their reins,
Sacramental Meditations.
ligion only ſanctifies his tongue ; that ſeems to bededicated toGod; but it penetrates no farther. And therefore,
Secondly, He is describedbythat he hath not, orby what hewants: And (or,but) thou art farfrom their reins ; i. e.
They feel not the power and influences of that name, which they ſo often invocateand talk of, going down to theirvery reins, and affectingtheirvery hearts. Sowemust underſtand this metaphorical expreffion here, as the oppoſition directs :
For the reins, having ſo great and ſenſible a ſympathy with the heart, (which is the feat ofthe affections and paffions,) upon that account, it is uſual in ſcripture, to put the reins for thoſe intimate and ſecret affections, thoughts, andpaffions of the heart, with which they have ſo near cognation; and fo ſenſible a ſympathy. When the heart is undergreat confternation, the loins or reins are ſeized alſo. As Dan. v. 6.
Thenthe "king's countenance was changed, andhis thoughts troubledhim, and thejoints ofhis loins were loofed."
On thecontrary,when the heart is filled with delightandgladneſs , the reins are ſaid to rejoice ; Prov. xxiii. 16. " Yea, my
" reins ſhall rejoice, when thy lips ſpeak right:" Totus latitia diffiliam ; " I shall even leap forjoy."
So then, when the prophet faith, "God is far from the reins ofthe hypocrite;" the meaning is, he feels not the heart-affecting influence and power of religion upon his heart and affections, as God's peopledo. And hence the note willbe,
Doct. That God comes nearer to the hearts andreins of his people in theirduties, than he doth to any hypocritical, or formal profeffor.
ByGod's nearneſs, we understand not his omnipreſence (that neither comes norgoes) nor his love to his people (that abides) ; but the ſenſible, ſweet manifeſtations, and outlets of it to their fouls. So inPfal. cxlv. 18. " The Lord is nigh un
" to all that callupon him, unto allthatcalluponhim in " truth."
Note, the restriction and limitation of this glorious privi lege; itisthe peculiarenjoyment offincere and upright-hearted worshippers.
Others may have communion with duties, butnotwithGod in them.
ButthatGod comes nigh, very nigh, to upright hearts in their duties, is atruth as ſenſibly manifeſt to ſpiritualperions, as that they are nighthe fire, when theyfeel the comfortablä heatof it refreshing them in acold ſeaſon,when theyare al
VOL . VIII:
Sacramental Meditations. moſt ſtarvedandbenumbed with cold. Three things makethis . evident.
First, Sincere fouls are ſenſible of God's acceſſes tothem in theirduties, they feel his approaches to their ſpirits ; Lam. iii.
57. " Thou dreweſt nearin the day that I called uponthee'; " thou faidſt, Fear not." Andwhat afurprize was thatto the church ; Cant. ii. 8. " It is the voice of my beloved ; behold,
" he cometh," &c.
Certainly there is a feltprefence ofGod, which no words can make another to underſtand ; they feel that fountain flowing abundantly into the dry pits, the heart fills apace, the empty thoughts ſwellwith a fulneſs of ſpiritual things, which ſtrive for vent.
Secondly, They are ſenſible of God's receſſes, and withdrawment from their ſpirits ; they feel how the ebb follows the flood, and how the waters abate.
Soyou find it in Cant. v. 6. " I opened tomy beloved, but my beloved hadwith- " drawn himself, and was gone ; my foul failed whenhe
" ſpake: I fought him, but I could not find him ; I called, " but he gave me no anſwer."
The Hebrew is very pathetical ; He wasgone, wasgone. Afad change of the frame ofherheart quickly followed.
Thirdly, The Lord's nearneſs to the hearts and reins of his people in theirduties, is evident tothem from the effects that it leaves upon their Spirits .
For look, as it is with the earth andplants, with reſpect tothe approach or remove of the ſun in the ſpring and autumn ; ſo it is here as Chriſt ſpeaks, Luke xxi . 29. " When ye ſee the fig-tree, and all the trees, ſhoot
" forth, ye know that ſummer is nigh at hand." An approaching fun renews the face ofthe earth, and makes nature
ſmile.
The trees bud and bloffom, the fiſhes riſe, the birds fing ; it is a kind ofrefurrection tonature from thedead.
So itiswhen the Lordcomes near the hearts and reins ofmen in duty: For thenthey find that, First, A real taste of the joy of the Lord
Dr. Preston, isheregivento men,the fulneſswhereofis in whendyingfaid, heaven; hence called, 2Cor. i. 22. " The Ifballchangemy my place, not " earnest of his Spirit." And 1 Pet. i. 8 .
Glorifiedjoy, or a short falvation. Oh ! what company. is this ! what is this ! Certainly it is ſomethingthathath no affinity with fleſh, or groſs corporeal pleafures; but is of another nature, ſomething which tranſcends all that ever was felt or taſtedin this world, ſince we were first converfant among ſenſible objects.
Sacramental Meditations.
•Secondly, Amighty ſtrength andpower coming into their fouls, and actuating allits faculties and graces. When God comes near, new powers enterthe foul ; the feeble is as David,
Pfalm cxxxviii. 3. " In the day that I cried, thou anſweredſt "me, and ſtrengthenedſtme with ſtrength inmy foul." Cant. i. 12. " Whilst the king ſitteth at his table, my ſpikenard," c. Hope was low, and faith was weak, little ſtrength in any grace, except deſires ; but when the Lord comes, ſtrength comes with him.
Then as it is, Neh. viii. 10. " Thejoy of " the Lord is your ſtrength." O the vigorous fallies of the heart toGod! Pfalm Ixiii. 8. " O the ſtrength oflove !" Cant. viii. 6. Duties are other manner of things than they were wont to be. " Did not our hearts burn within us ?" Luke xxiv. 32.
Thirdly, A remarkable transformation and change offpirit follows it.
Theſe things are found to be marvellouſly affimilating.
Thefights ofGod, the felt prefence ofGod, is as fire, which
quickly affimilateswhat is put into itto its own likeneſs.
So 2 Cor. iii. 18. They are ſaid to be " changed from glory to " glory."
It always leavesthe mindmore refined and abſtracted from groſs material things, and changed into the fame image.
They havea fimilitude ofGod upon them, who have God nearunto their hearts and reins.
Fourthly, A vigorous working ofthe heart heaven-ward; a mounting of the foul upward. Now the foul ſhews that it hathnot forgot its wayhome again.
It is with fuch a foul as ſenſibly,embraces Chriſt in the arms offaith, as it with was
Simeon, whenhe took himbodily into his arms. "Now(faith " he) letthy fervantdepart inpeace, for mine eyes have ſeen
" thy ſalvation." Oitwouldhave the wings ofadove, to fly away from this polluted world, this unquiet world, and be at reft.
Infer. 1. Then certainly there is an heaven, andastate of glory for the faints.
Heaven is no dream or night viſion:
It is ſenſibly tasted and feltby thousands ofwitneſſes in this world; they are ſure it is no mistake. God is with them of atruth, in the wayoftheir duties : Theydo not only read of aglorifiedeye, but theyhave ſomething of it, or like it inthis world : "The pure in heart do here ſee God," Mat..v. 8. The faintshave not onlyawitneſs without them inthe word, that there is a ſtate ofglory prepared for believers, but they have a witneſs inthemselves.
Theſeare not the teftimonies ofcrazed Hh2
Sacramental Meditations. brains,butofthe wiſeſt and moſt ſerious ofmen ; not a few, butamultitudeofthem; notconjecturallydelivered,butupon taste, feeling, and trial. Obleſſedbe Godfor ſuch ſenſible confirmations, ſuch ſweet prelibations !
Infer. 2. But, oh ! what is heaven ? And what that ſtate . ofgloryreſerved forthe faints ? Doth a glimpse ofGod'spreſence in aduty, godown to the heart and reins ? Ohow unutterablethen muſt thatbe which is ſeenand felt above,where
Godcomes as near tomen ascan be ! Rev. xxii. 3, 4. " The " throne ofGod and the Lamb ſhall be in it, and his ſervants
" ſhall ſerve him ; and they ſhall ſee his face." And 1 Theff. jv. 17. "And fowe shallbe ever with the Lord." Owhat is that! " Everwith the Lord ?" Chriſtians, whatyou feel and taſteherebyfaith, is partofheaven'sglory ; butyetheavenwill beanunſpeakableſurprizaltoyou,whenyou comethitherforall that: " Itdoth notyet appear whatwe shallbe," I John iii. 1,2.
Infer. 3. Seehence the neceffityofcafting theſe very bodies into anew mold by their refurrection from the dead, accordingto that, I Cor. xv. 41. " It is fown inweakneſs,butraiſed
" inpower." How elſe could itbeaco-partner with the foul inthe ineffablejoys ofthat preſence above ?
The ſtate ofthis mortality cannot bear the fulness of that joy. Hold. Lord,ſtaythy hand, ſaida choiceChriſtianonce, thycreature isbut a clay-veſſel, and can hold nomore.
Ifa tranfientglimpseofGod here, be felt in theveryreins, ifit fo workupon the verybody by ſympathy with the foul, O what vigorous ſpiritual bodies, doth the ſtate ofglory require! and ſuch ſhall theybe ; Phil. iii. 12. " Like unto Chriſt'sglorious
"body."
Infer. 4. Is God ſo near to his people above allothers in the world ? How good is it to benearthem that are ſonear to God? O, itwould do a man's heartgoodtobe near that perfon who hath lately had God near tohis foul ! Wellmight
David ſay, Pfalm xvi . 3. " Allmydelight is inthe faints,and inthe excellent ofthe earth." Andagain, Pfalm cxix. 63.
" I am a companion ofall ſuch as fear thee." O this is the beautyofChriftian fellowship, this is thegloryofthatſociety! notthe communication oftheir gifts, but the favour ofGod an their ſpirits.
Ifany thing be alluring in this world, this is ; John i .3. " Thatye may have fellowship with us ; and truly
" our fellowship is with the Father, and with his Son Chrift " Jeſus." It is faid,Zech. viii. 23. oftheJews, the time ſhall come,whenthere ſhall be ſuch aprefence ofGod among that people, that "tenmenout ofall languages ſhalltakehold of
Sacramental Meditations.
* the ſkirts ofhimthat is aJew ; ſaying,We willgo with you , " for we haveheard thatGod is with you."
Chriſtians, if there were more ofGod uponyou, and in you, otherswouldnot be tempted to leave your ſociety, and fall inwiththe menofthe world; theywould ſay, we willgo withyou, forGod is with you.
Infer. 5. IfGodbe ſo near to the heart and reins ofhis people in theirduties,O how affiduous ſhouldthey be in their duties? " It is good for me to draw nigh to God," Pfalm
Ixxiii. 28. Good indeed; the world cannot reward the expence oftime at this rate, with all its glory ; James iv. 8.
"Draw nigh toGod, and hewill draw nigh to you : thou " meetesthim that rejoicethand worketh righteousness ; thoſe
" that remember thee in thy ways," Ifa. Ixiv. 5.
Obj. Itwould be an encouragement indeed, ifI might thus meet God in the way ofduty; but that is but ſeldom I can fo meet God there, in ſenſible powerful outlets of his grace and love! Iam moſt dead and cold there : I feel not communion with Godgoing downto myheart andreins.
Sol. First, You draw nigh toGod ; but is itin truth, or in mere formality ? God is only nigh to fuch as call upon him in truth, Pfalm cxlv. 18 .
Secondly, Ifyour hearts be fincere, yet are they not fluggiſh ? Do you ftir up yourſelves to take hold ofGod ? Many therebethatdo not ; Ifa. lxiv. 7. and Cant. v. 3, 5.
Thirdly, Have you not grieved the Spirit ofGod, andcaufedhim to withdraw from you. O remember what pride and vanity hath been inyou, after former manifeſtations ; Ephef. iv. 30.
Fourthly, Nevertheless wait forGod in his ways ; his cominguponourfouls is oftentimes, yea, moſtly, a furprizal to us ;
Cant. vi. 12. " Or ever I was aware, my foul made me as the " chariots ofAmminadib."
Infer. 6. What ſteady Chriſtians ſhould all real Chriſtians be? For lo,what afeal and witneſs hath religion in the breaſt of every fincere profeffor of it ? True Chriſtiansdonot only hearby report, orlearnby books, the reality ofit; but feelby experience, andhave a ſenſible proofofit in their very hearts and reins; their reins inſtruct them, as it is Pfalm xvi. 7.
They learnby ſpiritual ſenſe and feeling, than whichnothing cangive greater confirmation in the ways ofGod.
Thereare two forts of knowledge among men; one traditional, the other experimental : this laft laſt the apostle calls a "knowing inourſelves ;" Heb. x. 34. andoppoſes it to that
Sacramental Meditations. traditional knowledge which maybe ſaid to be without ourſelves, becauſe borrowed from other men.
Now this experience we have of the power ofreligion inour ſouls, is that only which fixes a man's ſpirit in the ways of godlineſs.
It made the Hebrews take joyfully the ſpoiling of their goods ; no arguments or temptations can wreſt truth out ofthe hand of experience, Non estdisputandumdegustu.
For wantof this, many profeffors turn aſide from truth inthe hour oftrial. O brethren ! labour to feel the influences of religion upon your very hearts and reins ! this will fettle you better than all the arguments in the world can do ; by this, the ways ofGodare more endeared to men, thanby any other way in the world. When your hearts have once felt it, you will never forſake it.
THE THIRD
MEDITATION,
UPON Rom. vii . 21. 1 find then a law, thatwhen Iwoulddogood, evil is present with me.
THIS chapter is the very anatomy of a Chriſtian's heart, andgives an accountof the moſt ſecret frames, and inward workings of it, both as to graces and corruptions : and this verſe is a compendium ofboth ; for the words are a mournful complaint, uttered with a deep ſenſe ofan inward preffure, by reaſon of fin ; wherein we are to confider three things :
1. Theperfon complaining.
2. The matter ofcomplaint.
3. The diſcovery ofthat matter.
First, The perſon complaining : I find, I Paul, though I come notbehindthe chiefeſt of all the apostles, though I have beenwrapt into the third heaven, and heardthings unutterable; yet I, for all that, find in me a law.
Never was any meremanmore deeply ſanctified ; never any lived at anhigher rateof communion with God ; never anydid Chrift more fervice in this world; and yet he foundalaw of fin in himfelf.
Secondly, The matter ofthe complaint, which conſiſts in a
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double evil hegroaned under ; viz. 1. The presence offin at alltimes.
2. The operation of fin, eſpecially atſome times.
First, The prefence of fin at alltimes : Evil (faith he) is presentwithme, itfollows me as my fhadowdoth. By evil we muſt underſtand no other evil but fin, the evil ofevils ; which, in reſpect of power and efficacy, he alſo calls a law; becauſe as laws, byreaſon oftheir annexed rewards and punishments, have a mightypower and efficacyupon the minds ofmen ;fo fin, indwelling fin, that root of all our trouble and forrow, hath a mighty efficacy upon us.
Andthis is the mournful matterofhis complaint : itis not for outward afflictions, though hehad many ; nor for what he ſuffered from the hands of men, though he ſuffered many grievous things ; but it is fin, dwelling and working in him, that ſwallows up all other troubles, as rivers are loft in the ſea; this evil was always with him, the conſtant refidence of fin was in his heart and nature.
Secondly, And what further adds tohis burden, as it dwelt inhim at all times, ſo it exerted its efficacy more eſpecially at ſometimes, and thoſe the ſpecial times, and principal ſeaſons in his whole life : when I woulddo good(faithhe) any fpiritual good, and among the reſt, when I addreſs myſelf to any ſpiritual duty, of heavenly employment ; when I deſign to drawnear to God, and promiſe myſelfcomfort and redreſs in communion * with him,then is evil preſent. Oh ! if I were but rid of it in thoſe hours, what a mercy ſhould I eſteem it, though I were troubled with it at othertimes ! Could I butenjoymyfreedom from it in the ſeaſons ofduty, and times of
communion with God, what a comfort would that be ! But then is the ſpecial ſeaſon of its operation : never is fin more active and bufy, than atſuch atime; and this, O this is my mifery and myburden !
Thirdly, The next thing tobeheeded here, is the diſcovery ofthis evil to him, over which he ſo mourns and laments : I find then a law, faith he, I find it (i. e.) by inward ſenſe, feeling, and fad experience. He knew there was ſuch a thing as original fin in thenature ofmen, when he was an unregenerated Pharifee;but though he had then the notion of it, he hadnot the ſenſe and feeling of it as now he had ; he now feels what before he traditionallyunderstood and talked of : I * When I go about the beſt exerciſes ofreligion, I find within methe law of the flesh riſing up, andwithdrawing me from them ,
Tutellius.
Sacramental Meditations. find alaw, q. d. what orhow others find, Iknownot : fome mayboaft of their gifts, and ſome may talk more thanbe comes them of their graces; they may find excellencies in themſelves, and admire themſelves too much for them; but, for my part, " I find a law, thatwhen Iwoulddo good, evil
" is prefent."
Iam ſure I find abad heartin thebeſt ſeaſon, aproud, dead, wandring, hard heart; I find it wofullyout of order, Godknows, and this is my misery. Hence note,
Doct. That the best Christians do fenfibly feel, andfadly bewail the workings oftheir corruptions, and that in theveryseasons and opportunities of their communion with God.
Bringthythoughts, reader, eloſe to this point, and fadly ponder theſe threethings in it :
First, In what ſpecial acts Chriſtians uſe to feel the working oftheir corruption inthe ſeaſonoftheir communion.
Secondly, Why is it that corruption ſtirs and troubles them more at ſuch a time than at others .
Thirdly, Upon what account this is ſo great a burden to every gracious heart.
First, As to the firſt of theſe, namely, the ſpecial actings of corruptioninthe ſeaſons ofcommunion, they are ſuch as have anatural aptitude and deſign to destroy all communion betwixt God andthe foul; Gal. v. 17. "The fleſh luſteth a- " gainst the Spirit."
It is contrary to the Spirit; andby reafonofthat contrariety, a poor Chriſtian cannotdo the things that he would.
Howmanytimes have ſome Chriſtians lamented this upon theirknees, with bleeding hearts andweeping eyes ? Lord, I came hither to enjoy thee ; Ihoped for ſome light, ſtrength, andrefreshment in thisduty : I promisedmyself a good hour ; my heart began towarm and melt in duty ; I was nigh to the expectation and defire ofmy soul ; but the unbelief, deadneſs, andvanityofmyheart hath feparated betwixt me andmyGod, andwith-heldgoodthings fromme.
Three things are requiſite to communion withGod in duties:
First, Compoſedneſs of thoughts.
Secondly, Activityoffaith.
Thirdly, Excitation ofaffections: andall theſe are ſenſibly obſtructed by innate corruption ; for by in-dwelling fin,
First, The order ofthe ſoul is disturbed by fending forth multitudes ofvain and impertinent thoughts, to infeft anddiſtractthe foul in its approaches toGod: the ſenſe ofthis evil gave occaſion to that prayer, Pfal. lxxxvi. 11. "Unitemy
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heart to fear thy name." Howmuch havewe todo with ourown hearts upon this account everyday ? Abundance of rules are givento cure this evil, but the corruption of the heartmakes them all neceffary.
Secondly, The activity of faith is cloggedby natural unbelief: O what difficulties is every work of faith carried through ! " Lord, I believe, help thou my unbelief," Mark ix. 24. Itcramps the hand offaith in every part of its work ; thefoul ſenſibly feels itſelf bound andfetteredby its own unbelief, ſothat it cannot affentwith that fulneſs, clearness,and determinateneſs that it would; it cannot apply with that trength, certainty, andcomfortitdeſires; and thus are the wings of faithpinioned,thatwhenwe should foar aloft in the highest acts of ſweet communion withGod,we can but flutter uponthe earth, andmake ſome weak eſſays and offers heaven-ward, which oftentimes are fruftratedandputby,through the unbeliefthat is in us.
Thirdly, The excitation ofthe affections is rendereddifficult, by reaſon ofthat natrual deadneſs and hardness that is in the heart.
Alas, it is naturallyan heart ofstone, and as eaſy it is to diffolve or meltthe rocks into a ſweet ſyrup, as the heart into ſpiritual andheavenly affections towardsGod.
There is ſcarceanyonething in the worldthatChriſtians morepaffionatelybewail, andare more ſenſibly afflictedfor, thanthedeadneſs andhardness oftheir own hearts. Nothing is found fufficient ſometimes to affect and raisethem; and yet ifthey be notexcited outoftheir torpor and ſtupidity, theycannothave communion with God in duties.
Secondly, And if we enquire into the reasons why poor Chriſtians findthemſelves more infeſtedby natural corruptions inthe ſeaſons ofduty than atothertimes; the reaſons are obvioustohim that conſiders, 1. That duty irritates it ; 2. Satan excites it ; 3. God permits it tobe fo.
First, Corruption is irritatedby duty, it is provoked by that which bridles and purges it: Nothing is found more deſtructive to fin than communion withGod is; and therefore nothing makes a fiercer oppoſition to all fellowship and communion betwixt the foul and its God than fin doth.
As waters fwell and rage when they are obſtructedby adam, ſo do our corruptionswhen obſtructed and checkedbyduty. Sinwould fainmake menleave praying, and prayer would fain make men leave finning.
Secondly, As duty irritates it, ſoSatan excites it, eſpecially
VOL . VIII.
Sacramental Meditations. in ſuch ſeaſons.
WhenJoshua the high prieſt ſtoodbefore the Lord, Satan was ſeen ſtanding at his right hand to reſiſt him,
Zech . iii. 1. How hard is it for a Chriſtian then tobedextrous, apt, and ready for ſpiritual works, whilſt Satan ſtands athis right hand, the working hand, tomake reſiſtance.
The devil is aware that one hour of cloſe, ſpiritual, and heartyconverſe withGod in prayer, is able to pull down what hehath been contriving and building many a year. Now this envious ſpirit having an eaſy acceſs to the fancy, that busy and unruly powerofthe foul, will not be wanting to create fuch figments and notions in it, as, like arapid ſtream, ſhall carry awaythe foul and allits thoughts from God in duty. Owhat ado have moft Chriſtians to prevent the fallies and excurſions oftheir hearts from God at ſuch times !
3. As Satan exerciſes it, ſo the wife and holy God, for good ends to his people, permits it tobe fo.
This thorn in the flesh keeps them humble ; theſe lamented diſtractions and corruptions in their dutiesdeſtroy their dependance upon them, and glorying in them: For if we be ſo prone to pride and confidence in our duties, amidſt ſuch ſenfible workings andminglings of corruption with them, what would we be ifthey were more pure and excellent ? Theſe things alſo makethe faints wearyof this world, and to groan within themſelves after the more perfect ſtate wherein God ſhall be enjoyed and ſeen in more perfection and fatisfaction.
But, Thirdly, This in the mean time cannot butbe a very grievous affliction and preſſure to the gracious foul, tobe thus clogged and infeſtedby its own corruptions in the very feafon of its communion withGod.
For, First, Bythis thefoul is rendered very unſuitable to thathoIy prefence it approaches ; Hab. i. 13. "Thou art of purer
66 eyes than to behold evil, and eanftnot lookuponiniquity."
Muſt the great and bleffed God wait upon a poor worm till it be atleifure to attend him ? Muſt hebe forfaken for every trifle thatcomes in the way of its fancy? Oh, how provoking an evil is this ! " Surely God heareth not vainty, neither will
" the Almighty regard it," Job xxxv. 13. This unſuitableness ofour ſpirits to the Lord, cannot do leſs than cover our faces with thame ; as it did Ezra ; chap. ix. 6. " O my God, I am
" aſhamed, and evenbluſhto look up untothee."
Secondly , By this thoſe benefits and comforts are intercepted which are better than life ; there is a ſenſible prefence of God; there are manifeſtations of pardon, peace and love;
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there are reviving influences and freſh anointings ofthe Spirit ; there are a thousand mercies of this kind, that in their feafons arecommunicated to men in the way of duty; and would itnot grieve a manto the very heart and foul, to be defeated of thoſe ineftimable treaſures, by the breaking forth of the unbelief, pride, or vanity of his own heart, when ſuch mercies arealmoſt in his hand ? " Your iniquities, (faith the pro- " phet) have ſeparated betwixt you and your God ; and your
" fins havehid his face fromyou, that he will not hear," Ifa. lix. 2. O cruel covering ! O diſmal cloud ! that hides the face ofGodfromhis people, thatthey cannot behold it ! " Wherefore
" am I come from Geſhur (faith Abfalom) if I may not fee " the king's face ?"
What do I here upon myknees, faith a Chriſtian, if I may not fee God? Duties are nothing to me without God ; the world and all its comforts are dry and taſteleſs things to me withoutGod ; his manifeſted favour and fealed love are the very life ofmy life, and from this the corruptions of my own heart have cut me off, : Thirdly, By theſethings thebeauty and excellency ofduties are defaced.
Theſe dead flies ſpoil that excellent ointment ; for wherein confiits the beauty and true excellency of duties, but in that ſpirituality and heavenly temper offoul with which they are performed ? This makes them fuitable totheir object,
John iv. 24. Take away fpirituality from duties, and then you maynumber them among your fins, and the matters of your ſhame andforrow.
Take awaytheheart from duty, and what remains but adead carcaſs without life or beauty?
Fourthly, By theſe things gracious fouls are greatly puzzled and perplexed about their estate and condition ; this is the fountain oftheir fears anddoubtings. Oh ! when a man feels ſuchdeadneſs in his hearttowards God,fuch ſtiffness in his will to the will ofGod, ſuch a liftlefs careleſs temper to all that is fpiritual,how (thinks he) can this confiſt with a renewed ſtate and temper ? Sure no Chriſtian is troubled with fuch an heart as mine is, eſpecially when it shall be found in its ordinarycourſe, ſo free, nimble and indefatigable in its purſuits and entertainments of things ſenſual and earthly:'there it is asthechariots ofAmminadib, buthere, like Pharaoh's chariots : there it as much needs the curb, as it doth the ſpur here.
Lord, faiththe poor foul, Iknow not what to do ; if Ido not look into my heart, Icannot befincere ; and if Ido, I can haveuo comfort.
This is a fad perplexity indeed !
I i2
Sacramental Meditations.
Fifthly, and lastly, By theſe things the Spirit ofGodis grieved; andthat which grieveshim cannot butbe agriefand burden tous: his motions are quenchedby theſe corruptions, his ſanctifyingdeſigns (as much as lies in us) obſtructed by them; furely then there is cauſe enough why a Chriſtian ſhould follow every vain thought with adeep figh, and every ſtirringofunbeliefwith a ſadtear.
Theusefulness ofthis point is great and exceeding ſeaſonable,whenwe are to draw nigh toGod, and addreſs ourſelves to ſpiritual duties; it may to great purpoſe be improvedby way, 1. Of information.
2. Direction .
3. Confolation.
Wemaygreatly improve it for our information,in the fol lowing particulars.
1. Hencewe maytakeour meaſures of thewonderful and aſtoniſhing grace and condeſcenſion ofGod tohispeople,who, notwithstanding all that evil which is preſent with them inthe good theydo, will not reject their perſons or duties for all that.
How doth freegrace make its own way through ſwarms of vanity! Howdoth it break through all the deadneſs, infidelity, andhardness of our hearts to do us good ? Though evil bepreſent withus, our graciousGod will not be abſent from us notwithstanding that.
Howgreatlywas the ſpouſe amazed at the unexpected condeſcenſionandgrace ofChriſt in this matter ? Cant. ii. 8. " It
" is the voice ofmy beloved; behold,hecometh leaping over " the mountains, ſkipping overthe hills."
It is the voice of my beloved.
That abrupt broken expreſſion ſhews a perfect furprize: ſhe ſaw mountains ofguiltand unworthineſs betwixt
Chrift and her foul; andyet, behold, hecomes ſkipping over allthoſemountains and hills : O free grace, rich and admira, ble grace,which with ſo many notwithstandings andnevertheleſſes, will fave and comfort the poor unworthy foul !
How little reaſon have any ofus to be proud of ourbest performances ! " There is not ajuſt man upon earth, thatdoth
" good, and ſinneth not," faith Solomon, Ecclef. vii. 20.
If therebe ſomething ſupernaturally good in our duties, yet there is abundance of natural evil commixed with that good; the evil is wholly ours, the good whollyGod's ; we have no reafon then to gloryin our best performances.
Ithath been a queſtion with ſome, Whether ſome ſhort
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tranfient act ofa regenerate foul maynotbe freefromfin; but itwas never queſtioned,whether any continued act, much less acourse of actions, couldbe without fin.
Evil will be preſent with us in all we do ; it will bewith us in our cloſets ; preſentevenin the awful preſence of the holyGod, inthe moſt high and folemn dutiesofreligion,inthe moſt pure and ſpiritualactions that paſs fromus ;ceaſe then, asfromdependance, ſo from pride and conceitedneſs in all you do.
Whilft our natures are ſanctified but in part, and our principles mixt, our duties and performances can never be pure. " Who canbring a " clean thing outofan unclean ? not one," Job xiv. 4.
3.How are we allobliged to bleſs God for Jeſus the Mediator, to make usand our finfulduties acceptable to God ? Sad were our cafe ifthis high priestdid not " bear the iniquity of " ourholy things," as it is, Exod. xxviii. 38. It is his oblation andinterceſſionthat obtains and continues our pardon for our prayer-ſins, our hearing-fins, our facrament-fins ; theſe alone would eternallydamn us, ifwe had no other,did not free-grace
" makeus accepted in the Beloved," Eph. i. 6. When evil is preſent with us, then is Chriſt, our Advocate, preſent with the Father for us ; andthence itisthat we are not deſtroyed upon ourknees, andthatthejealousyofGod breaks not forth as fire, todevour us in our veryduties.
4. Ifevilbe preſentwith us,yea,inherent inus, in our beſt duties,what need hadChriſtians thento watch against the external occafions offin,andtokeep a cloſeguard upon their ſenſes, eſpecially when they have to do with God ?
There is danger enough from within; you need not open another door from without.
This natural corruption is too active in itſelf, iftherebe no irritation by any external occafion; how much morewhen the eye and ear are opened and unguarded, and occafions are offered itfrom without. Watching ishalfthework of a Chriftian,whilst he is praying, Eph . vi. 18. TheArabian proverb is as inſtructive as it is myſtical,
Shut thewindows, thit thehouse may be light.
5. Ifevil be preſent when we would do good, ifit infeſtus inour beſt duties,then certainly there is no reſt to be expected for anyofGod's people in this world.
Where ſhall we go tobe free from fin ? If any where, let us go to ourclofets, to pur knees, to the ordinances of God; yea, but even there evil is, and willbe preſentwith us ; ifwe cannot be free from evilthere, it is in vain to expect it elsewhere in this world.
Only in heaven believers reſt from fin. When once they are abfent from the body, and preſent with the Lord, ſin ſhall no
Sacramental Meditations. more be preſent with them ; which ſhouldmake all thathate fin, long for heaven, and be " willing tobe diffolved and be
" with Chrift ."
2. For direction.
Let all that experimentally ſee and feel what the apostle here mourns over, carefully attend ſuch directions asmayprevent the ſpoil oftheir duties by theworkingoftheir corruptions in them.
Though no rules are found ſufficient to preventwholly theinfluence ofour corruptions upon duties, yet own it as a ſpecial mercy, if it may in any meaſure be prevented or reſtrained: In order whereunto I shall hint briefly theſe following rules, which the experience of many Chriſtians hath recommended, as exceeding useful in this cafe.
Rule 1. Be more diligent in preparation for your duties, if you wouldmeet with less interruption in your duties.
The very light ofnature teaches ſolemn preparation to all important and weighty buſineſs : And is there more folemn and concerning buſineſs in all the world, than that which theu tranſacteſt with God in duties ? Angels approach not this God with whom thou hast to do, without profound reſpects to his immenſe greatneſs and awful holiness, Ifa. vi. 3. Whenyou ſtretch forth your hands, it is requiredthat you firſt prepare your hearts,
Job xi. 13, 14.
Rule 2. Realize the presence ofGod in allyour duties, and aweyour hearts allthatyou are able by that confideration . O thinkwhat apiercing holy eye beholds thy heart, and tries thy reins ! Wouldest thou not be really ashamed, ifthy thoughts werebut vocal to men, and the workings and wanderings of thyheart viſible to thoſethat join with thee in the fameduty ?
O, if the prefence ofGodwere more realized, certainly your hearts wouldbe better ſecured against the incurfions ofyour corruptions.
Rule 3. Labour for adeeper measure and degree offanctification ; many other rules are but ſpiritual anodynes to give preſent eaſe, but this is the way to a real cure. A thoufand things maybe found helpfulto put by a vain thought for the preſent, but then it returns again, and it may be with more ſtrength : This is the proper method to dry the ſpring, when others are but attempts to divert the stream : If habits ofgrace weremore deeply radicated, acts of grace would be more eaſy tous, and flow more freely from us.
Rule 4. Laſtly, Consider what an aggravation it is to your evil, to vent itselfin thespecial prefence ofGod in duties .
See who Paul mourns over itinthe text: It is not only a fin, but
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an affrontingofGod to his face: This grieving of his Spirit is the ſpoilofthyduty ; it is (as one aptly calls it) obex infernalis, an helliſh bar or remora to all ſweet and free intercourse ofthe foul with God.
3. For Consolation. But whilst I am repreſenting the evil ofit to ſome, it may be there are others overwhelmed with the forrowful ſenſe of it, even to diſcouragement anddefpondency :
Poor Chriſtian! is this thy cafe ? Are all the afflictions in the world nothing to thee, in comparison with this evil which is preſent with thee, whenthou wouldeft do good ? Well, though thoucanst notdo the good thou wouldſt, nor free thyſelfyet from the evil thou wouldſt, rather thanlive, befreedfrom,there are four things that may give much relieftothy penſive foul.
1. Though the presence ofevil, even in thy best duties, befad, yet thygriefand afflictionsfor it issweet : That is afad fin,but this is a ſweet fign.
It is not heart-evils, heart-wanderingin duties, hardneſs andunbelief, that hypocrites mourn for, but more groſs and external evils.
Let this trouble for fin comfort theewhen the preſence of fin grieves thee.
2. God accepts, through Jesus Christ, what you dofincerely, though you can do nothing purely and perfectly, Cant. v. 1 .
Your fincerity is your evangelical perfection ; the evil that is preſentisnotimputed; the goodthat ispreſent is(notwithstandingthatcommixedevil) accepted, which is strong confolation.
3. You find your cafewas the cafe ofbleſſed Paul, aman of eminentfanctity. And ifyou confult all the faints, oneby one, you will find them all fick ofthis diſeaſe; ſo that your cafe is not fingular.
4. Yourjustification is perfect, andwithout spot, though your fanctification be not fo ; and the time is coming, when your fanctification ſhall be as your juſtification is, and after that no more complaints.
THE FOURTH
MEDITATION,
UPON EPH . 1. 13. Inwhom alfo, after that ye believed, ye were fealedwith the holy Spirit of promise.
F ROM his doxology and folemn thanksgiving,ver. 3 . the apostleenumeratesthe principal Chriſtian privileges
Sacramental Meditations. thatgave the occaſionofthat thanksgiving, among which this inthe text is not the least, though laſt named.
In this one verſe we have the two noble acts offaith diſplayed; its direct act, called truſting; and its reflex act, which in order of nature and time follows it, and is implied inthe wordfealing.
In the latterclauſe (towhich Iſhall confine my meditations) four things must be remarked ; viz. 1. The ſubject ; 2. Nature; 3. Author; And 4. Quality ofaffurance.
1. The ſubject ofaſſurance, which is, and can be no other than a foul that hath cloſed with Chrift by faith : Reflex acts neceſſarily preſuppoſe direct ones. Never was any unbeliever fealed, except todamnation: Affarance is peculiarly the prerogative ofbelievers.
2. The nature ofafſurance: Hecalls it fealing; an aptmetaphor to expreſs the nature of it ; for affurance, like a ſeal, both confirms, declares, and diftinguishes it; it confirms the grant of God, declares the purpose ofGod, anddiftinguishes the perſon ſo privileged from other men.
3. The Author of affurance, which is the Spirit, he is the keeper ofthe great feal ofheaven; and it is his office toconfirm and feal the believer's rightand intereſt inChriſt andheaven, Rom. viii. 16.
4. Lastly, The quality ofthis Spirit ofafſurance,or the fealing Spirit: He feals in the quality ofan holy Spirit, and of the Spirit ofpromife ; as an holy Spirit, relating to his previous ſanctifying work upon the fealed foul; as the Spirit of promife, reſpecting the medium or inſtrument made uſe ofby himinhis fealing work; for he ſeals by opening and applying the promises to believers from the Spirit's order.
The note willbe this :
Doct. That the privilege offealing follows the duty of believing.
There is no ſeaſon more proper to treat ofthe fealing ofthe Spirit, than at a fealingordinance: Nor can I handle the Spirit's fealing-work in a more profitable method, than in fatisfying theſe five queries particularly, andthen applyingthewhole.
1. What is the Spirit's fealing-work, andhow performed ?
2. Why none are ſealed till they believe ?
3. Whether all believers are ſealed ?
4. What is the privilege ofbeing fealed?
5. What are the effects ofthe Spirit's fealing ?
1. Query. What isthe Spirit's fealing-work? and how is it performed,
Sacramental Meditations.
Anfw. The fealingofthe Spirit is, hisgivinga fure and certain teſtimony to the reality of that work of grace he hath wrought in our fouls, and to our intereſt in Chrift and the promiſes, thereby fatisfying our fears and doubts about our eſtate and condition.
Every matter ofweight and concernment is tobe proved by two fufficient witneſſes, Deut. xix. 15.
Our fincerity and intereft in Chriſt are matters ofthe deepest concernment tous in all the world, and therefore need a farther witneſs to confirm and clear them than that of our own ſpirits, Rom. viii. 16.
Three things concur to the Spirit's fealing-work.
He fanctifies the foul ; he irradiates and clears that work of fanctification ; he enables itthereby to apply promiſes.
The firſt is his material or objective feal ; the latter his formal fealing. Nonebut the Spirit ofGod can clear and confirm our title to Chrift, for he only ſearcheth the deep things ofGod, 1 Cor. ii. 10. and itis his office,Rom. viii. 16. συμμαρτυρειν, to witneſs with our ſpirits.
This feal or witneſs of the Spirit must needs be true and certain, becauſe omniſcience and truth are his effential properties. He is omniſcient, I Cor. ii. 10. and therefore cannot be deceived himſelf.
He is the Spirit oftruth, John xiv. 17. and therefore cannot deceive us ; ſo that his teftimony is more infallibleand fatisfactorythan a voicefrom heaven, 2 Pet. i. 19.
Ifan angel ſhouldappear, and tell us, Chrift hath ſaidtohim, Goandtell fuch aman, that I love him,that I ſhedmyblood for him, andwill ſave him, it could never give that repoſeand ſatisfaction to the mind, as the internal witneſs or feal of the Spirit doth ; for that may be adelufion, but this cannot.
The witneſs of ourown heart mayamount toa ſtrong probability, butthe witneſs ofthe Spirit is demonſtration, 1 John iv. 24.
So, that as it is the deſign and work of Satan, to caſt in doubts andfears into gracious hearts, to perplex and entangle them, ſo, oppoſitely, it isthe workofthe Spirit to clear and ſettle the fanctified foul, and fill it with peace andjoy in believing, John xvi . 7. Rom. xiv. 17 .
Infealing,heboth atteſts thefidem quæ creditur, the doctrine or object of faith, and thefidem qua creditur, the infused habit orgrace of faith : ofthe former he faith, This is myword ; of the latter, This is my work ; and his feal or teftimony is evermore agreeableto the writtenword, Iſa. viii. 20. Sothat what he ſpeaks in our hearts, andwhat he faith in the fcripture, are evermore concordant andharmonious teftimonies.
VOL. VIII.
Sacramental Meditations.
To conclude: In ſealing the believer he doth not make uſe ofan audiblevoice, nor the miniſtry of angels, nor immediate and extraordinary revelations, but he makes use of his own graces implanted in our hearts, and his own promiſes written inthe ſcriptures ; and in this method he usually brings the doubting trembling heart of a believerto reſt and comfort.
2. Query. Why are none ſealed till after believing ?
Answ. It cannot be denied, but that many perſons in a ftate ofnature and unbelief, mayhave ungrounded confidences, and falfe comforts builtthereupon.
This is evident from Matth. vii. 22. "Many will say unto me in that day, Lord, " Lord, have we not prophefied in thy name ?" And John viii. 54, 55. " Ofwhom ye say that he is your God, and yet " ye have not known him." And, beyond all, is that ſtartling ſcripture, Heb. iv. 4, 5. "Who were once enlightened,
" and havetafted ofthe heavenlygift,and were made partakers " ofthe holy Ghost, and have tafted the goodword ofGod,
" andthe powers ofthe world tocome, ifthey fall away," &c.
But for any, except real believers, to have thoſe witneſſes and fealings ofthe Spirit described above, is utterly impoffible, and will evidentlyappear to be ſo, whether we confider the author, nature, object, mediums, end and deſignofthis work.
First, Confider the author of this work, the Spirit of God, who is an holy Spirit, as the text calls him, andthe Spirit of truth, as Chrift calls him,John xiv. 17. and it cannot be that ever he ſhould give teftimonyto a lie, or give a falfe witneſs, quite croſs to the very tenour ofthe written word, as he must do, ſhould he feal an unbeliever. Whatthough they be elect ? yet, whilft unregenerate, they have no actual intereft in Chriſt and the promises, and therefore canhave none ſealed by the Spirit.
Prius eft prædicare de effequam de cognofci ; we must be faintsbefore we can beknown tobe fo.
Secondly, Confider but the nature ofthis work, and it cannot be that ever an unbeliever fhould be fealed by the Spirit ; for afſurance is produced in our fouls by the reflexive acts of our faith : the Spirit helps us to reflect upon what hath been doneby him formerly upon our hearts ; " hereby we know that ◆we know him," I John ii. 3. To know thatwe know, is a reflex act ; now it is impoffible there fhould be a reflex before there hath been a direct act : no man can have the evidence of his faith, before the habitbe infuſed,and the vital act firſt performed.
Thirdly, Confider the object-matter, to which he ſeals, and itwillbe found tobe his own fanctifying operationsuponour
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bearts, andconfequentlyto our privileges inChriſt,Rom. viii.
16. 1 John iii. 24.
The thingor matter atteſted is, that Chriſt abideth in us, and that we are the children ofGod ; but no ſuch thing can be ſealed till we believe, for neither our adoption nor fanctification can be before faith .
Fourthly, Confider the mediums or inſtruments uſed by the Spirit in his fealing-work: the promiſes arehis ſealing inſtruments, and on that account he is called the Spirit of promise inthetext ; notonly becauſe he is the Spiritpromiſed, but as the promiſes contain the Spirit, ſothe Spirit uſesthe promiſes,
(i. e.) clears them to our understandings, and helps us to apply them to our souls. But this he never doth, nor cando, till the foul,by faith,have union with Chriſt ; for till then, it hath noright inthe promiſes.
Fifthly, and lastly, Confider the endanddeſign ofthis work ofthe Spirit, which is to ſecure to the foul its peace, pardon, and ſalvation in Chriſt, he ſeals believers totheday of redemption, Eph. iv. 30. (i. e. ) totheir complete ſalvation ; ſo then it must be equallyimpoſſible for an unbeliever tobe ſealed as to be ſaved.
3. Query. The next enquiry is, Whether all believers are fealed by the Spirit ?
Anfw. The reſolution of this query willdepend upon ſeveral diſtinctions that mustbe made upon this matter.
Distinction 1. We must distinguiſh the different kinds ofthe Spirit's fealing ; all his fealing-workis not ofone kind, nor to one and the fame uſeand end.
There is an objective ſeal, which distinguiſhes the perſon ; and a formal ſeal, which clears and ratifies his intereſt in Chrift and ſalvation : the firſt he doth in ſanctifying us, the ſecond inaſſuringus, Whenhe ſeals objectively, that is, whenhe ſanctifies us reallyby the infufion ofgrace, he ſeals us by way of distinction from other men, which is one end of fealing; for though, in reſpect ofGod's decree and purpoſe, there was a differencebetwixt us and others before time, 2 Tim. ii. 19. and although in regard of Chrift's intentioninhis death, there was adifference betwixt us and others,John xvii. 9. yet all this while there is no perſonal actual difference betwixt us and others, till fanctification do make one, Eph. ii. 3. and 1 Cor. vi . 11.
But the fanctification ofthe Spirit makes a real difference in the ſtate andtemper of the perfon, 2 Cor. v. 17. and manifeſts that difference which election put betwixt us and others before Kk2
/ Sacramental. Meditations. time, I Theff. i. 4, 5. And yet all thiswhile a manmay not be formally fealed, i. e. his ſanctificationmay be very doubt ful to himſelf, andhe may labour under great fears about it.
Distinction 2. The feaſons of the Spirit's fealing must be diftinguiſhed ; and theſe are to ſome, 1st, Immediately uponthe foul's first clofing with Chrift at converfion, eſpecially whenconverfion is wrought at a riper age, and is usheredin by a greaterdegree of the Spiritofbondage, anddeep inward terrors. Thus the Prodigal (the emblem ofa convert ſo brought home to God) was entertainedwith the fattedcalfandmufic, but all find not this preſently, as ſome do.
2dly, Times of eminent communion with God are fealing times.
There are extraordinary out-lets of peace, joy, and comfort, at fome ſeaſons, induty, which makes the ſtate of the foul very clear, and baniſhes allfcruples and fears from the heart.
3dly, Others are fealed uponſome eminent hazardtheyhave been expoſed to for Chriſt, or ſome extraordinary fufferings theyhave undergone for Chrift, wherein they have carried it with eminent meekneſs, patience, and felf-denial,
2Cor. i.4, 5. Thus the martyrsweremanytimes ſealed inthe depth of their fufferings.
4thly, It is usually found that a ſealing-time follows a dark day of defertion, and fore combats with temptations ; poft nubila phoebus.
So that text, Rev. ii. 17. is expounded by fome, " To him that overcometh will I give to eat of the hidden'
"manna, andwill give him a white stone, and inthe stone a new name written."
5thly, Dying-times prove fealing-times to many fouls, if theirwhole life hath been like that day described by the prophet, Zech . xiv. 17. Neither dark nor light, a life betwixt hopes and fears, yetat evening-time it hath been light.
Distinction 3. Lastly, We must diftinguiſh theſe ſeveral ways and manners of fealing: Some are extraordinary and immediate, vouchſafed only to fome perſons, at ſome ſpecial times and ſeaſons.
Thus Zaccheus was in an extraordinary and immediate way afcertained of his falvation ; Luke xix. 9.
" This day isfalvation come to this house." And ſothepalſy-
man; Mark ii. 5. " Son, (faith Chrift) thy fins be forgiven " thee."
But theſe immediate ways are ceaſed ; no manmay now expect by any new revelation or fign from heaven, by amy voice or extraordinary inſpiration, to have his ſalvation feald, but muſt expect that mercy in God's ordinary way and T
Sacramental Meditations.
method, ſearching the ſcriptures, examining our own hearts, andwaiting on the Lord inprayer.
The learnedGerſongives an inftance ofone that had been long upon theborders of defpair, and at laſt ſweetly affured and fettled ; andbeing asked howhe attained that affurance, heanſwered, nonex nova aliqua revelatione, &c. Not by any new revelation, but by fubjecting my understanding to, and comparingmy heartwith the writtenword.
AndMr. Roberts, in his treatiſe ofthe covenants, ſpeaks of another that ſo vehementlypanted after the fealings and affurance of the love ofGod to his foul, that for a long time he earnestly defired ſome voice from heaven ; and ſometimes walking in the folitary fields, earnestly defiredſome miraculous voice from the trees or stones there : This was denied
him, but intime a better was afforded, in afcriptural way.
Now to refolvethe query out oftheſe diſtinctions.
First, Though all believers have not the formal fealings of the Spirit, yet they have the objective or material feal; that is, the Spiritis in them as afanctifying Spirit, putting a realdifference betwixt them and others, when he is not with theni byway ofevidence and affurance offanctification.
Secondly, Though allbelievers are not fealed at one andthe ſame time, yet there are few, ifany believers, but do meet withone feaſon or other in this life, wherein the Lord doth feal them ; ifnot at their firſt cloſe with Chriſt, as manyhave been fealed, yet in ſome choice and eminent ſeaſon of communionwithGod: Such golden ſpots of time, fuch precious ſeaſons moft Chriſtians can ſpeak of; though, as Bernard ſpeaks, it be rara hora, brevis mora, ſeldom, but fweet : Or ifnot in the courſe of their active obedience, it is a thousand toone but they ſhall meet it in the way oftheir paſſive obedience, ifGod exerciſe them eminently under the croſs, or after a dark cloud ofdefertion, or in adying hour.
Thirdly, and lastly, though God now feals notmen in an extraordinary and immediate way, by revelation, immediate inſpiration, or voices from heaven, yet moft Chriftians are fealed in the ordinary way ofthe Spirit, under one ordinance orother, inone duty or other.
4. Query. What is theprivilege ofbeingfealedby the Spirit?
Answ. Much every way ; words cannot expreſs the riches ofthis mercy: For let us but conſider the four following particulars, and you will admire the mercy.
First, Confider whoſe act andproper work fealing is. God 1 . doth not fend angels upon this errand; though, ifhe did, that
Sacramental Meditations. wouldbe a greathonour topoor dust andashes,buthe ſends his Spirit todo it. O the condeſcenſion of the greatGod to men ! This is agreater honour than ifmillions ofangels were employedabout it.
Andthen, as to the certainty and fatisfaction, it is beyond all other ways and methods in the world; for inmiraculous voicesand inſpirations it is poſſible there may,fubeffefalfum, be foundfome cheats or impoſture of the devil ; but the Spirit's witneſs in theheart, ſuitabletohis revelation in the ſcripture, cannot deceive us.
Secondly, Theconclufion or truth ſealed is raviſhing and tranſporting.
All Chriſtians vehemently pant for it, few havethe enjoymentofit for any longcontinuance ; butwhilſt theydo enjoy it, they enjoy heaven upon earth, a joy beyond allthejoys ofthis world.
To havethisconclufionſurely fealed, Chriſt is mine, my ſin is pardoned, I ſhall be ſaved from wrath through him ; O what is this ! whatis this !
Thirdly, Confider the ſubject or perſon ſealed, a poor finfulwretch, thathas, tenthousand times over, grieved thegood
Spirit ofGod, bywhom, notwithstanding, thou art fealed to thedayofredemption: Thou hastby every fin deſerved to be ſealedup todamnation : Thou hast reaſon to account and eſteem thyselfmuch inferior in graces and duties tomanythouſands of the faints that are panting after this privilege, and cannotobtain it: O the riches ofthe goodness ofGod !
Fourthly, and lastly, Confider the deſigns and aims of the Spirit in his fealing thy soul, which are,
1. To fecure heaven to thee for ever.
2. As interınediate thereunto, to bring very much of heaven intothy foul, in thewayto it ; indeed to give thee two heavens, whilft manyothers muſt ſuffer two hells .
5. Query. Lastly, we will enquire, What are the effects of the Spirit's fealing upon our fouls, by which we may distinguifb and clearly difcern it from all delusions of Satan, andall impoſtures whatsoever.
Anfw. Thegenuine and proper effects and fruits ofſealing are, 1. Inflamed love. 2. Renewed care.
3. Deep abafements. 4. Increaſe of ſtrength. 5. A defire to be with the Lord. 6. Improved mortification tothe world.
Whereſoever theſe are foundconſequent to our communionwithGod, and his manifeſtations of himſelf to us therein, theyput itbeyondalldoubt that it wasthe feal ofhis ownbleffed Spirit, andno deluſion.
1. The fealings of the Spirit cannot but inflamethe love
Sacramental Meditations.
ofthe foul in averyintenſe degree towards God ; one flame doth no more naturally beget another, than the love ofGod doth kindle the love of a gracious foul to him : " We have
" known and believed the love that God hath to us," 1 John iv. 16, 19.
When Chrift had forgiven much to that poor womanthathad finned much, andmanifeftedpardoningmercy toher foul ; O how much was her love to Chriſt inflamed thereby ! Luke vii. 47.
( 2. Renewed care anddiligence follows the ſealings of the Spirit : Now is the foul at the foot of Chriſt, as Mary was ar theſepulchre, with fear and greatjoy. He that travels the roadwith a rich treaſure abouthim, is afraid ofa thiefin every bush.
This is exemplified in the ſpouſe, who had endured manya fadday and night in Chrift's abſence, and fought him forrowing: Butwhenshe had regained his felt and ſenſible preſence, it is faid, Cant. iii. 4. " I foundhimwhom myfoul loveth; " I held him, and would not lethim go."
She doth not (as Mr. Durham ſpeaks) layby diligence, as ifall were done ; but is of-new taken upwith as great careto retain and improve this mercy, as before the was follicitous to obtain it.
Whether a believer want or have, whether he be ſeeking or enjoying,there is still matter ofexerciſe for him in his condition .
3. Deep abaſements, and great humblings, uſe tofollow the eminent appearances ofGod to the fouls ofmen. "Lord,
" (faid that diſciple)how is itthatthou wilt manifest thyſelfto 66 us, and not unto the world ?" John xiv. 22. When God ſealed the covenant to Abraham, to be a God tohim, atthis
Abraham fell upon his face, Gen. xvii. 1, 2, 3. Never doth a foul lie lower inthedust, and abhor itſelf, than whenthe Lord makes themoſt fignal manifestations ofhisgrace and loveto it.
4. Increaſed ſtrength follows the fealings of the Spirit.
New powers enter intothe foul, and aſenſible improvement of its abilities for duty : " Or ever Iwas aware (faiththeſpouſe)
"myfoulmademe as the chariots ofAmminadib," Cant vi. 12.
Now the wheels of the foul being oiled with the joy and comfort of the Spirit, run nimbly in the ways of obedience.
Thejoy ofthe Lord is your ſtrength.
5. Sealings ofthe Spirit inflame thedesires ofthe foul after heaven, andmake it longto gohome. Nothing makes death ſoundefirable to the ſaints, as the doubts and fears that hang upon their ſpirits, about their condition.
Were their evidences for heaven clear, and their doubts reſolved, theywould, astheapoſtle ſpeaks, "defire tobe diſſolved, and to be with
Sacramental Meditations.
" Chriſt," Phil. i. 23. Ifonce thegreat queſtion ofour intereſt in Chriſt be thoroughly decided, and all be clearbetwixt us and ourGod, we shall find life the matter ofpatience, and death the object ofdefire.
Sixthly, and lastly, Improved mortification to the world, flows naturally from the fealings and aſſurances ofthe love of God to our fouls.
It is with our souls, after ſuch a view of heaven, and a fealing intereſt therein, as it is with him that hathbeen gazing upon that glorious creature the fun, when he comes to caft his eyes again upon the earth, allthings ſeem dark and cloudy to him ; he ſees nobeauty in any ofthoſe things, becauseof that excellentluſtre which he latelybeheld.
"We know (faith the apostle) that ifour earthly houſe of " this tabernacle were diffolved, we have a building ofGod;
66 an houſe not made with hands, eternal inthe heavens :"
There is aſſurance or fealing. " For inthis wegrone earnestly, " defiring to be cloathed upon with our houſe which is from " heaven :" There is the natural effect of it, 2 Cor. v. 1 , 2.
Uses. The point ſpeaks to three forts of perfons, viz. 1.
To thoſe that have not yet been fealed.
2. To thoſe that once had, butnow want, this comfort.
3. To thoſe that enjoythecomforts of it.
First, To thoſe thatyet wantthis mercy, who have notbeen formerlyfealedby anyafſurance of their title to Chrift, but all their days have been clogged with fears, and doubt of their condition. To ſuch my counſel is, 1. That you be not quiet under theſe uncertainties, but pant afterthe affurance ofpeace and pardon.
Sayunto Chriſt, as the ſpoufe did, Cant. viii. 6. " Set me as a ſeal upon thy "heart, as a feal upon thine arm:" Pant after it, as David did, Pfalm xxxv. 3. " Sayuntomyfoul, I am thy ſalvation."
How can you look upon ſuch precious promiſes, and not dareto taſte them ? How can you hear others ſpeak of their ſatisfaction, peace, and affurance, and be quiet until you have alſo attained it ? What is it that hinders this mercy, that it cannot comehome to your fouls ? Is it yourneglect ofduty ?
O ftir up yourſelves totake hold of God! Is it wantofa thorough ſearch andexamination ofyour ſtate ? O let not thine eyes find reſt, till that be fully done.
Is itſome ſpecial guilt upon thyfoul, thatgrieves the Spirit ofGod ? Be reſtleſs till
} it be removed.
Iknow this mercyis not atyour command, do whatyou cando; but yet I alſo know, whenGod beſtows it, he usuallydoth itin theſe ways ofour duty.
Secondly,Tothoſethatoncehad,but nowwantthisbleffing,
Sacramental Meditations.
who fayas Job xxix. 2, 3. "O that it were with me as indays paſt! " The darkness is the greater toyou, becauſe youhave walked inthe lightofthe Lord. The ſum ofChrift's counſelinthiscaſe is given in three words, Rev. ii. 5. Remember, repent,reform.
First, Remember, i. e. Ponder, confider, comparetime with time, and ſtate with ſtate, how well itonce was, how fad it is now.
Secondly, Repent ; mourn over theſe your finful relapſes ; fureyoumaychallenge the firſt place among all the mourners in the world.
Your loſs is great. O better to have loft the light ofyour eyes, thanthis ſweet light ofGod's countenance.
Your fin hath ſeparated betwixtyou andyourGod. Omourn over it.
Thirdly, Reform ; Do your firſt works again. O Chriſtian, conſider thy heart is ſunk deeper into the world than it was wontto be ; thy duties are fewer, and thy zeal and affection toGodmuchabated. Return, return,O backfliding foul, and labour to recover thy firſt love to Chriſtwhatever pains it coft thee.
Loftly, To thoſe that do enjoy theſe choice and invaluable mercies, the fealings of the Spirit.
First, Takeheedthat you grieve not the goodSpirit ofGod, " bywhomye are ſealed to the day of redemption," Eph. iv.
30. He hath comfortedyou ; do not you grieve him : The Spirit is a tender delicate thing you may quickly deprive your ſelves of his joy and peace.
Secondly, Be humble under this advancement and dignity.
Ifyour hearts once begintoſwell look out for humbling difpenſations quickly, 2 Cor. xii. 7.
This treasure is always kept in theveſſel ofacontrite and humble heart.
Thirdly,Keep cloſe to duty; yea, tackone duty to another by intermediate ejaculations. Ifcareofdutybe once remitted, you are not far from a ſadchange ofyourcondition.
Fourthly, Improve all ordinanc es, eſpeciallythis great fealing ordinance, foryour farther confirmation andeſtabliſhment. At your faith tothe uttermost of its ability, upon Chrift crucified ; and comfort will flow in : The more thedirect acts of faith are exerciſed, the more powerful and ſweet its reflex acts are like to be.
VOL. VIII.