A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. 1637 Approx. 200 KB of XML-encoded text transcribed from 146 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A68733 STC 22495 ESTC S117375 99852589 99852589 17917 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68733) Transcribed from: (Early English Books Online ; image set 17917) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:6, 1495:15) A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. Marshall, William, fl. 1617-1650, engraver. [24], 251, [1] p. Printed by Thomas Harper, for Lawrence Chapman, and are to be sold at his shop at Chancery lane end, in Holborne, London : 1637. Editors' dedication signed: Tho. Goodwin. Philip Nye. With an additional title page, engraved, "A fountaine sealed. .. the 2d. edition.", signed: Will: Marshall. sculpsit. 1637. Identified as STC 22494 on UMI microfilm reel 1082. Reproductions of the originals in the British Library and Cambridge University Library. Appears at reel 1082 (British Library copy) and at reel 1495 (Cambridge University Library copy). Reel 1495: some print faded and show-through. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Holy Spirit -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-03 Pip Willcox Sampled and proofread 2007-03 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FOUNTAINE SEALED , OR The Dutie of the sealed to the SPIRIT And the worke of the Spirit in Sealing . BY Rich. Sibbes D. D. the 2 d Edition . Printed for L : Chapman & are to be sould at his shope at Chancery Lane end in Holborne . Will Marshall sculpsit . 1637. A FOUNTAIN SEALED : OR , The duty of the sealed to the Spirit , and the worke of the Spirit in Sealing . Wherein Many things are handled about the Holy Spirit , and grieving of it : As also Of assurance and sealing what it is , the priviledges and degrees of it , with the signes to discerne , and meanes to preserve it . Being The substance of divers Sermons preached at Grayes Inne . By that Reverend Divine , RICHARD SIBBES , D. D. and sometimes Preacher to that Honourable Society . LONDON , Printed by Thomas Harper , for Lawrence Chapman , and are to be sold at his shop at Chancery lane end , in Holborne , 1637. TO The truely Noble , and much honoured Lady , the Lady Elizabeth Brooke , Wife to Sir Robert Brooke . Madame : BEsides that deserved interest your Ladyship held in the fections and esteem of this worthy man more then any friend alive , which might intitle you to all that may call him . Authour . This small piece of his acknowledgeth a more speciall propriety unto your Ladyship . For though his tongue was as the Pen of a ready Writer in the hand of Christ who guided him , yet your Ladyships hand and Pen was in this his scribe and Amanuensis whilest hee dictated a first draught of it in private , with intention for the publique . In which labour both of humility and love , your Ladyship did that honour unto him which Baruch ( thogh great and Noble ) did but receive in the like , transcribing the words of Ieremiah from his mouth : wherin yet your Ladyship did indeed , but write the story of your owne life , which hath beene long exactly framed to the rules herein prescribed . We therefore that are intrusted in the publishing of it , deeme it but an act of Justice in us to return it thus to your Ladyship , unto whom it owes , even its first Birth : that so where ever this little Treatise shall come , there also this that you have done , may bee told and recorded for a memoriall of you . And we could not but esteeme it also an addition of honour to the worke , that no lesse then a Ladies hand ( so pious & so much honoured ) brought it forth into the world , although in it selfe it deserveth as much as any other this blessed wombe did beare . The Lord in way of recompence , write all the holy Contents of it , yet more fully and abundantly in your Ladyships heart , and all the lineaments of the Image of Iesus Christ and seale up all unto you by his blessed spirit , with joy and peace to the day of Redemption . Madame , we are your Ladyships devoted , THO. GOODWIN . PHILIP NYE . THE CONTENTS . GRieve not the holy Spirit of God. The Holy Ghost why called a Spirit , page 3 Why holy , page 5 From the Apostles disswasion , these foure presupposed truths . 1 That the holy Ghost is in us , page 8 2 And is as a guide to us , page 12 3 The best of us are apt to grieve him , page 13 4 Therefore wee should bee carefull of it , page 14 § 1 Of grieving the Spirit . I What it is to grieve the Spirit , page 16. how the Spirit worketh in us , page 20 II Wherein doe we especially grieve the Spirit . 1 In our selves , and that in these particulars . 1 In walking contrary to , and in neglecting of its motions , page 25. and comforts , page 27. seeking comfort from the flesh , page 28 2 By unkindenesse , page 29. the sinnes of Professors , and those that have most acquaintance with the Spirit , grieve most , page 30 3 By presumptuous sinnes , page 33 , sinnes against knowledge of two sorts . ibid. why voluntary sinnes are so great , and grieve the Spirit so much , page 36 , the reason why sinnes of the second Table grieve most , page 39 , upon divers respects the same sort of sinnes may grieve more and lesse , page 44 4 By worldlinesse and paying tribute to the flesh , page 45 5 Abusing spirituall things to our owne ends , page 48 , and fathering the workes of the flesh upon the spirit , page 49 6 By sins against the Gospell , page 49 , slighting ordinances , page 51 7 Sinnes plotted and contrived , page 57 8 By false judgement of things , page 55 9. By not using the helpes we have , page 58 10 Cavilling against the truth , page 59 11 By doing duty in our own strength , page 61 12 Thrusting our selves into over-much worldly imployment , page 61 , whence , 13 Omission or slight performance of duty , page 63 2 In others many wayes , as , 1 Neglecting the grace in them , page 65 2 Sharpe censures , page 65 3 Superiours by unjust commands , page 66 4 Inferiours by untractablenesse , 5 By evill examples , page 68 III How we may know when we have grieved the spirit , page 69 and what is the danger of it , page 71 How farre a childe of God may grieve the Spirit . page 76 Of the sinne against the Holy Ghost , page 81 , and a twofold miscarriage about it in censuring , page 82 IIII What course we should take to prevent grieving the Spirit , page 84 , in divers rules . 1 Give your selfe up to the government of it , page 84 2 Subject constantly to the Spirits motions : they are knowne from other motions . 1 By a speciall strength in them , by which they are raised to higher ends , page 87 2 By their constancy , page 88 3 They proceed from a changed heart , page 89 4 They are seasonable , ibid. 5 A selfe evidēce in thē , page 90 6 Orderly , in respect of both Tables of the law , ibid. 7 Dependant upon God , page 91 3 Ioyne and co-operate with the Spirit , page 92 4 Turne motions into resolutions , page 94 , and resolutions into practise , page 95 5 Depend on ordinances , and get a heart suteable to them , page 96 6 Observe the Spirits first withdrawing , and search the cause , page 100 7 Take heed of such sinnes as we terme little ones , page 102 , and looke upon all sinne in the rise and root of it , page 104 8 Get spirituall wisedome to know what is pleasing and displeasing to the Spirit , page 105 9 Vpon breaches , renew repentance , page 108 10 Avoyd corrupt communication , page 109 Whereby you are sealed . § 2 Of the sealing of the Spirit . 1 Christ is sealed , page 122 2 So are Christians . page 125 I What this sealing is , and how it is wrought , page 125 II The privileges of it . A seale serveth for 1 Confirmation , page 131 2 Distinction , page 132 3 Appropriation , page 139 4 Estimation , page 141 5 Secrecy , page 144 6 Security , page 146 III Degrees of sealing . 1 The worke of faith , page 149 2 Sanctification , page 150. yet not without a new act of the Spirit , page 153. the reasons , page 155 3 Ioy , page 156. which hath its degrees also , page 158 , being from the spirit , page 159 Of the three witnesses on earth 160 , their order , page 164 Of the witnesse of the Spirit immediately from it selfe , which is the highest , and that which bringeth most joy , page 166 Of such joyes and raptures of the Spirit , and how they are knowne from illusions , page 169. as 1 By what goes before them : as 1 The word imbraced by faith , page 171 2 Deep humiliation , page 172 3 Selfe-denyall , page 174 4 Comfort & victory , page 175 5 Spirituall strength put forth in duty , page 176 2 By what accompanieth them : as , 1 Pryzing ordinances , page 177 2 Liberty & boldnesse with God , page 179 3 And for the most part Sathans malice , page 180 3 By what followeth them , 1 More humility , page 180 2 Increase of spirituall strength , page 181 3 A joyfull expectation of Christ , page 183 4 Other degrees of sealing from the divers degrees of revelation , page 185 Vnto the day of Redēption . § 3 Of the day of Redemption . 191 From the consideration of what formerly hath beene spoken , some generall conclusions are collected , page 202 I Concl. Wee may attaine to the knowledge that wee are in the state of grace , page 203 All that have faith , have not assurance , page 209 II Concl. Vpon knowledge of our state of grace for the present , we may be assured of our future full redemption , page 215 Why we pray for forgivenesse of sinnes notwithstanding , page 218 This assurance we have , page 221 that , first , God may be glorified , 222 , secondly , our soules comforted , page 223 III Concl. This assured knowledge is wrought by the Spirit , page 224 IIII Concl. The sealing of the Spirit unto salvation , should bee a prevailing argument not to grieve the Spirit , page 228 1 To those that are not as yet sealed , page 230 2 To those that are sealed either in a lower , page 233. or higher worke of sealing , page 236 , and that from 1 Ingenuity , page 237 2 Benefit received from the Spirit , page 239 3 A kinde of necessity , page 240 4 The nature of love , page 241 5 And other graces , as faith and hope , that worke by assimilation . page 242 The doctrine of assurance is no doctrine of liberty , page 243 But of deepe and sweet ingagement , page 244 Therefore we should preserve the worke . page 247 FINIS . Ephes . 4. 30. And grieve not the holy Spirit of God , whereby ye are ●ealed unto the day of redem●tion . WHether the words bee a Command ensuing from authority or , counsell , from wisedome , or a caveat from Gods care of our soules , it is not materiall : considering both Counsell and Caveats of the great God , have both force of a Command , with some mixture of the sweetnesse of love : the Apostle as his manner is , from the largenesse of his Spirit , riseth from a particular disswasive from corrupt communication , in the verse before , to this generall advise of not grieving Gods Spirit by sinne ; especially against conscience inlightened : and this disswasive from evill , is inforced from a dangerous effect of grieving the spirit of God ; and the danger of grieving ariseth from this , that it is the Spirit of God , and God himselfe whom we grieve , and a holy Spirit , holy in himselfe , and holy as the cause of all holinesse in us ; and hee that after he hath wrought holinesse in us , sealeth and confirmeth us in that act of grace , untill the day of our glorious redemption : so that the grounds of not grieving , are from the greatnesse and goodnesse of the person whom we grieve , and from the greatnesse and constancie of the benefits we have by him . To speake something of the person , the holy Spirit is called a Spirit , not onely by nature , as being a spirituall essence , but in regard of his person and office , he is both breathed from the Father and the Sonne , as proceeding from them both ; and by office , breatheth into all that God hath given Christ to redeeme , and him to sanctifie ; he is so the spirit of God in proceeding from God , as that he is God , which who so denieth , deny their own Baptisme ; being as well Baptized into the name of the Holy Ghost , as into the Father and the Sonne ; and no lesse a person , then God , is needfull to assure our soules of Gods love , and to change our nature , being in an opposite frame : who can reveale to us the minde of God , but the Spirit of God ? and herein we may see the joynt forwardnesse both of the Father and Son and holy Ghost ; when both Father and Sonne joyne in willingnesse to send so great a person to apply unto us , and to assure us of that great good the Father hath decreed , and the Son performed for us . That attribute the Spirit delights in , is that of holinesse , which our corrupt nature least delights in , and most opposeth : holinesse is the glory and crown of all other excellencie ; without which they are neither good in themselves , no● comfortable to us . It implies a freedome from all impuritie , and a perfect hatred of it ; an absolute perfection of all that is excellent . What is it then to grieve such an holy Spirit , before whom the heavens themselves are impure , and not onely the Divels tremble , but the Angels cover their faces ? what shall wee thinke then of them which doe not onely neglect , but despise , yea oppose this holinesse , and indure any thing else ? what is hated in the world with keene and perfect hatred ; but holynesse , without which yet , we shall never see God , nor enter into that pure place , into which , we all professe a desire to enter ? There was planted in man by nature , a desire of holinesse , and a desire of happinesse : the desire of happinesse is left still in us , but for holinesse which is the perfection of the image of God in us , is both lost , and the desire of it extinguished : and that men might the better drive it out of the world under a forme and shew of it ; they oppose the truth of it , and that with the greater successe , because under that great colour the Divell and his Vicar , carry all their divellish policies under a shew of holinesse . We see in Popery , every thing is holy with them , but that which should be holy , the truth of God , and the expression of it . The man of sinne himselfe must have no worse title , then his Holinesse : a shew of devised holinesse pleaseth mans anture well enough ; as being glorious for appearance , and usefull for ends . But the truth of it being crosse to the whole corrupt nature of man , will never be entertained , untill nature be new moulded by his holy Spirit in the use of holy meanes , sanctified by himselfe for that end : it is this that makes a man a Saint , and civill vertues to be graces , which rayseth things that are ( otherwise ) common , to an higher degree of excellency : this is that to a Christian which reason is to a man : it gives him a being , and a beauty different from all other : it makes every action we doe in obedience to God a service , and puts a religious respect upon all our actions , directing them to the highest end . Now that which the Apostle disswades from , is from grieving so holy a Spirit . These truths , are presupposed : First , that the holy Ghost is not in us personally as the second Person is in Christ man ; for then the holy Ghost , and we should make one person : nor is the holy Ghost in us essentially only : for so he is in all creatures : nor yet is in us onely by stirring up holy motions , but he is in us mystically , and as Temples dedicated to himselfe : Christs humane nature is the first temple , wherein the Spirit dwels ; and then we become temples by union with him . The difference betwixt his being in Christ & us , is , that the Spirit dwels in Christ in a fuller measure ; by reason that as a head he is to conveigh spirit into all his members . Secondly , the Spirit is in Christ intirely without any thing to oppose : the Spirit alwayes findes something in us , that is not his owne , but readie to crosse him . Thirdly , the Spirit is in us derivatively from Christ , as a fountaine we receive grace at second hand , answerable to grace in him . The holy Ghost was in Adam before his fall , immediately ; but now hee is in Christ , first , and then for Christ in us , as members of that bodie , whereof Christ is the head : & it is well for us that he dwels first in Christ , and then in us : for from this it is that his communion with us is inseparable , as it is from Christ himselfe , with whom the Spirit makes us one . The holy Spirit dwels in those that are Christs after another manner then in others in whom he is in , in some sort by common gifts ; but in his owne , he is in them as holy , and as making them holy , as the soule is in the whole body in regard of divers operations ; but in the head onely as it understandeth , and from thence ruleth the whole bodie : so the holy Ghost is in his , in regard of more noble operations , and his person is together with his working , though not personally ; and though the whole man be the temple of the holy Ghost , yet the soule especially , and in the soule the very Spirit of our minds , as most suteable to him being a Spirit . Whence the Apostle wishes the grace of Christ to be with our Spirits , the best of spirits delight most in the best of us , which is our spirits : in the Temple the further they went , all was more holy , till they came to the holy of holiest . So in a Christian the most inward part the spirit is , as it were the holie of holies , where incense is offered to God continually . What a mercy is this that he that hath the heaven of heavens to dwell in , will make a dungeon to be a temple ; a prison to be a paradise ; yea an hell to bee an heaven ? Next to the love of Christ in taking our nature , and dwelling in it ; we may wonder at the love of the holy Ghost , that will take up his residence in such defiled soules . The second thing presupposed , is that the holy Spirit being in us after hee hath prepared us for an house for himselfe to dwell in , and to take up his rest and delight in , he doth also become unto us a Counsellour in all our doubts , a Comforter in all distresses , a Solicitor to all dutie , a guide in the whole course of our life , untill we dwell with him for ever in heaven : unto which his dwelling here in us doth tend : he goeth before us as Christ did in the pillar of the cloud and fire before the Israelites into Canaan : being a defence by day , and a direction by night . When we sinne , what doe we else but grieve this guide ? The third ground is , that we , the best of us , are prone to grieve this holy Spirit : what use were there else of this caveat● we carrie too good a proofe of this in our owne hearts : we have that which is enmitie to the spirit within us , sinne ; and an adversarie to the spirit & us , Sathan : These joyning together , and having intelligence , and holding correspondencie , one with another , stirre us up to that which grieves this good Spirit . The fourth thing presupposed , is , that we may and ought by Christian care and circumspection , so to walke in an even and pleasing course , that we shall not grievously offend the spirit , or grieve our owne spirits . We may avoid many lashes and blowes , and many an heavy day which we may thanke our selves for , and God delighteth in the prosperity of his children , and would have us walk in the comforts of the holy Ghost , and is grieved when we grieve him : that then hee must grieve us to prevent worse griefe . The due and proper act of a Christian in this life is to please Christ , and to bee comfortable in himselfe , and so to be fitted for all services . These things premised , it is easie to conceive the equitie of the Apostles disswasive from grieving the holy spirit . For the better unfolding of which , we wil unfold these foure points . First , what it is to grieve the Spirit . Secondly , is wherein we specially grieve the Spirit . Thirdly , how we may know when wee have grieved the Spirit . Fourthly , what course we should take to prevent this griefe . For the first : The holy Ghost cannot properly be grieved in his own person , because griefe implyes a defect of happinesse in suffering that we wish removed . It implyes a defect in foresight , to prevent that which may grieve . It implyes passion , which is soon raised up , and soone laid downe : GOD is not subject to change ; it implyes some want of power to remove that which we feele to be a grievance : and therefore it is not beseeming the Majestie of the Spirit thus to bee grieved . Wee must there●ore conceive of it as befit●ing the Majestie of God , ●emoving in our thoughts ●ll imperfections . First then we are sayd to grieve God , when we doe that which is apt of it selfe to grieve : as we are said to destroy our weake brother , when wee do that which he taking offence at , is apt to misleade him , and so to destroy him . Secondly , we grieve the Spirit , when wee doe that whereupon the Spirit doth that which grieved persons doe ; that is , retireth and sheweth dislike , and returns griefe againe . Thirdly , though the passion of griefe be not in the holy Ghost , yet there is in his holy nature a pure displicence and hatred of sinne , with such a degree of abhomination as though it tend not to the destruction of the offender , yet to sharpe correction : so that griefe is eminently in the hatred of God in such a manner as becomes him . Fourthly , wee may conceive of the Spirit as hee is in himselfe in heaven , and as hee dwels and workes in us ; as wee may conceive of God the Father , as hidden in himselfe , and as revealed in his Son , and in his word ; and as we may conceive of Christ as the secōd persō , & as incarnate : so likewise of the holy Ghost as in himselfe , and as in us , God , in the person of his Sonne : and his Sonne as man , and as Minister of Circumcision , was grieved at the rebellion and destruction of his owne people . The holy Spirit , as in us grieveth with us , witnesseth with us , rejoyceth in us , and with us ; and the spirit in himselfe , and as he worketh in us hath the same name , as the gifts and graces , and the comforts of the Spirit are called the spirit ; even as the beames of the Sunne shining on the earth are called the Sunne : and when we let them in , or shut them out , wee are said to let in or shut out the Sunne . We may grieve the spirit , when we grieve him , as working grace , and offering comfort to us : the graces of the Spirit have the name of the Spirit whence they come , as the Spirit of love and wisdome . Again , our owne spirits , so farre as sanctified , are said to be the Spirit of God : So the Spirit of God , not in it self , but in Noah did strive with the old world ; and so we grieve the Spirit , when we grieve our owne or other mens spirits , so farre as they are sanctified by the Spirit . Now the spirit as in us worketh in us , according to the principles of mans nature , as understanding and free creatures , and preserveth the free manner of working proper to man ; and doth not alwaies put forth an absolute prerogative power , but dealeth with us by way of gentle and sweet motions and perswasions ; and leaveth it in our freedome to imbrace or refuse these inferiour workes of the Spirit : and our hearts tell us it is in our power to entertaine or reject the motions : which when we doe in our owne apprehension , we churlishly offend the spirit , as willing to draw us to better waies ; and wee cannot otherwaies judge of this , but as grieving . God in his dealing with men , puts his cause into our hāds , that by our prayers and otherwise , wee may helpe or hinder him against the mighty . And Christ puts himselfe into our hands in his Ministers , and in the poore ; counts himselfe regarded or neglected in them : so the holy Spirit puts as it were his delight and contentment in our power , and counts when we entertaine his motions of grace or comfort , we entertain him ; and when we refuse them , wee grieve him . And the holy Ghost will have us interpret our refusing of his motion , to be a refusing of him ; and not onely a refusing of him , but of the Son , and of the Father , whose spirit he is . Oh , if we did but consider how high the slighting of a gracious motion reaches , even to the slighting of God himselfe : it would move us to give more regard unto them . As we use these motions , so would wee use the Spirit himselfe , if he were in our ●ower . They are not only ●●e Ambassadors , but the ●oyal off-spring of the spirit 〈◊〉 us , and when we offer ●iolence to them , we kill as ●uch as in us lyeth , the roy●ll seed of the Spirit . Ob. It may be objected , when we doe any thing amisse , we intend not the grieving of the Spirit ? It is true , unlesse we were divels incarnate , we will not purposely and directly grieve the Spirit ; but when we sinne , we will the grieving of him in the Cause . No man hates his owne soule , or is in love with death , yet men will willingly doe that , which if they hated their own souls , and loved death , they could not doe worse . Why will you perish , you house of Israel ? saith God , they intended no such matter as perishing : Gods meaning is , why will you go on in such destructive courses , as will ēd in perishing ? if we could hate hell in the cause of it , and way to it , as we hate it in it selfe , we would never come there . For the second point , wherein wee especially grieve the Spirit : griefe ariseth either from antipathy and cōtrariety , or from disunion of things naturally joyned together . In greater persons especially , griefe ariseth from any indignity offered from neglect or disrespect , and most of all from unkindnesse after favour shewed . Thus the holy Ghost is grieved by us : what more contrary to holinesse , then sinne , which is the thing , and the onely thing that God abhominates , yea , in the divell himself ? But then adde to the contrarietie in sinne , the aggravations from unkindenesse ; and this makes it more sinfull . What greater indignity can wee offer to the holy Spirit , than to prefer base dust before his motions ? leading us to holinesse and happinesse ? what greater unkindnesse , yea , treachery to leave directions of a friend to follow the counsaile of an enemy ? such as when they know Gods will , yet will consent with flesh and bloud , like Balaam , who was swayed by his profit against a cleere discovery of Gods will. We cannot but make the Spirit of God in us in some sort ashamed to thinke of our folly ; in leaving the Fountaine , and digging Cisternes : in leaving a true guide , and following the Pirate : men are grieved especially , when they are disrespected in their place and office . It is the office of the Spirit to enlighten , to soften , to quicken , and to sanctifie ; when wee give content to Sathan , it puts the holy Ghost out of office . The office of the holy Ghost is likewise to bee a comforter : it cannot therefore but grieve the holy Spirit , when the consolations of the Almightie are either forgotten , or seeme nothing unto us in the perishnesse of our spirits ; when with Rachel wee will not bee comforted . Who in stead of wrastling with God by prayer , wrangle with him by cavelling objections : They take pleasure to move objections , instead of a holy submission to higher reasons that might raise them to comfort : and take Satans part against the holy Spirit , and their owne spirit : and against arguments that are ministred , by those that are more skilfull in the wayes of salvation , then themselves . How little beholding is the holy Spirit to such , who please themselves in a spirit of opposition ? and yet so sweet is this holy Spirit , that after long patience , hee overcomes many of these with his goodnesse : and makes them at length with shame , lay their hands upon their mouthes , and bee silent . Yet that is one reason they sticke so long in temptations , and are kept so long under the Spirit of bondage . Those likewise cannot but grieve the Comforter , that leave his comforts , and seeke for other Comforters : that thinke there is not comfort enough in Religion , but will bowe downe to the world , such as linger after the liberties of the flesh , after stolne waters ; as if God kept house not good enough for them . It is a great disparagement to preferre huskes before the provision of our fathers house , and to die ( like fish out of their proper element ) if wee want carnall comforts . But above all , they grieve the Spirit most , that have had deepest acquaintance with the Spirit ; and have received greatest favours from the Spirit . When the holy Ghost comes in love , and wee have given way to him to enlighten our understandings , and when in our affections , wee have tasted of the good things of God , that the promises are sweet , and the Gospell is good . When we have given such way to the Spirit , then to use him unkindly ; this grieves the Spirit . Where the holy ghost hath not only set up a light , but given a tast of heavenly things , and yet we upon false allurements will grow to a distast , it cannot but grieve the Spirit . And this makes the sinne against the holy Ghost so desperat , because there hath beene a strong conviction and illumination . Therfore of all sinnes , the sinnes of Professors of Religion , grieve the Spirit most ; and of all Professors those that have most means of knowledge : because their obligations are dee-per , and their ingagements greater . The deeper the affection hath entred , the greater the griefe must needs be in unloosing . The offence of friends , grieves more than the injuries of enemies . And therefore the sinnes that offend God most , are committed within the Church ; where is the greatest sinne of all , the sin against the holy Ghost committed , but within the Church ? and where there is the greatest light , and the greatest meanes . Sinnes against knowledg grieve most , especially , if there be a malicious opposing : for there can be nothing to excuse it . The malice of the will maketh the sinne of the deeper die , and it is contrarie to the spirit , as it is a Spirit of goodnes , & hence is it , that presūptuous sins so much grieve the spirit , for by such sins we abuse the sweetest Attribute of Gods Spirit , his Goodnesse , and be therefore evill because he is good , and turne his grace into wantonnesse , the sin of this age . Sins against knowledge are either such as are 1. Directly against knowledge , as when we will not understand what we should doe , because wee will not doe what we understand : such put out the candle , that they may sinne with the more freedome . This kind of ignorance doth not free from sinne , but increaseth it : some men will not heare the Word , nor reade good Bookes , lest their consciences should bee awaked : this affected ignorance increaseth the voluntarinesse . Againe , when we maintaine untruths for any advantage , knowing them to be untruths ; as many learned Papists cannot but doe . What a great indignity is it to the Spirit of GOD to sell the truth , which we should buy , yea with the losse of our lives : and to prefer the pleasing of a base man , or some gaine to our selves before a glorious beame of GOD ? Other sinnes if wee know them to be sinnes , are sins against knowledge , not so directly , but collaterally : yet this will bee the chiefe aggravation , when our consciences are once awaked , not so much that we have sinned , as that we have sinned against the light , when the will hath nothing to plead for it selfe , but it selfe ; it would , because it would , though it knew the contrary . Involuntarinesse , takes away something of the hainousnesse of sinne : when there is ignorance , perturbation , or passion , there is lesse sinne , and lesse grieving of the Spirit : but when there are none of these , but a man will sinne , because he will ; accounting it a kinde of soveraignty to have his will , this will prove the most miserable condition , for not to have the will regulated by him that is the chiefest good , is the greatest perversenesse , and will end in desperation . Qu. Why are voluntary sinnes so great , and so much grieve the Spirit of God ? Answ . When there is passion , there is some colour for sinne ; as profit , pleasure , feare to displease , &c. When there is ignorance , there is a want of that that might helpe the understanding ; but when there are none of these , and a man willingly sinnes , he is more directly carried against the command and will of God : there is nothing puts him on : yet hee accounts it so small a matter ; that hee will do it without any provocation , out of a slight esteeme of the good pleasure and will of God. As common ●wearers , can they plead ignorance ? they know the Commandement , God will not hold them guiltlesse , that take his name in vaine : can they plead perturbation ? They doe it oft in a bravery , when they are not urged : there is no ingagement in that sin of profit or pleasure , but a voluntary superfluity of pride . They would have you to know , that they are men that care not for God himselfe , let God and his Ministers take it as they will , though I have no pleasure or profit by it , yet I will have my liberty . The heart that hath been thus wicked , will hardly admit of comfort , when it stands in need of it . We are not said to be ill , because we know ill , but because we will and consent to ill ; it is the will that makes up the bargain , sin were not sinne else . God hath given us the custody of our owne soules , and as long as wee keepe the keyes faithfully , and betray not our soules to Sathan , so long we possesse , our owne soules , and our comfort : but when hee fuggests ; doe this , or speake this , and wee consent ; hee takes full and free possession of us , as much as in us lies ; and God in judgement saith Amen to it . God saith take him Sathan : since hee will not have my Spirit to rule him , it is fit he should have a worse . The more willingnesse , the more sinfulnesse , and the lesse defence ; and Gods justice cannot better be satisfied , than by punishing them most against their wils , who sinned most with their will. The clearer the light is , and the more advantages it hath , the more we sinne . In this respect it is , that sinnes against the second Table grieve more then sinnes against the first ; because here the conscience is more awaked . These be sins against a multiplied light , against the light of nature , light of the Word and Spirit : and such sinnes are contrary to humane society , they dissolve those bonds that nature , even by the common reliques it hath left , studies to maintaine . Though corrupt nature hath no good in it , for we deserved to be like divels ; yet God intending to have civill society , out of which he usually gathers his Church : preserveth in mans nature , an hatred of sinnes that overthrow society : such sins therefore being committed against more light , wound more : as in case of murther , notorious perjury , theft , &c. Therefore God oft gives up men , upon breach of the first Table , to breaches of the second , that so they may come to more griefe , and shame , as being the breakers of both Tables : Men never fall into the breach of the second Table , but upon breach of the first : No man despiseth mans Law , but he despiseth Gods law first ; No man breakes the law of nature , but he despiseth the God of nature Prophane Atheisticall persons that glory in the breach of the third Commandement by swearing ; GOD meets with them by giving them over to grosse abhominable sinnes of the second Table ; which vexeth them more ( though they should not ) than sins against the first Table , exposing them , besides inward griefe , to open shame ; then God opens Conscience to tell them , not onely that they are too blame for their grosse sinnes , but for the root of them ; Atheisme , prophanenesse , loosenesse , which are sinnes against the first Table . This is an aggravation of sinnes against knowledge , when our knowledge hath beene holpen and strengthened by education , by example of others running into our eyes , which is a more familiar ●eaching than that of Rule , ●nd strengthened also by observation and experience ●f our selves ; and the for●er strength we have had , ● against the sinne we now commit : and sweetnesse we have found in the resisting of it . None are worse than ●hose that have been good , and are naught , and might be good , and will be naught . When there is more deliberation and fore-knowledge of the dangerous issue , and this also joyned with the warning of others . As Reuben said unto the rest of his brethren , Spake I not vnto you , & c ? So may Gods Spirit , and conscience , say to men , Did not I acquaint you with the danger of sin ? You are now in misery , and terrours of conscience , but did you not sleight former admonitions , and helps , and meanes ? Conscience is an inferior light of the Spirit : to do things against conscience , is to do them against the Spirit . God spake to me , and I heeded him not , how doth God speake ? When conscience speakes , and saith this is good , this is bad : then God speakes , conscience hath somewhat divine in it : it is a petty god , it speakes from God ; especially when the Spirit joynes with conscience , then God speakes indeed , then there is light upon light . Vpon divers respects some sin may grieve more or lesse than another . As the ●oly Ghost is a Spirit , so ●pirituall sinnes grieve most ; ●s pride , envy ; imprinting ●pon the soule as it were , a ●haracter of the contrary ill ●●irit . Carnell sinnes , whereby the soule is drowned in ●elight of the body , may ●●ore grieve the spirit in a●other respect ; as defiling ●●is Temple , and as taking away so much of the soule ; ●ove and delight , carry the soule with them , and the more deeply such sinnes enter into the creature , besides the defilement , the lesse strength it hath to spirituall duties : grace is sca●ed in the powers of nature , now carnall sinnes disable nature● and so sets us in a greate● distance from grace , as taking away the heart , Hos . 4. Hereupon the Apostle sets being filled with wine , contrary to being filled with the Spirit . And hence it is the Apostle forbids , in the former words , uncleane communication : the holy Spirit is a Spirit of truth , hates hypocrites ; being painted sepulchers ; but as a spirit● of purity , hates foule ●ivers , and foule-mouth'd speakers , as open sepulchers . They cannot therefore but much grieve the spirit , that feed corrupt lusts , and studie to give contentment , and pay tribute , to the flesh ; to which they owe no ●ervice and are no debters : ●nd by sowing to the flesh from which we can reape nothing but corruption . When our thoughts are exercised to content the out●ard man , to contrive for ●●e things of the world one●● ; this is to pay tribute of ●●e strength and vigor of our affections to the utter enemy of Gods Spirit , and our owne soules : when our thoughts runne deeply into ●arthly things , we become ●ne with them . Who will thinke himselfe well entertained into an house , when there shall be entertainement given to his greatest enemy with him ? ●nd shall see more regard had , and better countenance shewed to his enemy , than to him ? when the motions of corrupt nature are mor● regarded , then the motions of the Spirit . The wisedome of the Spirit which is from above , is first pure , and maketh us so , and rayseth the soule upward to things above . Christians indeed , have their failings ; but if a true Christian examine himselfe , his heart will say , that every day he intends the glory of God , and the good of the state he lives in : he hath a larger heart than a base worldling , that keeps within the sphere of himselfe ; spending all his thoughts there , and consults onely with flesh and bloud , with profit and pleasure , to heare what they say . Such basenesse cannot but grieve the Spirit , as cōtrary to our hopes , and heavenly calling , which are glorious . It is a dangerous grieving of the Spirit , when instead of drawing our selves to the spirit , we will labour to ●raw the spirit to us , and ●●udy the Scriptures , to countenance us in some corrupt course ; and labour to make God of our mind , that wee may go on with the greater libertie . When men get to themselves teachers after their owne lusts , as many do ( especially if they be in place ) Ahab shall not want his 400 false Prophets . When men cut the rule and standard to fit themselves , and not fit themselves to it . You have some that are resolved what to do , and yet will bee asking counsell , and if they have an answer to their minds , then they rest ; if not , then their answer is : This is your judgment , but others are of a contrary opinion : and thus they labour to make the Spirit of God in his Ministers to serve their turne , so did the Iewes in Ieremies time . Some will father those sinfull affections that arise from the flesh , and are strengthened by Sathan , upon the holy Spirit , counting wrath that is kindled from hell to be fire of holy zeale comming from heaven . Thus the enemies of Religion thinke they doe God service in their massacres ; such are those that wickedly oppose the wayes of God , and yet are ready to say , Glory be to the Lord ; such men study holinesse in the shew , that they may overthrow it in the power ; and will countenance an ill course , by Religion . Such also are faulty who lay the blame of an uncomfortable life upon Religion , when men are therefore uncomfortable , because they are not religious enough . The wayes of wisedome are the wayes of pleasure . In these times , being the second spring of the Gospell , we must take heed of sinnes against the Gospell . Benefits , the greater they are , being neglected , or abused , bring the greater judgement . The office of the holy Spirit is , by the Ministery , to lay open the riches of Christ , and the glory of Gods grace in him : by neglecting so great salvation , and by thinking this favour of God to be a common favour ; we sinne against , both Father , Sonne , and holy Ghost , and in that they desire most to be glorified . Such therefore as say to the clouds , Drop not , and to the winds , blow not ; and to the Prophets , prophesie not ; that study to keepe out the light and sin against it , as discovering them , and awakening them , and hindering them from taking that solace in carnall courses of the world : as pe●ing the eyes of others to know them further than they would be known , and so to lose that respect they would have in the hearts of men . This cannot but grieve ●he Spirit of God ; and move ●im to take away that truth ●hat we are so far from ●hinking a blessing , that we 〈◊〉 weary of it , and fret against it . The office of the Spirit is to set out Christ , and the favour , and mercy of God in Christ : when we slight Christ in the Gospell , the ordinance , & organ of working good in us , the holy Ghost is slighted , and grieved . Bad is our condition by nature , and what a deale of misery doe we adde to this bad condition ? Are we not all the children of wrath ? And have we not since we were borne added sinne unto sinne ? Do we not grow in sinne as we do in yeares ? Is not God just ? and hell terrible ? Now God out of infinite mercy having proviced a way to free us from the danger of sinne ; and not onely so , but to advance us to life everlasting ; and that we should not be ignorant of that he hath done for us , he hath set up an ordinance wherin the holy Ghost discovers his love . When we sleight this , and account it but an ordinary favour , nay , rather a burthen , and thinke 〈…〉 divine my●●●● 〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe ? This grieves the Spirit , whose office is to lay open the unsearchable riches of Christ , the infinite and glorious mercy , and goodnesse of God in Christ , wherein God hath set himselfe , in all his attributes , to triumph , and be glorified . We grieve all the sacred Trinity : God the Father is grieved , to see his mercy slighted : God the Sonne , to see his bloud accounted common ; and God the holy Ghost , whose office it is to discover these things . This is the common sinne of the times , and kingdome , which threatneth judgement more than any thing else . When the Gospell , the blessed truth of salvation is published , The axe is layd to the root of the tree , the instrument of de●●ruction : if men slight the mercies of God , entertaine not Christ , walke not worthy of the Gospell , they shall feele the stroke of his sharpe anger . The bloud-red horse followeth the white horse , Revel . 6. 4. The white horse is , the publishing of the Gospell : when God sets himselfe to glorifie himselfe , in mercy , in the greatest benefits , and we account them nothing , or but common favours , God removes the Candlesticke ; the red horse of bloud , and destruction , followes . And indeed what man will endure his greatest favours and kindnesses to be sleighted ? Now a degree in grieving the Spirit this way , is , when men will not be thorowly convinced of their owne sinfull condition , and of the infinite love and mercy of God in Christ , in the pardoning of them . If God by his Spirit in the Ministery , or in a particular reproofe come to men , and discover their naturall condition , and tell them they are worse than they take themselves to be : they will oppose it , and study revenge , as Saint Paul saith , Am I become your enemie , because I tell you the truth ? this must needs grieve the Spirit . Againe , the holy Spirit is grieved , when ye have a corrupt judgement of things , not weighing them in the right ballance , nor value them according to their worth . When wee esteeme any knowledge rather than divine knowledge , any truths but truths that concerne Christ , when men look upon grace as contemptible , and prefer other things above it , make a tush at holinesse , give us ( say they ) gifts and parts . Alas , what are all gifts and parts without a gracious heart ? Have not the divels greater parts than any man ? Are t●ey not called Daemones , from the largenesse of their understanding ? If parts and gifts were best , the divels were better than wee . What an indignity is this to the holy Spirit , to thinke it better to be accounted witty , and politicke , then to be holy , and gracious ? Again , those sins wherein there is plotting , and contriving , exceedingly grieve the Spirit : because they are done in cold bloud . David deeply wounded his conscience , & grieved the Spirit , in plotting the death of Vriah , which was the diminution of the credit of David : that the Scripture saith , he was good in all things , except in the matter of Vriah : why ? because therein he grieved the Spirit most , in plotting , and contriving the cruell murther of so good a man. How can they thinke they have the Spirit of God , that plot , and undermine mens estates , to have their wils in unjust courses ; or if they have the spirit , can this be without grieving it ; for the Spirit will perpetually suggest the contrary . Againe , we grieve the holy Spirit , when we commit such sinnes , as we might avoid , such sinnes as we have some helps against , and least provocation unto . It is a generall rule , Quanto major facilitas , &c. The more the facility of not sinning , the greater the sinne . Therefore when we are tempted to sin , consider what conscience saith : I have been an hearer of the word , what hath the Spirit of God revealed and discovered unto me ? He hath shewed that this is a sinne : whom do I grieve , by the commission of it ? The Spirit of God , and wound my owne conscience : and then consider , will that , that I sinne for , countervaile this ? Doe I not buy my sin too deare ? Sinnes are dearly bought , with the grieving of the Spirit of God : therefore wisely thinke before hand what sinne will cost . Men grieve the Spirit , by cavilling against the truth . The heathen mā could say , It is an ill custome to be cavilling against Religion , whether in good earnest , or in jest : yet wee have a sect , a generation of men , that are of all religions , of no religion , men of a contradictory spirit , that alwayes take the opposite part ; that cavill at the truth to shew their parts : this is too ordinary among the wits of the world . This grieves the holy Spirit also , when men take the office of the Spirit from him , that is , when we will doe things in our owne strength , and by our owne light , as if we were gods to our selves . Man naturally aff●cts a kinde of divinity ( it was the fault of Adam ) and ●ill God drive him out of himselfe by his Spirit , and by afflictions , he sets much by his owne parts , and wit , and thereupon neglects prayer , and dependance on God , as if the Spirit had nothing to doe with his regiment . When men set upon actions in the strength of naturall parts , perhaps they may goe on in their course as civill men , but never as Christians , to have comfort of their actions , because they will be guides , and gods to themselves . If a man belong to God , God will crosse him in such wayes , wherein he refuseth to honour God , and to give him his due place : he shall miscarry , when , perhaps , other men shall have successe , though it be to harden them to destruction . This is a subtle way , by which Sathan abuseth men . The life of a Christian is dependant on an higher principle than himselfe , to rule and guide him . Another way whereby we commonly grieve the Spirit of God is , when the minde is troubled with a multitude of busines ; when the soule is like a mill , where one cannot heare another : the noise is such as takes away all entercourse : It diminisheth of our respect to the holy Spirit , when wee give way to a multitude of businesse : for multitude of businesse , begets multitudes of pasfions and distractions ; that when Gods Spirit dictates the best things , that tend to our comfort , and peace , we have no time to heed what the Spirit adviseth . Therefore we should so moderate our occasions , and affaires , that we may be alwaies ready for good suggestions . If a man will be lost , let him lose himselfe in Christ , and in the things of heaven : for if we be drowned in the world , it will breed discomfort . Lastly , omission , or slight performance of duties , grieve the Spirit : the Spirit as he comes from the Father , and the Sonne , from God , so he is great in himselfe being God ; Offer this to thy King , saith Malachy , when hee saw them come negligently and carelesly to the worship of God ; when people heare drowsily , and receive the Sacrament unpreparedly : this grieves the Spirit , because it comes from irreverence and disrespect . And the reason why so many are dead hearted , is because they make no conscience of omissions , of drowsinesse , of negligent cold performances . Such Christians what doe they differ from carnall men in duties , for they will heare , pray , receive Sacraments . He is the best Christian that is the most reverend Christian , the most carefull Christian , most jealous over his owne heart . Vsually those are the richest in grace . Even amongst good men , those that are most carefull , and watchfull over themselves : they goe away inriched with the greatest blessing . Therefore let us heare , and so heare , let us receive , and receive Thus , So let us eate of this bread , &c. The Scripture fixeth a reverend respect before duty , sutable to the Majestie of the great God , whose businesse we are about . Besides grieving Gods Spirit in our selves , there is an heavy guilt lyes upon us for grieving the Spirit in others , which is done many wayes . First , by neglecting the grace of God in them , or despising them for some infirmities , which love should cover . Contempt is a thing which the nature of man is more impatient of , then of any injury ; those that are given this way to wrong others , are punished with the common hatred of all . We likewise grieve the spirit of others , by sharpe censures : and the greater our authority is , the deeper is the griefe , a censure inflicteth : many weake spirits cannot enjoy quiet , while they are exercised with such sharpenesse . They thinke themselves excommunicated out of the hearts of those , in whose good liking they desire to dwell . Againe , those that are above others , grieve the spirits of those under them by unjust commands : as when Masters presse their Servants to that which their conscience cannot digest , and so make them sinne , and offer violence to that tender part . Againe , we grieve the Spirit of others when those that are inferiour , shew themselves untractable to those above them in magistracie or ministerie . When they make them spend their strength in vaine : thus the Spirit of God in Noah strove with the old world : our duty is therefore , to walke wisely in regard of others : and if it bee a dutie to please men in all things lawfull in the way of humanity , much more ought we to please Christians in those things wherein wee doe not displease God ; as being joyned in communion with them in the same spirit . Yet here we must remember that it is one thing to crosse the humour , and offend the pride of another ; and another to grieve the Spirit in him : no cures can bee wrought without griefe in that kinde , and if we grieve not their spirits , when such humours prevaile in them , we shall grieve our owne for neglect of duty . And in the last place this causeth another griefe , when those that are good watch not over their waies : the Spirit is grieved for the reproches of religion that come from the wicked : for what say they ? doth religion and the Spirit teach you this ? thus Christians make the name of God to be ill spoken of ; and this grieves the Spirit , and will grieve them if they belong to God. Oh wretch that I am , that I should open the mouthes of others and grieve the spirit of God , not only in my selfe , but in others , because he is grieved by mee ! Scandalous courses : either by unreasonable use of our liberty ; without respect to the weakenesse of others ; or by actions that are in themselves evill , or of ill report ; by such actions wee grieve the spirits of others . An ill example alwaies either grieveth or infecteth . The spirit of Lot was grieved for the uncleane conversation of the Sodomites , which no question hastened their ruine . How shall we know when we grieve the Spirit ? wee may know that by the sins before mentioned , as the cause of griefe . Againe , the Spirit will bring report of its owne griefe : wee may know we have offended a friend when he leaves our company ; so we may know we have discontented the Spirit by spirituall desertions , both in respect of assistance in the performance of duties , & resisting temptations , and bearing afflictions ; as also in respect of comfort , as when we finde a strangenesse and dulnesse of disposition ; unlesse it be from some naturall distemper of body , we may feare all is not well . When we finde a pronenesse to divert to other comforts , and to hold correspondency with carnall persons : and delight not as formerly in the communion of Saints , but finde an indifferency for any acquaintance . When we drive hardly , and our wheeles fall off ; when conscience will not let us omit good duties , and yet we want the oyle of the Spirit to make us strong and nimble in the performance of them : whereupon they come not off with that acceptance to God or our owne spirits . These indispositions shew we have not used the Spirit well , whom otherwise we should finde a Spirit of strength , a Spirit of comfort , a quickening Spirit . The issues of grieving the Spirit , will prove very dangerous : for the Spirit may justly leave us to our owne spirits and deceitfull hearts ; which as they are arch-Flatterers , so will prove arch-Traitors to us , and so let in a worse guest into our soules . The ill Spirit is alwayes ready , presently to take possession ; who by joyning with the streame of our corruptions , may please us for a time , but will destroy us for ever . When we grieve the good Spirit of God , and cause him to leave us ; our soule is left as a hell : for what is hell but the absence of God , in his favour and mercy ? Againe , we cannot grieve the Spirit of God in doing any thing against it , but it will grieve vs againe , and being a spirit , may sill our spirits with that griefe that may make our conditions a kinde of hell upon earth . Few reprobates feele those terrours here , that the godly oft doe by their bold adventures : for besides the terrours of the naturall conscience , they have the Spirit to set them on ; and that spirit , that had so well deserved of them before : which cannot but increase the horrour and shame . In hell it selfe , this will be the bitterest torment , to thinke of refusing mercy , mercy pressed , and offered with all love . A carelesse spirit oft proves a wounded spirit , and that , who can beare ? untill hee that woundeth , healeth againe by giving grace to afflict our selves , and wait his good time to take pitty of us : that which wee say of conscience , is true ; it is our best friend , and our worst enemy . If a mans conscience bee his friend , it will make all friendly to him : it will make God his friend , affliction his friend , nothing can sit at the heart to grieve him . But if a mans conscience turne his enemy , there need no other enemies be sought out , he hath enow in his owne heart , his owne tormenting conscience tearing it selfe . This may be as truely said of the Spirit of God , who is above Conscience : if wee make him not our best friend , we are sure to have him our worst enemy , that sets all other enemies upon us . Displeasure is as the person is : it is a fearefull thing to fall into the hands of the living God , who knowes the power of his wrath ? it is a powerfull wrath , no creature hath power over the Spirit immediately , but this Spirit of spirits , who can fill the soule , the whole soule , and every corner of it , being adaequate to the soule , as large as the soule , and larger , he can fill it with wrath , that shall burne to hell , and who shall take off the wrath of God , when the Spirit of God sets it on once ? Qu. Whence is it that we grieve the Spirit ? Answ . Because there is a cursed principle in us , alwaies active , which is not perfectly subdued in this life . Death is the accomplishment of mortification : but while we are here , this corruption in us will alway be working . The flesh lusteth against the Spirit : the flesh is an active busie thing , it bestirs it self : now when cōtraries are so neare , as the flesh and Spirit , in the same soule : they must needs thwart and grieve one another continually . It may be demanded how farre forth a childe of God may grieve the Spirit , and yet remaine the childe of God ? In Answer to this , know , that we must not judge of sinne by the matter in which , but by the Spirit , from which sinne is committed . There is no sinne so grosse , but the Saints of God may fall into it , but yet the childe of God is h●ndered by a contrary law of the Spirit , from yeelding full consent before , or taking full delight in a sinne , or allowing or persisting after . And though in regard of ingratitude , the sinne of a godly man admits of a greater aggravation , than the sinne of others : yet setting that aside , the sinne it selfe of a godly man is lesse , for his temptations be stronger , and Sathans malice more eager against him , and his resistance of sinne greater ; all which doth abate the hainousnesse of the guilt . The more resistance from within , argues a stronger party from within , in the godly , the force of sinne is broken from within : take a godly man at the worst , there is some worke of the Spirit in him , that in some measure is answerable to the counsels and motions of the Spirit without him : the holy Spirit hath some hold in him , by which he doth recover him . A wicked man proceeds from grieving to quenching , and from quenching to resisting . The Spirit hath no party , no side in him , and therefore when the Spirit is gone , farewell he glad they are , that then they can follow their pleasures and sinnes without checke . Sometimes God leades his children to heaven through some foule way , by which he lets them see what need they have of washing by the bloud and Spirit of Christ ; which otherwise perhaps they would not so much value , when they grieve the Spirit , and the Spirit thereupon grieves them , and that griefe proves medicinall ; the griefe which sinne breeds , consumes the sinne that bred it . We are in covenant with so wise and powerfull a God , that over-rules even sinne it selfe , to serve his purpose in bringing his to heaven . They have that in them whereby they hate the sinne they doe , and love the goodnesse they doe not : whereas others hate the good in some respects they doe , and love the ill which they dare not commit . Howsoever they are drawn into sinne , yet they will never breake their conjugall bond betwixt Christ and their soules , so farre as that sinne should raigne in them as a commanding Lord : they will not forsake their oath of allegeance to serve willingly a contrary King. They may presume sometimes upon Christ , thinking they have a Balme ready to cure the wound againe , ( as some to shew the vertue of their oyles , doe make wounds in themselves ) the deceitfulnesse of sinne seducing them : but God ever chastiseth this boldnesse , and taketh such a course with them , that it ends in taking the greater shame to themselves ; and by so much , as they have beene more presumptuous . The losse of comfort , and the sence of sorrow they feele , makes them say from experience : that there is nothing gotten by sinne , and that it proves bitternesse in the end . Againe , though they are not kept from sinnes ( in some sence ) presumptuous , yet they are alwaies kept from that great offence . Though they may commit a sin against the holy Ghost , yet they can never commit the sinne against the holy Spirit , because this is a sinne of malice after strong conviction : expressed in words dipt in malice by a tongue set on fire by hell , and in actions comming from an opposite spirit , and tending to opposition , and to bitter persecution , if their malice bee not greater then their power . And it ends alwaies in impenitencie , by reason they despise that grace , and cast away that potion whereby they should recover : their pride will not stoope to Gods way . Thirdly , after such fearfull relapses , darkenesse in the understanding , and rebellion in the will increaseth , sinne growes stronger , and they weaker & weaker to resist . Fourthly , Sathan being once cast out by some degree of illumination and reformation , brings seven divels after , worse than himselfe : when they see their former courses stand not with their lusts and hopes , they take a contrary course , and so fall to bitternesse in the end . There is a double miscarriage about this sinne : some are too head-long in their censures of others , whereas the greater the sin is , the greater caution should bee in fastening it upon any , especially whose spirits we are not thorowly acquainted withall ; considering so many things must meet in this sinne . The second miscarriage is , in an ungrounded censure of our selves : there be three things that feare frees us from the danger of . First , feare lest the time of our conversion be past , because we have so often grieved the Spirit : whereas if their time were past , they would be given up to a carelesse security . A second is feare of some judgement 〈◊〉 which God stirres up in the heart to 〈…〉 we feare , because feare stirs up care , and care stirres up diligence to avoid what we feare : a third is feare , lest we have committed the sinne against the holy Ghost , which shewes we have not committed that sinne ; it is never committed but without feare , and with delight . In these cases we need feare them least , that feare themselves most . The fourth point is , what course wee should take to prevent this grieving of the Spirit ? Let us give up the government of our soules to the Spirit of God ; it is for our safety so to doe , as being wiser then our selves , who are unable to direct our owne way : it is our libertie to bee under a wisedome and goodnesse larger then our owne . Let the Spirit thinke in us , desire in us , pray in us , live in us , doe all in us : labour ever to be in such a frame as we may be fit for the Spirit to worke upon ; as Nazianzen saith of himselfe , Lord I am an instrument for thee to touch . A musicall instrument though in tune soundeth nothing , unlesse it be touched ; let us lay our selves open to the Spirits touch . Thus Saint Paul liued not , but Christ lived in him : this requires a great deale of selfe-deniall , to put our selves thus upon the guidance of the Spirit : but if we knew what enemies wee are to our selves , it would be no such hard matter . Secondly , study to walke perfectly in obeying the Spirit in all things , which requires much circumspection in knowing and regarding our wayes : and then we shall finde the Spirit ready to close with us , and tell us , This is the way , walke in it : and upon obedience wee shall finde the Spirit incouraging us by a secret intimation , that this or that is well done . Thus Paul was said to be bound in Spirit , the Spirit so put him on , that he could not withstand the motions untill the execution of it . We must take especiall heed of slighting any motion , as being the Spirits messenger : they are Gods Ambassadour 〈…〉 for God into our hearts , therefore give them entertainement . Many men rather then they will be troubled with holy motions , stifle them in the birth , as harlots , that to avoid the paine of childe-birth , kill their fruit in the wombe : let us take heed of murthering these births of the Spirit . But seeing Sathan will oft interrupt good motions by good motions , that he may hinder both : How shall we know from whence the motions come ? When two good motions arise , seeming divers , the Spirit of God carries strong to one , ( and that is from God ) more then to the other . Good motions are either raised up in us , or sent unto us , by the Spirit , both these if they bee raised by the Spirit , will carry us to God : they will rise as high as the Spring is whence they come : what ariseth from our selves , endeth in our selves . Those motions that the Spirit stirs up from within , come from sanctified judgement and estimation of what they are moved to , other motions , are hasty , and gone before they have their errand : holy motions are constant , ( as strengthened from constant grace within ) till they see the issue of what they are moved to : other motions are like lightening , and sudden flashes , that leave the soule more darke and amazed then before . Holy motions are answerable to the duties of our calling : other motions oft leade us out of the compasse of our calling . The Spirit moveth in the godly , first by a dwelling in them , and working in them gracious abilities , and then drawes forth those abilities to good actions . But the Spirit dwelleth not in others , nor produceth any sanctified abilities in them , but onely moveth them sometimes to good actions , without changing of them . The holy Spirits motions are seasonable : other motions oft presse upon us , to disturbe an holy duty . The breath of the Spirit in us is suteable to the Spirits breathing in the Scriptures : the same Spirit doth not breath contrary motions . Motions of the Spirit when they come in favour , carry their owne evidence with thē , as light doth . The motions of the Spirit are sweet and milde , and leade us gently on ; they are not ordinarily violent raptures . Removing the soule from it self , but leave in the soule a judgement of them , and of other things . Againe , the Spirit moveth us so to duties of Religion , as agree with civill honesty , and charity to our neighbours . Those therefore know not what spirit they are of , who under a pretence of zeale , will be uncivill , and cruell , shewing they are not led by that spirit that appeared in the shape of a dove . Both Tables in this are one , that they come from one spirit : and the second is like the first , and require love . And because all graces and duties come from the same spirit , therefore one duty never crosses another ; but the wisedome of the Spirit moves to all holy duties in their severall and suteable places . Motions for the matter good , yet may be carnall , in regard of selfe-confidence from whence they come . That which Peter resolved upon was good , but confidence in himselfe marred it : those motions which the Spirit stirres up , are carryed along in relying upon assisting grace . So much for that question . Againe , if we would not grieve the Spirit , let us take heed of being wanting to the Spirits direction . The flesh here will make a froward objection , We can doe no more then we can ? Answ . The Spirit is alwayes before hand with us , preventing us with some knowledge , and some ability , which if we joyne with the spirit in putting forth , the spirit is ready to concurre with us , and leade us further . And our conscience will tell us so much , that if we doe otherwise ; it is not for want of present assistance , or privitie , that the Spirit will deny us strength if we put our selves upon it : our own hearts , though deceitfull , will tell us , that we doe what we doe out of willingnesse ; preferring some seeming good before the motion of the Spirit . Herein wee carry in our conscience , that which will quit God , and condemne our selves . There is not the worst man , whose heart runnes away from God , but God followes him a great while with sweet motions , though such be the invincible stubbornesse of the heart , that it will not yeeld : this will take away all excuse , as Saint Austin argues well . If I had knowne ( saith a wicked man ) I would not have done thus : saith hee , the pride of thy heart suggests that , hadst thou not motions and admonitions that told thee the danger of it ? if the Spirit even in the worst actions , concurre so farre as they are actions and motions ; may we not thinke that he is much more ready to concurre with holy motions , stir'd up first by himselfe ? if the Spirit be willing to concurre in naturall actions , much more in spirituall , whereunto it selfe is the first mover ; the Spirit leaves not us , till wee leave the Spirit . When the Spirit suggests good motions , turne them presently into holy resolutions . Is this my duty , and that which tends to my comfort ? certainely I will doe it . Let not these motions dye in us . How many holy motions are kindled in hearing the Word , and receiving the Sacraments , &c. which dye as soone as they are kindled , for want of resolution ? therefore let us not give over till these motions be turned into purposes ; and those good purposes ripened to holy actions , that they be not nipped in the blossome , but may bring forth perfect fruit . Let us labour to improve these talents , to the end for which they are sent : are they motions of comfort ? let us use them for comfort : are they motions tending to duty ? let us make conscience to doe our duty : let not our despairing hearts crosse the Spirit in his comforts , nor stand out stubbornely as enemies against our duty , for that is to crosse God , and to nip his motions in the bud . Let the Spirit have full scope both in the ordinances and in the motions stirred up by the ordinances , this is the way to make the ordinances and the times glorious ; but the liberties of the Gospell are contrary to the liberties of the flesh : it turneth all things upside downe , and men out of themselves . Hence is it that there is nothing so much opposed by the spirit of the world , as the purity and power of the Gospel , which is a sufficient prejudice of an ill condition that all such men are in . But there is another spirit in gracious men , they are the children of light , and love it . If wee would not grieve the Spirit , we must be willing to bring our selves under all advantages of the Spirits working : as conversing with those that are spirituall , and especially attending on those ordinances wherein the Spirit breatheth : wherein we may meet the Spirit . The walkes of Gods Spirit are , in the meanes of salvation , hearing the Word preached , and holy communion one with another : the Word & Spirit go together , therefore if we will have the comforts of the Spirit , we must attend upon the Word . Men grieve the Spirit by neglecting the Word , and holy conference , &c. It is with the Word and Spirit , as with the veynes and arteries : the veynes have arteries , that as the veyns carry the bloud , the arteries carry the spirits to quicken the bloud . The Word is dead without the Spirit , and therefore attend on the Word ; and then wait on the Spirit to quicken the Word ; that both Word and Spirit may guide us to life everlasting . Motions of this kinde come from the Spirit : as it is said of old Simeon , that he came by the motion of the Spirit into the Temple . Iohn was in the Spirit on the Lords day : our Manna fals most then , Christs Spirit and Word dwell together in the heart : therefore the Apostle useth the dwelling of Christ in us , and the Word , indefinitely . Faith wrought by the Word , layes hold upon Christ , and brings him into the soule , and keepes him there . It is a blessed thing , when the Spi●it in the ordinance , and the Spirit in our hearts meet together : this is the way to feed and cherish the Spirit in us , and to put oyle as it were into the Lampe ; because the Spirit as it is in us , is thus nourished , even as the fire , though in its own element , feedeth upon nothing , yet with us here below , it is maintained with fuell , otherwise dyeth and goeth out . Take heed of slighting any helpe of faith , that God affords us , as wicked Achaz : GOD offered him for the strengthening of his faith , a signe from heaven , or from earth , or any other creature : oh no , he would not tempt God : hee seemed a pious man , hee would not tempt God ; but what saith the Prophet ? Is it little for you to despise mee , but you will grieve God ? insinuating , that when we despise those helpes God hath given , we grieve the Spirit of God. Those that neglect the Word and Sacrament , what doe they despise , a poore Minister ? and neglect bread and wine ? no , they despise God himselfe , who knowes better then our selves what need wee have of these helpes . Againe , when we finde the Spirit , not assisting and comforting as in former 〈◊〉 it is fit to search the cause , which we shall finde ; some slighting of holy motions , or the meanes of breeding of them , or yeelding to some corruption which we are more especially addicted unto , or some sinne unrepented of , which we take no notice of . It is good therefore to search our soules to the bottome : there may be some hidden corruption lying in the soule , which may undermine our grace & comfort : there may be a privy thiefe that robs us of all . And besides beloved and secret sinnes : it is good to bethinke our selves of old sinnes , which perhaps hitherto wee have but outwardly thought of : and God is willing by some deadnesse and trouble of spirit , to minde us of renewing of sorrow for them : for want of strict accounting with our selves , God cals us to these arrerages and backe reckonings as we see in Iosephs Brethren . If we finde not that sweetnesse of communion with the Spirit , that formerly we enjoyed , bethink our selves when and wherein we lost it , that we may meet the Spirit againe in these waies wherein we found him before we lost him , and take heed of those courses , in the entrance of which we found the Spirit leaving us . Againe , take heed of little sinnes , which we count lesser sinnes perhaps than God doth . We weigh sinne in our owne ballance , and not in his , whereas no sinne is to be accounted little : for if it were once set upon the conscience , and the wrath opened due unto it ; It would take all comfort from us . And therefore we must judge of sinne , as the Spirit doth if we would not grieve the Spirit ; as the communion of the Spirit , is of all the sweetest , so the preserving of it , requires most exact watchfulnesse , and through understanding of our selves . Take heed of the beginning of sin , when any lust ariseth , pray it downe presently , say nay to it , let it have no consent , be presently humbled , otherwise we are indangered by yeelding to grieve , by grieving to resist , by resisting to quench , by quenching , maliciously to oppose the Spirit : sin hath no bounds , but those which the Spirit puts , whom therfore we should not grieve . And let us look to the head and spring of sinnes , whereby we grieve the Spirit of God , not to the sinne so much , as to the root . Wee are angry with our selves for being passionate , but what is the cause of passion ? It comes from pride . Ionas was a passionate man , in that measure that he was passionate , he was proud : he was loth to be shamed when he had said , Niniveh shall bee destroyed , he thought upon the sparing of them , he should be discredited ; and he preferred his credit before the destruction of a populous Citie . So there is much depraving , and detraction in the world , and therupon brawles , and breaches . What is the cause ? a spirit of envy , and oft times a spirit of pride . So men runne into the danger of others , by wronging them , what is the cause ? worldlinesse , base earthly-mindednesse . Men thinke not of the root of sinne , but dwell upon the act done , we should be led from the remote streames , to the Spring , and sourse of all , and bewayle that especially . This care will be helped by spirituall wisedome , whereby we may discerne both wherein we have grieved the Spirit , and wherein for the time to come we may . We cannot maintaine friendship in perfect and sweet termes with any , whose disposition we know not , what will please or displease them ; therefore we should study the nature and delight of the Spirit , and wherein we are prone both to forget our selves and the Spirit . We esteeme not much the friendship of those who are so much friends to themselves , as they passe not much whether friends be contented or discontented . The Spirit dwels most largely in that heart that hath emptied it selfe of it selfe : the Israelites felt not the sweetnesse of Manna , till they had spent their flesh pots and other provision of Egypt . The nature of Gods Spirit is holy ; as it is holy , so delighteth onely in holy Temples : those therefore that set up any Idoll of jealousie in their soules against God , that do not preserve their vessels in holinesse , cannot thinke of any communion with the Spirit . The Spirit is jealous of our affections , and will have nothing set up in the heart above God ; though the Spirit stoopes to dwell in us , yet we must not forget the respect due to so great a Superiour , but reverently entertaine what ever comes from him . Reverence and obedience is the carriage due to a superiour , and where this distance is not kept , a breach will follow . We should reverence our selves for the spirits sake , and thinke our selves too good for any base lust to lodge in ; that heart that the Spirit hath taken for it selfe , should turne off all contrary motions with abhomination : what should pride , and envy , and passion doe in an heart consecrated to the spirit of meeknesse and holinesse ? Vpon any breach , wee must first looke by renewing repentance , and faith in Christ , to renew our peace with God , before wee can expect the grace and comfort of the Spirit . For as the Spirit commeth from the Father and the Sonne , and is procured by the death and satisfaction of the Son to the Father , without which , we could never have expected the gift of the Spirit : so still we must have an eye to this satisfaction by Christ , and reconciliation through it , before we can recover communion with the Spirit , as being the best fruit of the love of God reconciled through Christ . We see David in the 51. Psalme , first importunes God for mercy againe and againe , and then for the Spirit , and for the joy of salvation . And take heed that nothing come in , nor goe out of our soules that may grieve the Spirit of God : some things come in to us that grieve the Spirit ; the corruptions wee receive from others : some things come out of our hearts that grieves Gods Spirit , as corrupt thoughts , & speeches , that indeed is the scope of this place , Let no corrupt communication come out of your mouthes , &c. and then follows , And grieve not the holy Spirit of God. And after againe he saith , Let all bitternesse , and wrath , and clamour be laid aside ; insinuating that one way of grieving the Spirit , is by ill and corrupt language . We can never talke with company that is not spirituall , but they will either vexe , and grieve us , or taint , and defile us ; unlesse it be in such exigences of our calling as requires our converse with them . But I speake of a voluntary choyce of such as savour not good things . Many men to please their owne carnall spirits , and the carnall spirits of others , they vent that that is against conscience , and against that that is higher then conscience , a more divine principle , the holy Spirit of God : loose carnall speakers , are people voyd of the power of Religion . Let no man say , Here is ado indeed , duty upon duty , this will make our life troublesome . The life of a Christian is an honourable , a comfortable , sweet life : indeed it requires the most care , and watchfulnesse of any life in the world , being the best life , it is begun here , and accomplished in an everlasting life in heaven . Nothing in this world , neither our estates , nor our favour with great persons , can be preserved without watchfulnesse : and shall we thinke to preserve the chiefe happinesse of our soules without it , having so many enemies without and within , that labour to draw us into a cursed condition ? Therefore to stirre us up to the practise of these duties , that we may give contentment to so sweet a guest , consider what reason we have , to regard the Spirit , and his motions , from the good we have by them . The holy Spirit of God is our guide : who will displease his guide ? A sweet comfortable guide that leades us through the wildernesse of this world ; as the cloud before the Israelites , by day , and the pillar of fire by night : so he conducts us to the heavenly Canaan ; if we grieve our guide , we cause him to leave us to our selves . The Israelites would not goe a steppe further then God by his Angell went before them . It is in vaine for us to make toward heaven without our blessed guide ; we cannot doe , nor speake , nor thinke any thing that is holy and good , without him : whatsoever is holy , and pious , it growes not in our garden , in our nature , but it is planted by the Spirit . There is nothing in the world so great and sweet a friend that will doe us so much good as the Spirit , if we give him entertainment . Indeed he must rule , he will have the keyes delivered to him , we must submit to his government . And when he is in the heart , he will subdue by little and little all high thoughts , rebellious risings , and despairing fears . This shall be our happinesse in heaven , when we shall be wholly spirituall , that God shall be all in all ; wee shall be perfectly obedient to the Spirit in our understandings , wils , and affections . The Spirit will then dwell largely in us , and will make the roome where he dwelleth , sweet , and lightsome , and free , subduing whatsoever is contrary ; and bring fulnesse of peace , and joy , and comfort . And in the meane time in what condition soever we are , we shall have suteable helpe from the Spirit . We are partly flesh , and partly spirit , God is not all in all , the flesh hath a part in us , we are often in afflictions , and under clouds . Let us therefore prize our fellowship with the Spirit . For are we in darkenesse ? he is a Spirit of light : Are we in deadnesse of spirit ? he is a Spirit of life : Are we in a disconsolate estate ? he is a Spirit of consolation : Are we in perplexity , and know not what to do ? he is a Spirit of wisedome : Are wee troubled with corruptions ? He is a sanctifying , a subduing , a mortifying Spirit : in what condition soever we are , he will never leave us , till he hath raised us from the grave , and taken full possession of body and soule in heaven ; he will prove a comforter , when neither friends , nor riches , nor any thing in the world can comfort us . How carefull should we be to give contentment to this sweet Spirit of God ? No Christian is so happy as the watchfull Christian that is carefull of his duty , and to preserve his communion with the holy Spirit of God : for by entertaining him , he is sure to have communion with the Father and the Sonne . It is the happiest condition in the world , when the soule is the Temple of the holy Spirit ; when the heart is as the holy of holies , where there be prayers , and prayses offered to GOD. The soule is as it were an holy Arke , the memory like the pot of Mannah preserving heavenly truths . It is an heavenly condition , a man prospers to heavenward , when the Spirit of God is with him . You know Obed-Edom , when the Arke was in his house , all thrived with him : so while the Spirit and his motions are entertained by us , we shall be happy in life , happy in death , happy to eternity . For it is he By which you are sealed to the day of redemption . The Apostle sealeth this grave admonition by an argument taken from the Spirits sealing of them to the day of redemption . We are all by nature in bondage to sinne and corruption : we all are redeemed from sinne by the first comming of Christ , and are to be redeemed from corruption by the second . There is a day appointed for this glorious worke . In the meane time GOD would have us assured of it aforehand . This assurance is by sealing . And this sealing is by the Spirit , none else need do it , no meaner person can doe it . And what respect is due to the Spirit , for doing so gracious a worke , that wee grieve him not ; and not onely so , but that we indevour so to please him , as he may with delight goe on with this blessed work that it hath pleased him to take upon him . As the dutie is spirituall , so the arguments that inforce it are spirituall ; and the argument here is fetched from that which hath a most constraining force , love expressed in the sweetest fruit of it , and the stability of it sealing , and sealing to the day of redemption , as if the Apostle should reason thus ; God the Father hath ordained you to salvation by the redemption of Christ his Sonne , and that you might have the comfort of it in the way to it against all discouragements you may meet with ; the holy Ghost hath assured you of it , and set his seale upon you , as those that are set apart for so great salvation : that the sence of this love might breed love in you againe , and love breed a care out of ingenuity , not to offend so gracious a Spirit . The 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 onely a witnessing to us , but a work upon us , and in us , carrying the Image of him that sealeth us , whereby we are not onely assured of the good promised 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 , Christ was ordained by him to be a 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 : by the Father , This is my welbeloved Son : by the Holy Spirit descending like a dove , by himselfe , to his humane 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 , 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 onely his habilitie and willingnesse to save us , but that it is done already : Wee may see all what ever wee can looke for to our selves performed in our head , to our comfort . 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 onely to God himselfe : The Lord knoweth who are his . And this knowledge of God of us , is carried secret , 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 pardon 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 ( 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 honours God most of all others ; it gives GOD the honour of his mercie , 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 mercie . I beleeve , saith the soule , therefore the promise belongs to me , my faith answering Gods love in the promise , witneseth so much to me . The Spirit not onely 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 there 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 then 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 . 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 of 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 . 2 The use of it likewise is for distinction , from others that 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 . 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 his , 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 to 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 , 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 things 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 ; but there is difference in the vertue of them : 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 . 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 in 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 seale of the Spirit , serves for distinction . 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 onely 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 , 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 : GOD chooseth the righteous man to himselfe . And wee may know this appropriation by appropriating God againe ; Whom have I in heaven but thee , and 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 : this appropriation is by sealing . Againe , we use to set our seale onely 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 . Israel is a holy thing ; their 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 that 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 coyne 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 . Seales likewise are used for secresie , as in Letters , &c. so this seale of the Spirit is a secret worke , GOD knoweth who are his , they are onely knowne to him , and to their owne hearts ; The white stone is onely known to him that hath it , and 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 onely to God , and his owne soule : nay , sometimes it is hidden from a mans 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 . 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 it 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 sealed 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 . Whereby you are sealed . Now there are divers degrees of the Spirits sealing . 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 which God never repents him by calling back againe , it is a seed that abideth for ever . 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 onely 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 new-borne to it . Blessed be God the Father of our Lord Iesus Christ , 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 was 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 his 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 were 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 strongly 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 they 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 grace ; 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 of 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 to 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 hold 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 onely 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 worke 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 onely 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 hath 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 , that 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 from 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 familiar , 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 comfort , 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 water , 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 , oath , 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 , if 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 onely , but as in the breast and bosome of God. But how shall wee know this witnesse from an enthusiasticall fancie and illusion ? This witnesse of the Spirit is knowne from the 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 an 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 . 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 , a walking according to Rule , or else no joy nor peace will bee unto us . 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 humiliation , 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 . 3 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 a 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 . To him that overcommeth , will I give to eate of the hidden Manna . Gods children after strong confl●ct with some temptation or 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 which 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 . 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 . In 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 , and inward knowledge of the same truths as were knowne before . 2 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 sealeth , 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 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 . After this witnesse it leaves the soule more humble : none 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 by 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 , that they are the sonnes of God. Rom. 8. God usually reserveth such comforts for the worst times , 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 to 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 also 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 . There 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 upon 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 . Therefore 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 us , 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 fetch 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 illusion . 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 end 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 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 a 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 our 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 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 to 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 afflictions , 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 , 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 shall 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 ; it 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 ? 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 to 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 . There 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 thinke 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 , 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 it 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 onely 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 . Grieve 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 . Fourthly , that the consideration of this assurance wrought by the Spirit , is an effectuall argument to disswade from grieving the Spirit . 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 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 , is 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 , as 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 onely to discover ot●er things , but it sel●e 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 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 , 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 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 of 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 , 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 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 be without assurance ? Answ . There be 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 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 onely 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 in 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 : 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 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 title 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 light 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 truth ; but where truth is , there will be an uncessant desire of future sealing . 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 ? 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 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 . Faith makes the things to come , present : and faith beleeves , that , neither things present , nor things to come , shall bee able to separate us from the love of God in Christ So that our assurance is not onely 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 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 , the same spirit that raised Christ from the dead , will raise us up likewise , and not leave us untill we be in full redemption , we shall awake , filled with his image . 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 do we pray for the forgivenesse of sinnes ? Answer . We pray for a clearer evidence of what we 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 , Ioh. 17. I pray for them which thou hast given me , for they are thine . Pregnant for the proofe of this point , 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 onely 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 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 we shall never 〈◊〉 from 〈◊〉 : GOD doth no● pr●mise what we shall doe of our selves , 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 onely sure to us , but God hath assured us of it . 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 onely 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 . Partly , 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 would have us assured , that he may have glory . 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 : and 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 , 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 onely 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 onely 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 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 onely can subdue the rebellion of our spirits , and soften our hearts , and make them fit for sealing . The Spirit onely can so repo●t the mercy of God to our 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 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 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 , 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 onely grieves the Spirit . 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 holinesse . 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 of force , whether we be not yet sealed , or be sealed : if not sealed , then grieve not him whose onely 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 , stand 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 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 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 onely 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 . Those 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 , 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 , 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 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 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 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 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 ; we shall bee able to hold our owne , and those temptations will vanish . 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 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 ? 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 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 , 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 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 . 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 we 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 . 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 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 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 that 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 onely 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 the 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 assurance 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 . 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 . And 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 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 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 , to 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 , 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 assurance and sealing in them . 2 What God doth for us , 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 ? The peace of God which passeth all understanding , shall guard our hearts . God maketh our Calling and Election sure in us , 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 have 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 , 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 yeeld 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 , 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 . There are riches of assurance ; the Apostle would have them to labour not onely 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 , 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 grieve the spirit , we shall in so doing , prejudice our selves , and suffer in the comfort and evidence of our sealing . FINIS . Notes, typically marginal, from the original text Notes for div A68733-e3600 Scope of the words . Holy Ghost called Spirit , why . Holy Spirirt Holinesse not onely an attribute in God , but the excellency of all h●s attributes . He is holy in mercy , in iustice , in goodnesse , &c. Two desires in man by nature . Foure things presupposed . The spirit in us . Differēce of the Spirits being in Christ , and in us . How the Spirit was in Adam in innocency . How in carnall men . The holy Ghost dwels not in us as in ordinary houses , but as Temples . The holy spirit makes all holy , where ever he comes . The spirit a Counsellor and Comforter . We are prone to grieve the Spirit . We should be carefull of grieving it . Foure points observed . What it is to grieve the Spirit . Spirit grieved how . Spirit considered as in himselfe , as in us . How the Spirit worketh in us . Ob. We intend not in sin , to grieve the Spirit . An. We doe it in the cause . Wherein we grieve the Spirit . We grieve the Spiri● by unkindnesse . Ier. Aggravation of sinnes of Professors . Sins against knowledg are such either , 1 Directly . 2 Indirectly . Why voluntary sins grieve the Spirit so much . Exod. 20. Sinnes against the second Table in what respect they grieve most . Gods method in dealing with sinners . Some sins grieve more than other . Eph. 5. 18. Gal. 6. Jer. 42. The Spirit is grieved by sinnes against the Gospell . Slighting ordinances . The sinne of these times . By false judgment of things . When wee plot and contrive sinne , the Spirit is grieved . And sinne having helpes to 〈◊〉 ●he 〈◊〉 . By caveling against the truth . Neglect of prayer and dependance . Overmuch worldly businesse . Omission of duties . The Spirit grieved in others , is grieved by Neglects . Contempt Censures . By superiours . By inferiours . By ill example the Spirit is grieved . How it may be knowne when the Spirtt is grieved . Issues of grieving the Spirit . Leaving us to our selves . Grieving our spirits . Quest . How far a childe of God may grieve the Spirit . Answ . Gods children commit not the sin against the holy Ghost . Sinne against the holy Ghost , what ? Miscariage concerning the sin against the holy Ghost . Concerning others . Concerning themselves . Feare frees from three things . How to prevent grieving the Spirit . Give up our selves to the guidance of the Spirit . Gal. 2. To obey him perfectly . Quest . Answ . How to know the motions of the Spirit . They raise higher . Are constant . They change the heart . Are seasonable . Evidence themselves . Orderly . Dependant on God. To concurre with the spirits motions . Cherish holy motions . Give the Spirit scope in his ordinances . Isay 7. If the Spirit 〈…〉 . Take heed of lesser sinnes . Looke to the first rise of sins . Renew repentance . Avoyd corrupt communication . Object . Answ . Motives not to grieve the Spirit . Notes for div A68733-e6840 The sealing of Christ . Act. 20. 28 Rom. 1. 4. Christians are sealed . Similie . For confirmation . Distinction . 1 Tim. 2. Simile . Similie . Similie . Appropriation . Can. 6. Psal . 4. Psal . 73. Estimation . Ier. 2. 3. Secresie . Revel . 3. Security . Degrees of sealing . Faith. Sanctification . Quest . Answ . What goeth before this witnesse of the Spirit . Gal. 6. Revel . 2. What accompanieth , &c. What followeth after this witnessing of the Spirit . Rom. 8. 16 33 &c. Pro. 31. 6. Redemption double . Full redemption not yet . A day of Redemption . The day of Redemption ought to be thought on . Day of vengeance to wicked . The first conclusion . Rom. 9. Ioh. 1. The second conclusion . Col. 1. Rom. 8. Rom. 8. 11 Psal . Why we pray for forgivenesse of sinnes . 1 Pet. 1. 3 , 4 , 5. Why God assureth us of our salvation . For his glory . For our comfort . The third conclusion The fou●th conclusion T●t . 2. 11. 12. Phil. 3. ●● It is an argument to them that are 1 Not sealed . 2 Those that are sealed either in a 1 Lesser degree . Those that are sealed in a higher degree . 1 Ioh. 3. Rom. 12. 2 Sam. ●1 . 1. Meanes . Phil. 3. 2 Pet. 1. 2 Meanes . 3 Meanes . Col. 2. 2. 4 Meanes .