blessing that we 〈◊〉 weary of it and fret against it The office of the Spirit is to set out Christ and the favour and mercy of God in Christ when we slight Christ in the Gospell the ordinance organ of working good in us the holy Ghost is slighted and grieved Bad is our condition by nature and what a deale of misery doe we adde to this bad condition Are we not all the children of wrath And have we not since we were borne added sinne unto sinne Do we not grow in sinne as we do in yeares Is not God just and hell terrible Now God out of infinite mercy having proviced a way to free us from the danger of sinne and not onely so but to advance us to life everlasting and that we should not be ignorant of that he hath done for us he hath set up an ordinance wherin the holy Ghost discovers his love When we sleight this and account it but an ordinary favour nay rather a burthen and thinke 〈…〉 divine myâ—â—â—◠〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe This grieves the Spirit whose office is to lay open the unsearchable riches of Christ the infinite and glorious mercy and goodnesse of God in Christ wherein God hath set himselfe in all his attributes to triumph and be glorified We grieve all the sacred Trinity God the Father is grieved to see his mercy slighted God the Sonne to see his bloud accounted common and God the holy Ghost whose office it is to discover these things This is the common sinne of the times and kingdome which threatneth judgement more than any thing else When the Gospell the blessed truth of salvation is published The axe is layd to the root of the tree the instrument of deâ—â—ruction if men slight the mercies of God entertaine not Christ walke not worthy of the Gospell they shall feele the stroke of his sharpe anger The bloud-red horse followeth the white horse Revel 6. 4. The white horse is the publishing of the Gospell when God sets himselfe to glorifie himselfe in mercy in the greatest benefits and we account them nothing or but common favours God removes the Candlesticke the red horse of bloud and destruction followes And indeed what man will endure his greatest favours and kindnesses to be sleighted Now a degree in grieving the Spirit this way is when men will not be thorowly convinced of their owne sinfull condition and of the infinite love and mercy of God in Christ in the pardoning of them If God by his Spirit in the Ministery or in a particular reproofe come to men and discover their naturall condition and tell them they are worse than they take themselves to be they will oppose it and study revenge as Saint Paul saith Am I become your enemie because I tell you the truth this must needs grieve the Spirit Againe the holy Spirit is grieved when ye have a corrupt judgement of things not weighing them in the right ballance nor value them according to their worth When wee esteeme any knowledge rather than divine knowledge any truths but truths that concerne Christ when men look upon grace as contemptible and prefer other things above it make a tush at holinesse give us say they gifts and parts Alas what are all gifts and parts without a gracious heart Have not the divels greater parts than any man Are tâ—ey not called Daemones from the largenesse of their understanding If parts and gifts were best the divels were better than wee What an indignity is this to the holy Spirit to thinke it better to be accounted witty and politicke then to be holy and gracious Again those sins wherein there is plotting and contriving exceedingly grieve the Spirit because they are done in cold bloud David deeply wounded his conscience grieved the Spirit in plotting the death of Vriah which was the diminution of the credit of David that the Scripture saith he was good in all things except in the matter of Vriah why because therein he grieved the Spirit most in plotting and contriving the cruell murther of so good a man How can they thinke they have the Spirit of God that plot and undermine mens estates to have their wils in unjust courses or if they have the spirit can this be without grieving it for the Spirit will perpetually suggest the contrary Againe we grieve the holy Spirit when we commit such sinnes as we might avoid such sinnes as we have some helps against and least provocation unto It is a generall rule Quanto major facilitas c. The more the facility of not sinning the greater the sinne Therefore when we are tempted to sin consider what conscience saith I have been an hearer of the word what hath the Spirit of God revealed and discovered unto me He hath shewed that this is a sinne whom do I grieve by the commission of it The Spirit of God and wound my owne conscience and then consider will that that I sinne for countervaile this Doe I not buy my sin too deare Sinnes are dearly bought with the grieving of the Spirit of God therefore wisely thinke before hand what sinne will cost Men grieve the Spirit by cavilling against the truth The heathen maÌ„ could say It is an ill custome to be cavilling against Religion whether in good earnest or in jest yet wee have a sect a generation of men that are of all religions of no religion men of a contradictory spirit that alwayes take the opposite part that cavill at the truth to shew their parts this is too ordinary among the wits of the world This grieves the holy Spirit also when men take the office of the Spirit from him that is when we will doe things in our owne strength and by our owne light as if we were gods to our selves Man naturally affâ—cts a kinde of divinity it was the fault of Adam and â—ill God drive him out of himselfe by his Spirit and by afflictions he sets much by his owne parts and wit and thereupon neglects prayer and dependance on God as if the Spirit had nothing to doe with his regiment When men set upon actions in the strength of naturall parts perhaps they may goe on in their course as civill men but never as Christians to have comfort of their actions because they will be guides and gods to themselves If a man belong to God God will crosse him in such wayes wherein he refuseth to honour God and to give him his due place he shall miscarry when perhaps other men shall have successe though it be to harden them to destruction This is a subtle way by which Sathan abuseth men The life of a Christian is dependant on an higher principle than himselfe to rule and guide him Another way whereby we commonly grieve the Spirit of God is when the minde is troubled with a multitude of busines when the soule is like a mill where one cannot heare
given up to a carelesse security A second is feare of some judgement 〈◊〉 which God stirres up in the heart to 〈…〉 we feare because feare stirs up care and care stirres up diligence to avoid what we feare a third is feare lest we have committed the sinne against the holy Ghost which shewes we have not committed that sinne it is never committed but without feare and with delight In these cases we need feare them least that feare themselves most The fourth point is what course wee should take to prevent this grieving of the Spirit Let us give up the government of our soules to the Spirit of God it is for our safety so to doe as being wiser then our selves who are unable to direct our owne way it is our libertie to bee under a wisedome and goodnesse larger then our owne Let the Spirit thinke in us desire in us pray in us live in us doe all in us labour ever to be in such a frame as we may be fit for the Spirit to worke upon as Nazianzen saith of himselfe Lord I am an instrument for thee to touch A musicall instrument though in tune soundeth nothing unlesse it be touched let us lay our selves open to the Spirits touch Thus Saint Paul liued not but Christ lived in him this requires a great deale of selfe-deniall to put our selves thus upon the guidance of the Spirit but if we knew what enemies wee are to our selves it would be no such hard matter Secondly study to walke perfectly in obeying the Spirit in all things which requires much circumspection in knowing and regarding our wayes and then we shall finde the Spirit ready to close with us and tell us This is the way walke in it and upon obedience wee shall finde the Spirit incouraging us by a secret intimation that this or that is well done Thus Paul was said to be bound in Spirit the Spirit so put him on that he could not withstand the motions untill the execution of it We must take especiall heed of slighting any motion as being the Spirits messenger they are Gods Ambassadour 〈…〉 for God into our hearts therefore give them entertainement Many men rather then they will be troubled with holy motions stifle them in the birth as harlots that to avoid the paine of childe-birth kill their fruit in the wombe let us take heed of murthering these births of the Spirit But seeing Sathan will oft interrupt good motions by good motions that he may hinder both How shall we know from whence the motions come When two good motions arise seeming divers the Spirit of God carries strong to one and that is from God more then to the other Good motions are either raised up in us or sent unto us by the Spirit both these if they bee raised by the Spirit will carry us to God they will rise as high as the Spring is whence they come what ariseth from our selves endeth in our selves Those motions that the Spirit stirs up from within come from sanctified judgement and estimation of what they are moved to other motions are hasty and gone before they have their errand holy motions are constant as strengthened from constant grace within till they see the issue of what they are moved to other motions are like lightening and sudden flashes that leave the soule more darke and amazed then before Holy motions are answerable to the duties of our calling other motions oft leade us out of the compasse of our calling The Spirit moveth in the godly first by a dwelling in them and working in them gracious abilities and then drawes forth those abilities to good actions But the Spirit dwelleth not in others nor produceth any sanctified abilities in them but onely moveth them sometimes to good actions without changing of them The holy Spirits motions are seasonable other motions oft presse upon us to disturbe an holy duty The breath of the Spirit in us is suteable to the Spirits breathing in the Scriptures the same Spirit doth not breath contrary motions Motions of the Spirit when they come in favour carry their owne evidence with thē as light doth The motions of the Spirit are sweet and milde and leade us gently on they are not ordinarily violent raptures Removing the soule from it self but leave in the soule a judgement of them and of other things Againe the Spirit moveth us so to duties of Religion as agree with civill honesty and charity to our neighbours Those therefore know not what spirit they are of who under a pretence of zeale will be uncivill and cruell shewing they are not led by that spirit that appeared in the shape of a dove Both Tables in this are one that they come from one spirit and the second is like the first and require love And because all graces and duties come from the same spirit therefore one duty never crosses another but the wisedome of the Spirit moves to all holy duties in their severall and suteable places Motions for the matter good yet may be carnall in regard of selfe-confidence from whence they come That which Peter resolved upon was good but confidence in himselfe marred it those motions which the Spirit stirres up are carryed along in relying upon assisting grace So much for that question Againe if we would not grieve the Spirit let us take heed of being wanting to the Spirits direction The flesh here will make a froward objection We can doe no more then we can Answ The Spirit is alwayes before hand with us preventing us with some knowledge and some ability which if we joyne with the spirit in putting forth the spirit is ready to concurre with us and leade us further And our conscience will tell us so much that if we doe otherwise it is not for want of present assistance or privitie that the Spirit will deny us strength if we put our selves upon it our own hearts though deceitfull will tell us that we doe what we doe out of willingnesse preferring some seeming good before the motion of the Spirit Herein wee carry in our conscience that which will quit God and condemne our selves There is not the worst man whose heart runnes away from God but God followes him a great while with sweet motions though such be the invincible stubbornesse of the heart that it will not yeeld this will take away all excuse as Saint Austin argues well If I had knowne saith a wicked man I would not have done thus saith hee the pride of thy heart suggests that hadst thou not motions and admonitions that told thee the danger of it if the Spirit even in the worst actions concurre so farre as they are actions and motions may we not thinke that he is much more ready to concurre with holy motions stir'd up first by himselfe if the Spirit be willing to concurre in naturall actions much more in spirituall whereunto it selfe is the first
the Spirit being incouragement to dutie or suffering in a good cause the soule by this witnesse of the Spirit findes increase of spirituall mettle it finces it selfe steel'd against opposition 〈…〉 this winde filleth 〈…〉 they are carried on a maine and are frighted with nothing that stands in their way See how the beleevers triumph upon the Spirits witnessing to their spirits that they are the sonnes of God Rom. 8. God usually reserveth such comforts for the worst times Give wine to those that bee of heavy hearts Pro. 31. The sence of this love of Christ is better then wine This refreshing Paul had in the dungeon and hee sung at mid-night After this witnessing therefore looke for some piece of service to doe or tryall to undergoe Much must bee left to Gods fatherly wisedome in this who knowes whom to cheare up and when and in what degree and to what purpose and service and remember alwayes that these inlargements of spirit are as occasionall refreshings in the way not daily food to live upon we maintaine our life by faith not by sight or feeling Feasting is not for every day except that Feast of a good conscience which is continuall but I speake of grand dayes and high feasts these are disposed as God seeth cause 3 Where this sealing of the Spirit is there followeth also upon it a lifting up of the head in thinking of our latter end it makes one thinke of the times to come with joy as the holy Ghost here mentioneth the day of redemption as a motive to them to take heed that they did not grieve the Spirit intimating they should thinke of the day of redemption with a great deale of joy and comfort The Saints are described in Scripture to be those that looke for the appearing of Christ they are Christs and in him their reckonings and accounts are even And therefore with delight they can often think and meditate upon the blessed times that are to come There be divers degrees of sealing arising from divers degrees of revelation God first reveales his good will in his promises to all beleevers this is the privilege of the Church especially in these latter times then by his Spirit reveales those saving truths to those that are his by a divine light So that by argument drawne from the power they feele from truths in searching secrets in casting downe in raising up in staying the soule they can seale to them that they are divine The same Spirit that reveales the power of the Word to mee reveales in particular mine owne interest in all those truths upon hearing them Whereupon they are written in my heart as if they had beene made in particular to me the comfortable truths in the Word are transcribed into my heart answerable to the Word as that God in Christ is mine forgivenesse mine grace mine whereupon adoption in Christ is sealed which God still sealeth further to my soule by increase of comfort as hee seeth cause for incouragement The same Spirit that manifesteâ— in me the word I heâ—â—e and reade to be the truth of God from the 〈…〉 efficacie of it the same Spirit teacheth to aâ—ply it and in applying of it sealeth me Therefore wee ought to desire to bee sealed by the Spirit in regard of an holy impression and then that the holy Spirit would shine upon his owne graces so as we may clearly see what is wrought in us above nature and because this is furthered by revealing his love in Christ in adoption to us wee must desire of Gâ—D to vouchsafe the Spirit of Revelation to reveale the mysteries of his truth unto us and our portion in them in partiâ—ular and so our adoption and in the meane tiâ—e to wait and attend his good pleasure in the use of all good meanes Thus wee waiting God will so farre reveale himselfe in love to us as shall assure us of his love and stirre up love againe and the same Spirit that is a Spirit of Revelation will be a Spirit of sanctification and so adoption Dignitie and fitting qualities suteable to dignity go both together In that grand inquirie about our condition there is a great miscarriage when men will begin with the first worke of the Father in election then passe to redemption by Christ I am Gods and Christ hath redeemed mee and never thinke of the action of the third person in sanctification which is the neerest action upon the foule as the third person himselfe is nearest unto us And so fetch their first rise where they should set up their last rest Whereas wee should begin our inquirie in the worke of the third person which is next unto us and then upon good grounds we may know our redemption and election The holy Spirit is both a Spirit of Revelation and of Sanctification together as hath beene said for together with opening the love of the Father and the Son hee fitteth us by grace for communication with them People out of selfe-love will have conceits of the Fathers and Sonnes love severed from the worke of the Spirit upon their hearts which will prove a dangerous illusion Although the whole worke of grace by the Spirit arise from the Fathers and Sonnes love witnessed by the Spirit yet the proofe of the Fathers love to us in particular ariseth from some knowledge of the worke of the Spirit the errour is not in thinking of the Fathers and Sonnes love but in a strengthening themselves by a pleasing powerlesse thought of it against the worke of grace by the Spirit which their corruption withstands So they will carve out of the worke of the Trinitie what they thinke agreeable to their lusts whereas otherwise if their heart were upright they would for this very end thinke of Gods love and Christs to quicken them to duty and to arme them against corruption To the day of Redemption There is a double redemption redemption of the soul by the first coÌ„ming of Christ to shed his bloud for us redemption of our bodies from corruption by his second comming Wee have not the perfect consummation and accomplishment of that which Christ wrought in his first comming till his second comming then there shall be a totall redemption of our soules and bodies and conditions There is a double redemption as there is a double coÌ„ming of Christ the first and the second the one to redeeme our soules from sinne and Sathan and to give us title to heaven the other to redeeme our bodies from corruption when Christ shall come to be glorious in his Saints As likewise there is a double resurrection the first and the second and a double regeneration of soule and body In sicknesse weaknes of body or when age hath overtaken us that we cannot live long here and the horrour of the grave the house of darkenesse is presented to us Oh let us thinke there will bee a redemption of our bodies as well as of our soules Christ will redeem our bodies
A FOUNTAINE SEALED OR The Dutie of the sealed to the SPIRIT And the worke of the Spirit in Sealing BY Rich. Sibbes D. D. the 2 d Edition Printed for L Chapman are to be sould at his shope at Chancery Lane end in Holborne Will Marshall sculpsit 1637. A FOUNTAIN SEALED OR The duty of the sealed to the Spirit and the worke of the Spirit in Sealing Wherein Many things are handled about the Holy Spirit and grieving of it As also Of assurance and sealing what it is the priviledges and degrees of it with the signes to discerne and meanes to preserve it Being The substance of divers Sermons preached at Grayes Inne By that Reverend Divine RICHARD SIBBES D. D. and sometimes Preacher to that Honourable Society LONDON Printed by Thomas Harper for Lawrence Chapman and are to be sold at his shop at Chancery lane end in Holborne 1637. TO The truely Noble and much honoured Lady the Lady Elizabeth Brooke Wife to Sir Robert Brooke Madame BEsides that deserved interest your Ladyship held in the fections and esteem of this worthy man more then any friend alive which might intitle you to all that may call him Authour This small piece of his acknowledgeth a more speciall propriety unto your Ladyship For though his tongue was as the Pen of a ready Writer in the hand of Christ who guided him yet your Ladyships hand and Pen was in this his scribe and Amanuensis whilest hee dictated a first draught of it in private with intention for the publique In which labour both of humility and love your Ladyship did that honour unto him which Baruch thogh great and Noble did but receive in the like transcribing the words of Ieremiah from his mouth wherin yet your Ladyship did indeed but write the story of your owne life which hath beene long exactly framed to the rules herein prescribed We therefore that are intrusted in the publishing of it deeme it but an act of Justice in us to return it thus to your Ladyship unto whom it owes even its first Birth that so where ever this little Treatise shall come there also this that you have done may bee told and recorded for a memoriall of you And we could not but esteeme it also an addition of honour to the worke that no lesse then a Ladies hand so pious so much honoured brought it forth into the world although in it selfe it deserveth as much as any other this blessed wombe did beare The Lord in way of recompence write all the holy Contents of it yet more fully and abundantly in your Ladyships heart and all the lineaments of the Image of Iesus Christ and seale up all unto you by his blessed spirit with joy and peace to the day of Redemption Madame we are your Ladyships devoted THO. GOODWIN PHILIP NYE THE CONTENTS GRieve not the holy Spirit of God The Holy Ghost why called a Spirit page 3 Why holy page 5 From the Apostles disswasion these foure presupposed truths 1 That the holy Ghost is in us page 8 2 And is as a guide to us page 12 3 The best of us are apt to grieve him page 13 4 Therefore wee should bee carefull of it page 14 § 1 Of grieving the Spirit I What it is to grieve the Spirit page 16. how the Spirit worketh in us page 20 II Wherein doe we especially grieve the Spirit 1 In our selves and that in these particulars 1 In walking contrary to and in neglecting of its motions page 25. and comforts page 27. seeking comfort from the flesh page 28 2 By unkindenesse page 29. the sinnes of Professors and those that have most acquaintance with the Spirit grieve most page 30 3 By presumptuous sinnes page 33 sinnes against knowledge of two sorts ibid. why voluntary sinnes are so great and grieve the Spirit so much page 36 the reason why sinnes of the second Table grieve most page 39 upon divers respects the same sort of sinnes may grieve more and lesse page 44 4 By worldlinesse and paying tribute to the flesh page 45 5 Abusing spirituall things to our owne ends page 48 and fathering the workes of the flesh upon the spirit page 49 6 By sins against the Gospell page 49 slighting ordinances page 51 7 Sinnes plotted and contrived page 57 8 By false judgement of things page 55 9. By not using the helpes we have page 58 10 Cavilling against the truth page 59 11 By doing duty in our own strength page 61 12 Thrusting our selves into over-much worldly imployment page 61 whence 13 Omission or slight performance of duty page 63 2 In others many wayes as 1 Neglecting the grace in them page 65 2 Sharpe censures page 65 3 Superiours by unjust commands page 66 4 Inferiours by untractablenesse 5 By evill examples page 68 III How we may know when we have grieved the spirit page 69 and what is the danger of it page 71 How farre a childe of God may grieve the Spirit page 76 Of the sinne against the Holy Ghost page 81 and a twofold miscarriage about it in censuring page 82 IIII What course we should take to prevent grieving the Spirit page 84 in divers rules 1 Give your selfe up to the government of it page 84 2 Subject constantly to the Spirits motions they are knowne from other motions 1 By a speciall strength in them by which they are raised to higher ends page 87 2 By their constancy page 88 3 They proceed from a changed heart page 89 4 They are seasonable ibid. 5 A selfe evidēce in thē page 90 6 Orderly in respect of both Tables of the law ibid. 7 Dependant upon God page 91 3 Ioyne and co-operate with the Spirit page 92 4 Turne motions into resolutions page 94 and resolutions into practise page 95 5 Depend on ordinances and get a heart suteable to them page 96 6 Observe the Spirits first withdrawing and search the cause page 100 7 Take heed of such sinnes as we terme little ones page 102 and looke upon all sinne in the rise and root of it page 104 8 Get spirituall wisedome to know what is pleasing and displeasing to the Spirit page 105 9 Vpon breaches renew repentance page 108 10 Avoyd corrupt communication page 109 Whereby you are sealed § 2 Of the sealing of the Spirit 1 Christ is sealed page 122 2 So are Christians page 125 I What this sealing is and how it is wrought page 125 II The privileges of it A seale serveth for 1 Confirmation page 131 2 Distinction page 132 3 Appropriation page 139 4 Estimation page 141 5 Secrecy page 144 6 Security page 146 III Degrees of sealing 1 The worke of faith page 149 2 Sanctification page 150. yet not without a new act of the Spirit page 153. the reasons page 155 3 Ioy page 156. which hath its degrees also page 158 being from the spirit page 159 Of the three witnesses on earth 160 their order page 164 Of the witnesse of the Spirit immediately from
it selfe which is the highest and that which bringeth most joy page 166 Of such joyes and raptures of the Spirit and how they are knowne from illusions page 169. as 1 By what goes before them as 1 The word imbraced by faith page 171 2 Deep humiliation page 172 3 Selfe-denyall page 174 4 Comfort victory page 175 5 Spirituall strength put forth in duty page 176 2 By what accompanieth them as 1 Pryzing ordinances page 177 2 Liberty boldnesse with God page 179 3 And for the most part Sathans malice page 180 3 By what followeth them 1 More humility page 180 2 Increase of spirituall strength page 181 3 A joyfull expectation of Christ page 183 4 Other degrees of sealing from the divers degrees of revelation page 185 Vnto the day of RedeÌ„ption § 3 Of the day of Redemption 191 From the consideration of what formerly hath beene spoken some generall conclusions are collected page 202 I Concl. Wee may attaine to the knowledge that wee are in the state of grace page 203 All that have faith have not assurance page 209 II Concl. Vpon knowledge of our state of grace for the present we may be assured of our future full redemption page 215 Why we pray for forgivenesse of sinnes notwithstanding page 218 This assurance we have page 221 that first God may be glorified 222 secondly our soules comforted page 223 III Concl. This assured knowledge is wrought by the Spirit page 224 IIII Concl. The sealing of the Spirit unto salvation should bee a prevailing argument not to grieve the Spirit page 228 1 To those that are not as yet sealed page 230 2 To those that are sealed either in a lower page 233. or higher worke of sealing page 236 and that from 1 Ingenuity page 237 2 Benefit received from the Spirit page 239 3 A kinde of necessity page 240 4 The nature of love page 241 5 And other graces as faith and hope that worke by assimilation page 242 The doctrine of assurance is no doctrine of liberty page 243 But of deepe and sweet ingagement page 244 Therefore we should preserve the worke page 247 FINIS Ephes 4. 30. And grieve not the holy Spirit of God whereby ye are â—ealed unto the day of redemâ—tion WHether the words bee a Command ensuing from authority or counsell from wisedome or a caveat from Gods care of our soules it is not materiall considering both Counsell and Caveats of the great God have both force of a Command with some mixture of the sweetnesse of love the Apostle as his manner is from the largenesse of his Spirit riseth from a particular disswasive from corrupt communication in the verse before to this generall advise of not grieving Gods Spirit by sinne especially against conscience inlightened and this disswasive from evill is inforced from a dangerous effect of grieving the spirit of God and the danger of grieving ariseth from this that it is the Spirit of God and God himselfe whom we grieve and a holy Spirit holy in himselfe and holy as the cause of all holinesse in us and hee that after he hath wrought holinesse in us sealeth and confirmeth us in that act of grace untill the day of our glorious redemption so that the grounds of not grieving are from the greatnesse and goodnesse of the person whom we grieve and from the greatnesse and constancie of the benefits we have by him To speake something of the person the holy Spirit is called a Spirit not onely by nature as being a spirituall essence but in regard of his person and office he is both breathed from the Father and the Sonne as proceeding from them both and by office breatheth into all that God hath given Christ to redeeme and him to sanctifie he is so the spirit of God in proceeding from God as that he is God which who so denieth deny their own Baptisme being as well Baptized into the name of the Holy Ghost as into the Father and the Sonne and no lesse a person then God is needfull to assure our soules of Gods love and to change our nature being in an opposite frame who can reveale to us the minde of God but the Spirit of God and herein we may see the joynt forwardnesse both of the Father and Son and holy Ghost when both Father and Sonne joyne in willingnesse to send so great a person to apply unto us and to assure us of that great good the Father hath decreed and the Son performed for us That attribute the Spirit delights in is that of holinesse which our corrupt nature least delights in and most opposeth holinesse is the glory and crown of all other excellencie without which they are neither good in themselves noâ— comfortable to us It implies a freedome from all impuritie and a perfect hatred of it an absolute perfection of all that is excellent What is it then to grieve such an holy Spirit before whom the heavens themselves are impure and not onely the Divels tremble but the Angels cover their faces what shall wee thinke then of them which doe not onely neglect but despise yea oppose this holinesse and indure any thing else what is hated in the world with keene and perfect hatred but holynesse without which yet we shall never see God nor enter into that pure place into which we all professe a desire to enter There was planted in man by nature a desire of holinesse and a desire of happinesse the desire of happinesse is left still in us but for holinesse which is the perfection of the image of God in us is both lost and the desire of it extinguished and that men might the better drive it out of the world under a forme and shew of it they oppose the truth of it and that with the greater successe because under that great colour the Divell and his Vicar carry all their divellish policies under a shew of holinesse We see in Popery every thing is holy with them but that which should be holy the truth of God and the expression of it The man of sinne himselfe must have no worse title then his Holinesse a shew of devised holinesse pleaseth mans anture well enough as being glorious for appearance and usefull for ends But the truth of it being crosse to the whole corrupt nature of man will never be entertained untill nature be new moulded by his holy Spirit in the use of holy meanes sanctified by himselfe for that end it is this that makes a man a Saint and civill vertues to be graces which rayseth things that are otherwise common to an higher degree of excellency this is that to a Christian which reason is to a man it gives him a being and a beauty different from all other it makes every action we doe in obedience to God a service and puts a religious respect upon all our actions directing them to the highest end Now that which the Apostle disswades from is from
grieving so holy a Spirit These truths are presupposed First that the holy Ghost is not in us personally as the second Person is in Christ man for then the holy Ghost and we should make one person nor is the holy Ghost in us essentially only for so he is in all creatures nor yet is in us onely by stirring up holy motions but he is in us mystically and as Temples dedicated to himselfe Christs humane nature is the first temple wherein the Spirit dwels and then we become temples by union with him The difference betwixt his being in Christ us is that the Spirit dwels in Christ in a fuller measure by reason that as a head he is to conveigh spirit into all his members Secondly the Spirit is in Christ intirely without any thing to oppose the Spirit alwayes findes something in us that is not his owne but readie to crosse him Thirdly the Spirit is in us derivatively from Christ as a fountaine we receive grace at second hand answerable to grace in him The holy Ghost was in Adam before his fall immediately but now hee is in Christ first and then for Christ in us as members of that bodie whereof Christ is the head it is well for us that he dwels first in Christ and then in us for from this it is that his communion with us is inseparable as it is from Christ himselfe with whom the Spirit makes us one The holy Spirit dwels in those that are Christs after another manner then in others in whom he is in in some sort by common gifts but in his owne he is in them as holy and as making them holy as the soule is in the whole body in regard of divers operations but in the head onely as it understandeth and from thence ruleth the whole bodie so the holy Ghost is in his in regard of more noble operations and his person is together with his working though not personally and though the whole man be the temple of the holy Ghost yet the soule especially and in the soule the very Spirit of our minds as most suteable to him being a Spirit Whence the Apostle wishes the grace of Christ to be with our Spirits the best of spirits delight most in the best of us which is our spirits in the Temple the further they went all was more holy till they came to the holy of holiest So in a Christian the most inward part the spirit is as it were the holie of holies where incense is offered to God continually What a mercy is this that he that hath the heaven of heavens to dwell in will make a dungeon to be a temple a prison to be a paradise yea an hell to bee an heaven Next to the love of Christ in taking our nature and dwelling in it we may wonder at the love of the holy Ghost that will take up his residence in such defiled soules The second thing presupposed is that the holy Spirit being in us after hee hath prepared us for an house for himselfe to dwell in and to take up his rest and delight in he doth also become unto us a Counsellour in all our doubts a Comforter in all distresses a Solicitor to all dutie a guide in the whole course of our life untill we dwell with him for ever in heaven unto which his dwelling here in us doth tend he goeth before us as Christ did in the pillar of the cloud and fire before the Israelites into Canaan being a defence by day and a direction by night When we sinne what doe we else but grieve this guide The third ground is that we the best of us are prone to grieve this holy Spirit what use were there else of this caveatâ— we carrie too good a proofe of this in our owne hearts we have that which is enmitie to the spirit within us sinne and an adversarie to the spirit us Sathan These joyning together and having intelligence and holding correspondencie one with another stirre us up to that which grieves this good Spirit The fourth thing presupposed is that we may and ought by Christian care and circumspection so to walke in an even and pleasing course that we shall not grievously offend the spirit or grieve our owne spirits We may avoid many lashes and blowes and many an heavy day which we may thanke our selves for and God delighteth in the prosperity of his children and would have us walk in the comforts of the holy Ghost and is grieved when we grieve him that then hee must grieve us to prevent worse griefe The due and proper act of a Christian in this life is to please Christ and to bee comfortable in himselfe and so to be fitted for all services These things premised it is easie to conceive the equitie of the Apostles disswasive from grieving the holy spirit For the better unfolding of which we wil unfold these foure points First what it is to grieve the Spirit Secondly is wherein we specially grieve the Spirit Thirdly how we may know when wee have grieved the Spirit Fourthly what course we should take to prevent this griefe For the first The holy Ghost cannot properly be grieved in his own person because griefe implyes a defect of happinesse in suffering that we wish removed It implyes a defect in foresight to prevent that which may grieve It implyes passion which is soon raised up and soone laid downe GOD is not subject to change it implyes some want of power to remove that which we feele to be a grievance and therefore it is not beseeming the Majestie of the Spirit thus to bee grieved Wee must thereâ—ore conceive of it as befitâ—ing the Majestie of God â—emoving in our thoughts â—ll imperfections First then we are sayd to grieve God when we doe that which is apt of it selfe to grieve as we are said to destroy our weake brother when wee do that which he taking offence at is apt to misleade him and so to destroy him Secondly we grieve the Spirit when wee doe that whereupon the Spirit doth that which grieved persons doe that is retireth and sheweth dislike and returns griefe againe Thirdly though the passion of griefe be not in the holy Ghost yet there is in his holy nature a pure displicence and hatred of sinne with such a degree of abhomination as though it tend not to the destruction of the offender yet to sharpe correction so that griefe is eminently in the hatred of God in such a manner as becomes him Fourthly wee may conceive of the Spirit as hee is in himselfe in heaven and as hee dwels and workes in us as wee may conceive of God the Father as hidden in himselfe and as revealed in his Son and in his word and as we may conceive of Christ as the secoÌ„d persoÌ„ as incarnate so likewise of the holy Ghost as in himselfe and as in us God in the person of his Sonne and his Sonne as man and as Minister of Circumcision was grieved at the rebellion and destruction of his owne people The holy Spirit as
in us grieveth with us witnesseth with us rejoyceth in us and with us and the spirit in himselfe and as he worketh in us hath the same name as the gifts and graces and the comforts of the Spirit are called the spirit even as the beames of the Sunne shining on the earth are called the Sunne and when we let them in or shut them out wee are said to let in or shut out the Sunne We may grieve the spirit when we grieve him as working grace and offering comfort to us the graces of the Spirit have the name of the Spirit whence they come as the Spirit of love and wisdome Again our owne spirits so farre as sanctified are said to be the Spirit of God So the Spirit of God not in it self but in Noah did strive with the old world and so we grieve the Spirit when we grieve our owne or other mens spirits so farre as they are sanctified by the Spirit Now the spirit as in us worketh in us according to the principles of mans nature as understanding and free creatures and preserveth the free manner of working proper to man and doth not alwaies put forth an absolute prerogative power but dealeth with us by way of gentle and sweet motions and perswasions and leaveth it in our freedome to imbrace or refuse these inferiour workes of the Spirit and our hearts tell us it is in our power to entertaine or reject the motions which when we doe in our owne apprehension we churlishly offend the spirit as willing to draw us to better waies and wee cannot otherwaies judge of this but as grieving God in his dealing with men puts his cause into our haÌ„ds that by our prayers and otherwise wee may helpe or hinder him against the mighty And Christ puts himselfe into our hands in his Ministers and in the poore counts himselfe regarded or neglected in them so the holy Spirit puts as it were his delight and contentment in our power and counts when we entertaine his motions of grace or comfort we entertain him and when we refuse them wee grieve him And the holy Ghost will have us interpret our refusing of his motion to be a refusing of him and not onely a refusing of him but of the Son and of the Father whose spirit he is Oh if we did but consider how high the slighting of a gracious motion reaches even to the slighting of God himselfe it would move us to give more regard unto them As we use these motions so would wee use the Spirit himselfe if he were in our â—ower They are not only â—â—e Ambassadors but the â—oyal off-spring of the spirit 〈◊〉 us and when we offer â—iolence to them we kill as â—uch as in us lyeth the royâ—ll seed of the Spirit Ob. It may be objected when we doe any thing amisse we intend not the grieving of the Spirit It is true unlesse we were divels incarnate we will not purposely and directly grieve the Spirit but when we sinne we will the grieving of him in the Cause No man hates his owne soule or is in love with death yet men will willingly doe that which if they hated their own souls and loved death they could not doe worse Why will you perish you house of Israel saith God they intended no such matter as perishing Gods meaning is why will you go on in such destructive courses as will eÌ„d in perishing if we could hate hell in the cause of it and way to it as we hate it in it selfe we would never come there For the second point wherein wee especially grieve the Spirit griefe ariseth either from antipathy and coÌ„trariety or from disunion of things naturally joyned together In greater persons especially griefe ariseth from any indignity offered from neglect or disrespect and most of all from unkindnesse after favour shewed Thus the holy Ghost is grieved by us what more contrary to holinesse then sinne which is the thing and the onely thing that God abhominates yea in the divell himself But then adde to the contrarietie in sinne the aggravations from unkindenesse and this makes it more sinfull What greater indignity can wee offer to the holy Spirit than to prefer base dust before his motions leading us to holinesse and happinesse what greater unkindnesse yea treachery to leave directions of a friend to follow the counsaile of an enemy such as when they know Gods will yet will consent with flesh and bloud like Balaam who was swayed by his profit against a cleere discovery of Gods will We cannot but make the Spirit of God in us in some sort ashamed to thinke of our folly in leaving the Fountaine and digging Cisternes in leaving a true guide and following the Pirate men are grieved especially when they are disrespected in their place and office It is the office of the Spirit to enlighten to soften to quicken and to sanctifie when wee give content to Sathan it puts the holy Ghost out of office The office of the holy Ghost is likewise to bee a comforter it cannot therefore but grieve the holy Spirit when the consolations of the Almightie are either forgotten or seeme nothing unto us in the perishnesse of our spirits when with Rachel wee will not bee comforted Who in stead of wrastling with God by prayer wrangle with him by cavelling objections They take pleasure to move objections instead of a holy submission to higher reasons that might raise them to comfort and take Satans part against the holy Spirit and their owne spirit and against arguments that are ministred by those that are more skilfull in the wayes of salvation then themselves How little beholding is the holy Spirit to such who please themselves in a spirit of opposition and yet so sweet is this holy Spirit that after long patience hee overcomes many of these with his goodnesse and makes them at length with shame lay their hands upon their mouthes and bee silent Yet that is one reason they sticke so long in temptations and are kept so long under the Spirit of bondage Those likewise cannot but grieve the Comforter that leave his comforts and seeke for other Comforters that thinke there is not comfort enough in Religion but will bowe downe to the world such as linger after the liberties of the flesh after stolne waters as if God kept house not good enough for them It is a great disparagement to preferre huskes before the provision of our fathers house and to die like fish out of their proper element if wee want carnall comforts But above all they grieve the Spirit most that have had deepest acquaintance with the Spirit and have received greatest favours from the Spirit When the holy Ghost comes in love and wee have given way to him to enlighten our understandings and when in our affections wee have tasted of the good things of God that the promises are sweet and the Gospell is good When we have given such way to the Spirit then
to use him unkindly this grieves the Spirit Where the holy ghost hath not only set up a light but given a tast of heavenly things and yet we upon false allurements will grow to a distast it cannot but grieve the Spirit And this makes the sinne against the holy Ghost so desperat because there hath beene a strong conviction and illumination Therfore of all sinnes the sinnes of Professors of Religion grieve the Spirit most and of all Professors those that have most means of knowledge because their obligations are dee-per and their ingagements greater The deeper the affection hath entred the greater the griefe must needs be in unloosing The offence of friends grieves more than the injuries of enemies And therefore the sinnes that offend God most are committed within the Church where is the greatest sinne of all the sin against the holy Ghost committed but within the Church and where there is the greatest light and the greatest meanes Sinnes against knowledg grieve most especially if there be a malicious opposing for there can be nothing to excuse it The malice of the will maketh the sinne of the deeper die and it is contrarie to the spirit as it is a Spirit of goodnes hence is it that presuÌ„ptuous sins so much grieve the spirit for by such sins we abuse the sweetest Attribute of Gods Spirit his Goodnesse and be therefore evill because he is good and turne his grace into wantonnesse the sin of this age Sins against knowledge are either such as are 1. Directly against knowledge as when we will not understand what we should doe because wee will not doe what we understand such put out the candle that they may sinne with the more freedome This kind of ignorance doth not free from sinne but increaseth it some men will not heare the Word nor reade good Bookes lest their consciences should bee awaked this affected ignorance increaseth the voluntarinesse Againe when we maintaine untruths for any advantage knowing them to be untruths as many learned Papists cannot but doe What a great indignity is it to the Spirit of GOD to sell the truth which we should buy yea with the losse of our lives and to prefer the pleasing of a base man or some gaine to our selves before a glorious beame of GOD Other sinnes if wee know them to be sinnes are sins against knowledge not so directly but collaterally yet this will bee the chiefe aggravation when our consciences are once awaked not so much that we have sinned as that we have sinned against the light when the will hath nothing to plead for it selfe but it selfe it would because it would though it knew the contrary Involuntarinesse takes away something of the hainousnesse of sinne when there is ignorance perturbation or passion there is lesse sinne and lesse grieving of the Spirit but when there are none of these but a man will sinne because he will accounting it a kinde of soveraignty to have his will this will prove the most miserable condition for not to have the will regulated by him that is the chiefest good is the greatest perversenesse and will end in desperation Qu. Why are voluntary sinnes so great and so much grieve the Spirit of God Answ When there is passion there is some colour for sinne as profit pleasure feare to displease c. When there is ignorance there is a want of that that might helpe the understanding but when there are none of these and a man willingly sinnes he is more directly carried against the command and will of God there is nothing puts him on yet hee accounts it so small a matter that hee will do it without any provocation out of a slight esteeme of the good pleasure and will of God As common â—wearers can they plead ignorance they know the Commandement God will not hold them guiltlesse that take his name in vaine can they plead perturbation They doe it oft in a bravery when they are not urged there is no ingagement in that sin of profit or pleasure but a voluntary superfluity of pride They would have you to know that they are men that care not for God himselfe let God and his Ministers take it as they will though I have no pleasure or profit by it yet I will have my liberty The heart that hath been thus wicked will hardly admit of comfort when it stands in need of it We are not said to be ill because we know ill but because we will and consent to ill it is the will that makes up the bargain sin were not sinne else God hath given us the custody of our owne soules and as long as wee keepe the keyes faithfully and betray not our soules to Sathan so long we possesse our owne soules and our comfort but when hee fuggests doe this or speake this and wee consent hee takes full and free possession of us as much as in us lies and God in judgement saith Amen to it God saith take him Sathan since hee will not have my Spirit to rule him it is fit he should have a worse The more willingnesse the more sinfulnesse and the lesse defence and Gods justice cannot better be satisfied than by punishing them most against their wils who sinned most with their will The clearer the light is and the more advantages it hath the more we sinne In this respect it is that sinnes against the second Table grieve more then sinnes against the first because here the conscience is more awaked These be sins against a multiplied light against the light of nature light of the Word and Spirit and such sinnes are contrary to humane society they dissolve those bonds that nature even by the common reliques it hath left studies to maintaine Though corrupt nature hath no good in it for we deserved to be 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. 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 breakes 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 not 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 â—eaching than that of Rule â—nd strengthened also by observation and experience â—f our selves and the forâ—er strength we have had â— against the sinne we now commit and sweetnesse we have found in the resisting of it None are worse than â—hose 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 his brethren Spake I not vnto you c So may Gods Spirit and conscience say to men Did not I acquaint you with the danger of sin You are now in misery and terrours of conscience but did you not sleight former admonitions and helps and meanes Conscience is an inferior light of the Spirit to do things against conscience is to do 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 Vpon divers respects some sin may grieve more or lesse than another As the â—oly Ghost is a Spirit so â—pirituall sinnes grieve most â—s pride envy imprinting â—pon the soule as it were a â—haracter of the contrary ill â—â—irit Carnell sinnes whereby the soule is drowned in â—elight of the body may â—â—ore grieve the spirit in aâ—other respect as defiling â—â—is Temple and as taking away so much of the soule â—ove 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 scaâ—ed in the powers of nature now carnall sinnes disable natureâ— and so sets us in a greateâ— 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 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 spiritâ— of purity hates foule â—ivers and foule-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 â—ervice and are no debters â—nd by sowing to the flesh from which we can reape nothing but corruption When our thoughts are exercised to content the outâ—ard man to contrive for â—â—e things of the world oneâ—â— this is to pay tribute of â—â—e strength and vigor of our affections to the utter enemy of Gods Spirit and our owne soules when our thoughts runne deeply into â—arthly things we become â—ne with them Who will thinke himselfe well entertained into an house when there shall be entertainement given to his greatest enemy with him â—nd shall see more regard had and better countenance shewed to his enemy than to him when the motions of corrupt nature are morâ— regarded then the motions of the Spirit The wisedome 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 a true Christian examine himselfe his heart will say that every day he intends the glory of God and the good of the state he lives in he hath a larger heart than a base worldling that keeps within the sphere of 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 coÌ„trary 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 â—raw the spirit to us and â—â—udy the Scriptures to countenance us in some corrupt course and labour to make God of our mind that wee may go on with the greater libertie When men get to themselves teachers after their owne lusts as many do especially if they be in place Ahab shall not want his 400 false Prophets When men cut the rule and standard to fit themselves and not fit themselves to it You have some that are resolved what to do and yet will bee asking counsell and if they have an answer to their minds then they rest if not then their answer is This is your judgment but others are of a contrary opinion and thus they labour to make the Spirit of God in his Ministers to serve their turne so did the Iewes in Ieremies time Some will father those sinfull affections that arise from the flesh and are strengthened by Sathan upon the holy Spirit counting wrath that is kindled from hell to be fire of holy zeale comming from heaven Thus the enemies of Religion thinke they doe 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 holinesse 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 they are not religious enough The wayes of wisedome are the wayes of pleasure In these times being the second spring of the Gospell we must take heed of sinnes against the Gospell Benefits the greater they are being neglected or abused bring the greater judgement The office of the holy Spirit is by the Ministery to lay open the riches of Christ and the glory of Gods grace in him by neglecting so great salvation and by thinking this favour of God to be a common favour we sinne against both Father Sonne and holy Ghost and in that they desire most to be glorified Such therefore as say to the clouds Drop not and to the winds blow not and to the Prophets prophesie not that study to keepe out the light and sin against it as discovering them and awakening them and hindering them from taking that solace in carnall courses of the world as peâ—ing the eyes of others to know them further than they would be known and so to lose that respect they would have in the hearts of men This cannot but grieve â—he Spirit of God and move â—im to take away that truth â—hat we are so far from â—hinking a
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 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 that shall burne to hell and who shall take off the 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 It may be demanded how farre forth a childe of God may grieve the Spirit and yet remaine the childe of God In Answer to this know that we 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 hâ—ndered 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 a greater aggravation than the sinne 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 Spirit hath some hold in him by which he 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 farewell he glad they are that then they can follow their pleasures and sinnes without checke Sometimes God leades his children to heaven through some foule way by which he 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 betwixt 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 from experience that there is nothing gotten by sinne and that it proves bitternesse in the end Againe though they are not kept from sinnes in some sence presumptuous yet they are alwaies kept from that great offence Though they may commit a sin against the holy Ghost yet they can never commit the sinne against the holy Spirit because this is a sinne of malice after strong conviction expressed in words dipt in malice by a tongue set on fire by hell and in actions comming from an opposite spirit and tending to opposition and to bitter persecution if their malice bee not greater then their power And it ends alwaies in impenitencie by reason they despise that grace and cast away that potion whereby they should recover their pride will not stoope to Gods way Thirdly after such fearfull relapses darkenesse in the understanding and rebellion in the will increaseth sinne growes stronger and they weaker weaker to resist Fourthly Sathan being once cast out by some degree of illumination and reformation brings seven divels after worse than himselfe when they see their former courses stand not with their lusts and hopes they take a contrary course and so fall to bitternesse in the end There is a double miscarriage about this sinne some are too head-long in their censures of others whereas the greater the sin is the greater caution should bee in fastening it upon any especially whose spirits we are not thorowly acquainted withall considering so many things must meet in this sinne The second miscarriage is in an ungrounded censure of our selves there be three things that feare frees us from the danger of First feare lest the time of our conversion be past because we have so often grieved the Spirit whereas if their time were past they would be
he 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 He is a sanctifying a subduing a mortifying Spirit in what condition soever we are he will never leave us till he hath raised us from the grave and taken full possession of body and soule in heaven he will prove a comforter when neither friends nor riches nor any thing in the world can comfort us How carefull should we be to give contentment to this sweet Spirit of God 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 he 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 we shall be 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 argument taken from the Spirits sealing of them to the day of redemption We are all by nature in bondage to sinne and corruption we all are 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 else need do 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 we indevour so to please him as he may with delight goe on with this blessed work that it hath pleased him to take upon him As the dutie is spirituall so the arguments that inforce it are spirituall 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 therefore 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 work 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 he 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 1 By the Father Christ was ordained by him to be a Saviour in our nature predestinate to be the head of the Church Wherefore he often saith he came to do 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 as 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 This is my welbeloved Son by the Holy Spirit descending like a dove by himselfe to his humane nature dwelling in all fulnesse in it Christ is sealed by miracles done upon him and 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 4 In being justified in the spirit being raised from the dead 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 be in God 1 Pet. 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 may see all what ever wee can looke for to our selves performed in our head to our comfort 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 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 sinne 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 and to let in some beames 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 stoop so low as to receive as it were confirmation by our beleefe but thus GOD condescends in the phrase of Scripture As we are
uncertaine condition wherein a man knowes not but he 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 he carried our nature into heaven and there appeares for us till he hath brought us home to himselfe but that he would have us out of all doubt of his love after oâ—ce by faith we have received him whence procâ—â—ded those Commandements to beleeve those checks 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 we should still doubt of GODS love especially when besides the sealiâ—g of the promises to us we 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 otâ—er things but it selâ—e 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 witnesse is the Spirit of man which knowes the things that are in man the other witnesse 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 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 be 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 be seene it is an evidence that the Patrons of doubtings have little grace in them and much boldnesse in making themselves a measure for others Those that are bâ—se borne know their mothers better than their fathers 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 We are too ready in time of temptation to doubt we 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 be without assurance Answ There be 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 are under the spirit of adoption and doe many things well but yet are not altogether free from feare these are like those children that are moved with reverence to obey their Parents and yet finde their commands somewhat irkesome unto them The third are such as by the love of God shed into their hearts by the Spirit of adoption are carried with large Spirits to obey their father and herein like unto those children that not onely obey but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good this we ought to labour for but we finde many Christians in the second ranke many truely beleeve in Christ by some light let into their hearts by the Spirit of adoption who are not yet fully assured of the love of Christ There is the act of faith and the fruit of faith the act of faith is to cast our selves upon Gods mercy in Christ the fruit of faith is in beleeving to be assured of this we must know that faith is one thing assurance another they may have faith and yet want a double assurance first assurance of their faith being not able to judge at all times of their owne act likewise secondly assurance of their state in grace as in time of desertion and temptation a soule at such a time casts it selfe upon Christ as knowing comfort is there to be had though hee be not sure of it for himselfe and this the soule doth out of obedience though not out of feeling as the poore man in the Gospell Lord I beleeve helpe my unbeliefe the soule often times out of the deepe cryes and in the darke trusts in GOD and this is the bold adventure of faith the first object whereof is Christ held out in a promise and not assurance which springeth from the first act when it pleaseth God to shine upon the soule and is a reward of glorifying Gods mercy in Christ by casting the soule upon his truth and goodnesse Assurance is GODS seale faith is our seale when we set to our seale by beleeving he sets to his seale assuring us of our condition we yeeld first the consent and the assent of faith and then God puts his seale to the contract there must be a good title before a confirmation a planting before a rooting and establishing the bargaine before the earnest Some would have faith to be an over-powring light of the soule wherby undoubtedly they beleeve themselves to be Christ and Christ to be theirs which stumbleth many a weake yet true Christian for this is rather the fruit of a strong faith then the act of a weake which struggleth with doubting untill it hath gotten the upper hand True it is there must be so much light let in to the soule as the soule may relye upon Christ and this light must be discovered by the Spirit and such a light as shewes a speciall love of Christ to the soule And againe it is true that we are not to take up our rest in the light untill the heart be further subdued as many are too hasty to conclude of a good condition upon uncertaine signes before they have attained unto fuller assurance but yet we must not deny faith where this strong assurance is wanting so farre as to conclude against our selves if there be desires putting on to endeavour with conflict against
nature strengthened with grounds will move strongly To conclude this discourse let Christians therefore he carefull to preserve and châ—â—ish the worke of assurance and sealing in them 2 What God doth for us he doth by grace in us he wil preserve us that we shall not fall from him by putting the grace of feare into us Ier. Hee will keepe us but by what meanes The peace of God which passeth all understanding shall guard our hearts God maketh our Calling and Election sure in us by stirring our hearts up to be diligently exercised in adding one grace unto another and in growing in every grace as 2 Pet. 1. Therefore wee must attend upon all spirituall meanes of growth and quickening so shall you have a further entrance into the kingdome of Iesus Christ that is you shall have more evident knowledge of your entrance into the kingdome of grace here and likewise into the kingdome of glory hereafter Those that doe not so shall have no comfort either from the time past for they shall forget they were purged from their sinnes or from thoughts of the time to come for they shall not be able to see things farre off 2 If assurance be in a lesser degree yet yeeld not to temptations and carnall reasonings if our evidences be not so faire yet wee will not part with our inheritance Coynes as old groates that have little of the stampe left yet are currant We lose our comfort many times because wee yeeld so easily because we have not such a strong and cleare seale of salvation as we would to be born down that we have none at all is a great weakenesse exercise therefore the little faith thou hast in striving against such objections and it will be a meanes to preserve the seale of the Spirit 3 Because this sealing is graduall we should pray as Paul Ephes 1. for a spirit of revelation that wee may be more sealed the Ephesians were sealed for whom Paul prayes and so the Colossians yet that GOD would reveale to their spirits more their excellent condition There are riches of assurance the Apostle would have them to labour not onely for assurance but for the riches of it that will bring rich comfort and joy and peace Times of temptations and tryall may come and such as if wee have not strong assurance we may be sorely troubled and call all into question This may be the sad condition of Gods own children and from this that in times of peace they contented themselves with a lesser degree of this assurance and sealing 4 Lastly bee watchfull over your owne hearts and wayes that according to what you have now learned you grieve not the spirit for by it you are sealed intimating that if in any thing wee withstand and grieve the spirit we shall in so doing prejudice our selves and suffer in the comfort and evidence of our sealing FINIS Scope of the words Holy Ghost called Spirit why Holy Spirirt Holinesse not onely an attribute in God but the excellency of all hâ—s attributes He is holy in mercy in iustice in goodnesse c. Two desires in man by nature Foure things presupposed The spirit in us DiffereÌ„ce of the Spirits being in Christ and in us How the Spirit was in Adam in innocency How in carnall men The holy Ghost dwels not in us as in ordinary houses but as Temples The holy spirit makes all holy where ever he comes The spirit a Counsellor and Comforter We are prone to grieve the Spirit We should be carefull of grieving it Foure points observed What it is to grieve the Spirit Spirit grieved how Spirit considered as in himselfe as in us How the Spirit worketh in us Ob. We intend not in sin to grieve the Spirit An. We doe it in the cause Wherein we grieve the Spirit We grieve the Spiriâ— by unkindnesse Ier. Aggravation of sinnes of Professors Sins against knowledg are such either 1 Directly 2 Indirectly Why voluntary sins grieve the Spirit so much Exod. 20. Sinnes against the second Table in what respect they grieve most Gods method in dealing with sinners Some sins grieve more than other Eph. 5. 18. Gal. 6. Jer. 42. The Spirit is grieved by sinnes against the Gospell Slighting ordinances The sinne of these times By false judgment of things When wee plot and contrive sinne the Spirit is grieved And sinne having helpes to 〈◊〉 â—he 〈◊〉 By caveling against the truth Neglect of prayer and dependance Overmuch worldly businesse Omission of duties The Spirit grieved in others is grieved by Neglects Contempt Censures By superiours By inferiours By ill example the Spirit is grieved How it may be knowne when the Spirtt is grieved Issues of grieving the Spirit Leaving us to our selves Grieving our spirits Quest How far a childe of God may grieve the Spirit Answ Gods children commit not the sin against the holy Ghost Sinne against the holy Ghost what Miscariage concerning the sin against the holy Ghost Concerning others Concerning themselves Feare frees from three things How to prevent grieving the Spirit Give up our selves to the guidance of the Spirit Gal. 2. To obey him perfectly Quest Answ How to know the motions of the Spirit They raise higher Are constant They change the heart Are seasonable Evidence themselves Orderly Dependant on God To concurre with the spirits motions Cherish holy motions Give the Spirit scope in his ordinances Isay 7. If the Spirit 〈…〉 Take heed of lesser sinnes Looke to the first rise of sins Renew repentance Avoyd corrupt communication Object Answ Motives not to grieve the Spirit The sealing of Christ Act. 20. 28 Rom. 1. 4. Christians are sealed Similie For confirmation Distinction 1 Tim. 2. Simile Similie Similie Appropriation Can. 6. Psal 4. Psal 73. Estimation Ier. 2. 3. Secresie Revel 3. Security Degrees of sealing Faith Sanctification Quest Answ What goeth before this witnesse of the Spirit Gal. 6. Revel 2. What accompanieth c. What followeth after this witnessing of the Spirit Rom. 8. 16 33 c. Pro. 31. 6. Redemption double Full redemption not yet A day of Redemption The day of Redemption ought to be thought on Day of vengeance to wicked The first conclusion Rom. 9. Ioh. 1. The second conclusion Col. 1. Rom. 8. Rom. 8. 11 Psal Why we pray for forgivenesse of sinnes 1 Pet. 1. 3 4 5. Why God assureth us of our salvation For his glory For our comfort The third conclusion The fouâ—th conclusion Tâ—t 2. 11. 12. Phil. 3. â—â— It is an argument to them that are 1 Not sealed 2 Those that are sealed either in a 1 Lesser degree Those that are sealed in a higher degree 1 Ioh. 3. Rom. 12. 2 Sam. â—1 1. Meanes Phil. 3. 2 Pet. 1. 2 Meanes 3 Meanes Col. 2. 2. 4 Meanes
no vertue in them neither is it intended they being only put on to serve a turne Two men may doe the same things and yet there bee a grand difference the one doing them from the seale of the Spirit from a deeper dye and stamp of the Spirit the other if from the Spirit yet it is but from a common work at the best Some dyes cannot beare the weather but alter colour presently but there are others that having something that give a deeper tincture will hold The graces of a true Christian hold out in all kinde of weathers in winter and summer prosperity and adversity when superficiall counterfeit holinesse will give out thus we see the seale of the Spirit serves for distinction The use of a seale is likewise for appropriation Merchants use to seale their wares they would not have others have any right unto A Christian is Gods in a more peculiar manner than others there is not onely a witnesse of the Spirit that God is his but the Spirit workes in him an assent to take God againe there is a mutuall appropriation I am my beloveds and my beloved is mine when the soule can say thou art my God it is not frustrate because God saith before I am thy salvation where the Spirit seales God appropriates GOD chooseth the righteous man to himselfe And wee may know this appropriation by appropriating God againe Whom have I in heaven but thee and what have I in earth in comparison of thee There is no action that God works upon the soule but there is a reflect action by the Spirit to God againe If God chuse and love us we chuse and love him againe God appropriates us first we are his and wee are Christs we are Gods because hee hath given Christ for us we are Christs because hee hath given himselfe for us we are as the Apostle saith a people of acquisition A people purchased purchased at a deare rate by the bloud of CHRIST those that are Christs the Spirit appropriates them this appropriation is by sealing Againe we use to set our seale onely upon that wee have some estimation of set mee as a seale saith the Church in the Canticles upon thy right hand have mee in thy eye and minde as a speciall thing thou valuest The witnesse and worke of the Spirit shews Gods estimation of us the Scripture is abundant in setting forth the great price that God sets on his children they are his Children his Spouse his Friends his Portion his Treasure his Coyne he sets his marke his likenesse on them they are things hallowed and consecrated they are first-fruits Israel is a holy thing their titles shew the esteeme that God hath of them he values them more than all the world besides which are as chaffe and drosse The righteous man is more excellent than his neighbour As there is a difference of excellency betweene pretious stones and other common stores betweene fruitfull and barren trees so there is amongst men and in this regard God sets a highâ—â— esteeme upon some and thence it is that they have those honourable and glorious titles in Scripture of Sonnes Heires Kings and co-heyres with Christ when others are termed drosse and dung and thornes and have all the base termes that may be Now this estimation by sealing is knowne to us by the grace God workes in us common gifts and priviledges and favours of the world are no seale of Gods estimation If God should give a man kingdomes and great Monarchies it seales not Gods love to him at all but when God makes a man a spirituall King to rule over his base lusts this is a sealâ— of Gods valuing him above other men Therefore we should learne how to value others and our selves not by common things that cast-awayes may have but by the stampe of God set on us by the Spirit which is an argument that God intends to lay us up as coyne for another treasury for heaven It is the common grand errour of the times to be led with false evidences Many thinke God loves them because hee spares them and followes them with long patience and makes them thrive in the world Alas are these fruits of Gods speciall love What grace hath hee wrought in thy heart by his Spirit he gives his Spirit to them that pray insinuating that next the gift of his Sonne the greatest gift is the Spirit to fashion and fit us to bee members of his Sonne this is an argument of Gods love and esteeme Seales likewise are used for secresie as in Letters c. so this seale of the Spirit is a secret worke GOD knoweth who are his they are onely knowne to him and to their owne hearts The white stone is onely known to him that hath it and the hidden Mannah none so infallibly can know the state in grace as those that have the gracious worke themselves Holy men in some degree are knowne one to another to make the communion of Saints the sweeter there is a great deale of spirituall likenesse in Christians face answereth to face that one hath strong confidence of the salvation of another but the undoubted certainty of a mans estate is knowne onely to God and his owne soule nay sometimes it is hidden from a mans selfe there are so many infirmities and abasements and troubles in the world that this life is called a hidden life in Scripture our life is hidde with Christ in God it is unknowne to the Saints themselves sometimes and the world alway they neither know him that begets nor them that are begotten Hence likewise the use of a seale is to shew that things should be kept inviolable hereupon the Church is as a sealed fountain sealing shewes a care of preservation from common annoyance hereupon likewise it is that sealing is the securing of persons or things sealed from hurt No man will violate a Letter because it is sealed the Tombe where Christ was buried was sealed and the Prison doores upon Daniel that none might meddle with them so the Spirit of God by this worke of sealing secures Gods children as the bloud sprinckled upon the posts of the doores of the Israelites secured them from the destroying Angell In Ezek. 9. there was a marke set upon those that were to be preserved that secured them and in Revel 7. the sealed ones must not be hurt So where this seale of the Spirit is it is an argument that God meanes to preserve such a one from eternall destruction and from prevailing dangers in this world They are Gods sealed ones no man can hurt them without wrong to God himselfe Touch not mine anointed and doe my Prophets no harme And likewise from devouring sinnes and dangerous apostasie a man that is truely sealed by the Spirit of GOD hee never becomes a member of Antichrist a stigmatized Papist for Antichrist hath his seale too hee is kept from soule-murthering errors he hath this
from corruption as he came to work the redemption of our soules from sinne and death and he that will redeeme our bodies out of the grave he will redeem his Church out of misery he will call the Iewes he that will doe the greater will doe the inferiour When we heare of this let us thinke with comfort of all the promises that are yet unperformed Secondly full redemption is not yet What need I bring Scripture to prove it It is a point that every mans experience teacheth Alas let our bodies speake we are not free from sicknesse and diseases nay what is our life but a going to corruption the sentence is passed upon us earth returneth to earth till death we are going to death so besides sicknesse and weakenesse here we must dye and after death bee subject to corruption The Apostle in this respect calleth our body a vile body As for our soules though they bee freed from the guilt and damnation of sinne yet there are remainders of corruption that breed feare and terrour and though they be freed from the rule of Sathan yet not from his molestation and vexations by temptations In a word our whole state and condition in this world is a state and condition of misery we are followed with many afflictions so that there is not yet perfect redemption whether we look to body soule or state the body being subject to diseases the soule to infirmities the state to misery But there is a day appointed for it By a day wee are not to understand the time measured by the course of the Sunne in 24. houres but in the Scriptures meaning a day is a set time of mercy or judgement As there was a solemne day the fulnesse of time for the working of the first redemption so there is a solemn time set for the second redemption when all the children of God shall bee gathered those that lye in the dust shall be raised and for ever glorified It is the day of all dayes that day that by way of excellency is called THAT day in the Scriptures and the day of the Lord. The day that we should thinke of every day especially in sicknesse and trouble and crosses and molestations from the wicked world and in sense of the remainders of corruption There is a day of redemption to come that will make amends for all The frequent thoughts of that day would comfort us and keepe us from shrinking in any affliction and trouble it would move us to a carriage and conversation answerable to our hopes and also it would helpe to fit us it would infuse a desire of qualification to be prepared for that great day But how little of our time is spent in thoughts this way If we could oft thinke of the day of redemption our lives would be otherwise both in regard of gracious as also of coÌ„fortable carriage should we be disconsolate at every losse and crosse at sicknesses and the thought of death when wee shall be turned into our first principle the earth if wee did thinke of the day of redemption when all shall be restored againe all the decayes of nature and the Image of God be perfectly stamped the thought of this would make us goe willingly to our graves knowing that all this is but a preparation for the great day of redemption The first day of redemption when Christ came to redeeme our soules and to give us title to heaven It was in the expectation of all good people before Christ they are said to wait for the consolation of Israel that was the character to know those blessed people by And what should be the distinguishing character 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 we shall recover all that we lost for ever to keepe it and never to lose it againe as we did in the first creation Let us oft thinke of this day it will infuse vigour and strength into all our conversaâ—ion 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 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 couâ—ses come froÌ„ this abhominable root oâ— Atheisme and unbeliefe foâ— had they but a slight faith it would be effectuall to alter their course in some measure therefore the Scripture gives them the name of fooles though they would be thought to be 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 ye 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 a knowledge that we 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 full 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 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 Again sealing of us by the Spirit is not in regard of God but our selves God knoweth who are his but we know not that we are 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