if in the confluence of all worldly blessings, we can grieve for our spiritual wants, it is a comfortable evidence. When a man reckons not his happiness to stand in the possession of the creature, but in the fruition of the Creator, and desires his favour above any thing, it is a gracious sign.  
David had an abundance, yea, he had a Kingdom, yet nothing would satisfy him but the mercies 
Psal. 51.  of God. And when hec was in want, what course did he take, but still comforted himself in the Lord his God: That which a man sorroweth most for when he wanteth it, that he rejoiceth most in when he hath it: can we in our crosses rejoice that God is ours? This is an excellent sign, and plainly discovers, that we place our contentation more in him than in any thing else: can we delight more in the solace of his favour, than in outward prosperity? it is a heavenly testimony of a renewed condition. When David was in his greatest distresses; what desires had he then most in him? why, he longed after the House of God: when the people were ready to stone him, wherein did he trust, but in the Lord his strong ●ower?  
In the last place would we know whether we can rest in God or no. Let us examine ourselves then what endeavours we have every day to cleanse our souls from sin; that so God may take pleasure in us, and we again may delight in him? Let us see how we restrain our affections from running riot after the World and sinful pleasures. And how we set our joy upon God, and frame ourselves to do his will; I beseech you let us deal faithfully with our own souls in this particular. And if we find that our hearts tell us, (as Peter told him) Lord thou knowest that I love thee, I desire o Lord to please thee above all things, I have set mine heart upon thee, and I joy in thee and in thy love, more than in all things else in the world. If thus I say we can in the integrity of our spirits appeal to God, who only knows and searches our ways, and say, truly Lord thou knowest that I love thee; it is a certain and infallible sign unto us that we are his, and all things shall work for the best unto us.  
But take we heed how we deceive ourselves in these things; by love we are Christians, therefore labour for sincerity of affection. A Reprobate or a Castaway may go far in these four signs of love. He may admire and wonder at the good things of God, but he doth it not from any thing within him, but from the outward beholding of them; he can admire and talk of them, but yet such men are without any relish or sweet taste of the thing they speak of. So likewise an Hypocrite may desire to please God in many things, but not in all things: as we see in Herod, he heard john Baptist willingly, and obeyed in some things, but not in all; he could not be crossed in his beloved sin which abode in him, that must not be touched. Then farewell God, and farewell Christ and all.  
So a Castaway may desire to be in Heaven, as being a place good for him: and he may have some little taste of those joys above, as is mentioned in the Hebrews: but he hath no relish of them from the love of God, but only from the love of himself. And his desire is not such as will draw him on to the use of means for spiritual growth and progress thereunto: as we see in Balaam, he had a desire to die the death of the righteous, but this could not make him leave his covetous disposition, and find a contentment in God alone.  
A Reprobate may be content with religion and with God's ways, so long as peace doth accompany the same, (as now in this our Country, Christ cometh amongst us with plenty and prosperity, therefore Christ is a good Christ) but if the Gospel and Religion should be professed with perfecution, and danger, and disgrace, it would soon appear where men's contentments were. There is a resting not in the truth, because it is truth, but in regard of the good things which follow it. If we desire to approve ourselves to God, let us examine ourselves about this affection and every branch of it. The deceit is both common and deadly; and the profession of Religion in many Christians is not for Religion itself, but for by ends and sinister respects. To which end consider further these particulars.  
Where there is true love, there will be a dedesire of union to the beloved object; so where the love of God is, there will be a desire of the accomplishment of the marriage between God and the soul. He that loves a Harlot, saith the wise man, is one with her: so he that affects the Lord, desires to be one with him; therefore men have their names from what they love; if they love the world, they are called worldlings; if they love Christ, they are called Christians; how canst thou say that thou lovest the Lord, and dost not desire his presence in his Ordinances? Can we say we love such a man when we care not for his company? God observes not so much what we do, as from what affection our duties proceed.  
Again, if we love; there will be a desire to give content to the party beloved; this appears even in carnal self-love: for take a man that loves himself, he makes himself his utmost aim and end in all his actions: but when once God hath plucked this fleshly love out of our souls, than our affections will be carried to Christ only: this made the Prophet David say, I love the 
Psal. 18.  Lord dear, He is my rock, my fortress, my deliverer: 
Psal. 71.  a Christian hath his contentment in God alone; he finds an all-sufficiency in the Almighty, and therefore makes him his resting place. In all his trouble he will make God his deliverer, and find more true comfort in him, than in all the things of the world beside: therefore if God should take all other things from us, yet if he leave us Himself, a Christian is well contented be cause he knows his best being is in God.  
But how shall I know 
Quest.  whether I do esteem rightly of God or no?  
If we highly esteem 
Answ.  any thing, whether it be of this or a better life, we will be often speaking of them; it is a sign men undervalue heavenly truths when they discourse little about them; they much set light by God that have him not in all their thoughts.  
Again, what we esteem of, we will choose above other things: it appears we have a precious esteem of God when we choose him, and him alone for our portion; as David when he said, One thing have I desired of the Lord, 
Psal. 26.  that I may dwell in his courts for ever: where God is truly loved, there will be a fall of all earthly things in that man's estimation: so he may gain Christ, he counts all else but dross and dung.  
Lastly, if thou lovest God, thou wilt be afraid to offend him, and careful to please him in all things: God delights not in a proud and haughty spirit, but in an humble and meek soul; these than should be thy delight. God is wonderful well pleased with faith, for it is that which binds him to perform his promise, therefore seek it earnestly: whatsoever God approves; a Christian should take pleasure in: every grace is an ornament to a Christian, and God delights to see his own graces in us. Isaac before he took Rebecka to wife, sent her Jewels to adorn her; so Christ sends rich Jewels to his children, even the graces of his Holy Spirit, to make us love him, and fit us the more for him. Those that live in sins against conscience, think we that these love God? No certainly; if they did they would love that which he loves, and hate that which he hates: what a pitiful thing is it to see men glorying in that which is their shame, in swearing and profaneness, and yet for all this say they love God. Is it possible that the love of God and the love of sin should ever stand together?  
Proceed we now to some reasons and directions, for the attaining of this grace.  
And first let us not rest in 
Directions unto love.  an inferior degree of this affection, but rise up therein, and labour that it may have full assent. There are degrees of assent, as when we love God because we love ourselves: a natural man may do so, but this is not enough, for if we love God for ourselves, we make ourselves our God. Where the heart is truly set upon God, it delights in him only for himself, and takes comfort in no condition further than he sees God in it. He never affected Christ in truth, that is more taken with the benefits and privileges that come by him, than with the excellency of his person. What friend will be content, that a man should only love him because he doth him good? We must love ourselves and all other things in and for God. Moses and Paul rejoiced to honour the Lord, though themselves were accurfed and deprived of happiness; and if we could so love Christ, as not to desire heaven itself if Christ were not there. This were truly to affect him: for indeed if Christ were not there, heaven should not be heaven unto us. We must love our happiness, no further than we can have with it Gods good leave and liking.  
Again, we shall know 
2 Direction.  our love to God whether it be sincere or no, by our abstaining from sin; If we avoid evil for fear of punishment, or hope of reward only, our love is unsound, but when we so love God that we will not do any thing contrary to his spirit: it is a special sign. Such a man if there were no hell to punish him, nor place of bliss to receive him, yet would not break with God upon any terms.  
For the means to attain 
Means to attain the love of God.  this love, we must in the first place labour for an humble & empty soul; Blessed are the poor in Spirit (saith Christ) for such only apprehend their misery without Christ, and their need of him; which occasions an holy rejoicing in the Lord, and unfeigned love to him; What is the reason that some are so ravished with the favours of the Almighty? Is it not for that they were so formerly stung with the sight and feeling of their sins? the more loving Christian ever the more humble Christian. Mark it when you will, and you shall find this disposition manifest in every true convert, they are daily humbling themselves for the least offence.  
A second direction is to taste of the love of God in Christ. When the beams of his favour once shine into our hearts, we cannot but reflect upon him again; We love him (saith the Apostle) because he loved us first; Marry therefore loved much, because she had experience of God's love, in forgiving her many sins: When a broken humble soul truly savoureth the goodness of the Lord, it cannot but be inflamed with desire after him: A Christian after he hath had a taste of the love of God, hath another manner of judgement of justification than before. Taste and see (saith David) how good and gracious the Lord is. 
Psal. 34.  A man that relishes the sweetness of a thing, can better judge of it than he which never tasted it.  
A third direction is, to see what motives and reasons we have from the love of God in Christ, to exercise our understanding this way. We know heat cometh from light; and there is a sympathy between the brain and the heart; the brain must make a report to the heart, before that can be inflamed with affection; therefore seriously search into the grounds of thy affection.  
The first ground is 
1 Grounds of our love to God.  goodness in God, God is goodness itself; in whom all good is involved: if therefore we love other things for the goodness which we see in them, Why do we not love God in whom is all goodness? All other things are but sparks of that fire, and drops of that Sea; seest thou any good in the creature, remember there is much more in the Creator: leave therefore the streams, and go to the wellhead of comfort.  
Another reason of love, is our affinity with God, our Father and friend; who is unto us in all degrees of nearness, both our head and our husband; were not the Son ours, what fellowship could we have with the Father: having such a Mediator with God, that is bone of our bone, and flesh of our flesh, why should we fear to go unto him? He hath taken upon him these comfortable relations of Shepherd and Brother, to possess us of his acquaintance with our infirmities, and readiness to relieve us. For shall others by his grace fulfil what he calls them unto, and not he that (out of his love) hath taken upon him these relations, so throughly founded upon his Father's assignment, and his own voluntary undertaking? How doth the tender Mother sympathise in the anguish of her child, notwithstanding all its froward averseness; and shall we think there is more bowels in ourselves than in God? can there be more sweetness in the stream, than in the spring? If the well of consolation be always open, and the fountain of living water, be never shut up, let us teach our hearts to suck and draw comfort from these rivers of refreshing: What a shame is it, that men should hunger at such a feast?  
Consider likewise the benefits which we have bestowed upon us, and the end why God vouchsafes us so much favour.  
Benefits win love even from bruit creatures; therefore we are worse than beasts, if we love not God for his benefits; The Ox knows his owner, and the Ass his Master's Crib; what are we indeed but an heap of God's benefits? All our faculties of soul and body are the blessings of God; Whatsoever we have or hope to have, is from him. Our breath, life, and being, subsists in God, who hath promised, that heaven and earth, men and Devils, crosses and blessings, sin and death, all shall be turned by his overruling power to our good.  
Consider what now we are, & what a happy condition God hath made us capable of hereafter; Is it a small matter that we should be regarded above the Angels that fell? And that he who knew no sin, should be made sin for us? nay, become a curse to free us from the curse? It was strange that the three Children being cast into the hot fiery Furnace, should not burn. So likewise it is a wonder that Christians being in the midst of the flame of God's love, should be so cold and dead hearted: it is not only the guilt of sin that we are freed from, but the unsupportable vengeance of the Almighty due for the same: and is this a small matter?  
If we regard the manner of bestowing his benefits, it will much advance God's goodness towards us, and raise up our spirits to love him again. Doth not he love us first of all? and prevent us with his favours? Is not his love full and overflowing? so as he never leaves us until he make an end: where he sreeth a man from danger he set▪leth him in a good estate, never ceasing till he possess him of glory; as it is 2 Tim. 4. The Lord hath freed me out of the mouth of the Lion, and he will preserve me to his everla sting kingdom. He delivers us from spiritual evil, and gives us spiritual good. The meditation of these things will warm our hearts.  
The next means is to ●oyne fear with our love to God: whom we love throughly, we will do nothing that shall displease. The fear of God whom we love, will cause us to make conscience of the least sin against him; for there is no sin be it never so little, but it will weaken our affection to goodness. When we venture upon any thing against conscience, is there not a decay of our love to God? and of our sense of his favour towards us: surely sin is the only makebate in our souls, and weakner of all our comforts. Those therefore are the lovingest souls towards God, that are most conscientious in their ways. Careless Christians have not that feeling of God's love, which humble fruitful Christians have: neither do they live or die with that comfort as these do.  
We are the Spouse of Christ, and he is jealous of our love. Our betrothed Husband cannot abide that we should set our affections upon strangers. Take heed therefore of adulterous and false affections; the more we love earthly things the less we shall esteem of heavenly; and as our affection towards the creature increaseth, so our heat towards Christ abateth.  
The next direction to stir up our love unto God is, to exercise the same daily. For true love is not an abstractive affection, but an affection in practice, and we know every thing doth increase by exercise: exercise it therefore in fight against the love of the world, and all self love; for as there are contrary commands, so there are contrary desires in a Christian: as there is the old man and the new man, the flesh and the Spirit, so there are contrary affections, one setting itself against another in him.  
When we see a poor Christian, the love of God will say unto us, now show thy love unto Christ in succouring one of his members. No saith fl●sh and blood, charity begins at home, thou mayst want thyself another day.  
In doing good likewise we should say, here is now an occasion offered me of honouring God, and I will embrace it. Oh but saith self-love, there is time enough hereafter; hereby you may run into poverty and disgrace, be not too forward. Therefore there must be a perpetual denial of our selus against our whole thwart nature. Those that are Christians know experimentally what belongs to these things: but take a carnal man or woman, and they are led altogether by their sensual lusts as bruit Beasts: whatsoever ease and self-love wils, that sways their hearts any ways. And indeed the most sincere Christian hath the motions of these carnal and worldly respects, but his love unto God constrains him to deny all, and listen to what Christ whispereth in his heart.  
Consider we a little 
Motives to stir up exercise in the love of God.  what may stir us up to exercise ourselves herein. Love it is the light of our life; love we must something, and he lives not that loves not: seeing than we cannot but love, and that the misplacing of our affection is the cause of all sin and misery; what can we do better than attend to directions, how to love as we should?  
To come therefore to the four things before mentioned being the branches of love. First, We must admire God above all things. And can we admire any thing with wisdom but God alone? It is commonly said, that we cannot be wise and love together, for that this affection is blind, except it be in God. Again, is there any thing more comfortable than that we give content to God? Is any service comparable to the service of a Prince? We must serve the Lord only, and others in and for him, or else all we do is naught. All other services are bondage, this a perfect freedom. Again, is there any thing more worthy our souls, than to be united to God? Can we have a greater happiness than to be made one with Christ? By loving a thing we come to be like to it. Is there any thing that may or aught to challenge our love but Christ? Is it not a base thing to unite our souls (which are the best things under Heaven) to earthly contentments, than which we shall one day find nothing to be worse? The love of God planted in our hearts, maketh Christ and us one. As a Pearl in a Ring makes the Ring more precious and valuable; so the soul united unto Christ, cometh to be more gracious and heavenly. The more excellent the soul is, the more loving it will be to God. The holiest Saints have ever burned with most affection to Christ, as Moses and Paul. Can any thing satisfy us more than God? Know we not that all things here shall perish? Therefore when we place our love and joy in the world, do we not lose them too? We shall leave behind us the things of this life, our sins only we carry away, which cleave fast unto us, and stain our consciences world with out end: what might more content us than the love of God, which will endure for ever, and accompany us to Heaven when all other loves perish?  
Consider that every thing thou dost without love, is dead and empty; love is the life of all actions; as we say of a gift, the love of the giver, is better than the gift itself; not only our performance is nothing without love, but we ourselves are nothing without it; every acceptable service we do must proceed from this heavenly flame; Though we speak with the tongues of men and Angels, and have not love, we are like to a sounding brass and tinkling Symball. Have we not much to do and suffer in this life? and what is it that makes us constant in duty, & carries us through so many oppositions as we meet withal, is it not love? doth not love sweeten our hearts, and take away every difficulty in our way to Heaven. Whilst we live here, we must of necessity suffer ill things, and go on in well doing; neither of which can be performed without love; this rules our whole lives. Beg therefore of God to quicken thee in all cheerful and willing obedience: pray that the Sun of righteousness would enlighten thy heart: we cannot serve God without God, nor have any holy affection, except by his Spirit he work the same in us.  
FINIS.