have the wings of a Dove to flie away from this polluted world this unquiet world and be at rest 1. Infer Then certainly there is an Heaven and a state of glory for the Saints Heaven is no dream or night Vision It is sensibly tasted and felt by thousands of Witnesses in this world they are sure it is no mistake God is with them of a truth in the way of their duties They do not only read of a glorified eye but they have something of it or like it in this world The pure in heart do here see God Matth. 5. 8. The Saints have not only a Witness without them in the Word that there is a state of glory prepared for Believers but they have a witness in themselves These are not the Testimonies of craz'd brains but of the wisest and most serious of men not a few but a multitude of them not conjecturally delivered but upon taste feeling and tryal O blessed be God for such sensible Confirmations such sweet praelibations 2. Infer But O what is Heaven and what â—…hat state of glory reserved for the Saints Doth a glimps of Gods presence in a duty go down to the heart and reins O how unutterable then must that be which is seen and felt above where God comes as near to men as can be Rev. 22. 3 4. The Throne of God and the Lamb shall be in it and his Servants shall serve him and they shall see his face And 1 Thes. 4. 17. And so shall we be ever with the Lord. O what is that Ever with the Lord. 〈◊〉 Christians what you feel and taste here by Faith is part of Heavens glory but yet Heaven will be an unspeakable surprizal to you when you come thither for all that It doth not yet appear what we shall be 1 Joh. 3. 1 2. 3. Infer See hence the necessity of casting these very bodies into a new mold by their Resurrection from the dead according to that 1 Cor. 15. 41. It is sown in weakness but raised in power How else could it be a Co-partner with the soul in the ineffable joys of that presence above Certainly my Friends that which is to be a Vessel to contain such strong liquor as this had need be strongly hooped lest it flie to pieces as old Bottles do when fillâ—…d with new Wine The state of this Mortality cannot bear the fulness of that joy Hold Lord stay thy hand said a choice Christian once thy Creature is but a clay Vessel and can hold no more If a transient glimpse of God here be felt in the very reins if it so work upon the very body by sympathy with the soul O what vigorous spiritual bodies doth the state of glory require And such they shall be Phil. 3. 21. like unto Christs glorious Body 4. Infer Is God so near to his People above all others in the world how good is it to be near them that are so near to God O it would do a mans heart good to be near that Person who hath lately had God near to his soul. Well might David say Psal. 16. 3. All my delight is in the Saints and in the Excellent of the Earth And again Psal. 119 63. I am a Companion of all such as fear thee O this is the beauty of Christian fellowship this is the glory of that Society not the communication of their gifts but the Savour of God on their Spirits If any thing be alluring in this World this is 1 Joh. 1. 3. That ye may have fellowship with us and truly our fellowship is with the Father and with his Son Christ Jesus It 's said Zech. 8. 23. of the Jews the time shall come when there shall be such a presence of God among that People that ten men out of all Languages shall take hold of the skirt of him that is a Jew saying we will go with you for we have heard that God is with you Christians if there were more of God upon you and in you others would not be tempted to leave your Society and fall in with the Men of the World they would say we will go with you for God is with you 5. Infer If God be so near to the heart and reins of his People in their duties O how assiduous should they be in their duties It 's good for me to draw nigh to God Psal. 73. 28. Good indeed the World cannot reward the expence of time at this rates with all its glory Jam. 4. 8. Draw nigh to God and he will draw nigh to you Thou meetest him that rejoyceth and worketh Righteousness those that remember thee in thy ways Isa. 64. 5. It would be an encouragement indeed if I might thus meet God in the way of duty but that 's but seldom I can so meet God there in sensible powerful out-lets of his grace and love I am mostly dead and cold there I feel not Communion with God going down to my heart and reins First you draw nigh to God but is it in truth or in meer formality God is only nigh to such as call in truth upon him Psal. 145. 18. Secondly If your hearts be sincere yet are they not sluggish Do you stir up your selves to take hold of God many there be that do not Isa. 64. 7. and Cant. 5. 3 5. Thirdly Have you not grieved the Spirit of God and caused him to withdraw from you O remember what Pride and Vanity hath been in you after former manifestations Eph. 4. 30. Fourthly Nevertheless wait for God in his ways his coming upon our souls is oftentimes yea mostly a surprizal to us Cant. 6. 12. Or ever I was aware my soul made me as the Chariots of Aminadab 6. Infer What steddy Christians should all real Christians be For loe what a Seal and Witness hath Religion in the breast of every sincere Professor of it True Christians do not only hear by report or learn by Books the reality of it but feel by experience and have a sensible proof of it in their very hearts and reins their reins instruct them as it is Psal. 16. 7. They learn by spiritual sense and feeling than which nothing can give greater confirmation in the ways of God There are two sorts of knowledge among men one Traditional the other Experimental This last the Apostle calls a knowing in our selves Heb. 10 34. and opposes it to that traditional knowledge which may be said to be without our selves because borrowed from other men Now this experience we have of the powers of Religion in our souls is that only which fixes a mans spirit in the ways of Godliness It made the Hebrews take joyfully the spoiling of their goods no arguments or temptations can wrest truth out of the hand of experience non est disputandum de gustu For want of this many Professors turn aside from truth in the hour of tryal O Brethren labour to feel the influences of
Religion upon your very hearts and reins this will settle you better than all Arguments in the world can do By this the ways of God are more endeared to men than by any other way in the world When your hearts have once felt it you will never forsake it THE THIRD MEDITATION UPON Rom. 7. 21. I find then a Law that when I would do good evil is present with me THIS Chapter is the very Anatomy of a Christians heart and gives an account of the most secret frames inward workings of it both as to Graces and Corruptions and this Verse is a Compendium of both for the words are a mournful complaint uttered with a deep sense of an inward pressure by reason of Sin wherein we are to consider three things 1. The person complaining 2. The matter of complaint 3. The discovery of that matter First The person complaining I find I Paul though I come not behind the chiefest of all the Apostles though I have been â—…rapt into the third Heaven heard things unutterable yet I for all that find in me a Law Never was any meer man more deeply sanctified Never any lived at an higher rate of Communion with God never any did Christ more service in this world and yet he found a Law of sin in himself Secondly The matter of the complaint which consists in a double evil he groaned under viz. 1. The presence of sin at all times 2. The operation of sin especially at some time First The presence of sin at all times Evil saith he is present with me it follows me as my shaddow doth By evil we must understand no other evil but sin the evil of evils which in respect of power and efficacy he also calls a Law because as Laws by reason of their annexed rewards and punishments have a mighty power and efficacy upon the minds of men so sin in-dwelling sin that root of all our trouble and sorrow hath a mighty efficacy upon us And this is the mournful matter of his complaint 'T is not for outward Afflictions though he had many nor for what he suffered from the hands of men though he suffered many grievous things but 't is sin dwelling and working in him that swallows up all other troubles as Rivers are lost in the Sea this evil was always with him the constant residence of sin was in his heart and nature Secondly And what further adds to his burden as it dwelt in him at all times so it exerted its efficacy more especially at some times and those the special times and principal seasons in his whole life When I would do good saith he any spiritual good and among the rest when I address my self to any spiritual duty or Heavenly imployment when I design to draw near to God and promise my self comfort and redress in Communion with him then is Evil present O if I were but rid of it in those hours what a mercy should I esteem it though I were troubled with it at other times Could I but enjoy my freedom from it in the seasons of duty and times of communion with God what a comfort would that be But then is the special season of its operation Never is sin more active and busie than at such a time and this O this is my misery and burden Thirdly The next thing to be heeded here is the discovery of this evil to him over which he so mourns and laments I find then a Law saith he I find it i. e. by inward sense feeling and sad experience He knew there was such a thing as Original sin in the Natures of men when he was an Unregenerated Pharisee but though he had then the notion of it he had not the sense and feeling of it as now he had he now feels what before he traditionally understood and talkt of I find a Law q. d. What or how others find I know not I examine not some may boast of their gifts and some may talk more than becomes them of their graces they may find excellencies in themselves and admire themselves too much for them But for my part I find a Law that when I would do good evil is present I am sure I find a bad heart in the best season a proud dead wandring hard heart I find it wofully out of order God knows and this is my misery Hence Note Doct. That the best Christians do sensibly feel and sadly bewail the workings of their corruptions and that in the very seasons and opportunities of their communion with God Bring thy thoughts Reader close to this point and sadly ponder these three things in it First In what special acts Christians use to feel the working of their corruption in the season of their Communion Secondly Why is it that Corruption stirs and troubles them more at such times than at others Thirdly Upon what account this is so great a burden to every gracious heart 1. First As to the first of these namely the special actings of Corruption in the seasons of Communion they are such as have a natural aptitude and design to destroy all Communion betwixt God and the soul Gal. 5. 17. The flesh lusteth against the spirit It 's contrary to the spirit and by reason of that contrariety a poor Christian cannot do the things that he would How many times have some Christians lamented this upon their knees with bleeding hearts and weeping eyes Lord I came hither to enjoy thee I hop'd for some light strength and refreshment in this duty I promis'd my self a good hour my heart began to warm and melt in duty I was nigh to the expectation and desire of my soul but the unbelief deadness and vanity of my heart hath seperated betwixt me and my God and with-held good things from me Three things are requisite to Communion with God in duties First Composedness of thoughts Secondly Activity of Faith Thirdly Excitation of affections and all these are sensibly obstructed by innate Corruption For by in-dwelling sin First The order of the soul is disturbed by sending forth multitudes of vain and impertinent thoughts to infest and distract the soul in its approaches to God the sense of this evil gave occasion to that prayer Psal. 86. 11. Unite my heart to fear thy Name How much have we to do with our own hearts upon this account every day Abundance of rules are given to cure this evil but the corruption of the heart makes them all necessary Secondly The activity of Faith is clogg'd by natural unbelief O what difficulties is every work of Faith carried through Lord I believe help thou my unbelief Mark 9. 24. It cramps the hand of Faith in every part of its work the soul sensibly feels it self bound and fetter'd by its own unbelief so that it cannot assent with that fulness clearness and determinatness that it would It cannot apply with that strength certainty and comfort it desires and thus are the
find not this presently as some do Secondly Times of eminent Communion with God are Sealing times There are extraordinary out-lets of Peace Joy and Comfort at some seasons in duty which makes the state of the soul very clear and banishes all scruples and fears from the heart Thirdly Others are Sealed upon some eminent hazard they have been exposed to for Christ or some extraordinary sufferings they have undergone for Christ wherein they have carried it with eminent meekness patience and self-denial 2 Cor. 1. 4 5. Thus the Martyrs were many times Sealed in the depth of their sufferings Fourthly It 's usually found that a Sealing time follows a dark day of desertion and sore combats with temptation Post Nubila Phoebus So that Text Rev. 2. 17. is expounded by some To him that overcometh will I give the white stone and the new name Fifthly Dying-times prove Sealing-times to many souls if their whole life have been like that day described by the Prophet Zech. 14. 17. neither dark nor light a life betwixt hopes and fears yet at Evening-time it hath been light 3. Distinction Lastly We must distinguish the several ways and manners of Sealing Some are extraordinary and immediate vouchsafed only to some persons at some special times and seasons Thus Zacheus was in an extraordinary and immediate way ascertained of his Salvation Luk. 19. 9. This day is Salvation come to this House And so the Palsie-man Mark 2. 5. Son saith Christ thy sins be forgiven thee But these immediate ways are ceased no man may now expect by any new Revelation or Sign from Heaven by any Voice or extraordinary Inspiration to have his Salvation sealed but must expect that mercy in Gods ordinary way and method searching the Scriptures examining our own hearts and waiting on the Lord in Prayer The Learned Gerson gives an instance of one that had been long upon the borders of despair and at last sweetly assured and setled and being asked how he attained that Assurance he answered Non ex nova aliqua revelatione c. Not by any new revelation but by subjecting my understanding to and comparing my heart with the written word And Mr. Roberts in his Treatise of the Covenants speaks of another that so vehemently panted after the Sealings and Assurance of the love of God to his soul that for a long time he earnestly desired some Voice from Heaven and sometimes walking in the solitary Fields earnestly desired some miraculous voice from the Trees or Stones there This was denied him but in time a better was afforded in a scriptural way Now to resolve the Query out of these distinctions First Though all Believers have not the formal Sealings of the Spirit yet they have the objective or material Seal that is the Spirit is in them as a sanctifying spirit putting a real difference betwixt them and others when he is not with them by way of evidence and assurance of sanctification Secondly Though all Believers are not Sealed at one and the same time yet there are few if any Believers but do meet with one season or other in this life wherein the Lord doth Seal them if not at their first close with Christ as many have been Sealed yet in some choice and eminent season of communion with God such golden spots of time such precious seasons most Christians can speak of Though as Bernard speaks it be rara hora brevis mora Seldom but sweet Or if not in the course of their active obedience 't is a thousand to one but they shall meet it in the way of their passive obedience if God exercise them eminently under the cross or after a dark cloud of desertion or in a dying hour Thirdly and lastly Though God now Seals not men in an extraordinary and immediate way by Revelation immediate Inspiration or Voices from Heaven yet most Christians are sealed in the ordinary way of the Spirit under one Ordinance or other in one duty or other 4. Query What is the priviledge of being Sealed by the Spirit Answ. Much every way words cannot express the riches of this mercy for let us but consider the four following particulars and you will admire the mercy First Consider whose act and proper work Sealing is God doth not send Angels upon this Errand though if he did that would be a great honour to poor dust and ashes but he sends his Spirit to do it Oh the Condescension of the great God to men this is a greater honour than if millions of Angels were imploy'd about it And then as to certainty and satisfaction it is beyond all other ways and methods in the world for in miraculous Voices and Inspirations it's possâ—…ble there may subesse falsum be found some Cheat or Imposture of the Devil but the spirits witness in the heart suitable to his revelation in the Scripture cannot deceive us Secondly The conclusion or truth sealed is ravishing and transporting All Christians vehemently pant for it few have the enjoyment of it for any long continuance But whilst they do enjoy it they enjoy Heaven upon Earth a joy beyond all the joys of this world To have this conclusion surely Sealed Christ is mine my sin is pardoned I shall be saved from wrath through him O what is this what is this Thirdly Consider the subject or person Sealed a poor sinful wretch that hast ten thousand times over grieved the good Spirit of God by whom notwithstanding thou art Sealed to the day of Redemption Thou hast by every sin deserved to be sealed up to Damnation Thou hast reason to account and esteem thy self much inferior in graces and duties to many thousands of the Saints that are panting after this priviledge and cannot obtain it O the riches of the goodness of God! Fourthly and lastly Consider the designs and aims of the Spirit in his Sealing thy soul which are 1. To secure Heaven to thee for ever 2. As intermediate thereunto to bring very much of Heaven into thy soul in the way to it indeed to give thee two Heavens whilst many others must suffer two Hells 5. Query Lastly We will enquire what are the effects of the Spirits sealing upon our souls by which we may distinguish and clearly discern it from all delusions of Satan and all Impostures whatsoever Answ. The genuine and proper effects and fruits of Sealing are 1. Inflamed Love 2. Renewed Care 3. Deep Abasements 4. Increase of Strength 5. A desire to be with the Lord. 6. Improved Mortification to the world Wheresoever these are found consequent to our Communion with God and his manifestations of himself to us therein they put it beyond all doubt that it was the Seal of his own blessed Spirit and no delusion First The Sealings of the Spirit cannot but inflame the love of the soul in a very intense degree towards God One flame doth not more naturally beget another than the love of God doth kindle the love of a gracious
dishonour God and thus wrong your selves 2. Doct. That the remains of unbelief in gracious hearts do cost them many tears and sorrows There are many things that afflict and grieve the People of God from without but all their outward troubles are nothing to these troubles that come from within There are many inward troubles that make them groan but none more than this the unbelief they find in their own hearts This sin justly costs them more trouble than other sins because it is the root from which other sins do spring a root of bitterness bearing wormwood and gall to the imbittering of their souls For First The remains of unbelief in the Saints greatly dishonour God and what is a great dishonour to God cannot but be a great grief and burden to them For look as faith gives God special honour above all other graces so unbelief in a special manner both wrongs and grieves him above all other sins Unbelief in dominion makes God a liar 1 Joh. 5. 10. and even the reliques thereof in Believers doth shake their assent to his truths and promises and nourishes a vile suspicion of them in the heart and how do those base jealousies reflect upon his honour Certainly it cannot but be a grief to gracious hearts to see God dishonoured by others Psal. 119. 36. and a much greater to dishonour him our selves hinc illae lacrimae Upon this ground we may justly cry out and say with tears Lord help our unbelief Secondly The remains of unbelief in the Saints doth not only dishonour God but defaces and spoils their best duties in which they at any time approach unto God Is the face of God clouded from us in prayer hearing or receiving Examine the cause and reason and you will find that cloud rais'd from your own unbelieving hearts Are your affections cold flat and dead in duty dig but to the root and you will find this sin to lie there If the word do not work upon you as you desire and pray it might 't is because it is not mingled with faith Heb. 4. 2. No Duties no Ordinances no Promises can give down their sweet influences upon your souls because of this sin Now Communion with the Lord in duties is the life of our life These things are dearer to the Saints than their eyes Justly therefore do they bewail and mourn over that sin which obstructs and intercepts their sweetest enjoyments in this world Thirdly The remains of unbelief gives advantage and success to Satans temptations upon us Doth he at any time affright and scare us from our dudy or draw and intice us to the commission of sin or darken and cloud our condition and fill us with inward fears and horror without cause all this he doth by the mediation of our own unbelief The Apostle in Eph. 6. 16. calls Faith the souls Shield against temptation And 1 Joh. 5. 4. 't is call'd the Victory by which we overcome i. e. the Sword or Weapon by which we Atchieve our Victories And if so then unbelief disarms us both of Sword and Shield and leaves us naked of defence in the day of Battel a prey to the next temptation that befalls us Fourthly The remains of unbelief hinder the thriving of all graces it 's a worm at their root a plant of such a malignant quality that nothing which is spiritual can thrive under the droppings and shaddow of it It 's said Heb. 4. 2. that the Gospel was Preached to the Israelites but it did not profit them not being mixed with faith in them that heard it No Ordinances nor Duties be they never so excellent will make that soul to thrive where unbelief prevails You Pray you Hear you Fast you Meditate and yet you do not thrive your spiritual food doth no good You come from Ordinances as dead careless and vain-as-you went to them and why is it thus but because of remaining unbelief Use 1. Let all the People of God bewail and tenderly mourn over the remainders of insidelity in your own hearts There there is the root of the disease and surely Reader thy heart is not free of such symptoms of it as appear in other mens hearts For do but consider First What is our Impatiency to wait for mercy and despondency of spirit if deliverance come not quickly in the outward or inward straights of soul or body but a plain symptom of unbelief in our hearts He that believes will not make hast Isa. 28. 16. He that can believe can also wait Gods time Psal. 27. 14. Secondly And what doth our readiness to use sinful mediums to prevent or extricate our selves out of trouble but a great deal of Infidelity lurking still in our hearts might but Faith be heard to speak it would say in thy heart let me rather die ten deaths than commit one sin It 's sweeter and easier to die in any integrity than to live with a defiled or wounded Conscience 'T is nothing but our unbelief that makes us so ready to put forth our hands to iniquity when the rod of the Wicked rests long upon us or any eminent danger threatens us Psal. 125. 3. Thirdly Doth not the unbelief of your hearts shew it self in your deeper thoughtfulness and great auxieties about earthly things Matth. 6. 30. We pretend we have trusted God with our souls to all Eternity and yet cannot trust him for our daily bread We bring the evils of to morrow upon to day and all because we cannot believe more O Reader how much better were it to hear such questions as these from thee how shall I get an heart suitable to the mercies I do enjoy How shall I duely improve them for God What shall I render to the Lord for all his goodness This would better become thee than to afflict thy self with what shall I eat what shall I drink or wherewithal shall I be cloathed Fourthly What doth the slavish fear of death speak but remains of unbelief still in our hearts Are there not many faintings tremblings despondencies of mind under the thoughts of death O if faith were high thy spirit could not be so low 2 Cor. 5. 1 2 3. The more bondage of fear the more infidelity Fifthly To conclude what is the voice of all those distractions of thy heart in religious duties but want of faith weakness in faith and the actual prevalence of unbelief You come to God in prayer and there a thousand Vanities beset you your heart is carried away it roves it wanders to the ends of the earth Conscience smites for this and saith Thou dost but mock God thy soul will smart for this thou feelest neither strength nor sweetness arising out of such duties You enquire for remedies and fill the ears of Friends with your complaints and it may be see not the root of all this to be in your own unbelief But there it is and till that be cured it will not be better with you Use 2.
perpetual We shall be ever with the Lord 1 Thes. 4. 7. Long therefore to drink that new Wine in the Fathers Kingdom The Spirit and the Bride say came and let him that heareth say come even so come Lord Jesus come quickly THE ELEVENTH MEDITATION UPON Cant. 8. v. 6. Set me as a Seal upon thy heart as a Seal upon thine arm for love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement flame THIS Book is a sacred Allegory the sense thereof is deep and spiritual Our unacquaintedness with such Schemes and figures of speech together with the want of spiritual light and experience makes it difficult to be understood but the Allegory being once unfolded by reason of its affinity with the fancy truth is more easily and affectingly transmitted both to the mind and heart St. Augustine assignes this reason why we are so much delighted with Metaphors and Allegories because they are so much proportioned to our sences with which our reason hath contracted an intimacy and familiarity And therefore God to accommodate his truth to our capacity doth as it were embody it in earthly expressions according to that of the ancient Gaballists lumen supremum nunquam descendit sine in dumentâ—… Heavenly truth never discendeth to us without its vail and covering The words before us are the request of the Spouse to Jesus Christ and consist of two parts viz. 1. Her Suit which is earnest 2. Her Argument which is weighty Her earnest suite or request to Jesus Christ Set me as a Seal upon thy heart as a Seal upon thine arm The heart of Christ notes his most dear inward and tender affection his Arm notes his protecting and preserving care and power The last naturally follows the first what men dearly affect they tenderly and carefully protect And by setting her as a Seal upon his heart and arm she means a sure and a well-confirmed interest both in his love and power This she would have firmly sealed and ratified and that this is her meaning will plainly appear from The Argument with which she enforces her request For love is strong as death jealousie is cruel as the grave c. By Jealousie we must understand her fears and suspicions of coming short of Christ and his love q. d. What if after all I should be deceived What if Jesus Christ do not love me with a special love O these fears and suspicions are intolerable torments to her she cannot bear them they are cruel as the grave insufferable as coales of fire which have a most vehement flame q. d. Lord if thou leave me in the midst of these jealousies of thy love I shall be but a torment to my self I shall live as one upon the rack or in the flames Hence the note is Doct. That there is nothing in this world which true Christians more earnestly desire than to be well assured and satisfied of the love of Jesus Christ to their souls In the meditation of this point two things must be inquired into 1. Why this assurance is so desirable 2. How it may be obtained Why the assurance of the love of Christ is so desirables in the eyes of true Christians And among others there are two things that especially make it so viz. 1. The sweetness of its enjoyment 2. The difficulty of its attainment The sweetness of its enjoyment which is unexpressable and inconceivable for it is a mercy above all estimation It is 1. The riches of faith 2. The rest and ease of the heart 3. The pleasure of life 4. A Cordial in death 5. A sweet support in all troubles 1. It is the very riches of faith the most pleasant fruit which grows upon the top branches of faith The Scripture tells us of an assurance of Understanding hope and faith All these graces are precious in themselvcs but the assurance of each of them is the most sweet and pleasant part Knowledge above knowledge is the full assurance of knowledge Hope above hope is the full assurance of hope and faith above faith is the full assurance of faith The least and lowest act of saving faith is precious above all value what then must the highest and most excellent acts of faith be Certainly there is a sweetness in the assurance of faith that few men have the privilege to taste and they that do can find no words able to express it to anothers Understanding The weakest Christian is exalted above other men but the assured Christian hath a preference before all other Christians 2. It is hearts ease the very Sabbath and sweet repose of the soul. Thousands of poor Christians would part with all they possess in this world to enjoy it but it flies from them The life that most of them live is a life betwixt hopes and fears their interest in Christ is very doubtful to them Sometimes they are encouraged from sensible workingâ—… of grace then all is dashed again by the contrary stirrings and workings of their own corruptions Now the Sun shines out clear by and by the Heavens are over-cast and clouded again But the assured Christian is at rest from those tormenting fears and jealousies which my Text speaks of that are as cruel as the grave and as insufferable as coals of fire in a mans bosom He can take Christ into the arms of his faith and say My Beloved is mine and I am his Return to thy rest O my soul for the Lord hath dealt bountifully with thee 3. It is the pleasure of life yea the most rational pure and transporting pleasure What is life without pleasure And what pleasure is there in the world comparable to this pleasure For let the sealed and assured Believer consider and compare and he must needs find a joy and pleasure beyond the joy of the whole Earth If he consider well what he is assured of it is no common mercy but Christ himself and his love a mercy incomprehensible by Men or Angels Eph. 3. 19. Put Christ into the sensible possession of a Believer and joy is no more under his command for that time he can no more refuse to rejoyce than he that is tickled can forbear to laugh and especially when his thoughts are exercised in comparing states and conditions either his own with other mens or his own now with what it was and what it shall be To think with thy self thus I am assured of Christ and his love my interest in him is sealed but this is a mercy few enjoy besides me There be millions of souls of equal value with mine by nature that shall never enjoy such a mercy as this Yea the time was when I my self was far from it in my unregenerate estate Lord how is it I had not then been sealed to Damnation O 't is well with me for present that I can call Christ my own and yet it will be better and better My condition will
never give that repose and satisfaction to the mind as the internal Witness or Seal of the spirit doth for that may be a delusion but this cannot The witness of our own heart may amount to a strong probability but the witness of the spirit is demonstration 1 Joh. 4. 24. So that as it is the design and work of Satan to cast in doubts and fears into gracious hearts to perplex and intangle them so oppositely it is the work of the Spirit to clear and settle the sanctified soul and fill it with peace and joy in believing Joh. 16. 7. Rom. 14. 17. In Sealing he both attests the fidem quae creditur the doctrine or object of Faith and the fidem quâ creditur the infused habit or grace of Faith Of the former he saith this is my Word of the latter this is my Work and his Seal or Testimony is evermore agreeable to the written word Isa. 8. 20. So that what he speaks in our hearts and what he saith in the Scripture are ever-more concordant and harmonious testimonies To conclude in Sealing the Believer he doth not make use of an audible Voice nor the Ministry of Angels nor immediate and extraordinary revelations but he makes use of his own graces implanted in our hearts and his own promises written in the Scriptures and in this method he usually brings the doubting trembling heart of the Believer to rest and comfort 2. Query Why are none Sealed till after Believing Answ. It cannot be denied but that many persons in the state of nature and unbelief may have ungrounded confidences and false comforts built thereupon This is evident from Matth. 7. 22. Many will say unto me in that day Lord Lord have not we Prophesied in thy Name And Joh. 8. 54 55. of whom ye say that he is your God and yet ye have not known him And beyond all is that startling Scripture Heb. 6. 4 5. Who were once enlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come if they fall away c. But for any except real Believers to have those Witnesses and Sealings of the Spirit described above is utterly impossible and will evidently appear to be so whether we consider The Author Nature Object Mediums End and design of this work First Consider the Author of this work the Spirit of God who is an Holy Spirit as the Text calls him and the Spirit of Truth as Christ calls him Joh. 14. 17. and it cannot be that ever he should give testimony to a lye or give a false witness quite cross to the very tenour of the written word as he must do should he Seal an Unbeliever What though they be Elect yet whilst Unregenerate they have no actual interest in Christ and the Promises and therefore can have none Sealed by the Spirit Prius est praedicare de esse quam de cognosci we must be Saints befose we can be known to be so Secondly Consider but the nature of this work and it cannot be that ever an Unbeliever should be Sealed by the Spirit For assurance is produced in our souls by the reflexive acts of our Faith The Spirit helps us to reflect upon what hath been done by him formerly upon our hearts Hereby we know that we know him 1 Joh. 2. 3. To know that we know is a reflex act now it 's impossible there should be a reflex before there hath been a direct act No man can have the evidence of his Faith before the habit be infused and the vital act first performed Thirdly Consider the object matter to which he Seals and it will be found to be his own Sanctifying operations upon our hearts and consequently to our priviledges in Christ Rom. 8. 16. 1 Joh. 3. 24. The thing or matter attested is that Christ abideth in us and that we are the Children of God But no such thing can be Sealed till we believe for neither our Adoption nor Sanctification can be before Faith Fourthly Consider the mediums or instruments used by the Spirit in his Sealing work the promises are his sealing instruments and on that account he is call'd the Spirit of Promise in the Text Not only because he is the Spirit promised but as the Promises contain the spirit so the Spirit'uses the Promises i. e. clears them to our understandings and helps us to apply them to our souls but this he never doth nor can do till the soul by Faith have union with Christ for till then it hath no right in the Promises Fifthly and lastly Consider the end and design of this work of the Spirit which is to secure to the soul its peace pardon and salvation in Christ he seals Believers to the day of Redemption Eph. 4. 30. i. e. to their compleat Salvation So then it must be equally impossible for an Unbeliever to be sealed as to be saved 3. Query The next enquiry is whether all Believers are Sealed by the Spirit Answ. The resolution of this Query will depend upon several distinctions that must be made upon this matter 1. Distinction We must distinguish the different kinds of the Spirits sealing all his Sealing work is not of one kind nor to one and the same use and end There is an Objective Seal which distinguishes the person and a Formal Seal which clears and ratifies his interest in Christ and Salvation The first he doth in Sanctifying us the second in Assuring us When he Seals us Objectively that is when he Sanctifies us really by the infusion of grace he Seals us by way of distinction from other men which is one end of Sealing for though in respect of Gods decree and purpose there was a difference betwixt us and others before time 2 Tim. 2. 19. And although in regard of Christs intention in his death there was a difference betwixt us and others Joh. 17. 9. yet all this while there is no personal actual difference betwixt us and others till Sanctification do make one Eph. 2. 3. and 1 Cor. 6. 11. But the Sanctification of the Spirit makes a real difference in the state and temper of the person 2 Cor. 5. 17. and manifests that difference which Election put betwixt us and others before-time 1 Thes. 1. 4 5. And yet all this while a man may not be formally Sealed i. e. his Sanctification may be very doubtful to himself and he may labour under great fears about it 2. Distinction The seasons of the Spirits sealing must be distinguished and these are to some First Immediately upon the souls first closing with Christ at Conversion especially when Conversion is wrought at riper age and is usher'd in by a greater degree of the spirit of bondage and deep inward terrors Thus the Prodigal the emblem of a Convert so brought home to God was entertained with the fatted Calf and Musick but all