A Fountain Sealed 2, Sermon · Part 2
Grieve not the holy Spirit of God, whereby yee 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 to knowledge that wee 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 ful Redemption.
Thirdly, that this aſſured knowledge is wrought by the Spirit.
Fourthly, that the conſideration of this aſſurance wrought by the Spirit, is an effectuall argument to diſſwade from grieving the Spirit.
The firſt concluſion.For the firſt wee may know wee are in the ſtate of grace: firſt, becauſe the Apoſtle would not have uſed an argument moving, not to grieve the Spirit, from a thing unknowne or gueſſed at; it is an ill manner of reaſoning to argue from a thing unknowne.
2 Againe, ſealing of us by the Spirit, is not in regard of God, but of our ſelves. God knoweth who are his, but we know not that weare his, but by ſealing.
3 The ſcope of the Scriptures indited by the Spirit, is for comfort, the Apoſtle ſaith ſo directly, and what comfort in an uncertaine condition, wherein a man knowes not but hee 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 hee carried our nature into heaven, and there appeares for us till hee hath brought us home to himſelfe, but that hee would have us out of all doubt of his love after once by faith wee have received him? whence proceeded thoſe Commandements to beleeve, thoſe checkes of unbeleevers, the commendation of them that did beleeve, thoſe upbraidings of doubting, as ſpringing from unbeliefe: to what uſe are the Sacraments, but to ſeale unto us the benefits of Chriſt? if upon all this wee ſhould ſtill doubt of GODS love, eſpecially when beſides the ſealing of the promiſes to us, wee 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 other things, but it ſelfe too; and it is the office of the Spirit to give further light to this light by ſhining upon his owne grace in us: an excellent place for this is the 1 Cor. 2.12. Wee have received the Spirit that is of God, that wee might know the things that are freely given to us of God, in the mouth of two or three witneſſes ſhall every thing bee confirmed: one witneſſes is the Spirit of man which knowes the things that are in man; the other witneſſes 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. My conſcience bears me witneſſe through the holy Ghoſt.
Obje. Mans heart is deceitfull.
Anſw. But the ſpirit of God in mans heart is not deceitfull, it is too holy to deceive, and too wiſe to be deceived in this point of aſſurance: wee plow with the Spirits Heifer, or elſe we could not finde out this Riddle: where there is an object to be ſeene, and an eye to ſee, and light to diſcover the object to the eye, ſight muſt needs follow. In a true beleever, after he is inlightened, as there is grace to bee ſeene, and an eye of Faith to ſee, ſo there is a light of the Spirit diſcovering that grace to that inward ſight: in the bottome of a cleare River, a cleare eye ſight may ſee any thing; where nothing is, nothing can bee ſeene; it is an evidence that the Patrons of doubtings have little grace in them, and much boldneſſe in making themſelves a meaſure for other. Thoſe that are baſe borne, know their Mothers better then their Fathers;Ioh. 1. the Church of Rome is all for the Mother, but the babes of Chriſt know their Father; the remainder of corruption will indeed be ſtill breeding doubts, but it is the office of the Spirit of Faith to quell them as they ariſe. Wee are too ready in time of temptation to doubt, wee need not helpe the tempter, by holding it a duty to doubt; this is to light a candle before the divell as we uſe to ſpeake.
Queſtion. May not there be doubtings where there is true faith, may not a true beleever bee without aſſurance?
Anſwer. There bee three rankes of Chriſtians: firſt, ſome that are yet under the ſpirit of bondage, that like little children doe all for feare. Secondly, thoſe that are under the ſpirit of adoption, and doe many things well, but yet are not altogether free from feare; theſe are like thoſe children that are moved with reverence to obey their Parents, and yet finde their commands ſomewhat irkeſome unto them. The third are …h as by the love of God ſhed into the… 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 wee ought to labour for, but wee finde many Chriſtians in the ſecond ranke, many truely beleeve in Chriſt by ſome light let into their hearts by the Spirit of adoption, who are not yet fully aſſured of the love of Chriſt. There is the act of faith, and the fruit of Faith; the act of faith is to caſt our ſelves upon Gods mercy in Chriſt, the fruit of faith is in beleeving to bee aſſured of this: wee 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 bee not ſure of it for himſelfe: and this the ſoule doth out of obedience, though not out of feeling, as the poore man in the Goſpell, Lord I beleeve, helpe my unbeliefe: the ſoule often times out of the deepe, cryes, and in the darke truſts in GOD, and this is the bold adventure of faith, the firſt object whereof is Chriſt held out in a promiſe; and not aſſurance, which ſpringeth from the firſt act when it pleaſeth God to ſhine upon the ſoule, and is a reward of glorifying Gods mercy in Chriſt by caſting the ſoule upon his truth and goodneſſe. Aſſurance is GODS ſeale, faith is our ſeale; when wee ſet to our ſeale by beleeving, hee ſets to his ſeale, aſſuring us of our condition: we yeeld firſt the conſent and the aſſent of faith, and then God puts his ſeale to the contract: there muſt be a good title before a confirmation, a planting before a rooting and eſtabliſhing, the bargaine before the earneſt. Some would have Faith to bee an over-powring light of the ſoule, whereby undoubtedly they beleeve themſelves to bee 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 bee ſo much light let in to the ſoule, as the ſoule may rely upon Chriſt, and this light muſt bee diſcovered by the Spirit, and ſuch a light as ſhewes a ſpeciall love of Chriſt to the ſoule. And againe, it is true that wee 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 wee 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 truth; 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 wee 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 wee certaine of the favour of God to our comfort for the preſent, but that wee doubt not of it for the time to come?
Faith 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 bee 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, wee are▪ ſet by faith into a ſtate of ſalvation. Being put into Chriſt by Faith, we are riſen with Chriſt, and ſit in heavenly places with him. Col. 2.Faith makes the things to come, preſent: and Faith beleeves, that neither things preſent, nor things to come,Rom. 8. ſhall bee able to ſeparate us from the love of God in Chriſt. So that our aſſurance is not onelyonly for 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 & deed? Grace is the earneſt penny of glory: God hath made a covenant, and given earneſt, hee will not loſe it, the earneſt is never taken away, but filled up; if we be aſſured of grace for the preſent, wee may bee ſure it ſhall bee made up full in glory hereafter. If the ſpirit of Chriſt bee in us, the ſame ſpirit that raiſed Chriſt from the dead, will raiſe us up likewiſe,Rom. 8.11 and not leave us untill wee bee in full redemption, wee ſhall walke, filled with his image.Pſal.
No oppoſition ſhall prevaile, God hath ſet us as a ſeale 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 doe we pray for the forgiveneſſe of ſinnes?
Why wee pray for forgiveneſſe of ſinnes.Anſwer. Wee pray for a clearer evidence of what wee have: ſecondly, as the end is ordained, ſo the meanes muſt be uſed: God doth and will pardon ſinne, and therefore we muſt pray for pardon, as a meanes ordained. Thirdly, prayer doth not prejudice the certainty of a thing: Chriſt prayeth for that hee was moſt ſure of, Iohn 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. is that of Peter, Wee are begotten againe to a lively hope, a hope of that life which maketh lively. Oh but wee 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 wee are kept as by a Gariſon, wee have 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 wee ſhall never depart from him: GOD doth not promiſe what wee ſhall doe of ourſelves, but what he will doe in us, and by 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 aſſur… us of our ſalvation. Gods gracious indulgence is ſuch, hee ſees here wee goe through a wilderneſſe, and are moleſted every way, therefore he 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 it in the dayes of our pilgrimage.1 For his glory. Partly, that wee may glorifie him, that hee 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 hee) who hath begotten us againe to a lively hope of an inheritance immortall, underfiled, that fadeth not away, reſerved in the heavens. Why doth hee bleſſe God before we have it? becauſe wee are as ſure of it as if wee had it: what is revealed before hand, is praiſed for before hand. GOD would have us aſſured, that he may have glory.
Partly to comfort us:2 For our comfort. 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 redēption were at hand? The ſame Faith workes in ſome meaſure. What is more ſure then the thing it ſelf? 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: and God out of indulgence condeſcending to their weakneſſe, gave them ſome grapes of Canaan: he put it into the minde of the ſpies to bring of the fruits. So God give us ſome work of his bleſſed Spirit, whereby hee 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 bee 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: and 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 cloathing our ſpirit with power from above? who purifieth the conſcience, but he that is above cōſcience? Who can raiſe our ſpirits above al temptations & 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. Hee onelyonly can ſubdue the rebellion of our ſpirits, and ſoften our hearts, and make them fit for ſealing. The Spirit onelyonly can ſo report the mercy of God to our ſouls, as to perſwade and worke our hearts to this aſſurance, otherwiſe wee 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 to 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 fi…full ſpirits as ours? And ſhould not this worke upon our hearts a care not to grieve the holy Spirit? and ſo wee come to the fourth concluſion.
The fourth concluſion is,The forth concluſion that the ſealing of the ſpirit unto ſalvation, ſhould bee a ſtrong prevailing argument not to grieve the Spirit, that is, not to ſinne: for ſinne onelyonly grieves the Spirit.Tit, 2.11.12. The grace of God (ſaith Paul to Titus) that bringeth ſalvation, Chriſt appeared: and what is Chriſt but grace? Chriſt appeared, and the free 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 holin fle.Phil. 3.20 Our converſation is in heaven, and not as theirs (ſpoken of in the former Verſe) whoſe end is damnation, whoſe belly is their 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 to them that are 1 Not ſealed.It is an argument of force, whether we be not yet ſealed, or be ſealed: if not ſealed, then gieve not him whoſe onelyonly office it is to ſeale, entertaine his motions, give way to him, that hee may have ſcope andliberty of working.
Set no reaſons againſt his reaſons, hearken to no counſell againſt his counſell, ſtand not out his perſwaſions any longer, but yeeld up your ſpirits to him, leſt hee put a perio… to his patience: hee is long ſuffering, but not alwayes ſuffering: if hee give us up to our own ſpirits, wee ſhall onelyonly 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. Wee ſhould thinke when conſcience ſpeakes 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 bee, 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 bee 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 bee hoped from a heathen Pilate, than a proud Phariſee. Thoſe that will not bee ſealed to their ſalvation, it is juſt with GOD that they ſhould be ſe…led up to their deſtruction; the ſoule without the ſpirit is darkeneſſe and confuſion, full of ſelfe accuſing and ſelfe tormenting thoug…ts: it we let the Spirit come in▪ it will ſcatter all, and ſettle the ſoule in aſweet quiet.
2 Thoſe that are ſealed either in a 1 Leſſer degree.For thoſe that have beene ſealed by the Spirit, and yet not ſo fully, as to ſilence all doubts, about their eſtate: thoſe ſhould out of that beginning of comfort which they feele, ſtudy to bee pliable to the Spirit, for further increaſe. The Spirit ſealeth by degrees: as our care of pleaſing the Spirit increaſeth, ſo 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 bee more deepely acquainted with the whole counſell of God concerning our ſalvation: otherwiſe if wee 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 wholly 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 hee be let looſe to winnow our Faith: for if our ſtate come to bee queſtioned, wee have nothing to alledge but the truth of our graces: and if wee 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 but 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, wee ſhall bee able to hold our owne, and thoſe temptations will vaniſh.
2 Thoſe 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.
A Spirit of ingenuity will …inder them, and ſtirre up … 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 wee 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?
Benefits are bonds, and the greater favour, the ſtronger obligation; now what greater favour is there, then for the Spirit to renew us according to the 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 wee 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, whom 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 this ſecret ones, that that evill one ſhould not touch us to hurt us. Theſe, as they are favours of an high nature, the more care 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.
Nature 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 wee thinke it diſgracefull 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. Our new nature will not ſuffer us to diſſemble, to be worldly, to bee carnall, as the world is, wee cannot but ſtudy holineſſe, wee cannot but be for GOD and his truth, wee cannot but expreſſe what we are, and whoſe wee 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 full 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 neceſſity 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 that it fears 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, & 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, & 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 the things beleeved, and hoped for: and the excellency of the things beleeved & hoped for, have ſuch a working upon the ſoule, that it wil not ſuffer the ſoul 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 bee in a pleaſing frame.
It hath been an old cavill, that certainty of ſalvation breeds ſecurity & looſeneſſe of life. And what is there that an ill diſpoſed ſoul cannot ſucke poyſon out of? A man may as truely ſay, the Sea burns, or the Fire cools: there is nothing quickens a ſoule more to cheerefull obedience, than aſſurance of Gods love, & that our labour ſhould not bee in vaine in the Lord; this is the Scriptures Logick and Rhetorick to inforce and perſwade a holy life from knowledge of our preſent eſtate in grace. I beſeech you by the mercies of God, Rom. 12.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. And this is the ſcope of the covenant of grace; and for this end hee ſends the Spirit of adoption into our hearts, that we may have a childe-like 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 hee deſires his fathers love, the more he fears to diſpleaſe him. And hee is judged to be graceleſſe, that will therefore venture to offend his father, becauſe hee knowes hee neither can, or will diſinherit him. Certaine it is, the more ſurely wee know God hath begotten us to ſo glorious aninheritance, the more it will worke upon our bowels, to take all to heart that may any way touch him: this wrought upon David, when the Prophet told him, God hath done this and this for thee, and would have done more, if that had beene too little, 2 Sam. 12.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, bee carried to all thoſe courſes wherein they ſhall approve themſelves to their father. Inſtinct of nature ſtrengthened with grounds, wil move ſtrongly.
To conclude this diſcourſe, let Chriſtians therefore bee carefull to preſerve and cheriſh the worke of aſſurance 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. He will keep us, but by what means?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. 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 al ſpiritual means of growth and quickening: ſo ſhall you have a further entrance into the kingdome of Ieſus Chriſt: that is, you ſhall have more evident knowledge of your ent…āce into the kingdom of grace here, and likewiſe into the kingdome of glory hereafter. Thoſe that do 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 bee 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 we will not part with our inheritance. Coynes, as old groates, that have little of the ſtamp left, yet are currant. We loſe our cōfort many times, becauſe wee yeeld ſo eaſily, becauſe wee have not ſuch a ſtrong and cleare ſeale of ſalvation as wee would, to bee borne downe 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 bee a meanes to preſerve the ſeale of the Spirit.
3 Becauſe this ſealing is gradually,3 Meanes. wee ſhould pray as Paul, Epheſ. 1. for a ſpirit of revelation, that wee may be more ſealed: (the Ephefians were ſealed, for whom Paul prayes, and ſo the Coloſſians; yet) that GOD would reveale to their ſpirits, more their excellent cō dition.Col. 2.2. There are riches of aſſurance, the Apoſtle would have thē labour not only 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 we have not ſtrong aſſurance, wee may be ſorely troubled, and call all into queſtion. This may be the ſad condition of Gods owne 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. be watchfull over your owne hearts and wayes, that according to what you have now learned, you grieve not the ſpirit, for by it you are ſealed, intimating, that if in any thing wee withſtand and grieve the ſpirit, wee 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 2 (1638)