A Fountain Sealed, Part 2

A Fountain Sealed · Part 2

p. 121The holy Spirit by which you are ſealed.

THe holy Ghoſt delighteth to ſpeake in our owne language: we cannot riſe to him, therefore he ſtoopeth to us.

This ſealing is either ſealing of perſons, or of good things intended to the perſons. Sealing is not onelyonly a witneſſing to us, but a work upon us, and in us, carrying the Image of him that ſealeth us, whereby we are not onelyonly aſſured of the good p. 122promiſed to us, but fitted for the receiving of it. God prepareth no good for any but whom he prepares and fits for that good. There is not only an outward authoriſing of the great grants we have by promiſe, oath, and Sacrament; but an inward, by the ſpirit: perſwading of our intereſt in them, and working that which doth authoriſe us to lay claime unto them after the uſe of a ſeale, both in confirmation and repreſentation, and reſemblance of him that ſealed.

The perſons ſealed are firſt Chriſt, and then thoſe that are given to Chriſt. Chriſt is ſealed,

1 By the Father,The ſealing of Chriſt. Chriſt was ordained by him to be p. 123a Saviour in our nature, predeſtinate to be the head of the Church. Wherefore he often ſaith he came to do his Fathers will. Him hath the Father ſealed. Ioh. 6. 27. anointing him, calling him, ſetting him forth, ſanctifying him by the ſpirit, and every way fitting him with all grace to be a Saviour.

2 He was ſealed, by the fulneſſe of the Godhead dwelling in fleſh, abaſed, and exalted for us, ſo as his fleſh is the fleſh of the Son of God, and his bloud the bloud of God.

3 Sealed by a teſtimony from heaven of all three Perſons:Act. 20. 28Acts 20:28 by the Father, This is my welbeloved Son: by the Holy Spirit deſcending like a dove, by himſelfe, to his p. 124humane nature dwelling in all fulneſſe in it. Chriſt is ſealed by miracles done upon him, and by him, by his baptizing and inſtalling into his office, and by giving himſelf up to ſhed his bloud for ſinne, by which bloud the Covenant is eſtabliſhed and ſealed.

4 In being juſtified in the ſpirit, being raiſed from the dead,Rom. 1. 4.Rom 1:4 and declared thereby to be the Sonne of God mightily with power, and then advanced him to the right hand of God, that through him our faith and truſt might be in God, 1 Pet. 1. 14. and appearing there for ever for us, ſheweth not onelyonly his habilitie and willingneſſe to ſave us, but that it is done already: Wee may ſee all p. 125what ever wee can looke for to our ſelves performed in our head, to our comfort.

2Chriſtians are ſealed.As Chriſt was ſealed and fitted for us, ſo we are ſealed and fitted for Chriſt. There is a privy ſeale in predeſtination, this is knowne onelyonly to God himſelfe: The Lord knoweth who are his. And this knowledge of God of us, is carried ſecret,Similie. as a River under ground, untill his calling of, and ſeparating us from the reſt of men. When firſt by his Spirit hee convinceth us of what wee are in our ſelves, and of our curſed condition; and thereby layeth us low by ſorrow and humiliation for ſinne, as the greateſt evill. And then a p. 126pardon is more to us then a Crowne; then we will wait for mercy, and continue ſo, and begge for mercy, and that upon Chriſts own condition, by denying and renouncing any thing of our owne, then Chriſt is Chriſt unto us. Indeed after this, it pleaſeth Chriſt by his Spirit to open a doore of hope, and give ſome hints of mercy, and to let in ſome beames of love; and withall, to raiſe up the ſoule by a ſpirit of faith, to cloſe with particular mercy opened and offered by the Spirit, whereby the ſoule ſealeth to the truth of the promiſe, Ioh. 3. Hee that beleeveth hath ſet to his ſeale that God is true. It is ſtrange, that GOD ſhould ſtoop ſo low as to receive p. 127(as it were) confirmation by our beleefe: but thus GOD condeſcends in the phraſe of Scripture; As we are ſaid to helpe God, curſe ye Meroz, becauſe they came not to helpe the Lord, &c. God ſtoopes to be helped by us, and to have his truth, and power, and goodneſſe ratified, and confirmed by us, when we beleeve the promiſe of God in Chriſt (though it be by the helpe of the Spirit) we ſeale Gods truth. And then God honoureth that ſealing of ours, by the ſealing of his Spirit; After you beleeved, you were ſealed, ſaith the Apoſtle; that is, the gracious love of Chriſt was further confirmed to them. GOD honours no grace ſo much as faith; Why? becauſe it p. 128honours God moſt of all others; it gives GOD the honour of his merciemercy, and goodneſſe, and wiſedome, and power, and of his truth; eſpecially he that beleeves in God, by beleeving ſeales that God is true, and God honours that ſoule againe by ſealing it to the day of redemption: God hath promiſed, Thoſe that honour me, I will honour. Therefore, Hee that beleeveth hath the witneſſe in himſelfe, that grace promiſed, belongeth to him, for he carries in his heart the counterpaine of the promiſes; he that confeſſeth and beleeveth ſhall have merciemercy. I beleeve, ſaith the ſoule, therefore the promiſe belongs to me, my faith anſwering Gods p. 129love in the promiſe, witneſeth ſo much to me. The Spirit not onelyonly revealeth Chriſt, and the promiſes in generall, but in attending upon the ordinances by an heavenly light: the ſpirit diſcovers to us our intereſt in particular, and ſaith to the ſoule, God is thy ſalvation; and inableth the ſoule to ſay, I am Gods: I am my beloveds, and my beloved is mine. Chriſt loved me, and gave himſelfe for me. Whence came this voyce of Saint Paul? It was the ſtill voyce of the Spirit of God; that, together with the generall truth in the Goſpell, diſcovered in particular Chriſts love to him. It is not a generall faith that will bring to heaven, but p. 130there is a ſpeciall worke of the Spirit (in the uſe of meanes) diſcovering and ſealing the good will of God to us, that he intends good unto us; and thereupon our hearts are perſwaded to beleeve in …od, and to love God as our God, and Chriſt as our Chriſt.

This is excellently ſet downe in the ſweet communion of marriage, the Spirit is the paranymph…s, the procurer of the marriage, betweene Chriſt and the foule. Now it is not ſufficient to know that God and Chriſt beare good will to all beleevers (though that be the ground, and generall foundation of all, and a great preparative to the ſpeciall ſealing of the Spirit) but p. 131then the Spirit comes, and ſaith, Chriſt hath a ſpeciall good will to me, and ſtirres up in mee a liking to him againe, to take him upon his owne conditions, with conflict of corruptions, with the ſcornes of the world, &c. Whereupon the mutuall marriage is made up betweene Chriſt and us: this worke is the ſealing of the Spirit.

Many are the privileges of a Chriſtian from this his ſealing, as the uſe of a ſeale in mans affaires is manifold.

1For confirmation.1 Seales ſerve for confirmation and allowance, to that purpoſe meaſurss are ſealed: God is ſaid to ſeale inſtruction. Iob 33. 16. Confirmation is either by giving ſtrength, or by the authority p. 132of ſuch as are able to make good what they promiſe; and alſo willing, which they ſhew by putting to their ſeale, which hath as much ſtrength to confirme him to whom the promiſe is made, as he hath will and power to make it good that hath ingaged himſelfe. Amongſt men, there is the writing, and the ſeale to the writing; when the ſeale is, added to the writing, there is a perfect ratification: So there are abundance of gracious promiſes in the Scriptures; now when the Spirit comes and ſeales them to the ſoule, then they are ſure to us; the Spirit puts the ſeale to the promiſes.

2Diſtinction.2 The uſe of it likewiſe is for diſtinction, from others p. 133that carry not that mark. So the ſealing of the Spirit diſtinguiſheth a Chriſtian from all other men. There is a diſtinction betweene men, in Gods eternall purpoſe, but that concerns not us to meddle with, further then to know it in generall.1 Tim. 2.1 Tim 2 God knoweth who are his, and who are not his: but in time the holy Spirit diſtinguiſheth, and rankes men, as they were diſtinguiſhed before all worlds, and as they ſhall be at the day of judgement: the beginning of that diſtinction that ſhall bee afterward is in this life.

A ſeale maketh the impreſſion of an Image; the Princes Image uſeth to be in his ſeale: ſo is Gods Image in p. 134his, which deſtroyeth the old Image and print that was in us before. Holy and good men by this worke of the Spirit are diſtinguiſhed,

1 From civill men by the worke of holineſſe, which meere civill men have not at all, but deſpiſe.

And ſecondly, from ſeeming good men, by the depth of that worke, the Spirit of God workes a new nature in them, whereby they are diſtinguiſhed. Now nature in every creature is carried to one thing more then to another. There is a diſtinct propenſion in a good man, to God, to grace and goodneſſe, his aymes, and bent are diſtinct: and thereupon he hath a greater inlargement of heart ſutable p. 135to his great aymes; hee looks above the world and worldly men; they are narrow, low, baſe ſpirited men, the beſt of them.

Againe, things by nature worke from within: Herein painted hypocrites are diſtinguiſhed from a true ſubſtantial Chriſtian: he workes from a principle within, another man is moved as the Automata, Simile.things of motion, Clockes, and the like, engines of wit, that move from a weight without that poyſeth them: if they doe any good, it is from ſomewhat without that ſwayeth their aymes and ends, and not from an inward principle: nature workes from an inward principle; light things goe upward, and heavie p. 136things downeward, naturally: artificiall things are forced. Thus good men are diſtinguiſhed from thoſe that are ſeemingly holy; there is a new nature wrought in them.

Againe, nature is conſtant, what is done naturally, is done conſtantly: heavie bodies goe alwayes downward, and light bodies upward: every creature works according to his nature; an holy man is exerciſed in holineſſe conſtantly, becauſe he doth it from an inward principle, from a worke and ſtampe within. Different things may ſeeme the ſame; as wilde hearbs may have the colour and forme of thoſe that are planted in the garden; p. 137but there is difference in the vertue of them:Similie. the ſeeming graces and actions of an hypocrite, they have no vertue in them: as there are ſome drugges without vertue, dead things. But there is a diſtinguiſhing vertue in the faith of a Chriſtian, wherby he overcomes the world and his luſts, whereby he doth all duties, prayes, and heares, and is fruitfull in his converſation, in all his graces, there is a cōforting ſtrengthening vertue.Similie. True gold hath the vertue to comfort and ſtrengthen the heatt, that Alchymy gold hath not. True grace hath a working comforting vertue. Another mans formall artificiall actions have no vertue p. 138in them, neither is it intended, they being only put on to ſerve a turne. Two men may doe the ſame things, and yet there bee a grand difference; the one doing them from the ſeale of the Spirit, from a deeper dye and ſtamp of the Spirit: the other if from the Spirit, yet it is but from a common work at the beſt. Some dyes cannot beare the weather, but alter colour preſently; but there are others that having ſomething that give a deeper tincture will hold. The graces of a true Chriſtian, hold out in all kinde of weathers, in winter and ſummer, proſperity and adverſity; when ſuperficiall counterfeit holineſſe, will give out: thus we ſee the p. 139ſeale of the Spirit, ſerves for diſtinction.

3Appropriation.The uſe of a ſeale is likewiſe for appropriation. Merchants uſe to ſeale their wares they would not have others have any right unto.

A Chriſtian is Gods in a more peculiar manner than others; there is not onelyonly a witneſſe of the Spirit that God is his, but the Spirit workes in him an aſſent to take God againe: there is a mutuall appropriation,Can. 6. I am my beloveds, and my beloved is mine; when the ſoule can ſay, thou art my God, it is not fruſtrate; becauſe God ſaith before, I am thy ſalvation: where the Spirit ſeales, God appropriates:Pſal. 4.Ps 4 GOD chooſeth the righteous man to himſelfe. And wee may p. 140know this appropriation by appropriating God againe; Whom have I in heaven but thee, Pſal. 73.Ps 73and what have I in earth in compariſon of thee? There is no action that God works upon the ſoule, but there is a reflect action by the Spirit to God againe. If God chuſe and love us, we chuſe and love him againe. God appropriates us firſt: we are his, and wee are Chriſts; we are Gods, becauſe hee hath given Chriſt for us; we are Chriſts, becauſe hee hath given himſelfe for us; we are, as the Apoſtle ſaith, a people of acquiſition, A people purchaſed, purchaſed at a deare rate by the bloud of CHRIST; thoſe that are Chriſts, the Spirit appropriates them: p. 141this appropriation is by ſealing.

4Eſtimation.Againe, we uſe to ſet our ſeale onelyonly upon that wee have ſome eſtimation of; ſet mee as a ſeale, ſaith the Church in the Canticles, upon thy right hand, have mee in thy eye and minde, as a ſpeciall thing thou valueſt.

The witneſſe and worke of the Spirit, ſhews Gods eſtimation of us: the Scripture is abundant in ſetting forth the great price that God ſets on his children; they are his Children, his Spouſe, his Friends, his Portion, his Treaſure, his Coyne, he ſets his marke, his likeneſſe on them; they are things hallowed and conſecrated, they are firſt-fruits. p. 142Iſrael is a holy thing; Ier. 2. 3.Jer 2:3their titles ſhew the eſteeme that God hath of them; he values them more than all the world beſides, which are as chaffe and droſſe. The righteous man is more excellent than his neighbour. As there is a difference of excellency betweene pretious ſtones, and other common ſtores, betweene fruitfull, and barren trees; ſo there is amongſt men: and in this regard, God ſets a high… eſteeme upon ſome, and thence it is that they have thoſe honourable and glorious titles in Scripture, of Sonnes, Heires, Kings, and co-heyres with Chriſt: when others are termed droſſe and dung, and thornes, and have all the baſe termes p. 143that may be.

Now this eſtimation, by ſealing is knowne to us by the grace God workes in us: common gifts and priviledges, and favours of the world, are no ſeale of Gods eſtimation. If God ſhould give a man kingdomes, and great Monarchies, it ſeales not Gods love to him, at all; but when God makes a man a ſpirituall King to rule over his baſe luſts, this is a ſeal… of Gods valuing him above other men. Therefore we ſhould learne how to value others, and our ſelves; not by common things that caſt-awayes may have, but by the ſtampe of God ſet on us by the Spirit, which is an argument that God intends to lay us up as p. 144coyne for another treaſury, for heaven. It is the common grand errour of the times, to be led with falſe evidences. Many thinke God loves them, becauſe hee ſpares them, and followes them with long patience, and makes them thrive in the world. Alas, are theſe fruits of Gods ſpeciall love? What grace hath hee wrought in thy heart by his Spirit? he gives his Spirit to them that pray; inſinuating, that next the gift of his Sonne, the greateſt gift is the Spirit, to faſhion and fit us to bee members of his Sonne: this is an argument of Gods love and eſteeme.

5Secreſie.Seales likewiſe are uſed for ſecreſie, as in Letters, &c. ſo this ſeale of the Spirit p. 145is a ſecret worke, GOD knoweth who are his, they are onelyonly knowne to him, and to their owne hearts; The white ſtone is onelyonly known to him that hath it, Revel. 3.Rev 3and the hidden Mannah: none ſo infallibly can know the ſtate in grace, as thoſe that have the gracious worke themſelves. Holy men in ſome degree are knowne one to another, to make the communion of Saints the ſweeter: there is a great deale of ſpirituall likeneſſe in Chriſtians, face anſwereth to face; that one hath ſtrong confidence of the ſalvation of another: but the undoubted certainty of a mans eſtate is knowne onelyonly to God, and his owne ſoule: nay, ſometimes it is hidden from a p. 146mans ſelfe; there are ſo many infirmities, and abaſements, and troubles in the world, that this life is called a hidden life in Scripture: our life is hidde with Chriſt in God: it is unknowne to the Saints themſelves ſometimes, and the world alway; they neither know him that begets, nor them that are begotten.

6Security.Hence likewiſe the uſe of a ſeale, is to ſhew that things ſhould be kept inviolable: hereupon the Church is as a ſealed fountain; ſealing ſhewes a care of preſervation from common annoyance: hereupon likewiſe it is, that ſealing is the ſecuring of perſons or things ſealed from hurt. No man will violate a Letter, becauſe p. 147it is ſealed: the Tombe where Chriſt was buried, was ſealed, and the Priſon doores upon Daniel, that none might meddle with them: ſo the Spirit of God by this worke of ſealing, ſecures Gods children, as the bloud ſprinckled upon the poſts of the doores of the Iſraelites, ſecured them from the deſtroying Angell. In Ezek. 9. there was a marke ſet upon thoſe that were to be preſerved, that ſecured them; and in Revel. 7. the ſealed ones muſt not be hurt. So where this ſeale of the Spirit is, it is an argument that God meanes to preſerve ſuch a one from eternall deſtruction, and from prevailing dangers in this world. They are Gods p. 148ſealed ones, no man can hurt them without wrong to God himſelfe, Touch not mine anointed, and doe my Prophets no harme: And likewiſe from devouring ſinnes, and dangerous apoſtaſie: a man that is truely ſealed by the Spirit of GOD, hee never becomes a member of Antichriſt, a ſtigmatized Papiſt (for Antichriſt hath his ſeale too) hee is kept from ſoule-murthering errors, he hath this ſecurity upon him by the work and witneſſe of Gods Spirit. Whatſoever the uſe is, or can be, of a ſeale in mans affaires, that God will have us make uſe of in his heavenly intercourſe betwixt him and us.

p. 149Whereby you are ſealed.

Now there are divers degrees of the Spirits ſealing.Degrees of ſealing.

1Faith.1 Faith: Hee that beleeves hath the witneſſe in himſelfe. 1 Ioh. 5. 10. he carries in his heart the counterpane of all the promiſes. This grace is firſt planted in the heart, and anſwereth to Gods love and purpoſe towards us of giving eternall life: the ſeale and firſt diſcovery of election is manifeſted to us in our beleeving, Act. 13. 48. As many as were ordained to eternall life beleeved. This beleeving is alſo a ſeale to us, in that it is of thoſe gifts that accompany ſalvation, of p. 150which God never repents him by calling back againe, it is a ſeed that abideth for ever.

2Sanctification.2 The worke of ſanctifying grace upon the heart, is a ſeale, whom the ſpirit ſanctifieth, hee ſaveth. The Lord knoweth who are his: but how ſhall we know it? By this ſeale, Let every one that nameth the name of the Lord, depart from iniquitie: not onelyonly in heart and affection, but in converſation, and that ſhall bee a ſeale of his Sonneſhip to him: none are children of God by adoption, but thoſe that are children alſo by regeneration: none are heires of heaven, but they are newborne to it. Bleſſed be God the Father of our Lord Ieſus p. 151Chriſt, who hath begotten us a new to an inheritance immortall, &c. This ſeale of ſanctification leaves upon the ſoule the likeneſſe of Ieſus Chriſt, even grace for grace.

But becauſe in time of deſertion and temptation we are in a miſt, and cannot reade our owne faith, and our owne graces, it pleaſeth Chriſt after ſome triall and exerciſe to ſhine upon his owne graces in the heart, whereby we may know we beleeve, and know we love: untill which time the heart ſees nothing that is good, and ſeemes to be nothing but all objections, and doubtings. Wee may be ſometimes in ſuch a ſtate as Paul and his company p. 152was in the ſhip, Act. 27. 20. when they ſaw neither Sunne nor ſtarres many dayes together, almoſt paſt all hope. So a Chriſtian may for many dayes together, ſee neither Sunne nor ſtarre, neither light in GODS countenance, nor light in his owne heart, no grace iſſuing from God, no grace carrying the ſoule to God, though even at that time GOD darts ſome beame through thoſe clouds upon the ſoule: the ſoule againe by a Spirit of faith, ſees ſome light through thoſe thickeſt clouds, enough to keepe the ſoule from utter deſpaire, though not to ſettle it in peace.

In this darke condition, if they doe as Saint Paul and p. 153his companie did, caſt Anchor even in the dark night of temptation, and pray ſtill for day; God will appeare, and all ſhall cleere up, we ſhall ſee light without, and light within: the day-ſtarre will ariſe in their hearts.

Though by reflecting upon our ſoules we are able to diſcerne a ſpirit of faith, GOD may hide himſelfe from the ſoule in regard of comfort: Nay, a Chriſtian may know himſelfe to bee in the ſtate of grace, and yet bee in an afflicted condition. As in Iobs caſe, hee knew his Redeemer lived, and he reſolved to truſt in him even though he killed him: hee knew he was no hypocrite, he knew his graces p. 154were true: and for all the imputations of his friends, they could not diſpute him out of his ſincerity; you ſhall not take my uprightneſſe from me. Yet for the preſent hee ſaw no light from heaven, till it pleaſed GOD to reveale himſelfe in ſpeciall favour to him. There is alwayes peace and joy in beleeving, yet not in that degree which gives the ſoule content, untill by honouring God in beleeving and waiting ſtill his good time, hee honoureth us with further ſence of his favour, and powreth forth his Spirit to us, manifeſting his ſpeciall love towards us: and this is a further degree of ſealing of us, confirming us more p. 155ſtrongly then before.

The reaſon why we can neither have grace to beleeve, nor know wee beleeve; nor when we know we beleeve, enjoy comfort without a freſh new act of the Spirit, is becauſe the whole carriage of a ſoule to heaven is above nature, where the Spirit makes a ſtand, we ſtand and can goe no further; we cannot conclude from right grounds without ſome helpe of the Spirit, ſome doubts, ſome feares will hinder the application to our ſelves, even as thoſe that live in ſome damnable ſinne cannot but grant that thoſe that live in ſuch a ſinne ſhall never inherit heaven: and their conſcience tels them p. 156they live in ſuch a ſinne, yet ſelfe-love blindes them ſo, that they will not conclude againſt themſelves that they ſhall be damned; ſo true beleevers cannot conclude for themſelves without divine light and helpe.

It pleaſeth God thus to keepe every degree and act of ſealing in his owne hand, to keepe us in a perpetuall dependance upon him, and to awe us, that wee ſhould not grieve the Spirit of grace, and cauſe him to ſuſpend either act of grace or comfort.

Ioy and ſtrong comfort come from a ſuperadded ſeale of the Spirit. The works of the Spirit are of a double kinde: either in us by imprinting ſanctifying p. 157grace; or upon us, by ſhining upon our ſoules in ſweet feelings of joy: what the Spirit worketh in us is more conſtant, as a new nature which is alwayes like it ſelfe, and worketh uniformely: but comfort and joy are of the nature of ſuch priviledges as God vouchſafe that one time, and not another, to ſome, and not to others.

This degree of ſealing in regard of joy hath its degrees likewiſe: ſometimes it is ſo cleare and ſtrong, that the ſoule queſtioneth not its ſtate in grace ever after, but paſſeth on in a triumphant manner to that glory it lookes for. Sometimes after this ſealing, there may be interrupting p. 158of comfortable communion ſo farre as to queſtion our condition: yet this calling into queſtion comes not from the Spirit, which where it once witneſſeth for us, never witneſſeth againſt us, but it is a fruit of the fleſh not fully ſubdued, it is a ſinne it ſelfe, and uſually a fruit of ſome former ſinne. For howſoever wee ſhould not doubt after a former witneſſe of the Spirit, yet there will bee ſo much weakening the ſence of our aſſurance, at there is yeelding to any luſt. The knowledge of our eſtate in grace and comfort thereupon, though it may bee weakened by neglect of our watchfulneſſe, yet ſtill it hath the force of an argument p. 159to aſſure us when the Spirit pleaſeth to direct us to make uſe of it, becauſe Gods love varies not as our feeling doth, and a fit doth not alter a ſtate. The childe in the wombe ſtirres not alwayes, yet it lives, and that may be gathered from the former ſtirrings.

This degree of ſealing by way of witneſſe and comfort, is appropriated to the holy Spirit: every perſon in the bleſſed Trinitie hath their ſeverall worke; the Father chuſeth us, and paſſeth a decree upon the whole ground-work of our ſalvation. The Sonne executeth it to the full. The Spirit applyeth it, and witneſſeth our intereſt in it by leading our ſoules to lay p. 160hold upon him, and by raiſing up our ſoules in the aſſurance of it, and by breeding and cheriſhing ſweet communion with Father and Son, who both of them ſeale us likewiſe by the Spirit. This joy & comfort is ſo appropriated to the Spirit, as it carrieth the very name of the Spirit, and is one of the three Witneſſes on earth, that witneſſeth not onelyonly Chriſt to bee a Saviour, but our Saviour. The three witneſſes on earth are the Spirit, water, and bloud: for the better conceiving of which place, wee muſt know that the great worke of Chriſt of redemption and juſtification was typified in the old Teſtament by bloud; and the great p. 161worke of our ſanctification typified by their waſhing: To anſwer which types, when Chriſts ſide was pierced, there came forth both bloud and water, ſhewing that Chriſt came not onelyonly by bloud to juſtifie us, but by water to ſanctifie us. Hereupon bloud and watar have the power to bee witneſſes. The bloud of Chriſt being ſprinkled on the heart by the Spirit doth pacifie the conſcience in aſſuring it that God is pacified by bloud, as being offered by the eternall Spirit: this quieting power ſheweth that it was the bloud of God, and ſhed for me in particular.

The witneſſe of water is from the power the Spirit p. 162hath to cleanſe our nature; which no creature can doe but the Spirit of GOD; change of nature is peculiar to the Author of nature. If wee feele therefore our natures altered, and of uncleane become holy, in ſome meaſure wee may know we are the children of God, as being begotten by the Spirit of Chriſt, conforming us to his owne holineſſe: our ſpirit as ſanctified can witneſſe to us that we are Chriſts.

But oft it fals out, that our owne ſpirits, though ſanctified, cannot ſtand againſt a ſubtill temptation ſtrongly inforced, God ſuper-addes his owne Spirit: guilt often prevailes over the teſtimony of bloud, p. 163that of water by reaſon of ſtirring corruptions runneth troubled. Therefore the third the immediate teſtimony of the Spirit is neceſſary to witneſſe the Fathers love to us, to us in particular, ſaying, I am thy ſalvation, thy ſinnes are pardoned. And this teſtimony the Word ecchoeth unto, and the heart is ſtirred up, and comforted with joy unexpreſſeable. So that both our ſpirits and conſciences, and the Spirit of Chriſt joyning in one ſtrongly, witneſſe our condition in grace, that wee are the ſonnes of God.

In this threefold teſtimony the order is this; bloud begets water: ſatisfaction by bloud procures the Spirit p. 164from God, as a witneſſe of Gods love; and by feeling the power of bloud and water, we come to have the Spirit witneſſing, and ſealing our adoption unto us to eſtabliſh us in the ſtate of grace againſt ſtormes of temptation to the contrary. The Spirit perſwadeth to looke unto bloud, convinceth the heart of the efficacie of it, and then quieteth the ſoule, which giveth it ſelfe up to Chriſt wholly, and to whole Chriſt: and thence feeles his heart eſtabliſhed againſt carnall reaſon, ſo as he can and doth oppoſe Chriſts bloud to all the guilt that doth ariſe. And this witneſſe of the Spirit comforting the ſoule is the moſt p. 165familiar, and affects moſt.

If we feele it not (as oft we do not) then riſe upward from want of this joy of ſpirit to water, and ſee what worke we finde of the ſpirit in clenſing our ſoules, and if wee finde theſe waters not to runne ſo clearely as to diſcerne our condition in them; then goe to the witneſſe of bloud, and let us bathe our ſoules in it, and then we ſhall finde peace in free grace procured by bloud: for oft times a Chriſtian is driven to that paſſe, that nothing can comfort him, within, or without him, in heaven or earth, but the free and infinite mercy of GOD, in the bloud of Chriſt, whereon the ſoule relyeth when it feeles no p. 166comfort, nor joy, of the Spirit, nor ſees no worke of ſanctification: then it muſt reſt on the ſatisfaction wrought by the bloud of Chriſt, when the ſoule can go to God, and ſay, If we confeſſe our ſinnes, thou art juſt to forgive them, and the bloud of Chriſt ſhall cleanſe us from all ſinne. Therefore though I feele not inward peace, nor the worke of the Spirit, yet I will caſt my ſelfe upon thy mercy in Chriſt. Hereupon we ſhall in Gods time come to have the witneſſe of water and the Spirit more evidently made cleare unto us.

The Spirit it is that witneſſes with bloud, and witneſſes with water, and by p. 167water, whatſoever of Chriſts is applyed unto us, by the Spirit, but beſides witneſſing with theſe witneſſes, the Spirit hath a diſtinct witneſſe by way of inlarging the ſoule: which joy in the apprehenſion of Gods fatherly love: and Chriſts ſetting the ſoule at libertie. The Spirit doth not alwayes witneſſe unto us our condition by force of argument from ſanctification, but ſometimes immediately by way of preſence; as the ſight of a friend comforts without helpe of diſcourſe: the very joy from ſight prevents the uſe of diſcourſe.

This teſtimony of the Spirit containeth in it the force of all, word, promiſe, p. 168oath, ſeale, &c. this is greater then the promiſe, as a ſeale is more then our hand; & as an oath is more then a mans bare word. The ſame that is ſaid of Gods oath in compariſon with his bare promiſe, may bee ſaid of this ſealing in compariſon of other teſtimonies. That as God was willing more abundantly to cleare to the heires of promiſe their ſalvation, hee added on oath, Hebr. 6. 18. So for the ſame end he added this his Spirit as a ſeale to the promiſe, and to the other teſtimonies. Our owne graces indeed if we were watchfull enough, would ſatisfie us: The fountaine is open as to Hagar, but ſhee ſeeth it not, &c. howſoever the Spirit, p. 169if that commeth, it ſubdueth all doubts.

As God in his oath and ſwearing joyneth none to himſelfe, but ſweareth by himſelfe: ſo in this witn…ſſe he taketh in no other teſtimony to confirme it, but witneſſeth by himſelfe. And hence ariſeth joy unſpeakeable, and glorious, and peace which paſſeth all underſtanding; for it is an extract of heaven when we ſee our being in the ſtate of grace, not in the effect onelyonly, but as in the breaſt and boſome of God.

Queſt.But how ſhall wee know this witneſſe from an enthuſiaſticall fancie and illuſion?

Anſw.This witneſſe of the Spirit is knowne from p. 170the ſtrong conviction it bringeth with it, which wayeth and over-powers the ſoule to give credit unto it. But there be, you will ſay, ſtrong illuſions? True, bring them therefore to ſome rules of diſcerning. Bring all your joy, and peace, and confidence to the Word, they goe both together, as a paire of Indentures, one anſwers another. In Chriſts transfiguration upon the Mount, Moſes and Elias appeared together with Chriſt. In whatſoever transfiguration and raviſhment wee cannot finde Moſes, and Elias, and Ch…iſt to meet, that is, if what we finde in us be not agreeable to the Scriptures, we may well ſuſpect it as p. 171an illuſion.

That you may know the voyce of the Spirit of God from the carnall confidence of our owne ſpirits, inquire,

1 What went before.

2 What accompanieth it.

3 What followeth after this raviſhing joy.

1What goeth before this witneſſe of the Spirit.1 The Word muſt goe before it, in being aſſented unto by faith, and ſubmitted unto by anſw…rable obedience. In whom after you beleeved the word of promiſe, you were ſealed. So that if there be not firſt a beleeving of the word of promiſe, there is no ſealing, The God of peace give you joy i… beleeving. There muſt be a beleeving,Gal. 6.Gal 6 a walking according to Rule, or elſe no joy nor peace will bee unto p. 172us. If we cannot bring the Word and our hearts together, it is not Gods, but Sathans ſealing, a groundleſſe preſumption, and it will end in deſpaire: as Chriſt came by water and bloud, ſo doth this teſtimony, it commeth after the other two. Firſt the heart is carried to bloud, and from thence hath quiet: then followeth water, and our nature is waſhed, and changed, and then commeth this of the Spirit; though it be not grounded on their teſtimonie, but is above theirs, yet they goe before. Where we thus finde the worke, wee may know it to be right by the order of it.

It commeth after deepe p. 173humiliation, and abaſement: though we know our ſelves to be the children of God in ſome ſuch meaſure, as wee would not change our condition for all the world; yet wee would have more evidence, we would have further manifeſtation of Gods countenance towards us, we are not ſatisfied, but waite: After wee have long faſted, and our hearts melted, and ſoftened, then God powreth water upon the dry wilderneſſe, and then it comes to paſſe, through his goodneſſe and mercy, that hee comforts, and ſatisfies the deſires of the hungry ſoule; GOD will not ſuffer the ſpirit of his children to faile.

p. 1743 Likewiſe after ſelfe-denyall in that which is pleaſing to us, it is made up with inward comfort: … this ſelfe-denyall bee from a deſire of nearer communion with God, God will not faile them in what they deſire. There are wretches in the world that will deny their ſinfull nature nothing, if they have a diſpoſition to pride, they will bee proud; if they have a luſt to be rich, to live in pleaſures, to follow the vanities of the times, they will doe ſo, they will not ſay nay to corrupt nature in any thing: will God vouchſafe to give any true joy or comfort of ſpirit to ſuch ones? No: thoſe that ſe… looſe their natures without p. 175a checke, ſhall never taſte of this hidden Manna. But when we deny our ſelves, deny to beare or ſee that which may feed corruption. When we deny… take delight in that, that wee might if we would … courſe of the world, there is a proportionable meaſure of joy, and peace … co…fort in a higher … made good to the … God is ſo good, wee … loſe nothing for par…ing with any thing for … ſake.

4 It is uſually found after conflict and victory, as a reward.Revel. 2.Rev 2 To him that overcommeth, will I give to eate of the hidden Manna. Gods children after ſtrong confl…ct with ſome temptation p. 176or inward corruption, eſpecially, that which accompanieth their diſpoſition and temper, when they have ſo conflicted as that at laſt they get the better, they finde by experience ſweet inlargement of ſpirit: to ſtrive againſt them, is a ſigne of grace; but to get victory over them, even to ſubdue our enemies under us that riſe up againſt us, this bringeth true peace and joy.

5 After wee have put forth our ſpirituall ſtrength in holy duties, God crownes our indeavours with increaſe of comfort. A Chriſtian that takes paines with his heart, and will not ſerve God with that which coſt him nothing, enjoys that p. 177which the ſpi…ituall ſluggard wiſhes for, and goes without. God is ſo juſt that thoſe men which have ſtriven to live according to principles of nature, have found a contentment proportionable to their indeavours; ſome degree of pleaſure attends every good action, as a reward before a reward.

2What accompanieth, &c.Beſides theſe things that goe before this joy and teſtimony, there are ſecondly ſome things that doe accompany it, if it bee right: as,

1 This ſpirituall comfort inlargeth our hearts to a deſire after an high priſing the ordinances, ſo farre is it from taking us off from a dependance upon them. p. 178In the Word and other meanes it found comfort from GOD, therefore delights to be meeting GOD ſtill in his owne wayes. The eye of the ſoule is ſtrengthened to ſee further into truths, and is inabled more ſpiritually to underſtand the things it knew before: as in many of the ſame truths that wiſe men underſtand, they underſtood them when they were yong, as when they were old, but then more clearly. So all truths are more clearely knowne by this; the Spirit by which we are ſealed, is the Spirit of illumination, not that it reveales any thing different from the Word, but giveth a more large underſtanding, p. 179and inward knowledge of the ſame truths as were knowne before.

22 A libertie and boldneſſe with GOD: for where the Spirit is, there is a gratious libertie, that is, further inlargements from the law, guilt of ſinne, and the feare of the wrath of GOD, that wee can come with ſome boldnes to his throne, and to him as our Father, a freedome to open our ſoules in prayer before him. This ſtands not ſo much in multitude of words, or formes of expreſſions, but a ſonne-like boldneſſe in our approaches in prayer. The Hypocrite eſpecially in extremity, cannot pray, his Conſcience ſtoppes his mouth: but where the Spirit p. 180ſealeth, it giveth this liberty, freely to open and ſpread our caſe before him, and call upon him, yea under the evidence of ſome diſpleaſure.

33 There doth likewiſe ordinarily accompany this ſealing of the Spirit, Sathans malice and oppoſition; who being caſt from heaven himſelfe, envies this Heaven upon earth in a creature of meaner ranke by creation then himſelfe: wee muſt not thinke to enjoy pure joy here without moleſtation. If there bee danger of exalting above meaſure, we muſt looke for ſome meſſenger of Sathan.What followeth after this witneſſing of the Spirit.

After this witneſſe it leaves the ſoule more humble: p. 181none more abaſed in themſelves, then thoſe that have neereſt communion with God; as we ſee in the Angels that ſtand before God, and cover their faces: ſo Iſa. 6. Iob after God had manifeſted himſelfe unto him, abhorred himſelfe in duſt and aſhes. It brings with it a greater deſire of ſanctification and heavenly-mindedneſſe. As Elias aſcended up into heaven, his cloake fell by degrees from him: the higher our ſpirits are raiſed, the more we put off affections to earthly things.

2 Againe, the end of this further manifeſtation of the Spirit being incouragement to dutie, or ſuffering in a good cauſe, the ſoule p. 182by this witneſſe of the Spirit findes increaſe of ſpirituall mettle, it finces it ſelfe ſteel'd againſt oppoſition. … this winde filleth …, they are carried on a maine, and are frighted with nothing that ſtands in their way. See how the beleevers triumph upon the Spirits witneſsing to their ſpirits, Rom. 8. 16 33 &c.Rom 8:16that they are the ſonnes of God. Rom. 8.

God uſually reſerveth ſuch comforts for the worſt times,Pro. 31. 6.Prov 31:6 Give wine to thoſe that bee of heavy hearts: Pro. 31. The ſence of this love of Chriſt is better then wine. This refreſhing Paul had in the dungeon, and hee ſung at mid-night. After this witneſſing therefore looke for ſome piece of ſervice p. 183to doe, or tryall to undergoe.

Much muſt bee left to Gods fatherly wiſedome in this, who knowes whom to cheare up, and when, and in what degree, and to what purpoſe and ſervice, and remember alwayes, that theſe inlargements of ſpirit are as occaſionall refreſhings in the way, not daily food to live upon: we maintaine our life by faith, not by ſight or feeling. Feaſting is not for every day, except that Feaſt of a good conſcience which is continuall, but I ſpeake of grand dayes, and high feaſts: theſe are diſpoſed, as God ſeeth cauſe.

3 Where this ſealing of the Spirit is, there followeth p. 184alſo upon it a lifting up of the head, in thinking of our latter end; it makes one thinke of the times to come with joy, as the holy Ghoſt here mentioneth the day of redemption, as a motive to them to take heed that they did not grieve the Spirit: intimating, they ſhould thinke of the day of redemption with a great deale of joy and comfort. The Saints are deſcribed in Scripture to be thoſe that looke for the appearing of Chriſt: they are Chriſts, and in him their reckonings and accounts are even. And therefore with delight they can often think and meditate upon the bleſſed times that are to come.

p. 185There be divers degrees of ſealing, ariſing from divers degrees of revelation. God firſt reveales his good will in his promiſes to all beleevers; this is the privilege of the Church, eſpecially in theſe latter times: then by his Spirit reveales thoſe ſaving truths to thoſe that are his by a divine light. So that by argument drawne from the power, they feele from truths in ſearching ſecrets, in caſting downe, in raiſing up, in ſtaying the ſoule, they can ſeale to them that they are divine.

The ſame Spirit that reveales the power of the Word to mee, reveales in particular mine owne intereſt in all thoſe truths p. 186upon hearing them. Whereupon they are written in my heart, as if they had beene made in particular to me: the comfortable truths in the Word are tranſcribed into my heart anſwerable to the Word; as that God in Chriſt is mine, forgiveneſſe mine, grace mine: whereupon adoption in Chriſt is ſealed; which God ſtill ſealeth further to my ſoule by increaſe of comfort, as hee ſeeth cauſe for incouragement. The ſame Spirit that manifeſte… in me the word, I he…e and reade to be the truth of God, from the … efficacie of it: the ſame Spirit teacheth to a…ply it, and in applying of it, ſealeth me.

p. 187Therefore wee ought to deſire to bee ſealed by the Spirit, in regard of an holy impreſſion; and then that the holy Spirit would ſhine upon his owne graces, ſo as we may clearly ſee what is wrought in us above nature, and becauſe this is furthered by revealing his love in Chriſt in adoption to us, wee muſt deſire of G…D to vouchſafe the Spirit of Revelation, to reveale the myſteries of his truth unto us; and our portion in them in parti…ular; and ſo our adoption: and in the meane ti…e to wait and attend his good pleaſure in the uſe of all good meanes. Thus wee waiting, God will ſo farre reveale himſelfe in love to p. 188us, as ſhall aſſure us of his love, and ſtirre up love againe: and the ſame Spirit that is a Spirit of Revelation, will be a Spirit of ſanctification, and ſo adoption. Dignitie, and fitting qualities ſuteable to dignity, go both together.

In that grand inquirie about our condition, there is a great miſcarriage, when men will begin with the firſt worke of the Father in election, then paſſe to redemption by Chriſt: I am Gods, and Chriſt hath redeemed mee; and never thinke of the action of the third perſon in ſanctification, which is the neereſt action upon the foule, as the third perſon himſelfe is neareſt unto us. And ſo p. 189fetch their firſt riſe where they ſhould ſet up their laſt reſt. Whereas wee ſhould begin our inquirie in the worke of the third perſon, which is next unto us: and then upon good grounds we may know our redemption and election.

The holy Spirit is both a Spirit of Revelation, and of Sanctification together, as hath beene ſaid: for together with opening the love of the Father, and the Son, hee fitteth us by grace for communication with them.

People out of ſelfe-love will have conceits of the Fathers and Sonnes love ſevered from the worke of the Spirit upon their hearts which will prove a dangerous p. 190illuſion. Although the whole worke of grace by the Spirit ariſe from the Fathers and Sonnes love, witneſſed by the Spirit, yet the proofe of the Fathers love to us in particular, ariſeth from ſome knowledge of the worke of the Spirit: the errour is not in thinking of the Fathers and Sonnes love, but in a ſtrengthening themſelves by a pleaſing powerleſſe thought of it againſt the worke of grace by the Spirit, which their corruption withſtands. So they will carve out of the worke of the Trinitie what they thinke agreeable to their luſts, whereas otherwiſe if their heart were upright, they would for this very p. 191end thinke of Gods love, and Chriſts, to quicken them to duty, and to arme them againſt corruption.

To the day of Redemption.

There is a double redemption:Redemption double. redemption of the ſoul by the firſt cōming of Chriſt, to ſhed his bloud for us; redemption of our bodies from corruption, by his ſecond comming. Wee have not the perfect conſummation and accompliſhment of that which Chriſt wrought in his firſt comming, till his ſecond comming, then there ſhall be a totall redemption of our ſoules and bodies, and conditions. There is a double redemption, as there is p. 192a double cōming of Chriſt; the firſt, and the ſecond; the one to redeeme our ſoules from ſinne and Sathan, and to give us title to heaven; the other to redeeme our bodies from corruption, when Chriſt ſhall come to be glorious in his Saints. As likewiſe there is a double reſurrection, the firſt and the ſecond, and a double regeneration of ſoule and body.

In ſickneſſe & weaknes of body, or when age hath overtaken us, that we cannot live long here, and the horrour of the grave, the houſe of darkeneſſe, is preſented to us. Oh let us thinke, there, will bee a redemption of our bodies, as well as of our ſoules! Chriſt will redeem p. 193our bodies from corruption, as he came to work the redemption of our ſoules from ſinne and death; and he that will redeeme our bodies out of the grave, he will redeem his Church out of miſery, he will call the Iewes; he that will doe the greater, will doe the inferiour. When we heare of this, let us thinke with comfort of all the promiſes that are yet unperformed.

Secondly,Full redemption not yet. full redemption is not yet. What need I bring Scripture to prove it? It is a point that every mans experience teacheth. Alas, let our bodies ſpeake, we are not free from ſickneſſe and diſeaſes: nay, what is our life but a going p. 194to corruption? the ſentence is paſſed upon us, earth returneth to earth; till death we are going to death, ſo beſides ſickneſſe and weakeneſſe here, we muſt dye, and after death bee ſubject to corruption. The Apoſtle in this reſpect calleth our body, a vile body. As for our ſoules, though they bee freed from the guilt and damnation of ſinne, yet there are remainders of corruption that breed feare and terrour; and though they be freed from the rule of Sathan, yet not from his moleſtation and vexations by temptations. In a word, our whole ſtate and condition in this world, is a ſtate and condition of miſery; we are followed with many p. 195afflictions, ſo that there is not yet perfect redemption; whether we look to body, ſoule, or ſtate; the body being ſubject to diſeaſes, the ſoule to infirmities, the ſtate to miſery.

But there is a day appointed for it.

By a day wee are not to underſtand the time meaſured by the courſe of the Sunne in 24. houres,A day of Redemption. but in the Scriptures meaning, a day is a ſet time of mercy or judgement. As there was a ſolemne day, the fulneſſe of time, for the working of the firſt redemption, ſo there is a ſolemn time ſet for the ſecond redemption, when all the children of God ſhall bee gathered; thoſe that lye in the duſt p. 198duplicate page p. 199duplicate page p. 196ſhall be raiſed; and for ever glorified. It is the day of all dayes: that day that by way of excellency, is called THAT day in the Scriptures, and the day of the Lord. The day that we ſhould thinke of every day; eſpecially in ſickneſſe and trouble, and croſſes, and moleſtations, from the wicked world, and in ſenſe of the remainders of corruption. There is a day of redemption to come, that will make amends for all. The frequent thoughts of that day would comfort us, and keepe us from ſhrinking in any affliction and trouble, it would move us to a carriage and converſation anſwerable to our hopes, and alſo it would helpe to fit us; p. 197it would infuſe a deſire of qualification to be prepared for that great day.

But how little of our time is ſpent in thoughts this way?The day of Redemption ought to be thought on. If we could oft thinke of the day of redemption, our lives would be otherwiſe, both in regard of gracious, as alſo of cōfortable carriage; ſhould we be diſconſolate at every loſſe and croſſe, at ſickneſſes, and the thought of death, when wee ſhall be turned into our firſt principle, the earth? if wee did thinke of the day of redemption, when all ſhall be reſtored againe, all the decayes of nature and the Image of God be perfectly ſtamped: the thought of this would make us goe willingly p. 198to our graves, knowing that all this is but a preparation for the great day of redemption. The firſt day of redemption, when Chriſt came to redeeme our ſoules, and to give us title to heaven; It was in the expectation of all good people before Chriſt; they are ſaid to wait for the conſolation of Iſrael; that was the character to know thoſe bleſſed people by. And what ſhould be the diſtinguiſhing character of gracious ſoules now, but to bee ſuch as wait for the comming of Chriſt? how oft in the Epiſtles of Saint Paul is it? There is a Crowne of righteouſneſſe for mee, and for all that wait for the appearing of Chriſt.

p. 199There was a yeare of Iubile among the Iewes every fifty yeares; then all that were in bondage were ſet at liberty. So at this bleſſed Iubile, this glorious day of redemption, all that are in bondage of death, and under corruption, ſhall be ſet at everlaſting liberty. No queſtion but the poore ſervants that were vexed with hard maſters, they thought of the Iubile, and thoſe that had their poſſeſſions tooke away, they thought of the Iubile, the day of recovering all. So let us oft thinke of this everlaſting Iubile, when we ſhall recover all that we loſt, for ever to keepe it, and never to loſe it againe as we did in the firſt creation. Let us oft p. 200thinke of this day, it will infuſe vigour and ſtrength into all our converſa…ion. Indeed to the ungodly, it is not a day of redemption, but a day of judgement, and the revelation of the juſt wrath of God, when their ſins ſhall be laid open, and receive a ſentence anſwerable.

Alas,Day of vengeance to wicked. there is ſuch a deale of Atheiſme in the world, (and the ſeeds of it in the beſt, unleſſe it be wrought out daily) that we forget the God of vengeance, and the day of vengeance. Would men goe on in ſinnes againſt conſcience, if they thought of this laſt day? It is impoſſible ſuch cou…ſes come frō this abhominable root o… Atheiſme, and unbeliefe; fo… had they but a ſlight faith p. 201it would be effectuall to alter their courſe in ſome meaſure: therefore the Scripture gives them the name of fooles (though they would be thought to be the onelyonly wiſe men.) The foole hath ſaid in his heart, there is no God: and what followes? Corrupt are they, and abhominable. The cauſe of all is, the foole hath ſaid in his heart, he will needs force it upon his heart; that there is no God, hell nor heaven, nor judgement; thence come abhominable courſes.

p. 202Grieve not the holy Spirit of God whereby ye are ſealed unto the day of Redemption.

FRom the conſideration of all that hath beene formerly ſpoken of, the ſealing of the ſpirit to the day of Redemption, there ariſeth theſe foure concluſions.

Firſt, that we may attaine unto a knowledge that we are in that ſtate of grace.

Secondly, that upon knowledge of our ſtate in grace for the preſent, we may be aſſured of our future full Redemption.

Thirdly, that this aſſured knowledge is wrought by the Spirit.

p. 203Fourthly, that the conſideration of this aſſurance wrought by the Spirit, is an effectuall argument to diſſwade from grieving the Spirit.

For the firſt,The firſt concluſion. wee may know wee are in the ſtate of grace: firſt, becauſe the Apoſtle would not have uſed an argument moving, not to grieve the Spirit, from a thing unknowne or gueſſed at; it is an ill manner of reaſoning to argue from a thing unknowne.

2 Again, ſealing of us by the Spirit, is not in regard of God, but our ſelves. God knoweth who are his, but we know not that we are his, but by ſealing.

3 The ſcope of the Scriptures indited by the Spirit, p. 204is for comfort, the Apoſtle ſaith ſo directly, and what comfort in an uncertaine condition, wherein a man knowes not but he may be a reprobate? Wherefore came our Saviour into the world, and tooke our nature upon him; why became he a curſe for us, why hath he carried our nature into heaven, and there appeares for us till he hath brought us home to himſelfe, but that he would have us out of all doubt of his love after o…ce by faith we have received him whence proc…ded thoſe Commandements to beleeve, thoſe checks of unbeleevers, the commendation of them that did beleeve, thoſe upbraidings of doubting, p. 205as ſpringing from unbeliefe: to what uſe are the Sacraments, but to ſeale unto us the benefits of Chriſt? if upon all this we ſhould ſtill doubt of GODS love, eſpecially when beſides the ſeali…g of the promiſes to us, we are ſealed our ſelves by the Spirit of promiſe.

Object. This is true if wee know we doe beleeve:

Anſwer. It is the office of the Spirit, as to worke faith and other graces, ſo to reveale them to us: every grace of GOD is a light of it ſelfe, comming from the Father of lights: and it is the property of light, not onelyonly to diſcover ot…er things, but it ſel…e too; and it is the office p. 206of the Spirit to give further light to this light by ſhining upon his owne grace in us: an excellent place for this is the 1 Cor. 2. 12. Wee have received the Spirit that is of God, that wee might know the things that are freely given to us of God, in the mouth of two or three witneſſes ſhall every thing bee confirmed: one witneſſe is the Spirit of man which knowes the things that are in man; the other witneſſe is the Spirit of God, witneſsing to our ſpirits that we are the children of God. Here is light added to light, witneſſe added to witneſſe, the greater witneſſe of the Spirit to the leſſe of our Spirits: the Apoſtle joynes them both together,Rom. 9.Rom 9 My conſcience p. 207bears me witneſſe through the holy Ghoſt.

Obje. Mans heart is deceitfull.

Anſw. But the ſpirit of God in mans heart is not deceitfull, it is too holy to deceive, and too wiſe to be deceived in this point of aſſurance: wee plow with the Spirits Heifer, or elſe we could not finde out this Riddle: where there is an object to be ſeene, and an eye to ſee, and light to diſcover the object to the eye, ſight muſt needs follow. In a true beleever, after he is inlightened, as there is grace to be ſeene, and an eye of faith to ſee, ſo there is a light of the Spirit diſcovering that grace to that inward ſight: in the bottome p. 208of a cleare River, a cleare eye ſight may ſee any thing; where nothing is, nothing can be ſeene; it is an evidence that the Patrons of doubtings have little grace in them, and much boldneſſe in making themſelves a meaſure for others. Thoſe that are b…ſe borne, know their mothers better than their fathers the Church of Rome is all for the mother,Ioh. 1.John 1 but the babes of Chriſt know their father; the remainder of corruption will indeed be ſtill breeding doubts, but it is the office of the Spirit of faith to quell them as they ariſe. We are too ready in time of temptation to doubt, we need not helpe the tempter, by holding it p. 209a duty to doubt; this is to light a candle before the divell as we uſe to ſpeake.

Queſtion. May not there be doubtings where there is true faith, may not a true beleever be without aſſurance?

1Anſw. There be three rankes of Chriſtians: firſt, ſome that are yet under the ſpirit of bondage, that like little children doe all for feare. 2Secondly, thoſe that are under the ſpirit of adoption, and doe many things well, but yet are not altogether free from feare; theſe are like thoſe children that are moved with reverence to obey their Parents, and yet finde their commands ſomewhat irkeſome unto them. 3The third p. 210are ſuch as by the love of God ſhed into their hearts by the Spirit of adoption, are carried with large Spirits to obey their father, and herein like unto thoſe children, that not onelyonly obey, but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good; this we ought to labour for, but we finde many Chriſtians in the ſecond ranke, many truely beleeve in Chriſt by ſome light let into their hearts by the Spirit of adoption, who are not yet fully aſſured of the love of Chriſt. There is the act of faith, and the fruit of faith; the act of faith is to caſt our ſelves upon Gods mercy p. 211in Chriſt, the fruit of faith is in beleeving to be aſſured of this: we muſt know that faith is one thing, aſſurance another, they may have faith, and yet want a double aſſurance: firſt, aſſurance of their faith, being not able to judge at all times of their owne act, likewiſe, ſecondly, aſſurance of their ſtate in grace, as in time of deſertion and temptation: a ſoule at ſuch a time caſts it ſelfe upon Chriſt, as knowing comfort is there to be had, though hee be not ſure of it for himſelfe: and this the ſoule doth out of obedience, though not out of feeling, as the poore man in the Goſpell, Lord I beleeve, helpe my unbeliefe: p. 212the ſoule often times out of the deepe, cryes, and in the darke truſts in GOD and this is the bold adventure of faith, the firſt object whereof is Chriſt held out in a promiſe; and not aſſurance; which ſpringeth from the firſt act when it pleaſeth God to ſhine upon the ſoule, and is a reward of glorifying Gods mercy in Chriſt by caſting the ſoule upon his truth and goodneſſe. Aſſurance is GODS ſeale, faith is our ſeale, when we ſet to our ſeale by beleeving, he ſets to his ſeale, aſſuring us of our condition: we yeeld firſt the conſent and the aſſent of faith and then God puts his ſeale to the contract: there muſt be a good p. 213title before a confirmation, a planting before a rooting and eſtabliſhing, the bargaine before the earneſt. Some would have faith to be an over-powring light of the ſoule, wherby undoubtedly they beleeve themſelves to be Chriſt, and Chriſt to be theirs: which ſtumbleth many a weake, yet true Chriſtian, for this is rather the fruit of a ſtrong faith, then the act of a weake, which ſtruggleth with doubting, untill it hath gotten the upper hand. True it is, there muſt be ſo much light let in to the ſoule, as the ſoule may relye upon Chriſt, and this light muſt be diſcovered by the Spirit, and ſuch a p. 214light as ſhewes a ſpeciall love of Chriſt to the ſoule. And againe, it is true that we are not to take up our reſt in the light, untill the heart be further ſubdued: as many are too haſty to conclude of a good condition upon uncertaine ſignes, before they have attained unto fuller aſſurance, but yet we muſt not deny faith where this ſtrong aſſurance is wanting, ſo farre as to conclude againſt our ſelves; if there be deſires, putting on, to endeavour with conflict againſt the riſing of unbeliefe, with a high priſing of the favour of God in Chriſt, ſo as to value it above all things. Degrees doe not varie the kinde, weakeneſſe may ſtand with p. 215truth; but where truth is, there will be an unceſſant deſire of future ſealing.

The ſecond concluſion:The ſecond concluſion. We may upon the knowledge of our preſent eſtate in grace bee aſſured for the time to come: for this ſealing is to the day of Redemption; that is, till we be put into full poſſeſſion of what we now beleeve, and beſides, ſealing is for ſecuring for the time to come, and our Saviours promiſe is, that though He departed from them, yet the Comforter ſhould abide with them for ever, Iohn 14. And why are we certaine of the favour of God to our comfort for the preſent, but that wee doubt not of it for the time to come?

p. 216Faith and love, and theſe graces, they never faile finally, therefore when the Scripture ſpeakes of Faith, it ſpeakes of ſalvation by it for the preſent: as if a man ſhould be in heaven preſently ſo ſoone as hee beleeves. Wee are ſaved by faith, ſay the Scriptures. we are not yet ſaved; but the meaning is, we are ſet by faith into a ſtate of ſalvation. Being put into Chriſt by faith, we are riſen with Chriſt, and ſit in hea…venly places with him. Col. 1.Col 1Faith makes the things to come, preſent: and faith beleeves, that, neither things preſent, nor things to come, Rom. 8.Rom 8ſhall bee able to ſeparate us from the love of God in Chriſt So that our aſſurance is not onelyonly p. 217for the preſent, but for the time to come. We are ſealed to the day of Redemption, and who can reverſe Gods ſeale, or Gods act and deed? Grace is the earneſt penny of glory: God hath made a covenant, and given earneſt, he will not loſe it, the earneſt is never taken away, but filled up; if wee be aſſured of grace for the preſent, we may be ſure it ſhall be made up full in glory hereafter. If the ſpirit of Chriſt be in us,Rom. 8. 11Rom 8:11 the ſame ſpirit that raiſed Chriſt from the dead, will raiſe us up likewiſe, and not leave us untill we be in full redemption,Pſal. we ſhall awake, filled with his image.

No oppoſition ſhall prevaile, God hath ſet us as a p. 218ſeale on his right hand to keep us, I and on his breaſt (as the high Prieſt had the twelve Tribes) to love us, and on his ſhoulder to ſupport us. The marked and ſealed ones in Ezech. 9. and Rev. 7. were ſecured from all deſtruction. If we be in Chriſt our Rocke, temptations and oppoſitions are but as waves, they may daſh upon us, but they breake themſelves.

Queſt. Why then do we pray for the forgiveneſſe of ſinnes?

Anſwer. We pray for a clearer evidence of what we have:Why we pray for forgiveneſſe of ſinnes. ſecondly, as the end is ordained, ſo the meanes muſt be uſed: God doth and will pardon ſinne, and therefore we muſt pray p. 219for pardon, as a meanes ordained. Thirdly, prayer doth not prejudice the certainty of a thing: Chriſt prayeth for that hee was moſt ſure of, Ioh. 17. I pray for them which thou haſt given me, for they are thine.

Pregnant for the proofe of this point,1 Pet. 1. 3, 4, 5.1 Pet 1:31 Pet 1:41 Pet 1:5 is that of Peter, Wee are begotten againe to a lively hope, a hope of that life which maketh lively. Oh but we are weake! true, but wee are kept by the power of GOD: an inheritance is not onelyonly kept for us, but we are kept for it.

Ob. But Sathan is ſtrong, and his malice is more than his ſtrength?

Anſw. True, but we are kept as by a Gariſon, wee p. 220have a guard about us.

Ob. All this is true, while faith holdeth out; but that may faile?

Anſw. No, we are kept by the power of GOD through faith; God keepeth our faith, and us by faith.

Ob. But the time is long betweene us and ſalvation, and many dangers may fall out?

Anſw. Be it ſo that the time is long, yet wee are kept unto ſalvation, even untill the day of redemption: for the Spirit by vertue of the Covenant, puts the feare of GOD into our hearts, that we ſhall never … from …: GOD doth no… pr…miſe what we ſhall doe of our ſelves, but what he will doe in us, and p. 221by us. Thus the Holy Ghoſt putteth a ſhield into our hands to ward off all objections; and helpes us to ſubdue the reaſonings that are apt to riſe within us againſt this bleſſed hope. So that this happy condition is not onelyonly ſure to us, but God hath aſſured us of it.Why God aſſureth us of our ſalvation. Gods gracious indulgence is ſuch, he ſees here wee goe through a wilderneſſe, and are moleſted every way, therefore hee would have us aſſured of a bleſſed condition to come. So good is God, hee doth not onelyonly finde out a glorious way of Redemption by the bloud of his Sonne God-Man, but hee acquaints us with p. 222it in the dayes of our pilgrimage.For his glory. 1Partly, that we may glorifie him, that he may have the praiſe before hand of what good hee intends us: for aſſurance of that bleſſed condition will ſtirre up our ſpirits to bleſſe God. What the thing it ſelfe would worke, faith workes the ſame in ſome meaſure. Therefore Saint Peter, 1 Pet. 1. Bleſſed be God (ſaith he) who hath begotten us againe to a lively hope of an inheritance immortall, undefiled, that fadeth not away, reſerved in the heavens. Why doth he bleſſe God before we have it? becauſe we are as ſure of it as if we had it: what is revealed before hand, is praiſed for before hand. GOD p. 223would have us aſſured, that he may have glory.

2For our comfort.Partly to comfort us: for faith is effectuall to worke that comfort that the thing preſent would doe in ſome meaſure. What comfort would the ſoule have, if it ſhould ſee heaven open, and it ſelfe entring into it, if redemption were at hand? The ſame faith workes in ſome meaſure. What is more ſure then the thing it ſelfe? What more comfortable then faith in it?

When the Iſraelites were in the wilderneſſe going to Canaan, they had many promiſes that they ſhould come to Canaan, and many extraordinary helpes to leade them thither; the pillar, and cloud, and Angell: p. 224and God out of indulgence condeſcending to their weakneſſe, gave them ſome grapes of Canaan: hee put it into the minde of the ſpies to bring of the fruits. So God gives us ſome work of his bleſſed Spirit, whereby he would have us aſſured, and ſealed to the day of redemption.

The third concluſion is this,The third concluſion that the ſpirit doth ſeale us. This cannot be otherwiſe, for who can eſtabliſh us in the love of God, but he that knowes the minde of God towards us; and who knowes the minde of God, but the ſpirit of God?

Then am I ſealed, when I doe not onelyonly beleeve, but by a reflecting act of the ſoule, know I doe beleeve: p. 225and this reflection though it be by Reaſon, yet it is by Reaſon inabled by the ſpirit; our ſpirits by the Spirit onelyonly can diſcerne of ſpirituall acts: it is not for us to know things above nature, without a cauſe above nature. None can know the meaning of our broken deſires, ſo as to helpe us in our infirmities, but that Spirit that ſtirred up thoſe deſires. Againe, none knowes the grievances of our ſpirits, but our owne ſpirits, and the Spirit of God, who knowes all the turnings and corners of the ſoule.

Who can mortifie thoſe ſtrong corruptions, that would hinder us in the way to heaven, but the Spirit p. 226cloathing our ſpirit with power from above? who purifieth the cōſcience, but he that is above cōſcience? Who can raiſe our ſpirits above all temptations and troubles, but that Spirit of power that is above all?

The ſtrength and vigour of any creature is from the ſpirits and the ſtrength of the ſpirits of all fleſh is from this Spirit, whoſe office is to put ſpirit into our ſpirit.

As GOD redeemed us with his bloud, ſo GOD muſt apply this bloud, that conſcience may bee quieted. He onelyonly can ſubdue the rebellion of our ſpirits, and ſoften our hearts, and make them fit for ſealing. The Spirit onelyonly can ſo repo…t the mercy of God to p. 227our ſoules, as to perſwade and worke our hearts to this aſſurance, otherwiſe we would never yeeld. For partly the greatneſſe of the ſtate is ſuch, that none but God can aſſure: and partly the miſgiving and unbeliefe of our heart is ſuch, that none but God can ſubdue it. The thing being ſo great, and our deſervings ſo little, being unworthy of the things of this life, much more of that eternall happineſſe; this cannot be done without the high and glorious Spirit of God.

How earneſt and deſirous then is both the Father and the Sonne to ſave us, that pleaſed to ſend ſuch an Orator and Embaſſador as is equall with themſelves p. 228to perſwade us, to aſſure us, to fit us for ſalvation? and how gracious is the Spirit that will vouchſafe to have ſuch communion with ſuch poore ſinfull ſpirits as ours? And ſhould not this worke upon our hearts a care not to grieve the holy Spirit? and ſo we come to the fourth concluſion.

The fourth concluſion is,The fou…th concluſion that the ſealing of the ſpirit unto ſalvation, ſhould be a ſtrong prevailing argument not to grieve the Spirit, that is, not to ſinne: for ſinne onelyonly grieves the Spirit. The grace of God (ſaith Paul to Titus) that bringeth ſalvation, T…t. 2. 11. 12.Chriſt appeared: and what is Chriſt but grace? Chriſt appeared, and the p. 229free favour of GOD in Chriſt, whereby wee are aſſured of ſalvation: which teacheth us, what to doe? to deny all ungodlineſſe and worldly luſts, and to live ſoberly, righteouſly, and godly in this preſent world. Even the conſideration of the benefits of Chriſt, that are paſt; ſuch as came with Chriſts firſt comming: but that is not all, Verſe 13. Looking for that bleſſed hope, and the glorious appearing of the great God and our Saviour Ieſus Chriſt. The ſecond comming of Chriſt enforceth likewiſe the ſame care of holineſſe. Our converſation is in heaven, Phil. 3. …Phil 3and not as theirs (ſpoken of in the former Verſe) whoſe end is damnation, whoſe belly is p. 230their GOD, who minde earthly things: no, we minde heavenly things, and theſe heavenly deſires from whence ſprung they, but from the certaine expectation of our Saviour the Lord Ieſus Chriſt, who ſhall change our vile bodies, &c. that is, ſhall redeeme us fully even our bodies as well as our ſoules.

It is an argument of force,It is an argument to them that are 1 Not ſealed. whether we be not yet ſealed, or be ſealed: if not ſealed, then grieve not him whoſe onelyonly office it is to ſeale, entertaine his motions, give way to him, that he may have ſcope and liberty of working.

Set no reaſons againſt his reaſons, hearken to no counſell againſt his counſell, p. 231ſtand not out his perſwaſions any longer, but yeeld up your ſpirits to him, leſt he put a period to his patience: he is long ſuffering, but not alwayes ſuffering: if he give us up to our own ſpirits, we ſhall only be witty to worke out our owne damnation: wee are not given up to our owne ſpirits, but after many repulſes of this holy Spirit: and at length, what now will not ſerve for an argument to perſwade us, ſhall bee uſed hereafter as an argument to torment us. The Spirit will helpe our ſpirits to repeate and recall all the motions to our owne good, that wee formerly put backe. We ſhould thinke when conſcience p. 232ſpeakes in us, God ſpeakes, and when the Spirit moves us, it is God that moves us, and that all excuſe will be cut off: anſwere will be, did not I tell you of this by conſcience, my deputy? did not I move you to this good by mine owne Spirit? Take heed of keeping out any light, for light, where it doth not come in and ſoften, hardens: none ſo hard hearted, as thoſe upon whom the light hath ſhined: there is more to be hoped from a man, that hath onelyonly a naturall conſcience, then from him, whoſe heart and ſpirit hath beene long beaten on: there is more to be hoped from a heathen Pilate, than a proud Phariſee. p. 233Thoſe that will not be ſealed to their ſalvation, it is juſt with God that they ſhould be ſealed up to their deſtruction; the ſoule without the ſpirit is darkeneſſe and confuſion, full of ſelfe accuſing and ſelfe tormenting thoughts: if we let the Spirit come in, it will ſcatter all, and ſettle the ſoule in a ſweet quiet.

For thoſe that have been ſealed by the Spirit,2 Thoſe that are ſealed either in a 1 Leſſer degree. and yet not ſo fully, as to ſilence all doubts, about their eſtate: thoſe ſhould out of that beginning of comfort which they feele, ſtudie to be pliable to the Spirit, for further increaſe. The Spirit ſcaleth by degrees: as our care of pleaſing the Spirit increaſeth, p. 234ſo our comfort increaſeth; our light will increaſe as the morning light unto the perfect day. Yeelding to the Spirit in one holy motion, will cauſe him to leade us to another, and ſo on forwards untill wee be more deepely acquainted with the whole counſell of God concerning our ſalvation: otherwiſe if we give way to any contrary luſt, darkeneſſe will grow upon our Spirits unawares, and we ſhall be left in an unſetled condition, as thoſe that travaile in the twilight, that cannot perfectly finde out their way. Wee ſhall be on and off, not daring to yeeld wholly to our luſts, becauſe of a worke of grace begun: nor yeeld p. 235wholly to the Spirit, becauſe we have let ſome unruly affection get too much ſtrength in us; and ſo our ſpirits are without comfort, and our profeſſion without glory.

We ſhall lye open to Sathan, if he be let looſe to winnow our faith: for if our ſtate come to be queſtioned, wee have nothing to alledge but the truth of our graces: and if we have not uſed the Spirit well, we ſhall not have power to alledge them, nor to looke upon any grace wrought in us, but upon thoſe luſts and ſinnes whereby wee have grieved the Spirit; they will bee ſet in order before us, and ſo ſtare us in the face, that wee cannot p. 236but fixe our thoughts upon them. And Sathan will not loſe ſuch an advantage, but will tempt us to call the worke of grace in queſtion: which though it bee a true worke, yet for want of light of the Spirit to diſcerne it, wee cannot ſee it to our comfort. Whereas if the Spirit would witneſſe unto us the truth of our ſtate, and the ſincerity of our graces; we ſhall bee able to hold our owne, and thoſe temptations will vaniſh.

2Thoſe that are ſealed in a higher degree.For thoſe that the holy Spirit hath ſet a clearer and ſtronger ſtampe upon, that doe not queſtion their condition, they of all others ſhould not grieve the Spirit.

p. 2371A Spirit of ingenuity will hinder them, and ſtirre up a ſhame in them to requite ſo ill, ſuch a friend. Nothing ſo ingenuous as grace: what is commendable in nature, is in greater perfection in grace. How doth the conſcience of unkindeneſſe to a friend that hath deſerved well of us, trouble our ſpirits, that we know not with what face to looke upon him? And will not unkindeneſſe to the Spirit make us aſhamed to lift up our face to heaven?

2Benefits are bonds, and the greater favour, the ſtronger obligation; now what greater favour is there, then for the Spirit to renew us according to p. 238the Image of God our glorious Saviour: who carried the Image of Sathan before? And by this to appropriate us unto GOD, to be laid up in his treaſure, as carrying his ſtampe, and by this to bee ſeparated from the vile condition of the world, although we carry in us the ſeeds of the ſame corruption that the worſt doth, differing nothing from them but in GODS free grace and the fruits of it. For God to eſteeme ſo of us, that have no worthineſſe of our owne, but altogether perſons not worthy to bee beloved: as to make our unworthineſſe a foile, to ſet out the freeneſſe of his love; in making us worthy, p. 239whom he found not ſo. For the Spirit by ſealing of us to ſecure us in the midſt of all ſpirituall dangers: and to hide us as his ſecret ones, that that evill one ſhould not touch us to hurt us. Theſe, as they are favours of an high nature, the more eare they require to walke worthy of them. We cannot but forget our ſelves, before wee yeeld to any thing againſt that dignity the Spirit hath ſealed us to.

3Nature helped with ordinary education, moveth every man to carry himſelfe anſwerable to his condition: a Magiſtrate as a Magiſtrate, a Subject as a Subject, a Childe as a Childe; and we thinke it p. 240diſgracefull to doe otherwiſe: and ſhall that which is diſgracefull to nature, not be much more diſgracefull to nature renewed, and advanced by the Spirit? And indeed as wee ſhould not, ſo wee cannot grieve the Spirit ſo farre forth as wee are renewed.1 Ioh. 3.1 John 3 Our new nature will not ſuffer us to diſſemble, to be worldly, to bee carnall, as the world is, wee cannot but ſtudy holineſſe, we cannot but be for GOD and his truth, wee cannot but expreſſe what we are, and whoſe we are.

It is impoſſible a man ſhould care for heaven, that doth not care for the beginnings of heaven: hee cannot bee ſaid to care for p. 241full redemption and glory, that doth not care for the ſpirit of grace: fulneſſe of grace is the beſt thing in glory; other things, as peace and joy, and the like, they are but the ſhinings forth of this fulneſſe of grace in glory.

Againe, when the Spirit aſſureth us of Gods love in the greateſt fruits of it, as it doth when it aſſureth this redemption: That love kindles love againe, and love conſtraines us, by a ſweet neceſſitie to yeeld cheerefull and willing obedience in all things: there is nothing more active and fuller of invention, than love, and there is nothing that love ſtudies more than how to pleaſe, there is nothing p. 242that it feares more than to diſcontent. It is a neate affection, and will indure nothing offenſive, either to it ſelfe, or the ſpirit of ſuch as we love: and this love the Spirit teaches the heart, and love teaches us not onelyonly our duty, but to doe it in a loving and acceptable manner. It carries out the whole ſtreame of the ſoule with it, and rules all, whileſt it rules, and will not ſuffer the ſoule to divert to by-things, much leſſe to contrary.

Againe, theſe graces that are converſant about that condition which the Spirit aſſureth us of, as faith and hope, are purging and purifying graces, working a ſuteableneſſe in the ſoule, to p. 243the things beleeved, and hoped for: and the excellency of the things beleeved and hoped for, have ſuch a working upon the ſoule, that it will not ſuffer the ſoule to defile it ſelfe. Our hopes on high, will leade us to wayes on high, therefore whileſt theſe graces are exerciſed about theſe objects, the ſoule cannot but be in a pleaſing frame.

It hath beene an old cavill, that certainty of ſalvation breeds ſecurity and looſeneſſe of life. And what is there that an ill diſpoſed ſoule cannot ſucke poyſon out of? A man may as truely ſay, the Sea burnes, or the Fire cooles: there is nothing quickens a ſoule more to cheerefull obedience, than p. 244aſſurance of Gods love, and that our labour ſhould not be in vaine in the Lord; this is the Scriptures Logicke and Retoricke to inforce and perſwade a holy life from knowledge of our preſent eſtate in grace.Rom. 12.Rom 12 I beſeech you by the mercies of God, ſaith Saint Paul: what mercies? ſuch as he had ſpoken of before. Iuſtification, Sanctification, Aſſurance that all ſhall worke together for good, that nothing ſhall bee able to ſeparate us from the love of God in Chriſt: all duties tend to aſſurance, or ſpring from aſſurance.

Gods intendment is to bring us to heaven by a way of love, and cheerefulneſſe; as all his wayes towards us in our ſalvation, are in love. p. 245And this is the ſcope of the covenant of grace; and for this end he ſends the Spirit of adoption into our hearts, that we may have a childelike liberty with God in all our addreſſes to him. When he offers himſelfe to us as a father, it is fit we ſhould offer our ſelves to him as children; nature teaches a child, the more he deſires his fathers love, the more hee feares to diſpleaſe him. And hee is judged to be graceleſſe, that will therefore venture to offend his father, becauſe he knowes he neither can, or will diſinherit him. Certaine it is, the more ſurely we know God h…th begotten us to ſo glorious an inherit…nce, the more it will worke upon our bowels, p. 246to take all to heart that may any way touch him: this wrought upon David, when the Prophet told him, God hath done this & this for thee,2 Sam. …1.2 Sam 1 and would have done more, if that had beene too little, it melted him preſently into an humble confeſſion. Thoſe that have felt the power of the Spirit of adoption on their hearts, will both by a divine inſtinct, as alſo by ſtrength of reaſon, be carried to all thoſe courſes wherein they ſhall approve themſelves to their father. Inſtinct of nature ſtrengthened with grounds, will move ſtrongly.

To conclude this diſcourſe, let Chriſtians therefore he carefull to preſerve and ch…iſh the worke of p. 247aſſurance and ſealing in them.

2 What God doth for us,1. Meanes. he doth by grace in us, he wil preſerve us that we ſhall not fall from him by putting the grace of feare into us, Ier. Hee will keepe us, but by what meanes?Phil. 3.Phil 3 The peace of God which paſſeth all underſtanding, ſhall guard our hearts. God maketh our Calling and Election ſure in us,2 Pet. 1.2 Pet 1 by ſtirring our hearts up to be diligently exerciſed in adding one grace unto another, and in growing in every grace, as 2 Pet. 1. Therefore wee muſt attend upon all ſpirituall meanes of growth and quickening: ſo ſhall you have a further entrance into the kingdome of Ieſus Chriſt: that is, you ſhall p. 248have more evident knowledge of your entrance into the kingdome of grace here, and likewiſe into the kingdome of glory hereafter. Thoſe that doe not ſo, ſhall have no comfort either from the time paſt, for they ſhall forget they were purged from their ſinnes, or from thoughts of the time to come, for they ſhall not be able to ſee things farre off.

2 If aſſurance be in a leſſer degree,2 Meanes. yet yeeld not to temptations and carnall reaſonings: if our evidences be not ſo faire, yet wee will not part with our inheritance. Coynes, as old groates, that have little of the ſtampe left, yet are currant. We loſe our comfort many times, becauſe wee p. 249yeeld ſo eaſily, becauſe we have not ſuch a ſtrong and cleare ſeale of ſalvation as we would, to be born down that we have none at all, is a great weakeneſſe: exerciſe therefore the little faith thou haſt in ſtriving againſt ſuch objections, and it will be a meanes to preſerve the ſeale of the Spirit.

3 Becauſe this ſealing is graduall,3 Meanes. we ſhould pray as Paul, Epheſ. 1. for a ſpirit of revelation, that wee may be more ſealed: (the Epheſians were ſealed, for whom Paul prayes, and ſo the Coloſſians; yet) that GOD would reveale to their ſpirits, more their excellent condition.Col. 2. 2.Col 2:2 There are riches of aſſurance; the Apoſtle would have them to labour p. 250not onelyonly for aſſurance, but for the riches of it; that will bring rich comfort, and joy and peace. Times of temptations and tryall may come, and ſuch as, if wee have not ſtrong aſſurance, we may be ſorely troubled, and call all into queſtion. This may be the ſad condition of Gods own children, and from this, that in times of peace, they contented themſelves with a leſſer degree of this aſſurance and ſealing.

4 Laſtly,4 Meanes. bee watchfull over your owne hearts and wayes, that according to what you have now learned, you grieve not the ſpirit, for by it you are ſealed; intimating, that if in any thing wee withſtand and p. 251grieve the ſpirit, we ſhall in ſo doing, prejudice our ſelves, and ſuffer in the comfort and evidence of our ſealing.

FINIS.

End of the text · Richard Sibbes, A Fountain Sealed (1637)