Yea and Amen, Part 1

Yea and Amen · Part 1

YEA and AMEN: OR, PRETIOUS PROMISES, AND PRIVILEDGES. Spiritually unfolded in their Nature and Vse. Driving at the assurance and establishing of weak Beleevers.

By R. SIBBS D. D. Master of Katherine Hall in Cambridge, and Preacher of Grayes Inne London.

Reviewed by himselfe in his life time, and since perused by T. G. and P. N.

LONDON, Printed by R. Bishop for R Dawlman and are to be sold by Humphrey Mosley at the Princes Armes in Pauls Church-yard. 1638.

p. 1YEA and AMEN. OR, PRETIOVS PROMISES, Layd open out of 2 COR. 1. 19, 20, 21, 22, 23.

But as God is true, our word towards you was not yea and nay; for the Sonne of God, Iesus Christ, who was preached among you by us, was not yea and nay, but in him was yea.

For all the promises of God are in him yea, and in p. 2him Amen, unto the glory of God by us.

THE blessed Apostle, that he might have the better place in the hearts of his hearers, endeavours here with all diligence to wipe off any imputation, which they might have against him, that so his doctrine might come home to their soules, and have the freer accesse to worke upon their consciences.

We have therefore in these words S. Pauls Apologie, for not comming unto the Chorinthians according to his promise. Wherein hee alledgeth that it was not from any p. 3inconstancy in him; but indeed from corruption in manners among them. verse 23. I call God to record, that to spare you I came not. The Apostle as a man, and as a holy man, might promise many things common to this life, and might lawfully vary afterwards, upon the appearance of reall impediments.

But the things which he promiseth, and speakes of as an Apostle, they admit of no such uncertainty. Therefore his care is to decline all thoughts of wavering therein, and to maintaine the credit of the Gospell, which hee had taught to the uttermost: p. 4knowing well, how ready false teachers would be to perswade the people, that Paul was as light in his preaching, as he was in keeping his word with them, therefore our Word is true, as God is true, saith he.

There is the same ground of the certainty of Evangelicall truths, as there is of God himselfe. Iesus Christ whom I preached among you was not yea and nay, saith the Apostle, but yesterday and to day, and the same for ever. Whence may bee observed:

That the object of preaching Doct. 1.now in the time of the Gospell, is especially Iesus p. 5Christ. This is the Rock upon which the Church is built. Christ should be the subject matter of our teaching, in his Nature, Offices, and Benefits, in the duties which we owe to him, and the instrument whereby we receive all from him, which is faith.

If wee preach the Law, and discover mens corruption, it is but to make way for the Gospels freer passage into their soules. And if we presse holy duties, it is to make you walke worthy of the Lord Jesus. All teaching is reductive to the Gospell of Christ, either to make way as Iohn Baptist did, to levell all proud thoughts, p. 6and make us stoop to him, or to make us walk worthy of the grace wee receive from him.

The Bread of life must be broken, the Sacrifice must bee anatomized and layed open; the riches of Christ, even his unsearchable riches, must bee unfolded. The Sonne of God must be preached to all, and therefore God who hath appointed us to bee saved by Christ, hath also ordained preaching, to lay open the Lord Iesus, with the heavenly treasures of his grace and glory. But to go forward.

Iesus Christ who was preached among you, by p. 7me, and Sylvanus, and Tymotheus, was not yea and nay.

Here observe: That the Observ.consent of Preachers in the mysteries of salvation, is an excellent meanes to strengthen faith in their hearers: not in regard of the truth it selfe, but in regard of men. So it pleaseth God to condescend to our weaknesse, in adding Sacraments and Oath unto his promises, thereby to shew the more stablenesse of his counsell towards us.

By yea here is meant Certaine, Constant, Vnvariable. The times vary, but not the faith of the times. The same fundamentall p. 8truth is in all ages. Sometimes indeed it is more explicated, and unfolded; as we have in the the New Testament divers truths more cleerely revealed than in the Old. There is not a new faith, but a larger explication of the old faith. Divine truth is alwayes the same. If there hath beene a Church alwayes, there hath ever beene a Divine truth. Now it is an Article of our faith in all times to beleeve a Catholike Church, certainly then there must bee a Catholike truth, to be the seed of this Church. Therfore we should search out, what was that yea, that positive Doctrine in those p. 9Apostolicall times of the Churches purity before it was corrupted.

The Church was not long a Virgin, yet some there were that held the truth of Christ in all ages. Our present Church holds the same positive truths, with the Apostles before us. Therefore we say, Our Church was before Luther, because our Doctrine is Apostolicall, as also is our Church that is continued thereby, because it is built upon Apostolicall doctrine. Put the case we cannot shew the men as they rediculously urge; what is that to the purpose? From an ignorance of particular p. 10men, will they conclude us to be ignorant of the Church of Christ, which hath ever beene.

Hence the true Church may easily be discerned: the points of Religion wherein our adversaries differ from us, be but patcheries of their owne, they were not yea. In the Apostles times, their Purgatory, Invocation of Saints, and Sacraments, of divers kindes were devised by themselves afterwards. And indeed for a thousand yeeres after Christ, many of the differences betwixt us and the Papists were never heard of; neither were they ever established by any Counsell, p. 11till the Counsell of Trent.

Our positive points are grounded upon the holy Scriptures; we seek the Old way, and the best way, as Ieremy adviseth us. There was no popish trash in Abrahams time, among the blessed Patriarches, nor in Christs time. No, nor many hundred yeares after; they came in by little and little, by humane invention, for their owne advantage; a meere policy to get money and abuse the people. Indeed they hold many of our truths, but they adde something of their owne to them; they adde necessity of tradition to the Scriptures, merits to faith; they adde p. 12Saints to Christ in Divine Worship: they have seven Sacraments to our two. They may safelier therefore come to us, than we to them; we hold all that they should hold, onelyonly their owne additions wee hold not, we leave them to themselves. So much for that.

To touch only another point, that borders a little Doct.upon it. Divine truth is of an inflexible nature; this crosseth another rule of theirs; for they hold, they may give what sense of Scripture they will: and that the current of the present Church, must judge of all former counsels. What? Doth the p. 13truth vary according to mens judgements? must we bring the strait Rule to the crooked Timber for to be measured? Shall the judgement of any man, be the rule of Gods unerring truth? Shall present men interpret it thus, and say, it is so now? And shall others that succeed after say, what ever it was then, now it is thus: and must we beleeve all? God forbid.

This declareth, That no Doct. 4.man can dispence with Gods Law: this written Word is alike in all: truth is truth, and errour errour, whether men think it to be so or no. Reason is reason, in Turkes, as well p. 14as amongst us. The light of nature, is the light of nature, in any Countrey as well as here. Principles of nature vary not as Languages doe: they are inbred things. And if Principles of nature be inviolable, and indispensable, much more is Divinity. Filth is filth wee all confesse: opinion ought not to bee the rule of things, but the nature of the thing it selfe.

Therefore what is against nature, none can dispence withall. God cannot deny himselfe. What is naught in one age, is naught in another, and for ever naught. There is no Monarch in the World p. 15can dispence with the Law of nature, or with the Divine Law of God. For the opinion of any man in the World, is not the rule which hee may comfortably live by, but the undoubted light of Christs written Word.

I speake this the rather to crosse their base practices, who when God cals them to stand for his cause and truth, they will bend and bow the sacred truth, which is alwayes Yea and Amen, to their owne by ends and base respects. As if the opinion of any man in the world were the rule of their faith and obedience. This is to make God no God. Is not right, p. 16right? Is not the Law the Law? Is not the Word of Christ a word that alters not, but remaines stedfast to all eternity?

Assure your selves there is a truth of God, that we must maintaine to the death, not onelyonly in opposing Heresie, but resisting of impiety wheresoever we meet it. Iohn Baptist was a Martyr when hee stood out against Herod and said, Thou must not have thy Brother Philips Wife. He would not be meale-mouth'd in reprooving his sinne, but cried out against the unlawfulnesse of it, though it cost him his life. Men ought to suffer for the truth, and p. 17not for base ends deny the least word of God, because it is a divine sparkle from himselfe.

For all the promises of God, in him are yea, and in him are Amen.

This comes in after this manner: the word that I preached (saith Paul) is unvariable, because Christ himselfe is alwayes yea, and I have preached nothing but Jesus Christ among you; my preaching then must needs be a certain and immutable truth.

There are divers readings of the words, but the most materiall is (as this Translation and the best Expositors have it) p. 18All the promises of God in Christ are yea, (that is,) they are certaine and constant in him. And then they are Amen, that is, in Christ they are fulfilled. In him they are made, and in him they are accomplished. The whole carriage of the promises are in Christ: for his sake they were first given, and in him they shall be performed. As Christ himselfe was yesterday, and to day, and the same for ever: so are all Gods promises made in him, undoubtedly, eternally, and unchangably true to all posterities.

Here are divers truths which offer themselves to p. 19our consideration. First take notice, that since the fall of man, it hath pleased our good God to establish a Covenant of grace in Jesus Christ, and to make him a second Adam, by whom we might be restored to a better estate, than ever wee had in the first Adam. In which happy condition there can be no intercourse betwixt God and man, without some promise in his Christ: so that God now deales all by promises with us. The reason is this, how can poore dust and ashes dare to challenge any thing of the great Majesty of Heaven, without a warrant from himselfe? How can p. 20the Conscience be satisfied? Conscience, what.(Conscience you know is a knowledge together with God.) How can that rest quiet in any thing, but in what it is assured comes from God? And therefore Why God rules his Church by promises.for any good I hope for from God, it behooves me to have some promise, and word of his mouth for it, this being his constant course of dispensation to his people. While we live in this world we are alwayes under hope. We rejoyce in hope of the glory of God. Now hope lookes still to the promise, whereof some part is unperformed.

How doth Heaven differ from Earth? but in p. 21this: Heaven is a place all for performances: here we have some performances to encourage us, but are alwayes under some promise not yet accomplished. And therefore the manner of our apprehension of God in this world, exceedingly differs from that in Heaven.

Here it is by faith and hope, there it is by vision: vision is fit for performance. Faith and Hope looke alwayes to a word revealed: God therefore rules his Church in this manner for their greater good. Alas what can we have from God, but by the manifestation of hiis own good will? May we look p. 22for favour from God for any thing in our selves? It is a fond conceit.

Againe, God will have his Church ruled by promises Reas. 2.in all ages, to exercise the faithfull in prayer and dependance upon him. God will see of what credit is amongst men, whether they will rely upon his bare promise or no. He might doe us good, and give us no promise; but he will try his graces in us, by arming us against all difficulties and discouragements till the thing promised be performed to us. Promises are (as it were) the stay of the soule in an imperfect condition, and so is faith in them, untill p. 23our hopes shall end in full possession: and wee must know, that Divine Promises The excellencie of Divine Promises.are better than earthly performances. Let God give man never so much in the world, if hee have not a promise of better things, all will come to nothing at the last. And therefore God supports the spirits of his servants against all temptations, both on the right hand and on the left by sweet promises. Hee will have them live by faith, which alwayes hath relation to a Promise. This is a generall ground then, that God now in Christ Jesus hath appointed to governe his Church by way of promises.

p. 24But what is a Promise?

A Promise is nothing but a manifestation of Definition of a promise.love; an intendment of bestowing some good, and removing some evill from us. A declaring of a mans free engagement in this kinde, is a Promise; it alwayes comes from love in the party promising, and conveighs goodnesse to the beleeving soule. Now what love can there be in God to us (since the fall,) which must not be grounded on a better foundation than our selves? If God love us, it must be in one that is, first beloved; hereupon comes the ground of the promises to be in Jesus Christ: all intercourse p. 25between God and us must be in him that is able to satisfie God for us. The Almighty Creator will have our debts discharged before he enters into a covenant of peace with us.

Now this Christ hath perfectly done, and thereby reconciled lost sinners; hereupon the promise immediately issues (from Gods love in Christ) to beleeving soules: He must first receive all good for us, and we must have it at the second hand from him. The promises in Christ are as the spirits in the body, they runne through al the ages of the Church; without him there is no mercy nor comfort to be p. 26had. God cannot look on this cursed nature of ours out of Christ; and therefore whosoever apprehends any mercy from God, he must apprehend it in Christ the promised seed. To make it clearer; our nature since the fall is odious to God, (a sinfull cursed nature remaines in the best of us) and therefore that God may looke peaceably upon it, he must looke upon it in him that hath it undefiled, & in him whom he loves, even his only Son, like unto himselfe, that hath taken our nature upon him.

Now our nature in Christ must needs be lovely and acceptable; and if p. 27ever God love us, it is for Christ alone, who was predestinated before all worlds, to be a Sacrifice for us, to be the Head of 1 Pet. 1. 101 Pet 1:10his Church: he was ordained to doe us good, before we our selves were ordained. Christ is the first Beloved, and then we: God loves us in his beloved one: This is my beloved Mark 1. 11Mark 1:11Sonne in whom I am well pleased. As if the Lord had said, I am pleased in him, and in all his, in his whole mysticall body. Christ is the Son of God by nature, we by adoption; what ever good is in us, is first & principally in him. God conveighs all by the naturall Son to the adopted p. 28sonnes: therefore all the promises are made to us in Christ, he takes them from God for us. He himselfe is the first Promise, and all are Yea and Amen in him: they are not directed to us, abstracted from him; but we are elected in Christ, sanctified in him, acquitted frō sin through him: by his stripes we are healed. If Christ had not satisfied the wrath of God, by bearing our iniquities upon the crosse, wee had beene liable every moment to condemnation. If he had not been free from our sins, we had for ever lyen under the burthen of them. You are yet in your sinnes (saith Saint Paul) if p. 29Christ be not risen. We are 1 Cor. 15. 17.1 Cor 15:17freed from our debts, because Christ our surety is out of prison; he is in Heaven, and therefore we are at liberty.

The Promises are a deed of gift, which wee have from and by Christ, who is the first object of all the respect that God hath to us. Why are the Angels attendants on us? Because they attend upon Iacobs Ladder, (that is,) upon Christ, that knits Heaven and Earth together. So that the Angels because they attend upon Christ first, become likewise our attendants: we have a promise of eternall life: but this life is in his Son; God p. 30blesseth us with all spirituall blessings in him, and makes us sons in him the naturall Sonne: whatsoever prerogative we enjoy, it is in Christ first, and so belongs to us, but no further than we by faith are made one with him. How darest thou think of God who is a Consuming fire? and not think of him as he is pleased and pacified with thy person in Christ, who tooke thy nature upon him, to be a foundation of comfort, and a second Adam; a publique person satisfying Divine Justice for all that are members of his body?

Wee may think upon God with comfort, when p. 31wee see him appeased in his Christ. As long as hee loves Christ, hee cannot but love us. Never think to have grace, or salvation, or any thing without Christ. Doth God love mee, doth hee doe good to my soule for my owne sake (abstracted from his Sonne?) no surely: then should I flie from his presence. But he looks upon me in his beloved, and in him accepts of my person, therefore our Saviour prayeth, I desire thee bles sed Father, that the love wherewith thou lovest mee, may be in them, and I in them.

This should direct us in our dealing with God, not p. 32to goe directly to him, but by a Promise, And when wee have a Promise, look to Christ in whom it is performed; If we ask any thing of God in Christs name, he will give it us; If wee thank God for any thing, thank him in Christ, that wee have it in him. What a comfort is this, that wee may goe to God in Christ, and claime the Promises boldly? because he loves us with the same love he beares to his only beloved Sonne. If we get fast hold on Christ, and cleave there, God can assoone alter his love to him, as alter his love to us; his love is every whit as unchangeable to a beleeving p. 33member, as to Christ the head of the body. The Promises are as sure as the love of God in Christ is, upon which they are founded, and from which nothing can separate us. For Promises being the fruit of Gods love, and Gods love being founded first upon Christ: it must needs follow, that all the Promises are both made, and made good to us through him.

If a Prince should love a man, and his love should be founded upon the love he beares to his own Son; surely such a one may have comfort, that love will never faile him: because it is an affection naturall, p. 34and therefore unalterable, he will alwayes love his Sonne, and therefore will alwayes delight in him, in whom his Son delighteth. Now Christ is the everlasting Sonne of the Father; his deare and only Sonne, in whom hee is ever well pleased, and through whom he cannot be offended with those that are his. So surely as God loves Christ, so surely hee loves all that are united to him. There is nothing in the world can separate his love from his owne Sonne, neither is there any thing able to separate his love from us Rom. 8.Rom 8that are one with him. God loves Christs mysticall p. 35body, as well as his naturall body; hee hath advanced that to glory at his right hand in heaven, and will hee (think you) leave his mysticall body the Church in a state of abasement here on earth? No certainly: God loves every member of his Son; for as he gave us to Christ, so Him hath he sealed and annointed to be a Saviour for his people.

This is the reason why God looks upon us with a forbearing eye (notwithstanding the continuall matter of displeasure hee finds in us) hee looks on us in his Sonne, his love to us is grounded on his love to Christ. And p. 36hereupon comes our boldnesse with God the Father, that wee can goe to him in all distresses with comfort, & say, Lord look on thy Son whō thou hast given for us, and in him behold his poore members now before thee: In our selves we have dread, but in thy dearly beloved wee have joy in thy presence. If we come in the garments of our Elder brother, wee are sure to get a blessing, but in our selves God cannot endure to behold us: If we bring Benjamin to our Father; if wee carry Christ along with us, then come and welcome.

Upon what unchangeable p. 37grounds is the love of God and the faith of a Christian builded? How can the gates of hell prevaile against the faith of a true beleever, when it is carried to the promise, and from the promise to Gods love? the love of God to Christ shall as soone faile, as the faith of a sincere Christian shal be shaken. The promises else should bee of no effect, they should be Yea and Nay, and not Yea & Amen.

If the promises could bee shaken, the love of God and Christ should be uncertain. Overturn heaven and earth, if we overturne the faith of a true persevering Christian. p. 38There is nothing in the world of that firmnesse as a beleeving soule is, the ground hee stands upon makes him unmoveable. Our union with the Lord Jesus makes us like Mount Sinai, that cannot be shaken. But wee must know there are three degrees or steps of love, whereof a promise is the last.

1. Inward love.

2. Reall performance.

3. A manifestation of performance intended before it bee done.

Love concealed doth not cōfort in the interim; therfore God who is love, doth not only affect us for the present, and intend us p. 39mercy hereafter: but because hee will have us rest sweetly in his bosome, and settle our selves on his gracious purposes, hee gives us in the mean time many rich and pretious promises. Hee not only loves us, and shewes the same in deeds now, but he expresseth his future care of us, that wee may build on him, as surely as if we had the thing performed already.

By this wee see how God loves us, he hath not only an inward liking and good wil to us in his brest, but manifests the same by word; hee reveales the tendernesse of his bowells towards us, that wee may p. 40have the comfort of it before-hand: God would have us live by faith, and establish our selves in hope, because these graces fit us for the promise. If there were no Promises, there could bee no faith nor hope.

What is Hope, but the expectation of those Faith and Hope what they are, and of what use.things that the word saith? And what is faith, but a building on the promise of God? Faith looks to the word of the thing, Hope to the thing in the word. Faith looks to the thing promised, Hope to the possession and performance of it. Faith is the evidence of good not seene, Heb. 11. 1.Heb 11:1(making that which is absent p. 41as present to us) Hope waits for the accomplishment of that good contained in the word; if we had nothing promised, what need hope? and where were the foundation of faith? But God being willing to satisfie both, (that wee may bee heavenly-wise, in relying upon a firme foundation; and not as fooles, trust in vanity) in mercy gives us promises, and seales them with an oath for our greater supportment. That love which ingaged the Almighty to bind himself to us in pretious promises, will furnish us likewise with grace needfull, till wee be possessed of them. p. 42He will give us leave to depend upon him, both for happinesse and all quieting graces which may support the soule till it come to its perfect rest in himselfe.

Now these gratious expressions of our good God may be reduced into divers rankes. I will but touch some few particulars, and shew how wee should carry our selves to make a comfortable use of them.

First, there are some Division of the Promises.universall Promises for the good of all mankinde, as that God would never destroy the World againe, &c.

Secondly, there are other Promises that more p. 43particularly concerne the Church, and these are Promises.

1. Either of outward things.

2. Or of spirituall and eternall things

of Grace.

and Glory.

In the manner of promising, they admit of this distinction. All the Promises of God are made to us, either

Absolutely, without any condition; so was the Promise of sending Christ into the world, and his glorious comming againe to judgement: let the world be as it will, yet Christ did come, and will come againe with thousands of Angels, to judge us at the last.

p. 44Or 2. conditionall. As the Promise of Grace and Glory to Gods children that he will forgive their sinnes, if they repent, &c. God deales with men (as wee doe by way of commerce one with another) propounding mercy by covenant and condition: yet his covenant of grace is alwayes a gratious covenant. For he not onelyonly gives the good things, but helpes us in performing the condition by his Spirit, he workes our hearts to beleeve and to repent.

Thus all Promises for Temporal promises conditionall.outward things are conditionall: as thus, God hath promised protection from contagious sicknesse, and p. 45from trouble and warre, that he will be an hiding place, and a Deliverer of his people in time of danger, that he will doe this and that good for them. But these are conditionall, so far forth as in his wise providence he sees they may helpe to preserve spiritual good things in them, and advance the graces of the inward man. For God takes liberty in our outward estate, to afflict us or doe us good, as may best further our soules welfare. Because do what we can with these bodies, they will turn to dust and vanity ere long. We must, leave the world behinde us; therefore he lookes to p. 46our main estate in Christ, to the new creature; and so farre as outward blessings may cherish and increase that, so farre hee grants them, or else he denies them to his dearest ones.

For we cannot still enjoy the blessings of this life, but our corrupt nature is such, that (except we have somewhat to season the same) we shall surfet, and not digest them; therefore they are all given with exception of the Crosse, as Christ saith, hee that doth for him any thing, shall have a hundred Mark 10. 20.Mark 10:20fold here, but with Persecution, be sure of that, whatsoever else he hath: let p. 47Christians looke for crosses, to season those good things they enjoy in this life.

To come now to some Vse.use of the point. Are all the Promises of what kind soever, whether spirituall and outward, temporall or eternall, are they all made to us in Jesus Christ? And are they certainly true, Yea and Amen in him? Then I beseech you get into Christ betimes, strengthen your intrest in him by all meanes, out of whom we have nothing that is savingly good: rest not in any thing abstracted from him, so as to be accepted with God.

But you will say, doth p. 48Object.not God doe many good things to them that are out of Christ? doth not the Sunne shine, and the raine fall, upon the just and the unjust, upon the evill, as well as the good? doth he not cloath, and feed, and protect wicked men daily?

He doth indeed, it cannot bee denied; but are Answ.they blessings? are these favours to them? No, but as God saith by Moses, if thou sin against me, Cursed shalt thou be in thy Basket, Deut 28. 16.Deut 28:16and thy store. Cursed shall be the fruit of thy body and the fruit of thy Land, the increase of thy Kine, and the flocks of thy Sheep: cursed at home, cursed abroad: p. 49they are cursed in their very blessings. A gracelesse brutish person, though hee swim with worldly pleasures, and have never such revennewes, and commings in to maintaine his bravery, is yet an accursed creature in the midst of all. For what are we made for, think you? To live here only? Oh no: then we were of all others the most miserable: there is an eternity of time a comming, wherein (after a few dayes spent in the flesh) we shall live either in perpetuall blisse, or unspeakable torment. The very best things beneath have a snare in them, they rather p. 50hinder, than further our eternall welfare.

How doth that appeare?Quest.

Because for the most Answ.part they make men secure and carelesse in the worship of God, so as to despise the power of godlinesse, and follow iniquity with greedinesse; wee may see by mens conversations that outward things are snares to them. They are not Promises in Christ for then they would come out of Gods love only, which alone makes mercies to be mercies indeed …o us, and without which, …he best of blessings will prove but a curse in the end.

p. 51If I have any thing in this world (any deliverance from evill, or any positive good thing) I may know it is for my benefit, when my heart is made more spirituall therby, so as to value grace & holinesse at the highest rate, I esteeming my being in Christ above all transitory things whatsoever; above riches and honour, and the favour of great persons, which at the best is fading. Our intrest in him will stand by us, when all these things are withered and shrunk to nothing, Christ is a Fountaine never drawne dry, his comforts are permanent: the good in the creature p. 52soone vanisheth, and leaveth the soule empty; therefore get into Christ speedily, it concernes thee neerely.

For this purpose attend upon the meanes of salvation, How to get in Christ.and beg of God that he would make his owne ordinances (by his Spirit accompanying the same) effectuall to thy soule, that he would open the excellencies of Christ to thee, and draw thy affections to close with him.

How are we in Christ?

When by knowing of Quest.him, our knowledge carries Answ.our hearts unto him; Iohn 17. 3John 17:3when our wils cleave to that which we know to be excellent and necessary p. 53for us: when I firmely adhere to Christ, as the only good for me, then I love him, then I rest on him, then I have peace in him.

I may discerne that I am in Christ, if upon my knowledge of him, my heart is united to him, and I find peace of conscience in him. Faith hath a quieting and establishing power. If I be in Christ, my soule will be cheered and satisfied with him alone. I know all is Yea and Amen in him, therefore my soule rests securely here. How ever our outward condition bee various and perplexed, yet our estate in Christ is firme and constant.

p. 54What is a man out of Quest.Christ?

As a man in a storme Answ.that hath no clothes to hide his nakednesse, or to shelter his body from the violence of the weather. As one in a tempest, that hath not house nor harbour to cover him. As a stone out of the foundation, set light by, and scattered up and downe here and there. As a branch out of the root; what sap is there is such a thing? it being good for nothing but to be cast into the fire.

A man that is not built up in Christ, planted in him, nor clothed with him, is the most destitute, despicable creature in all p. 55the world; and if we look with a single eye, we shall so discerne him: such a mans case is deepely to be bewailed: had wee but hearts to judge righteously, we would preferre the meanest condition of Gods childe, before the greatest estate of any earthly Monarch, be their flourishing felicity never so resplendant. Oh the miserable and wofull plight that all prophane wretches are in, who neglect grace and the mysteries of Christ to gratifie their base lusts: such an one, there is but a step betweene him and Hell, he hath no portion in the Lord Jesus. I ac count all dung and drosse p. 56Phil. 3. 8.Phil 3:8(saith S^t Paul) in comparison of Christ to be found in Phil. 3. 8.Phil 3:8him, not having on mine owne righteousnesse. Happy is that man at the day of judgement, who thus appeares.

Againe, if so be that all promises are Yea, and The stability of a Christian having promises.Amen in Christ, then here take notice of the stability of a Christian, that hath promises to uphold him. Compare him with a man that hath present things only, with an Esau that abounds with worldly goods, and how great is the difference? God gives them their portion here as he saith to Dives, thou hadst thy good things, that thou chiefly caredst for, thou p. 57hadst them here, but Lazarus had paine, misery, and poverty: Now therefore the case is altered, he is advanced, and thou art tormented.

A beleeving Christian enjoyes the sweetnesse of many promises in this life (for God is still delivering, comforting, and perfecting of him; renuing of his spirit, and supplying him with inward peace) but the greatest part is yet to be accomplished; perfection of grace and glory is to come, he is a Child, he is a Sonne, the promise here is his chiefe estate.

Another man hath present payment, and that is all he cares for, hee hath p. 58something in hand, and fwells with a conceit of happinesse thereby; Alas, what are we the better to have a great deale of nothing? Solomon that had tryed all the world, resolves it to vanity and vexation of spirit. All things below are uncertaine, and wee are uncertaine in the use of them; if we have no better a life than a natural one, eternal joy appertaines not to us. Take a Christian and strip him in your thoughts, frō all the good things in the world, he is yet a happier man than the greatest worldly favourite out of Christ, for the one hath nothing but present p. 59things, with a great deale of addition of miserie, which his ease and contentment, makes him more sensible of, as being more tender and apprehensive of an evill than other men. The other though hee want many comforts of this life, and enjoyes not present performances, yet hee is rich in bills and bonds, God is bound to him who hath Heb. 13. 5.Heb 13:5promised hee will never forsake him, but be his por tion for ever. Hee hath a title to every communicable good, Godlinesse hath the promise of this 1 Tim. 4. 81 Tim 4:8life, and that which is to come. A happy man; what ever is most usefull for his p. 60safe conduct to heaven, he is sure to have it; He that will give us a Kingdome, will not denie us daily bread; hee that hath prepared a Country for us, will certainly preserve us safe, till we come there.

Besides that wee have here in performance, wee have many excellent promises of a greater good in expectation, which in Christ are all Yea & Amen. They are certaine, though our life be uncertaine, and the comforts of our life (lesse then life it selfe) mutable and perishing; If life the foundation of outward comforts bee but a vapour, what are all the comforts themselves think you?

p. 61It is a Christians rejoycing in the midst of all changes beneath, that hee hath promises invested into him from above, that are lodged in his heart, and made his owne by faith, which have a wondrous peculiarizing vertue, to make that a mans owne, that is otherwise generally propounded in the Gospell; A Christian, take him at all uncertainties, he hath somwhat to build on, that is Yea and Amen, undoubtedly sure that wil stick by him.

I speak this to commend the estate of a beleeving Christian, to make you in love with it, seeing in all the changes and varieties p. 62of this world, hee hath somewhat to take to. In all the dangers of this life, he hath a Rock, and chamber of Providence to goe unto, as it is Esay 26. God hath secret roomes to hide his children in, in times of publike disturbance, when there is a confusion of all things. God hath a safe abiding place for thee: I have many troubles (saith David) but God is my defence Psal. 88. 4.Ps 88:4continually. Hee i… my shield and strong Tower, whatsoever I want, I have it in him. What a comfort is this?

A Christian knowes either hee shall be safe here or in heaven, and therefore rests securely. He that p. 63dwells in the secret place of the most High, shall abide Psal. 91.Ps 91under the shadow of the Almighty (that is) in the love and protection of God above; As Moses saith, Lord thou hast binour habitation from everlasting to everlasting (that is) thou art our sure help in the greatest extremity that can befall us in any age of the world.

Therefore build on his promise: for God and his Word are all one. If wee have nothing to take to when troubles come, woe unto us: In our selves considered, wee are even as grasse, and as a tale that is told, soone vanishing. But our estate in God is durable; p. 64wee have here no continuing Citie, sicknesse may come, and death may environ us the next moment, happy are they that have God for their habitation, wee dwell in him, when we are dead; when we leave this world, wee shall live with God for ever: The righteous is not troubled for evill tydings, Psal. 112. 7Ps 112:7hee is not shaken from his Rock and stay, he feares no danger, because his heart is fixed.

What a blessed estate is it to be in Christ? to have promises in him to be protected, and preserved, not onelyonly whilest wee are in this vale of teares, but when this earthly tabernacle p. 65shall bee dissolved, even to all eternity. If our hearts be fixed on God, let us heare evill tydings of Warre, or Famine, or Pestilence, let it be what it will, blessed men are wee. Every word of God is tryed Psal. 12.Ps 12as silver in the fire (saith the Psalmist) the promises are tried promises; wee may safely rest upon them: But if we have nothing to take to when troubles arise, we are as a naked man in a storme without any shelter, incompassed round with distresse and misery.

The promises are our inheritance, yea our best inheritance in this life; though the Lord should strip us naked, and take p. 66away all things else, yet if the promises remain ours, wee are rich men; and may say with the Psalmist, My lot is fallen into a good Psal. 119.Ps 119ground, thy testimonies are better unto me, than thousands of gold and silver. For the promises are as so many obligations, whereby God is bound to his poore creature; And if wretched men think themselves as rich as they have bonds (though they have never a peny in their purses) much more may a true Christian, who hath the promises of Christ for his security, esteeme himselfe a wealthy person, as having many bonds whereby (not man but) God is p. 67engaged to him, & that not only for temporall good things, but for heavenly favours and spirituall blessings, for all which hee may sue God at his pleasure, and desire him to make good his word of truth.

There is little difference betwixt a poore Christian, and him that abounds in this worlds riches, onelyonly this, the one hath wealth in his owne possession, the other hath it in Gods bond, the one hath it in hand, the other in trust. As for the worldling, he hath but a cisterne when he hath most, wheras every faithfull soule hath the Spring head, even p. 68God himselfe to flye unto in all distresses, who will never faile him, but be a Sunne and a Shield, to defend us from all evill, and preserve us in all goodnesse all our dayes. But I go on.

Now he which stablisheth us with you in Christ, and hath also anointed us, is God.

Here observe, That the Obser. 1. A Christian needs stablishing grace.Christian needs not onelyonly converting but establishing grace: he that hath begun any good worke in us must perfect it: the God of strength must give us his promise to support our weaknesse, without which we cannot stand. p. 69Peter was in the state of grace, and yet when God did not stablish him, wee see how he fell. The weakest beleever with the establishing grace of God will stand: and the strongest Christian, without Divine assistance, wil sink and fall away.

Whence this may bee Obser. 2. The life of a Christian fullof dependancy.further considered, That the life of a Christian is a perpetuall dependant life: he not only lives by faith in his first conversion, but ever after: hee depends upon God for protection and strength throughout his whole course. God doth establish us in Christ; the ignorance of this makes men subject to p. 70backsliding For when we trust to grace received, and seek not for new supply, we are straight of Peters condition, Though all for sake thee, yet will not I, which occasioned his shamefull fall; he had too much confidence in grace received.

God is therefore faine to humble his children to teach them dependance. And usually, where any speciall grace is bestowed upon sinners, God joynes something therewith to put them in minde that they do not stand by their own strength. Peter makes a glorious confession, Thou art Christ the Sonne of the living God; and Christ honoured p. 71Mar. 16. 17, 18, 19▪Mark 16:17Mark 16:18Mark 16:19him exceedingly, saying, VponUpon this Rock will I build my Church; but yet by and by, we see he cals him, Satan, get thee behind me; to teach us that wee stand not by our owne power: when wee are strong it is of God, and when we are weake, it is of our selves. Iacob Wrest led with the Almighty, and was a prevailer, but he was fain to halt for it; though he had the victory, and overcame at last, yet he was stricken with lamenesse all his dayes. God did this to mind him, that he had that strength whereby he prevailed out of himselfe.

A Christian then should p. 72Vse.set upon nothing in his owne strength: Hannah 1 Sam. 2. 9.1 Sam 2:9saith comfortably, No man shall bee strong in his owne might, God is all our sufficiency: man naturally affects a kinde of divinity, and will set upon things in confidence of his owne abilities, without prayer and seeking of Gods help; hee thinkes to compasse great matters, and bring things to a good issue by his owne wit and discretion. Oh delude not your selves, this cannot be. Acknowledge God in all thy wayes, and hee shall direct Prov. 3.Prov 3thy paths: seeke unto the Lord in every enterprize thou goest about; acknowledge him in the beginning, p. 73progresse, and issue of all thy employments: what doe we but make our selves gods, when wee set upon businesse without invocation and dependance? A Christian is wondrous weake, even vanity of himselfe; but take him as he is built upon the Promises, and as he is in God, and then he is a kind of almighty person; …e can doe all things through Christ that strengthens him. A Christian is in sort omnipotent, whilst hee commits his wayes to God, and depends upon the Promise; otherwise he is weaknesse it selfe, the most impotent creature in the World.

p. 74Let God therefore have al the glory of our establi shing, and depend on him by prayer for the same. As all comes of his meere grace, so let all returne to his meere glory; Not to us Lord, not to us, but to thy Psal. 115.Ps 115Name he given the praise; it is the song of the Church militant on Earth, and it is the song of the Church triumphant in Heaven; that all glory is to God in the whole carriage of our salvation. The Promises are in him; hee only made the covenant, and he must performe it to us: without him we can doe nothing, labour therefore to be wise in his wisdome, strong in his strength, to p. 75be all in all in Christ Jesus.

How shall wee know Object.that a man hath establishing grace?

His assurance is firme, Answ.when his temptations are How to discerne establishing grace.great, and his strength to resist, little, and yet notwithstanding he prevailes over them: Sathan is strong and subtill, now if we can stand against his snares, it is a cleere evidence of greater strength than is in our selves. In great afflictions, when Go… seemes an enemy, and clouds appeare betweene him and us, if then a mans faith can break through all, and in the midst of darknesse see God shining p. 76in Christ upon him, and resolve, Though thou kill me, yet I will trust in thee; here is a strong establishing.

In the times of martyrdome, there was fire and faggot, and the frownes of bloudy men; but who were the persons suffering? Even many Children, Old men, and Women, the weakest of creatures: notwithstanding the Spirit of God was so strong in these feeble ones, as their lives were not pretious to them; but the torments and threatnings of their cruell Persecutors were cheerfully undergone by them, as Heb. 11. Here was Gods p. 77power in mans infirmity. If we have not something above nature, how is it possible wee should hold out in great trials?

Meanes to obtaine stablishing grace.

By what meanes may a Christian obtaine this stablishing grace.

First, labour for fundamentall Helpes to obt…ine confirming grace.graces: if the root be strengthened, the Tree will stand fast. Humiliation is a speciall radicall 1grace; the foundation of Religion is very low; abasement of spirit is in all the parts of holinesse: every grace hath a mixture of humility, because they are all dependances on God. p. 78Humility is an emptying grace, and acknowledgeth that in our selves there is nothing. If God withhold his influence, I am gone; if he withdraw his grace, I shall be like another man, as Sampson was when his haire was cutoff. Selfe-emptinesse prepares for spirituall fulnesse: When I am weak (saith blessed Paul) then I am strong; that is, when I feele and acknowledge my weaknesse, then my strength encreases; otherwise a man is not strong when he is weake, but when he is sensible and groanes under the burthen of his infirmities, then is he inwardly strong.

p. 79Another fundamentall 2grace, is dependance upon God; for considering our owne insufficiency, and that faith is a grace that goes out of our selves, and layes hold of the righteousnes of another to justi fie us, nothing can be more necessary to quiet the soule: Beleeve and you shall be established: as the Promises are sure in themselves, so should we repose firme confidence in them.

But how doth God establish Object.us by faith?

By working sound Answ.knowledge in us; This is life eternall to know thee, Iohn 17. When we know the truth of Gods word aright, we have a firme p. 80ground to depend on: for the more a man knowes God in Covenant, the more hee knowes Christ and the promises, the more he will trust and rely upon them. They that know Psal. 9. 10.Ps 9:10thy name will trust in thee; saith the Prophet. Therefore labour for certainty of knowledge, that thou maist have a certainty of faith: What is the reason our faith is weak? Because wee are carelesse to increase in knowledge. The more wee know of God, the morewe shall trust in him. The more we know of a man that he is able and just of his word, the more safely we put confidence in him. So the more our p. 81security is in Gods promises, as his bonds encrease, so our trust will be strengthened.

Thirdly, if thou wouldst have stablishing grace, beg 3Sue the Promises in Prayer.it earnestly of God. Our strength in him is altogether by prayer, bind him therefore with his owne promise; beseech him to do unto thee according to his good Word, he is the God of strength, desire of him the spirit of strength; alledg to him thy own weaknesse and in ability without him, & that if he helps not, thou shalt soone be overcome: lay open thy wants in Gods presence, shew him how unable thou art of thy selfe, to p. 82withstand temptations, to beare crosses, to performe duties, to doe or suffer any thing aright, turne his gracious promises into prayers, desire God that hee would stablish thee by his grace, that he would prop and uphold thy soule in all extremities.

What is the reason that Quest.Christians are so daunted and flie off in time of danger?

They have no faith in the promise. The righteous Answ.is as Mount Sinah that Why troubles are so irksome.shall not be moved, hee builds on a foundation that can never be shaken, for the heart is never drawne to any sinfull vanity, or frighted with any p. 83terrour of trouble, till faith lets goe its hold, out of God, there is nothing for the soule safely to stay it selfe upon.

No marvell to see men fall that rest on a broken Reed: Alas! whatsoever is besides God, is but a creature, and can the creature be other than changeable? The comfort that we have in God never fadeth, it is an abiding lasting comfort, such as contents the soule, and satisfies all the wants and desires of it, which things beneath can never accōplish.

Wee see that the heavens continue, and the earth (without any other foundation) hangs in the p. 84midst of the world by the bare word of the Almighty, therefore well may the soule stay it selfe on that, when it hath nothing else in sight to rely upon.

In this case Christians should look, 1. That their principles and foundations be good: And secondly, builded strongly upon them, for the soule is as that which it relies on; if upon empty things, it selfe becomes poore and empty; which the Devil knowing, strives to unloose our hearts from our Maker, and draw us to rely upon false objects. Hee sees full well, that whilest our soules cleave close to God, there is no prevailing p. 85against us by any malice, or subtilty of men or devils. The Saints in him, are bold, and undaunted in the midst of troubles and torments; Indeed the sweetest cōmunion with God is, when we are beaten off from other helps; Though misery upon misery encounters us below, yet there is still succour issuing from above to a beleeving soule; If God hath it in heaven, faith will fetch it downe, and enjoy the sweetnesse of it here. That man can never doe amisse, that hath his dependancie upon the Almighty, there being no communion like that of a faithfull heart with the Lord.

p. 86It is the office of faith to quiet our soules in all distresses, for it relies upon God for heaven it self, and all necessary provision, till we come thither; strengthen faith therefore and you strengthen all; what can daunt that soul, which in the sorest affliction hath the great God for his friend? Such a spirit dares bid defiance to all the powers of darknes: Sathan may for a time exercise, but hee can never wholly depresse a gracious heart. True beleevers can triumph over that which others are slaves unto; they can set upon spirituall conflicts, and endure fiery tryalls, p. 87which others tremble to think of; they can put off themselves, and be content to be nothing, so their God may appeare the greater, and dare undertake or undergoe any thing for the glory of their Maker; considering they are not their owne, but have given up themselves unto Christ, they count not their lives, or any thing that is theirs deare for him.

Hee that stablisheth us with you, is God, who hath annointed us, &c.

Messias signifies annointed; our nature is enriched in Christ with all graces. Hee is annointed with the p. 88oyle of gladnesse above his fellowes, for us, that wee might have a spring of grace in our owne nature, that God and Christ being one, and we being in the Lord Jesus, might have all our annointing of the first annointed, for of his fulnesse we receive grace for grace.

What are those graces which wee receive from Quest.Christs fulnesse?

First, the grace of favour and acceptance, for Answ.the same love that God beares to Christ, he beares to all his, though not in so high a degree.

Secondly, the Grace of sanctification answerable 2to the grace of sanctification p. 89in him; every renued work in us comes from Christ.

Thirdly, the rich priviledges and prerogatives, 3that issue to persons sanctified; wee have dignity for dignity, favour for favour, gracious qualifications for gracious qualifications in Christ. God annoints us all in his Sonne, As the oyntment that was powred upon Aaron, ran downe to the skirts of his garment; so the weakest Christian is stablished with grace by Christ, grace runnes from the Head to poorest member, the hem of the garment; every one that doth but touch Christ, drawes vertue and p. 90strength from him.

Why is it called here Quest.an annointing?

Because as the Holy annointing, Answ.Exod. 30. was not to be applied to prophane uses, so neither are the graces of the spirit, God being the Author of them, to be slighted and undervalued by the Professors of them.

What are the vertues of Quest.this oyntment?

First, it hath a cherishing power, it revives the drooping Answ.soule, and cheares a fainting spirit, when men are ready to sink under the burthen of their sins: this easeth them.

2. Annointing hath a strengthening power, it makes our limbs vigorous, p. 91so doth grace fortifie the soule, nothing more. Our life is a combating life wi…h Sathan, and temptations of all sorts, therefore wee need continuall annointing to make us nimble, and active in resisting our enemie; Oyle hath a suppling quality, so the Spirit of God makes pliable the joynts of the soule, it supports us with hidden strength, and enables us to encounter great oppositions, & to be victorious through Christ over all.

Grace is little in quantity, but it is mighty in operation, it carries the soule through difficulties, nothing can stand in the p. 92way of a gracious man, no not the Gates of Hell. The spirit of grace that is in a Christian, is stronger than he that is in the world, A graine of Mustard seed, the very least measure of true Holinesse, is stronger than the greatest measure of opposition. A Christians strength lies out of himselfe: he never overcomes by his owne power, hee can doe all things through Christ assisting him, otherwise hee is a most impotent creature, unable to doe or suffer any thing, ready to give over at the least trouble, and sink under every pressure of affliction.

Againe, ointment doth p. 93exceedingly delight and refresh ourspirits; as wee see the Box in the Gospel, when it was opened, the whole House smelt of it. So grace is a wondrous sweet thing. Before wee are anointed with the Spirit of Christ, with stablishing grace, what are we but a company of nasty abominable persons in the eyes of God? All things are accursed to us, and we are accursed in what ever we doe. God cannot look on us but as loathsome creatures, as the Prophet saith, I would not so much as looke on thee, if it were not for Iehoshaphats sake.

That which makes a man, sweet is grace; this p. 94makes our nature that is noisome and offensive in the nostrils of the Almighty, in it selfe, to become pleasant and amiable. A wicked man is a vile man, an ulcerous deformed creature: grace is of a healing nature wheresoever it is: this cures our spiritual distempers, beautifying the inner man, and making the whole frame of a Christians carriage, sweet and delectable.

First to God, who loves the sent of his own grace 1wheresoever he finds it.

Secondly to Angels; the conversion of sinners rejoyceth 2them, when our custody is committed to their charge, how are they p. 95delighted with the beauty of holinesse shining in us? The graces of God in his Saints are a Feast to them: the very name of a godly and gratious man, is as a sweet ointment every where.

Holy men when they 3are read of in Stories, what a savour doe they cast in the Church: so far as a Christian is a New Creature it makes him in love with himselfe, scorning to be so undervalued as to defile himselfe with base services: so farre as a man is gratious, he gives himselfe to honourable imployments; being a vessell of grace he improves his abilities to glorious p. 96uses, esteeming things below too meane for him.

Grace is a wondrous pleasant thing, offensive to none, but to wicked men, that have no savour of God or goodnesse, it sweetens the soule, makes it delectable for Christ & his holy Spirit to lodge in, as in a Garden of spices▪ A gracious man that hath subdued his corruptions, is wondrous amiable both to himselfe, and to the Communion of Saints; his heart is as fine silver, every thing is sweet that comes from him: grace is full of comfort to a mans own conscience, the sense of which enlargeth the soule to all holy services.

p. 97Fourthly, an ointment hath another property, it consecrates persons to holy uses? Anointed persons are raised above the ordinary ranke. The graces of Gods spirit elevate men above the condition of others with whom they live. Anointed persons are sacred persons, they are inviolable. Touch not mine anointed, and doe my Prophets Psal. 105. 15Ps 105:15no harme: we wrong the apple of Gods eye, we offer indignity to Christ himselfe, if we hurt these. Indeed nothing can hurt them, but God by his over ruling power turnes all for their good.

Lastly, an ointment is a royall liquor, it will bee p. 98above all; so the graces of Gods Spirit where they are, will be uppermost, they will guide and governe all. As if a man have excellent parts, grace will rule these, and make them serviceable to Christ, his truth and members. If we have weaknesse and corruption, grace will subdue it by little and little, and never leave conflicting till it hath got the victory.

What are our souls without Gods anointing? Dead stinking, offensive to God, to good men, and to our selves: we cannot see with peace the visage of our owne soules: who can reflect seriously into his heart and life without p. 99horror, that hath no grace? A man that sees his conscience awakened without this anointing, what is he? surely as the body without the soule: it is not all the excellencies of the soule laid upon a dead body, or all the goodly ornaments that bedeckt it, can keep it from stinking and being a loathsome object, because it wants the soule to quicken and enliven it to good imployments: of it selfe it is but a peece of earth: all the vigor and life that the body hath, is communicated from the soule, they are beholding to our soules for many things. Put the richest ornaments whatsoever p. 100upon the body, and not the Spirit of grace upon the soule (to cherish and refresh the same that it may appeare lovely in Gods sight) all is to no purpose.

Likewise this anointing hath relation to the persons anointed, Kings, Priests, and Prophets. Christ is primarily anointed, and all our grace is derived from him; hee teacheth us divine things by a Divine light. The poorest Christian in the world (whose heart is right with God) sees good things with such convincing love, that he imbraces them, and ill things with such a convincing hatred, p. 101that he abhors them. A man that lives without God in the world, may talke, but he cannot doe; he may speak of death, but he dares not die, he trembles to thinke of the last tribunall, and of resigning his soule into the hands of his Maker: such an one may discourse of suffring, but when it comes to the point, his heart failes him: oh how he shrinkes when danger approacheth, what indirect courses will hee take to save his skin? how hardly is corrupt selfe brought under? how heavily doe men come off in this point, of doing and suffering for Christ, laying downe all at his feet, and p. 102resolving to be disposed of at his pleasure in every thing? Men speak much of patience, and selfe-deniall, but they do not practise them, these vertues shine not forth in their conversation, which is the shame of Religion: only a true Christian hath the right knowledge of the doing of things, and is able to speak a word in due season, to reprove, to admonish, to comfort every member in the communion of Saints, hath some qualification for the good of the whole body.

A faithfull man is likewise spiritually anointed a Priest, to stand before God Almighty, he poures out p. 103his soul for himself & for others, having Gods eare open at all times to his suits Every sincere Christi an is a favourite in heaven, he hath much credit there which hee improves for the welfare of the Church here below. And hee keepes himselfe as a Priest unspotted of the world: a true Christian is taught of God, and knowes the meaning of that Law of his which prohibiteth Priests so much as to touch defiled things; therefore he studies innocency, he runs not after the course of the multitude, neither is carried away with the streames of the times: he will not converse familiarly p. 104with those that may staine him, (but so farre as his calling leads him) lest he should therby contaminate his spirit. A Christian Priest hath his heart alwayes to the Holy of Holies, that so he may offer up thankes and praise to God, and offer up himselfe a sacrifice to him; his endeavour is to kill and slay those beasts (those lusts) that lurk in his heart, contrary to the Almighty.

Lastly, he that is anointed by the Spirit, is a King, in regard of his great possessions, for all are ours, things present, and things to come, life and death, prosperity, and adversity, all help us to Heaven. Evill p. 105things are ours in advantage and successe, though in disposition they be not ours, but have a hostil disposition in thē. God overpowers the evil of things, and gives a Christian a living principle of grace, to suck sweet out of sowre, & draw good out of evill. What a King is this, that even the most terrible things are at his command and work for the best unto him? He conquers and brings under his greatest enemies, and feares neither death or judgement, nor the vengeance to come, knowing God in Christ to bee his reconciled Father, he rests assured, all things else will be p. 106will be at peace with him. Others have Kingdomes out of themselves, but in thēselves they are slaves, Every lust leads them away Captive: A Christian is such a King, as hath a Kingdome within himselfe, hee hath peace, and joy, and rest from base allurements, and terrours of conscience, hee walks by rule, and therfore knowes how to governe all? the glory of his Maker is the chiefe thing hee eyes, and to that hee referres every action.

Who hath annointed us, and sealed us.

Annointing and sealing goe together, the same p. 107God annoints us, doth also The Spirits sealing.seale us. Both are to secure us of our happy condition. Now Christ is the first sealed, Iohn 6. Him hath God the Father sealed: God hath set Christ a part from others, hath distinguished him, and set a stamp upon him to be the Messiah, by the graces of the spirit, whereof he was richly beautified; and by many miracles, whereby he shewed that he was the Sonne of God; by his resurrection from the dead: by his calling of the Gen tiles, and many other things.

Christ being sealed himselfe, he sealed all that he did for our Redemption p. 108with his bloud, and hath added for the strengthening of our faith, outward seales, the Sacraments to secure his love more firmly to us.

But in this place another manner of sealing is to be understood. For here is not meant the sealing of Christ, but the sealing of us that have communion with him. The same spirit that seales the Redeemer, seales the redeemed.

What is the manner of Quest.our sealing by the spirit?

Sealing we know hath Answ.divers uses. First of all, It What our sealing is, and the use of it.doth imprint a likenesse of him that doth seale: when the Kings Image is stamped p. 109upon the wax, every thing in the wax answers to that in the seale, face to face, eye to eye, body to body. So wee are said to be sealed, when we carrie in our soules, the Image of the Lord Jesus, for the spirit sets the stamp of Christ upon every true Convert, there is the likenesse of Christ in all things to be found in him: As the Child answers the Father, foot for foot, finger for finger in proportion, but not in quantity.

So it is in the sealing of a beleever, there is a likenesse in the soule that is sealed by the spirit to the Lord Jesus, there is understanding of the same p. 110heavenly supernaturall truthes; there is a judging of things as Christ judgeth, a loving of that which he loves, and a hating of that which hee hates, a rejoycing to doe that which he delights in, and a griefe to commit any thing that displeaseth his Majestie; every affection of the soul is carried that way, that the affections of our blessed Saviour are carried in proportion, every thing in the soule is answerable to him in its degree.

There is no grace in Christ, but there is the like in every Christian in some measure: The obedience of Christ to his Father, even to the death, is to be p. 111found in every true Christian. The humility whereby Christ abased himselfe, it is in every renued heart. Christ works in the soule that receives him, a conformity to himselfe. The soule that beleeve; that Christ hath loved him; and done such great things for him, is ambitious to expresse Christ in all his wayes. Being once in Christ, we shall delight to be transformed more and more into him. To beare the Image of the second Adam upon our breasts, to make it appeare that Jesus Christ lives in us, and that wee live not to our selves, but to him that died for us, to be meeke and p. 112heavenly minded as hee was, talking and discoursing of spirituall things, going about doing good every where, active for God, fruitfull in holinesse, doing & receiving all the good we are able, drawing others from this world to meditate of a better estate, labouring for the advancement of Gods Kingdome, and approving our selves to him; this is one use of sealing, to imprint a likenesse.

A second use of a Seale 2is distinction; Sealing is a stamp upon one thing among many, it distinguisheth christians from others, as we shall see after.

Againe, it serves for p. 1133appropriation; men seale those things that are their owne; Merchants we see set their stamp on those Wares which they have, or meane to have a right unto: It pleaseth God thus to condiscend unto us, by applying himselfe to humane contracts. Hee appropriates his own, to shew that hee hath chosen and singled them out, for himselfe to delight in.

Sealing further serves to make things authenticall, 4to give authority and excellencie: The Seale of the Prince, is the authority of the Prince: This gives validity to things answerable to the dignity and esteeme of him that seales.

p. 114These are the foure principall uses of sealing. And God by his spirit doth al theseto his. 1. He stamps his own Image upon us, he distinguisheth us from others, even from the great refuse of the world. God by his spirit appropriates us to himselfe, hee makes us to be his, and shewes that we are his, hee likewise authorizethus, and puts an excellencie upon us, to secure us against all temptations; when wee have Gods seale on us, we stand firme in the greatest triall: who shall seperate us from the love of God? wee dare defie all objections of Sathan, and accusations of conscience whatsoever. p. 115A man that hath Gods seale, stands impregnable in the most tempestuous season. For it is given for our assu rance, and not for Gods, the Lord knowes who are his, hee seales not because he is ignorant, but for our comfort and establishment.

Whether is the spirit it selfe this seale, or the work Quest.of the spirit, and the graces thereof wrought in us?

I answer, the Spirit of Answ.God where it is, is a sufficient seale that God hath set us out for himselfe, for whosoever hath the Spirit of Christ, the same is his. He is the Author of our p. 116sealing, so that except you take the Spirit for that which is wrought by the Spirit, you have not the comprehension of sealing, for, that which the Spirit worketh, is the seale; the spirit goes alwayes with his owne mark and impression; Other seales when they are removed from the stamp, the stamp remaines still; but the Spirit of God dwells, and keepes a perpetuall residence in the heart of a Christian, guiding him, moving him, enlightning him, governing him, comforting him, doing all offices of a seale in his heart, till hee hath brought him to heaven. The Holy p. 117Ghost never leaves us, it is the sweetest inhabitant that ever lodging was given to; he doth all the saving good that is done to the soule, and is perpetually with his own work in joy and comfort; though he seeme sometimes to be in a corner of the heart, and is not easily discerned, yet he alwayes dwels in his sealed ones.

What is that stamp, that Quest.the Spirit seales us withall?

The Spirit works in this Answ.order for the most part; First of all, the Spirit doth together with the Word (which is the instrument, and the Chariot wherein it is carried) convince us p. 118of the ill that is in us, and the misery attending on us for the same. It convinceth us of sinne, and the fearefull estate we are in by that, and abaseth us thereupon, therefore it is called the Spirit of bondage, because it makes a man tremble and quake, till he see his peace made up in Christ.

When hee hath done this, then he convinceth 2us of righteousnesse, by a sweet light discovering the excellencies of the Lord Jesus, and the remedy in him provided for sinners. God opens the eye of the soul, to see the all-sufficiency of his Sons sanct…fication, and inclines p. 119the heart to cast it selfe by faith upon him.

When we are throughly 3convinced of the ill that is in us, and of the good that is in Christ, and are moved by the Holy Ghost, to go out of our selves and imbrace reconciliation in the Lord Jesus, then a superadded worke is vouchsafed unto us; for the Spirit daily perfecteth his owne work; he addes therefore after all, his Seale, to confirme us; which Seale is not faith: for the Apostle saith, After Ephes. 1. 13.Eph 1:13you beleeved, you were sealed, where we see the work of faith and sealing distinguished: first the soul is set in a good estate, and p. 120then followes assurance and stablishment.

But what needs confirmation when we beleeve? Answ.Is not faith confirmation enough? when a man may know by a private reflect act of the soule, that he is in the state of grace?

This act of ours in beleeving Quest.is oft terribly shaken; and God is wondrous desirous that we should bee secure of his love; hee knowes hee can have no glory, nor we any solid peace else: therfore when we by faith have sealed to his truth, he sees that wee need further sealing that our faith be currant and good; for all is little enough in the time p. 121of temptation, the single witnesse of our soul is not strong enough in great assaults. For sometimes the Spirit is so tossed and disquieted with temptations, that we cannot reflect aright on our selves, nor discerne what is in our own brests without much adoe; therefore God first workes faith to apply the promise, Whosoever beleeves in Christ shall be saved. I beleeve in Christ, therefore I shall be saved, and then sealeth this beleefe with an addition of his holy Spirit; for this sealing is a work upon beleeving, an honouring of faith with a superadded confirmation.

p. 122How shall wee know Quest.that there is such a spirituall sealing in us?

I answer, when we truly Answ.beleeve, the Spirit of adoption, reveales unto us that we are the sonnes of God, by a secret whispering, and intimation to the soule, (which the beleeving heart feeles better than I am able to expresse) saying, be of good comfort, thy sins are forgiven; there is a sweet kisse, vouchsafed to the soule: the Lord refresheth it with the light of his countenance, and assures it, that all enmity is now slaine: I am thy salvation, thou art for ever mine, and I am thine; because thou beleevest, p. 223behold thou art honoured to be my child.

Againe the Spirit of adoption 2quickens and fils the soule with heavenly ejaculations to God, it stirs up servent supplications to cry Abba Father. The soule when it truly beleeves, hath a bold and familiar speech to God.

There are two things in the prayer of a Christian that are incompetible with a carnall man: there is first an inward confidence, and secondly, an carnestnesse in the soule, whereby he goes to God as a Child to his loving Father, not considering his owne worthinesse or meanes, but the constant p. 124love that is bore to him.

This spirituall speech of God to the soule, and of the soule to God, is an evident demonstration of our truth in grace, because we can do that which no Hypocrite in the world can attaine to.

Thirdly, this sealing of 3the Spirit after wee beleeve, is knowne by the worke of Sanctification which it effecteth in us; the holy Spirit seales our spirits, by stamping the likenesse of Christ upon us; so as when a man finds in his soule, some lineaments of the heavenly Image, he may know therby, that hee is translated from death to life; when p. 125he finds his heart subdued to humility and obedience, to such a holy and gratious frame as Christs was; he may cleerely discerne that he hath something more than the Old man in him: when a man can say, naturally I am proud, but now I can abase my selfe; naturally, I am full of malice, now I can love, and pray heartily for my enemies; naturally I am lumpish & dead-hearted, now I can joy in the Holy Ghost; naturally, I am apt to distrust the Lord, and be discontented with my condition, now I can rest securely upon his Promise and Providence: sin hath been my p. 126delight, now it is my sorrow and heart-breaking, I finde somewhat contrary to corruption in me. I carry the Image of the second Adam about me now: I say, whosoever hath this blessed change, may rest assured of his right to happinesse. Know you not that Christ is in you, except you be reprobates, saith the Apostle. A Christian that upon a through search finds something of Christ alwayes in his soule, can never want a sweet evidence that he is sealed to the day of redemption.

The fourth way is by 4the joy of the Spirit, which is the beginning of Heaven as it were, and a possessing p. 127of glory before our time; there are few of Gods children, but in the cours of their pilgrimage, first or last, have this divine impression wrought in them, enlarging and ravishing their soules to joy in the Almighty.

Yet this is especially seene after conflict, when the soule hath combated with some strong corruption or temptation, To him that overcomes wll I give of the hidden Mannah, saith Christ, and a white stone which none can reade but he that hath it, that is, hee shall have assurance that he is in the state of grace, and the sweet savour of goodnesse it selfe p. 128shall be his portion; usually God gives comfort after wee have conflicted with some sinfull disposition and have got the victory, as we see in Iob, after God had exercised that Champion a long time, at the last hee discovered himself in a glorious manner to him.

In the midst of afflictions, when a Christian is under great crosses, and God sees hee must bee supported with spirituall strength, or else he sinks, then he puts in with supply from above: when the creature cannot help us, the Creator of all things will. Thus Paul in the midst of the Dungeon being p. 129sealed with the Spirit, sang at midnight when he was in the Stocks: and so David in the midst of persecution: Daniel in a Lions Den: the three Children in the fiery furnace, &c. God doth as Parents, smile on their little ones when they are sick and dejected: hee reserves his choisest comforts for the greatest exigents: when God hath a great worke for his children to doe, or some sharpe suffering for them to undergoe, as an incouragement beforehand, hee oft enlargeth their spirits that they may be able to go through all. As our Saviour Christ had Iames and Iohn with p. 130him upon the Mountaine, to strengthen thē against his ensuing suffering.

Let us then examine our selves by that which hath beene delivered: hath God spoken to thy soule and said, I am thy salvation, thy sinnes are remitted, and thy person received into my favour: doth God stirre up thy spirit to call upon him, (especially in extremity) and to go with boldnesse and earrestnesse to his Throne? Surely this is an evidence of the seale of the Spirit, for who ever wants this, cannot look God in the face, when distresse is upon him: Saul in this case goes to the Witch, and p. 131Achitophel to desperate conclusions: Iudas in extremity, we see what becomes of him? So every one that hath not this sealing of the Spirit, (to whom God speakes not peace by shedding abroad the love of Christ in his heart) must needs sinck as Lead in the bottome of the Sea, which hath no consistence, till it come to the Center, to Hell. Did you ever feele the joy of the Spirit in holy duties, after inward striving against your lusts, and getting ground of them; this is a certaine signe that God hath sealed you.

But you will say, How p. 132Quest.can that be a seale? A seale Quest.continues with the thing, but the joy of the Spirit comes after the work of the Spirit, and abides not with us?

I answer, though wee Answ.have not alwayes the joy of the Spirit, yet we have the Spirit of joy, which though it be not knowne by joy, yet may be discerned by its operation and working. A Christian may have a gracious work of the Spirit in him, and yet want the delight and joy of the Spirit; therefore when that failes, look to thy sanctification, and see what resemblance of Christ is formed in thee. See … … heart be humble p. 133and broken, if thou have a heavenly disposition like to thy Saviour; when the joy of the Spirit ceaseth, goe to the work of the Spirit, and from the work of the Spirit, to the voyce of the Spirit; Canst thou cry to God with strong supplications? or if thou canst not pray with distinct words, canst thou mourne and groane? The Spirit helps our infirmities, when wee know not what to ask. This sighing & groaning is the voyce of Gods Spirit, which hee will regard wheresoever he finds it. This made Iob in his distresse, to swim above water.

If one be in the midst p. 134of extremity, and can seriously seek to God, it is an undoubted signe that such a one is sealed, especially when the corruption of his soule joynes with Sathans temptations the more to afflict him; for a sinner in the midst of stormes & clouds of darknesse, then to cast anchor, and quiet his soule in Christ, argues great faith: So when a temptation closes with our corruption, and affliction yeelds ground to further the temptation, then to pray and rely securely upon God, is a gracious signe; for Sathan useth the afflictions we are in, as temptations to shake our faith; p. 135as thus, Canst thou be a child of God, and be so exercised? so vilified, so persecuted? Didst thou belong to Christ, would ever these crosses, & losses, and miseries have befallen thee? deceive not thy selfe: Thus affliction is a weapon to temptation, for Sathan to help his fiery darts with, he having such a dangerous party in us (as our own corruption) doth us the more harme continually.

How shall a man know Quest.whether God hath a part in him?

I answer. If he can run Answ.against the streame; if he find his soule resisting Sathans temptations, & raising p. 136him above afflictions, standing out, and combating with corruptions to the uttermost; whē he can check his carnal heart that drawes him downwards, saying: Why art thou cast Psal. 42. 13Ps 42:13downe, O my soule, and why art thou disquieted within me: it is a good signe.

David found inward corruptions, and outward afflictions joyning with Sathans temptations, to depresse his spirit, hereupon he chides his owne soule. Why is it thus with thee, why art thou dejected in this manner? and then he layes a charge upon it, Trust in God. Whatsoever hardship wee meet with in the world, yet there is p. 137hope in God still; though we can find little comfort below, yet there are rivers of consolation above; it argues a gracious heart to quiet ones selfe in God in the worst times.

I beseech you let us labour to have our soules Vse.sealed with the Spirit of God, to have further and clearer evidence of our estate in grace; it is a blessed thing to have Christ live in us, the enemies of our salvation are exceeding many, and how soone death or judgement may ceaze us, wee know not, God will set none at his right hand, but his Sheep, those that have his owne Image on them; his best p. 138Sheep have no outward mark, but an inward; the world sees not their beautie, The Kings daughter is all glorious within.Psal. 45.Ps 45

How comfortably will the soule commend it self to Christ, when it finds it selfe stamped with the Spirit of Christ? when he can chearefully say, Lord Jesus receive my soule; thou that hast redeemed me by thy bloud, and sealed me by thy Spirit, acknowledge thine owne likenesse in me, though it be not as it should be, yet there is somwhat of thine in me.

Beloved, wee must not give false evidence of our selves, as wee must not p. 139against others; what a comfort hath a sealed soul in the houre of death, and in all extremities? what a difference is there betweene such a soule, and others in the time of affliction, as in the time of pestilence, warre, and persecution for Christ? The soul that is sealed knowes that hee is marked out for happinesse in the world to come. Whatsoever befalls him in this life, hee knowes that God in all confusion of times knows his own Seale▪ and that his destroying Angell shal spare and passe over those that are marked, Ezech. 9. And though our bodies escape not, yet our soules shall.

p. 140Iosias wee see was taken away from the evill to come, and Lot was delivered from the judgement of the Sodomites. If wee partake not of the sinnes of the wicked, wee shall never partake of their plagues; God hath a speciall care of his little ones in this life, and if hee take them away, yet their death is pretious in his sight; hee Psal. 116.Ps 116will not part with them but upon speciall consideration: he sees if they live it will be worse for them, their pretious soules are in continuall danger; hee sees it is best for them to be gathered to God, and the soules of perfect ones in heaven, therefore hee p. 141provides a shelter to free them from all stormes on earth.

And as hee hath an eye over them in regard of outward miseries; so in respect of spirituall corruption and infection; as Revel. 7. Gods holy ones were sealed, so many of such a Tribe, and so many of such a Tribe, to signifie, that God hath alwayes some that hee will keepe and preserve from the leaprous contagion of sinne, and Antichrist; even in evill times God hath his little flock still.

In the obscure ages of the Church, 900 yeares after Christ, when there was little learning and p. 142goodnesse in the world, and Egyptian darknes had over-spred the earth. God had alwayes sealed ones, marked out for himselfe, whom he preserved from the danger of dark times; why then should wee be afraid of evill tidings? Let any affliction or death it selfe come, Christ will know his own stamp in us, he hath a book of remembrance, for those that are his, and when hee gathers his jewells, they will bee highly set by. God in common calamities suffers his luggage, (wicked men) to goe to wrack, but he will secure his jewels, his darlings, what ever come of it; labour therefore p. 143to bee a sealed person.

But you will say, what Quest.shall I account of my self, if there bee but a little signe of grace in me?

Be not discouraged, you Answ.know in wax, though the stamp be almost out, yet it is currant in Law notwithstanding. Put the case the stamp of the Prince be an old Coyne, is it not currant though it bee crackt? Suppose the mark of the Spirit, should bee dim and blurred, scarce discernable in us, (this ought to bee our shame and griefe) yet some evidences of grace are still remaining; there are some sighes and groanes against p. 144corruption, which may continually support us: if we mourne in our spirits, and doe not joyne with our lusts, nor allow our selves in them, this is a divine impression, though it bee (as it were) almost worne out: the more comfort wee desire, the fresher she should keepe this seale of comfort.

And labour to grow in faith and obedience, that we may reade our evidence cleerely, that it be not over-growne with the dust of the world, so as we cannot see it. Sometimes Gods children have the graces of the Spirit in them, yet they yeeld so much to feares and doubtings, p. 145that they can read nothing but their corruption. When we bid them puruse their evidences, they can see nothing but worldlinesse, nothing but pride and envie, because they grieve the holy Spirit by their negligence and distrust. Though there be a stamp in them, yet God holds the soule from it, and gives men up to mistake their estates, for not stirring up the graces of his Spirit in them.

Honour God by beleeving, and he will honour thee by stamping his Spirit more cleerely on thee, what a comfort is it to have the evidence of a gratious soule at all times. p. 146When a man carries about him the marke of the Spirit, what in the world can discourage such a soule? On the contrary, if a man have not something above nature in him, when death & judgement comes, how miserable is his condition? If a man be a King or an Emperour of the World, and have not an interest in Christs righteousnesse, ere long he shall be stripped of all, and adjudged to eternall torments. Oh the excellency of mans soule, a Jewell more to be prized then a Princes Diadem.

It is the solly of the times to set up curious Pictures, but what a poore p. 147delight is this in comparison of the ambition of a true Christian, to see the Image of Christ stamped in his soule, to finde the joy of the Spirit, and God speaking peace to his inner man.

The transforming of our selves into the image of Christ, is the best Picture in the world; therefore we should labour for the new creature, that as we grow downeward one way, we may grow up towards Heaven another; that as the life of nature decayes, so the spirituall life may bee more active and working. It should be our daily study while we live in this world to attain p. 148that holinesse, without which no man shall ever see God.

There is besides the common broad Seale of God, his privie Seal. What is the reason that many proud hearted persons are damned? the truth is, they are all for externall contentments, and despise the ordinances of GOD: for though they stand upon their admission into the Church, upon the common seales and prerogatives (which in themselves are excellent) yet relying on these things overmuch betrayes many soules to the Devill in the time of distresse. It is an other manner of seale than the p. 149outward seale in the Sacrament, that must settle peace in the conscience. When once the beginnings of faith are wrought in us, then wee may with comfort thinke upon our receiving of the Communion, but the speciall thing to be eyed, is the hidden seale. If the externall meanes work no inward sanctificatiō in our hearts, we shall be the worse rather than the better for them: yet we must not be so prophane as to think slightly of Gods Ordinances, they are of great consequence.

For when Satan shakes the confidence of a Christian, and saith, Thou art p. 150an Hypocrite, God doth not love thee; these help us to hold out: why saith the soule, I can speak by experience that I have found the contrary; the Lord hath removed my feares, he hath pardoned my sinne and accepted my person, he hath given me many Pretious Promises to support my spirit. Here is the excellency of the Sacrament, it comes more home to me, it seales the generall Promises of God particularly to my selfe: for finding the inward worke of the Spirit in my heart, and God having strengthned my faith by the outward seale, I can defie Satan with all his accusations, p. 151and look death in the face with comfort. We should labour therefore to observe Gods sealing dayes, when he uses to manifest himselfe to his people; which though it may be every day (if wee be spiritually exercised) yet it is in the Lords day more especially, for then his ordinance and his Spirit go together.

Now there is a sealing of persons, and of truths, besides the sealing of our estates, that we are the children of God; there is a sealing of every particular truth to a Christian. For where there is grace to beleeve the truth, God seales those truths firmely p. 152to that soule by the comforts of his Spirit. For example, this is a truth, Whosoever beleeves in Christ, shall not perish but have everlasting life. Now the same Spirit that stirs up the soule to beleeve this, seales it fast upon the conscience even to death; there is no promise, but upon our beleeving the same, it is sealed by God upon us: for those truths only abide firme in the soule which the Holy Ghost sets on. What is the reason that many forget their consolations, the reason is they heare much but the Spirit settles nothing on their hearts.

What is the reason that p. 153Quest.lettered men many times stand out in their profession to blood, whereas those that are more able and learned, yeeld to any thing. The reason is, the Answ.knowledge of the one is set fast upon the soule; the Spirit brings his seale and this mans knowledge close together: whereas the learning and abilities of the other, is only a discoursive thing swimming in the braine without any sollid foundation; their knowledge of truths is not spiritual: they see not heavenly things by heavenly, but by a naturall light. Those that would not apostatize, must have a knowledge sutable to the p. 154things they know; they must see spirituall things by the Spirit of GOD. Therefore when we come to heare the Word, wee should not come with strong conceits of our owne, to bring all to our wits, but with reverent dispositions and dependance upon God, that he would teach us together with his Ministers, and close with his Ordinances so as to fasten truths upon our soules, else shall wee never hold out: for that which must stablish and quiet the soule, must bee greater than the soule.

In time of tentations when the terrours of the Almighty encompasse us, p. 155when God layes open our conscience, and writes bitter things against us, those truths that most satisfie the soule at such a time, must be above the naturall capacity of the soule, therefore saith the Apostle, It is God that establishes, and God by his Spirit that seales us up unto the day of redemption, because divine truths of themselves in the bare letter, cannot stirre up the heart; it is only the blessed Spirit, which is above our spirits, that must quiet the conscience in all perplexities; the Lord can soone still the soule when he settles spirituall truths upon it: therefore go to p. 156him in thy distresse and trouble of minde; send up ejaculations to God, that hee would seale the comfort revealed in his word to thy soule, that as it is true in it selfe, so it may be true to thee likewise.

This is a necessary observation for us all. Oh we desire in the houre of death to finde some comforts, that bee standing comforts, that may uphold us against Hell and judgement. Know that nothing will do this but spirituall truths spiritually knowne, but holy truths set on by the Holy Ghost upon the soule. Oft therfore enter into thine heart and examine upon what p. 157grounds and motives thou beleevest; Consider well what it is thou beleevest, and upon what evidences, and withwhat light, otherwise expect not to find sollid peace.

What course may a Christian generally take Quest.when hee wants comfort and inward refreshing.

There are in 1 Iohn 5. Answ.three witnesses in heaven, & three in earth, to secure In want of comfort what is to be done.us of our estate in grace: The three witnesses in heaven are, the Father, the Word, and the Holy Ghost: And the three witnesses in earth are, the Spirit, the Water, and Bloud: and these three on earth, and those three in heaven p. 158agree in one. Now by the Spirit here is meant the feelings and sweet motions thereof, the water may well be the Laver of Sanctification, & by bloud is understood the sufferings of Christ for our justification.

When therefore wee find that extraordinarie seale I spake of before (the joyes of the Spirit of God) that it is not in us. What shall we doe? shall wee despaire then? No, then goe to the water; when the witnesse of the Spirit is silent, goe to the work of the Spirit, see what gracious dispositions are found in thee.

I, but what shall we do p. 159Quest.if the waters be troubled in the soule, as some times there is such a confusion, that we cannot see the Image of God upon it in sanctification.

Then goe to the bloud, there is alwayes comfort; Answ.goe to the fountaine set open for Iudah and Ierusalem to wash in, that is never dry. If we find much sinne upon our consciences, and no peace in our hearts; apply the bloud of sprinkling, that will give rest.

When thou findest nothing but corruption and filthinesse in thy soule, when thou seest neither joy nor sanctification of Spirit, goe to the Lord p. 160Jesus, and hee will purge thee from all guilt, and wash thee with clean water. But to goe on.

Who hath sealed us, and given us the earnest of his Spirit in our hearts.

This is the third word, borrowed from humane Contracts, to set forth Gods gracious work in the soule: Annointing wee had before & sealing; now here is earnest. The variety of expression shewes, there is a great remainder of unbeliefe in the soule of man, which causeth the blessed Spirit to use so many words to manifest Gods mind, and assure the soule p. 161of salvation, stablishing, annointing, sealing, and earnest.

And indeed so it is, howsoever we in the time of prosperity (when all things goe well with us) are apt to presume our estate is good, yet in the houre of death when conscience is awaked, we are prone to nothing so much as to call all in question, and beleeve the lies and doubts and feares of our owne deceitfull hearts, more than the undoubted truth and promise of God. Therefore the Lord takes all courses to establish us, he gives us rich and pretious promises, hee gives us the holy Spirit to confirme p. 162us in those promises, he seales us with that Spirit, and gives us a comfortable earnest thereof, and all to settle these wretched & unbeleeving hearts of ours. So desirous is God that wee should be well conceited of him, that hee loves us better than wee love our selves; Hee prizeth our love so much, that he labours by all meanes to secure us of our eternall welfare; as knowing, that except we apprehend his love to us, wee can never love him againe, nor delight in him as we ought to doe.

Now the Spirit is an earnest of our inheritance in heaven, wee are sonnes p. 163here indeed; but wee are not heires invested into the blessed estate we have title to; God doth notkeep all our happinesse till another world, but gives us somewhat to comfort us in our absence from our husband; hee gives us the Holy Ghost in our hearts, as a pledge of that glorious condition, which wee shall one day have eternally with him; this is the meaning of the words.

But to shew you more particularly, In what regard the Spirit is called an earnest.

First of all, you know 1an earnest is used, for security Why the Spirit is called an earnest.of a Contract. So the holy Spirit doth secure p. 164us of the blessed estate, we shall have in heaven for ever.

Secondly, an earnest is 2part of the bargaine, a part of the whole which is secured, though it be a very little part, yet it is a part; So it is with the Spirit of God, in its gracious work upon our hearts, the joy of the Spirit is a part of that full joy and happinesse, which shall bee revealed hereafter to us.

Thirdly, an earnest is 3little in comparison of the whole; So the Spirit in the work and graces therof, is little in regard of that fulnesse which wee shall have in heaven; But though an earnest be smal p. 165in it selfe, yet it is great in security; A shilling secures a bargaine of a thousand pound we see; Wee value an earnest not for its owne worth, so much as (for that which it is a pledge of) for the excellent bargaine and rich possession which it doth interest us unto: So the Spirit of God with its blessed effects in the soule, the joy and peace of the Spirit, chearing and reviving perplexed sinners; this earnest, I say, though it be little in it selfe, yet it is great to us in respect of the assurance that we have by it.

Againe, it hath the 4terme of an earnest, because p. 166an arnest is given rather for the security of the party that receives it, than in regard of him that gives it; So God gives us the earnest of his Spirit, grace and comfort in this life, not so much for God, for hee meanes to give us heaven and happinesse, when wee are dissolved: As he hath passed his promise, so hee will undoubtedly performe the same; Hee is Lord and Master of his word, Hee is Jehovah that gives a being to his word, as well as to every other thing: But notwithstanding having to doe with mistrustfull, unbeleeving men, hee is pleased to condiscend to our p. 167weaknesse, hee stoops to the lowest capacity, and frames his speech to the understanding of the simplest soule; for which purpose this terme of earnest is here borrowed.

In these respects the Spirit of God together with the graces of it, and the comforts it brings (for they are not divided) is called an earnest. And thus having cleared the point, we will observe this doctrine for our further instruction.

That a Christian ought to be, and may be assured of his interest in God, because (as I said before) an earnest is given not so much for Gods sake, as for p. 168our sakes; this then must needs follow from hence, Either none have this earnest, or else those that have it, may be assured of their comfortable condition. Otherwise God is fickle, and playes fast and loose with his children, which is blasphemy to affirme. Besides, if none have this earnest, then the Apostle speaks false, when he saith, God hath stablished us, and given us the earnest of his Spirit, which is horrible impiety once to conceive.

If this be so, then either Quest.such as have this seale and earnest of the Spirit, may be assured of their estate in grace or not; And if p. 169not, where is the fault? Will not God really and truly vouchsafe unto his people this earnest of the Spirit in their hearts? Vndoubtedly Answ.he will, he is God meanes truly in giving his earnest.desirous that wee should be perswaded of his love in all things, and therefore we may and ought to bee assured of his favour towards us: S. Iohns whole Epistle containes little else, but sundry markes & evidences how we may know that wee are the children of God: wherefore was Christ himselfe sealed of the Father to the Office of Mediatour? wherefore did he die and rise againe? and wherefore doth hee p. 170still make intercession for us in Heaven? that wee should doubt of Gods love? (when as he hath given us that which is greater than salvation, yea greater than al the world, even his owne Sonne.) no certainly; can we desire a more ample testimony of his favour, than he hath already bestowed upon us? Is it not the errand of all Gods mercies to bring us neerer to him selfe? that we should not doubt of his love, but rest securely upon him: why then doe we distrust the Almighty, who is truth it selfe, and never failed any?

Yet we must know that p. 271Christians have not at all 1times alike assurance of Assurance of our estates not alwayes alike.their interest, for there is an infancy of grace, where in we are ignorant of our own condition. And there is a time of desertion, 2when as God to make us looke better to our footing, leaves us a little, as if he would forsake us quite, when indeed hee onelyonly withdrawes his assistance for a while to make us cleave the closer to him. There be also certain seasons, wherin though we 3are assured of Gods favor, yet we have no feeling or apprehension of the same which differeth in Christians much, according as they are more or lesse sensible p. 172of their estates. Some againe use not that care and diligence in the use of meanes which God requires, whereupon they are justly deprived of that inward peace and comfort which others enjoy. There is a difference likewise in growth and continuance in Christianity, some are strong Christians, and some weak, answerable whereunto is the difference of assurance of Gods love usually in the hearts of his people. Nay, its possible that for a long time, the Lords Iewels (his redeemed ones) may want this blessed comfort.A double act of faith to work assurance.

For wee must conceive there is a double act of faith.

p. 173First, an act, whereby a 1poore distressed sinner casts himselfe upon God as reconciled to him in Christ.

Secondly, there is a reflect 2act, whereby knowing that wee rely upon the truth and promise of the Almighty, we have assurance of his favour. Now a man may performe the one act, and not the other: many of the Saints sometimes can hardly say that they have any assurance, but yet notwithstanding, they will daily cast themselves upon the rich mercy and free grace of God in Jesus Christ.Things hindring our assurance.

Besides, there are many things which may hinder p. 174this act of assurance, because (together with beleeving) God may present such things to my minde as may so damp and disquiet my soule, that I cannot have any definitive thoughts, about that which God would especially have mee to thinke upon.

As when God will humble a man, he takes not away the Spirit of faith wholly from him, but sets before such a sinfull creature, his anger and sore displeasure, together with the hellish torments and paines of the damned, as due to his soule; which makes him for the present to be in an estate little differing p. 175from the Reprobate: so that he is far from saying, he hath any assurance at that time: yet notwithstanding he doth not leave off nor renounce his confidence, but casts himselfe upon Gods mercy still; Though the Lord kill him, yet will he trust in him, although he sees nothing but terror & wrath before him. This God doth to tame our presumption, and prepare us for the enjoyment of his future glory. If we feele not sense of assurance, it is good to blesse God for what we have. Wee cannot denie but God offers himselfe in mercy to us, and that hee intends our p. 176good thereby: for so we ought to construe his mercifull dealing towards us, and not have him in jealousie without ground. Had wee but willing hearts to praise God, for that which we cannot but acknowledge comes from him, he will bee ready in his time to shew himself more cleerely to us. We taste of his goodnesse many wayes, & it is accompanied with much patience: and these in their natures should leade us, not only to repentance, but to neerer dependance on him: we ought to follow that which God leads us unto, though he hath not yet acquainted p. 177us with his secrets.

These things we must observe, that we give not a false evidence against our selves, though wee have not such assurance as wee have had, yet alwayes there is some ground in us whereupon we may bee comforted, that wee are Gods children, could we but search into it. Let us not then be negligent in labouring for the same, and in the Lords good time we shall certainly obtaine it: it is the prophanenesse of the world that they improve not those helpes which God hath afforded for this purpose.

Nay they had rather stagger and take contentment p. 178in their own wayes, saying; If God will love mee in a loose licentious course, so it is, but I will not give diligence to make my calling and election sure: I will never barre my selfe of such profits and delights, nor forsake all, chiefly to minde spirituall things.

Whereas wee ought constantly to endeavour for assurance of grace, that God may have honour from us, and we the more comfort from him againe; that we may live in the world above the world, and passe cheerefully through the manifold troubles and temptations which hefail us in our pilgrimage.

p. 179A man in his pure natu rals will swell against this doctrine, because he feeles no such thing, and thinks what is above his measure, is hypocrisie. He makes himselfe the rule of other Christians to walke by, and therefore values and esteemes others by his uncertaine condition: but the heart of a Christian hath a light in it, the Spirit of God in his soule makes him discerne what estate he is in.

In a naturall man all is dark, hee sees nothing because his heart is in a Dungeon, his eye being dark, the whole man must needs be in blindnesse. All is alike to him, he sees no p. 180difference betweene flesh and spirit, and therefore holds on in a doubting hope; in a confused disposition and temper of soule to his dying-day.

But a Christian that labours to walk in the comforts of the holy Ghost, cannot rest in such an unsetled estate; he dares not venture his eternall welfare upon such infirme grounds: What? to depart this life, and be tossed in uncertainty, whether a man goes to Heaven or to Hell! What a miserable perplexity must such a soule needs be in? Therefore he is still working out his salvation, and storing up of grace against the evill day.

p. 181And well may this condition challenge all our diligence in labouring for it: because it is neither attained nor maintained without the strength and Sense of Gods love how preserved.prime of our care, for the sense of Gods favour will not bee kept, without keeping him in our best affections, above all things else in the world besides; without keeping of our hearts constantly close and neere to him, which can never bee done without keeping a most narrow watch over our loose spirits, which are ever ready to stray from him, and fall to the creature.

It cannot be kept without exact walking, and serious p. 182selfe-deniall. But what of that? Can wee spend our labours to better purpose? One sweet beame of Gods countenance will requite all abundantly. A Christian indeed undergoes more trouble and paines (especially with his own heart) than others do, but what is that to his gaines? One day spent in communion with God, is sweeter than a thousand without it. What comforts so great as those that are fetched from the Fountaine? Oh woe to him that savours not these heavenly, but lingers after carnall comforts. It cannot but grieve the holy Spirit, p. 183when the consolations of the Almighty are either forgotten, or seem nothing to us.

But why doth the Spirit Quest.thus establish and seale us, and conveigh grace to our soules? why doth that doe all?

Because since the fall Answ.we have no principles of 1supernaturall good in us; and there must be a principle above nature to work grace in our barren hearts.

Againe there is still remaining in us an utter aversnesse 2to that which is spiritually good in the best, therefore there must bee somewhat to overpower their corrupt disposition.

p. 184But why the Spirit rather Quest.than the Father or the Sonne? Hee comes from both, and therefore is fit to witnesse the love of both; the Holy Ghost is in the breast of the Father and the Sonne, hee knowes their secret affection towards us. A mans spirit is acquainted with his in most thoughts: the blessed Spirit is privie to the hidden love of God, and of Jesus Christ to us poore creatures, which we are strangers unto, therefore none so fit to cheere and revive us.

Indeed the love originally is from the Father, but in regard of application of what is wrought by p. 185the Sonne, all proceeds from the Holy Ghost; he receives grace from Christ for us. It must needs be so, because no lesse than the Spirit of God can quiet our perplexed spirits in time of tentation. For when the conscience of a guilty person is affrighted, what man can allay its feares? That which must settle a troubled spirit, must be a spirit above our owne. It being no easie thing to bring the soule and God together after peace is broken: we have both wind and tide against us in this businesse, grace being but weak, and corruption strong in the best of us.

p. 186We should labour therfore for heavenly spirits, & get somthing more than a man in us. There can never be any true peace attained, till the Spirit from above settle it in our souls. An unsanctified heart is an unpacified heart. If there be a neglect of holinesse, the soule can never bee soundlyquiet; where there is not a cleare conscience, there cannot be a calm cō science, that is a generall rule. Sinne like Ionas in the ship will raise continuall stormes both within and without a man. Take away God once, and farewell all true tranquillity. Spirituall comforts flow immediatly from the Spirit p. 187of Comfort, who hath his office designed for that purpose.

But how shall we know Quest.that we have the Spirit?

How may a man know Answ.that hee hath a soule? by living and moving, by actions vitall, &c. Even so may a man know hee hath the Spirit of God by its blessed effects and operations: it is not idle in us, but as the soule quickens the body, so doth the Spirit the soule. Every saving grace is a signe that the Spirit is in us. Wheresoever the Spirit dwells, hee transformes the soule, & changes the party (like himselfe) to be holy, and gracious, this is an undoubted p. 188symptome of the Spirits habitation.

Secondly, all spirituall graces are with conflict, 2for that which is true, is with a great deale of resistance of that which is counterfeit; the flesh still lusts against the spirit, and Satan cannot endure to see any man walk cōfortably to heaven. What, thinks hee, such a base creature as this is to have the earnest of salvation, to live here as if hee were in heaven already, and to defie all opposite powers; sure hee shall have little peace this way, I will disquiet and vex his spirit; if he will goe to heaven, hee shall go mourning thither.

p. 189This is the reasoning of the cursed spirit, whereupon hee labours to shake our assurance, and follow us with perplexities. The grace and comfort of a Christian, is with much conflict and tentations, not only with Satan, but with his owne heart; which so long as guilt remaines, wil ever be misgiving and casting of doubts; there must therfore be a higher power, than the soule of man to quiet and allay its owne troubles.

Thirdly, the Spirit enables us to the practise of 3those duties, which by nature wee are averse unto, as to love an enemie, to overcome our revenge, p. 190to be humble in prosperity, and contented with any estate. It drawes our affection heavenward, and makes us delight in God above all, as our best portion. Hee that hath the Spirit, joyes in spirituall company and imployment; he hates sinne as being contrary to that blessed earnest which hee hath received. He looks on things as God doth, and approves of the same, as hee is made more or lesse spirituall thereby, and so is brought neerer to that fountaine of Goodnesse, God himselfe; by them he esteemes his best being to be in Christ, and therefore labours more & more p. 191to be transformed into his likenesse. He values nothing in the world further than it conduceth to his spirituall welfare. If all be well for that, hee accounts himselfe happy whatsoever else befalls him. Indeed where the Spirit hath taken up his firme abode, that soul will little set by any outward change. Nothing can be very ill with a man that hath all well within him.

But that I may not distract your thoughts, you Symptomes of the Spirits inhabitation, out of Rom. 8.Rom 8shall find divers properties of the Spirit of God in Romans 8. which I will briefly touch. First, it is said that the Spirit where it is, dwells in that heart, as p. 192in an house, it rules where ever it comes. The Holy Ghost will not be an underling to our lusts, it repaires and makes up all our inward breaches. The Spirit prepares his owne dwelling, he begets knowledge and acquaintance of God within us; hee is not in us as hee is in the wicked, hee onelyonly knocks at their hearts, but hath not his abode there.

Secondly, when the Spirit 2comes into a man, hee subdues whatsoever is cō trary to it, and makes way for it self by pulling down all strong holds which oppose it; therefore wee are said to mortifie the deeds of the flesh, by the Spirit, ver p. 19313. Those that by help of the Spirit have got the victory of sinne, can in no wise be led as slaves by the flesh: as on the contrary, he that cherishes corruption, and crucifies it not (by spirituall reasons, but out of civill respects to be freed from aspersions, and to uphold his reputation or the like) is a meere stranger to the Holy Ghosts working.

Thirdly, as many as are led by the Spirit of God 3are the Sonnes of God. As the Angell went before the Israelites from Egypt into Canaan; so the Spirit of God goes along with his in all their wayes, remooving all lets, and p. 194strengthening against all impediments in their Christian race. It conducts us sweetly, not (violently) as the Devill doth those that are possessed with the Spirit; wee are led strongly indeed, because it is against corruption within us, and opposition from without us, but yet sweetly to preserve the liberty and freedome of the soule still. We are all by nature like children or blinde men, wee cannot lead our selves, the Spirit must be our conduct, or wee shall wander and goe aside presently. Those therefore that enjoy the same, submit themselves to its guidance, and direction in all things.

p. 295Again, the Spirit stirres 4up sighes and groanes, that cannot be expressed. When we are not able to pray, or lay open the griefes of our soules, if wee can but send out sighes & groanes to heaven, they shall bee accepted; for God will heare the voyce of his own Spirit, from whence these sobs & complaints come. How should wee be overwhelmed with despaire, did not the Spirit support us? Those therefore that in extremity have nothing to comfort them, yet are able to send forth holy desires to the Lord, may certainly conclude that the Spirit is in them.

Again, the Spirit makes p. 1965us mourne, and wait for the adoption of sonnes, the same Spirit that sanctifies a sinner, witnesses to his soule, that God is his. Worldlings grieve not for their absence from Christ, neither at all long they for his blessed appearing, because their heaven is here. They mourne not for the hidden distempers, and secret impersections of their soules, whereas the godly are much in condemning thē selves, for that which no creature can tax them of; Want of cōmunion with their Maker, straitnesse of spirit, distraction in dutie, that they cannot obey as they would; these exceedingly p. 197deject them, yet wait they will without despaire, till God have finished their course; there is such a divine power in faith, as a very little beam of it, having no other help than a naked promise, will uphold the soule against the greatest discouragements, and keepe it from utter sinking.

Indeed, waiting is a difficult duty, both in regard of the long day, which God usually takes before he performes his promise, as also by reason of the untowardnesse of our natures, being ready to be put off by the least frown, did not God by a Spirit of constancie preserve the p. 198soule immoveable in all conditions, whether present or to come, so as it failes not before him; and why? because it knowes full well, that God in whom it rests, is unchangably good.

Alas, we are at the best but light and vaine creatures, till the divine Spirit fix and settle us: the firmer our Union is here, the surer will be our standing in all danger; for what can daunt that soul, which in the greatest troubles hath made the great good to bee his owne? Such a person dares chearefully encounter any opposition, as having a Spirit higher than the world about p. 199him; and seeing all (but God) farre beneath him; Though I might name more, what a many sweet evidences are here to manifest a soule truly …ted▪ and led by the Spirit of God?

How may a man obtaine this blessed guest to Quest.lodge in his soule and rule over him?

First attend upon the Answ.teaching of the Gospell. 1Received ye the Spirit, by the hearing of the Law, or of faith preached? saith the Apostle; The Spirit it usually given, with a cleare unfolding of Christ.

Secondly, omit likewise 2no meanes wherein the Spirit is effectuall, for p. 200as a man walking in a Garden (though he think not of it) drawes a sweet sent of the flowers. So the word of God being dictated by the Spirit, leaves a heavenly favour in such as converse with it. The spirit of a man is like water that runnes through Mineralls. Wee see Baths have their warmth from Mineralls that they runne thorough. So it is with the soule in its holy imployments. When it hath to deale with good books and good company, it draweth a spirituall tincture from these things, and is bettered by them.

Withall, take heed that 3thou grieve not the holy p. 201Ghost, for that will cause an estrangement of his presence in thy soule.

How is that done?Quest.

By cherishing contrary Answ.affections and lusts to his How the Spirit is grieved.blessed motions, as when we heare the Word, but resolve never to obey it; When God knocks at our hearts for entrance, oh how readily should wee set open those everlasting doores to receive him? If Christ be willing to give us his Spirit, it must needs be our owne fault if wee remain carnall. There being nothing in a manner required to bee spirituall, but not to resist the Spirit; What greater indignity can we offer to the blessed p. 200duplicate page p. 201duplicate page p. 202Comforter, than to preferre our base lusts before his motions, leading to happinesse? What greater unkindnesse can a man doe his friend, than to slight his loving direction, and embrace the counsell of a professed ene mie? The Holy Ghost presses such forcible reasons upon us of heavenly n indednesse, and de spising earthly things, that it is more than evident, none are damned in the bosone of the Church, but those that set a bar against the Spirit of God in their hearts; such are damned, because they will bee damned, that (say the Preacher what hee p. 203will) think it better to bee as they are, than to entertaine such a guest as will marre, and alter all that was there before.

Take heed therefore of resisting the Spirit in the least kind, sad not his blessed motions, but make much of the same by yeelding subjection thereunto; lay thy soule often before the spirit, suffer thy selfe to be moulded and fashioned by his gracious working; Oh consider how high the slighting of a gracious motion reaches, even to the contemning of God himselfe; certainly as we use these, so would we use p. 204the Spirit himselfe were he visible to us.

And converse not with carnall company, for what wilt thou gaine there but sorrow to thine heart, if thou belongest to God: and as holy Lot vex thy righteous soule with the uncleane conversation of these Sodomites, it is an undoubted signe of a man destitute of grace, not to care at all what company he frequents.

Fourthly, seeing the Holy Ghost is promised to them that aske it, beg earnestly for it at Gods hands; this is the good th-ing that GOD gives. Christ seemes to insinuate as much, saying, What p. 205can I give you better than the Holy Ghost? Yet this will I bestow on them that ask it: for indeed that is the seed of all grace and comfort. A world of promises are included in the promise of giving the Spirit.

Labour therefore above all gettings to obtaine this high prerogative: the comforts of the Spirit are above al earthly comfort, and the graces of the Spirit enable to incounter the greatest tentations whatsoever. A man that hath this, stands impregnable. God may withdraw his favour for a time to humble us, but to quench the worke of the Spirit p. 206(once wrought in the soule) all the power of all the Devils in Hell cannot stirre it. This will carry us through all oppositions and difficulties in our Christian race. Let a man never baulk or decline a good cause for any thing that hee shall suffer: for the seale and earnest of the Spirit is never more strong than when we are deprived of all other comforts save that alone.

What makes a man differ from himself and frō other men, but this? Take a Christian that hath the earnest of the Spirit, you shall have him defie Death, Satan, the World, and all: take another that is carelesse p. 207to increase his earnest, how weak and feeble will you finde him, ready to be overcome by every tentation, and sinck under the least burthen.

The Apostle Peter before the Holy Ghost came upon him, was astonished with the voice of a weak Damosell, but after, how forward was he to suffer any thing.

Labour not then to bee strengthned in things below, neither value thy selfe by outward dependances. Alas all things here are perishing. If thou hast grace, thou hast that which will stand by thee when these faile, the Comforter shal never p. 208be taken away. What are all friends in the world to the Holy Ghost? This will speake to God for us when no creature dares looke him in the face. The Spirit will make requests with sighes and groanes in our behalfe, and wee may be sure we shall bee heard, when that intercedes for us. What Prison can shut up the Spirit of God? Oh gaine this what ever thou losest, preferre it to thy chiefe treasure. The very earnest of the Spirit is far more pretious, than the creatures full quint essence. If the Promises layd hold on by faith, quicken and cheare the soule, what shall the p. 209accomplishment of them doe? If the giving a taste of Heaven so lift our souls above all earthly discouragements, how glorious shall we shine forth, when the Spirit shall be all in all in us? This will make us more or lesse fruitfull, more or lesse glorious in our profession, and resolute in obedience through our whole course.

If we want this we can never be thankfull for any thing, for it is the love of God that sweetens every mercy to us, (and indeed is more to be valued than any blessing we enjoy besides) which if we eye not or are ignorant of, what can we expect but wrath p. 210and displeasure in all that befals us? Oh it is sweet to see favours and benefits issuing from grace and love: they doe not alwayes proove mercies which men oft times esteeme to be so. We can have no sollid comfort in any condition, further than God smiles upon us in it. What a fearefull case must that then be, wherein a man cannot be thankfull for what he hath.

Every condition and place we are in, should indeed be a witnesse of our thankfulnesse to God; we must not think life was given onelyonly to live in. Our life should not be the end of it selfe, but the praise p. 211of the giver thereof. It is but fit that we should refer all that is good to his glory, who hath joyned his glory to our best good, in being glorified in our salvation, which while we question and doubt of, it is impossible ever to bee cheerfull towards him.

Besides, how can a man suffer willingly, that knowes not that God hath begun any good work in him? How lumpish and dead is he under the crosse without this assurance? It is worth the considering, to see two men of equall parts under the same afliction, how quietly and calmly the one that hath interest in p. 212Christ will beare his grievances, whereas the other rages as a foole, and is more beaten. A man will endure any thing comfortably when he considers it proceeds from his Fathers good pleasure. This breeds a holy resigning of our selves to God in al estates; as Eli, the wil of the Lord be done; his will is a wise will, and ever conduceth to his peoples good.

Fearest thou danger, cry unto God, I am thine, Lord save me; I am the price of thy Sons blood, let me not be lost, thou hast given me the earnest of thy Spirit, and set thy seale upon me for thine owne, let mee neither p. 213lose my bargaine nor thou thine.

Hence it is, that Gods childe can so easily deny himselfe in tentations and allurements which others sinck under. Oh saith he, the Holy Ghost hath sealed me up to the day of redemption, shall I grieve and quench the same for this base lust? It is a great disparagement to preferre husks before the provision of our Fathers House: when we give content to Sathan and a wretched heart, wee put the Holy Ghost out of his Office.

Againe, without this we can never comfortably depart this life: hee p. 214that hath the earnest of the Spirit in his heart, may laugh Sathan in the face and rejoyce at deaths ap proaching, as knowing there will be an accomplishment then of all the bargaine; then the Marriage will bee perfectly consummate, then shall be the great yeare of Iubilee, the Sabbath of rest for ever: hee that lives much by faith will finde it no hard matter to die in it. But let a man stagger and doubt whether hee belong to God or no, what a miserable case will he be in at the time of dissolution? Death (with the eternity of torment after it) who can looke it in the p. 215face without the assurance of a happy change? This makes men that see no greater pleasure than the following of their lusts, resolve of swimming in worldly delights still. Alas say they, I had as good take this pleasure as have none at all: what shall become of me hereafter, who knowes?

FINIS.