work to make breaches in this wall that he may get in and destroy this flower he deviseth wayes to divide mens judgments to the end he may destroy this affection of Love out of their hearts if he prevaile not this way then he will raise up jealousies to destroy Love and Charity yea sometimes render the best of graces the worst of vices and as in tempting a Carnal man he sometimes stiles lust Love so in tempting a spiritual man he somtimes stiles sincere Love lust and by these wiles makes a breach on Charity to the end he may get into the garden of God and root up this sweet grace of Love Seeing then that this grace of sincere Love to God and man is a speciall work of the holy Spirit of God and a grace that he worketh in all those in whom he dwels savingly to get a true testimony of the holy Spirits saving habitation in thee thou must diligently examine thy self touching thy Love to God and touching thy Love to man 1. Examine thy Love to God see whether that be sound and sincere yea or nay 2. Examine thy Love to Man and see whether that be such as the Scripture makes a note of the holy Spirits saving habitation in us yea or nay But how shall I know whether my Love to God be sound and sincere yea or nay By Considering 1. What sincere Love to God is And 2. what the properties and effects of it are Sincere Love to God is a spirituall affection causing a man to prize God more and obey him rather then any thing in the world besides The properties and effects of sincere Love to God are these 1. Sincere Love to God is seated in the heart in the midst of the heart and it carryeth the whole heart and soul to God in obedience as well as the whole outward man That sincere love to God is seated in the heart in the midst of the heart and carries the whole heart to God will appear thus That which God in his Word requires and commands that true grace doth in its measure and in a Gospel way give unto him But God in his Word requires that we should Love him with the heart with the whole heart and soul and Therefore this Command doth sufficiently intimate this truth to wit That sincere Love to God is seated in the heart and carries the whole heart to God c. Here note 1 By the whole heart is meant every faculty of the soul the whole inner man the heart wholly sincerely so as it is not divided between God and the world between God and sinne between God and Satan as the hearts of all Hypocrites are but is downright and wholy for God 2. My whole heart may then be said to be carried to God when I cleave to him in affection more then to any thing besides account him my chiefest happiness from a due consideration of his perfection rejoyce in him above all things feare his displeasure more then all persons or things depend upon him for all things and aime at his glory principally in all things Secondly sincere Love to God is fastened upon God principally for that Divine excellency and spirituall beauty which is in him and which he doth communicate unto his People Because of the savour of thy good Oyntments thy name is as Oyntment poured forth therefore the Virgins love thee saith the Text Cant. 1.3 Spirituals and not temporals as this Text shews are the principall attractives of a sincere and virgin-Love to Christ. 3. Sincere Love to God is not guided by sense but by faith as the language of the Apostle intimates therefore saith the Apostle Whom having not seen we Love whom having not seen with Corporall eye nor invisible favours you still cleave to in affection This is further evidenced in holy Iob who continued to love God and obey him even when he could not see one glimpse of his countenance neither within him nor without him as appears by Iob 23.8 9 10 11. verses And this plainly shews That his Love was guided by faith and not by sense as it is the property of sincere Love to be 4. Sincere Love to God is a very strong Love Love is strong as death Cant. 8.6 Sincere Love to God will make a man to resolve â—â—augre all opposition to obey unto the death it will constrain a man to do or suffer any thing that God shall see good to impose upon him for tryall-sake without repining in toung or in heart against God it will make a man serve God with all his might therefore saith the Apostle The Love of Christ constraineth us It beareth all things it endureth all â—â—ings 5. Sincere Love to God is an indearing affection it indears Christ unto a man above all things in the world besides so as he will willingly part with all things else rather then Christ Christ in his Merit Christ in his Spirit Christ in his Ordinances and in his Ministers and People is deare unto a sincere lover of Christ above all things here below This is lively set forth unto us in the Parable of the merchant man Mat. 13.44 45 46. He left all for the Pearl the Pearl was dear unto him and he was in Love with it hence it was that he slighted all in comparison of it That Love is an indearing affection is further evident by the language of the Spouse in Love with Christ Cant. 5.10 He is the chiefest of ten thousand saith she meaning of all and likewise by the practise of the Saints which have sincerely loved Christ they have willingly parted with their fine cloathing for his sake and worn sheep-skins and goats-skins they have parted with fine dwellings and lyen in dens and caves they have parted with all even to their precious lives Nay these also they have willingly laid down for his sake in the cruellest way that bloody persecutors could invent refusing base deliverance to advance the honour of Christ when he called them forth to suffer as appears Heb. 11. their Love to Christ did indeare Christ to them above all things Here Note 1. That sincere Love to Christ is strong in all but not in all according unto the same equal degrees it indears Christ unto all that have it above all things But makes not all to declare it with the like forwardness and courage nor to declare it at all times alike as many instances in Scripture shew According to the measure of our faith so is our Love if a man beleeve only as a bruised reed as a weakling in Christ his Love will only smoak as flax towards Christ but if he be strong in faith his Love will flame it will declare it self with much zeale and fervour of spirit 2. That that Love to Christ which preferrs any one thing whatsoever before Christ or subjoyns any one thing in the world coequal with Christ is no sound sincere Love neither is it
worth any thing in Christ 's account as his own language shews ' He that Loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of me Matth. 10.37 3. That Love to Christ which fals off from Christ when tryals tribulations and persecutions come and will not beare the Cross for Christs sake when he cals thereunto is no sincere Love but an Hypocritical as Christ shews Mat. 10.38 He that taketh not up hiâ— Cross and followeth after me is not worthy of me And further illustrates in the Parable of the ftony ground Mat. 13.20 21. That Love to Christ which makes not a man to account all things but loss and dross and dung for Christ and to set such a price on Chrift and his hopes by him that he resolves through the help of Christ to part with any thing which may hinder him from doing Christ faithful service how neare or dear soever it be or ought to be yea with life it self or whatsoever contentments may indeare it unto him when Christ cals him to it is no sound nor available Love as Christ shews when he saith If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his life also he cannot be my Disciple Luke 14.26 Hence it is evident in the next place That sincere Love to God is a very tender Love yea a Love more tender towards God then towards any thing else besides God Persons or things and will make a man willing rather to part with all persons or things How neare or deare soever then with God yea so tender a Love it is as it will not suffer a man to go in any way though never so pleasing to flesh and blood that he knows displeaseth the Lord nor transgress the least of Gods Commandements with knowledg without grief of heart as appears in the example of Ioseph and David Ioseph sincerely loved his God and this Love constrained him to contemn the carnall Love of his miftress and the carnal pleasure proffered him by her for fear of displeasing God David sincerely Loved his God and hence it was that his heart smote him for cutting off the lap of Sauls garment a small matter one would think yet saith David He is the Lords annointed I have therefore transgressed his Commandement in laying violent hands on him and was therefore grieved his Love constrained him to grieve Hence it appeareth in the next place That sincere Love to God produceth and preserveth a tender Conscience a holy feare of God in the heart and soul and a holy hatred of all sin How shall I do this wickedness and sin against my God saith the soul that sincerely Loves God when tempted to sinne by the world the flesh or the Devil God hates all iniquity and he that fincerely Loves God hates what he hates therefore saith the Psalmist you that Love the Lord hate evill to wit because God hates it Sincere Love to God makes a man love the whole will of God I love thy Commandâ—mâ—nts saith David above gold yea above fine gold I esteem all thy prâ—cepts concerning all things to be right and hate every false way This Language of David shews That he loved the whole will of God even that which did cross and condemn that sinne which his nature was most prone to and it is the nature of sincere Love to God to make a man thus to love the Will of God A sincere Lover of God loveth not the Word of God the less but â—â—e more for discovering his darling sinne and so consequently he loves not nor esteems not the faithfull Ministers of the Word the lesse but the more for their faithfulnesse in discovering and opposing sinne predominate sinne whether personal or national Sincere Love to God is an obediential Love it makes a man Cordially obey the Will of God rather then any thing in the world besides This is evident by the Language of Christ If a man love me saith Christ to wit sincerely he will keep my words He that hath my Commandements and keepeth them He it is that loveth me ibid. v. 21. And by the Language of his beloved Disciple This is Love that we walk after his Commandements The great Character of sincere Love to God set by Christ and his beloved Disciple is obedience to wit Cordiall obedience to all the revealed will of God and hence it is evident That sincere Love to God is an obedientiall Love That this Love leads a man to obey God rather then any thing in the world besides is manifest by the carriage of such in all ages of the world in whose hearts the sincere Love of Christ hath dwelt The three Children in Captivity being commanded of men to do what they were forbidden of God chose rather to obey God then man Peter and Iohn being forbidden of men to do what they were commanded of God reply Whether it be right in the sight of God to hearken unto you rather then unto God judge ye and chose rather to obey God then man as the words following shew And thus it is with other sincere Lovers of God if God and man God and sin God and Satan come in competition or opposition all craving obedience If sincere Love to God be in the heart it will soone end the controversie and cause a man to obey from the heart God before all sincere Love to Christ will make a man think Christ's yoke easie and his burthen light his Commandements not grievous it will make a man obey actively and passively and resist unto blood striving against sinne as the Scripture speaks Sincere Love to God mortifieth in us the love of the world If any man Love the world the love of the father to wit the sincere Love of the Father is not in him 1 Joh. 2.15 This language of Iohn intimates thus much unto us to wit That where the sincere Love of God dwels it mortifieth the Love of the world to wit those things in the world which are properly said to be of the world and enemies unto God as all unchast Loves Diabolicall Love and inordinate Love of Carnall things The lusts of the flesh the lusts of the eyes and the pride of life all which are enemies unto God and his grace in us and cannot subsist with the Love of God being contrary unto it Sincere Love to God makes a man very sensible of Gods dishonour and grieve at it as Ionathans Love to David made him very sensible of the dishonour his Father did him and grieve at it so sincere Love to God makes a man very sensible of the dishonour done to God and grieve at it it makes him sensible of the dishonour done to God by others but most sensible of the dishonour done to God by himself and grieve at it This appears in David David
to the Congregation of Alderman-bury And one who for these Thirty years by reason of an affliction lying upon her hath been in a great measure deprived of those publique spirituall helps which others enjoy and also of those private helps which good Christians do or might partake of by the Communion of Saints This makes good that Text of Scripture Out of the mouths of Babes and Sucklings thou hast perfected praise And that other That the strength of God is made perfect in weaknesse Church History tels us of a Captive Woman whom God made instrumentall to convert the whole Nation of the Iberians to the Christian Faith And the Book of God tels us of Priscilla who was made able by grace to expound the way of God more perfectly unto Apollo himself an eloquent man and mighty in the Scriptures And that she and her Husband Aquila were helpers in Christ Iesus unto Saint Paul and that for his life they laid down their necks Much is spoken by the same Apostle in commendation of divers Women I hope no man will contemn this Book because written by a Woman but rather admire the goodnesse love and power of God who is able to do such great things by such weak instruments No man will refuse pearls or precious stones though handed to him by the Female Sex It is her great desire that her Name may be concealed All that I will say of her is That she is a precious Iewell though in a contemptible Box and a very great ornament to the Congregation of which she is a Member If any reap any spirituall advantage by reading of this Book she hath obtained the hight of her ambition onely she craves their Prayers that God would blesse her and hers that the lesse help she hath from men the more she may have from God and the incomes of his holy Spirit that though she wants an outward eare to hear the voice of Gods Ministers speaking to her outward man yet she may have an inward ear to hear God speaking to her soul words of everlasting consolation And this is also the Prayer of Thy Servant in the work of the Ministery Edmund Calamy THE PREFACE Christian Reader ASsurance well-grounded assurance of the Love of God and a mans own salvation is a thing much to be desired and laboured for by all that have immortall souls But a thing industriously sought after by few and attained by fewer The most people in the world trouble their heads little about it and their hearts lesse know not what it is nor how to go to worke to attain it some think it is impossible to attain it others seek not after it some desire it but cannot acquire it others enjoy it but do not impart it hence it comes to passe that few reap the comfort of it I think it not amisse therefore to speake somewhat of it seeing it is a thing without which we can neither live nor diâ— with sound comfort in our souls much lâ—sse trâ—umph over dâ—ath the King of terrours I shall here in the first place premise three thingâ— or lay dowâ— three conclusions and for brevity sake I will only name them the first is this The first That there are some that are chosen to salvation predestinate elect oâ—dained to eternal life beloved with an everlasting love vessels of mercy prepared unto glory before the world began and kept by the mighty power of God unto salvation and all these shall be certainly saved and glorified The Second That it is possible for a Child of God in this life to attain some good assurance and true evidence that he is of this number The third That it is the duty of every Christian to labour for assurance of the Love of God and his own salvation But here the great question will be How shall I do this How shall I go to work to attain this precious jewel of assurance which you speak of This question the ensuing discourse tends to the resolution of therefore I will here only lay down some rules to be followed by every one that desires to attain some good assurance or Evidence for Heaven while he is here First He that would obtain this precious jewel and invaluable treasure of good assurance must ask it he must ask it of him who hath said ask and ye shall receive that your joy may be full He that purchased Heaven for us purchased the Evidences of Heaven also but he doth not alwayes commit them to the heirs custody Christ doth not alwayes deliver the Evidence and the â—nowledg of it with the right and title to Heaven Nay he doth many times withhold the Evidence of Heaven from those to whom he gives rigâ—t and title to Heaven for speciall reasons therefore for this Christ must be sought unto injuired of as the Scripture speaks A plain Jacob by much wrestling with God may obtain some good evidence of his favour as well as an eloquent Orator or a learned Clark Therefore if thou wouldest obtain some good Evidence for Heaven and a happy eternity then go to God with the Language of Abraham Gen. 15.8 when God had told Abraham he would give the land of Canaan to his posterity Abraham beleeved God he beleeved Gods promise should be made good yet desires to be further confirmed in this and therefore saith Lord God whereby shall I know that I shall inherit it So say thou to the Lord respecting that land above of which Canaan was a type Lord God whereby shall I know that I shall inherit it Say to God as Tamar said to Judah Give me a pledg of thy promise untill thou performest it say to God as Rahab said to the spies Give me a true token give me the earnest of the Spirit give me some grace that may assurs me of glory and open my eyes to see this grace bestowed on me give me the blessing of Joseph who was able to say I feare God give me the blessing of Paul who was able to say I know whom I have beleeved and put thâ—se promises in suit Isai. 32.17 Joh. 14.20 Secondly He that would get this precious jewel of assurance must seek it he must seek it where it is to be found and as it is to be soughâ— after 1. He must seek it where it is to be found seek it in Iesus Christ and Vnion with him and seek Iesus Christ and the demonstrations of Vnion with him in the Word of God in all the Ordinance of God and duties of a Christian and in the Work of God in and upon himself He that will conclude according to truth about his spirituall and eternall estate must diligently try himself and his graces by the truth to wit the Word of God which is the only true touchstone we have to try our selves by The heart is deceitfull above all things and despeperately wicked Who can know it There is nothing in
dwell in you But without Christ without Vnion with Christ there is no Salvation sor Man therefore it follows by necessary consequence That he that hath the Spirit of Christ dwelling in him according to the meaning of the Apostle in this text hath undoubtedly Union with Christ. Here note That the first and radicall Union between Christ and his Members is by conjunction This Union by Conjunction is a true and reall uniting of our persons bodies and souls to the Person of Christ God and Man To the Person of Christ as our Mediator And it is then effected when the Lord is joyned to the Soul and the Soul to the Lord so as they are made truly one This Union between Christ and his Members is made by the Spirit of God whose office it is to joyn Christ and his Members together it is the Spirit immediately on Christs part but the Spirit mediately on our part that makes this Union Christ by an actuall habitation of his Spirit in his Elect really joyns himself unto them and becoms truly one with them Christ by his Spirit works unfeigned faith in the hearts of his elect by which they habitually abide in him joyn themselves unto him and become truly one with him Christ and his Members thus joyned together are one by Conjunction To get assurance of thy Union with Christ then thou must of necessity begin here viz. with a diligent search whether thou art indued with the Spirit of Christ yea or nay and in searching after this take notice That the Spirit of God is said to be given Either Essentially or Virtually Essentially unto Christ onely virtually unto us So as when the Scripture speaks of giving the holy Spirit of God to man of the receiving of the Spirit by Man and of the dwelling of the holy Spirit in man In these texts and the like we are not to understand the essence of that Person in Trinity But the vertue efficacy and operation of that Person Secondly Note that the Spirit of God is virtually given unto man either as a qualifier only or as a sanctifier As a restrainer or as a renewer and that reception of the Spirit and dwelling of the Spirit which the Scripture makes an Argument of ouâ— Union with Christ is not that common efficacy and dwelling of the Spirit whereby he is a restrainer and qualifier onely But that speciall Efficacy and Virtue of the holy Spirit of God whereby he becometh a renewer and sanctifier of us To get assurance of the Union with Christ then thou must diligently and seriously examine thy self touching the spirituall virtue efficacy and operation of the holy Spirit of God in thy Soul manifested in and by those speciall graces which the holy Spirit of God works in the hearts of the Elect and of them onely thence called by Divines for distinction sake saâ—ctâ—fying or renewing grace The Spirit of God as a sanctifier the world cannot receive as the Language of Christ intimates Ioh 14.17 Sanctifying or renewing grace Christ bestows upon his Spouse onely it is his love-token to her in her military life though Christ be liberall in bestowing gifts upon all sorts of people yet he keeps these Jewels for his Spouse and bestows them on her onely on whom he bestows himself well may they therefore serve to demonstrate our Union with Christ and the habitation of his â—pirit in us after a speciall manner wheresoever they are bestowed hence it is that this gâ—ace and glory are coupled together Psal. 84 11. Amongst those speciall graces which demonstrâ—â—â— the holy Spirits saving habitation in â—s the first which I will here speak of is Faith to wiâ— justifying Faith We having the â—ame Spirit of Faith we also believe saith the Apostle 2 Cor. 4.13 Hence it is evident that whosoever is indued with the holy Spirit of God savingly beleives he beleives with a justifying faith For as much as the Spirit works this true justifying faith in all those in whom he dwelleth savingly Therefore if thou wouldest get a true testimony of the holy Spirits dwelling in thee after a speciall and saving manner thou must diligently try and examine thy self whether thou hast this grace of faith true justifying faith wrought in thee or not If thou hast this grace of justifying faith thou hast that which is an infallible Character and a reall testimony of the holy Spirits saving habitation and operation in thee of thy Union with Christ and eternal salvation by him as the Apostle intimates 1 Iohn 5.10 where he saith he that believeth in the Son of God hath the witnesse in himself The truth of this assertion will more clearly and fully appear by that which follows This faith is a speciall work of the Spirit of God in man as appears by the language of the Apostle Eph. 1.19 20. Where the Apostle speaks of it as a work of Gods Almighty Power No less then that which he wrought in Christ when he raised him from the dead and set him at his own right hand in Glory And in that it accompanieth predestination and is a grace proper and peculiar unto the elect as appears by 2 Thes. 2.13 compared with Tit. 1.1 He that with this saith beleiveth in Christ eateth the Flesh of Christ and drinketh his Blood and Christ saith He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him John 6.56 And hath he not then Union with Christ surely yes for he lives in Christ and Christ in him Really Spiritually he is one with Christ and Christ with him Of this faith Christ affirmeth that it is accompanied with salvation Iohn 3.36 He that believeth on the Son hath Everlasting life and John 6.54 He saith wheso eateth my Flesh and drinketh my Blood hath Eternall Life He that believâ—th on me hath Everlasting Life Joh. 6.47 This faith is called an evidence Heb. 11.1 the evidence of things not seen And true it is that this faith alwayes is an evidence though it do not alwayes give evidence to the subject in which it is beleeve and be saved are coupled together Luk. 8.12 Finally unto this faith is annexed in Scripture many special and absolute promises of salvation the Scripture faith that whosoever beleiveth in Christ shall not be ashamed Rom. 10.11 Beleive in the Lord Iâ—sus Christ and thou shalt be saved Act. 1â— 31 Christ saith He that believeth in me though he were dead yet shall he live Joh. 11.25 He that liveth and believeth in me shall never die ver 26. He shall never dye eternally He that eateth me shall live by me He that eateth of this bread shall live for ever Joh. 6.57 58. Verily verily I say unto you He that heareth my word and beleiveth in him that sent me shall not come into condemnation but is passed from death unto life Joh. 5.24 By all which it is evident that justifying faith for of that these texts speak is a sure earnest of our
sincerely loved God and this made him grieve at the dishonour other men did to God but most of all at the dishonour which himself had done to God the consideration of this made his heart pant and his strength fail and made him go mourning all the day long Sincere Love to God makes a man prize the light of Gods countenance and the apprehension of his Love in Christ above all things in the world Lord Lift thou up the light of thy countenance upon me this putteth gladness into my heart more then corn and wine Let him kiss me with the kisses of his lips for his love is better then wine This is the language of sincere lovers of God and Christ and a clear evidence it is of the truth asserted and lively demonstrates the judgement and affection of a sincere lover of God and Christ. Sincere Love to God makes a man delight in communion with God by prayer meditation and the use of all his other Ordinances here and long for the marriage-day of the Lamb to the end he might enjoy a more near Union and sweet Communion with Christ his well-beloved and be perfectly conformed unto his holy will as the language of sincere lovers of God shew My soul thirsteth for God for the living God when shall I come and appear before him Oh God! thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee c. I have a desire to depart and to be with Christ which is best of all Come Lord Iesus Come quickly This longing desire to depart and to be with Christ and to have Christ come to consummate the mysticall marriage though it be a fruit of love yet it is not an inseparable property of sincere love neither is it in all that sincerely love God nor in all in whom it is is it at all times alike but in those only which apprehend the love of God in Christ towards them and at such time as they apprehend it and this is not every sincere lovers portion here therefore a Christian ought not to judge his love to God unsound onely because he wants this longing desire to be with Christ and to have Christ come to consummate this mystical marriage but to have recourse to the foresaid properties of sincere love for the tryall of his love when this fails and to such as follow Sincere Love to God is a constant growing love and an everlasting love it holds out in all times and seasons and variety of conditions prosperity and adversity praise and persecution health and sickness plenty and poverty liberty and bonds yea in death it self and after death through all eternity death doth not terminate this grace but perfect it therefore saith the Apostle of a sincere lover he dwelleth in love and of this love It never faileth A man that sincerely loves God continues to love him when he hides his face from him and he cannot see him nor one glimpse of his favor neither within him nor without him yea when he frowns upon him and shewes himself marvelous unto him as Iob speaks and the Arrows of the Almighty stick fast in his soul And Satan and his own Conscience deluded by Satan tells him He shall never see the face of God with comfort And however God carryes himself towards him yet he dares not from thence take leave to vary his carriage towards God but loves him still for better for worse and obeys him to the utmost of his power which shews in the next place That he that sincerely loves God loves him for nought That man may be said to love God for nought who loves him principally for himself and not for his who loves him because he is of all things most lovely who had rather have God without all then all without God for his portion Who had rather have a houseless Christ a harbourlesâ— Christ a hated and a persecuted Christ thâ—â— all the honours pleasures and riches of the world without Christ Who had rather have grace without glory then glory without grace Who had rather have the Gospel and Gospel-Ordinances in power and purity with poverty and trouble then peace and plenty without them Who had rather Christ should reign then himself Who desires Christ may encrease though he himself decrease and truth live though he die Who preferrs the interest of God and Christ before his own interest or any interest whatsoever Who labours more to get and to keep a good conscience then a good estate in the world In a word he that loveth God more then these earthly contentments he and he only may be said to love God for nought and to love him sincerely as Christs language to Peter intimates Lovest thou me more then these as if he had said If thy love be not more to me then to these earthly things it 's worth nothing in my account if it be â—ore to me then to â—hese if it adhere to me with the loss of these â—hat shews it is not for these but for nought that thou lovest me and this argues thy love sincere Sincere Love to Christ is very industrious and it makes the Subject in which it is very industrious in following after the Lord and the things of the Lord and the more it aboundeth the more industrious the soul is in following after her beloved this is evident by the language and practice of such as have sincerely loved the Lord in all times I follow after saith the Apostle My soul followeth hard after thee saith another sincere lover of God Early will I seek thee c. and the Spouse in the Canticles sought night and day after her beloved Mary Magdalen and other lovers of Christ were very industrious in seeking after him All which evidently demonstrates the truth asserted to wit That sincere love is very industrious Sincere Love to God and Christ makes the soul unsatisfied in thinking and speaking of the divine Excellencies Wisdome Beauty and Majesty of God and Christ Love of what kind soever delights in the comtemplation of the object which it fastens on the soul delights to be still thinking and speaking of her Beloved whatever it be as every ones experience can teâ—â— him the soul that sincerely loves God doth no less See an instance of this in the Spouse in the Canticles she thinks of her Beloved aâ—d speaks of her Beloved as one unsatisfied with the thoughts and praises of him as one resolved to win if it were possible all the world to love what she loved and this lively demonstrates the sincerity of her love and the nature of sincere love Sincere Love to God is a soul-warming affection it warmeth that heart in which it is with a spirituall heat with a holy zeal for God and the things of God yea so warmeth it that many waters cannot quench it nor floods drown the fire
me and washed me with water yea with blood with the blood of his Sonne he throughly washed away my filth and annoynted me with oyl indued me with his Spirit and his grace c. I had forfeited all right to Heaven and earth into the Lords hand and he hath given me all back again freely and put me in a better condition than I was in before O the deepnesse of the riches of the Justice and Mercy of God! 10. In the tenth place Evangelical sorrow is a sorrow that keeps the soul in a sweet heavenly frame for all holy and heavenly duties it sweetly fits the soul for all holy performances Sorrow that flowes from the apprehension of Love in God is fresh and lively and full of spirits so that a man never performs any holy duty better then when his heart is filled with this sorrow Set a soul filled with this sorrow to pray and he will pray sweetly and heavenly fervently and effectually to wit in faith and so prevaile much with God Set him to hear and he will hear humbly and the whole Word of the Lord will be sweet unto him every precept and every threatning of the Lord every bitter thing will be sweet unto him every crum that fals from his Table will he gather up as precious food Set a soul filled with this sorrow to Divine Meditation and he will do it with great delight and freedome set him to receive the Sacrament of the Supper of the Lord and he will do this action in its beauty He will looke upon him whom he hath pierced and mourn for his sinne that hath pierced him and every other holy duty will he perform with a more heavenly mind than others which have not felt this sorrow or not in that measure which he hath done 11. The soul Evangelically contrite sorrows not so much for suffering as for sinning not so much for being displeased as for displeasing and dishonouring God by sinne it is grieved for its sinne because the holy Spirit of God is grieved by its sinne and broken with its whorish heart as the Prophet speaks and is melted by the consideration of the incomparable goodness of God and his kindnesse and love in Christ towards its self abused by its self rather then broken with horrour threatnings punishments or slavish feare Against thee thee only have I sinned and done this evill in thy sight saith the contrite soul and this is that which pierceth his soul. 12. The soul Evangelically contrite longs after freedome from sinne more than freedome from suffering it saies with the Church Lord take away all mine iniquity not with Pharaâ—h the plague Lord look upon my affliction and my pain saith the contrite soul and ease me of that if it be thy blessed Will but however forgive all my sinnes deliver me from all my transgressions Wash me throughly from mine iniquity and cleanse me from my sinne hide thy face from my sinnes and blot out all mine iniquities O wretched man that I am Who shall deliver me and when shall I be delivered from the body of this death This is the language of contrite souls The soul Evangelically contrite counts sin the worst Evill and Christ the best Good the guilt of sinne the power of sinne and the being of sinne is of all burdens the heaviest unto a contrite soul and that which of all other it longs to be freed from 13. The soul Evangelically contrite priseth Christ as the chiefest Good as the only true Good it is not satisfied with any thing without Christ it is not fully satisfied with any thing but Christ Christ in his Blood Christ in his Spirit Christ in his Ordinances Christ in his Ministers Christ in whomsoever his Image is stamped is precious above all earthly things unto the contrite soul Thou art my beloved and my desire is towards thee saith the Contrite heart to Christ. To the soul Evangelically Contrite the light of Gods Countenance and the sense of his love in Christ is more worth than all the treasures and pleasures in the world Lord lift thou up the Light of thy Countenance upon me thy love is better than wine better then Corn and Wine it strengthens more it comforts more it puts gladness in my heart more then Corn and Wine more than the choicest Creatures in the world saith the Contrite soul. When once this contrition had ceazed on Davids heart his soul did thirst for God as the thirsty land for rain and as the chased Hart for the water-brooks And not after God only in his immediate dispensations but in his mediate also after God in his Ordinances in his Sanctuary as appears Psal. 63.2 84.10 27.4 and thus did Mary Magdalen and Paul and other Saints under the New Testament when once this contrition had ceazed on their hearts they were very industrious seekers of God in his Ordinances By which it is eminently evident that it is the nature of Evangelical Contrition of hearts Evangelically contrite to prize highly communion with God in his Ordinances As it was with David and Mary and the other Saints here so it is with every soul Evangelically Contrite he hath the same judgement of and affection towards Gods Ordinances in truth though not in the same degree Such as the measure of contrition wrought in the soul is such usually is the measure of his affection to and thirst after these Divine excellencies forementioned 14. The soul Evangelically Contrite disclaims all righteousnesse of its own and rests wholly on the merit of Christ for justification before God We are all as an unclean thing and all our righteousnesses are as filthy raggs saith the Contrite Church Isai. 64.6 What things were gain to me those I counted loss for the excellency of the knowledge of Christ Iesus my Lord and do judg them but dung that I may winne Christ saith the Apostle Phil. 3.8 9. When once this Evangelical contrition hâ—d ceazed on the heart of Paul he renounced all his own righteousnesse all before conversion and all after conversion his old man and his new in matter of justification and rested wholly upon the merit of Christ which plainly demonstrates the truth asserted 15. Evangelical sorrow is a lasting sorrow and a wasting sorrow When once it hath ceazed upon the heart of a Christian it doth not pass away as the morning cloud and early dew or a land-flood but continueth and riseth up as a spring and is never exhaust till sin the cause of it be wholly taken away and not only the guilt and punishment of sinne but the very being of sinne till total deliverance from this body of death be granted This is evident in the Apostle Paul when once this sorrow had ceazed on his heart he did not cease to bewail his proness to sinne till his being in this world ceased as appears Rom. 7. ver 14.24 And as it is a lasting sorrow so it is a wasting
double There is a death to the guilt of sinne And a death to the power reign and dominion of sinne Death to the guilt of sinne is a perfect fredome from all sinne by the death of Christ for our sinne thus all in whom Christ lives are dead to sinne totally We are dead to the guilt of sinne by the body of Christ who died for us The death of our dear Saviour hath purchased and perfected this death for us The bloud of Iesus Christ cleanseth us from all sinne 1 Joh. 1.7 From all sinne past present and to come He that is thus dead is freed from sinne as the Apostle speaks Rom. 6.7 Redeemed from all iniqâ—ity Tit. 2.14 And this is the great priveledge of all those in whom Christ lives of all the true memberâ— of Jesus Christ Christ undertakes for them as Iudah did for Benjamin I will be sâ—rety for him of my hand shale thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever said Iudah to his father Gen. 43.9 Thus Christ undertakes for all his members for all his elect so as they may and ought to turn all charges brought against them over to Christ all inditements from God or Satan or conscience abused by Satan over to Christ their surety Who shall lay any thing to the charge of Gods elect saith the Apostle it is God that justifieth who is he tâ—at condemneth c. So may he that is thus dead to the guilt of sinne say What sinne is it that can condemne me that can bâ—ing in an inâ—ictment against me it is Christ that died it is Christ that died for me and by his death perfected this death for me I am now compleat in him in this respâ—ct who is it or whâ—t is it then that can lay any thing unto my chaâ—ge that can seperate me from the love of God in Christ Jesus Sin my worst enemy cannot do it for I am totally dead to the guilt of it by vertue of my Union with Christ Is Châ—ist be in yâ—u the boâ—y is dead because of sinne perfectly â—ead to the guilt of sinne Though Justâ—fication acquits a sinner from all sinne in Gods determination yet is not his pâ—râ—â—n formally granted nor actually put in exâ—â—uâ—iâ—n unâ—â—ll sued out and the trâ—bute of acâ—uâ—ll Repentance for kâ—own sinne is â—aid except in some cases viz. in case of the want of tâ—e use of 〈◊〉 as in children and disâ—â—â—cted persons in whom conscience cannot do its â—â—ffice beâ—â—usâ— of debility in the underâ—â—anding Thiâ— with submission to a better juâ—gement I humbly conceive to be according to tâ—uth and noâ—e it to vindicate my sâ—lâ— and cauâ—ion the Reader concerning that Antinomiâ—â— Tenet about Justification so common in these daies Thus is a true believer perfectly dead to the guilt of sinne by the death of Christ for his sinne But to the power dominion and being of sinne no child of Adam is totally dead in this life no not the best of the children of God but dying daily therefore saith the Apostle I die daily c. If any man thinks himself freed from sinne or perfectly dead to sinne in this sence He deceives himself and the truth is not in him 1 Joh. 1.8 For totally dead to sinne in this sence was never any sonne of man in this life but he that was the Sonne of God to wit Jesus Christ. Totally dead to the power and being of sinne is not he that is totally dead to the guilt of sinne untill this earthly house be quite pulled down and death that last debt and wages of sinne to the godly paid then and never till then is he in whom Christ lives totally freed from the power and being of sinne By the mercy of God death which was to man the wages and punishment of sinne is made unto all true believers the end of sinne the worker of death to wit sinne doth perish by its own workes sinne is slain and abolished by death Totall death to the power and being of finne is one great part of the privative gain which death brings to all that are in Christ to all that die in the Lord death the devorcer of soul and body brings perfect death to the power and being of sinne the enemy and burden of soul and body Perfectly dead to the power and being of sinne is no man here this death belongs to that other world But truly dead to the power and reign of sinne are all those here in whom Christ lives and this is that death which this Text points at If Christ be in you the body is dead because of sinne c. All in the state of nature are dead in sinne All in a state of grace are dead to sinne according to the meaning of this Text dead to sinne in a Gospel sence Death to the power and reign of finne is one part of the renovation of our natures consisting in that which the Scripture calls mortification by vertue of which the love of sinne and delight in sinne which is indeed the life of sinne is destroyed At this death the Apostle points Rom. 6 2. How shall we that are dead to sinne live any longer therein As if he had said How shall we that are dead to the guilt of sinne take pleasure in the filth of sinne or wallow in any sinne with delight It is impossible for death to the guilt of sin alwayes produceth death to the power and dominion of sinne If Christ be in you the body is dead because of sinne Is Christ be in you as a Iustifier he is in you as a Sanctifier also The body is dead because of sinne Christ and sinne may dwell in the same subject at the same time yea Christ may live where sinne doth dwell Christ liveth in me sinne dwelleth in me saith the Apostle but Christ and sinne cannot both live and reign together in the same subject at the same time Caesar and Pompey might better have lived and reigned togeher than Christ and sinne where either of these lives it reigns and both cannot reign together If Christ be in you the body is dead because of sinne This body to wit sinne whilest alive rules and reignes as a Husband as a Lord and Master and is obeyed freely and willingly with the consent of the whole will so much that phrase of the Apostle To whom ye yeeld your selves servants to obey doth imply But when Christ once espouseth a soul unto himself he divests this Lord of his power He puts this Husband to death and assumes all the rule and domination to himself And the soul thus espoused yeelds to obey him as her sovereign Lord and sole Commander We have no king but Caesar said the Iews So saith the soul dead to sinne I have no King but Christ I yeeld my self willingly to no other Therefore saith the Apostle If Christ be in you the body is
a grace which keeps a man quiet within when all things are troublous and very unquiet without it is a grace which possesses a man of himself when dispossessed of all earthly comforts it is a speciall work of the Spirit of God in the soul enabling a man not stupidly but quietly to bear whatsoever God lays upon him without feeling murmuring or repining against God or man in heart or in tongue or fainting under his chastising hand When it is thus with a sufferer for Christ then may he be said to suffer according to the will of Christ in this particular to wit patiently 4. Christ requires joy in sufferers for his will Count it all joy when you fall into divers temptations Rejoyce and be exceeding glad saith Christ. Rejoyce in that day and leap for joy It is divine joy or the joy of grace that Christ here calls for in sufferers for his will it is that joy which Nehemiah calls The joy of the Lord. And this is a holy passion of the soul issuing out of the apprehension of what Christ hath done for it and will do for it reviving elevating and strengthening the soul and carrying it above it self It is a wing grace which whiles the soul is actually possessed of is thereby carried above it self above the world and above Satan Faith and joy are the two wings of the soul which bear it up both in doing and suffering If either of these be câ—ipt the soul is much hindered thereby and exposed to many dangers Joy as all other graces of the Spirit hath different degrees in different times and subjects and is usually greatest in the greatest sufferers and sufferings for Christ. When a man is spoiled in his estate spoiled in his good name spoiled in his body or any thing respecting the preservation or felicity of this life for his faithfullness to the word and will of Christ and yet with the good Prophet Rejoyces in the Lord and joys in the God of his salvation then may he be said to suffer joyfully then may he be said to suffer according to the will of Christ in this particular 5. Christ in his Word calls for courage in sufferers for his will the will of Christ is that he that suffers for a good cause should not be ashamed of his cause nor of his sufferings If any man suffer as a Christian let him not be ashamed Be not thou ashamed of the testimony of the Lord nor of me his prisoner saith Paul to Timothy The will of Christ is That he that suffers for his will should not be afraid If ye suffer for righteousness sake happy are ye and be not afraid of their terrour nor be troubled Fear them not saith Christ thrice in one Chapter Fear noâ— them that kill the body but are not able to kill the soul Phil. 1.28 Christ compares his Church to a company of horses in Pharaohs Chariots which in all probability were the best in Egypt and like to the war-horse which the Lord describes to Iob Job 39. very couragious in the hottest battell Christ by this metaphor hints unto us That his will is that we should be very bold and couragious in whatsoever we do or suffer for his sake and that he expects it at our hands his will is that we should be like a company of horses in Pharaohs Chariots full of spirits and courage in doing and suffering and not like a company of Jades in a Dung-Cart spiritless and unfit to bear any thing for his sake It is Christian-courage that Christ requires in sufferers for his will Christian courage is a grace of the â—pirit whereby a man resolves through the help and assistance of Jesus Christ to cleave close to his word and will and boldly to stand for it mauger all opposition and chuses rather to suffer any thing than omit any thing or commit any thing that should derogate from the honour of Christ. A man doth then declare Christian courage when he is not ashamed nor afraid to own a good cause or appear in it because of suffering when he can suffer for the Gospel or any Ordinance of God and truly say with the Apostle Though I suffer these things neverthelâ—ss I am not ashamed I am not ashamed of the Gospel of Christ nor of the cause of God And when with the three Children he slights the torment and the tormentor resolving in the strength of Christ to do his duty whatsoever he suffer for it and to cleave close to the word and will of Christ whether deliverance or no deliverance arise here when he is more afraid to displease God than man when he is more afraid of losing things spiritual and eternal than of losing things temporal when he chooses to suffer rather than sinne when he endureth the Cross and despiseth the shame when he refuseth base deliverance and yeeldeth his body rather than his cause his cause being good into a Tyrants hand When a sufferer for a good cause doth thus declare his courage he declares it in a high degree and suffers according to the will of Christ in this particular 6. Christ in his Word requires perseverance unto the end in suffering for his will and it is unto the persevering sufferer that this great reward of reigning with Christ is promised Be thou faithfull unto the death and I will give thee the Crown of life He that shall endure unto the end the same shall be saved Christian perseverance is a conftant holding out in the Truth to the last breath in the belief love profession and practice of the Truth And this he may be said to do that doth never totally nor finally apostatize from the Truth once received It is possible for one that perseveres in suffering at some time and in some kind and measure to desist from his former forwardness through strong temptations and humane frailty witness Peter who through fear denied his Master and forsware him and yet did after suffer for him 7. The will of Christ is That he that suffers for his will wrongfully should do it for conscience sake For conscience towards God conscience of his duty should be the principall motive inducing him to suffer I do not say the only but the principall motive A man may then be said to suffer for conscience towards God when conscience of his duty is the thing that puts him upon suffering when he to avoid sinne or performe duty exposes himself to suffering when he out of scruple in conscience of the lawfullness or unlawfullness of a thing commanded or forbidden by Authority refuseth it and chooses rather to suffer in his outward man than to baffle his conscience or displease God by rebelling against lawfull Authority which is Gods Ordinance He that doth thus suffer doth suffer for conscience towards God and according to the will of Christ in this particular 8.
Demonstration I shall speak something from this Text as God shall enable me and somewhat of the other to wit the seal of Confirmation from another Text if the Lord permit and so conclude this work Before I speak further of this seal of Demonstration or the appearances of it I will here premise six things First That as a Merchant sets his seal upon his wares by which he demonstrates such and such wares to be his and distinguisheth them from all other so God sets his seal upon his people to wit this seal of regeneration by which he demonstrates them to be his and distinguisheth them from all the people in the world profane morall hypocriticall This I may call Gods broad-seal sealing a soul to the day of redemption Secondly This seal God sets upon all his wares all his adopted children are sooner or later sealed with this seal every reall Saint every one that is effectually called hath this seal of Demonstration set upon him regeneration wrought in him Gods Image stamped upon him But all the children of God have not this in like measure the impression is not alike visible in all neither to the parties themselves nor to others some bear this impression as babes others as men grown up to some maturity all Gods adopted children bear this impression truly but none of them perfectly in this life The third thing premised is this That this seal of Demonstration to wit true regeneration is of absolute necessity unto salvation for Without holiness no man shall see the Lord Heb. 12.14 No man shall ever inherit the kingdome of glory that hath not this seal set upon him in the kingdome of grace Christ will own none of these wares for his in that other world whom he doth not thus seal in this world it stands not with his justice to own such The fourth thing premised is this That this seal of regeneration demonstrates to God to man to others and to a mans self except in some cases that he is Gods He hath chosen us in him before the foundation of the world through sanctification of the Spirit and belief of the Truth 2 Thes. 2.13 Fifthly This seal of regeneration is such as others may discern therefore I call it a seal of demonstration The Image of God if once stamped in truth upon the soul cannot be hid no more than fire in a mans bosome the love of God in the heart will shew it self in the outward man Nay this seal of regeneration is many times more obvious unto others than unto the parties themselves This seal is so lively stamped on some of Gods people that it shews it self very eminently in the eies of others when they that have it cannot nor will not behold it in themselves The sixth and last thing premised is this That this seal of regeneration whereever it is truly stamped by the holy Spirit of God is Gods mark and the soules earnest for Heavens eternity The Lord hath set apart him that is godly for himself Psal. 4.3 The person thus sealed is a sequestred person sequestred for the Lords use sealed unto the day of redemption Where note That this seal of regeneration doth confirme and make sure the love of God unto the person on which it is set as well as the other though not alwayes to the apprehension of the person Object But Satan doth many times counterfeit this seal and thereby cheats and cosens many a soul He counterfeiteth holiness and perswades the soul that is but seemingly regenerate that he is truly regenerate and him that hath but civill holiness that he hath saving holiness and by this sophistry of his cheats and undoth many a soul How shall I then come truly to discern whether the demonstrative seal set upon my self be indeed the seal of the holy Spirit of God or but the counterfeit set by Satan Answ. 1. Wheresoever there is true regeneration wrought by the holy Spirit of God Satans seal which is upon our soules as we come into the world is cancelled corruption is not barely restrained but mortified The body is dead because of sinne as the Scripture speaks the soul is bent against every sinne it allows not it self in any known sinne it hates all sin but where Satan counterfeits this seal corruption is but restrained the heart loves it still and cherisheth some one sinne or other 2. The soul â—hus sealed by the holy Spirit of God beares the Image of God the Image of God is stamped upon it as the seal is so is the print which it makes the Spirit of God is a holy Spirit and the soul that is sealed by it is a holy soul He is renewed in the spirit of his mind Holiness is stamped upon his heart and spirit and from thence spreads it self through the whole man and through the whole life from the time of conversion regeneration wrought by the Spirit of God makes the heart pure and holy as well as the outward man therefore the Apostle calls it Holiness of truth Ephes. 4.24 and saith in another place The Spirit is Life because of righteousness Christ makes it a note of a good man that he can derive goodness from within Luk 6 45. Therefore I may safely pitch upon it That Holiness engraven upon the heart and spirit of a man and from thence declaring it self in the whole man and in the whole life is vigor fit and but fit to give the denomination of a soul thus sealed regeneration wrought by the Spirit of God is begun in the inward man it is universall and goes through every faculty of the soul and every part and member of the body through the whole life and conversation he that is truly sanctified is sanctified throughout and holy in all manner of conversâ—tion he that is sealed by the holy Spirit of God beares the Image of God in all these But Satans counterfeit seal of Demonstration stamps his own image he is seemingly an Angel of light whilest really a Devil and he that is thus sealed by Satan resembles him in this he is a seeming Saint a reall Devil So Christ spake of Iudas Have not I chosen you twelve and one of you is a Devil He that is thus sealed by Satan hath Holiness painted on his outside but wickedness graven on his heart as is evident in the Scribes and Pharisees who were thus sealed by Satan they were outwardly holy as Christ shews at large Mat. 23. but inwardly very ugly and rotten and therefore calls them whited sepulchres not sealed soules Civill Holiness may and many times doth enable a man to carry himself civilly and holily in the eies of men but saving Holiness makes a man studious and carefull to approve himself unto God in his very thoughts and affections and in the motions of his heart as well as the motions of the outward man yea this is that which he is most carefull of and industrious about that is sealed
by the holy Spirit of God his chief work is within doors his principall care desire and endeavour is to approve his heart unto God and so walk that he may be accepted of him and glorifie him Then again civill Holiness springs from morall principles good education and the like but saving Holiness springs from love love to God is the root out of which it springs as the Apostle shews Eph. 1.4 The soul that is thus sealed by the Spirit of God his Holiness springs from love to God The love of Christ constraineth him thereunto The soul that is thus sealed by the holy Spirit of God dares not sunder what God hath coupled together to wit Holiness towards God and Righteousness towards men a man truly regenerate is carefull of both witness Paul Act. 24.16 He makes conscience of all sinne and of all duty he warrs against all sinne and hath râ—spect unto all Gods Commandments The soul thus sealed by the holy Spirit of God is one in whom sinne dwelleth as a Rebell and ruleth as a Tyrant only He is one that is of all men the most sensible of and affected with carnallity in himself I am carnall saith he sold under sinne Rom. 7. He is one that serves the Lord with all humility of mind Act. 20.19 The more holy and the more righteous a soul sealed by the holy Spirit of God is the more humble he is Christ and Paul were notable examples of this He that is thus sealed by the holy Spirit of God is a world-overcoming creature a flesh-overcoming creature and a Devil overcoming creature He is more than a Conquerour over all these through Christ that hath loved him and sealed him by his Spirit He is one that is a new Creature and of this something hath been already spoken in this Treatise to which I refer the Reader for a farther discovery of a regenerate person In fine He that is thus sealed by the holy Spirit of God is one that holds on his way and grows in grace I joyn these together so doth Iob The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 This seal of the holy Spirit of God hath this priveledge above and beyond all other seales the impression which it makes remaineth and increaseth This seal of Demonstration if once truly stamped by the Spirit of God on a soul abideth there the impression never weares out This annointing abideth as Iohn speakes 1 Ioh. 2.27 Truth of grace in the heart and it abideth there and the heart abideth in the truth When God gives a man truth of grace he gives it him to have and to hold for ever the soul thus sealed beares in it the marks of the Lord Jesus unto the death and most eminently after death in glory This seal of the holy Spirit of God is lasting and everlasting True regeneration seales a man to the day of redemption but this it could not do were it not a lasting substance This may suffice to discerne the reality of this seal of Demonstration by to wit true regeneration and to distinguish it from that counterfeit set by Satan I do not intend an innumeration of the qualifications and appearances of a regenerate person here but only endeavour to discry him and distinguish between him and one but seemingly regenerate and therefore strik◠〈◊〉 and proceed to the other seal of the holy Spirit of God to wit the seal of Confirmation mentioned before and for this purpose shall pitch upon Rom. 8.16 Spirits witness with our spirits Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God THis is the last but not the least evidence that a child of God hath in this life for Heaveâ—s eternity of this I â—ay say as David said of 〈◊〉 sword There is none like that give it me There is no testimony to that of the Spirit of God witnessing with our spirits to satisfie conscience to resolve all doubts remove all scruples and end all controversies about our eternall estate When the Spirit of God beareth witness with our spirit that we are the children of God to wit by grace and adoption the soul then enjoys heaven upon earth and hath meat to eat that the world knoweth not of It is sealed unto the day of redemption indeed with a seal of Confirmation and it knoweth that it is so The Spirit it self beareth witness with our spirit that we are the children of God Hence it is evident That no mans own spirit can truly assâ—re him of the love of God towards him nor â— his adoption unless the Spirit of God concur and bear witness with his spirit no more than a mans own Deed or Seal can assure him of what is delegated or assigned unto him by another Neither is it the Spirit of God alone simply and singly considered that doth this but it is the Spirit of God concurring with our spirits the Spirit bearing witness with our spirit that doth assure us of the love of God and our adoption When the Spirit of God by a speciall work of his upon our soules convinces them of the speciall love of God towards us of our Justification and Sanctification and we by faith assent thereunto then doth the Spirit bear witness with our spirit according to the meaning of this Text as I conceive then is the soul sealed unto the day of redemption with a seal of Confirmation And this is that seal which I am now to speak of and that which this Text points at This may be called Gods privy seal sealing a soul unto the day of redemption Of this seal the Apostle speakes Ephâ—s 1.13 In whom after ye believed ye were sealed with the holy Spirit of promise c. Before I speak of the appearances of this seal of the Spirit of God I shall here note two or three things This seal of Confirmation God sets upon some of his people but this he doth not set upon all his people the Spirit of God doth â—hus bear witness with our spirits in some of Gods children but it doth not thus bear witness with our spirits in all Gods children Neither doth it thus bear witness at all times in those in whom it doth at some the Scriptures afford frequent examples of this 2. This testimony or witness of the Spirit of God in whomsoever it is proceedeth from and dependeth on free grace and is a token of royall favour to whomsoever it is granted it is Christs golden Scepter held up to the soul. 3. This seal or testimony of the holy Spirit of God though it be the ratifier of our Redemption and Salvation in our hearts yet it is not the meritorious cause of it neither is it absolutely necessary unto salvation 4. This seal of the holy Spirit of God on whomsoever it is set is an earnest and but an earnest of that inheritance which he shall one day be