A Fountain Sealed 2, Sermon · Part 1

A Fountain Sealed 2 · Sermon · Part 1

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

THe holy Ghoſt delighteth to ſpeake in our owne language: we cannot riſe to him, therfore 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 worke 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 hee 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,

The ſealing of Chriſt.1 By the Father, Chriſ… was ordained by him to be… p. 123a Saviour in our nature, predeſtinate to be the head of the Church. Wherefore he often ſaith hee came to doe 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 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 by the Father, Act. 20.28.Acts 20:28This is my welbeloved Son: by the Holy Spirit deſcending like a dove: by himself, to his p. 124humane nature dwelling in all fulneſſe in it. Chriſt is ſealed by miracles done upon him, & 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.

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 bee in God, 1 Peter 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 any ſee all p. 125what ever we can looke for to our ſelves, performed in our head, to our comfort.

2 Chriſtians 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,Simile. 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 finne, 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, 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 ſtoope ſo low as to receive p. 127(as it were) confirmation by our beliefe: but thus GOD condeſcends in the phraſe of Scripture; As wee are ſaid to helpe God, curſe yee 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 bee by the helpe of the Spirit) wee 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 Faiths Why? becauſe it p. 128honours God moſt of all others; it gives GOD the honour of his mercy, and goodneſſe, and wiſedome, and power, and of his truth; eſpecially hee 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 mee, I will honour. Therefore, Hee that beleeveth, hath the witneſſe in himſelfe, that grace promiſed, belongeth to him, for hee carries in his heart the counterpaine of the promiſes; hee that confeſſeth and beleeveth ſhall have merciemercy. I beleeve, ſaith the ſoule, therefore the promiſe belongs to mee, my faith anſwering Gods p. 129love in the promiſe, witneſſeth ſo much to mee. 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 mee, and gave himſelfe for mee. 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 means) diſcovering and ſealing the good will of God to us, that hee intends good unto us; and thereupon our hearts are perſwaded to beleeve in God, 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 paranymphos, the procurer of the marriage, betweene▪ Chriſt and the ſoule. 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 priviledges of a Chriſtian from this his ſealing, as the uſe of a ſeale in mans affaires is manifold.

1 Seales ſerve for conformation and allowance,1 For conformation. to that purpoſe meaſures are ſealed: God is ſaid to ſeale inſtruction. Iob 33.16. Confirmation is either by giving ſtrength, or by the authority p. 132of ſuck as are able to make good what they promiſe; & 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 ſeals them to the ſoule, then they are ſure to us; the Spirit puts the ſeale to the promiſes.

22 Diſtinction. 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 afterwards is in this life.

A ſeale maketh the imapreſſion 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 civiil 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, things of motion,Simile. 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 downeward, and light bodies upward: every creature works according to his nature, an holy man is exerciſed in holineſſe conſtantly, becauſe hee 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, whereby he overcomes the world and his luſts, whereby hee doth all duties, prayes, and heares, and is fruitfull in his converſation; in all his graces, there is a comforting ſtrengthening vertue.Similie. True gold hath the vertue to comfort and ſtrengthen the heart, 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.

The uſe of a ſeale is likewiſe for appropriation.3 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: wee are his, and wee are Chriſts; wee 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.

Againe, we uſe to ſee our ſeale onelyonly upon that wee have ſome eſtimation of;4 Eſtimation. 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, ſhewes 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 hallow…d 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 ſtones, betweene fruitfull, and barren trees; ſo there is amongſt men: and in this regard, God ſets a higher 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 works 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 ſeale of Gods valuing him above other men. Therfore 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? hee gives his Spirit to them that pray; inſinuating, that next the gift of his Son, the greateſt gift is the Spirit, to faſhion and fit us to be members of his Sonne: this is an argument of Gods love and eſteeme.

Seales likewiſe are uſed for ſecreſie,5 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 knowne 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 Chriſtin God: it is unknowne to the Saints themſelves ſometimes, and the world alway; they neither know him that begets, nor them that are begotten.

Hence likewiſe the uſe of a ſeale,6 Security. is to ſhew that things ſhould be kept inviolable: hereupon the Church is as a ſealed fountain; ſealing ſhewes 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 butied, 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 bee perſerved; 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 eternal 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) he is kept from ſoule-murthering errours, he hath this ſecurity upon him by the worke 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.

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

1 Faith:1 Faith. Hee that beleeves hath the witneſſe in himſelfe. 1 Ioh. 5.10. hee 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 whoſe gifts that accompany ſalvation, of p. 150which GOD never repents him by calling back againe, it is a feed that abideth for ever.

2 Sanctification.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 wee know it? By this ſeale, Let every one that nameth the name of the Lord, depart from iniquity: 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 myſt, 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 bee nothing but all objections, and doubtings. Wee may bee ſometimes in ſuch a ſtate as Paul and his company p. 152was in the ſhip, Act. 27.20. when they ſaw neither Sun 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 own 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, wee ſhall ſee light without, and light within: the day-ſtarre will ariſe in their hearts.

Thought 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 hee reſolved to truſt in him even though hee killed him: hee knew hee was no hypocrite, he knew his graces p. 154were true: an for all the imputations of his friends, they could not diſpute him out of his ſincerity; you ſhall not take my uprightneſſe from mee. 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 wee can neither have grace to beleeve, nor know wee beleeve, nor when wee 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; wee 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 keep 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 vouchſafeth at 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 bee interrupting p. 158of comfortable communion of 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 be ſo much weakening the ſence of our aſſurance, as there is yeelding to any luſt. The knowledge of our eſtate in grace and comfort thereupon, though it may bee weakened by neglcd 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 alwaies, yet it lives, and that may bee 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 like wiſe 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 th… great worke of Chriſt of redemption and juſtification was typified in the old Teſtament by bloud; and the great worke of Chriſt of redemption 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 ſanct…fie us. Hereupon bloud and water have the power to bee witneſſeſ. The bloud of Chriſt being ſprinckled 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 uncle 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 wee 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 petiwadeth 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 hee 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 wee 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 goe to God, and ſay, If wee confeſſe out 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 iſ that witneſſeſ with bloud, and witneſſeſ with water, and by p. 167water, whatſoever of Chriſt 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 G O D was willing more abundantly to cleare to the heires of promiſe their ſalvation, hee added an oath, Hebr. 6.18. So for the ſame end hee added this his Spirit as a ſeale to the promiſe, and to the other teſtimonies, Our owne graces indeed if wee 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, if ſubdueth all doubts.

As God in his oath and ſwearing joyneth none to himſelfe, but ſweareth by himſelfe: ſo in this witneſſe hee taketh confirm 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 wee ſee our being in the ſtate of grace, not in the effect only, but as in the breaſt and boſome of God.

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

This witneſſe of the Spirit is knowne fromAnſw. 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 Chriſt to meet, that is, if what wee finde in us bee not agreeable to the Scriptures, wee may well ſuſpect it as p. 171an illuſion.

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

1 What went before.

2 What accompanieth it.

3 What followeth after this raviſhing joy.

1 What goeth before this witneſſe of the Spirit.1 The Word muſt goe before it, in being aſſented unto by faith, and ſubmitted unto by anſwerable 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 given you joy In beleeving. There muſt be a beleeving, a walking according to Rule, Gal. 6.Gal 6or elſe no joy nor peace will bee unto p. 172us. If wee 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 bee not grounded on their teſtimony, but is above theirs, yet they goe before. Where wee thus finde the worke, wee may know it to bee right by the order of it.

It commeth after deepe p. 173humiliation, and abaſement: though wee know our ſelves to bee the children of God in ſome ſuch meaſure, as we would not change our condition for all the world; yet we would have more evidence, wee would have further manifeſtation of Gods countenance towards us, we are not ſatisfied, but waite: After wee have long faſted, and our hearts melted, & 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: if 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 bee 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 let looſe their natures without p. 175a checke, ſhall never taſte of this hidden Manna. But when wee deny our ſelves, deny to heare or ſee that which may feed corruption: When wee deny to take delight in that, that wee might if wee would goe the courſe of the world, there is a proportionable meaſure of joy, and peace, and comfort in a higher kinde made good to the ſoule. GOD is ſo good, wee ſhall loſe nothing for parting with any thing for his ſake.

4 It is uſually found after conflict and victory, as a reward. To him that overcommeth, Revel. 2.Rev 2will I give to eate of the hidden Manna. Gods children after ſtrong conflict 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, enjoyes that p. 177which the ſpirituall 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 contentment proportionable to their indeavours; ſome degree of pleaſure attends every good action, as a reward before a reward.

2 What 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 prizing 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 young, as when they were old, but then more clearely. So all truths are more clearely knowne by this; the Spirit by which wee are ſealed, is the Spirit of illumination, not that it reveales any thing different from the Word, but giveth a more large underſtanding, and inward knowledge p. 179of the ſame truths as were knowne before.

2 A libertie and boldneſſe with GOD: for where the Spirit is, there is a gracious liberty; that is, further inlargements from the law, guilt of ſinne, and the feare of the wrath of GOD, that wee can come with ſo me boldneſſe 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.

3 There doth likewiſe ordinarily accompany this ſealing of the Spirit, Sathans malice and oppoſition; who being caſt from heaven himſelfe, envies this H…aven upon earth in a creature of meaner ranke by crea ion then himſelfe: wee muſt not thinke to enjoy pure joy here without moleſtation, If there bee danger of exalting above meaſure, wee muſt looke for ſome meſſenger of Sathan.3 What followeth after th…s 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 wee 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 wee 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 findes it ſelfe ſteeled againſt oppoſition. Whileſt this winde filleth their ſayles, 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, that they are the ſonnes of God, Rom. 8.

GOD uſually reſerveth ſuch comforts for the worſt times,Pro. 32.6. Give wine to thoſe that be of heavy hearts: Proverbs 31. The ſence of this love of Chriſt is better then wine. This refreſhing Paul had in the dungeon, and he 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 priviledge 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 manifeſteth in me the word, I heare and reade to bee the truth of God, from the power and efficacie of it: the ſame Spirit teacheth to apply 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 wee 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 GOD to vouchſafe the Spirit of Revelation, to reveale the myſteries of his truth unto us; and our portion in them in particular; and ſo our adoption: and in the meane time 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 bee a Spirit of ſanctification, and ſo adoption. Dignity, and fitting qualities ſureable to dignity, go both together.

In that grand inquirie about our condition, there is a great miſcarriage, when men will beginne 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 ſoule, 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 work 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 end think of Gods love, and p. 191Chriſts, to quicken them to duty, and to arme them againſt corruption.

To the day of Redemption.

Redemption double.There is a double redemption: redemption of the ſoule by the firſt comming 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 bee 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 bee 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 hee that will redeeme our bodies out of the grave, he will redeeme his Church out of miſery, hee will call the Iewes; hee that will doe the greater, will doe the inferiour. When wee heare of this, let us thinke with comfort of all the promiſes that are yet unperformed.

Full redemption not yet.Secondly, 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… wee 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 wee 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, wee are followed with many p. 195afflictions, ſo that there is not yet perfect redemption, whether we looke 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.

A day of Redemption.By a day wee are not to underſtand the time meaſured by the courſe of the Sunne in 24 houres, 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. 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 were 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.

The day of Redemption ought to be thought on.But how little of our time is ſpent in thoughts this way? If wee could oft thinke of the day of redemption, our lives would bee 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 wee ſhall recover all that wee loſt, for ever to keepe it, and never to loſe it againe as wee did in the firſt creation. Let us oft p. 200thinke of this day; it will infuſe vigour and ſtrength into all our converſation. 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.

Day of vengeance to wicked.Alas, 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 courſes come frō this abhominable root of Atheiſme, and unbeliefe, for had they but a ſlight Faith, p. 201it would be effectual to alter their courſe in ſome meaſure: therefore the Scripture gives them the name of fooles (though they would be thought to bee 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.