An Expository Comment on 2 Corinthians 1

SERM. CXXX.

THe establishment of a Christian upon the Promises of God is only the work of God. Man cannot settle himself, no more than he can make himself. There remaineth for the explication of this truth, to declare, wherein positively this confirmation by God doth consist, and

First, Hereby God doth strengthen the heart in reference to the Promises, by working in us habits of grace, and some permanent constant Principles, whereby we are carried out easily and delightsomly unto them. The heart of man being originally and habitually corrupt, is contrary both to the commands of God, and the Promises of God, which is greatly to be observed; for the enmity indeed of our hearts against those holy duties which the Law commandeth is often treated on, that is constantly preached upon; but the sinful enmity that is in our hearts naturally to close with the Promises of God, that is seldom thought upon. It is therefore very necessary to know the backwardness and frowardness of the heart, to embrace Promises, as well as to obey commands: For, whence is it that the heart is humbled for sin? whence is it sensible of the guilt and burden thereof, that it flieth from the Promise? whence is it that the Gospel of Grace, and Justification of a sinner is such a Mystery to it? Whence is it that experience in a godly man teacheth him that Faith in the Promises of all works is the most difficult? Is not all this from the contrariety of the heart, though humbled, to God's way of Promises? This being then laid for a foundation, when God doth sanctify a man, he doth not only put these Principles into him, whereby he is enabled to obey the commands of God, but also whereby he is strengthened to receive the Promises of God. And therefore as we have the Spirit of Sanctification, whereby we are fitted for Holiness, so we need the Spirit of Adoption, whereby we are prepared for the Promises of God. Now if you ask what are those habitual Principles wrought in us by God, whereby we entertain the Promises, and apply them to our own selves? I answer, They are these,

The First, which doth immediately and formally work the soul thereunto is Faith. Faith and the Promises are mutually related one to another, They are like the stomach and meat, hence Gal. 3. 22. it is said, That the Promise by faith of Jesus Christ might be given to them that believe. And Ver. 14. the Gentiles are said to receive the promise of the Spirit through faith. By which it doth appear that the Promise without faith doth us no more good than meat without eating: Therefore to believe is John 6. to eat the flesh of Christ, and drink his blood. This Faith therefore in the Scripture is commended above all other Graces, both in respect of its working, ad intra, and ad extra: ad intra, for by it Christ dwelleth in our hearts, by it we receive the Promises, by it we are justified, by it the heart is purified: and then ad extra, by faith we are quickened up to all those holy duties which are required of us. It is faith which worketh by love, Gal. 5. 6. and so by patience, by zeal, by repentance. If then thou wouldst have thy soul fixed upon the Promises, pray above all things for this grace of faith. Faith dispelleth fears, doubtings, and all temptations of Satan: therefore we are said to be kept by the power of God, but through faith to salvation, 1 Pet. 1. 5. we are left, as in a safe garrison, so the word signifieth, as some observe. Know then, that if thy faith could always be kept lively, and vigorous in thee, there is nothing could divide between thee and the promise; but as the child in the womb is nourished by the navel of the mother, so is thy heart by Faith in the Promises. Hence it is observed, that of the same root in the Hebrew, whence the word Faith cometh, there ariseth also the word signifying a nurse, 〈 in non-Latin alphabet 〉 Numb. 11. 12. as a nursing father beareth the sucking child: as if faith did make a man continually suck at the Promises, as a child doth at the nurses breasts. This then is the most eminent and principal grace, establishing the heart: As on the contrary, unbelief is that which doth unsettle and distract the heart.

A Second habitual grace and principle inclining the heart to the Promises, is Love: not that we are justified by love, or that love is a receptive grace, applying the Promises; but only it doth sweeten the heart in reference to God. It putteth us upon good thoughts to God, we look not upon him as a severe judge, taking all opportunities to damn us, but as a gracious and loving father, reconciled to us through the blood of Christ. Therefore not only faith, but love likewise doth expel tormenting fears, and doubts. Thus the Apostle notably 1 John 4, 18. There is no fear in love, but perfect love casteth out fear, because fear hath torment. He that feareth viz. in this slavish manner is not made perfect in love. We see in this Text what the nature of slavish fear is, and what is the proper effect of a filial love of God. Slavish fear is tormenting: doth not every soul exercised therewith, subscribe thereunto? are not servile fears almost like the torments of Hell itself? How intolerable is it to fear God as Cain did, as Judas did, with dreadful apprehensions of God's wrath against them? Thus fear produceth spiritual hornets as it were in the soul to sting it day and night; but love, the more that is perfected, it casteth out them. How blessed a thing then is it to have the heart filled with the love of God? For as the Apostle saith, 1 Cor. 13. Love suffereth long, and is kind, is not easily provoked, thinketh no evil. Thus doth our love affect us towards God: though he exerciseth and chastizeth us, yet we suffer long, and bear it patiently; neither do we entertain hard thoughts of God, as if he were too severe, as if he did punish us more than our sins deserve: it removeth these suspicious thoughts which guilt is apt to raise up in us, as if God were become our enemy, and interpreting everything in the worst sense; yea this love seeketh not her own, but so that God is honored, that his great name is magnified and glorified, he mattereth not his own consent and ease. Therefore though God leave him long in desertions, though he be under manifold temptations, yet he saith, God is good, and he loveth God, even when God seemeth not to love him; so we may truly say with Solomon, Cant. 8. 6. Love is as strong as death, the coals thereof are as coals of fire. Many waters cannot quench love, many floods cannot drown it. Certainly if this be true of human love, how much more of divine love? If therefore thou wouldst have thy heart settled upon the promises, preserve this love like the fire upon the altar of thy heart daily.

Thirdly, Another habitual principle to confirm the heart upon the promises, is, Spiritual fortitude and heavenly courage. Aristotle maketh fortitude a moral virtue, when a man either doth or suffereth great things for virtues sake; but Christian fortitude is of a more sublime nature: neither do we speak of it, as enduring great things from man, but from God. For we may see David many times ready to sink under the heavy temptations, he was conflicting with; but then see how his holy generosity recovereth itself, Psal. 42. 9, 11. I will say unto God my rock, why hast thou forgotten me? &c. And why art thou cast down, O my soul! Why art thou disquieted? hope in God. Hence David exhorteth all that hope in God, Psal. 31. 24. To be of good courage, and God shall strengthen their hearts. Of all temptations none are so grievous to be born, as those which arise from God's withdrawing of himself, and hiding of his face from us; then we apprehend no promises do belong unto us; then we question very principles, and so are like a ship tossed in the Sea, without Pilot or Anchor. Therefore spiritual fortitude to withstand these strong assaults, is above all required. How many have sunk irrecoverably into this pit of destruction? So that unless God's power settle us, unless that compose our hearts, we can as well remove mountains, as this sad and sainting spirit of ours. Lay then fast hold on Christ, thou canst not sink in these waters, if his arm doth uphold thee. Thus Timothy is exhorted, To be strong in the grace that is in Jesus Christ, 2 Tim. 2. 1. there is his duty to be strong, but how must he come to have this strength, It is by Jesus Christ; you would think the exhortation were superfluous: for why must I be strong, if it be the grace of Christ that must enable me? But the exhortation is useful howsoever; for hereby we are taught our duty, as also to go out of ourselves, renouncing our own strength, and laying the faster hold upon Christ himself. To this purpose we have the like exhortation, Ephes. 6. 10. Finally my brethren be strong in the Lord, and in the power of his might: when he had before laid down several precepts, then knowing how impotent and unable we are, he saith, Be strong in the Lord. Here you see what we are commanded, but it is the power of his might, that is, his mighty power, that must confirm us; and where this is present, then we wonder how we are carried through such temptations, led through such wildernesses as we have been; we stand and admire to see what red Seas we have gone thorough, and how the waters have yielded unto us. Thus Paul, I can do all things through Christ that strengthens me, Phil. 4. 13.

Fourthly, Divine hope doth exceedingly conduce to stablish the soul upon the promises, as you heard, from those admonitions of David to his soul, Hope thou still in God. Faith is carried out to the truth of God, and hope to the mercy and power of God; and therefore he that hopeth in God, is got into the Ark, while others float in the waters, Heb. 6. 19. it is compared to the Anchor of the soul, both sure and steadfast, and which entereth within the veil. By this we see, that hope doth notably settle the soul. Faith indeed and hope are two sisters and twins, and look so like one another, that we can hardly make the difference; yet faith establisheth the soul upon the promises, by apprehending them as present; so that the soul is in as holy a manner secure, as if it were already in Heaven. But hope doth settle the soul on God's promises, as the things promised are future and to come. For seeing between God's promises, and the accomplishment of them, there happen so many cross providences in appearance; yea so many difficulties and seeming impossibilities are in the way, we need some divine grace to overcome all these, and that is hope, compared excellently to an Anchor; for as that doth fasten the ship, which otherwise would be tossed up and down, and in danger of splitting upon every Rock; so the soul of the most godly man is tossed up and down with such sad temptations, that did not this hope bear up the heart, all would fail within us. But this spiritual anchor exceedeth all material ones; for this is sure and steadfast. Sure, so that no outward violence of storms can break it: and steadfast, in respect from within there is nothing without or within that can disanu • l this. But then whereas other anchors are fastened into the earth, this is in Heaven, in God, and invisible things. A godly man's hope cannot be seen by the bodily eye. Take heed then of weakening this grace of hope, it's an excellent corroborater of the soul, staying it up with that glory, which will be revealed hereafter.

Lastly, Another habitual principle, whereby God doth exceedingly establish the heart on the promises, is Spiritual joy and heavenly consolations. This is one great reason, say Divines, why Angels and Saints in Heaven are so confirmed in that estate, that nothing can tempt them off from God, they never will be weary of the presence of God; even because they are filled with so much infinite delight and joy, that they cannot desire any better thing than God. Now the godly they have the beginnings of these consolations here upon earth; for by the spirit of adoption, they are so filled with joy and delight, that all the world is no more than an husk unto them; they look upon the world as a wilderness, and Heaven as the Canaan. So that spiritual consolations, when wrought in the soul, are like a mighty pillar to bear up the heart. Hence the Apostle prayeth, 2 Thes. 2. 17. That God would comfort their hearts, and stablish them. First, Comfort, and then establish. How hardly is the heart dejected, and full of despondent thoughts established? But comfort and joy is oil to the wheels. Thus Nehemiah spake, Neh. 8. 10. Be not ye sorry, for the joy of the Lord is your strength. So much sinful grief as thou lettest in, it is like the letting in of waters at some leak in the ship, it may sink the ship at last. Bless God therefore for any gladness of heart, for any consolations of soul through the Spirit of God; these support the soul, these make it rejoice in the midst of all afflictions. It is true, sometimes the people of God, for wise and holy ends are deprived of them; but when they are vouchsafed, they come like pleasant gales of wind to carry the ship to its Haven.

In the next place, As God doth positively establish by these habitual principles; so also by the actual motions of his Spirit upon us. There is not only habitual grace, but efficacious grace, whereby the Lord worketh in us both to will and to do. How many times do the principles of grace, like Christ in the ship, lie asleep in us, insomuch that till they be awakened, we are in danger of shipwreck? Therefore when the Apostle exhorteth us, To work out our salvation with fear and trembling, Phil. 2. 13. he giveth a wonderful reason; for it's God that worketh in you to will and to do, and that of his good pleasure. So that the confirming power of God lieth chiefly in this, in actuating those habitual principles within us, whereby we depend upon God continually, as the beams of the Sun do upon the Sun. This Doctrine Pelagians and Papists cannot relish: but certainly if God come not with efficacious actual help, as well as habitual; the instances of the falls of God's people in all ages, will palpably declare they are undone of themselves.

Having thus illustrated the Doctrine, let us touch some arguments à posteriori; whereby it is plain, That all our establishment is from God. And

1. It is plain, In that a godly man findeth such an inequality in the temper of his soul. Sometimes he is able to withstand strong gusts of temptations; and at another time, he is so weak, that every blow will beat him down. David discovereth these hills and valleys in his soul in many Psalms. Now if it were a man's own strength, then he would be more constant and uniform. Only by these ebbings and flowings we are taught, that God doth alone support us; if he withdraw his hand, then are we troubled.

2. It is plain, Because sometimes weak Christians have gone through great temptations, when strong ones have exceedingly failed. Did not Peter an eminent Apostle of Christ fall very dangerously? And yet how many weak women have been enabled to become Martyrs for Christ? Did not Abraham called the father of the faithful, show much sinful fear when he was in Abimelech's country? Alas, if Samsons hair be cut, he is no stronger than other men. Oh the wise dispensation of God! Sometimes the strong Christian stumbleth and falleth, when the weak standeth. And why is all this? but as the Apostle teacheth us, to show, That the root beareth us, and not we the root, Rom. 11. 18. Christ keepeth us to him, we do not keep Christ to ourselves.

Lastly, That it is God alone who establisheth, as appeareth, By the prayers of God's people. And it's a Rule of Austin's of old against the Pelagians, It is an absurd thing to pray unto God for that which is in our own power. If we can establish ourselves, why do we pray, that God would not lead us into temptation? Do we not therein proclaim, that our own power, our own strength cannot preserve us in any temptation? Thus David prayeth, Uphold me according to thy Word, Psa. 119. 116. and Psal. 51. 12. Uphold me with thy free spirit. The guilt upon his soul, for those gross sins would have swept him away like a flood, had not God mercifully upheld him: and as the godly have declared this by prayer, so also by their praises and thanksgiving, acknowledging that they could never have gone through such exercises, conflicted with such temptations, had not the Lord supported them. They wonder to see how their hearts were kept up under such dejections. Thus David, Psal. 63. 8. My soul followeth hard after thee, thy right hand upholdeth me. And Psal. 145. 14. The Lord upholdeth those that fall; though they fall, yet he doth not quite take off his hand from them, but raiseth them up again. Thus you see how true the Text is, That it is God who establisheth us.

SERM. CXXXI.

THe next thing considerable is the Subject of this Establishment, with the Object wherein. The Subject is, Us with you. In this doth appear the Apostles modesty and humility; Though he had such a plerophory, and did exceed many others, as much as the Cypress doth the shrubs, yet he attributeth it not to his own strength, or power, but to the grace of God: If God leave him, then this Samson is no more than other men. And when he saith, With you] this is to be understood indefinitely, not universally. For who can think, that every Corinthian was thus established, anointed and sealed? But it is ordinary with the Apostle, when writing to Churches, to speak of them as those that are truly godly, either because many were so, or else because in charity, it was meet for him to think so. Or lastly, because according to their outward calling and profession they declared themselves obliged and bound thereunto. Thus writing to the Church of the Ephesians, he speaketh generally, Grieue not the Spirit of God, whereby ye are sealed unto the day of redemption, Ephes. 4. 30.

In the next place, you have the Object, and that is, in Christ, 〈 in non-Latin alphabet 〉 , in Christum. Some render it, as being more emphatical. The sense is, that we are incorporated (as it were) into Christ, and thereby established, for out of Christ, we are as reeds shaken with every wind. From these two particulars, we may observe two Doctrines to be briefly dispatched at this time. The first is,

That even the most eminent in godliness do need God's power to stablish them, as the weakest and most infirm.

Even the Paul's that are like giants, when others are but as dwarfs, are not preserved by their own power. It's God's right hand that upholdeth them, and if that be removed, they are no more than other men. This is a very necessary truth to be improved for the comfort of those that are weak in their own sense and feeling. Whatsoever encouragements you declare to them, they are ready to put off all with this; It is true, such as Paul, such as Abraham and David, that were stars of the first magnitude, these could do so; God was in a special manner present with them. But we must not argue from these Cedars to such Briars as we are; whereas this Text showeth, that all are alike as to this dependence alone upon God, Us with you, saith the Apostle; and therefore we have him, Rom. 8. and in other places putting himself in the number of other Christians, and a guing for their justification, perseverance and eternal glory, by such arguments as are common to all believers, not from anything peculiar and extraordinary in himself. So that all believers have the same God, the same Christ to rest their souls upon, though they differ much in their inherent graces. Thus we may see David a president herein, Psal. 32. 6. when he had declared God's great goodness to him, upon his purpose to confess his sins, I said, I will confess my transgressions unto the Lord, thou forgavest the iniquity of my sin: that is spoken by way of aggravation; whatsoever was guilty and damnable in it, though never in so heinous a manner, thou didst pardon it; then mark the inference, For this shall everyone that is godly, pray unto thee for this, because God did so with David: whereas it might be objected, Though God did so with David. yet will he with such an unworthy wretch as I am? But David answereth you, For this every godly man shall be encouraged to pray.

To demonstrate the Doctrine, viz. That the strongest Christians are alone stablished by the power of God, consider these particulars:

First, The examples of the falls of the most godly men that are recorded in Scripture. By which it is plain, that not they themselves, but the power of God did preserve them, and when that had forsaken them, being left to themselves, they fall into the mire. Thus David and Peter are sad instances: what weakness is upon the best, if the Lord forsake them but for a while? Peter was so confident of his immoyeablenesse, that he thought, though all others should deny Christ, yet he would stand it out; but how sadly did he fall to the great bit ernesse of his soul? Thus the godly appear sometimes like Trees in the winter, which though having some life in the root, yet outwardly have no apparent difference from those that are stark dead; and all is, because they have not that establishing grace they use to have. Let not then the strong man in grace, glory in his strength, nor the swift man in the ways of Heaven, glory in his swiftness and fervency, for he is alone supported by the power of God. Yea, which is the more observable, you may see them falling and staggering in those particular graces, wherein they seem to be most corroborated. Abraham is the Father of the faithful, and yet he discovered much carnal fear in Abimelech 's country. Moses was the meekest man upon the earth, yet in what a froward passion, when he struck the Rock? which so provoked God, that thereby he had only a sight of Canaan, and was not permitted to enter thereinto. Peter is noted to have the greatest fervency and zeal of all the Apostles, and yet how surprised with cowardice and sinful fear? In these graces of all other, you would not have thought they should stumble and and fall: But behold how it is the arm of the Lord that doth bear us up.

Secondly, This truth is demonstrated from those wonderful dispensations towards his best servants. Many are the temptations that they are assaulted with; and all this is, to show their impotency to them, to discover their infirmities to them, that so they may be humble always in their own eyes. Thus Abraham and Jacob, they were in constant exercises; no sooner were they delivered from the Lion, but a Bear met them; one wave followed another. And what was the end of all this, but to keep them in continual dependence and waiting upon God? David also was constantly in a wilderness, where no water was; and God's end herein was to make him see his salvation was in God alone. Yea Paul himself, though by the grace of God he was so preserved, that after his conversion we read of no other extraordinary fall he had, yet lest hereby, as also from many other glorious privileges he enjoyed, he should be puffed up above measure, 2 Cor. 12. he had the buffetings of Satan, and a thorn in the flesh, to make him go out of himself, and to rest on Christ only. So that God's end in putting them upon these trials, is to instruct them wherein, or in whom their strength doth consist.

Thirdly, That it is God alone who doth stablish the most holy, will appear, If you consider how great the power, subtlety and malice of the Devil is, who is set against them more than any others. As Christ told his Apostles, Satan had a desire to sift them as wheat, Luk. 22. 31. Thus the Devil doth with the greatest violence oppose those, that are more esteemed for gifts and graces than others. These like Uriah stand in the fore-front of the battle; for if they • all • , if they become a stumbling block; and a reproach, God is more dishonored, wicked men are more hardened, then if many weak Christians should fall: and therefore those that are remarkably godly, they are to be so far from high-mindedness and self-confidence, that indeed they are to be in the greatest fear and watchfulness; for it is such as thou art, the Devil aimeth at. The trees full of fruit have the greatest violence made upon their boughs. Now alas, what is a godly man's strength to the Devils violent assaults and subtle insinuations, if God did not strengthen him. What defense hath a sheep against a roaring Lion? Observe that reason expressed, 1 John 4. 4. You have overcome Antichrist, saith that Apostle; but why? Because greater is he that is in you, then he that is in the world. In you] that is emphatical: It's Christ dwelling in us, that keepeth off Satan's victorious power, and all his instruments. Thus also 1 John 5. 5. It is faith that overcometh the world, which always relieth on a power without us; for faith as it is a grace, doth not; but as it receiveth strength from Christ: As the Vine and Ivy are not supported of themselves, but by those trees they lean unto.

Fourthly, It is plain, that God alone doth establish the most able believers from that providence of God, whereby he many times leaveth such to themselves, that in their own experience and acknowledgement of others they may see all help is from God alone. This truth the godly are not always so practically convinced of, as they should be. Hence they are apt to be puffed up sometimes with secret delight and complacency in themselves, for which God doth leave them to themselves, that they thereby falling, may know what they are of themselves, and what they are by the grace of God. Thus it is noted of Hezekiah, a man full of integrity in God's ways, 2 Chron. 32. 31. God left him to try him, that he might know all that was in his heart. Even this good man did not know how base, false and deceitful his heart was, and therefore God left him: and we see the blessed effect of this merciful desertion, verse. 26. Hezekiah humbled himself for the pride of his heart. Is not here then a plain instance, that God many times in much mercy leaveth the godly to themselves, that so they may have full sentiments of this truth upon their hearts? This also was the case of Peter, who did not answer his name of a Rock in this case; and had the Church been built on him, as the Papists boast, it had fallen all into pieces; for it was Christ's looking upon him that recovered him, not any strength of his own. But how cometh Peter thus to stumble and fall? It was because of his self-confidence and presumption in his own power; yea some have said that Christ left him merely to himself, not for any preceding sin in Peter, but only by way of mere dispensation, that hereby an example of humility and holy fear might be left upon record to all ages. But that Peter 's sin of gross confidence did deserve this gradual dereliction, is more than probable: only we grant that as God doth sometimes tempt, so also forsake sometimes for sins antecedent, sometimes from his mere sovereignty and holy wisdom, thereby to teach man, that which otherwise would not be acknowledged. It is indeed a Rule, that Deus neminem descrit, nisi prius deseratur: God forsaketh none, that doth not forsake him; which may be granted as true, if we speak of a desertion by way of anger and punishment; but of a desertion by way of mercy and trial, or thereby to make way for greater dispensations of his glory, so it is not always true; God may forsake gradually, that thereby he may not forsake totally and finally. Such desertions that are for a season are sometimes mercies and very useful, being a subtraction of grace, in order to fill us with more grace: And the end of such providential administrations is to convince us fully of this truth, that we do not settle ourselves, but it is God that doth it for us.

Lastly, This truth may be demonstrated from the nature of that grace which is habitual and permanent in us. For though that there be in us as a principle qualifying of us to work holy things with delight, joy and content, yet it cannot put us upon working without a further actual efficacious work of grace upon our souls; which you heard the Apostle calleth, Working in us both to will and to do, Phil. 2. 13. So that although there be never so much grace planted in us, yet that lieth asleep (as it were) and worketh not, till this efficacious grace actuate it, and put it into motion; neither ought this to be any wonder to us. For we see in natural causes, it is not enough to have a principle of life, unless God also enable us to move; For in him we live, and move, and have our being; much more then must this be in supernatural things, where the Actus primus and secundus is of God. Not but that in the progress of grace we act and move, but Acti agimus, moti movemus. It is the grace of God that doth efficaciously incline the sanctified will to spiritual operation; then the North-wind, and the South, do (as it were) blow upon the spiccs, that they may send forth their fragrant smell. It is true, at the first work of grace, there we are merely passive, but God doth not then force our will, he only changeth it; as water which naturally descends, when made air doth naturally ascend upwards. Thus the will of a man which was depressed to earthly things by sin, when sanctified and made heavenly ascendeth up towards God and heavenly objects. By these discoveries it is manifest, that the best Saint in this world is settled by the grace of God alone. Those corruptions within him are treacherous, and would betray him into the hands of Satan, did not Christ corroborate him. And is this any wonder of man fallen, seeing Adam fell for want of this confirming grace, and the elect Angels do therefore not leave their habitation, as the Apostate have, because the grace of God doth confirm them? So that the good use we are to make of this Doctrine, is to be exceeding watchful and tender about all sin, lest thereby we provoke God to leave us. How terrible do such desertions many times prove? To whom are woes, to whom are wounds and gripes of conscience, but many times to those, who being left of God, have thereby engaged in sinful ways, and so having lost an holy frame of heart, have thereby deprived themselves likewise of an Evangelical, comfortable one? Take heed through thy laziness, negligence, pride, or some other sin, God forsake thee, and thou become worse than Nebuchadnezzar, of a godly man, made like a beast. This will be bitterness in the latter end.

As for the second Doctrine, I shall not say much to that, because it hath been in part already spoken unto; it is

That in Christ alone we are established.

That as in the building, other stones are strengthened, because of the corner stone, or the foundation stone; or as the branch in the Vine doth therefore live and flourish, because in the Vine: so it is with us, because in Christ we are settled with Christ; in Christ we are confirmed with Christ, which made Austin say, In Christo sumtis Christus, extra Christum, nihil. In Christ we are even like Christ, out of Christ we are nothing at all. To consider this, we are to know,

First, That all the godly through the efficacy of God's Spirit are united to Christ, and so become his mystical and spiritual body. By reason of this it is, that Christ dwelleth in them, and they in Christ; Christ actively communicating of his goodness and virtue to them, and they passively receiving influences of grace from his fullness. This union is represented in Scripture by many similitudes, of a building, of a vine and branches, of an husband and wife; but none so expressly, as that in the Sacrament of bread and wine, denoting us those elements are naturally turned into our nourishment, and made one with us: so we are in a spiritual and mystical manner made one with Christ. This being laid as a foundation, then

Secondly, From this our establishment and settlement followeth, whereby we are sure to persevere, and nothing shall be able to dissolve this union; whence once made a true member of Christ, there cannot be any separation made, so as ever such a person should at last be damned in hell; for that would redound to the highest dishonor of Christ the Head, as could be imagined. The reason why Adam fell, though without any inherent corruption in him, was partly because he was not united to Christ in that manner, as the weakest believer is now under the Covenant of Grace. And although these things are derided by the Arminian, yet this Doctrine of spiritual union with Christ, may compel everyone to believe the truth thereof: so that if we now fall, Christ must fall with us; we are not to be considered as single persons, standing upon our own bottom, but as united to Christ. Therefore

Thirdly, Being thus in Christ, our stablishment ariseth two ways from Christ.

1. By meritorious impetration, Christ as our Mediator hath deserved this through his propitiatory death, that we should always be kept his; and therefore when we have a thousand times over deserved, that God should leave us, yet because Christ hath deserved that God should always love us, therefore it is that we stand faster than Mount Zion, which yet is said, not to be moved.

The second way is by efficient application; for he doth communicate of his power and strength to us, whereby when we are ready of ourselves to fall, yet he doth prevent it. So that our being in Christ is the foundation of all strength, and all comfort, and therefore this discovereth the wretched estate of such who can claim no interest in Christ; these are tossed up and down from one lust to another; they roll from one iniquity to another; the Devil doth what he pleaseth with them, he throweth them sometimes in the fire, and sometimes in the water, and all this is because not in Christ. If at any time through the common graces of God's Spirit, they are got up to the pinnacle of the Temple, they are eminent for gifts and place in the Church of God, all the godly have admired them for a while; yet at last you find them blasted and cursed in this way; you find them like swine wallowing in the mire, that were judged to be the sheep of Christ. Wonder not, but say, they wanted the root, which is Jesus Christ.

SERM. CXXXII.

THat which the Apostle called Confirmation and Establishment, the great and precious work of God upon the hearts of his people, is metaphorically declared under three similitudes. The first is anointing, 〈 in non-Latin alphabet 〉 , because the Priests in the Old Testament used by anointing to be inaugurated into their Office, and sometimes the Prophets also; as we read of Elisha, 1 King. 19. 16. Hence Beza doth interpret this place, of the Ministers of the Gospel, as if by us, were meant us Ministers. For (saith he) he is asserting the dignity and excellency of the Ministry, in opposition to those calumnies that were cast upon Paul, and his Colleagues. This interpretation of Beza's, Stapleton doth greedily catch at, and maketh use thereof to oppose Calvin, who doth understand it of believers in the general. But first Beza, though he thinketh the Apostles meaning is principally of Church-officers, yet he doth not gain-say, if any shall understand it of believers, comparing that place of Peter with this, where Christians are said to be a Royal Priesthood, 1 Pet. 2. 9. Neither do I meet with any Popish Commentator, but Stapleton, that do expoundit of Ministers only. From this word 〈 in non-Latin alphabet 〉 , to prove the Oil or Chrism that is used in Popery, when they baptize children, is ridiculous; but we may speak more to that in the next verse, where sealing is spoken of.

The Text of itself is plain; whereas in the Old Testament Kings and Priests were set apart for their Office, by an external anointing, which did externally represent some inward power and virtue of God poured out upon them: In the New Testament, this is applied to the efficacy of God's Spirit, that is upon believers; they have all, though not a material one, yet an invisible and spiritual anointing, which is the grace of God's Spirit in the soul: for they are to the soul, what oil was to the body in the several effects thereof. So that we observe,

All true believers have a spiritual anointing from God.

They are God's anointed ones. Thus Psal. 105. 15. Touch not mine anointed, and do my Prophets no harm. Yea (Habak. 3. 13.) all the people of God are called his anointed, which caused Grotius, though very absurdly to understand the 〈 in non-Latin alphabet 〉 , spoken of Hebr. 11. 26. where Moses is said, To esteem the reproaches of Christ greater riches than the treasures of Egypt; Not of Christ, but the people of Israel; as if they were the Christ, or anointed one in that Text: This will much gratify the Socinian. In the New Testament we have a notable place to confirm this Doctrine, 1 John 2. 20. But ye have an unction from the holy one, and ye know all things. And verse. 27. The anointing which you have received of him, abideth in you, and ye need not that any man teach you. Here is the anointing or ointment, as some understand, because anointing (say they) is a transient action, and so passeth away; whereas the Apostle speaketh of something permanent in us, we may comprehend both. Now it is good to mark the opposition; for the Apostle having before spoken of the Antichristian party, how that deluded many by specious pretences, he cometh with an adversative, But ye have the unction; by that you are enabled to discern between falsehood and truth: Yea so far it worketh in you, that ye need not any man should teach you; that is (say some) not exclusively, but comparatively; for so a negative expression is sometimes used: If there be not this unction from God, all human teaching is in vain. So that as Calvin, and others well observe, he doth not speak here against the use of the Ministry, as Illuminatists, and others pretend. For then why should the Apostle teach them in this Epistle, while he saith, They need no man to teach them? Again, the Apostle speaketh of the fundamentals and essentials of Religion; as if he had said, You are not so rude and ignorant, as to be taught the principles; for so all Christians grown up, should not need a Ministry for plantation, and a foundation, but edification and further instruction. Therefore because the Hebrews were negligent herein, how severely doth the Apostle reprove them, Hebr. 5. and Chap. 6? Further, the meaning may be, Ye need not any other man, that is of the heretical way, should teach you, you have received the truth of God from us, you need not go to them to be instructed. Thus the Orthodox may say, We have informed you in the sound knowledge of God, you need not to go to Papists, to Socinians for more light and truth.

By this Text we see, that though anointing doth chiefly refer to the work of grace, yet it also comprehends knowledge; for Oil was used to keep up the light of their lamps; and therefore Priests and Prophets were anointed. So that this very expression is very noble and magnificent, You are the anointed ones of God: if you do truly believe, you have an unction from the holy one. Now how will this title be applied to ignorant and profane persons? Have they this choice anointing? May you not call a dunghill sweet ointment as well?

But to enlarge this excellent point, we must

First, Know, Who is the fountain of this spiritual ointment; and the Text saith, It is God. John saith, The holy one, that is, the Lord Christ, who therefore hath his name Messias and Christ, because he is anointed as the Head, and then (as from Aaron's head) it runneth down to his members; he is the anointed Head, and we the anointed Members. Whether this anointing of Christ referreth to his Divine Nature, or Human, needeth not to be disputed; for it is certain it belongeth to him as God-man. Hence Isaiah 61. 1. Christ saith, The Lord hath anointed me to preach the Gospel. Acts 10. 38. God is there said, To anoint Jesus of Nazareth with the Holy Ghost, and with power. So that this anointing of Christ was in him, as in us, the cause of all that power and virtue we do partake of. Therefore when it is said (Psalm. 45. verse. 7.) of Christ, Thou lovest righteousness, and hatest iniquity; therefore God hath anointed thee with oil of gladness above thy fellows. That is not an argument à priori; as if therefore Christ were anointed, because he loved righteousness, but à • posteriori by way of sign and manifestation; hereby it was made known, that he was the anointed of God. Thus the spiritual anointing of God's people is the cause of all that fragrancy and sweet smell that is in their lives.

Secondly, Let us compare the properties of material oil with this spiritual anointing. And

First, It was used (as you heard) in setting apart of Kings and Priests for their Office; yea most things in the Temple were consecrated by the anointing of them. So that they were not afterwards to be converted to any common use; neither might any take of the ointment that the Priest was anointed with, and apply it to other matters. Now this denoteth both the Dignity and Duty of all true believers. The Dignity, they are God's anointed ones, therefore touch them not, for God will avenge their quarrel; by this we are both Kings and Priests; Kings spiritually conquering the world, as also our own lusts and sins. Shalt thou who art a King over thy passions be a slave to them? And then we are also Priests, because we are to offer up soul and body, as a Sacrifice unto God: we are not to live to ourselves, but to him. Again, here is our Duty, for we being thus God's anointed ones, his consecrated ones, we must not apply ourselves to lusts and sins, or defile ourselves with the pitch that is in the world. Shall a man with this spiritual anointing roll himself in the mire and vomit of sin? What pride and curiosity hath been used about ointments for smell and beauty? Insomuch that the very Poet could say, Male olet, qui been olet. May not this shame every godly Christian, to think how much vain and proud persons do regard such precious ointments, that are for the body only, above what thou doest for soul-ointment, and the spiritual excellency thereof?

Secondly, Oil was used to comfort the heart of a man, and beautify the countenance. Therefore (Psalm. 45.) it is called, The oil of gladness. Hence it was that in their Feasts and Nuptial banquets, they anointed themselves. The oil of gladness is opposed to mourning; and in this sense the Spirit of God may well be compared to oil; for he is the Comforter as well as the Sanctifier. And this is part of the meaning in the Text, at least by way of consequent. For where the Spirit of God doth witness and seal to the true believer, that is many times accompanied with great joy and consolation. Ointment and perfume rejoice the heart, (saith Solomon, Prov. 27. 9.) How much more will those inward and effectual operations of God's Spirit? It is true, joy and real godliness are many times separated from one another. The chariots of a godly soul, many times go heavily for want of this oil in the wheels. Only we are to know, that there is an aptitude and fitness in the connection between grace and consolation, godliness and delight. Pray therefore for this anointing of God's Spirit, even to fill thy heart with joy unspeakable. For this will make thee like Elijah, go to Heaven in a fiery Chariot. Thy duties, thy performances, these will have more vigor and activity in them.

Thirdly, Oil was used to refresh those that were weary. The Jews did use it to those who travailed, by way of restauration (as it were) to them. Thus (Luke 7. 46.) that woman anointed Christ's feet with ointment. This was done for refocillation after lassitude. And thus also the Spirit of God, with his gracious effects, doth wonderfully exhilarate and cheer the heart after many wearisome labors and temptations. The body is not so much subject to weariness and restlessness, as the soul is. The way to Heaven is a straight and narrow way. Hence the Spirit of God is like ointment to refresh us in these laborious exercises: arguments taken from the nature of the Gospel, from the excellency and usefulness of God's promises; these do administer much spiritual ease and content to the soul.

Fourthly, Oil was used to those who were wounded, as being of special operation to heal their wounds. Therefore Luke 10. 34. the good Samaritan took oil and poured it into the wounds of that man of Jericho. And now that man was but once wounded, whereas the godly man receiveth many wounds several ways; sometimes through his own carelessness, and negligence, he wounds his own heart sadly; sometimes God for special ends seemeth to wound him with the wounds of an angry one. Oh then how blessed is it to have oil poured into these bleeding wounds! Yet of such suppling and mollifying efficacy is the Spirit of God to afflicted consciences for sin. And if you ask, What is this oil that is to be poured into such wounds? I answer, It is the balm of Gilead, the oil of the Gospel, the precious promises that are in Christ. The Spirit of God doth anoint the soul with this oil, and thereby the heart recovereth of those sad and deadly wounds which the Law, and the guilt of sin had made upon it.

Fifthly, Ointment hath its peculiar smell and fragrancy, it recreateth the nostrils of others. Not only they that have the ointment, but others that are in company partake of the smell thereof. Therefore we read of the Church, (Cantic. 1. 3. Chap. 4. 10.) so greatly affected with the smell of Christ's ointments. What is that, but only the loveliness and excellency in the Lord Christ, which a gracious soul is so deeply affected with? For this it is, that the Virgins are said to love him. By Virgins are meant sincere and upright persons, these follow Christ because of the savor of his ointments. It is not any carnal advantage, or worldly respect, but the mere preciousness that is in him, as a Mediator, and as the husband of the soul, that maketh the godly thus press after him. Now as it is thus with Christ, so it ought to be with Christians. As a man cannot hide the smell of his ointments, but others will be refreshed with it; so it ought to be with a Christian; all his whole life should be a sweet savor, and a precious odour; there should be that in his conversation, which should make everyone that beholdeth him to be in love with him: They should love to be in his company, in his presence. As they say of the Dove, when it hath any precious ointment poured on it, it maketh all the rest flock after it. Especially this should make all the godly take heed of those things that will make Religion to stink, or their persons to be vile and abominable before others. Solomon saith, A dead fly falling into a box of ointment, will make it to stink, Eccles. 10. 1. If a dead fly, what then will a dead toad, or a piece of a dead dog? Such carrion must needs make a man to be abhorred. The very consideration that thou art anointed, ought to work upon thee so far, as to do nothing that may make thee to be abhorred.

Sixthly, Oil was used to mollify and soften things that were harsh and stiff. So (Isaiah 10. 27.) the yoke is said to be destroyed, because of the anointing. Thus the graces of God's Spirit are to the soul, they soften and mollify the hardness of thy heart. How often doth it melt thy stubborn soul, and make thee kindly relent under all that subbornnesse and disobedience which thou hast shown to God?

Seventhly, Oil was used to comfort and strengthen men in their limbs. And therefore those who were accustomed to bodily exercises, did make much use of it. It was necessary to combat and conflict with enemies. Thus also it is here; all Christians are called to a spiritual wartare, and that with principalities and powers in high places, as well as with flesh and blood. They are continually to put on their armor against all the assaults of the Devil. Now this could not be done, unless we had this oil, this anointing from the Spirit of God. In the Spirit of God, we are to go out against all the assaults and temptations of Satan. In the name of Christ, we are to set upon these Goliath's. How many have been overcome in this battle, even of God's own people? because they had not this establishing grace ready at hand. Do not think to get into Heaven without a sore conflict with Anakims in the way. There must be a wilderness and a red Sea to pass through, before thou canst enter into Canaan. And therefore for this end, have we this anointing, whereby we may be the more confirmed; and having done all things, to stand, as it is Ephes. 6. 13. What more is to be said to this point, will come in upon the other metaphorical terms.

Therefore let us improve this. And

First, We see what a glorious and excellent title the name of a Christian is, for that signifieth as much as one anointed. If thou art a Christian in deed, as well as in name, thou hast this anointing and unction that is here spoken of. How far then are all profane and wretched sinners from the reality of this name? What have they to do with the name, who are so contrary to the thing itself? Art thou anointed, that smellest of the very flames of hell? Thy tongue, thy actions do all discover it. There are no sons of Boanerges that can thunder terribly enough against such reproaches and dishonors, yea blasphemies to the holy name and profession of Christianity.

Use 2. Of Instruction. What is a special preservative against all heresies and damnable opinions? even this spiritual unction. For that doth not only illuminate the mind, but sanctify the heart also. And if a man have never so much knowledge by education, and other means, if he hath not also this spiritual teaching, he is a ready prey for the Devil. Only you must know, that this unction is not speedily, and in an instant accomplished in the people of God, it is successively, and by degrees. Even as it was with the Lord Christ, though he was anointed to be the Lord of his people, and he had the right to this even from his Incarnation, yet the actual exercise, and manifestation of this was not completed, till his Ascension into his glory. Thus the spiritual unction of God's people will not be fully finished, till they are made perfect in Heaven. And therefore for the present, both their knowledge, and their graces are but in part; which consideration should keep us from being scandalized; if we see that even those believers, who yet have all received this unction from God, if in things not fundamental they differ from one another.

Use 3. Of Exhortation, To wicked men, to take heed how they persecute, or oppose these anointed ones; how contemptible and vile they may be in thy eyes, it is no matter; you see how the Lord hath dignified them, he hath set his mark upon them: what you do against them, he taketh as done against himself; they are as the apple of his eye. David when but cutting off a piece of Saul 's garment, was smitten in his heart, because he was the Lord's anointed; yet that was only an external unction, Saul had not the spiritual anointing. Do thou therefore take heed of reproaching, deriding and persecuting such as God hath anointed with the graces of his Spirit.

Use 4. Of Admonition to all the Godly, that they should do nothing unsuitably to this anointing. Heresies and impieties do not agree with this excellent composition. Thy spiritual ointment is to discover it self in all companies, in all temptations, in all exercises. The more, precious ointment is stirred, the sweeter it smelleth: So the more God afflicteth thee, chastizeth thee, the more he doth pound thee (as it were) in the mortar, the more doth thy preciousness manifest thyself. We read, (Matthew 26. 7, 13.) that when a woman poured an Alabaster box of precious ointment upon Christ's head, that Christ did so far encourage her, that he said, Wheresoever the Gospel should be preached, there also should this, that the woman had done, for a memorial of her. And yet when thou confessest Christ in the midst of a wicked generation, when thou art ready to part with all for Christ, when he requireth it, thou doest more for Christ, than this woman did. Look then to thyself, that all thoughts, all words and actions favor of this ointment; whatsoever is of sin and lust within thee, think that is of the dung-hill, that is of vomit and filthy mire.

SERM. CXXXIII.

WE come to the second noble Privilege which the Apostle attributeth to the Corinthians, for although we told you the same benefit is represented under three metaphorical similitudes, yet everyone of them hath a distinct notion, as this of sealing hath from that of anointing, though both intend the confirmation and establishment mentioned in the former verse: Some Popish Writers would from hence prove their spurious non-instituted Sacraments, as by anointing they would have their oylin baptism; as also in their extreme unction established; and by sealing their Sacrament of Confirmation, wherein likewise they use their chrism and oil, blasphemously calling it oleum salutis, the oil of salvation. Hence they tell us confirmation is usually called in antiquity signaculum, and the obsignation of the holy Ghost, bringing this Text for the proof thereof, as Vicecomes a great Popish Ritualist, lib. 1. & 2. de confirmatione, would make us believe: but first this Interpretation confuteth that of Stapleton, who limits the interpretation to Ministers only; whereas Baptism, Confirmation, and extreme Unction were applied to private Christians: and secondly, they are never yet able to prove any such Sacrament, of confirmation, as they speak of: Indeed in Antiquity there was Confirmation used in the Church of God; When persons baptized in their infancy were afterwards by Church-officers called to account about their knowledge and Christian life; wherein if approved, they were commended by prayer to God for their establishment in the Christian faith against all persecutions and oppositions: The use whereof Calvin wisheth were brought again into the Church of God; as being advantageous to prevent heresies, as also to reprove the carelessness and negligence of parents about the education of their children; but as for that abominable abuse of this afterwards in Popery, making a Sacrament thereof, adding thereunto many Popish and ridiculous ceremonies; This is a noisome weed, not any plant of God's planting: We are therefore to inquire what is the Sealing that here believers are said to have from God, and that will appear to be a metaphor taken from men, who for several ends make use of seals, and so accordingly it is to be applied to that work of God's spirit, which is in the hearts of believers: All which will better appear in the opening of the doctrine, which is,

That the people of God are his sealed ones.

To improve which truth, Consider,

First, That we read of an active sealing and a passive sealing: An active sealing is, when we by profession or otherwise do give our Testimony to the Truths of God, for when a man receiveth the Word of God as his Truth, and doth accordingly manifest this in his life; herein he doth seal to God: So the Evangelist John, chap 3. 33. He that hath received his Testimony, hath set to his seal that God is true. By which expression, you see of what necessity faith in the Word of God is, with the profession thereof in our lives: It is a sealing that God is true: insomuch that he who believeth not, as much as in him lieth, maketh God a liar. Oh consider this, thou who art tempted to unbelief, to distrust, not to rest upon the Promises of God. What an heinous sin is this, not to give testimony to God's Truth? but this we are not to speak of: Therefore there is a passive sealing, which we read applied to Christ, and to all believers: To Christ, thus Joh. 6, 27. For him hath God the Father sealed: How was that? when by the wonderful miracles that were wrought, he was confirmed to be the Messias. And then for believers they are said to be sealed not only in this place, but Eph. 1. 13. and Eph. 4. 30. Thus you see the people of God have a sealing.

But in the next place, God's sealing of his people is twofold, either visible or invisible, external or internal; God's visible sealing was again twofold, extraordinary or ordinary; extraordinary were the miracles and wonderful signs, which many believers did in the first plantation of the Gospel: Thus Paul calls miracles the signs of his Apostleship, 2 Cor. 12. 12. and they are said to be a sign to those that believe not, 1 Cor. 14. 22. Now some would have this sealing, which believers are said to receive, meant of these extraordinary miracles, which were visible to the world; but that cannot be, partly because all true believers in those days had them not, and some who were not true believers did partake of them; and partly because that was but for a season, while the Gospel was first preached: whereas the Scripture speaketh of such a sealing, as the godly may have in all ages, even till their redemption.

In the next place there are visible ordinary seals, such are the two Sacraments of baptism and the Lord's Supper; for as circumcision is called Rom. 4. 11. the seal of the righteousneste of faith, so that is to be applied to every other Sacrament being of the genericall nature thereof: It is true, the Apostle in this Text and other places, may happily allude to this Sealing in the Sacrament, which is visible and external; but because the outward application of these is to the unregenerate and hypocrite, as well as the truly godly: therefore the Apostle meaneth a further thing, even some proper privilege that is peculiar to the godly only, and that invisibly or spiritually in our hearts, as the next words show, the earnest of the spirit in our hearts; So that as the anointing is a spiritual invisible thing, thus also must the sealing be: Therefore before we come to declare the nature and use of this obsignation: Let us consider what is implied in the metaphor of sealing, for thereby we shall in part be brought to understand the admirable nature thereof.

And first, Sealing of the godly, doth imply the precious and excellent esteem they have with God; for so amongst men, those things are sealed up by us, as we account precious: None use to seal up dung and pibbles in a bag. Thus Hag. 2. 23. God promiseth Zerubbabel, he will make him as a signet, because he had chosen him, that is, he should be very precious and dear to him as the diamond in a ring. Therefore we have that expression, Jer. 22. 22. Though Coniah were the signet of my right hand (saith God) yet I would pluck him from thence, that is, though never so dear to him; We have also the Church praying, Can. 8. 6. Set me as a seal upon thy heart, as a seal upon thy arm: As these who dearly love any were wont to have their image engraven upon the rings they did wear on heir hands, to have them continually in remembrance. Thus the Church prayeth that she may be put as a seal even upon the heart of Christ: so that by this expression is meant the preciousness, the high esteem God hath of them; they are his Jewels, they are his peculiar treasure; and therefore it is that he doth thus seal them.

2. Sealing is for the safety and preservation of any ohing, that we would not have lost. Thus Dan. 6. 17. when Daniel was cast into prison, there was a stone laid upon the mouth of the den, and the King sealed it with his own signet, that so there might be no hope of having Daniel released; and thus God sealeth his people by special grace preserving them, that they shall never totally and finally be lost, though Satan be never so watchful to destroy them: They are sealed, and therefore they shall certainly persevere; but because this will come more fully in the next particular, I pass it over.

3. Sealing doth not only imply safety, but security also against such danger that is imminent upon us: God sealeth his people, that the destruction which is consuming of others may pass them by. Thus we read in Ezekiel, cap. 9. 4. when the Angel was to destroy the inhabitants of Jerusalem, yet there was a command given to set a mark upon the foreheads of such as did sigh and cry for the abominations thereof: When the Egyptians likewise were to be destroyed, they passed by every house that had blood sprinkled upon the posts thereof. Rahab's red thread was like a seal to preserve her from destruction, and her family; hence Rev. 7, 4. we read of many thousands of God's servants sealed in the foreheads; and they were therefore sealed, that they might be preserved from desolation: This sealing was not any external mark, no more than the mark of the beast was, but that real profession of Christ which they put forth in the midst of all dangers, not defiling themselves with the impurities of others. And thus God doth still seal his people, that Satan though he desire to winnow and sift them, yet is not able to devour them as his prey. Oh what unspeakable mercy is this, when the justice of God goeth with a drawn sword to throw such and such into hell, he passeth by thee because thou art one of God's sealed people.

Fourthly, Sealing is for the differencing and discriminating of persons; Thus the Shepherd setteth a proper mark to know his own sheep by: The Soldier he hath his proper badge and colors to discern what General he belongeth unto: And in this sense, though not principally, the Sacraments are seals; hereby we are acknowledged to be the Lord's people, and so differenced from all that are enemies and strangers to him, but this is more remarkably seen in this spiritual sealing, for thereby we are not only distinguished from the heathenish world, but from every hypocrite in the Church of God: Though many may go sar in profession, in parts, in gifts, so as to be admirable in the eyesof others, yet none have this sealing but the truly godly man. Every gifted man is not this sealed believer; None hath this but the true child of God: The spirit of God doth not seal, but where it hath sanctified; Therefore

Fifthly, This sealing doth suppose the work of grace truly wrought in a man, Sealing doth not make him godly properly, but supposeth him so: Thus Eph. 1. 13. after ye believed ye were sealed: there was first the work of sanctification, and then of obsignation. It is true Zanchi upon that place maketh sealing to be the impression of grace upon the heart, even as in sealing the print of the seal is stamped upon the wax; and so far we may yield that the increase of grace and confirmation therein is a sealing of the spirit; but yet to speak exactly this sealing is after the work of grace in the soul: Even as it is in the Sacraments: The external sign or seal doth not make the promise, but supposeth it, so in this inward sealing, grace is not thereby wrought in us, unless it be in the further degrees thereof, but doth confirm that which is in us: and thus seals are to confirm contracts, not make them as is to be shown; yet though it be not the divine impression of grace, yet this seal is always supposed; God doth not set to his seal to a blank, and hereby this sealing is distinguished from all carnal presumption, and the delusions of Satan, for the devil hath as it were his sealing, he confirmeth and establisheth men in heretical doctrines, and they are ready to take this for the obsignation of God's own spirit; when heretics give their bodies to be burnt, professing they have much peace and joy of conscience; Here the Kings Seal is conterfeited, as it were; They make a diabolical delusion, to be the holy sealing of God's Spirit. Thus as in sanctification, there is the true work of God's grace, and a counterfeit, that which doth resemble and is like it; so in the witnessing and sealing of God's Spirit, there also may be a resemblance of it, which yet is not that glorious privilege indeed: only as a man that is awake doth certainly know he is so, and not in a dream, though men in a dream imagine themselves to be awake, when they are deceived. Thus where the sealing of God's Spirit is, there the authority and light of it doth powerfully discover itself to be of God: even as the Sun by its own light doth discover itself to be the Sun; though they that think they have it may be deceived, yet those that have it are sure they do enjoy it. Hence

Sixthly, This sealing doth imply secrecy and privacy; That which is closely reserved, as Deut. 32. 34. Is not this laid up in store with me, and sealed up among my treasures? saith God. Thus also Job saith, cap. 14. 17. his transgression was sealed up in a bag; God did take special notice of it in time to punish it; Now in this sense also we may apply this sealing of God's Spirit: It is very secret, hidden and unknown, and that in a twofold respect.

1. The nature of it is a mystery, and hardly unfolded; Insomuch that as the lamb in the Revelation was found only worthy to open the seals. Thus only men enlightened by the Spirit of God, and experimentally taught of him, can savourily explain this. Come to the Learned and most eminent men devoid of spiritual discerning, and whose senses are not exercised evangelically, who have not the Spirit of Adoption effectually working in them, and they can no more speak with understanding to this point, then Nicodemus did to the doctrine of regeneration. He will say with those in the Prophet Isaiah, cap. 29. 11. I cannot read this book, for it is sealed. But then

2. The secrecy of it is discovered, because none know what it is, but he that hath it. As none knoweth what Parents affections are but parents; none knoweth what love is, but he that loveth: So none know what this sealing of God's Spirit is, but he that doth partake of it: Therefore this sealing is compared to other things, Rev. 2. 17. to the hidden manna: There was the manna that did fall from heaven, of which all did eat promiscuously; and then there was the manna hidden in the ark. The godly man is said to eat of this: It is likewise called the white stone, which is a note of absolution, and justification when accused, and that with a new name upon it, which none knoweth, save he that receiveth it. By this expression it is clear, that the nature and efficacy of of this Sealing is understood only by those who enjoy it; and therefore no unregenerate man is able to conceive rightly about it, no more than a blind man can about the Sun: yea, the godly man himself, though he feel it, yet he cannot express it to another: Even as we cannot express the life we live unto another; we feel it, but cannot describe it.

Lastly, Which is the chiefest of all, and most principally intended in this expression, Sealing was to confirm and secure all contracts and bargains made amongst men. Thus Jeremiah cap. 32. 10. when he purchased some land, he had the evidence sealed: In which respect some understand that place, 2 Tim. 2. 19. The foundation of the Lord standeth sure having this seal: by 〈 in non-Latin alphabet 〉 they understand not the foundation of an house, because that doth not use to be sealed, but a contract or bargain; to which a seal is annexed, but that is not so probable; only in the general, seals are chiefly to secure and confirm: and for this end it is, that we have the Spirit of God sealing; for the sense of our unworthiness and guilt doth make us very propense to diffidence, to distrust, to continual fears about God's love to us: and therefore as we need the Spirit of God to sanctify us, so also to witness and seal unto us, which is more largely to be treated of.

SERM. CXXXIV.

WHat is comprehended in the expression of sealing hath been already declared: I shall therefore in the next place consider of, and compare some equivalent Texts of Scripture with this, and then from those conjoined we may be able to find out the nature of this obsignation; for although our principal endeavor is to be made partaker of it, yet it is very necessary in its kind to know what it is: Though it cannot be denied but many of God's people may have it, and yet not give the definition of it; Even as they may believe and be regenerated, and not happily be able to give an exact description of these things. As many a man hath health, may sleep well, and yet is not able to tell you, what health or sleep is.

The first Text, which will afford much light to this we are upon, is that famous place set like a beacon upon the mount, and much agitated between Papists and Protestants in the doctrine of assurance, Rom. 8. 18. where the spirit itself is said to bear witness with our spirit, that we are the children of God. I shall not insist upon the controversies on this place, either gramatical or real, but take the positive truth plainly delivered: Here the godly, who all have the spirit of God, first sanctifying and leading them on in all their ways, whereby they are said to be spiritually minded, are in the next place declared to have the spirit of God in another manner working upon them, and that is to witness with our spirit. So that the spirits Testimony is not single and immediate, as when there was a voice heard, saying, This is my beloved Son. No such Enthusiastical impressions and impulses are to be dreamed of, but mediately and conjunctly with our spirits; By it our consciences are so enlightened that we are thereby enabled to be persuaded, that we are the Children of God; for that you see is the object of the Testimony, that is the matter witnessed, that we are the children of God. You see then, here is no encouragement for the Popish doctrine of doubting; nay, when they go the highest, allowing a moral certitude, such which excludeth all fear to the contrary, yet it doth not rise up high enough to this glorious privilege spoken of. For as with the spirit in Sanctification of us, moral virtues came far short of the graces and fruit of the spirit; So doth an human persuasion from the sincerity of our conscience within us, of this witnessing and sealing of God's Spirit.

A second Text reducible to this, is Gal. 4. 6. Because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying, Abba, Father. This is nothing but the sealing in my Text, only the words are 〈◊〉 of divine worth; Because ye are sins; Therefore none but the Sons of God have this privilege: Children of the devil cannot pretend to this. Thou who art not born of God stand aloo • off, this doth not belong to thee: As thou knowest not what it meaneth, yea, with Esau, for thy mo • sels, dost profanely despise this privilege; so neither doth God give such children's bread to dogs, or Pearls to swine. Again, God hath sent the spirit of his Son, you see our Son-ship is built upon Christ's Sonship; our Son-ship of Adoption is established upon that Son-ship which is by nature in him. He doth not speak here of that eternal mission of the Holy Ghost, proceeding from the Father and the Son, but a temporal one bestowed on believers; and he saith, the spirit of his Son, because by Christ's death this spirit in its peculiar operation, is as it were purchased for the godly: For had not Christ made an atonement, the Spirit of God could not have been given us, either for sanctification or consolation. Further, This is sent into our hearts, not into our memories or minds only; for the temporary believer hath some superficial and vanishing persuasion of God's favor towards him; but it is sent into our hearts, implying the full, deep, and through possession that it hath of the godly. Lastly, Here is the notable and glorious effect, it maketh us to cry, that is, fervently, confidently, and boldly; God, Father; Abba, Father. Some read it indicatively in this sense, God is my Father; Some by way of wish and prayer; it cometh all to one. These are two words signifying the same thing, teaching us; that both Jew and Gentile is indulged this privilege, or else it's germinated for assurance sake: Oh then how unquiet and restless should the people of God be, till they find this work of the spirit of Adoption upon them? Thou daily enquirest after the spirit in its sanctification of thee, how it maketh thee more heavenly, how it mortifieth thy lusts; and dost mourn because thou dost not partake of it in a greater measure. Why doth not thy soul also long after the fruit of this spirit of Adoption in thee? Dost thou observe how it subdueth thy slavish fears? how it inclineth thee to a filial and Evangelical affection towards God as a Father? I tell thee, thy life is never a Gospel-life till this be obtained. As therefore these blind men cried, Jesus have mercy on us, though the Disciples reproved them, and bid them hold their peace; so also let it be with thee: whatsoever temptations, guilt and fears, thy heart suggesteth to the contrary, do thou notwithstanding boldly cry, God my Father.

The third Text to illustrate this, 1 Cor. 2, 12. Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given us of God. Here we see two principles opposed as contrary to one another, the spirit of the world, and the spirit of God; and he who hath the spirit of God, hath it for this end partly, that he might know the things which God hath freely given him; implying, that without this spirit we could not discern of these things: Even as if a man had not a rational soul bestowed upon him, he could not discern the things of reason, but would be as a beast. So did not God bestow his spirit upon us, we were no ways able to discern of those Gospel-mercies which are bestowed upon us. He saith, which are freely given us, us in particular, that we might not think he speaketh of the privileges of the Gospel in the general, remission of sins, and sanctification in the general, but as applied to this and that subject: So that if a man have no more than the spirit of the world, if he have not as yet this spirit of God, dwelling in him, he is not a fit auditor for this truth. If Aristotle thought not young persons fit auditors for his moral Philosophy, how much more are we to judge every man, though of never such abilities and parts, yet if destitute of the spirit of God, altogether incapable of this truth? Therefore the spiritual hearers are only such who can give their testimony to these things. There must be a spiritual life, a spiritual foundation, before there can be this spiritual superstruction.

A fourth Text is, 1 Joh. 3. 24. and indeed that Apostle doth often speak to this sealing of God's Spirit upon the hearts of believers, though in other terms. This I have mentioned is pregnant; for having said, that he who keepeth God's Commandments, dwelleth in him, and he in him. Whereas it might be said, how shall we know that he dwelleth in us? May we not be deluded and deceived? No (saith he) hereby we know that he abideth in us by the spirit which he hath given us: and lest any man, though living loosely and carnally, should pretend to this spirit, he saith, They that have it keep his Commandments. Thus doubtings and sinful diffidence is excluded on one hand, and all carnal presumption on the other hand.

The last Text to bring in assistance to this truth, shall be, 1 John 5. 8, 9, 10. where the Apostle speaketh of three Witnesses on earth, as he had before in heaven, viz. water, and the blood, and the spirit. Now although there be many perplexed controversies about this passage, yet I shall pitch upon that which is most probable, without further disquieting of you. It seemeth to be without doubt that the Apostle alludeth to the legal administrations, wherein there was blood for expiation, and water for cleansing: by which is represented justification and sanctification; and these being wrought in us, do evidently witness, that Jesus is the Christ, and Son of God. We finding these glorious effects upon our souls, cannot but acknowledge that Doctrine; but because these are not enough of themselves, seeing that sanctified and justified persons may be under great discouragements, therefore he addeth the Spirit also. It is true, the same spirit is said to be a witness in heaven, but that was because of the extraordinary and visible Testimony that it gave to Christ; but here it speaketh of the witness it giveth on earth; and that must be the sealing spoken off in other places; for he saith, verse 6. It is the spirit that beareth witness, because the spirit is truth, having there also mentioned water and blood: Verse 10. he seith, He that believeth on the Son of God, hath the witness in himself. Thus you see that as God hath abundantly provided for the holiness of his people by his spirit, to quicken them up therein; so also for the assurance and consolation of his children, to establish them therein. Oh how greatly are we indebted unto the Lord Jesus Christ, who giveth us his Spirit not only to lead us into the truth, and mortify the deeds of the flesh, but also to fill us with comfort, and to assure us that we are the children of God: So that it is the duty of the Ministers of the Gospel, not only to improve the former truth, but this also; and to press you upon the sealing work of God's Spirit, as well as the sanctifying: Hath not the Spirit of God this Name given it, to be called the Comforter, John 14. and shall we divide the operations of God's Spirit, minding him as he is an holy spirit, but not a comforting Spirit?

Having thus informed you what the Scripture declareth in this matter; I shall give you a large and popular description of the nature of this sealing, and the opening of the several parts touched therein, will much conduce to the knowledge thereof.

The sealing of God's Spirit may be described after this manner: It is a supernatural and gracious work of God's Spirit upon the hearts of sanctified persons, in a secret and unspeakable manner; whereby they are confirmed and established in the Covenant of grace, as belonging to them in particular; by such means which God hath appointed thereunto, that through the sense thereof they may daily walk more and more boldly, joyfully, and thankfully, notwithstanding all discouragements to the contrary, till they be made completely happy in heaven.

I have made this description the larger, because I would take in every particular considerable about it, as much as may be.

And First, I give two Qualifications or Adjuncts to this work of God's Spirit: It is supernatural and gracious. Supernatural; and that if we respect either rectified nature or corrupted nature: Rectified nature, for Adam in the state of integrity, though he was made perfectly holy, yet he had not this Gospel-sealing; no more then he was in Christ, as a Mediator: for had he been thus sealed, he would certainly have persevered; and although Adam was partaker of the holy Ghost, yet it was as he is the third person, not as the spirit of Christ, viz. purchased by his death for those that are his, so that in this respect we may say, this sealing is a privilege above the nature of Adam, while considered before his apostasy: but then I call it supernatural, chiefly in respect of corrupted nature; for as man naturally of himself hath no power to that which is gracious, so neither to that which is comfortable and joyful. All the world, all Ministers and Angels, cannot pour one drop of this assurance and joy into thy soul, unless the Spirit of God enable thee thereunto. As it is supernatural, so it is gracious; for this floweth from the former: There is nothing in thee to deserve this establishing; as God's grace sanctifying found thee dead in thy sins, so his sealing and comforting findeth thee in a guilty despairing way: and therefore as God might leave every profane man to wallow in his lusts, and so let him perish; thus also might he forsake every guilty conscience under the burden of thy sins, and suffer thee to be a Cain, to be a Judas, even to fall from an hell here into an hell hereafter: So that not only by grace we are sanctified, but by grace we are healed. Bless God for any establishment of soul against fears and doubts, as well as for victory against any lusts: It is merely of Free-grace that we are thus sealed.

In the next place, Secondly, we have the general nature of it, with the efficient cause, The work of God's Spirit: It is true, in the Text it is said, That God doth seal us; and so whatsoever works there are, ad extra, from God to the creature, they are all common to the three Persons: yet there is a peculiar order and appropriation which the Scripture taketh notice of; So that it is made the work of the Father to send his Son into the world: It is made the work of the Son, to offer up himself a Sacrifice for our sins; And it is made the proper work of God's Spirit, to apply the benefits of Christ's death to our souls; therefore sanctification is attributed to the Spirit, so also consolation and sealing thereunto. Thus the Texts we mentioned formerly give all this work to the Spirit of God, as in an appropriated manner, doing this for us: It is not then of ourselves, or of our own power; that we can obtain this privilege, but it is wrought alone by God's Spirit: As we have no free-will to the grace of God, so neither to the comforts. God as he is called a God of all grace, so a God of all consolation: and Gal. 5. Joy is the fruit of God's Spirit, as well as Faith, Love, and Repentance are in other places attributed to God. But you will say, It may easily be granted, that a man being dead in sin, he needeth the mighty work of God's Spirit to raise him up, and to give spiritual life; but doth it follow, that he needeth the same spirit to establish and assure him of God's love? Yes, no doubt but that the same Spirit of God, which bringeth thee out of the gulf of thy lusts, must also out of the gulf of thy doubts and fears. It's as impossible for thee to have comfort of thyself, as grace of thyself; And therefore you see the Scripture speaking of this twofold operation of God's Spirit, as being necessary to antidote against our twofold corruption: and the grounds of this necessity of God's Spirit are these.

First, The heart of a man is naturally opposite to anything that is spiritual: Whatsoever is of God, though never so desirable in itself, yet meeting with our corrupt natures, it findeth opposition; therefore we cannot of ourselves anymore receive the promises, though infinitely needing of them, then we can obey the commands: We cannot endure honey anymore then gall; The way of Gospel-joy is contrary to a troubled heart, as well as Gospel-obedience to a secure carnal heart.

Secondly, We need the Spirit of God to this sealing, because that which doth oppose this, is indeed nothing but the fruit of sin running down another channel: He that once lived in divers pleasures, did continually grieve the holy Spirit of God; Let this man find the guilt of sin; Let the Law wound and sting him, then he grieveth the comforting spirit of God by fears and doubts: No wonder then, if it must be God's Spirit only that sealeth, because that alone can remove the guilt within thee, that only can take off these objections, these discouragements that are upon the soul: As God raised an East-wind that suddenly delivered Pharaoh from those Locusts that molested him: (this was miraculous, none could do it but God) so it is the Spirit of God that alone can take off the heavy burden of sin upon thee: It is God's Spirit alone that can overrule thy conscience, that can pacify it, that can comfort it: It is the Spirit of Adoption that maketh us cry, Abba, Father; but more of this may come in afterwards.

SERM. CXXXV.

THe third particular in the Description of the Spirits sealing, cometh to be considered, and that is the subject thereof, which is twofold,

• 1. Of Inhesion. And
• 2. Of Predication.

First, Of Inhesion; so it is said to be the work of God's Spirit upon the hearts of the godly. For after this manner the Scripture speaketh, He hath sent his Spirit into our hearts, Gal. 4. 6. And in this Text, He hath given the earnest of the Spirit in our hearts. By this expression is denoted that deep, radicated and full possession, which the Spirit of God hath upon the hearts of true believers. So that hereby is excluded that vanishing and superficial persuasion, which may be in a temporary believer, of his interest in Christ. As a temporary believer hath something like true faith, like true joy, and like true grace upon the soul: so he hath also something like this sealing, and like this assured persuasion upon his heart. Therefore as the former is much disputed, and it doth greatly exercise tender hearts, viz. How they may know when they are carried on in the work of sanctification, beyond those inchoate and imperfect workings, which an hypocrite may have: So this latter also doth cause great solicitude and care of spirit in many gracious souls. How shall they know their assurance is not a delusion, is not a false persuasion arising out of an inordinate love to their own selves? For the Devil doth not only transform himself into an Angel of light, as light is taken for holiness; but also as it is taken for comfort. Now amongst other characteristical differences, this is one, the persuasion of a godly man is more full, plenary and powerful. Even as sanctifying grace entereth efficaciously into the heart, so also doth this sealing grace; whereas what hypocrites feel is in a confused general and flashy way; neither is it drawn out upon permanent and enduring motives. Although doctrinal characters given by the most able Ministers of the Gospel, are not enough to make us find out this difference in ourselves, without a rectified constitution of the powers of the soul within, unless we attain to that qualification spoken of by the Apostle, Heb. 5. 14. who by reason of use or habit, or perfection, as the word may be rendered, have their senses exercised to discern between good and evil. This Text is much to be pressed upon you. For it is not every godly man at first that can separate the precious from the vile in his soul; but there must be an habitual use of the senses this way. Where mark also the Apostle attributeth to the soul 〈 in non-Latin alphabet 〉 , in a metaphorical manner: That as the taste, when well constituted, is able to discern between bitter and sweet; the eye between white and black, the ear between what is melodious, and what is harsh and displeasing: Thus the soul of a godly man, being used to heavenly and spiritual things, can know what is of God, and what is of Satan, or of nature in him. For you must know, there may be four principles of operations in us.

1. Nature, and that when polished with education, and moral principles, may appear very glorious.

2. Satan, insinuating himself as a subtle Serpent, as an Angel of light, imitating the works of God, though he cannot efficaciously work the heart to anything; all that he doth is by suggestion, and moving the imaginative and sensitive part of a man.

3. There is the Spirit of God, and that worketh in us either in a common way by gifts and assistance, or by a sanctifying way. Now is there not required much spiritual skill and experience to discern which is which of all these? So that it is no wonder, if he require these senses to be exercised 〈 in non-Latin alphabet 〉 , a word from those who did exercise themselves in the Heathenish games, and that naked, thereby to fit and prepare themselves to be more agile, and expedite for that service. In this dispute therefore, inquire not only for doctrinal symptoms, and signs of this sealing of God's Spirit, but heartily pray for these exercised senses in spiritual things. The other subject is, the subject of predication, of whom it is affirmed, that they have this sealing of God's Spirit, and that is sanctified persons. We speak of adult persons; for it is plain, that infants, though they may be sanctified, yet because not having actual faith, they neither have this sealing. And if you ask, Have all the sanctified persons of God this sealing? Have none the sanctification of the Spirit, but they must also have the witnessing of the Spirit? I answer this Question, because of great practical importance, shall (God assisting) be handled by itself, after the description hath been explained. That which I shall here take notice of, is, That sanctification is necessarily presupposed to this sealing. A great Prince will not set his seal to dung, to make an impression there; neither will God to an heart unsanctified. For as in matter of Doctrine, God will not vouchsafe miracles to confirm that which is a lie; neither in practicals will the Spirit of God witness to that heart, which is not made holy. For indeed it should witness a lie in such a case, informing such they are the sons of God, when indeed they are the children of the Devil. This order of God's Spirits first sanctifying, and then sealing is clear, Ephes. 1. 13. In whom after ye believed ye were sealed. Those eminent Divines, who defined faith to be assurance, making it the same with the sealing of God's spirit, are gravelled at this Text, and therefore make this Objection, If faith be assurance, be the sealing, how doth the Text say, After we believed, we were sealed. To this therefore Piscator answereth, not yielding that the word 〈 in non-Latin alphabet 〉 , should be rendered, Having believed, as of a thing past, but believing, as in the present: but there is too much forcing in this interpretation. Others, they consider of faith, as it hath two parts, Illumination of mind, and fiducial assurance. Now (say they) the Apostle meaneth by faith, the former work of faith; and so the meaning is, After you were enlightened to know the truth, you were confirmed and assured: but that opinion making faith justifying to be an assurance, that Christ is mine, is justly refused. It is plain then, that when the Spirit of God hath in order of nature (for in time they may be both together) sanctified a man throughout, whereby he is made a new creature, then the Spirit of God, maketh this glorious stamp upon him, then he giveth him this seal, as an honorable privilege, whereby he may know himself to be the Lord's. Even as in antiquity, none might have seals, but persons of honor and dignity. So that the natural and unregenerate person is to stand aloof off; thou hast nothing to do in this privilege; thou art not the man, whom the great King of Heaven and earth, doth purpose thus to honor.

We proceed in the Description, and there we meet with the formal Nature of it, wherein it doth essentially consist with the object thereof. The Nature of it is, In confirming and establishing the heart of a man. For this is the chief and usual end of seals, to ratify a thing, and to make it no longer uncertain and doubtful: And to this property doth the Scripture chiefly attend. For whereas the soul, though sanctified; is apt to be in daily fears and doubts, about God's favor and grace towards it; it fluctuateth up and down, having no subsistency; the Spirit of God cometh and consolidateth the soul, enabling it to rest satisfied in this, that God is his God, that his sins are pardoned, that he is become a reconciled Father in Christ. And if you say, Why do we not need the Spirit of God to do this? Cannot we by our graces, by our repentance and holy life, sufficiently establish our own souls in peace? No, by no means; we need the Spirit of God to comfort, as you heard, as well as to sanctify; and that for these Reasons,

First, It is very hard for a man, whose guilty conscience doth press him and condemn him daily, telling him, that he hath deserved at God's hands to be eternally tormented in hell; not to think, because God may do thus, that therefore he will do so. In such terrors and affrights we look more to what we have deserved, we look more to what God may do, then what he will: we are naturally suspicious, and think the worst of God, even as we do to man. If we have offended a man greatly, and it lieth in his power to undo us, we are never quiet, we cannot but think, when ever the opportunity is, he will be avenged, and therefore we dare not trust him. Yea though we have given no just cause, if others have taken up an unkind spirit towards us, we expect nothing else from them, but our ruin, when it is in their power. Therefore for all Saul's tears and good works to David, yet he would never trust him. Now although there be no cause for us to have such suspicious thoughts about God; for he hath graciously promised that he will receive us: insomuch as not to believe him herein, is to give more credit to a man, whose words many times satisfy us, than to God, who is truth itself: yet the heart being guilty and full of fears doth work in this doubtful manner about God. How hard is it to bring the afflicted sinner to good persuasions about God, and that though by promises, and other ways God hath so abundantly provided against such distrust? Here then is the reason, why we need the sealing of God's Spirit, we cannot persuade ourselves but God will do what he may do, and what we have deserved. And

A second Reason followeth upon the former, We can hardly be persuaded, that the great and good things which we stand in need of, God will ever bestow upon us, who are so unworthy of them. Can a beggars daughter be persuaded, that a great King will marry her? But here is a far greater disproportion. What will the great God of Heaven, so holy, so full of majesty, look graciously upon me, and not only forgive me my sins, but advance me to eternal glory? These things are very improbable. Shall Joseph be freed not only from the prison, but promoted to the greatest honor in the Land, next to the King? Who would have believed it? And thus it is here; the soul having low and humble thoughts of itself, cannot be persuaded, that the great God of Heaven will look upon such despicable wretches as they are.

3. The way of evangelical confidence, with the comfortable effects thereof, are wholly supernatural. And therefore no wonder, if we need the Spirit of God to help us therein. Not only holiness and grace is supernatural, but assurance and joy are likewise supernatural. As we cannot pray without the Spirit helping our infirmities; so neither are we able to call God Father. If faith in Christ, by which we are justified be supernatural, then also is the comfort and peace flowing from the knowledge thereof. As the Doctrine of the Gospel is by divine revelation, flesh and blood hath not revealed this unto us, that Christ is the Son of God: so neither can flesh and blood enable us to the persuasion of this Mediator, as loving me, and giving himself for me. Certainly, if it be the gift of God, to have a dogmatical faith, to be kept from heresy: it's no less to have this fiducial application with the sense thereof upon our souls. Wonder not then, if we make it the Spirits work to have this assurance.

4. We need the Spirit to confirm us, because the flesh within us, is full of objections, and bringeth many plausible arguments against it. Insomuch that what Bellarmine and other subtle Papists bring as Engines to demolish this foundation, are very suitable to the corrupt heart. For they think, the heart is very deceitful, there is much hypocrisy; I may think I do that for God, which I do for vain-glory; that I am humbled for sin, when worldly motives only afflict me. Again, flesh doth doth suggest, there may be much unknown evil in thee, thy heart may be worse than thou takest it to be. Though the Sea seem calm sometimes, yet there are dangerous Rocks under the water: and thus though outwardly there may appear much tenderness, yet there may be a rock in the bottom. Furthermore, the flesh may suggest, Wilt thou be persuaded of God's favor to thee in particular? Is not this to enter into God's secrets? Is not this to climb up into Heaven in an arrogant manner? Yea, is not this the way to nourish security in thee, and make thee presume of God's favor, though thy iniquities be never so many and gross? Lastly, The flesh telleth thee of former sins, thou didst once wallow in, as also the present failings, that thy own soul doth frequently condemn thee for. Now are not these very plausible? Do they not importune to diffidence? And certainly these would overwhelm thee, did not the Spirit of God overcome all, and support thee against them. Yea

5. We need the Spirit of God to seal us, because the Devil is very busy and active in destroying this persuasion. He knoweth that those who enjoy this privilege, walk with joy, peace, thankfulness, with strength and activity in the ways of God; therefore to weaken them herein, that their graces may wither, he tempteth about their comforts, that they may wither: thus the Devil as he opposeth the Spirit of God in its holiness, called therefore the unclean spirit; so he doth also in its comforting effects, and therefore is called the tempter. Yea 2 Cor. 2. we read how active he was to have the incestuous person humbled for his sins, even swallowed up with too much sorrow. And do not many of God's people feel this experimentally? Do they not see they should sink and fall into all horror and despair, did not the Spirit of God support? Little do the natural men of the world apprehend what the agonies and spiritual conflicts are, which a tempted soul endureth in this case.

Lastly, The Spirit of God must seal us, because this assurance is not obtained in a natural way, as if we had perfectly obeyed the will of God, and therefore we merited pardon; but it is by the gracious promises of God made to a believer, though accompanied with infirmities. Indeed if it were thus, that we could purge out all sin from ourselves, and be perfect in every good work, then assurance would naturally follow: as the Saints in Heaven, because cleansed from all sin, cannot doubt of God's favor: but our establishment is more upon the promises of grace without us, than anything that is within us; while we behold our own unworthiness, and are deeply humbled under it, yet even then are we enabled to assure ourselves of the grace of God towards us.

SERM. CXXXVI.

THe next particular considerable in this Description of the Spirits sealing, is the Object about which it is conversant, and that is said to be the Promises of Grace, as belonging to a sanctified person in particular; and herein doth the most express and efficacious effect of this sealing appear, that it particularizeth the Promises of grace; what is spoken generally, that it doth bring home in a peculiar manner to our own breast. What is it to hear of health, if it be not thy health? What of wealth, if not thy wealth? So what comfort is it to hear of a Christ, if not thy Christ? To know there are blessed and precious promises, if they do not belong to thee? Do not the Devils know in the general, that Christ is a Savior, that there are excellent promises declared in the Word? But they are miserable and wretched howsoever, because not applicable unto them.

We may therefore divide Faith according to the object thereof.

First, Into a general Faith, whereby we are carried out to believe the whole word of God upon a divine motive, whether it be the historical or comminatory part, as well as the promissory. Thus whatsoever is revealed in the Scripture, though it be but an appendix to any History, as that Saul's father had asses, though we cannot call it an Article of the faith, yet when sufficiently propounded to us, then not to believe, argueth a wicked, and an obstinate spirit, because we despise the authority of God, and his testimony in that particular, though but little.

Secondly, There is a special Faith, and that I call, The work of God's grace (for all faith is the gift of God) whereby a man is enabled to believe the promissory part in the Scripture, whereby he believeth this truth, that Jesus Christ is a Savior to those that believe in him. And this the Papists, yea and others too, make all the faith that is required of us; that this is it, which doth justify us; but very absurdly.

Thirdly, There is a particular Faith, and that is, When the Spirit of God doth enable us to receive Christ as our Christ, to apply the promises as belonging to us in particular. To say with Thomas, My Lord, my God: And with Paul, Galat. 2. Who loved me, and gave himself for me. Such a particular faith is not only possible, but a duty, of which much excellent and profitable Discourse might be made; but I forbear, because I am to treat of it (God assisting) upon another account. Therefore for the present, you are to know, that this work of God's Spirit in confirming and sealing of us, is especially manifested in this particular, and appropriating way of the promises of grace, as our portion. Therefore it is said to cause us to call God Father; which implieth, our peculiar interest and propriety in him. Do not then be discouraged from this Canaan, because of the Anakims that are in the way. Fear not to call God thy Father, though thou findest many discouragements within thee. The Devil would not have thee taste of this honey.

But I proceed; and the next particular in the Description, is the Manner, how the Spirit of God cometh thus to witness unto us, how we come to be sealed, and that is said to be,

First, By the means God hath appointed thereunto. This is very observable; for hereby this gracious work of God is differenced from all Enthusiastical delusions; or from those prophetical ecstasies, which the Prophets of God sometimes did partake off from that rapture Paul was in, when he said, Whether he was in the body, or out of the body, he did not know. No, we are not to expect such immediate operations of the Spirit upon us, where the Spirit shall be both the efficient cause, and the object also. Neither may we hearken after some voice of God's Spirit, or immediate testimony within, saying to us, as sometimes a voice spake to Christ, This is my beloved Son. We may not expect, that Christ should say to thee after some visible manner, as he did to Mary Magdalene, Be of good comfort, thy sins are forgiven thee. We are not to hearken to such Doctrines that may press for such a witnessing; but we must give care to what the Spirit of God speaketh in the Scripture, and so expect to have this confirmation and sealing, by those means which he hath appointed. Even as it is in the Doctrine of the Scripture; it is the Spirit of God that doth fully assure the hearts of believers, that it is God's word. But how doth it thus persuade the soul? Not by any immediate testimony, but by these implanted arguments therein, as the holiness of the matter, the majesty of the style, &c. by which this undoubted persuasion is wrought in us. Thus it is in this work of sealing; the Spirit of God, though it be the efficient cause of it, yet it is in such an order and way, as he hath appointed. For we must not think, that it is suitable to the workings of God's Spirit, that we should have a blind persuasion in us, whereby we are assured; only we know not why, and we are not able to give any reason, that we are assured, but because we are assured. The Spirit of God attemperateth its operations to our rational nature.

But what are those means and ways whereby the holy Spirit doth thus assure us? They are either External, or Internal. External are twofold:

First, By the Sacraments in the right use of them, the Spirit of God doth assure us. Hence you heard, the Sacraments are called seals; neither may we think that Christ hath appointed these Ordinances in a barren, formal, and empty manner. No, God will accompany his own Ordinance to the right receiver; and therefore as truly, as he received the bread and wine, so truly is he also made partaker of Christ's body and blood. Whereas then the promises are indefinitely propounded, the Sacraments they are particular applied, and by these the Spirit of God doth assure us of our interest in the promises.

Secondly, Another External way, is, By those notes and marks which are given of such, to whom the promises do belong. The Scripture doth not only declare the promises, but characterizeth the persons to whom they do infallibly belong. Insomuch that he who findeth, he doth truly believe and repent. He that findeth he is made a new creature, such an one may as undoubtedly conclude, being enabled thereunto by the Spirit of God, that the promises do in particular belong to him, as if he were named, as if it were said, Thou Thomas, and Thou John, thou art received into the favor of God. So that this particular doth evacuate all those boasts and confidences which many may have of God's love towards them, seeing the marks and signs are not applicable unto them, which the promises do require. But these I call External.

There are Internal Qualifications, by which the Spirit of God doth thus persuade and assure us, not that they are a cause, or that we are to put confidence in them, but by them as signs and effects of God's gracious love, we come to be assured of the love it self: As by the Rain-bow, we come to be assured, that God will not drown the world again.

I shall not enlarge upon these, having had opportunity from some passages in this Chapter to speak thereunto.

The first particular sign or mark by which the Spirit of God doth interest or seal unto, that I shall instance in, is, The sanctified and savoury improvement of afflictions. Such as are chastened from the Lord, and taught by him, these may unquestionably conclude God's special love towards them. Hebr. 12. Revel. 3. The Scripture doth in those places abundantly evidence, that whosoever is a son of God, is afflicted by him: Insomuch that he who hath no chastisements, is to think that he is a bastard, and not a son. Now this is not to be understood of afflictions themselves merely as so, but as sanctified, as working to our spiritual good. And when they have this blessed fruit, it is as comfortable an argument, to be assured of God's grace towards us, as any may be thought on. The Apostle maketh this a sure effect of Predestination, Romans 8. 26. He did also predestinate us to be conformed to the image of his Son, which is partly in suffering, as he did, that so we might be glorified, as he was. Look then with a more comfortable face upon afflictions, than thou hast done. Do not fly from them with fear, as Moses from his Rod, when turned into a Serpent. For when these do work to thy spiritual good; when they are like fire to make the gold less drossy; when they are like winnowing, to purge the wheat from its chaff; then know, this is an assured testimony of God's favor. Thou needest not say, Who will go up into Heaven? What messenger will come immediately from God to persuade my soul of God's favor towards me? For the testimony is on earth, it is near thee, do not cast thy eyes from it.

Secondly, A second sign or means, by which we come to this sealing, is, The observation and experience of God's gracious presence in us, and with us, whereby we are preserved from some, and kept either from, or in such temptations, that might have undone us. When we find that grace accompanying of us, which David prayed for, Psalm 19. to keep us back from sinning. As the child of God hath the Angels of Heaven, to take care of him; they have it in charge, to hold him (as it were) in their arms, as a Nurse doth her little child: so is he also inwardly fortified by inherent grace, to keep him in his ways to Heaven, he hath habitual grace, and actual grace, and he hath preventing grace, and co-operating, he hath exciting and persevering grace. Now that man who observeth how richly and mercifully the grace of God putteth it self forth in these several effects; how often, when he is ready to go astray, the grace of God seeketh him out; how often grace prevented and excited him, else he had been swallowed up in such deep gulfs of sin; he (I say) that findeth such prevenitng, concomitant, and subsequent grace of God; he that findeth this Rock Christ to follow him with gracious effects (as some say) the waters out of the Rock followed the people of Israel in the wilderness to refresh them; this man may say, verily God is here, verily God is with me.

Lastly, The Spirit of God doth give us Consolation, by the antecedent works of sanctification, Rom. 8. 9. If any man have not the Spirit of Christ, he is none of his. But the godly they have received the Spirit of God. And if the soul, which is the spirit of a man, manifest itself present in the body by its operations; shall we not much rather think, that the Spirit of Christ, where it dwelleth in a man, will make known it self? Shall we have these coals of fire in our bosom, and not perceive them?

Now there is an order in the works of God's Spirit, which we also must attend unto, and not think to have one before the other. The order is this, the Spirit of God doth

1. Enlighten the mind.

2. It doth sanctify the will and affections.

3. It doth witness and seal to us these blessed effects. To look therefore for consolation before sanctification, is preposterous. Oh how happy is it, when the child of God earnestly seeketh after all these effects upon his soul, and that in the order God hath appointed! These few qualifications may suffice; by these and the like the Spirit of God doth confirm. Only you must know, these do but objectively offer themselves, if the Spirit of God doth not rightly constitute our inward man, and enable us, all these blessed effects may be upon our souls, and yet we be disconsolate, as if we had them not. Even as there may be pleasant flowers in a garden, yet if we have not light, we cannot see them. So that the cause of assurance is more from the Spirit of God efficiently establishing the heart, than from these qualifications, which do objectively only declare themselves: Even as in faith dogmatically assenting to divine truths, the work of God's Spirit is more upon the understanding, giving firmness and steadfast adhesion, than upon the motives of credibility in the truths themselves. But what is necessary to a fuller clearing of this, will upon another occasion be considered.

I proceed to the last thing in this Description, and that is, the final cause, which is, That under the sense of this we might live boldly, &c. I say, under this sense. For this sealing of God's Spirit, doth make such a divine impression upon the soul, that we feel it, and perceive it not indeed bodily, as we do the fire that burneth, but rationally and spiritually in our inward man. So that not only grace is from God's Spirit; but the experimental feeling of it, is likewise from the same. Hence it is not to be called an human, but divine sense. For a gracious constitution is required to feel what is grace, and to discern the effects thereof. But I hasten.

This sense and apprehension of God's sealing being thus experimentally in us, we find a three-fold advantage thereby.

First, We walk boldly, confidently: Insomuch that we can cry Father, Ephes. 3. 12. We have boldness and access with confidence. There is 〈 in non-Latin alphabet 〉 , We are able to speak anything in the presence of God; whereas in fears and doubts our prayers are interrupted, we question whether we may say this or that.

Secondly, Hereby we walk comfortably: Yea, it is called, Joy unspeakable, 1 Pet. 1. 8. and Rom. 14. 17. Peace and joy in the Holy Ghost. The Kingdom of God is there said to consist in this. Alas, how contrary do the people of God walk to this Text, for want of sealing, as if godliness lay in doubts, in fears, and dejections of spirit? Surely the people of God are to bewail their ignorance and low principles in these things. Thou makest thyself to be like an heir under age, as the Apostle alludeth, Gal. 4. 1. and so not differing from a servant; whereas the Gospel-light and Evangelical principles set home by the Spirit of adoption, should fill thee with liberty and exceeding great joy.

Lastly, Hereby we also live thankfully, never satisfying ourselves with admiring, and commending the unspeakable and unsearchable riches of God's grace. Two great gulfs the Spirit of God hath delivered thee out of; the sinful lusts and corruptions thou didst once wallow in; and the slavish, sad, tormenting fears thou wast once almost overwhelmed with. Oh what cause is here of thankfulness! How sorry art thou that thou art no more enlarged? That thou hast but one heart, and one tongue to be exercised in this matter? And the aggravation of all this is, that we may be thus bold, joyful and thankful, notwithstanding all discouragements to the contrary; for they are many and dreadful. How many failings within? How many temptations without? What fiery darts from Satan? And yet a sealed Christian is able to look upon these with as much joy, as the Israelites did upon the Egyptian carcasses, that lay dead upon the Seashore. But if God should let open these flood-gates upon the most sanctified person, he would be immediately swallowed up with them, as Dathan and Abiram were suddenly in the earth. And then

Lastly, You have the term till which this sealing shall last, and that is, Till we are made happy completely in Heaven. So Ephes. 4. 30. We are sealed, till the day of redemption. This way of faith and assurance will then cease, it will be turned into the immediate vision and fruition of God: Then there will be no fears, no doubts, anymore than lusts and corruptions. How merciful then is God, that giveth us such manna in the wilderness, which will cease when we come into Canaan?

SERM. CXXXVII.

THe nature of this sealing being largely described, I shall conclude with an answer to that Question, Whether all sanctified ones are God's sealed ones? for it might seem to be true of all, seeing the Apostle speaketh universally in the person of believers, who hath sealed us; and Eph. 1. 13. those that believed were sealed: there is no difference made, neither are any exempted. And not only by Scripture, but by the testimony of many learned Protestants it should also seem so, especially of such who defined faith to be an assurance; for then, if no assurance, no faith. To this purpose Calvin seemeth to speak on this very Text, which Stapleten looketh upon as depraving the meaning of the Apostle. Whosoever saith Calvin, hath not the spirit of God a witness within him, so that he can say Amen to God calling him to the certain hope of salvation; he doth falso Christianum nomen obtendere, pretend only to a Christian name; not being so indeed. To the same sense also in his Institutions, lib. 3. cap. 2. par. 16. Vere fidelis non est, &c. he is not truly a believer who is not persuaded with a solid persuasion, that God is a propitious and reconciled Father to him, whereby he doth promise to himself all things from his bounty. By these passages you would think, that unless a man hath this assurance that he is not truly godly, yea, that the very difference between an hypocrite and a true believer lieth in this particular about a solid persuasion of God's love in Christ. Then on the other side, if you do consult with the experiences of these whom we have cause to judge truly godly, we shall meet with few that say they have this sealing. They have good hopes (they will tell you) in the favor of God, and sometimes they find such supports of soul, that they walk with much peace and comfort; but to say that they have ordinarily this sealing of God's Spirit, that they dare not, what then shall be answered to the Objection? I shall not in this place enlarge on it, only I shall speak some things to satisfy the doubting soul in this Point.

And first, You are to know, That this privilege of sealing is spoken of in the Scripture as belonging to all the godly. There is none excluded: It is the duty of everyone to endeavor after it, to make all diligence in prayer, and in other means to obtain it. We are not to conceive, as Papists do, that some may have it by a special revelation, as Paul, and other eminent Saints, although we grant, that whosoever hath this sealing, hath it by a special revelation, but not in the Popish sense. that is, the Spirit of God doth in a special manner evidence unto a believer, by the fruits of faith, that he doth belong unto Christ. This sealing then the Scripture speaketh of as a mercy vouchsafed to every sanctified person, at least, that he may be made partaker of it: for not only the Texts fore-mentioned, but that also Gal. 4. 6. doth demonstrate this truth; Because year Sons. he hath sent the Spirit of Adoption into your hearts: Because you are Sons, now a quatenus ad omne valet consequentia, is a known Rule: and Rom. 8. The Apostle speaketh generally, The Spirit witnesseth with our spirits, that we are the Sons of God. You are not then to think that this admirable favor is destined only for some choice servants of God: No, this scep • er is held out to every believer, such honourall his Saints may have.

But yet in the second place, It is no wonder, if the primitive Christians, who lived in the Apostelical days, did partake of it more powerfully and plentifully then believers generally do in this latter age. The Apostle in his Epistles might speak of this sealing as partaked of by all, because then believers had a greater measure, not only of extraordinary gifts (many of them I mean) but also of the sanctifying graces of God's spirit; They lived up to higher degrees of fervency, of zeal, of heavenly-mindedness, then ordinari y we do. Again, their conversion was more eminent and remarkable, and that by the Apostolical Ministry, which was accompanied by signs and wonderful miracles; so that as their dogmatical faith had greater means to heighten it then ours, so likewise their salvifical and special faith. They were wonderfully coverted from Gentilism, both from idolatry and profaneness, whereby their change was the greater, and so were more sensible of God's Spirit working upon them. Lastly, They were exposed to great persecutions, they lived under constant tribulations, there were no outward encouragements for them. Now it's God's way to vouchsafe this inward comfort and peace most to those that are bereaved of all outward. Thus the Martyrs even in these latter days, did in a great measure enjoy this Sealing of God's Spirit; else they could not have been carried through those bitter trials with such unspeakable joy and consolatton, as they were. These things considered, no wonder if the primitive Christians might have an higher measure of this sealing then we have; although it must be confessed, that even in those days there were many hypocrites, and several temporary believers, who had only vanishing apprehensions in these great things, not solid persuasions.

Thirdly, Although this sealing be propounded in the Scripture as common to all, yet it is not of the same absolute connection with eternal happiness, as sanctification is, without holiness no man shall see God: without this sealing a man may; Insomuch that the promises of pardon and glory are not made to this assurarce and consolation, but to grace and holiness. It is not said, Thou shalt not be saved, unless thou have this; for if it were so, then many of God's Children had cause to be greatly amazed, but it is not in the same way of necessity as sanctification is. Seeing therefore it is more than a temporal mercy, and yet not so high as an absolute spiritual mercy to salvation; it is to be reckoned in the number of such mercies that are spiritual, but yet not of peremptory necessity; such are degrees of grace: These are promised to the godly; but not as absolutely necessary, for then all believers should be equally godly: but they are distributed according to the wisdom of God. Thus it is also in this matter of sealing.

Hence in the fourth place, Sealing doth not follow sanctification as a natural, necessary property, but by divine appointment and order. It is not as when there is fire, there must necessarily be heat; or as when there is the Sun, there might be light, only God hath appointed such an order. There is a great aptness and fitness, for sealing to follow sanctifying. Hence it is commonly God's way, to make one follow the other, but yet this chain may sometime be broken; if God sometimes hinder natural agents from their effects, as when the fire did not burn the bodies of the three Worthies. No wonder, if in mere positive and instituted ways of God, sometimes there may be an interruption made, so that experience doth unquestionably demonstrate this, that many truly sanctified ones may yet for a season at least want this sealing; yea, go bowed down and afflicted with thoughts clean contrary, as if they had received the spirit of bondage only: Their love is so far from casting out tormenting fea • , th •• their slavish fears do cast out Evangelical love. But how may this honey-comb cease to drop? how may this Conduit of wine come to be stopped? I answer.

First, On God's part, for some special and peculiar reasons not known to us always. The Lord hath wis • and just reasons to leave his people in darkness; To bring them into the Whales belly, as it were, out of which they cannot find any escape. It was thus with Christ his only begotten Son, that he might accompish the bitter work of redemption for us, he was left to those strong agonies and fears, the Scrip • ure speaketh of; he had not consolation nor joy, when he cried out, My God, My God, why hast thou forsaken me? his enemies gave him gall to drink, and his soul tasted of gall within: his enemies set a crown of thorns upon his head, and he had sharp thorns in his heart, in so much that an Angel was sent to comfort him. This might make us wonder, that God should not spare his own Son, but it was necessary for our redemption: for as he could not have wrought our reconciliation for us, unless he had a passable body that could suffer death; so neither unless he had a suffering soul by fears and grief, though all without sin. It was Jobs case likewise to be without sealing, for he could have no comfort in his heart, while he complained, the Arrows of the Almighty did stick fast in him; while he was terrified with dreams and visions in the night. Thus the Lord still doth exercise his sovereignty therein, he withdraweth the light of his favor from many choice sanctified ones; They wander in a wilderness, their lives are a burden to them, they cannot meet God in any ordinance, as if they were become like so many rejected Saul's, when yet the favor of the Lord is exceeding great to them, only they perceive it not.

But then secondly, On our part many times, yea, too often when the cause is; that we have not this sealing. We may thank ourselves for bloaching the Paper so, that no comfortable thing can be written upon it. I shall instance in one or two ways, how we come to keep off this sealing.

And the first is. by falling into some grievous and gross sins; if such do drive away the natural peace of a mere natural conscience, as is plain in heathens, how much more the supernatural peace of a tender enlightened conscience? David's penitential Psalm 51. doth fully speak to this; he there complaineth of his broken bones, he prayeth to have joy restored to him; all which argueth, that by sin he had lost all comfortable enjoyment of God; That he was in a chaos and dark confusion: and truly if there were no hell, no damnation to threaten the people of God with, to keep them from gross sins: This of God's iron turnace to be cast into, is enough to make our hearts tremble. Oh the woeful condition that godly manis in, who instead of the spirit of Adoption he once enjoyed, is now delivered up to Satan, to be under his fears, his black temptations; No outward comfort in the world can then give him a drop of case. Oh then come not near any gross sins, fly from the appearance of it, for this sealing cannot consist with that.

Secondly, Any careless and remiss walking, though we do not fall into gross sins, is enough to put this Sun into an Eclipse: Any angry and bitter words to another will do it; Any loose and wanton discourse may bring thee into this deep dungeon: For so you may see, Eph. 4. 30. Grieve not the spirit by which year sealed. But how is that done? for so you may see the verse before, by corrupt communications, by unsavory, graceless words: and then see the subsequent Verse; Let all bitterness, all wrath and anger be put away. Dost thou then complain thou hast not this sealing? how can it be otherwise? How many frothy, foolish speeches hast thou? How many angry, bitter words come from thee? If you hereby grieve God's spirit, no wonder that he leave thee to thy grief.

Thirdly, By any inward security, and secret self-confidence, we may deprive ourselves of this sealing. For seeing this is a Gospel-privi edge, a ray from the Sun of righteousness, it is only conveyed in an Evangelical method: Now all Gospel-dispensations are to the broken in heart, to the poor in spirit, to the humbled sinner, renouncing all righteousness and worth of our own; so that as it is in the work of sanctification, no sooner hath a man any secret confidence in his own power, but sanctifying grace in some measure leaveth him: As we see in Peter, when he said, Though all men should for sake Christ, yet he would not. Thus it is also in the way of consolation, no sooner doth a man begin to be lifted up within, because he hath these comfortable refreshments, but presently they are substrated from us. Thus David did but say, his mountain was established that he should not be moved; and immediately God hid his face, and he was troubled, Psa. 30. 6, 7. Therefore that man who would enjoy this desirable privilege, must walk with a tender, humble, and yet an Evangelical, fiducial frame of heart.

Fourthly, When we speak of God's sealing, you must rightly understand the meaning of it; It is not as if thereby such a certainty were wrought in the soul, that it doth exclude all fears and doubts. No, that is a proper privilege to heaven: as the flesh lusteth against the spirit in matter of sanctification, so it doth also in consolation. As therefore when the spirit of God sanctifieth on the spirits part, grace is pure and perfect, but on the subjects part which doth receive it; so it hath much dross and imperfection cleaving to it. Thus it is also in this sealing, though the testimony and witness on the spirits part be infaliible and undoubted; yet as we receive it, so there is much unbelief and doubting adhering to us. This sealing therefore, and many fears and doubts may consist together, because it is not absolutely predominant and prevalent; only here is a conflict; we are to strive against these doubts, we are to pray against these fears, till the Lord cause light to arise out of this darkness: Therefore the godly may have this sealing, and yet not attend to it, nor perceive it, because the corruptions of our heart are most perceived by us, and we are so exercised by them, that we do not consider what the spirit of God doth witness at that time, This then maketh the godly think they have not this sealing at all, because they have it not with that dominion, as they desire to exclude all conflicts and troubles within; and so, as in respect of sanctification there is some grace under much corruption, so there is also this certainty under many fears. And if you say, that it is a contradiction, that a man should be assured, and doubt also. I answer, No, no more than that a man should be sanctified, and yet have some corruption in him, for they do not respect the same thing; Certainty ariseth from the Promises of God, set home by his spirit upon us; ahd fears arise from the sense and feeling of our own weaknesses. So that what the holy Apostle speaketh concerning the work of grace in him, with the oppositian thereunto, the good he would do he doth not, and he finds evil present with him. Thus it is here; the sealing, the assurance, the comfort he would have he cannot obtain, but the doubts and slavish fears which he hateth, they carry him away captive.

Lastly, Suppose a godly man hath not this sealing, yet let him not limit God to the times and seasons he would, but leave all to the merciful dispensation of a wise and righteous God. Thou hast not assurance, yet no more thou hast not perfect grace yet, thou hast not perfect holiness yet, but thou waitest upon the Lord till it be accomplished, and so do here. Oh but I am afraid I shall never have it, I shall die without it! that is more than thou knowest: how suddenly and graciously doth God use to rebuke these winds and waves, when we little think of it? yet know thy interest to heaven is not shaken: Thou wilt indeed want much comfort, but not thy title to heaven; Thou art as sure to go to heaven, as if thou wert assured of it: And withal remember, that the faith of dependence and recumbency upon Christ only, is more noble than assurance, in that thou givest God most glory. In this thy own interest is satisfied. And lastly know, that heaven is coming to thee, and thou going to it, when not only sin, but all fears shall be removed away; Thou shalt then dispute thy condition no more, thou shalt not then question thy graces, or God's grace to thee, but shall put on the Crown of glory, never to be molested, and disquieted anymore.

SERM. CXXXVIII.

THis is the third and last similitude, by which that gracious confirmation of believers in God's promises, is declared; and if we consider them relatively to the discourse precedent, we shall easily see, what great reason there is that the promises should not be only yea and Amen in themselves, but in bs also. Seeing we have this special work of God's spirit, anointing, sealing, and giving us an earnest of the things that are promised. Now, as you heard, though the same prividedge be meant under this threefold similitude, yet everyone hath its proper notion; and therefore the earnest here spoken of may differ from sealing, thus: That the sealing of God's Spirit doth assure of us that which is already wrought in us, as seals confirm contracts that are already made (though hereby also is implied a certain continuance and perseverance in that state, which is sealed;) but the earnest spoken of in the text, doth principally relate to the future: So that whereas the child of God might object, what if I be sealed and assured for the present of my good condition, yet who knoweth what may fall out thereafter? I may apostatize, I may provoke God to leave me, and so this seal be as it were defaced. But though the word sealing doth also imply continuance, (for it is till the day of redemption) yet the word (earnest) doth more properly speak to that Objection; Thou hast the earnest given thee of that inheritance which shall be hereafter.

So that in the words we may take notice of the mercy itself, the efficient cause of it, and the subject receiving it. The mercy itself is said to be an earnest, 〈 in non-Latin alphabet 〉 : It is used in two other places in the New Testament, as is to be shown. It is properly an Hebrew word, though from the Hebrews communicated to the Phoenicians, which being great Merchants brought it into Greece, so that the Grecians adopted it for their ordinary wood; yea, some Latinists, as Plautus and Terentius do use it; as Grotius on the place affirmeth. Varro speaketh of it, lib. 4. de ling. latinà. where he saith, the same money, for divers respects may be called dos, merces, arrabo, and corollarium, and addeth, the word arrabo is brought from the Grecians; but Scaliger in his Notes upon the place correcteth him for that saying, Ne graecum verbum quidem sed merum Syriacum. The Hebrew root from whence it groweth, is gnarub, to mingle, and so by a metaphor it signifieth to buy and sell, to make contracts, and to assure them by earnests; because in this action, the buyer and the seller are as it were mingled together: Some have translated it pignus, which the Grecians call 〈 in non-Latin alphabet 〉 a pledge, pignus; It is so called either à pugno, (say some) because the pledge is delivered by the hand, or else as Martinius Lexi. pignus from pago or pango, because in such covenants and contracts there is an agreement established. But Jerome of old, and others of late do no ways approve of rendering it a pledge, but an earnest; for there is this difference in the civil law, between arra and pignus, an earnest and a pledge: an earnest is part of the price that is to be paid down, and so goeth to make it up; but a pledge is given for security by the debtor to the creditor, and taken away again when the debt is paid. Now this metaphor doth no ways hold in this case, for God is not a debtor to us: when he giveth us his grace, he doth not borrow of us; neither when the promise is fulfilled, is this grace taken away; for in heaven grace is not abolished, but perfected. Indeed Aquinas upon the place maketh this Observation. That as a pledge must be (saith he) equivalently worth to the debt, so it is here; grace wrought in us, especially the Spirit of God bestowed upon us, is equivalent to glory. But that is false, that in our graces wrought by God's Spirit, there is an intrinsical condignity and equality to everlasting glory. It's therefore more proper and suitable to call it an earnest, which was commonly used two ways, either in civil commerce or matrimonial contracts, called therefore in the latter subarrhatio: The end and use of it was to secure the full payment of the debt, or fulfilling of any promise made; and in this sense it is true in the Text, God knowing our proneness to doubt about his promises, as also how uncertain and fearful we are, doth give us his grace here as a sure earnest of our eternal happiness. So that by this earnest, we are not to understand extraordinary and miraculatous gifts of God's Spirit; for many had them who yet never could enter into glory, but the special works of grace sanctifying. These are fitly called an earnest (though there be also some dissimilitudes as is to be shown) insomuch that he who findeth he hath grace here, may certainly conclude he shall have glory hereafter; for though there be some who hold, that some may have true faith, and yet totally fall off, and that only the elected believer shall persevere, yet that is built upon a sandy foundation.

In the second place, you have the efficient cause of this, and that is the spirit of God; Some indeed make this by way of apposition: The earnest, which is the spirit; as if the spirit itself, both in this and the other Text, were the earnest, which may be received, provided, that by the spirit we mean not only the person of the spirit, but the gracious operations thereof; for the people of God partake of both, Eph. 1. 13. They are said to be sealed with that holy spirit of promise, called so, not because it is the spirit promised, for that is too frigid, though it be true; but because it is the spirit that doth apply the promises to the soul, and make us assured of them, as he is called the holy spirit, because he is the author of holiness: But then Eph. 4. 30. there we are said to be sealed by the spirit, denoting the spirit of God to be the efficient cause of it: So that it is a blasphemous wresting of the Scripture by a Socinian; when by the holy Ghost thus sealing unto us, is (saith he, Smal. disp. de promisso spiritus sancti.) meant no more than a sure hope of eternal life: He denieth the holy Ghost to be God, and a Person, it is only (saith he) a sure hope within us: but this is to confound this effect with the cause: faith, and love, and hope, are the effects of God's Spirit, they are not the spirit itself. So that from hence, viz. because the spirit of God doth seal us, we may gather a sure argument, that he is truly God, for the spirit is said to confirm us, and God is said to confirm us, whereby it is implied, that to confirm our hearts is a divine operation, as well as to sanctify it. It is true, how the spirit of God is God, and how it proceedeth from the Father and Son, cannot be comprehended by reason; It is enough that by faith we are to believe so, for no wonder the doctrine of the Trinity is inexplicable, seeing the nature of God is ineffable. To this purpose Austin having discoursed about the Trinity, concludeth, that he perceived only he had spoken something of God: Si autem dixi, non est hoc quod dicere volui hoc unde scio, nisi quia Deus ineffabilis est? Quod autem a me dictum est, si ineffabile esset, non esset dictum, ac per hoc ne ineffabilis quidem dicendus est Deus. quia & hoc cum dicitur, aliquid dicitur, & fit nescio quae pugna verborum, quoniam si illud est ineffabile quod dici non potest, non est ineffabile, quod velut ineffabile dici potest. De Doctrinâ Christianâ. lib. 1. But that by the way.

Lastly, Here is the subject wherein, and that is said to be in our hearts: So that as God doth write his Law in our hearts; Thus he doth also infuse his comfort and assurance, which doth demonstrate the sovereign power of God over our hearts, he can make them holy when he pleaseth; he can comfort them when he pleaseth: No Potentate in the world can do thus: That heart of thine which is not in thy own power, which no man can tame, the grace of God can tame it, that heart which thou desirest may be filled with holiness and consolation; God alone can do it. The Observation is.

That grace wrought in the heart is a sure earnest of glory hereafter.

He that is holy here, must needs be happy hereafter. If thou canst find grace in thy soul, thou hast found the Pearl, thou mayest rejoice, not doubting but heaven will be thine hereafter. The people of God are not only to look upon grace as grace, but as it is an earnest of a greater happiness: yet how often do the children of God consider it without thiis respect? what courage, joy, and holy boldness would it work in thee, to think thou hast within thee that which assureth of eternal glory, as if thou wert already in heaven? This is a reviving truth, that grace is an earnest of glory, thou mindest grace as it subdueth thy corruptions, as it maketh thy heart to be carried out more holily and delightsomely to God, but then thou dost not attend to it as an earnest. There is a great deal of difference between a shilling as a single piece of money, and as an earnest, it may be of twenty pound more to come. Thus it is very much rejoicing to find grace at all in thy soul, as it is grace; but it doth much more rejoice as it is an earnest of more fullness. Adam had grace, the angels had grace, but grace was not given them, as part of an inheritance, for they fell from it,

Let us consider two Texts of Scriptures, where we have this earnest spoken of. The first is by our Apostle in this Epistle, cap. 5. 5. Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of his spirit. What is that self same thing he speaketh of? it is a groaning and an earnest desire after immortality; we would gladly be out of this burden here, and in heaven; yea, as we groan and desire, so we are assured and know, that when we shall die, we shall go to heaven. But now because these are things far above the power of nature, we naturally are afraid of death, we are unwilling to be taken from our relations, we have not such assurance of heaven. Therefore saith the Apostle, He that doth work us, frame and polish us, for this great thing it is God. We could never do it without his supernatural assistance: But then how doth God work this admirable frame of heart? it is by the earnest of his spirit; we have the beginnings of heaven already. So that as the Israelites by the bunches of raisons, had some foretaste of Canaan, so have believers some taste of heaven by what they feel already; and as Moses from Mount Pisgah could behold Canaan, though he did not enter into it: thus thou hast a sight of heaven, and an entrance into it by the grace begun in thee.

The other Text is, Eph. 1. 14. where the Apostle having said, That we were sealed by the spirit of promise, he addeth, which is the earnest of our inheritance, until the redemption of the purchased possession. We are not yet brought into heaven, into Canaan; We are yet in the wilderness, we meet with many dangers and temptations threatening us, that we shall never come there, but only this earnest doth assure us and satisfy us: So that as among the Israelites, an inheritance was not to be alienated from the Tribe, in the year of Jubilee it would return again to the true owner. Thus this inheritance of heaven will never be taken from thee. Thou mayest be in some dangers and fears of losing of it, by thy unwise carriage, but shalt not be deprived of it.

Before we enlarge on this subject, it is good to take notice of the dissimilitude as well as the similitude; for though grace wrought in us be compared to an earnest in this respect, as it doth assure us of future glory, yet in other respects it greatly differeth from earnest among men.

As in the first place, An earnest in bargains is to assure the buyer that giveth it as well as the seller, they mutually hereby are confirmed; so that the buyer cannot honestly fly off anymore than the seller: But now when the spirit of God worketh this earnest in us, it is only for our good, it is that we may be assured and confirmed. As for God, he doth it not to assure himself of us, but that we may be assured of him: Indeed by consequent this assureth us to God, for having this earnest we are preserved from Apostasy, but the chief end is to confirm our faith in God, that we may be able with Paul to triumph, because nothing shall separate us from the love of God in Christ. It is then God's gracious goodness to condescend to us, he knoweth our temper, and our temptations; he seeth how one doubt ariseth up after another; he taketh notice how apt we are to perplex ourselves about the future, and therefore he giveth us this earnest, not for his own security, but ours: This is more than his mere promise, therefore the Civilians define an earnest to be a real security, in opposition to that which is verbal or conventionall only. God's promise is enough to secure us: but because we walk much according to sense, therefore he doth indulge thus far, as to work in us, while in this valley of tears, the beginnings of eternal glory hereafter. In which respect, we are already said to sit down with Christ in heavenly places, Eph. 2. 6. and certainly if to a godly man's sense and experience, the foretasting of heaven be so great and refreshing, what is heaven itself? If an earnest be so wonderful a matter, what is the possession and inheritance itself?

Secondly, This heavenly earnest differeth from a worldly one, because amongst men this is done in a commutative way of justice. There is a strict equality between the payment to be made, of which the earnest is part, and the thing purchased thereby: So that in human contracts, an earnest is given as part of that payment which is equivalent to the thing purchased thereby. So that this whole way of commerce belongs to the common place of justice. Thus those who write de Jure and justitia, do under that treat, De pignoribus & hypothesis, but (alas) in this earnest God giveth us, here is no bargain, here is no justice, all is of free grace; God doth bestow both the earnest and the whole sum, as it were, hereafter upon us freely. Both grace here, and glory hereafter, do alone proceed from the sole bounty and free-love of God. Insomuch that the child of God is both begotten, nourished and perfected by free grace alone.

Thirdly, There is another dissimilitude flowing from the former, for he who giveth an earnest, intending thereby a full payment for something he would have, doth thereby purpose to advantage himself. He would not give an earnest, but because he needeth the thing he buyeth, and thereupon would profit himself; but it is far otherwise with God and us in this respect; God giveth us not this earnest, this grace, no nor glory hereafter, because he needeth us, but it is only for our good and consolation. It is true, that Christ gave no less than his own blood as a price to purchase us for a people to himself: But why was this? Was this to advantage himself? Was it such purchasings as when men buy houses and lands to enrich themselves and their posterity? No, but only to do us good thereby; So that herein is the goodness of God exceedingly commended unto us, that both the purchasing of us, and giving us an earnest to secure us of future glory, all is from his own munificence. In all this we are unprofitable and useless as to him.

Lastly, Here is this dissimilitude, and that is a great one; Amongst men when the earnest is given, yet there is sometimes upon a just cause, and more often upon unjust grounds, a breaking of the bargain. They will lose the earnest rather than pay the whole sum; So that the Casuists dispute to whom the earnest in conscience belongs, if the covenant be not made good. Thus because man is a liar and deceitful, an earnest is not such security, that we may absolutely depend upon it: Men are mutable, and are apt to break their engagements, but it is far otherwise in this particular; God that hath given the earnest, is not as man to repent and to change his mind; No, this is given us on purpose to assure us that he will never alter: and if it be said, though God doth not alter, yet we may; We may abuse this earnest, yea, we may lose it, all which the Arminians plead. It is more fully to be cleared, that this earnest is to assure not only God to us, but us to God, whereby he will so preserve us, that nothing shall deprive us of eternal glory.

SERM. CXXXIX.

THe Spirit of God with the graces thereof (as we have heard) received and perceived by a believer, are a sure earnest of future glory.

In the handling of which hitherto, we have only treated of the dissimilitude that is between this heavenly earnest, and an earnest amongst men: our work is now to show positively, wherein the resemblance doth consist, or what is comprehended in this metaphorical expression.

And First, Hereby is declared God's will and infallible purpose to bring us unto eternal glory; of which this grace received is an earnest. For (as you heard) it is not grace as grace, but grace as an earnest, that doth deserve an accent, as it were, upon it: The emphasis lieth in this. So that by these beginnings of God's Spirit upon me, I may unquestionably conclude my future glory. And this Chrysostom upon the place doth well observe: He doth not (saith he) singly and barely call it the spirit, but an earnest, 〈 in non-Latin alphabet 〉 , that from this thou mayest have boldness and confidence upon the whole, for if he did not intend to give thee all (saith he) he would not have given thee this earnest in vain, and so as to lose it. Thus Macarius also an holy Writer, from this similitude gathereth, that such who have this earnest may rejoice, and be as confident as if they were already crowned with glory, and reigning in heaven. Homil. 17. 〈 in non-Latin alphabet 〉 ; oh then the unspeakable happiness of such who do find this earnest in their hearts! God would be found unfaithful, and to break his promise, if as he hath begun, so he should not also finish this work of grace in thee. So that the Arminian exception is very frivolous and absurd, saying, It is true, this is an earnest, but we may lose it: We may fall into such sins as shall wholly cast us out of the favor of God: for this earnest is given us on purpose, to assure us that God will so preserve us, and by his grace so guide us, that we shall never fall out of this ark into the waters. What comfort and encouragement were in this expression, if it did denote no more then a conditional security; No, it is a positive and absolute security. Therefore that learned Vossius was under some temptation surely, when he wrote that Pelagian History; for in that he hath this passage, where speaking of some Ancients, who from the metaphor of an anchor and earnest conclude the certainty of eternal life, glosseth after this manner, Histor. Pelag. lib. 6. Thes. 13. Certos nos dicunt, quamdiu habemus arrhabonem spiritus sancti sed arrhabonem hunc siquis abjiciat, hinc certitudinem simul salutis amittere: We are certain of eternal life, as long as we have this anchor, this earnest; but if we lose it, we lose our certainty also of salvation. How inexcusable is this, though some learned men, great friends to that excellent Author say, that he promised to review that History of Pelagian heresy in time? For therefore is this earnest given us to take away our fears about the future: Whereas in their sense we must needs be as uncertain as before; and besides this earnest would need another earnest, and so in infinitum. The Scripture then by calling it an earnest would hereby inform us of God's will, that he who hath given us the first-fruits will in time also give us the lump or harvest itself: he will so preserve us, that not only anything without, as the devil and the world, but also anything within us, our own hearts, our own lusts shall not betray us, and become our destruction: and certanily that reason of Chrysostowe, which is also grounded upon the Scripture, is among others very remarkable. If God of his free grace did (while enemies) convert us, and bestow his spirit as an earnest upon us, will he not much rather do it for us, since he hath received us into his friendship? To this purpose the Apostle also argueth very strongly, Rom. 5. 9, 10. While we were yet sinners, Christ died for us, much more then being now justified by his blood, shall we be saved from wrath through him: for if when we were enemies we were reconciled by death of his Son, much more being reconciled, we shall be saved by his lise. If then God hath done the greater, will he not do the less? when we wallowed in our lusts, when we tumbled in our filth, even then the grace of God did speak unto us to live, even then it did put comeliness and beauty upon us, and shall he not much more do it since he hath made us his own? So that the same grace of God which received us, though unworthy, will preserve us, though unworthy: and as our rebellious heart did not finally withstand converting grace, but was overcome by it, so will the grace of perseverance watch over us, that this earnest shall not be totally lost. For this end we have many glorious promises to encourage us in this particular; we must not then look upon our own dead womb, but the power and promise of God, concluding by this, Lord, I know thy will is, that I shall be saved, by this I am persuaded, that nothing, no, not I myself, shall separate myself from thy love, for thy grace will always prevent my will.

Secondly, In that it is called an earnest, there is implied, that grace here and glory hereafter are of the same nature; that they differ only gradually: Even as in an earnest amongst men, that is part of the full payment, and of the same nature with it. Thus grace is nothing but glory begun, and glory grace perfected; for which cause it is called glory, 2 Cor. 3. 18. We are changed into the same image from glory to glory, that is, from grace to grace, till we come to inhabit glory: For which cause also the Apostle compareth our state of grace here to the state of a child, and that of glory hereafter to a virile estate, 1 Cor. 13. Now as a child differeth from himself when made a man but gradually, he is the same individual person still. Thus it is here, thy grace will not be abolished thou hast here, but perfected: We do but think and understand in heavenly things as children only; comparatively to what shall be done in heaven. Even as these individual bodies shall put on immortality and incorruptibility: They shall not be new bodies, but changed bodies. It is true, there are some graces which suppose an imperfection in the subject, while he is here in the way, at least in their actings, and so far as there is imperfection, it shall be abolished: as 1 Cor 13. Thus saith, as it justifieth, as it is opposed to vision, and hope as opposed to enjoying; repentance likewise as it is sorrow for sin, and patience which supposeth afflictions. These things cannot be put forth in heaven, but probably the habits of these graces may continue there, as being an ornament and perfection of the soul; it being extrinsical only, and by accident, that the occasion of the exercise of those graces is removed, Hence (some say) but not probably, that the Spirit of God is a pledge in respect of faith and hope, because they shall cease, but an earnest in respect of charity, which abideth forever. Salmeron in loc. No wonder then if grace be an earnest of glory, seeing they are the same thing in nature, and differ only as perfect and imperfect; yet when we say, that grace is only glory begun, that must be understood in a sound sense: for some of the Papists make an inward condignity between grace and glory: we are not then to think, that grace of itself would in a natural and necessary way spring up into glory, as an Acorn would (in a physical manner) breed up into an Oak, being seminally and causally contained in it. No, but in a moral sense, by the gracious appointment and order of God; grace is glory begun, otherwise such is the imperfection and dross that is in our graces while in this life, that when we have arrived to the highest pitch, we might justly be deprived of glory. Grace in the Apostate Angels formerly, was not glory seminally and radically, for then they had not missed it: But if we do now regard the covenant of God's grace, he hath so appointed it, that whosoever hath grace here, that shall be preserved and kept so faithfully, that it shall be perfected into glory hereafter. And thus the earnest is of the same nature with the full payment itself.

Thirdly and lastly, This similitude doth not only declare God's purpose and effectual will concerning us, but it is also to assure and persuade us of heaven, as if we were already in it: and this is indeed one of the main ends of this similitude. God will by this inform us of the transcendent excellency of the covenant of grace above that of works, which he made with Adam; Thus our Savior saith, Joh. 5. 24. He that believeth is passed from death to life, he is already, and therefore is sure of everlasting happiness; so that in this similitude there is not only the perseverance of the Saints denoted, but also their assurance and certain persuasion of it. And the truth is, great is the necessity of this doctrine; for while a godly man looketh upon what is to come, he seeth such a terrible wilderness he is to go through, such a Red Sea to pass over, such Anakims in the way to be destroyed, that had he not this certain persuasion, that he shall overcome all these difficulties, and that God would daily hold him in his arms of grace, that he shall not fall, his doubts and fears would wholly dishearten him. And thus much is comprehended in the metaphor of an earnest. It is not my purpose at this time to launch into that ocean of the doctrine of perseverance, as also the certainty of it. I shall therefore amplify this doctrine, with some few propositions, and so conclude it; for the excellency and comfortableness of it will not let us wholly pass it by: This precious flower can be found only in the paradise of the Scripture; Therefore Austin was weary of Platonical Books, because they had not these excellent things in them, the Scripture hath, whereof this arra spiritus, the earnest of the spirit is one he instanceth in, lib. confess. cap. 7.

As first, We must know, that comfort of perseverance is only improved by those, that are certain of the present work of grace in their souls. He that findeth grace for the present in his soul, may undoubtedly conclude of his salvation hereafter; but if a Christian do lie in doubts, whether he hath grace or no, this doctrine will not be as the honey-comb to him, for he hath not laid the foundation that this must be built upon: but if his thoughts about the present work of grace be hopeful only in him, then also are his thoughts about perseverance hopeful only: He may have some comfort, but not such a certainty as the Scripture propoundeth: Neither can he use those triumphing expressions of holy confidence, which Paul Rom. 8. speaketh not of himself, by any peculiar revelation, but of all the children of God, that nothing shall separate him from the love of God in Christ.

Secondly, There are some Doctors and Teachers, who make the certainty of our present grace, and of perseverance therein, two distinct, yea, and separable things. They will grant that a man may be certain of the present grace he hath, but then they deny he is to be certain that he shall continue and persevere in this; for they affirm, that a man may have true grace, and yet totally and finally fall from it; others say, that a man may have grace, and not be elected, and such may lose it, but he that hath true grace and elected, that man shall never lose his interest in heaven: Nay, some of these Teachers do not only deny any such certainty of perseverance in our present grace either ordinarily possible or necessary. But say such a certainty would be very dangerous and destructive to all vigilancy and carefulness in an holy life; for what a man is assured of, he cannot fear he shall lose, let him live how he will; but this upon another account is in time to be more largely debated. Therefore for the present I only add this third Proposition, viz.

That the certainty which the godly have, is not such an absolute abstracted one, as that it doth not include the means leading to salvation, but rather doth necessarily connote them. Insomuch that if any godly man should be left to such a desperate frame of heart, as to say, I am sure of heaven, let me fall into the most abominable impieties that are, these shall not hinder salvation; such an one would certainly be damned: but that is not to be supposed, that such who have the true seed of grace, will ever be given up to such a profane spirit. The certainty then that a believer hath, is in the use of means to attain their desired end; So that it's like, the assurance that Paul had concerning the preservation God would vouch safe to all his fellow-passengers in the ship with him, which yet did relate to the necessary use of means, as Paul exhorteth them; or like that of Hezckiah, to whom God promised the addition of fifteen years longer to his life. Now he was assured of this, God could not lie, yet he did not neglect to eat and drink; he knew God's promise implied the use of the means, so that the adversaries to this Truth do fully mistake, when they say, we preach such a certainty of perseverance, that though a man fall into any enormous crimes, yet he shall enjoy this still: This is oppositum in apposito to suppose, that if fire be water, it will refrigerate.

Fourthly, We are further to distinguish of a twofold certainty in this matter of salvation and perseverance in the way therein. The first I call a dogmatical certainty, and that is when a man is fully convinced out of the Scripture of this truth in the general, that whosoever hath once had true grace, shall never fall from it, but certainly shall be saved; and he that hath this, differeth from those corrupt and erroneous Teachers that affirm the contrary, as the Arminians and their complyers in this respect: for there is no more reason to doubt of this doctrinal point, than others that are maintained by the Orthodox against that party; so that there is no more reason to make this a problematical point, wherein learned men may dissent from one another, then any other in the Arminian controversies. But 2. there is a personal or reflexive certainty; and that is when a man doth not only believe this position as a truth, that he who hath true grace cannot fall from it, but also is persuaded, that he hath true grace in his own heart, and therefore that he is built upon such a rock, that no storms or tempests shall be able to overthrow him, and this is that every godly man is to press after: This text is a special furtherance in this work, for the spirits fealing persuadeth of the grace already wrought in us, and the earnest doth assure us of that which is to come. If you ask, what grounds there are, why he who finds grace in himself may thus conclude infallibly for heaven hereafter? I shall amongst many give three only, which is such a threefold cord that can never be broken.

As first, That all true grace is the proper effect of predestination; so that whosoever is effectually called in time, is thereby declared to be predestinated before the world began. Thus the Apostle, Rom. 8 30. whom he did predestinate, he called; and those he justifieth, and those he glorifieth. You see it's a chain of God's making, and so cannot be dissolved; therefore Tit. 1. 1. it's called the faith of God's elect: so Eph. 1. 4. he hath chosen us before the foundation of the world, that we should be holy. We see then, that holiness and true faith is proper to the elect only, and therefore to distinguish of a twofold Sonship of God; some by present grace only, and some by election also, and that there are persevering sons and apostatizing, wherein election maketh the difference (which opinion some attribute to Austin) is wholly inconsistent with Scripture, and Austin himself in other places, if that were his opinion. The godly then are to look upon the grace of God wrought in them as the effect of God's immutable and unchangeable love, which will certainly obtain its end.

Secondly, Their certainty of salvation, and so of perseverance therein, is built upon the many promises of God, which are made to this very end, as that famous one, Jer. 32. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good, but will put my fear in their hearts that they shall not depart from me. What can be more pregnant than this? God covenants he will not turn from them; and withal to put such fear in their hearts that they shall not turn from him. So also Phil. 1. 6. being confident of this very thing, that he who hath begun a good work in you will also finish it. His confidence was not in them; for alas, we should prove the prodigals, and lose all; but it is in God's grace, and that because he had begun; for none shall say of him, he began to build, and could not finish: So that the wisdom, mercy, and glory of God is interested in our perseverance, and indeed if our sins should hinder him from continuance of his grace, why did they not from the beginning at first? were we not then objects of his displeasure? So that in our conversion the greatest work was done; then we had, as Chrysostom saith upon the place, the beginning and root of what was to come.

Lastly, The union that is between Christ and a believer being indissoluble, doth necessarily infer the certainty of his salvation, a member of Christ's body shall not be taken from him, and thrown into hell; for from this union as their bodies shall necessarily rise to glory, so their souls also shall be prepared for the same.

SERM. CXL.

THe Apostle having made a short, but happy and admirable digression, occasioned from his discourse, verse. 17. about the calumny of levity and carnal reasonings, and motives concerning his promise to come to them, doth in this verse return to that matter again, plainly informing of them, that it was not any inconstancy or carnal respect in himself, that made him delay his coming; but the fault was wholly in themselves, they were not yet prepared for his coming, which for the greater confirmation and authority he doth attest, with a solemn and sacred Oath. It is true, Chrysostom doth begin the second Chapter at this Text, and so the Syriac. Yea Beza saith, We ought to begin the second Chapter here. In which respect Calvin and Musculus comment upon it accordingly: but the matter is not worth a contest.

In the words you may observe,

• 1. An Oath. And
• 2. The Matter of an Oath.

1. The Oath is a very complete and perfect one, I call God to witness upon my soul.

Of the Oath first. As for Pelagians and others, who affirm an Oath to be unlawful, under the Gospel at least, and that in these or the like expressions; Paul doth not swear, because he doth not use the Preposition per, or by, or 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in the Greek, it's an absurdity afterwards to be refelled.

The Oath in the Text is an Assertory Oath, wherein God is expressly called upon as a witness; and withal an Execration is added, Upon my soul, that is, Let God damn my soul, if it be not true: he doth not mention his soul, as part of the Oath, as if that were a witness as well as God; but he mentioneth it as a pawn or pledge; and so it is lawful to name some creatures that we love, or are dear to us, in an oath; not that we may swear by them, but as pledges. So that this Oath is both Assertory and Execratory; not that these make two distinct kinds of Oaths; for one doth necessarily imply the other: He that calleth upon God as a Witness, doth thereby imply him a Judge and an Avenger, if he swear falsely. Only I call it an Execratory Oath, as well as an Assertory, because the Execration is mentioned; whereas for the most part in Oaths it is not expressed.

If you say, What reason or urgent necessity was here for Paul thus to make such a deliberate and solemn Oath?

I answer, Very great. The adversaries of Paul did accuse him and traduce him for a vain and inconstant person, which hereby did redound to the dishonor of the Ministry, the hindrance of the Gospel, the destruction of Christ's Church; therefore it was necessary for him to take this Oath, That no carnal motive made him delay his promise, but a wise and spiritual consideration of their good. Thus at another time, speaking of his earnest affections to his brethren after the flesh, Rom. 9. 1. he sweareth after this manner, I speak the truth in Christ, I lie not, my conscience also bearing witness in the Holy Ghost. So in this Epistle again, 2 Corinth. 11. 20. As the truth of Christ is in me. Rom. 1. 9. For God is my witness that I make mention of you always in my prayers. Gal. 1. 20. The things that I write unto you, behold, before God, I lie not.

Thus you see by many instances, the holy Apostle making use of an Oath, but always upon necessary occasions for God's glory, and the edification of others. From whence observe,

That it is lawful even under the Gospel, to swear after a right and godly manner, upon necessary and urgent occasions.

I say, under the Gospel; for some have granted it lawful under the Old Testament, as (they say) to circumcise, to sacrifice was; but under the Gospel, they hold it absolutely forbidden.

So that the handling of this truth about swearing, or a lawful oath, is of great importance, both for doctrinal information against Pelagians, Socinians, some Anabaptists, who hold it unlawful under the Gospel: As also of direction, to know wherein an Oath doth consist; and whether many forms used commonly by people are oaths, or no. And then withal, it is of great practical use, if possible, to remove that ungodly and wicked custom of ordinary swearing, without any due consideration of the nature of an oath. For how general and epidemical is this sin? Old and young, yea little children can swear as soon as speak; rich and poor; yea men glory in their oaths, and deride at the strictness of such, who will be so precise, as to abstain from them. They look upon oaths as the glory of their speech, and becoming a Gentleman. But Solomon's description of a godly man will abide good, when such profane miscreants, shall lie forever roaring in hell, viz. That he is one who feareth an oath, Eccles. 9. 2. A righteous man, a good man, and he that feareth an oath, are synonymous expressions. You see then what a fruitful field we are plowing up: but I shall not venture upon all the cases about Oaths, which would require a great volume; only limit myself to my Text, which containeth only an assertory Oath, not a promissory. And indeed because it is the most formal and express oath that we meet with in the Scripture, we must improve it according to the desert of it.

Two sorts of persons there are who have run into extremes about an Oath.

First, Such who out of a great reverence to God, and because every man's word should be as good and as firm as an Oath, have therefore wholly refused to use it. To such we shall prove the lawfulness of it; Yea the necessity and duty of it in some cases. On the other extreme are many profane and wretched men, who use these sacred Oaths in all ordinary discourse, vainly, irreverently; yea sometimes arise to such high impiety and wickedness, as not only to swear rashly and vainly, but also falsely, so as to forswear themselves, and become guilty of perjury; a sin so contrary to the light of nature, that Heathens have severely punished it. And God doth seldom let such perjured persons go unpunished in this world without some remarkable punishment. For that terrible threatening will not prove false or a lie, Zech. 5. 3, 4. where a flying roll, that is, the curse of God, is said, To enter into the house of him that sweareth falsely, and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof.

But before we come to these particulars, let us first consider of the nature of an Oath (an assertory one especially, for that is my subject) what it is, and we may define it to be,

First, A religious calling upon God, as a witness, for the confirmation of anything in doubt or controversy. The Latins call it juramentum, or jusjurandum, which is all one, though some would make a difference; because that an Oath doth jus, or l • gem dare; it declareth the right, and law (as it were) of a thing, after which we are not to dispute anymore: Or else because it doth Jus dare Deo, or because Jure introductum: All Heathens concluding on this remedy by an oath, against controversies, as most expedient. The Greek word 〈 in non-Latin alphabet 〉 , some make to come of 〈 in non-Latin alphabet 〉 , an establishment, or of 〈 in non-Latin alphabet 〉 , to constringe and bind, because an oath brings a bond or strict obligation upon a man's soul. Thus Numb. 30. 2, 3, 4. In a vow, which in this respect agreeth with an oath, therefore it is added, Or swear an Oath, a man or woman are thereby said, To bind their soul with a bond. The Hebrew word is ordinarily Shebugna, which they derive from Shebang, the number of seven, because an Oath useth to be amongst many witnesses: and withal it is observed, that the word to swear is used in Niphal, a passive voice, signifying thereby, that a man is not to swear, unless he be (as it were) solemnly compelled unto it.

Now this definition given of an Oath, hath in it four parts:

The generical Nature, the Form, the Matter, and the End.

• 1. The generical Nature, it is a religious calling.
• 2. The Form, upon God as a witness.
• 3. The Matter, which is doubtful and controversial.

Lastly, The End, or the Effect (as some dispute) which is the confirmation of this. For after Oaths there is to be no more arguing. Hence Aquinas saith well, That what first principles are in speculatives, the same is an Oath in practicals. Now as first principles are indemonstrable, and none may deny them, or go to prove them, so is an Oath; it is an artificial argument to prove a thing indemonstrably. And thus Aristotle defined, That it was an indemonstrable argument or word without proof, with a reverent and sacred use, 〈 in non-Latin alphabet 〉 , Rhetorica ad Alex. cap. de Jurejurando.

Let us consider this definition, upon which some Cases and Questions of Conscience are afterwards to be built. And

First, We say, It is a religious calling upon God. Hence an Oath is the worship of God; when a man sweareth in a right manner, he giveth honor and glory to God, believing him to be Omniscient, and a searcher of the heart; as also an holy Judge, who will punish and be avenged upon all such, who shall take his Name in vain. Hence it is reckoned in Scripture as part of Divine Worship, Deuter. 6. 10. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his Name. So Deuter. 10. 20. Thou shalt cleave to him, and swear by his Name. Yea the whole worship of God is sometimes synecdochically contained in this action only, Isaiah 45. 23. To me every tongue shall swear. Thus it is made a prophetical promise in Gospel-times, That he who sweareth, shall swear by the God of truth, by which all Gospel-worship is intended, Isa. 65. 16. Oh how little is this considered by common swearers, whose mouths are filled with daily oaths. Do you consider what an Oathis? Do you remember it is a solemn worship of God? If God were an Idol, yea a man, you could not more abuse and despise his holy Name than thou doest. Is this to worship God? Every oath should be with holy fear and trembling at the Majesty of God: But thou tramplest his honor profanely under thy foot. Judge ye, how profane you yourselves would think men to be, if they should be so vain and customary in other holy worship. Should a man take the holy Psalms, and sing them as idly, and as vainly, as he doth ordinary songs, would you not call such a man a profane man? Prayer also that is a worship of God, should a man in his prayer be no more reverent than in his merry tales, or idle discourse, would you not say, such a man was a vile wretch? Take the Sacrament of the Lord's Supper, Should a man receive that with no more reverence than he doth his ordinary food; should he make no difference between the Lord's Cup, and a Cup of Ale at the Ale-house; Would ye not gnash your teeth at such a man, as an atheistical person? And is it any less profaneness, when you make oaths, and your ordinary discourse all one? The very word Sacrament was taken from an Oath, as the learned show: What shall be done unto thee then thou swearing and cursing tongue? Every trifle, every passion setteth thy tongue thus on fire from hell.

Secondly, Again I say, It is a religious calling upon God. For an Oath may be either pronounced speculatively, and enuntiatively, or practice, and invocative; practically, and by way of invocation: As for example; when I read this Text, I call God to witness upon my soul; while I do so, I do not swear; yet Paul when he expressed them, he did swear. For I only repeat them enuntiatively, and by recitation; I do not practically call upon God. Thus when a Magistrate, or any inferior Officer readeth a form of an Oath to him who shall swear, this reading of it doth not make him swear, because he doth it not by calling upon God.

In the next place, There is the Form of this Oath, and that is, Calling upon God, as a witness. A twofold form we may speak of in an Oath, Internal, and that is, when God is called to witness: Or External, and that is a form of words. Of which in its time, because many Disputes are, whether such forms be Oaths or no? For the present, The Internal, is God called upon as a witness. Insomuch that all oaths made by creatures, or swearing by them, is utterly unlawful. For seeing to swear is (as you heard) a divine Worship, it must needs be Idolatry to give this worship to any other but God. Neither will the Popish distinction of swearing by a creature transitive, or relative, with reference to God; and terminative, or absolute, be able to make escape from the jealousy of God in this matter, as is to be shown. Although not only Pagans and Papists, but even many Protestants, are guilty of this Idolatry, to swear by Saints and Angels, by creatures irrational, and rational. But woe be to such, because of their horrible offenses in this kind! Now when we say, God is called upon as a witness; hereby is declared, That an Oath in its nature tends to the glory of God; for it is built upon this fundamental Article of Faith, That God hath an all-seeing eye, as also an avenging one, where men deal perfidiously, God is called as a witness, and so by consequence as a Judge. And in this an Oath differeth from a Vow. For though a Vow be also a religious worship of God, yet in that God is considered (as it were) a party, with whom we make a sacred promise; but in an Oath, we attend to God as a witness, as he that knoweth all things. And therefore how highly do these common swearers sin? For while they swear, they make use of his name, who knoweth all things, who observeth those very words and expressions at that time. Certainly this consideration of God's witnessing at that time, should fill thee with much terror.

In the third place, There is the Matter, and that is doubtful and controversial, Whether it be a thing past, present, or future. For an assertory Oath may be about future things; as if a man should swear the infallible event of such a thing, which yet he doth not promise to accomplish. This the Apostle showeth, when he calls an Oath, Heb. 6. 6, The end of a controversy. Therefore to use an Oath about manifest and evident things, is an abuse of the end of it. Had Adam continued in the state of innocence, there had been no need of Oaths, because there would have been no doubts, no controversies, there would have been no falsehood or injustice amongst men. But after sin came into the world, then man became sinful and false, as the Devil, that did deceive him. So that although Oaths are lawful in some cases, yet it is because of sin: they become necessary, because of man's transgression. And therefore Divines say well, That although an Oath be a worship of God, yet it is not as other worship is, of itself to be desired, and constantly exercised, as to pray unto God, and to praise God; but only it is to be desired propter aliud, supposing sin in man going before. Even as Physic is not in it self to be desired, but upon supposition of a disease; so that if mankind were as honest, faithful and righteous, as they ought to be, there would be no need of Oaths; and frequent use even of lawful and necessary Oaths, suppose a distempered Nation, even as continual use of Physicians, demonstrate a diseased people.

Lastly, Here is the End of swearing, and that is 〈 in non-Latin alphabet 〉 , saith the Apostle, (Hebrews 6. 6.) for confirmation; and therefore called 〈 in non-Latin alphabet 〉 , the Ne plus ultra of any controversy: not that always it doth confirm the truth. For how many ungodly and graceless persons do swear falsely? But in the nature of it it is for that end. It is true, your common swearers, they do so grossly abuse an Oath, that the end is wholly frustrated, no sober man giving them the more credit, because they swear: yea the more they swear, the more they suspect them for lying.

SERM. CXLI.

THe Definition and lawfulness of an Oath in necessary and urgent motives being declared, I shall proceed to answer some Cases or Questions, and that from the Description given. Only

First, It is good to take notice, that there are these four things may be used to the confirmation of anything that is said.

The first is, A bare Affirmation, or Negation, according to that command, Let your communication be yea and nay.

2. When we to this affirmation add an Asseveration or Attestation. Thus our Savior many times, Verily, verily; which is not an oath, as learned men show against those, who have thought so: so when we say truly, or indeed, this is an asseveration.

3. There is an Obtestation, and that cometh near to an Oath, but is not an Oath; and that is, when we do appeal (as it were) to the creatures, to witness such a thing, as Moses to affect the senseless Israelites, said, Hear, O Heavens, and hearken, O Earth. Thus Paul, (1 Tim. 5. 21.) I charge thee before God, and the Lord Jesus Christ, and the elect Angels. He doth not there swear, but use an Obtestation, and that not only before God, and Christ, but Angels also; for they are present with us, and bear witness of us.

Lastly, There is an Oath, and that is, When we call upon God as a witness, to confirm what is spoken. I say, When we call upon him as a witness. For when there is a mere allegation of some Text of Scripture, to confirm a truth, there is a witness of God made use of, he is then brought as a witness; but it is not an Oath, because it is not by way of Invocation.

In the next place, Oaths may either be completely and perfectly expressed, as here in the Text: Or else elliptically or defectively, which is very ordinary, If they enter into my rest; God do so to me, and more also. Many times the creature that is dear to us, we mention, as exposing it to God's curse, if we say not truth, and the name of God is not mentioned. This is good to be remembered, because many use execratory speeches, and think, because God is not named, here is no swearing, whereas they are terrible oaths, such are, Would I might never stir, would I might be hanged, &c. These are horrible execratory oaths, though God be not named.

These two things premised, let us consider, What doubts may be raised from the forementioned definition of an Oath? And

First, In that an Oath is said to be a religious calling upon God, it may be asked, Whether words be necessary to an oath? May it not be by other signs?

The Answer is, That a man may swear mentally,