(3.) There doth likewise ordinarily accompany this sealing of the Spirit, Satan's malice and opposition; who, being cast from heaven himself, envies this heaven upon earth in a creature of meaner rank by creation than himself. We must not think to enjoy pure joy here without molestation. If there be danger of exalting above measure, we must look for some messenger of Satan.

3. After this witness it leaves the soul more humble; none more abased in themselves than those that have nearest communion with God, as we see in the angels that stand before God and cover their faces, so Isa. vi. 2, seg. Job, after God had manifested himself unto him, abhorred himself in dust and ashes, Job xlii. 6. It brings with it a greater desire of sanctification and heavenly-mindedness. As Elias ascended up into heaven, his cloak fell by degrees from him; the higher our spirits are raised, the more we put off affections to earthly things.

(2.) Again, The end of this further manifestation of the Spirit being encouragement to duty, or suffering in a good cause, the soul by this witness of the Spirit finds increase of spiritual mettle. It finds itself steeled against opposition. Whilst this wind filleth their sails, they are carried on amain, and are frighted with nothing that stands in their way.

*

See how

the believers triumph upon the Spirit's witnessing to their spirits that they are the sons of God, Rom. viii. 16-33, &c.

God usually reserveth such comforts for the worst times: Give wine to those that be of heavy heart,' Prov. xxxi. 6. The sense of this love of Christ is better than wine. This refreshing Paul had in the dungeon, and he sung at midnight. After this witnessing, therefore, look for some piece of service to do, or trial to undergo.

Much must be left to God's fatherly wisdom in this, who knows whom to cheer up, and when and in what degree, and to what purpose and service; and remember always that these enlargements of spirit are as occasional refreshings in the way, not daily food to live upon. We maintain our life by faith, not by sight or feeling. Feasting is not for every day, except that feast of a good conscience, which is continual; but I speak of grand days and high feasts. These are disposed as God seeth cause.

(3.) Where this sealing of the Spirit is, there followeth also upon it a lifting up of the head in thinking of our latter end. It makes one think of the times to come with joy, as the Holy Ghost here mentioneth the day of redemption, as a motive to them to take heed that they did not grieve the Spirit; intimating they should think of the day of redemption with a great deal of joy and comfort. The saints are described in Scripture to be those that look for the appearing of Christ,' 2 Pet. iii. 12. They are Christ's, and in him their reckonings and accounts are even. And therefore with delight they can often think and meditate upon the blessed times that are to come.

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There be divers degrees of sealing, arising from divers degrees of revelation. God first reveals his good will in his promises to all believers. This is the privilege of the church, especially in these latter times. Then by his Spirit reveals those saving truths to those that are his, by a divine light. So that by argument drawn from the power they feel from truths, in searching secrets, in casting down, in raising up, in staying the soul, they can seal to them that they are divine.

The same Spirit that reveals the power of the word to me, reveals in particular mine own interest in all those truths upon hearing them.

* Cf. footnote on page 401.-G.

Whereupon they are written in my heart, as if they had been made in particular to me: the comfortable truths in the word are transcribed into my heart answerable to the word; as that God in Christ is mine, forgiveness mine, grace mine: whereupon adoption in Christ is sealed; which God still sealeth further to my soul by increase of comfort, as he seeth cause for encouragement. The same Spirit that manifesteth in me the word I hear and read to be the truth of God, from the power and efficacy of it: the same Spirit teacheth to apply it, and in applying of it sealeth me.

Therefore we ought to desire to be sealed by the Spirit, in regard of an holy impression; and then that the Holy Spirit would shine upon his own graces, so as we may clearly see what is wrought in us above nature; and because this is furthered by revealing his love in Christ in adoption to us, we must desire of God to vouchsafe the Spirit of revelation, to reveal the mysteries of his truth unto us, and our portion in them in particular, and so our adoption; and in the mean time to wait and attend his good pleasure in the use of all good means. Thus we waiting, God will so far reveal himself in love to us, as shall assure us of his love, and stir up love again; and the same Spirit that is a Spirit of revelation will be a Spirit of sanctification, and so adoption. Dignity, and fitting qualities suitable to dignity, go both together.

In that grand inquiry about our condition, there is a great miscarriage when men will begin with the first work of the Father in election, then pass to redemption by Christ: I am God's, and Christ hath redeemed me; and never think of the action of the third person in sanctification, which is the nearest action upon the soul, as the third person himself is nearest unto us; and so fetch their first rise where they should set up their last rest. Whereas we should begin our inquiry in the work of the third person, which is next unto us; and then upon good grounds we may know our redemption and election.

The Holy Spirit is both a Spirit of revelation and of sanctification together, as hath been said; for together with opening the love of the Father and the Son, he fitteth us by grace for communication with them.

People out of self-love will have conceits of the Father's and Son's love severed from the work of the Spirit upon their hearts, which will prove a dangerous illusion. Although the whole work of grace by the Spirit arise from the Father's and Son's love, witnessed by the Spirit, yet the proof of the Father's love to us in particular, ariseth from some knowledge of the work of the Spirit; the error is not in thinking of the Father's and Son's love, but in a strengthening themselves by a pleasing powerless thought of it against the work of grace by the Spirit, which their corruption withstands. So they will carve out of the work of the Trinity what they think agreeable to their lusts, whereas otherwise, if their heart were upright, they would for this very end think of God's love and Christ's, to quicken them to duty and to arm them against corruption.

To the day of redemption.

1. There is a double redemption: redemption of the soul by the first coming of Christ to shed his blood for us; redemption of our bodies from corruption by his second coming. We have not the perfect consummation and accomplishment of that which Christ wrought in his first coming till his second coming. Then there shall be a total redemption of our souls, and bodies, and conditions. There is a double redemption, as there is a double coming of Christ, the first and the second; the one to redeem our

souls from sin and Satan, and to give us title to heaven; the other to redeem our bodies from corruption, when Christ shall come to be glorious in his saints,' 2 Thes. i. 10. As likewise there is a double resurrection, the first and the second, and a double regeneration, of soul and body.

In sickness and weakness of body, or when age hath overtaken us that we cannot live long here, and the horror of the grave, the house of darkness, is presented to us; Oh let us think there will be a redemption of our bodies as well as of our souls! Christ will redeem our bodies from corruption, as he came to work the redemption of our souls from sin and death; and he that will redeem our bodies out of the grave, he will redeem his church out of misery. He will call the Jews; he that will do the greater will do the inferior. When we hear of this, let us think with comfort of all the promises that are yet unperformed.

2. Secondly, Full redemption is not yet. What need I bring Scripture to prove it. It is a point that every man's experience teacheth. Alas! let our bodies speak: we are not free from sickness and diseases; nay, what is our life but a going to corruption? The sentence is passed upon us, earth returneth to earth,' Gen. iii. 19. Till death we are going to death; so besides sickness and weakness here, we must die, and after death be subject to corruption. The apostle in this respect calleth our body a vile body,'* Philip. iii. 21. As for our souls, though they be freed from the guilt and damnation of sin, yet there are remainders of corruption that breed fear and terror; and though they be freed from the rule of Satan, yet not from his molestation and vexations by temptations. In a word, our whole state and condition in this world is a state and condition of misery; we are followed with many afflictions, so that there is not yet perfect redemption, whether we look to body, soul, or state; the body being subject to diseases, the soul to infirmities, the state to misery. But there is a day' appointed for it.

By a day' we are not to understand the time measured by the course of the sun in twenty-four hours, but in the Scripture meaning, a day is a set time of mercy or judgment. As there was a solemn day, the fulness of time,' Gal. iv. 4, for the working of the first redemption, so there is a solemn time set for the second redemption, when all the children of God shall be gathered; those that lie in the dust shall be raised and for ever glorified. It is the day of all days; that day that by way of excellency is called that day,'t in the Scriptures, and the day of the Lord,' Mat. xii. 8-the day that we should think of every day, especially in sickness, and trouble, and crosses, and molestations, from the wicked world, and in sense of the remainders of corruption. There is a day of redemption to come that will make amends for all. The frequent thoughts of that day would comfort us, and keep us from shrinking in any affliction and trouble; it would move us to a carriage and conversation answerable to our hopes, and also it would help to fit us, it would infuse a desire of qualification to be prepared for that great day.

But how little of our time is spent in thoughts this way! If we could oft think of the day of redemption, our lives would be otherwise, both in regard of gracious as also of comfortable carriage. Should we be disconsolate at every loss and cross, at sicknesses and the thought of death, when we shall be turned into our first principle, the earth, if we did think of the day of redemption, when all shall be restored again, all the decays of nature, *Cf. ante, pp. 61, seq., on the phrase.-G.

† Cf. Mat. vii. 22; xxiv. 36; 1 Thes. v. 4, et alibi.-G.

and the image of God be perfectly stamped? The thought of this would make us go willingly to our graves, knowing that all this is but a preparation for the great day of redemption.' The first day of redemption, when Christ came to redeem our souls, and to give us title to heaven, it was in the expectation of all good people before Christ. They are said to wait for the consolation of Israel,' Luke ii. 25. That was the character to know those blessed people by. And what should be the distinguishing character of gracious souls now, but to be such as wait for the coming of Christ? How oft in the epistles of St Paul is it? There is a crown of righteousness for me, and for all that wait for the appearing of Christ,' 2 Tim. iv. 8. There was a year of jubilee among the Jews every fifty years. Then all that were in bondage were set at liberty. So at this blessed jubilee, this glorious day of redemption, all that are in bondage of death and under corruption shall be set at everlasting liberty. No question but the poor servants that were vexed with hard masters, they thought of the jubilee; and those that had their possessions took away, they thought of the jubilee, the day of recovering all. So let us oft think of this everlasting jubilee, when we shall recover all that we lost, for ever to keep it, and never to lose it again as we did in the first creation. Let us oft think of this day. It will infuse vigour and strength into all our conversation. Indeed, to the ungodly, it is not a day of redemption, but a day of judgment,' and the ' revelation of the just wrath of God,' when their sins shall be laid open, and receive a sentence answerable.

Alas! there is such a deal of atheism in the world—and the seeds of it in the best, unless it be wrought out daily-that we forget the God of vengeance and the day of vengeance. Would men go on in sins against conscience if they thought of this last day? It is impossible. Such courses come from this abominable root of atheism and unbelief; for had they but a slight faith, it would be effectual to alter their course in some measure. Therefore the Scripture gives them the name of fools, though they would be thought to be the only wise men. The fool hath said in his heart, There is no God,' Ps. xiv. 1. And what follows? Corrupt are they, and abominable.' The cause of all is, the fool hath said in his heart. He will needs force it upon his heart that there is no God, hell, nor heaven, nor judgment. Thence come abominable courses.

Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.

From the consideration of all that hath been formerly spoken of, the sealing of the Spirit to the day of redemption, there ariseth these four conclusions:

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

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

Thirdly, That this assured knowledge is wrought by the Spirit. Fourthly, That the consideration of this assurance wrought by the Spirit is an effectual argument to dissuade from grieving the Spirit.

1. For the first, we may know we are in the state of grace, first, because the apostle would not have used an argument moving not to grieve the Spirit from a thing unknown or guessed at. It is an ill manner of reasoning to argue from a thing unknown.

2. Again, Sealing of us by the Spirit is not in regard of God, but our

selves. sealing.

God knoweth who are his, but we know not that we are his but by

3. The scope of the Scriptures indited by the Spirit is for comfort. The apostle saith so directly; and what comfort is in an uncertain condition, wherein a man knows not but he may be a reprobate? Wherefore came our Saviour into the world and took our nature upon him? Why became he a curse for us? Why hath he carried our nature into heaven, and there appears for us till he hath brought us home to himself, but that he would have us out of all doubt of his love after once by faith we have received him? Whence proceeded those commandments to believe, those checks of unbelievers, the commendation of them that did believe, those upbraidings of doubting, as springing from unbelief? To what use are the sacraments, but to seal unto us the benefits of Christ, if upon all this we should still doubt of God's love, especially when, besides the sealing of the promises to us, we are sealed ourselves by the Spirit of promise?

Obj. This is true if we know we do believe.

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'In One

Ans. It is the office of the Spirit, as to work faith and other graces, so to reveal them to us. Every grace of God is a light of itself coming from the Father of lights; and it is the property of light not only to discover other things, but itself too; and it is the office of the Spirit to give further light to this light, by shining upon his own grace in us. An excellent place for this is 1 Cor. ii. 12, We have received the Spirit that is of God, that we might know the things that are freely given to us of God.' the mouth of two or three witnesses shall every thing be confirmed.' witness is, the spirit of man,' which knows the things that are in man,' 1 Cor. ii. 11; the other witness is the Spirit of God, witnessing to our spirits that we are the children of God,' Rom. viii. 14. Here is light added to light, witness added to witness, the greater witness of the Spirit to the less of our spirits. The apostle joins them both together: My conscience bears me witness through the Holy Ghost,' Rom. ix. 1.

Obj. Man's heart is deceitful.

Ans. But the Spirit of God in man's heart is not deceitful. It is too holy to deceive, and too wise to be deceived in this point of assurance. We plough with the Spirit's heifer, or else we could not find out this riddle, Judges xiv. 18. Where there is an object to be seen, and an eye to see, and light to discover the object to the eye, sight must needs follow. In a true believer, after he is enlightened, as there is grace to be seen, and an eye of faith to see, so there is a light of the Spirit discovering that grace to that inward sight. In the bottom of a clear river, a clear eyesight may see anything. Where nothing is, nothing can be seen. It is an evidence that the patrons of doubtings have little grace, in them, and much boldness in making themselves a measure for others. Those that are base-born know their mothers better than their fathers. The Church of Rome is all for the mother, but the babes of Christ know their father. The remainder of corruption will indeed be still breeding doubts, but it is the office of the Spirit of faith to quell them as they arise. We are too ready in time of temptation to doubt. We need not help the tempter by holding it a duty to doubt. This is to light a candle before the devil, as we use to speak. Quest. May not there be doubtings where there is true faith? a true believer be without assurance?

May not

Ans. There be three ranks of Christians: First, Some that are yet under the spirit of bondage, that like little children do all for fear. Secondly, Those that are under the spirit of adoption, and do many things