Twenty Sermons, Sermon
THE SEAL OF Salvation.
ROMANS, 8.15, 16.
For ye have not received the spirit of bondage again to fear: but ye have received the spirit of adoption, whereby we cry Abba, Father.
The same Spirit beareth witness with our spirit, that we are the children of God.
THe Apostle sets down in this Epistle a platform of Christian Doctrine, whereupon all persons and Churche… might safely build themselves; shewing therein a sure way, how those might come to the Lord Jesus Chris… who are to obtain salvation by him, which he delivers in three heads, shewing
1. First how God will convince the world of sin.
2. Secondly he discovereth to them what that righteousness is, which without themselves is imputed to them.
3. Thirdly he setteth forth that righteousness inherent, and created in us by sanctification of the spirit with the effects thereof, and Motives, and Helps thereunto.
Answering that threefold work of the spirit in John 16. where Christ promiseth that when the comforter should come he should reprove …he world of Sin, of Righteousness, of Judgment.
First, he shews the Comforter shall work a conviction of Sin, a making of a man as vile, empty and naked as may be; not a bare confession of sin only, (which a man may have and yet go to hell) but such a conviction as stops a man's mouth that he hath not a word to speak, but sees a sink of sin and abomination in himself, such as the Apostle had, Rom. 7.18. For I know that in me (that is, in my flesh) dwelleth no good thing. To attain to this sight and measure of humiliation, there must be a work of the spirit First therefore in the first Chapter the Apostle begins with the Gentiles, who failing grosly in the duties of the first Table, God had given over also to err in the breach of all the Duties of the second Table. Then the next Chapter, and most of the third he spends on the Jews: they bragged of many excellent privileges they had above the Gentiles, as to have the Law, Circumcision, to be leaders of others, to have God among them, and therefore despised the Gentiles. The Apostle reproves them, shewing that in condemning the Gentiles, they condemn'd themselves, they having a greater light of knowledge than the Gentiles, which should have led them to the true and sincere practice of what they were instructed in. Then he goes on and shews all naturally to be out of the way, ver. 19. and so concludes them to be under sin, that every mouth may be stopped, and all the world become guilty before God. This is the end of the first part.
This being done, in the latter end of the Chapter he proceeds to speak of the second work of the Comforter. To convince the world of righteousness; but on what grounds? Because I go to my Father, and ye see me no more, that is, he shall assure the conscience that now there is a righteousness of better things purchased for us: that Christ was wounded, arraigned and condemned for us; that he was imprisoned, but now he is free, who was our surety; yea, and that he is not free, as one escaped, who hath broken prison and run away, (for then he could not have stayed in Heaven no more than Adam could stay in Paradise after his fall) but now that Christ remains in Heaven perfectly, and for ever reconciled with the Father: this is a sure sign to us that the debt is payed, and everlasting peace and righteousness brought in for our salvation. This the Apostle enlargeth and shews this to be that righteousness which Adam had, and which we must trust all unto. And this he doth unto the sixth Chapter.
From whence the Apostle goes on to the third point, convincin the world of judgment and of righteousness, unto the ninth Chapter, which are two words signifying one and the same thing; but because he had named righteousness before which was the righteousness of justification (without a man) in Christ Jesus; he calls the third judgment, which is that integrity which is inherent, bred and created in us, to wit, sanctification, as we may see in Esay 42.3. where it is said of Christ, A bruised reed shall be not break, and the smoaking flax shall he not quench, till he bring forth judgment unto victory. Where he shews judgment to be a beginning of righteousness in sanctification, even such a one as can never be extinguished. So Job 27.2. The word is taken where Job expostulateth the matter: As the Lord liveth who hath taken away my judgment, &c. all the while my breath is in me, and the spirit of God is in my nostrils, my lips shall not speak wickedness, nor my tongue deceit. God forbid that I should justifie you, till I die I will not remove my integrity from me, my righteousness I will hold fast, and will not let it go, &c. Here you see by judgment is meant integrity, and that righteousness which is created and inherent in us; so that the substance of that place in Esay is, that God will never give over so to advance and make effectual that weak righteousness and sanctification begun in us, until it shall prevail against and master all our sins and corruptions, making it in the end a victorious sanctification. And the ground hereof is, for the Prince of this world is judged; he is like one manacled, whose strength and power is limited: So that now, though he be strong, yet he is cast out by a stronger than he; so that he cannot, nor shall he ever rule again as in times past.
This strain of Doctrine the Apostle follows in this Epistle, shewing that as the righteousness of Justification by the blood of Christ is a thing without us, so the righteousness of Sanctification is a thing created and inherent in us, and the ground of the witness of our spirits, as we shall shew in its own place. So that the blood of Christ doth two things unto us; in Justification it covers our sins, and in Sanctification it heals our sins and sores; that if there be any proud or dead flesh, it eateth it out, and then heals the wound. Therefore the Apostle says You are not under the Law, but under Grace. He that sees the Law is satisfied by another, and all to be of free grace, he will not much stand on any thing in himself for his Justification; but as a poor beggar, be content all should be of mere grace: Therefore he concludes, Sin shall not have dominion over you; for ye are not under the Law, but under Grace.
After this the Apostle goes on to other particulars, shewing divers things, especially the twelfth Verse of this Chapter, where he drives unto the point of sanctification, as though he should say you are freed from the Law indeed, as it is a Judge of Life and Death, but yet the Law must be your Counsellors; you are debtors of thankfulness (seeing whence you are escaped) that you may not live after the flesh, and then he proceeds to shew them how they should walk, that seeing they had received the spirit, they should walk after the spirit; now that they had received that which should subdue and mortifie the flesh and the lusts thereof, they should be no more as dead men, but quick and lively in operation, by living after the spirit, otherwise they could not be the Sons of God, vers. 16. and he comes to the words that I have now read, For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba Father: for the spirit it self beareth witness with our spirits, that we are the children of God.
Where the Apostle shews the ground of our Union and Communion with Christ, because having his spirit we are of necessity his, as S. John speaks, 1 Joh. 3.24. Hereby we know that he abideth in us by the spirit which he hath give… us. What ties together, and makes one, things far asunder, but the same spirit and life in both: so that spirit which is in Christ a full running over fountain descending down, and being also infused into us, unites us unto him; yea, that spirit communicated unto me in some measure (which is in him such fulness) that spirit doth tie me as fast unto Christ as any joynt ties member to member, and so makes Christ to dwell in my heart; as the Apostle speaks to this purpose, Ephes. 2.21. That thus by one spirit we are built up and made the Temple of God, and come to be the Habitation of God through the spirit; so that by this means we are unseparably knit and united unto him; for what i… it makes one member to be a member to another? not the nearness of joyning or lying one to, or upon another, but the same quickening spirit and life which is in both, and which causeth a like motion: for otherwise if the same life were not in that member it would be dead, and of no use to the other; so that it is the same spirit and life in the things conjoyned, which unites them together; yet to explain this more (as I have often in the like case said) Imagine a man were as high as Heaven (the same spirit and life being diffused into all his parts) what is it now that can cause his toe to stir, there being such a huge distance betwixt the head and it? Even that self-same life which is in the head being in it; no sooner doth the head will the toe to stir, but it moves. So is it with us; that very spirit which is in Christ being in us, thereby we are united unto him, grow in him, live in him, and he in us; rejoyce in him, and so are kept and preserved to be glorified with him. He is the second Adam, from whom we receive the influence of all good things; showring down and distilling the graces of his spirit upon the least of all his members. That look, as it was said of Aaron (who was a type of the second Adam) and of that holy Oyl (representing the graces of his spirit) Which did not only run down his head and beard, but the skirts of his garment also, and all his rich attire about, Psal. 133.2. So when I see the Oyl of Christ's graces and spirit not only rest upon the head, but also descend and run down upon the lowest of his members; making me now (as one of them) in some sort another man than I was, or my natural state could make me; by the same spirit I know I am united unto Christ. To this purpose is that which Christ to stands upon (in Joh. 6.) unto the Jews; where speaking of the eating of his flesh, and that bread of life which came down from heaven, (lest they should be mistaken) he adds, It is the spirit that quickneth, the fl…sh profiteth nothing: the words that I speak unto you, they are spirit, and they are life: So that we see it is the spirit that gives a being to a thing. And therefore the Apostle proceeds to shew, As many as are led by the spirit of God, they are the sons of God, Rom. 8.13. That look as Christ is the …ue natural Son of God, so we as truly (by conveyance) of the same spirit into us, are his Sons by Adoption, and so heirs with God, yea, and joynt heirs with Christ; this he begins to shew, vers. 13. So that being in this excellent estate, they were not only servants and friends (a most high Prerogative) but they were now the Sons of God, having the spirit of Adoption, whereby they might boldly call God Father. In which Verse the Apostle opposeth the spirit of bondage, which doth make a man fear again, unto the spirit of Adoption, which frees a man from fear.
Now two things may be observed hence: 1. The order the spirit of God keeps e'er it comforts; it shakes, and makes us fear. This the Apostle speaks to Heb. 2.14. where he shews, that the end of Christ's coming was, That because the children were partakers of flesh and blood, he also himself took part of the same; that through death, he might destroy him that had the power of death; that is, the Devil: and deliver them, who through fear of death, were all their life time subject unto bondage. The first work then, of the comforter is, to put a man in fear. 2. Here is shewed, that until the spirit doth work this fear, the heart will not stoop. The Obstinacy is great; yea, so great, that if hell gates were open, ready to swallow up a man, he would not yield until the spirit set in to convince the heart. Therefore St. John tells us, Joh. 16. That when the spirit it come, he will reprove the world of sin; that is, he will convince and shew a man that he is but a bond-man: and so from this sight he makes us to fear. No man must think this strange, that God deals with men at first after this harsh manner; to kill them as it were, before he make them alive: nor be discouraged, as if God had now cast them off as none of his: For this bondage and spirit of fear is a work of God's spirit, and a preparative to the rest, yet it is but a common work of the spirit; and such a one, that unless more follow, it can afford us no comfort.
But why then doth God suffer his children to be first terrified with this fear?
I answer, That in two respects this is the best and wisest course to deal with us; or else many would put off the matter, and never attain a sense of mercy.
First, in respect of God's glory.
Secondly, in regard of our good.
First in respect of God's glory; and that first because, as in the work of Creation, so in the work of Redemption, God will have the praise of all his attributes: for as in the work of Creation there appeared the infinite wisdom, goodness, power, justice, mercy of God, and the like; so will he in the work of our Redemption have all these appear in their strength and brightness: and when we see and acknowledge these things to be in G…d in the highest perfection, hereby we honour him; as on the contrary, when we will not see and acknowledge the excellency of God's infinite attributes, we dishonour him: yea, and I may safely add, that the work of Redemption was a greater work than the work of Creation; for therein appeared all the treasures of Wisdom and Knowledge in the conveying of it unto the Church. Herein appeared first, infinite Wisdom, in ordering the matter so as to find out such a way for the Redemption of Mankind, as no created understanding could possibly imagine or think of. And secondly, for the Mercy of God; there could be none comparable to this, in not sparing his own Son, the Son of his Love, that so he might spare us who had so grievously provoked him. And thirdly, there could not be so much Justice seen in any thing as in sparing us not to spare his Son, in laying his Son's head (as it were) upon the block, and chopping it off: indeed the death unto which he gave his Son was not only more vile than the loss of his head, but far more painful and terrible to nature, the death on the Cross; in renting and tearing that blessed body of his; even as the Veil of the temple was rent, (which was a type of him) so was he rent, and tore, and broke for us, when he made his soul an offering for sin. This was the perfection of Justice. And thus was he just, as the Apostle speaks, and the Justifyer of him him that believeth in Jesus. God would have Justice and Mercy meet and kiss each other; and that for two reasons, for the magnifying of his Justice, and for the magnifying of his Mercy.
First, For the magnifying of his Justice. The spirit must first become a spirit of bondage and fear for the magnifying of God's Justice: Thus the Prophet David having sinned, was driven to this practice, Psal. 51.4. Against thee, thee only, have I sinned, and done this evil in thy sight, that thou mightest be justified when thou speakest, and be clear when thou judgest. Thus he, a holy man, was brought to confess his sin, to give God the glory of his Justice. And so to this end, that a man might pass through or by (as it were) the gates of hell unto heaven, the Lord will have his Justice extended to the full; for which cause lessening, or altogether (for a time) abstracting all sight of mercy, he turns the Law loose to have its course. And thus, as in the work of Redemption, he would have the height of Justice appear; so would he have it appear in the application of our Redemption, that Justice should not be swallowed up of Mercy. But even as that woman, 2 King. 4. Who had nothing to pay, was threatned by her Creditors to take away her two Sons, to put them in prison. So though we have nothing to pay, the Law is let loose upon us, to threaten Imprisonment and Damnation, to affright and terrifie us; and all for the magnifying of God's Justice: which also, we satisfie not by what we suffer, yet it is meet we should acknowledge and learn thereby more highly to value the suffering of our Saviour. But farther, God hath set forth many terrible threatnings in his Word against sinners; shall all these be to no purpose? The wicked, they are insensible of them; must they therefore be in vain? Some people there must be, on whom they shall work: Shall a Lyon roar, saith the Prophet, and we not be afraid, Amos, 3.8. Since then those who should, will not, some there be who must tremble, and those even of God's own dear Children. This the Prophet excellently sets forth, Isa. 66.2. where the Lord sheweth who he will regard; But to this man will I look, even to him that is of a contrite spirit, and trembleth at my word. So that you see, even some of his own must tremble, and be thus humbled of necessity: and that it is not without a just cause, that God doth deal with his own Children after this manner, though it be sharp in the experience. We must fear, tremble and be humbled, and then we shall receive a spirit not to fear again. That vain courage which some brag they have, so as not to fear Death, is not it which is meant here; f… alas such braggers, out of ignorance of the thing, and desire to be out of misery in this Life, may embrace Death unwillingly, hoping it may put an end to their sorrows. But this spirit not to fear again, is such a spirit that assures me of the forgiveness of all my sins, shewing me my freedome by Christ Jesus from Hell and eternal Damnation, making me live a holy Life, and from hence not to fear, and so sealing me up unto the day of Redemption, as you shall hear more, when we come to speak of the witness of the spirit. This now is for the glory of Gods Justice.
Secondly, it is requisite that the comforter should first work in men a fear, for the glory of Gods mercy; which would never be so sweet, relish so well, nor be so highly esteemed of by us, if the awful terrour of Justice had not formerly made us smart: As we may see in that parable (whereunto our Saviour likeneth the Kingdom of Heaven) of the man that owed ten thousand Talents unto the King his master (he shews him mercy) and forgives him all; but what did he first? Why first he requires the whole debt of him, and because he had nothing to pay; he commands him, his Wife and Children, and all that he had to be sold, that payment might be made; first he would have him pincht throughly, that he might know much he was indebted, and (in that case) how great that favour was which he received in having all that he owed forgiven him. Thus a King many times casts men in Prison, suffers the sentence of condemnation to pass on them, and perhaps orders them to be brought to the place of execution, before he pardons them, and then mercy is mercy indeed, and so God deals with us many times, he puts his Children in fear; shews them how much they owe him, how unable they are to pay, casts them into prison and threatens condemnation in Hell for ever, after which when mercy comes to the Soul, then it appears to be wonderful mercy indeed, even the riches of exceeding mercy. Why do so many find no savour in the Gospel? Is it because there is no sweetness, or matter of delight in it? No, it is because such have had no tast of the Law, and of the spirit of bondage, they have not smarted, nor found a sense of the bitterness of sin, nor of that just punishment that is due unto the same. Even as the King will suffer the Law to pass on some greivous malefactor for high Treason, bring him to the place of Execution, and lay his head on the block, before a pardon he produced (as we have had experience in the Country of a man who otherwise would not cry nor shed a tear for any thing; Despising Death, and not affraid to meet an host of men.) Such a one having now at an instant a pardon brought from the King, how wonderfully doth it work upon him, causing softness of heart and tears to flow from his eyes when nothing else could; whilest the wonder of this mercy, which now appeareth so sweet, and sea…onable is beheld and admired, he is so struck that he knows not what to say: for this cause therefore God shews us first a Spirit of bondage to prepare us to relish mercy, and then he gives a Spirit of Adoption not to fear again: And thus by this order the one is magnifyed and highly esteemed by the foregoing sense of the other.
If therefore this terrour and fear be hard and troublesome unto us, yet if it be for Gods glory, let us endure: If he will give me over to a wounded terrified conscience, to fears, tremblings, astonishments, yea or to draw me into the fire it self, or any other punishment, so we see he dealt with his Church of old, he brought her through the fire and water before she came into a wealthy place. Psal. 66.12. Since it is for his glory, I must be contended. But what do I say? He gets nothing by us of all that we do, all is for our selves; our Acknowledgments of him, make him no stronger, wiser, juster, or better then he is, but in glorifying of him we do glorify our selves, and so pass from glory to glory, until we come to be fully transformed into his Image. And herein consists our happiness in acknowledging of his wonderful Attributes, that by the reflex and knowledge of them, we grow up in them as much as may be. God was as glorious, powerful, wise, just, happy and good before the World was made as now, and if the case be put concerning glorifying of him, the three persons of the Trinity were only fit and worthy of so great honour, not we; as we may read Prov. 8.30. There wisdom shews how it was with the Father, before all time, and that they did mutually solace themselves in the contemplations of one anothers glory. Then (says Wisdom) Was I by him as one brought up with him, and I was dayly his Delight, rejoycing always before him, and in 17 John. There we read the same thing in effect, where Christ prays, And now O Father glorifie thou me with thine own self, with the glory which I had with thee before the World was. So that the Admiring, beholding and magnifying of Gods glory (as much as may be) labouring to be like him is our glory, and thus much of the glory of God in beginning of this work in us by fear.
The second thing was to prove that this course was for our good, and this appears two ways. 1. In our Justification. 2. In our Sanctification.
For the first, we are such strangers unto God, that we will never come unto him till we see there is no other remedy, being at the pits brink ready to starve, hopeless of all other helps, being frozen in the dregs of sin, delighting in our ways; as we see in the parable of the prodigal son, who would never think of any return to his Father till all other helps fayled him, money, friends, acquaintance, and all sorts of food; nay if he might but have fed upon husks with the Swine, he would not have thought of returning any more unto his Father: but this being denied him, (the text says) he then came to himself, which shews us that whilest men run on in sinfull courses they are mad men of themselves, even as we see those in Bedlam, are beaten and kept under, and comforts denied them, till they come to themselves. And then what says he? I will arise and go to my father, confessing that he had sinned, and I will say, Father, I have sinned, &c. 15. Luke. So is it with us, until the Lord humble us and bring us low in our own eyes shewing us our misery and sinful poverty, and that in us there is no good thing, (that we be stript of all help in and without our selves and must perish for ever unless we beg his mercy) we will not come unto him. As we see it was with the Woman that Christ healed of her bloody issue, Luke. 8.43. How long it was before she came to Christ, she had been sick twelve years, she had spent all her substance upon physicians, and no body could help her, and this Extremity brings her to Christ. So that this is the means to bring us unto Christ, to drive us on our knees, hopeless as low as may be, to shew us where help only is to be found; and make us run unto it. Thus therefore when men have no mind to come to Christ he sends (as it were) fiery Serpents to sting them, that they might look up unto the brazen Serpent, (or rather unto Christ Jesus of which it was a type) for help, so unto others being strangers unto him, he sends variety of great and sore afflictions to make them come to him that he may be acquainted with them; as Absolom set Joabs Corn on fire because he would not come at him, being twice sent for. So God deals with us before our Conversion many times, as with iron Whips lashes us home turning loose the avenger of blood after us, and then for our Life we run and make hast to the City of Refuge. Thus God shoots off as it were his great Ordinance against us to make us run unto him. Thus John the Baptist, came preaching of Repentance, in attire, speech and dyet all being strong and harsh, cloathed with a Camels hair and with a girdle of skin about his loyns, his meat Locusts and wild Honey, the place, was in the wilderness, his speech harsh and uncomfortable, thundring with his voice, calling them a generation of vipers, and telling them that now also was the ax laid to the root of the tree, that every tree that brought not forth good fruit was hewn down and cast into the fire. As also we know in this manner the Lord came Elijah. 1 Kings 19.11 First a great strong wind rent the mountains, and break in pieces the Rocks before the Lord, but the Lord was not in the wind, and after that went an Earthquake, but the Lord was not in the Earthquake; and after the Earthquake a fire, but the Lord was not in the fire: (these were as a peal of great Ordinance, shot off to prepare the way, shewing the King was a coming) and after the fire a still small voice, and there the Lord was. So the Lord rends tears, and shakes our Consciences and rocky hearts, many times to prepare the way for him, and then he comes to us in the still and soft voice of Consolation.
Secondly, for our Sanctification, it is good for us that the Comforters first work be to work fear in us, for we are naturally so frozen in our dregs, that no fire in a manner will warm and thaw us. We wallow in our blood, and stick fast in the mire of sin, that we cannot stir; so that this fear is but to pull us from our Corruptions and make us more holy. As we see if a man have a Gangrene beginning in his hand or foot which may spread farther, and be his death if it continue so, he is easily perswaded to cut it off, lest it should go farther. So doth God deal by us with this fear of bondage, that we might be cloathed anew with his Image in Holiness and Righteousness. Now to effect this, the sharpest things are best, such as are the Law, the threatnings of Condemnation, the opening of Hell, the racking of the Conscience and a sense of wrath present and to come. So hard-hearted are we by Nature, being as children of the bondwoman, unto whom violence must be used. Even as we see a man riding a wild and young Horse, to tame him, he will run him against a wall (that this may make him affraid) ride him in deep and tough Lands, (or if this will not do) take him up into the top of some high Rock, when bringing him to the brink thereof he threatens to throw him headlong, make him shake and quake, whereby at last he is tamed. So deals the Lord by us, he gives us a sight of sin, and the punishment due thereunto, a sense of wrath, sets the Conscience on fire, fills the heart with fears, horrours, and disquietness, opens Hell to the Soul, brings a man as it were to the gates thereof, and threatens to throw him in, and all this to make a man more holy, and to hate sin the more. So that you see there must be a strong mortifying and subduing of us by a strong hand to bring us unto Christ for our Sanctification, nothing but a fiery furnace can melt away that dross and tin which cleaves unto such corrupt metal as we are. See this method excellently set forth in the Prophet Ezek. 22.19.20. Because ye are all become dross, behold I will gather you into the midst of Jerusalem, as they gather Brass, and Iron and Lead and Tin into the midst of the Furnace to blow the fire upon it to melt it, so will I gather you in mine Anger and in my fury, and I will leave you there and melt you.
Before I proceed farther, give me leave to answer an Objection of a troubled soul which may arise hence, O may a soul say, what comfort then may I have of the first work of the Spirit in me? For as yet I have found none of these things; I have not been thus humbled, nor terrifyed, nor had such experience as you speak of in that state under the spirit of bondage.
I answer, though this be a work of the spirit, yet it is not the principal justifying and saving work of the spirit, yea the children of the Devil may come to have a greater measure of this then Gods own dear Children, whom (for the most part) he will not affright nor afflict in that terrible manner as he doth some of them, but the consequence of this is more to be accounted of, then the measure, to see whither that measure I have, (what ever it be) leads me. For if the measure were never so absolutely necessary to salvation, then all Gods. Children should have enough of it. But I make a difference still between humiliation and humility, which is a grace of it self, and leads me along with comfort and Life. Thus therefore I think of humiliation, if I have so much of it as will bring me to see my danger and cause me to run to the medicine, and City of refuge for help, to hate sin for time to come, and to set my self constantly in the ways and practice of holiness, it is enough. And so I say in the case of Repentance, if a man have a sight of sin past, and a heart firmly set against all sin for the time to come, the greater and firmer this were, the lesser measure of sorrow might suffice for sins fore-past. As we see a wise Father would never beat his Child for faults that are past, but for the prevention of that which is to come, for we see in time of Correction, the Child cryes out, O I will never do so any more. So God deals with us, because our resolutions and promises are faint and fail, and that without much mourning, humiliation and Stripes, we attain not this hatred of sins past, and strength against them for time to come, therefore it is that our humiliation and sorrow must be proportionable to that work which is to be done, otherwise any measure of it were sufficient which fits us for the time to come.
But I will add, there are indeed divers measures of it, according unto which the conscience is wounded or eased; when there is a tough melancholy humour that the powers of the soul are distracted, good Duties omitted, and the heart so much the more hardned: When upon this the Lord lets loose the band of the conscience, oppressing the same with exceeding fears and terrours, this the Lord uses as a wedge to cleave in sunder a hard piece of wood. God then doth shew us, because we would not plough our selves we shall be ploughed. If we would judge our selves (saith the Apostle) we should not be judged, and therefore the Church confesses and complains, Psalm 129.2. That the ploughers ploughed upon her back and made deep furrows, Why? How came this, she did not plough up her own fallow ground, wherefore the Lord sent her other strangers and harsh ploughers, that ploughed her soundly indeed. Wherefore doth God thus deal with his Children, because he is the great and most wise Husband-man, who will not sow amongst thorns. Therefore when he is about to sow the seed of Eternal Life in the soul (which must take deep root and grow for ever) he will have the ground throughly ploughed.
The way then to avoid these things, that are so harsh and displeasing to flesh and blood, is to take the Rod betimes and beat our selves, for when we are slow and secure and omit this, God doth do the work himself: But yet God makes a difference of good education in those who have kept themselves from the common pollutions, and gross sins of the times, it pleaseth God, saith comes into them, they know not how, nor the time, Grace drops in by little and little, now a little and then a little by degrees, sin is more and more hated, and the heart inflamed with a desire of good things in a conscionable Life. But in a measure (I say) such must have had, have, or shall have fears and terrours; so much as may keep them from sin, and quicken them to go on constantly in the ways of holiness; or when they fly out of the way they shall smart for it and be whipped home again; yet for the main they find themselves as it were in Heaven they know not how. But if a man have stuck deep and long in sin, he must look for a greater measure of humiliation and fear, and a more certain time of his calling, there must be hawling and pulling such a man out of the fire with violence; and he must not look to obtain peace and comfort with ease, God will thunder and lighten in such a man's conscience in Mount Sinai, before he speak peace unto him in Mount Zion.
A second time there is also, of a great measure of humiliation; which is (though a man may be free from great, gross sins, and worldly pollutions) when the Lord intends to shew the feeling of his mercy and the sense thereof to any in an extraordinary measure, or to fit them for some high services, then they shall be much humbled before, as we see St. Paul was, Act. 8.9. God did thunder upon him, and beat him down in the High way to the ground, being stricken with blindness for three days after.
Thus much shall suffice to have been spoken of the 15th verse, touching the Spirit of Bondage, and the spirit of Adoption. The Apostle tells them, they may thank God the spirit of fear thus came, that hereafter they might partake of the Spirit of Adoption to fear no more; he stirs them up (as it were) to be thankful, because now they had obtained a better state: Why, what estate? A very high one, vers. 16. The Spirit it self beareth witness with our spirits, that we are the children of God.
ROM. 8.16.
The same Spirit beareth witness with our spirits, that we are the children of God.
HAving spoken concerning the Spirit of Bondage and the Spirit of Adoption in the former verse, the Apostle, in these words that I have now read, doth as it were stir up those unto thankfulness; to whom he writes, because they had now attained to a better state; The Spirit it self bearing witness with their spirits, that they are the children of God.
The thing then is, to know our selves to be the children of God, there must be sound evidences; here then are two set down, whose Testimony we cannot deny. I will touch them as briefly as I can, and so will make an end.
First, the witness of our spirit.
Secondly, the witness of God's Spirit with our spirits.
These are two Evidences, not single, but compounded; wherein you see there may be some work of our spirit.
But some may say, our spirit is deceitful; how then can our own spirit work in this manner to testifie?
I answer, In this place (our Spirit) is as it were an evidence of God from heaven, as a loud token given, assuring me upon good grounds, that I have not mis-applyed the promises; but though God do write bitter things against me, yet that I love him still, and cleave unto him, that for all this I know that I still hunger and thirst after Righteousness; that I will not be beaten off, nor receive an ill report of my Lord and Saviour; that I rest, wait, fear and trust in him still. When thus our valour and faith is tryed, then comes the same spirit, and seals with our spirit, that we are the children of God: When our seal is first put, then God seals with our spirit, the same thing by his spirit. To this effect is that in 1 Joh. 3.8. we read three Witnesses are set down, the Spirit, the Water, aand the Blood; and these three agree in one. These three witness that we have everlasting life, and that our names are written in heaven. How do these three agree with these two Witnesses? very well: St. John, he ranks them according to the order of their clearest evidence; first the Spirit, then the Water, then the Blood: the Apostle here, he ranks them according to their natural being; first, our spirit in Justification and Sanctification, and then God's spirit. For the spirit, of all other, this is the clearest evidence; and when this is bright and manifest, there needs no more, the thing is sealed. So the Testimony of Water is a clear evidence, (whereby is meant Sanctification) this is put next unto the Spirit; for when the Spirit is silent, yet this may speak: for though I have many wants and imperfections in me, yet if my spirit can testifie unto me that I have a desire to please God in all things, that I resolve upon and set up his service as the pitch of all my utmost endeavours, that with allowance I willingly cherish no corruption, but set my self against all sin; this Water will comfort and hold up a man from sinking; as we see in all the sore tryals of Job, Job 28.2. Still he stood upon the integrity of his own spirit, and would not let that go, though he were sore beaten of the Almighty, and slandered for a wicked person. But the water may be muddy, and the strugling of the flesh and spirit so strong, that we happily shall not be able to judge which is master: What then? Then faith lays hold of the blood in Justification, (which though it be the darkest testimony) yet is as sure as any of the other. Now in comparing of these witnesses together in St. John and in my text, I rank the water and the blood with the testimony of our spirit. And the Spirit mentioned in St. John and in my Text, to be all one; not as though we wrought them, but we believe them to be so. If a man ask how I know that I am sanctified, the answer must be, I believe and know it to be so: the work producing these things in me comes of God; but for the work of discerning (this is certain) how our affections stand in this case; it comes of us, but yet to come nearer the matter.
The testimony of our spirit I conceive to be, when a man hath taken a survey of those excellent things belonging unto Justification and Sanctification, when according to the substantial truths which I know in the Word, I observe and follow as fast as I can what is there commanded; when I take the Candle of the Word, and with the bright burning lamp search into the Word, what is there to be done, and so bring it home to my self, thereby mortifying my corruptions; this is the ground-work of the witness of our Spirit. First, (as in the blood) with my spirit I must see what is needful to be done in order unto Justification, what free promises of invitation belong thereunto; I must see how God justifies a sinner, what conditions on our part are required in Justification; I must see what footings and grounds for life, and what way of hope there is for a graceless man to be saved; yea, even for the worst person that may be. In this case a man must not look for any thing in himself as a cause, Christ must not be had by exchange, but received as free gift; as the Apostle speaks, Rom. 4.16. Therefore it is of faith, that it may be by grace, to the end the promise might be sure to all the seed. I must there bring unto the receiving of Christ a bare hand. It must be of grace: God for this cause will make us let fall every thing before we shall take hold of him. Though qualified with humiliations, I must let all fall; not trusting unto it, as to make me the worthier to receive Christ (as some think.) When thus (at first for my Justification I received Christ) I must let any thing I have fall, to lay hold of him; that then he may find us thus naked as it were, in our blood; and in this sort God will take us, that all may be of mere grace. Another thing the Apostle adds, and that is, that the promise may be sure: If any thing in us might be as a cause or help to our Justification, a man should never be sure; therefore it is all of grace, that the promise might be sure. As though God should say, I care for nothing else; bring me my Son, and shew me him, and then all is well. And in this case you see he doth not name hope, or love, or any other grace, but faith; for the nature of faith is to let fall all things in laying hold on Christ: In Justification, faith is a sufferer only; but in Sanctification, it works and purgeth the whole man; and so witnesses the certainty and truth of our Sanctification, and so the assurance of Salvation.
Hence from the nature hereof in this work, the Apostle in 2 Pet. 1.1. writes to them who had obtained like precious faith: In this case it is alike to all in vertue in this work, whatsoever the measure be. And I may liken it thus, St. Paul, you know, writes, With these hands I get my living. Now, though strong hands may work more than weak hands, and so earn a great deal more; yet a beggar who holds out his hand, may receive more than he or any other could earn. So faith justifies only receiving, not working; as we may see, Joh. 1.12. But to as many as received him, to them gave he power to become the Sons of God; even to them that believe in his Name. Received him; that is, believe in him; How? Come and take him: How? as it is in Rev. 22. And let him that is athirst come; and whosoever will, let him come, and take of the water of life freely. Now, when I see that God keeps open house, come who will, without denying entertainment to any, and when God's spirit hath wrought the will in me, what lets me now to receive Christ? Now, when the spirit hath wrought this will in me, and I come, and take God at his word, and believe in Christ; laying hold by degrees on the other promises of life, winding and wrapping my self in them as I am able, it is faith: But that perswasion only which many have, that they shall go to heaven, is not faith, but rather a consequent hereof. The promise is made unto those that believe in Christ; For in him, says the Apostle, all the promises are yea, and Amen. If a man weep much and beg hard for the remission of sins, he may weep and be without comfort unto the end of his life, unless he have received Christ, and applyed his vertues home unto his trembling soul. A man must first receive Christ, and then he hath a warrant to interest himself in all the promises. So that now this being done, if such a man were asked, hast thou a warrant to receive Christ? Yes, I have a warrant, says the soul, for he keeps open house unto all that come, wellcoming all, and I have a will to come, this is a good and sufficient warrant for me to come, if I have a will wrought in me, and then if I do come, this is the first thing to be observed in the witness of our Spirit.
Now if a man do stagger for all the King keeps open house, so as he will not, or does not come, then in the second place comes Invitation, because we are slow to believe, therefore God invites us, as in Matthew 11.28. Come unto me all ye that Labour and are heavy laden, and I will give you rest. Many object, O I am not worthy to come, but you see here is invitation to encourage me to come, yea the sorer and heavier my load is, I should come so much the rather: So that in this case, if the question should be asked of such a one, friend how came you hither? What warrant had you to be so bold? Then he shews forth his ticket, (as if he should say) Lord thou gavest me a word of comfort, a warrant of thy invitation, in obedience to thy word, and faith in thy promise, I come hither. Now this invitation is directed to them who as yet have no goodness in them, when then my Spirits warrants this much unto me, that upon this word of promise, and invitation I have come in for releif and ease of may miseries unto Christ Jesus, the great Physician, relying on him for cure, and lying as it were at his feet for mercy, this is the testimony of my Spirit that I do believe, and a ground for me to rest on, that now I am in the way of life, and justified by his grace.
Thirdly, sometimes Christ meets with a dull and slow heart, lazy and careless (in a manner) what becomes of it, not knowing or weighing the dangerous state it is in, making excuses; here Christ may justly leave us, (for is it not much that the King should invite us for our good) as he did these in the Gospel, who for refusing to come to his Supper were excluded from ever tasting thereof, strangers being fetched in, in their places. God might so deal with us, but you see in 2 Corinth. 5.20. God sends as Embassage to entreat us, (erects as it were) a new office for our sakes, saith he: Now then we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconcile unto God: This may seem to be needless, we being weaker than he. Ambassadours for the most part are sent unto those that are stronger. The Apostle reasons the matter, are we stronger than he, do we provoke the Lord to anger? But here we see and may admire his infinite rich goodness, that he comes and sues to us to be reconciled, as we see it is a kind of indignity for a great Monarch to sue for peace to them that are far below him and his inferiours. This dishonour God is willing to put up at our hands, and sues unto us first, when it rather became us upon our knees to beg and sue first unto him. The effect of the Embassy is, that we would be friends with him, and receive that which is so highly for our advancement; when therefore I see that this quickens in my heart, so that as (S. James speaks) of the engrafted word, that is able to save our souls) I can bring it home, having some sweet relish, and high estimation of it in my heart, that it begins to be the square and rule of my life, then I am safe. If this or any of these fasten upon the soul, and thereupon I yield and come in, it is enough to shew that I am a justified person. And from hence our spirit may witness, and that truly: this is a third thing in the witness of our spirit.
Fourthly, if none of all this will do, then comes a farther degree, a command from the highest, you shall do it; as in 1 Joh. 3.23. And this is his commandment that we should believe on his Son Jesus Christ, and love one another as he gave us commandment. In the Parliament of Grace there is a Law of Faith, which binds me as strictly to believe, as to keep any of the commandments: Says the Apostle, Rom. 3. Where is boasting then? it is excluded, by what Law? of works? nay, but by the Law of Faith. So that if I will not believe on the Lord Jesus, who eases me of the vigour of the Law, and so is my righteousness, I must perish for ever. What? may one object, must I needs believe? Yes, thou art as strictly bound to believe, as not to murder, or not to be an Idolater, not to steal or commit adultery: nay, I will add more, that thy infidelty and contempt of that gracious offer, thy disobedience to the Law of Faith is greater than thy breach and disobedience to the Law of Works, when thou dost fling God's grace in his face again, and (as it were) trample under foot the blood of the Covenant: See for this John 16.9. What is that great sin which Christ came to reprove? even this infidelity (saith he) because they believe not in me: which in two respects is a great sin. First, because it is a sin against God's mercy. Secondly, because it is a chain which links and binds all sins together. Thus our Faith is sure when it relies on the word, otherwise all other thoughts are but presumption, and will fail a man in the time of need; for what is faith but my assent to believe every word of God he hath commanded me to believe, and so endeavour the practice of it.
Fifthly, if none of these prevail, there comes threatning; then God swears, that such as refuse shall never enter into his rest. If a Prince should sue unto a Beggars Daughter for marriage, and she should refuse and contemn him, do you think he would be well pleased? So it is with us, when the King of Heavens Son sends unto us. Will you be married to me? if we refuse, the Son takes it wonderfully ill. Therefore Psal. 2.12. he says, Kiss the Son, lest he be angry, and ye perish in the way, when his wrath is kindled but a little, blessed are all those that put their trust in him. So in the Hebrews, God swore, that because of infidelity, those unbelieving Jews should never enter into his rest. All the rest of the threatnings of the Law were not backed with an oath, there was some secret reservation of mercy unto them upon the satisfaction of Divine Justice; but here there is no reservation, God hath sworn such shall never come into Heaven. Look not for a third thing in God, now as a mitigation of his oath, it cannot be, he hath sworn that an unbeliever shall never enter into his Rest.
These five things are the grounds of Faith, even unto the worst and unworthiest persons that may be, and by all or some of them he creates Faith in us, which once wrought in the heart by the spirit of God secretly, and we discerning the same, this is the witness of our spirit.
Now our spirit having viewed all these things, and the promises upon which they are grounded; thus it witnesseth, as if one should demand of a man, Are these things presented to thy view, true? Yes, will he say, true as true as the Gospel: then the next thing is, is all good and profitable? O yes, says he, all is very good and desirable; then the upshot is, I; but is this good for thee? If your soul answer now, Yes, very good to me; if then thou accept of this, and wrap and fold thy self in the promises, thou canst not wind thy self out of comfort and assurance to be Christ Jesus; for pray what makes up a match but the consent of two agreeing: so the consent of two parties agreeing (upon this message) makes up the match betwixt us and Christ, uniting and knitting us unto him. There are also (being now incorporated) other means to make us grow up him, by which time discovers what manner of ingrafting we have had into him: for we see four or five scions are ingrafted into a stock, yet some of them may not be incorporated with the stock, but wither. So many are by the Word and Sacraments admitted as retainers and believers of the promises, who shrink and hold not out, because they never were throughly incorporated into Christ, but imperfectly joyned unto him. But howsoever all that come to life must pass this way, if they look for sound comfort. And thus much shall suffice for the witness of our Spirit in Justification.
But the testimony of our spirit goes further, wherein I might shew how in sanctification our spirit saith, Lord, prove me, if there be any evil in me, and lead me in the way everlasting: he loves the Brethren, and desires to fear God, as Nehemiah pleads, Nehem. 1.11. Be attentive to the prayer of thy servant, and of thy servants, who desire to fear thy name. This is the warrant that I am partaker of that inward true washing, and not of that outward only of the Hog, which being kept clean and in good company will be clean, till there be an occasion offered of wallowing in the mire again. But when I find that though there were neither Heaven to reward me, nor Hell to punish me, if opportunity were offered, yet my heart riseth against sin, because of him who hath forbidden it; this is a sure evidence, and testifies that I am a child of God. This is for the first thing in bringing of a man in, to survey the promises belonging to Justification and Sanctification, wherein our spirit seeing it self to have interest, doth truly and on sound judgment witness the assurance of our Salvation. Secondly, when I find Christ drawing me, and changing my nature, that upon the former reasonings, view, and laying hold of Christ, making me now have supernatural thoughts and delights, (for this a man may have;) then certainly my spirit may conclude that I am blessed: for saith the Scripture, Blessed is the man whom thou chusest, and causest to come unto thee. But some like Dreamers do dream of this only, I know not on what grounds, but do I this waking with my whole soul? doth my spirit testifie it upon good grounds, why then I may rest upon it, it is as sure as may be. Thus much is the testimony of our spirit. Now it is clear how faith is wrought, briefly two ways, which the Lord useth to bring a man to the survey of those grounds upon which our spirit doth witness.
First, he works upon the understanding.
Secondly, On the will and affections.
It is a strange thing to consider how this work is begun and finished? so that we may say hereof as the Lord poseth Job in Job 38.37. Who hath put wisdom in the inward parts? Or who hath given understanding to the heart? And in another place, Where is the way where light dwelleth, and as for darkness where is the place thereof.
First, God enlightens the understanding with the thunderings of the Law, when he shews a man such a sight as he could not have believed, and convinceth hem in general, that his estate is not good, that without mercy Hell attends him; this is a flash of Lightning from Mount Sinai. Secondly, comes a Thunder-clap, laying all down, laying flat the will and affections, dejecting a man; so that this first secret work of faith is a captivating of the understanding, will and affections. Now the act both of the understanding and the will is set forth in this case, Hebr. 11.13. These all died in faith, not having received the promises, but having seen them afar off, were perswaded of them, and embraced them, &c. In this Scripture is set down the two hands and arms of faith. First, believing Christ out of sight. Secondly, laying hold and embracing the promises. They in the old Testament did not receive Christ in the flesh, and so are said to look afar off: as the Apostle speaks 1 Pet. 1.8. Whom ye having not seen ye love, in whom though now ye see him not, yet believing, ye rejoyce, &c. But the Apostle adds they were perswaded of the promises, and embraced them. This is the work of the spirit upon the understanding, convincing the soul of sin, shewing there is a remedy, tells the soul all is marvellous true that God hath revealed in his word; and then draws to this conclusion, Christ came to save sinners, whereof I am chief; therefore he came to save me.
Yet all this while the will may be stubborn and rebellious, and the affections disordered; therefore here comes in the second arm of faith, not only being perswaded of the word as a word of truth, but as a good promise of good things to me: so that here is another degree of the working of the spirit to compel the will and affections, so sweetly grace having removed that perversness and disorder which governed them before. Now this gentle enforcing and often beating upon the will again and again what the understanding hath rightly conceived, this at last works upon the will, and moves it; for we see the wickedest man in the world lays hold on the worst things as good and profitable unto him: so when the best thing is presented to the will as the best thing, and the necessity thereof urged by dangers ensuing inevitably, if I will not, then it apprehends that, and says of it, as Peter at the Transfiguration; It is good for us to be here, and let us build Tabernacles. Hence you see what faith is in this working, An act of the understanding forcing in that way of conviction which we mentioned, the will and affections. And thus when the understanding is captivated, and the will brought to be willing, then the first act of faith is past. From whence we proceed to the second, which is the running to the City of Refuge, the application and believing of the promises, and so to the apprehending of Christ, surveying of the promises belonging to justification and sanctification, and bringing them home to the soul, from whence comes the witness of our spirit.
Before we come yet to speak of God's spirit witnessing with our spirit, because betwixt this work there may be many times, and is an interposing trial, ere the spirit of God witness with our spirit, we will first touch that. When our spirit hath thus witnessed in Justification and Sanctification, God may now write bitter things against me, seem to cast me off, and wound me with the wounds of an enemy, remove the sense of the light of his countenance from me; what then is to be done? why, yet I will trust in him though he kill me, sure I am: I have loved and esteemed the words of his mouth more than mine appointed food, (as Job speaks) I have laid hold of Christ Jesus by the promises, and believe them: I have desired and do desire to fear him, and yield obedience to all his Commandments: if I must needs die, I will yet wait on him, and die at his feet. Look, here is the strength of faith, Christ had faith without feeling, when he cryed out, My God, my God, why hast thou forsaken me? When sense is marvellous low, then faith is at the strongest. Here we must walk and live by faith, we shall have sense and sight enough in another world. The Apostle tells us, Now we walk by faith, and not by sight, and by faith we stand. As we may see a pattern of the woman of Canaan, Matth. 15.22. First she was repulsed as a stranger, yet she goes on, then she was called a dog, she might now have been discouraged so as to have given over her suit; but see this is the nature of Faith, to pick comfort out of discouragements; to see out of a very small hole those things which raise and bring consolation: she catches at this quickly, Am I a dog? why yet it is well, for the dogs eat the crumbs that fall from their Master's Table. Thus Faith grew stronger in her, and when this trial was past, Christ says unto her, O woman, not O dog now, great is thy faith, be it unto thee even as thou wilt. And thus have I done with the testimony of our spirit.
Then from our believing of God in general, believing and applying the promises, and valourous trustings of God, and restings upon God, taking him at his word, comes the testimony of Gods spirit witnessing with our spirit that we are the children of God.
I say this being done, and God having let us see what his strength in us is, he will not let us stand long in this uncomfortable state, but will come again and speak peace to us, that we may live in his sight (as if he should say) what, hast thou believed me so on my bare word? Hast thou honoured me so as to lay the blame and fault of all my trials on thy self for thy sins, clearing my Justice in all things? hast thou honoured me so as to magnifie mercy to wait and hope on it for all this? hast thou trusted me so as to remain faithful in all thy miseries? Then the Lord puts unto the witness of our spirit the seal of his spirit, as we may read Ephes. 1.13. Says the Apostle, In whom also ye trusted after that ye heard the word of truth, the Gopel of your Salvation: in whom also after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, &c. Here is the difference betwixt faith and sense, faith takes hold of general promises, draws then down to particulars, applies them, and makes them her own, lives and walks by them, squaring the whole life by them in all things. But sense is another thing; even that which is mentioned Psalm 35.3. When there is a full report made to the soul of its assured happiness, Say unto my soul, I am thy salvation. When a man hath thus been gathered home by glorifying him, and believing his truth, then comes a special evidence to the soul with an unwonted joy, and saith, I am thy salvation, which in effect is that which Christ in another place speaks, John 14.21. He that loveth me, shall be loved of my Father, and I will love him, and manifest my self unto him. And as it is in the Canticles 1.2. Then he will kiss us with the kisses of his mouth, so as we shall be able to say, My beloved is mine, and I am his. When God hath heard us cry awhile till we be throughly humbled, then he takes us up into his arms, and dandles us.
So that a meditation of the word being past, a man having viewed his Charter and the promises, surveying Heaven, the priviledges of Believers, and the glory that is to come; then comes in the Spirit and makes up a third, with which comes joy unspeakable and glorious in such a measure, that for the present we can neither wish nor desire any thing else, the soul resting wonderfully ravished and contented. This cannot, nor shall not always continue, but at sometimes we shall have it, yet it remains always so, as it can never finally be taken away, as our Saviours promise is John 16, 22. And ye now therefore have sorrow, but I will see you again; and your heart shall rejoyce, and your joy shall no man take from you. This is the root of all consolation, that God will not forsake for ever: But will at last come again, and have compassion on us, according to the multitude of his mercies.
But here some may Object: What? Doth the spirit never seal but upon some such hard tryals after the witness of our Spirit?
I answer, the sealing of Gods Spirit with our Spirit is not always tyed to hard foregoing tryals immediately, for a man may be surveying Heaven and the glory to come, or praying earnestly with a tender and melting heart, applying the promises, and wrastling with God, and at the same time Gods seal many times may be and is put unto the same. For as the Wind bloweth where it listeth, and no man discerneth the coming thereof: So may the Spirit seal at divers times, and upon divers occasions; yea and why may it not seal in time of some great suffering for the truth, as we read of the Apostles in 5 Acts 41. Who went away from the Council, rejoycing that they were counted worthy to suffer shame for his name.
Lastly for tryal we must now see how to distinguish this Testimony of the true Spirit, from the counterfeit Illumination of the Anabaptists and some Fryars who will have strange suddain Joys, the Devil no question then transforming himself into an Angel of light unto them. This tryall therefore is made by three things going before, and three things following after, For the things that go before.
First see that the ground-work be true. If a man be in the faith, and do believe the word, if upon believing and meditation, there be an opening unto the knock of Christ at the first, and not a delaying him like the lazy spouse in the Canticles, if in this case the spirit come and fill the heart with joy, then all is sure and well, it comes with a promise, for then Christ promised to enter, but if a man have a dull dead delaying ear, and therewith great fantastick Joys, he may assure himself the right Spirit hath not wrought them, they are but idle speculations, but if this joy comes upon the surveying of our Charter and evidences, it is sure we may build upon it.
Secondly, A man must consider, if he hath as yet overcome strong passions and tentations, and passed thorough much hazard and peril for Christ, having been buffeted with divers temptations of which he hath obtained mastery; for the seal of Gods Spirit with our Spirit, comes as reward of service done, as you may see Revelat. 3.17. To him that overcometh will I give to eat of the hidden Manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
Whereby he means he will give a secret love token to the soul, whereby it rests assured of the unspeakable love of God, and freedom from condemnation. Now what was this white stone? The Athenians had a custome, when Malefactors were accused and arraigned, to have black and white stones by them, and so according to the sentence given, those condemned had a black, and the acquitted had a white stone given them, unto this the Holy Ghost here alludes, that this stone, this seal shall assure them of absolute acquittance from condemnation, and so free them of the cause of fear. Again he tells us Christ will give a man a new Name, that is, write his Absolution in fair letters in the white stone, with a clear evidence: As if he should say (when Christ hath seen a man overcoming, and how he hath conflicted with tentations, and yet holds out, pressing for the Crown unto the end of the race.) Christ will come in then and stroak him on the head, easing him of all his pains and sores with such a sweet refreshing as is unspeakable. When a man hath won it, he shews he then shall wear it.
Thirdly, if the Spirit seal after Meditation on the word, it is right, the Apostle says in whom after that ye believed ye were sealed, &c. Examine the root of this joy, the Spirit gives no comfort but by the word. If a man do meditate on the promises, and thereupon have a flame of love kindled, this is sure a man may say, the word did stir it up: if it be Gods Comfort, God will have his word to make way unto it, some there are who find no sweetness in the word, what is the cause thereof? Because they chew not the word to imprint it on their memories and in their heart. If comfort come whilst a man meditating on the promises doth wedge it home upon his heart; it is of God, otherwise it is counterfeit and false. These are the forerunners to this seal.
In the next place, there are three things that follow after this sealing which the Spirit leaves behind it. As,
First, (humility) as in his knowledge, so in his sense, it makes a man more humble. There is naturally in all a certain pride, which must be overcome: (says the Apostle) What hast thou that thou hast not Received? But by the contrary the nearer a man comes unto the glory of God, he finds so much the more rottenness in his bones, as we see in Job, I have heard of thee (say he unto God) by the hearing of the ear, but now mine eye seeth thee, his inference is therefore I abhor my self and Repent in dust and ashes.
Secondly, another thing the Spirit leaves behind it (if it seals rightly) is a prevention of security for time to come. In this case we must look for a new encounter, a false perswasion makes a man to fall into security because Satan is then most malicious and busy, a man must stand faster then ever. The Devil hates them most that are most endued with Gods Image, whom because he cannot reach he persecutes in his members. And therefore in this case it must be with us as it was with Elias. 1 Kings 10.8. After such an enlightning a man must now think that he hath a great Journey to go, and so walk on in the strength of that a long time. The Devil we see watcheth a man, and when he is at the best then endeavours to overcome him. As we may see in Adam and Eve, no sooner were they placed in that estate of Innocency but he tempts them, how much more a man having a sweeter tast of the Spirit, and less strength now, may he look to be set upon. And therefore in these feasting days he had need to be more on his watch and pray more: for we have more given us then Adam had, we have a new Name given us, a secret Love token, further we see Christ says Rev. 3. Behold I stand at the door and knock, if any man will open unto me, I will come in and sup with him and he with me. Now in this case if we be such persons who let our hearts fly open to let him in, we are safe; as if he should say, if you would be sure of reconciliation to be at peace with me, sup with me and I will sup with you: For we know if men who were enemies be once brought to keep company together and to eat and drink one with another, we use to say all is done and wrapped up in the table cloath, all old reckonings are taken away, now they are certainly become friends. But if like the spouse in the Canticles, we let him stand knocking and will not let him in, we also may have great and sound knocks and blows our selves before we find him again; as we read it befel the Church there, whom the Watchmen found, beat and took away her veil, as she was seeking Christ. If we would have comfort therefore, let us mark the knocking of the spirit, and not grieve him by withstanding holy motions; and then we shall find him sealing up our salvation, witnessing with our spirits that we are the children of God. Men you see wait for the wind, and not the wind for them, otherwise they may wait long enough before they reach home: so must we watch the knockings of Christ, and let him in, that his spirit may seal us up to the day of Redemption.
Thirdly: Another thing the true witness of the spirit leaves behind it is Love. It makes a man more inflam'd with love to God. If a man do not love God more after such an enlightening it is false and counterfeit, Psalm 116. I will love thee dearly, O Lord my God, because thou hast heard my voice. And says the Apostle, 2 Cor. 5.14. The love of Christ constraineth us. And therefore if we be obedient Sons, we will shew it in loving and honouring our Father more and more, as the Prophet speaks, Malach. 6. A Son honoureth his Father, and a servant his Master, if then I be a Father, where is mine honour? These are the trials before and after a true illumination to try it from the counterfeit, which that we may always find and observe in our selves, Let us pray, O Lord our God, &c.
FINIS.