left studies to maintaine Though corrupt nature hath no good in it for we deserved to bee like divels yet God intending to have civill society out of which he usually gathers his Church preserveth in mans nature an hatred of sinnes that overthrow society such sins therefore being committed against more light wound more as in case of murther notorious perjury theft c. Gods method in dealing with sinners Therefore God oft gives up men upon breach of the first Table to breaches of the second that so they may come to more griefe and shame as being the breakers of both Tables Men never fall into the breach of the second Table but upon breach of the first No man despiseth mans Law but he despiseth Gods law first No man breakeâ— the law of nature but he despiseth the God of nature Prophane Atheisticall persons that glory in the breach of the third Commandement by swearing GOD meets with them by giving them over to grosse abhominable sinnes of the second Table which vexeth them more though they should noâ— than sins against the first Table exposing them besides inward griefe to open shame then God opens Conscience to tell them not onely that they are too blame for their grosse sinnes but for the root of them Atheisme prophanenesse loosenesse which are sinnes against the first Table This is an aggravation of sinnes against knowledge when our knowledge hath beene holpen and strengthened by education by example of others running into our eyes which is a more familiar teaching than that of Rule and strengthened also by observation and experience of our selves and the former strength wee have had against the sinne wee now commit and sweetnesse we have found in the resisting of it None are worse than those that have been good and are naught and might be good and will be naught When there is more deliberation and fore-knowledge of the dangerous issue and this also joyned with the warning of others As Reuben said unto the rest of hiâ— brethren Spake I not unâ— you c So may Gods Spirit and conscience say tâ— men Did not I acquaiâ— you with the danger of sinâ— You are now in misery anâ— terrours of conscience buâ— did you not sleight formeâ— admonitions and helps and meanes Conscience is aâ—â— inferiour light of the Spirit to doe things against conscience is to doe them against the Spirit God spake to me and I heeded him not how doth God speake When conscience speakes and saith this is good this is bad then God speakes conscience hath somewhat divine in it it is a petty god it speakes from God especially when the Spirit joynes with conscience then God speakes indeed then there is light upon light Some sins grieve more than other Vpon divers respects some sinne may grieve more or lesse than another As the holy Ghost is a Spirit so spirituall sinnes grieve most as pride envy imprinting upon the soule as it were a character of the contrary ill spirit Carnall sinnes whereby the soule is drowned in delight of the body may more grieve the spirit in another respect as defiling his Temple and as taking away so much of the soule love and delight carry the soule with them and the more deeply such sinnes enter into the creature besides the defilement the lesse strength it hath to spirituall duties grace is seated in the powers of nature now carnall sinnes disable nature and so sets us in a greater distance from grace as taking away the heart Hos 4. Hereupon the Apostle sets being filled with wine contrary to being filled with the Spirit Eph. 5.18 And hence it is the Apostle forbids in the former words uncleane communication the holy Spirit is a Spirit of truth hates hypocrites being painted sepulchers but as a spirit of purity hates soule livers and soule-mouth'd speakers as open sepulchers They cannot therefore but much grieve the spirit that feed corrupt lusts and studie to give contentment and pay tribute to the flesh to which they owe no service and are no debters and by sowing to the flesh from which wee can reape nothing but corruption Gal. 6. When our thoughts are exercised to content the outward man to contrive for the things of the world onely this is to pay tribute of the strength and vigour of our affections to the utter enemy of Gods Spirit and our owne soules when our thoughts runne deeply into earthly things we become one with them Who will think himselfe well entertained into an house when there shall be entertainement given to his greatest enemy with him and shall see more regard had and better countenance shewed to his enemy than to him when the motions of corrupt nature are more regarded then the motions of the Spirit The wisedomâ— of the Spirit which is from above is first pure and maketh us so and rayseth the soule upward to things above Christians indeed have their failings but if true Christian examine himselfe his heart will say that every day hee intends the glory of God and the good of the state hee lives in hee hath a larger hearâ— than a base worldling that keepes within the sphere oâ— himselfe spending all his thoughts there and consults onely with flesh and bloud with profit and pleasure to heare what they say Such basenesse cannot but grieve the Spirit as contrary to our hopes and heavenly calling which are glorious It is a dangerous grieving of the Spirit when instead of drawing our selves to the spirit we will labour to draw the spirit to us and study the Scriptures to countenance us in some corrupt course and labour to make God of our minde that wee may goe on with the greater libertie When men get to themselves teachers after their owne â—â—sts as many doe especialâ—y if they be in place Ahab â—hall not want his 400 false Prophets When men cut â—he rule and standard to fit â—hemselves and not fit themselves to it You have some that are resolved whaâ— to do and yet will be askinâ— counsell and if they havâ— an answer to their mindeâ— then they rest if not theâ— their answer is This is youâ— judgement but others aâ—â— of a contrary opinion anâ— thus they labour to makâ— the Spirit of God in his Mâ—nisters to serve their turne so did the Iewes in Ieremâ—â—â— time Jer. 42. Some will father thoâ—â— sinfull affections that ariâ—â— from the flesh and aâ—â— strengthened by Sathanâ— upon the holy Spirit counting wrath that is kindleâ— from hell to be fire of holâ— zeale comming from heaven Thus the enemies 〈◊〉 Religion thinke they doâ— God service in their massacres such are those that wickedly oppose the wayes of God and yet are ready to say Glory be to the Lord such men study holinessen in the shew that they may overthrow it in the power and will countenance an ill course by Religion Such also are faulty who lay the blame of an uncomfortable life upon Religion when men are therefore uncomfortable because
from some naturall distemper of body wee may feare all is not well When wee finde a prounenesse to divert to other comforts and to hold corâ—respondency with carnall persons and delight not aâ— formerly in the communion of Saints but finde an in differency for any acquaintance When we drive hardly and our wheeles fall off when conscience will not let us omit good duties and yet we want the oyle of the Spirit to make us strong and nimble in the performance of them whereupon they come not off with that acceptance to God or our owne spirits These indispositions shew we have not used the Spirit well whom otherwise wee should finde a Spirit of strength a Spirit of comfort a quickening Spirit Issues of grieving the Spirit The issues of grieving the Spirit will prove very dangerous for the Spirit may justly leave us to our owne spirits and deceitfull hearts which as they are arch Flatterers so will prove arch-Traitors to us and so let in a worse guest into our soules The ill Spirit is alwayes ready presently to take possession who by joyning with the streame oâ— our corruptions may please us for a time but will deâ—stroy us for ever When we grieve the good Spirit of God and cause him to leave us our soule is left as a hell for what is hell but the absence of God in his favour and mercy Againe we cannot grieve the Spirit of God in doing any thing against it Grieving our spirits but it will grieve us againe and being a spirit may fill our spirits with that griefe that may make our conditions a kinde of hell upon earth Few reprobates feele those terrours here that the godly oft doe by their bold adventures for besides the terrours of the naturall conscience they have the Spirit to set them on and that spirit that had so well deserved of them before which cannot but increase the horrour and shame In hell it selfe this will be the bitterest torment to thinke of refusing mercy mercy pressed and offered with all love A carelesse spirit oft proves a wounded spirit and that who can beare and that who can beare untill hee that woundeth healeth againe by giving grace to afflict our selves and wait his good time to take pitty of us that which wee say of conscience is true it is our best friend and our worst enemy If a mans conscience bee his friend it will make all friendly to him it will make God his friend affliction his friend nothing can sit at the heart to grieve him But if a mans conscience turne his enemy there need no other enemies be sought out he hath enow in his owne heart his owne tormenting conscience tearing it selfe This may be as truely said of the Spirit of God who is above Conscience if wee make him not our best friend we are sure to have him our worst enemy that sets all other enemies upon us Displeasure is as the person is it is a fearefull thing to fall into the hands of the living God who knowes the power of his wrath it is a powerfull wrath no creature hath power over the Spirit immediately but this Spirit of spirits who can fill the soule the whole soule and every corner of it being adaequate to the soule as large as the soule and larger he can fill it with wrath of God when the Spirit of God sets it on once Qu. Whence is it that we grieve the Spirit Answ Because there is a cursed principle in us alwaies active which is not perfectly subdued in this life Death is the accomplishment of mortification but while we are here this corruption in us will alway be working The flesh lusteth against the Spirit the flesh is an active busie thing it bestirs it self now when coÌ„traries are so neare as the flesh and Spirit in the same soule they must needs thwart and grieve one another continually Quest How far a childe of God may grieve the Spirit It may be emanded how farre forth a childe of God may grieve the Spirit and yet remaine the childe of God In Answer to this Answ know that wee must not judge of sinne by the matter in which but by the Spirit from which sinne is committed There is no sinne so grosse but the Saints of God may fall into it but yet the childe of God is hindered by a contrary law of the Spirit from yeelding full consent before or taking full delight in a sinne or allowing or persisting after And though in regard of ingratitude the sinne of a godly man admits of agreater aggravation than the finne of others yet setting that aside the sinne it selfe of a godly man is lesse for his temptations be stronger and Sathans malice more eager against him and his resistance of sinne greater all which doth abate the hainousnesse of the guilt The more resistance from within argues a stronger party from within in the godly the force of sinne is broken from within take a godly man at the worst there is some worke of the Spirit in him that in some measure is answerable to the counsels and motions of the Spirit without him the holy Sprit hath some hold in him by which hee doth recover him A wicked man proceeds from grieving to quenching and from quenching to resisting The Spirit hath no party no side in him and therefore when the Spirit is gone fare well he glad they are that then they can follow their pleasures and sinnes without checke Sometimes God leades his children to heaven through some to heaven through some foule way by which hee lets them see what need they have of washing by the bloud and Spirit of Christ which otherwise perhaps they would not so much value when they grieve the Spirit and the Spirit thereupon grieves them and that griefe proves medicinall the griefe which sinne breeds consumes the sinne that bred it We are in covenant with so wise and powerfull a God that over-rules even sinne it selfe to serve his purpose in bringing his to heaven They have that in them whereby they hate the sinne they doe and love the goodnesse they doe not whereas others hate the good in some respects they doe and love the ill which they dare not commit Howsoever they are drawn into sinne yet they will never breake their conjugall bond betwist Christ and their soules so farre as that sinne should raigne in them as a commanding Lord they will not forsake their oath of allegeance to serve willingly a contrary King They may presume sometimes upon Christ thinking they have a Balme ready to cure the wound againe as some to shew the vertue of their oyles doe make wounds in themselves the deceitfulnesse of sinne seducing them but God ever chastiseth this boldnesse and taketh such a course with them that it ends in taking the greater shame to themselves and by so much as they have beene more presumptuous The losse of comfort and the sence of sorrow they feele makes them say
yeelding to some corruption which wee are more especially addicted unto or some sinne unrepented of which wee take no notice of It is good therefore to scarce our soules to the bottome there may bee some hidden corruption lying in the soule which may undermine our grace comfort there may bee a privy thiefe that robs us of all And besides beloved and secret sinnes it is good to bethinke our selves of old sinnes which perhaps hitherto wee have but outwardly thought of and God is willing by some deadnesse and trouble of spirit to minde us of renewing of sorrow for them for want of strict accounting with our selves God cals us to these arrerages and backe reckonings as wee see in Iosephs Brethren If wee finde not that sweetnesse of communion with the Spirit that formerly we enjoyed bethinke our selves when and wherein wee lost it that wee may meete the Spirit againe in these waies wherein wee found him before wee lost him and take heed of those courses in the entrance of which we found the Spirit leaving us Take heed of lesser sinnes Againe take heed of little sinnes which wee count lesser sinnes perhaps than God doth We weigh sinne in our owne ballance and not in his whereas no sinne is to bee accounted little for if it were once set upon the conscience and the wrath opened due unto it It would take all comfort from us And therefore wee must judge of sinne as the Spirit doth if we would not grieve the Spirit as the communion of the Spirit is of all the sweetest so the preserving of it requires most exact watchfulnesse and through understanding of our selves Take heed of the beginning of sin when any lust ariseth pray it downe presently say nay to it let it have no consent be presently humbled otherwise wee are indangered by yeelding to grieve by grieving to resist by resisting to quench by quenching maliciously to oppose the Spirit sinne hath no bounds but those which the Spirit puts whom therfore wee should not grieve And let us looke to the head and spring of sinnes Looke to the first rise of sins whereby wee grieve the Spirit of God not to the sinne so much as to the root Wee are angry with our selves for being passionate but what is the cause of passion It comes from pride Ionas was a passionate man in that measure that he was passionate hee was proud hee was loth to be shamed when hee had said Niniveh shall bee destroyed hee thought upon the sparing of them hee should bee discredited and he preferred his credit before the destruction of a populous Citie So there is much depraving and detraction in the world and therupon brawles and breaches What is the cause a spirit of envy and oft times a spirit of pride So men runne into the danger of others by wronging them what is the cause worldlinesse base earthly-mindednesse Men thinke not of the root of sinne but dwell upon the act done wee should be led from the remote streames to the Spring and sourse of all and bewayle that especially This care will be helped by spirituall wisedome whereby wee may discerne both wherein we have grieved the Spirit and wherein for the time to come wee may We cannot maintaine friendship in perfect and sweet termes with any whose disposition we know not what will please or displease them therefore wee should study the nature and delight of the Spirit and wherein we are prone both to forget our selves and the Spirit Wee esteeme not much the friendship of those who are so much friends to themselves as they passe not much whether friends bee contented or discontented The Spirit dwels more largely in that heart that hath emptied it selfe of it self the Israelites felt not the sweetnesse of Manna till they had spent their flesh pots and other provision of Egypt The nature of Gods Spirit is holy as it is holy so delighteth onely in holy Temples those therefore that set up any Idoll of jealousie in their soules against God that doe not preserve their vessels in holinesse cannot thinke of any communion with the Spirit The Spirit is jealous of our affections and will have nothing set up in the heart above God though the Spirit stoopes to dwell in us yet wee must not forget the respect due to so great a Superiour but reverently entertaine what ever comes from him Reverence and obedience is the carriage due to a superiour and where this distance is not kept a breach will follow Wee should reverence our selves for the spirits sake and thinke our selves too good for any base lust to lodge in that heart that the Spirit hath taken for it selfe should turne off all contrary motions with abhomination what should pride and envy and passion doe in an heart consecrated to the spirit of meeknesse and holinesse Renew repentance Vpon any breach wee must first looke by renewing repentance and faith in Christ to renew our peace with God before wee can expect the grace and comfort of the Spirit For as the Spirit commeth from the Father and the Sonne and is procured by the death and satisfaction of the Son to the Father without which we could never have expected the gift of the Spirit so still we must have an eye to this satisfaction by Christ and reconciliation through it before wee can recover communion with the Spirit as being the best fruit of the love of God reconciled through Christ We see David in the 51. Psalme first importunes God for mercy againe and againe and then for the Spirit and for the joy of salvation Avoyd corrupt communication And take heede that nothing come in nor goe out of our soules that may grieve the Spirit of God some things come in to us that grieve the Spirit the corruptions wee receive from others some things come out of our hearts that grieves Gods Spirit as corrupt thoughts and speeches that indeed is the scope of this place Let no corrupt communication come out of your mouthes c. and then follows And grieve not the holy Spirit of God And after againe he saith Let all bitternesse and wrath and clamour bee laid aside insinuating that one way of grieving the Spirit is by ill and corâ—â—â—â—â—â—gâ—age Wee can never â—aâ—â—e with company that is not spirituall but they will either vexe and grieve us or â—â—â—t and defile us unlesse it bee in such exigences of our calling as requires our converse with them But I speake of a voluntary choyce of such as savour not good things Many men to please their owne carnall spirits and the carnall spirits of others they vent that that is against conscience and against that that is higher then conscience a more divine principle the holy Spirit of God loose carnall speakers are people voyd of the power of Religion Let no man say Object Here is ado indeed duty upon duty this will make our life troublesome The life of a Christian is an honourable
Answ a comfortable sweet life indeed it requires the most care and watchfulnesse of any life in the world being the best life it is begun here and accomplished in an everlasting life in heaven Nothing in this world neither our estates nor our favour with great persons can be preserved without watchfulnesse and shall wee thinke to preserve the chiefe happinesse of our soules without it having so many enemies without and within that labour to draw us into a cursed condition Motives not to grieve the Spirit Therefore to stirre us up to the practise of these duties that wee may give contentment to so sweet a guest consider what reason we have to regard the Spirit and his motions from the good we have by them The holy Spirit of God is our guide who will displease his guide A sweet comfortable guide that leades us through the wildernesse of this world as the cloud before the Israelites by day and the pillar of fire by night so hee conducts us to the heavenly Canaan if wee grieve our guide we cause him to leave us to our selves The Israelites would not goe a steppe further then GOD by his Angell went before them It is in vaine for us to make toward heaven without our blessed guide wee cannot doe nor speake nor thinke any thing that is holy and good without him whatsoever is holy and pious it growes not in our garden in our nature but it is planted by the Spirit There is nothing in the world so great and sweet a friend that will doe us so much good as the Spirit if we give him entertainment Indeed he must rule he will have the keyes delivered to him we must submit to his government And when he is in the heart hee will subdue by little and little all high thoughts rebellious risings and despairing fears This shall be our happinesse in heaven when we shall be wholly spirituall that God shall be all in all wee shall be perfectly obedient to the Spirit in our understandings wils and affections The Spirit will then dwell largely in us and will make the roome where hee dwelleth sweet and lightsome and free subduing whatsoever is contrary and bring fulnesse of peace and joy and comfort And in the meane time in what condition soever wee are wee shall have suteable helpe from the Spirit Wee are partly flesh and partly spirit God is not all in all the flesh hath a part in us wee are often in afflictions and under clouds Let us therefore prize our fellowship with the Spirit For are we in darkenesse he is a Spirit of light Are wee in deadnesse of spirit he is a Spirit of life Are wee in a disconsolate estate hee is a Spirit of consolation Are we in perplexity and know not what to do he is a Spirit of wisedome Are wee troubled with corruptions Hee is a sanctifying a subduing a mortifying Spirit in what condition soever we are hee will never leave us till hee hath raised us from the grave and taken full possession of body and soule in heaven hee will prove a comforter when neither friends nor riches nor any thing in the world can comfort us How carefull should wee be to give contentment to this sweet Spirit of Gods No Christian is so happy as the watchfull Christian that is carefull of his duty and to preserve his communion with the holy Spirit of God for by entertaining him hee is sure to have communion with the Father and the Sonne It is the happiest condition in the world when the soule is the Temple of the holy Spirit when the heart is as The holy of holies where there be prayers and prayses offered to GOD. The soule is as it were an holy Arke the memory like the pot of Mannah preserving heavenly truths It is an heavenly condition a man prospers to heavenward when the Spirit of God is with him You know Obed-Edom when the Arke was in his house all thrived with him so while the Spirit and his motions are entertained by us wee shall bee happy in life happy in death happy to eternity For it is he By which you are sealed to the day of redemption The Apostle sealeth this grave admonition by an atgument taken from the Spirits sealing of them to the day of redemption Wee are all by nature in bondage to sinne and corruption we are all redeemed from sinne by the first comming of Christ and are to be redeemed from corruption by the second There is a day appointed for this glorious worke In the meane time God would have us assured of it aforehand This assurance is by sealing And this sealing is by the Spirit none esleneed doe it no meaner person can doe it And what respect is due to the Spirit for doing so gracious a worke that wee grieve him not and not onely so but that wee indevour so to please him as hee may with delight goe on with this blessed worke that it hath pleased him to take upon him As the duty is spirituall so the arguments that inforce it are spirtuall and the argument here is fetched from that which hath a most constraining force love expressed in the sweetest fruit of it and the stability of it sealing and sealing to the day of redemption as if the Apostle should reason thus God the Father hath ordained you to salvation by the redemption of Christ his Sonne and that you might have the comfort of it in the way to it against all discouragements you may meet with the holy Ghost hath assured you of it and set his seale upon you as those that are set apart for so great salvation that the sence of this love might breed love in you againe and love breed a care out of ingenuity not to offend so gracious a Spirit The holy Spirit by which you are sealed THe holy Ghost delighteth to speake in our owne language we cannot rise to him therfore he stoopeth to us This sealing is either sealing of persons or of good things intended to the persons Sealing is not onely a witnessing to us but a worke upon us and in us carrying the Image of him that sealeth us whereby we are not onely assured of the good promised to us but fitted for the receiving of it God prepareth no good for any but whom hee prepares and fits for that good There is not only an outward authorising of the great grants we have by promise oath and Sacrament but an inward by the spirit perswading of our interest in them and working that which doth authorise us to lay claime unto them after the use of a seale both in confirmation and representation and resemblance of him that sealed The persons sealed are first Christ and then those that are given to Christ Christ is sealed The sealing of Christ 1 By the Father Chrisâ— was ordained by him to beâ— a Saviour in our nature predestinate to be the head of the Church Wherefore he often saith hee came to doe
his Fathers will Him hath the Father sealed Ioh. 6.27 anointing him calling him setting him forth sanctifying him by the spirit and every way fitting him with all grace to be a Saviour 2 He was sealed by the fulnesse of the Godhead dwelling in flesh abased and exalted for us so his flesh is the flesh of the Son of God and his bloud the bloud of God 3 Sealed by a testimony from heaven of all three Persons by the Father Act. 20.28 This is my welbeloved Son by the Holy Spirit descending like a dove by himself to his humane nature dwelling in all fulnesse in it Christ is sealed by miracles done upon him by him by his baptizing and installing into his office and by giving himself up to shed his bloud for sinne by which bloud the Covenant is established and sealed In being justified in the spirit being raised from the dead Rom. 1 4. and declared thereby to be the Sonne of God mightily with power and then advanced him to the right hand of God that through him our faith and trust might bee in God 1 Peter 1.14 and appearing there for ever for us sheweth not onely his habilitie and willingnesse to save us but that it is done already Wee any see all what ever we can looke for to our selves performed in our head to our comfort 2 Christians are sealed As Christ was sealed and fitted for us so we are sealed and fitted for Christ There is a privy seale in predestination this is knowne onely to God himselfe The Lord knoweth who are his And this knowledge of God of us is carried secret Simile as a River under ground untill his calling of and separating us from the rest of men When first by his Spirit hee convinceth us of what wee are in our selves and of our cursed condition and thereby layeth us low by sorrow and humiliation for finne as the greatest evill And then a pardon is more to us then a Crowne then we will wait for mercy and continue so and begge for mercy and that upon Christs own condition by denying and renouncing any thing of our owne then Christ is Christ unto us Indeed after this it pleaseth Christ by his Spirit to open a doore of hope and give some hints of mercy of love and withall to raise up the soule by a spirit of Faith to close with particular mercy opened and offered by the Spirit whereby the soule sealeth to the truth of the promise Ioh. 3. Hee that beleeveth hath set to his seale that God is true It is strange that GOD should stoope so low as to receive as it were confirmation by our beliefe but thus GOD condescends in the phrase of Scripture As wee are said to helpe God curse yee Meroz because they came not to helpe the Lord c. God stoopes to be helped by us and to have his truth and power and goodnesse ratified and confirmed by us when we beleeve the promise of God in Christ though it bee by the helpe of the Spirit wee seale Gods truth And then God honoureth that sealing of ours by the sealing of his Spirit After you beleeved you were sealed saith the Apostle that is the gracious love of Christ was further confirmed to them GOD honours no grace so much as Faiths Why because it honours God most of all others it gives GOD the honour of his mercy and goodnesse and wisedome and power and of his truth especially hee that beleeves in God by beleeving seales that God is true and God honours that soule againe by sealing it to the day of redemption God hath promised Those that honour mee I will honour Therefore Hee that beleeveth hath the witnesse in himselfe that grace promised belongeth to him for hee carries in his heart the counterpaine of the promises hee that confesseth and beleeveth shall have mercie I beleeve saith the soule therefore the promise belongs to mee my faith answering Gods love in the promise witnesseth so much to mee The Spirit not onely revealeth Christ and the promises in generall but in attending upon the ordinances by an heavenly light the spirit discovers to us our interest in particular and saith to the soule God is thy salvation and inableth the soule to say I am Gods I am my beloveds and my beloved is mine Christ loved mee and gave himselfe for mee Whence came this voyce of Saint Paul It was the still voyce of the Spirit of GOD that together with the generall truth in the Gospell discovered in particular Christs love to him It is not a generall faith that will bring to heaven but there is a speciall worke of the Spirit in the use of means discovering and sealing the good will of God to us that hee intends good unto us and thereupon our hearts are perswaded to beleeve in God and to love God as our God and Christ as our Christ This is excellently set downe in the sweet communion of marriage the Spirit is the paranymphos the procurer of the marriage betweene Christ and the soule Now it is not sufficient to know that God and Christ beare good will to all beleevers though that be the ground and generall foundation of all and a great preparative to the speciall sealing of the Spirit but then the Spirit comes and saith Christ hath a speciall good will to me and stirres up in mee a liking to him againe to take him upon his owne conditions with conflict of corruptions with the scornes of the world c. Whereupon the mutuall marriage is made up betweene Christ and us this worke is the sealing of the Spirit Many are the priviledges of a Christian from this his sealing as the use of a seale in mans affaires is manifold 1 Seales serve for conformation and allowance 1 For conformation to that purpose measures are sealed God is said to seale instruction Iob 33.16 Confirmation is either by giving strength or by the authority of suck as are able to make good what they promise also willing which they shew by putting to their seale which hath as much strength to confirme him to whom the promise is made as he hath will and power to make it good that hath ingaged himselfe Amongst men there is the writing and the seale to the writing when the seale is added to the writing there is a perfect ratification So there are abundance of gracious promises in the Scriptures now when the Spirit comes and seals them to the soule then they are sure to us the Spirit puts the seale to the promises 2 2 Distinction The use of it likewise is for distinction from others that carry not that mark So the sealing of the Spirit distinguisheth a Christian from all other men There is a distinction betweene men in Gods eternall purpose but that concerns not us to meddle with further then to know it in generall 1 Tim. 2. God knoweth who are his and who are not his 〈◊〉 but in time the
before The reason why wee can neither have grace to beleeve nor know wee beleeve nor when wee know we beleeve enjoy comfort without a fresh new act of the Spirit is because the whole carriage of a soule to heaven is above nature where the Spirit makes a stand we stand and can goe no further wee cannot conclude from right grounds without some helpe of the Spirit some doubts some feares will hinder the application to our selves even as those that live in some damnable sinne cannot but grant that those that live in such a sinne shall never inherit heaven and their conscience tels them they live in such a sinne yet selfe-love blindes them so that they will not conclude against themselves that they shall be damned so true beleevers cannot conclude for themselves without divine light and helpe It pleaseth God thus to keepe every degree and act of sealing in his owne hand to keep us in a perpetuall dependance upon him and to awe us that wee should not grieve the Spirit of grace and cause him to suspend either act of grace or comfort Ioy and strong comfort come from a superadded seale of the Spirit The works of the Spirit are of a double kinde either in us by imprinting sanctifying grace or upon us by shining upon our soules in sweet feelings of joy what the Spirit worketh in us is more constant as a new nature which is alwayes like it selfe and worketh uniformely but comfort and joy are of the nature of such priviledges as God vouchsafeth at one time and not another to some and not to others This degree of sealing in regard of joy hath its degrees likewise sometimes it is so cleare and strong that the soule questioneth not its state in grace ever after but passeth on in a triumphant manner to that glory it lookes for Sometimes after this sealing there may bee interrupting of comfortable communion of farre as to question our condition yet this calling into question comes not from the Spirit which where it once witnesseth for us never witnesseth against us but it is a fruit of the flesh not fully subdued it is a sinne it selfe and usually a fruit of some former sinne For howsoever wee should not doubt after a former witnesse of the Spirit yet there will be so much weakening the sence of our assurance as there is yeelding to any lust The knowledge of our estate in grace and comfort thereupon though it may bee weakened by neglcd of our watchfulnesse yet still it hath the force of an argument to assure us when the Spirit pleaseth to direct us to make use of it because Gods love varies not as our feeling doth and a fit doth not alter a state The childe in the wombe stirres not alwaies yet it lives and that may bee gathered from the former stirrings This degree of sealing by way of witnesse and comfort is appropriated to the holy Spirit every person in the blessed Trinitie hath their severall worke the Father chuseth us and passeth a decree upon the whole ground-work of our salvation The Sonne executeth it to the full The Spirit applyeth it and witnesseth our interest in it by leading our soules to lay hold upon him and by raising up our soules in the assurance of it and by breeding and cherishing sweet communion with Father and Son who both of them seale us like wise by the Spirit This joy comfort is so appropriated to the Spirit as it carrieth the very name of the Spirit and is one of the three Witnesses on earth that witnesseth not onely Christ to bee a Saviour but our Saviour The three witnesses on earth are the Spirit water and bloud for the better conceiving of which place wee must know thâ—â— great worke of Christ of redemption and justification was typified in the old Testament by bloud and the great worke of Christ of redemption justification was typified in the old Testament by bloud and the great worke of our sanctification typified by their washing To answer which types when Christs side was pierced there came forth both bloud and water shewing that Christ came not onely by bloud to justifie us but by water to sanctâ—fie us Hereupon bloud and water have the power to bee witnesses The bloud of Christ being sprinckled on the heart by the Spirit doth pacifie the conscience in assuring it that God is pacified by bloud as being offered by the eternall Spirit this quieting power sheweth that it was the bloud of God and shed for me in particular The witnesse of water is from the power the Spirit hath to cleanse our nature which no creature can doe but the Spirit of GOD change of nature is peculiar to the Author of nature If wee feele therefore our natures altered and of uncle become holy in some measure wee may know we are the children of God as being begotten by the Spirit of Christ conforming us to his owne holinesse our spirit as sanctified can witnesse to us that wee are Christs But oft it fals out that our owne spirits though sanctified cannot stand against a subtill temptation strongly inforced God super-addes his owne Spirit guilt often prevailes over the testimony of bloud that of water by reason of stirring corruptions runneth troubled Therefore the third the immediate testimony of the Spirit is necessary to witnesse the Fathers love to us to us in particular saying I am thy salvation thy sinnes are pardoned And this testimony the Word ecchoeth unto and the heart is stirred up and comforted with joy unexpresseable So that both our spirits and consciences and the spirit of Christ joyning in one strongly witnesse our condition in grace that wee are the sonnes of God In this threefold testimony the order is this bloud begets water satisfaction by bloud procures the Spirit from God as a witnesse of Gods love and by feeling the power of bloud and water we come to have the Spirit witnessing and sealing our adoption unto us to establish us in the state of grace against stormes of temptation to the contrary The Spirit petiwadeth to looke unto bloud convinceth the heart of the efficacie of it and then quieteth the soule which giveth it selfe up to Christ wholly and to whole Christ and thence feeles his heart established against carnall reason so as hee can and doth oppose Christs bloud to all the guilt that doth arise And this witnesse of the Spirit comforting the soule is the most familiar and affects most If wee feele it not as oft we do not then rise upward from want of this joy of spirit to water and see what worke we finde of the spirit in clensing our soules and if wee finde these waters not to runne so clearely as to discerne our condition in them then goe to the witnesse of bloud and let us bathe our soules in it and then we shall finde peace in free grace procured by bloud for oft times a Christian is driven to that passe that nothing can comfort him within or
without him in heaven or earth but the free and infinite mercy of GOD in the bloud of Christ whereon the soule relyeth when it feeles no comfort nor joy of the Spirit nor sees no worke of sanctification then it must rest on the satisfaction wrought by the bloud of Christ when the soule can goe to God and say If wee confesse out sinnes thou art just to forgive them and the bloud of Christ shall cleanse us from all sinne Therefore though I feele not inward peace nor the worke of the Spirit yet I will cast my selfe upon thy mercy in Christ Hereupon we shall in Gods time come to have the witnesse of water and the Spirit more evidently made cleare unto us The Spirit is that witnesses with bloud and witnesses with water and by water whatsoever of Christ is applyed unto us by the Spirit but besides witnessing with these witnesses the Spirit hath a distinct witnesse by way of inlarging the soule which joy in the apprehension of Gods fatherly love and Christs setting the soule at libertie The Spirit doth not alwayes witnesse unto us our condition by force of argument from sanctification but sometimes immediately by way of presence as the sight of a friend comforts without helpe of discourse the very joy from sight prevents the use of discourse This testimony of the Spirit containeth in it the force of all word promise oath seale c. this is greater then the promise as a seale is more then our hand as an oath is more then a mans bare word The same that is said of Gods oath in comparison with his bare promise may bee said of this sealing in comparison of other testimonies That as G O D was willing more abundantly to cleare to the heires of promise their salvation hee added an oath Hebr. 6.18 So for the same end hee added this his Spirit as a seale to the promise and to the other testimonies Our owne graces indeed if wee were watchfull enough would satisfie us The fountaine is open as to Hagar but shee seeth it not c. howsoever the Spirit if that commeth if subdueth all doubts As God in his oath and swearing joyneth none to himselfe but sweareth by himselfe so in this witnesse hee taketh confirm it but witnesseth by himselfe And hence ariseth joy unspeakeable and glorious and peace which passeth all understanding for it is an extract of heaven when wee see our being in the state of grace not in the effect only but as in the breast and bosome of God But how shall wee know this witnesse from an enthusiasticall fancie and illusion Quest This witnesse of the Spirit is knowne from Answ the strong conviction it bringeth with it which wayeth and over-powers the soule to give credit unto it But there be you will say strong illusions True bring them therefore to some rules of discerning Bring all your joy and peace and confidence to the Word they goe both together as a paire of Indentures one answers another In Christs transfiguration upon the Mount Moses and Elias appeared together with Christ In whatsoever transfiguration and ravishment wee cannot finde Moses and Elias and Christ to meet that is if what wee finde in us bee not agreeable to the Scriptures wee may well suspect it as an illusion That you may know the voyce of the Spirit of God from the carnal confidence of our owne spirits inquire 1 What went before 2 What accompanieth it 3 What followeth after this ravishing joy 1 What goeth before this witnesse of the Spirit 1 The Word must goe before it in being assented unto by faith and submitted unto by answerable obedience In whom after you beleeved the word of promise you were sealed So that if there be not first a beleeving of the word of promise there is no sealing The God of peace given you joy In beleeving There must be a beleeving a walking according to Rule Gal. 6. or else no joy nor peace will bee unto us If wee cannot bring the Word and our hearts together it is not Gods but Sathans sealing a groundlesse presumption and it will end in despaire as Christ came by water and bloud so doth this testimony it commeth after the other two First the heart is carried to bloud and from thence hath quiet then followeth water and our nature is washed and changed and then commeth this of the Spirit though it bee not grounded on their testimony but is above theirs yet they goe before Where wee thus finde the worke wee may know it to bee right by the order of it It commeth after deepe humiliation and abasement though wee know our selves to bee the children of God in some such measure as we would not change our condition for all the world yet we would have more evidence wee would have further manifestation of Gods countenance towards us we are not satisfied but waite After wee have long fasted and our hearts melted softened then God powreth water upon the dry wildernesse and then it comes to passe through his goodnesse and mercy that hee comforts and satisfies the desires of the hungry soule GOD will not suffer the spirit of his children to faile 3 Likewise after selfe-denyall in that which is pleasing to us it is made up with inward comfort if this selfe-denyall bee from a desire of nearer communion with GOD God will not faile them in what they desire There are wretches in the world that will deny their sinfull nature nothing if they have a disposition to pride they will bee proud if they have a lust to bee rich to live in pleasures to follow the vanities of the times they will doe so they will not say nay to corrupt nature in any thing will God vouchsafe to give any true joy or comfort of spirit to such ones No those that let loose their natures without a checke shall never taste of this hidden Manna But when wee deny our selves deny to heare or see that which may feed corruption When wee deny to take delight in that that wee might if wee would goe the course of the world there is a proportionable measure of joy and peace and comfort in a higher kinde made good to the soule GOD is so good wee shall lose nothing for parting with any thing for his sake 4 It is usually found after conflict and victory as a reward To him that overcommeth Revel 2. will I give to eate of the hidden Manna Gods children after strong conflict with some temptation or inward corruption especially that which accompanieth their disposition and temper when they have so conflicted as that at last they get the better they finde by experience sweet inlargement of spirit to strive against them is a signe of grace but to get victory over them even to subdue our enemies under us that rise up against us this bringeth true peace and joy 5 After wee have put forth our spirituall strength in holy duties God crownes our
of gracious soules now but to bee such as wait for the comming of Christ how oft in the Epistles of Saint Paul is it There is a Crowne of righteousnesse for mee and for all that wait for the appearing of Christ There was a yeare of Iubile among the Iewes every fifty yeares then all that were in bondage were set at liberty So at this blessed Iubile this glorious day of redemption all that are in bondage of death and under corruption shall be set at everlasting liberty No question but the poore servants that were vexed with hard masters they thought of the Iubile and those that had their possessions tooke away they thought of the Iubile the day of recovering all So let us oft thinke of this everlasting Iubile when wee shall recover all that wee lost for ever to keepe it and never to lose it againe as wee did in the first creation Let us oft thinke of this day it will infuse vigour and strength into all our conversation Indeed to the ungodly it is not a day of redemption but a day of judgement and the revelation of the just wrath of God when their sins shall be laid open and receive a sentence answerable Day of vengeance to wicked Alas there is such a deale of Atheisme in the world and the seeds of it in the best unlesse it be wrought out daily that we forget the God of vengeance and the day of vengeance Would men goe on in sinnes against conscience if they thought of this last day It is impossible such courses come frō this abhominable root of Atheisme and unbeliefe for had they but a slight Faith it would be effectual to alter their course in some measure therefore the Scripture gives them the name of fooles though they would be thought to bee the onely wise men The foole hath said in his heart there is no God and what followes Corrupt are they and abhominable The cause of all is the foole hath said in his heart he will needs force it upon his heart that there is no God hell nor heaven nor judgement thence come abhominable courses Grieve not the holy Spirit of God whereby yee are sealed unto the day of Redemption FRom the consideration of all that hath beene formerly spoken of the sealing of the spirit to the day of Redemption there ariseth these foure conclusions First that we may attaine unto to knowledge that wee are in that state of grace Secondly that upon knowledge of our state in grace for the present we may be assured of our future ful Redemption Thirdly that this assured knowledge is wrought by the Spirit Fourthly that the consideration of this assurance wrought by the Spirit is an effectuall argument to disswade from grieving the Spirit The first conclusion For the first wee may know wee are in the state of grace first because the Apostle would not have used an argument moving not to grieve the Spirit from a thing unknowne or guessed at it is an ill manner of reasoning to argue from a thing unknowne 2 Againe sealing of us by the Spirit is not in regard of God but of our selves God knoweth who are his but we know not that weare his but by sealing 3 The scope of the Scriptures indited by the Spirit is for comfort the Apostle saith so directly and what comfort in an uncertaine condition wherein a man knowes not but hee may be a reprobate Wherefore came our Saviour into the world and tooke our nature upon him why became he a curse for us why hath hee carried our nature into heaven and there appeares for us till hee hath brought us home to himselfe but that hee would have us out of all doubt of his love after once by faith wee have received him whence proceeded those Commandements to beleeve those checkes of unbeleevers the commendation of them that did beleeve those upbraidings of doubting as springing from unbeliefe to what use are the Sacraments but to seale unto us the benefits of Christ if upon all this wee should still doubt of GODS love especially when besides the sealing of the promises to us wee are sealed our selves by the Spirit of promise Object This is true if wee know we doe beleeve Answer It is the office of the Spirit as to worke Faith and other graces so to reveale them to us every grace of GOD is a light of it selfe comming from the Father of lights and it is the property of light not onely to discover other things but it selfe too and it is the office of the Spirit to give further light to this light by shining upon his owne grace in us an excellent place for this is the 1 Cor. 2.12 Wee have received the Spirit that is of God that wee might know the things that are freely given to us of God in the mouth of two or three witnesses shall every thing bee confirmed one witnesses is the Spirit of man which knowes the things that are in man the other witnesses is the Spirit of God witnessing to our spirits that we are the children of God Here is light added to light witnesse added to witnesse the greater witnesse of the Spirit to the lesse of our Spirits the Apostle joynes them both together Rom. 9. My conscience bears me witnesse through the holy Ghost Obje Mans heart is deceitfull Answ But the spirit of God in mans heart is not deceitfull it is too holy to deceive and too wise to be deceived in this point of assurance wee plow with the Spirits Heifer or else we could not finde out this Riddle where there is an object to be seene and an eye to see and light to discover the object to the eye sight must needs follow In a true beleever after he is inlightened as there is grace to bee seene and an eye of Faith to see so there is a light of the Spirit discovering that grace to that inward sight in the bottome of a cleare River a cleare eye sight may see any thing where nothing is nothing can bee seene it is an evidence that the Patrons of doubtings have little grace in them and much boldnesse in making themselves a measure for other Those that are base borne know their Mothers better then their Fathers Ioh. 1. the Church of Rome is all for the Mother but the babes of Christ know their Father the remainder of corruption will indeed be still breeding doubts but it is the office of the Spirit of Faith to quell them as they arise Wee are too ready in time of temptation to doubt wee need not helpe the tempter by holding it a duty to doubt this is to light a candle before the divell as we use to speake Question May not there be doubtings where there is true faith may not a true beleever bee without assurance Answer There bee three rankes of Christians first some that are yet under the spirit of bondage that like little children doe all for feare Secondly those that
than his strength Answ True but wee are kept as by a Garison wee have a guard about us Ob. All this is true while faith holdeth out but that may faile Answ No we are kept by the power of GOD through faith God keepeth our faith and us by faith Ob. But the time is long betweene us and salvation and many dangers may fall out Answ Be it so that the time is long yet wee are kept unto salvation even untill the day of Redemption for the Spirit by vertue of the Covenant puts the feare of GOD into our hearts that wee shall never depart from him GOD doth not promise what wee shall doe of ourselves but what he will doe in us and by us Thus the holy Ghost putteth a shield into our hands to ward off all objections and helpes us to subdue the reasonings that are apt to rise within us against this blessed hope So that this happy condition is not onely sure to us but God hath assured us of it Why God assurâ—â—â— us of our salvation Gods gracious indulgence is such hee sees here wee goe through a wildernesse and are molested every way therefore he would have us assured of a blessed condition to come So good is God hee doth not onely finde out a glorious way of Redemption by the bloud of his Sonne God-Man but hee acquaints us with it in the dayes of our pilgrimage 1 For his glory Partly that wee may glorifie him that hee may have the praise before hand of what good hee intends us for assurance of that blessed condition will stirre up our spirits to blesse God What the thing it selfe would worke Faith workes the same in some measure Therefore Saint Peter 1 Pet. 1. Blessed be God saith hee who hath begotten us againe to a lively hope of an inheritance immortall underfiled that fadeth not away reserved in the heavens Why doth hee blesse God before we have it because wee are as sure of it as if wee had it what is revealed before hand is praised for before hand GOD would have us assured that he may have glory Partly to comfort us 2 For our comfort for Faith is effectuall to worke that comfort that the thing present would doe in some measure What comfort would the soule have if it should see heaven open and it selfe entring into it if redeÌ„ption were at hand The same Faith workes in some measure What is more sure then the thing it self What more comfortable then Faith in it When the Israelites were in the wildernesse going to Canaan they had many promises that they should come to Canaan and many extraordinary helpes to leade them thither the pillar and cloud and Angell and God out of indulgence condescending to their weaknesse gave them some grapes of Canaan he put it into the minde of the spies to bring of the fruits So God give us some work of his blessed Spirit whereby hee would have us assured and sealed to the day of redemption The third conclusion is this The third conclusion that the spirit doth seale us This cannot bee otherwise for who can establish us in the love of God but he that knowes the minde of God towards us and who knowes the minde of God but the spirit of God Then am I sealed when I doe not onely beleeve but by a reflecting act of the soule know I doe beleeve and this reflection though it be by Reason yet it is by Reason inabled by the Spirit our spirits by the Spirit onely can discerne of spirituall acts it is not for us to know things above nature without a cause above nature None can know the meaning of our broken desires so as to helpe us in our infirmities but that Spirit that stirred up those desires Againe none knowes the grievances of our spirits but our owne spirits and the Spirit of God who knowes all the turnings and corners of the soule Who can mortifie those strong corruptions that would hinder us in the way to heaven but the Spirit cloathing our spirit with power from above who purifieth the conscience but he that is above coÌ„science Who can raise our spirits above al temptations troubles but that Spirit of power that is above all The strength and vigour of any creature is from the spirits and the strength of the spirits of all flesh is from this Spirit whose office is to put spirit into our spirit As GOD redeemed us with his bloud so GOD must apply this bloud that conscience may bee quieted Hee onely can subdue the rebellion of our spirits and soften our hearts and make them fit for sealing The Spirit onely can so report the mercy of God to our souls as to perswade and worke our hearts to this assurance otherwise wee would never yeeld For partly the greatnesse of the state is such that none but God can assure and partly the misgiving and unbeliefe of our heart is such that none but God can subdue it The thing being so great and our deservings so little being unworthy of the things of this life much more of that eternall happinesse this cannot be done without the high and glorious Spirit of God How earnest and desirous then is both the Father and the Sonne to save us that pleased to send such an Orator and Embassador as is equall with themselves to perswade us to assure us to fit us for salvation and how gracious is the Spirit that will vouchsafe to have such communion with such poore fiâ—full spirits as ours And should not this worke upon our hearts a care not to grieve the holy Spirit and so wee come to the fourth conclusion The fourth conclusion is The forth conclusion that the sealing of the spirit unto salvation should bee a strong prevailing argument not to grieve the Spirit that is not to sinne for sinne onely grieves the Spirit Tit 2.11.12 The grace of God saith Paul to Titus that bringeth salvation Christ appeared and what is Christ but grace Christ appeared and the free favour of GOD in Christ whereby wee are assured of salvation which teacheth us what to doe to deny all ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world Even the consideration of the benefits of Christ that are past such as came with Christs first comming but that is not all Verse 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ The second comming of Christ enforceth likewise the same care of holin fle Phil. 3.20 Our conversation is in heaven and not as theirs spoken of in the former Verse whose end is damnation whose belly is their GOD who minde earthly things no we minde heavenly things and these heavenly desires from whence sprung they but from the certaine expectation of our Saviour the Lord Iesus Christ who shall change our vile bodies c. that is shall redeeme us fully even our bodies as well as