their reins,
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ligion only sanctifies his tongue ; that seems to be dedicated to God; but it penetrates no farther. And therefore,
Secondly, He is described by that he hath not, or by what he wants: And (or,but) thou art far from their reins ; i. e.
They feel not the power and influences of that name, which they so often invocateand talk of, going down to their very reins, and affectingtheirvery hearts. So we must understand this metaphorical expression here, as the opposition directs :
For the reins, having so great and sensible a sympathy with the heart, (which is the feat of the affections and passions,) upon that account, it is usual in scripture, to put the reins for those intimate and secret affections, thoughts, and passions of the heart, with which they have so near cognation; and fo sensible a sympathy. When the heart is under great confternation, the loins or reins are seized also. As Dan. v. 6.
Then the "king's countenance was changed, and his thoughts troubled him, and the joints of his loins were loosed."
On the contrary,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 for joy."
So then, when the prophet faith, "God is far from the reins of the hypocrite;" the meaning is, he feels not the heart-affecting influence and power of religion upon his heart and affections, as God's people do. And hence the note will be,
Doct. That God comes nearer to the hearts and reins of his people in their duties, than he doth to any hypocritical, or formal professor.
By God's nearness, we understand not his omnipresence (that neither comes nor goes) nor his love to his people (that abides) ; but the sensible, sweet manifestations, and outlets of it to their souls. So inPfal. cxlv. 18. " The Lord is nigh un
" to all that call upon him, unto allthatcalluponhim in " truth."
Note, the restriction and limitation of this glorious privi lege; it is the peculiar enjoyment offincere and upright-hearted worshippers.
Others may have communion with duties, butnotwithGod in them.
But that God comes nigh, very nigh, to upright hearts in their duties, is a truth as sensibly manifest to spiritualperions, as that they are night he fire, when they feel the comfortablä heat of it refreshing them in a cold season,when they are al
VOL . VIII:
Sacramental Meditations. most starvedandbenumbed with cold. Three things make this . evident.
First, Sincere fouls are sensible of God's accesses to them in their duties, they feel his approaches to their spirits ; Lam. iii.
57. " Thou drewest near in the day that I called upon thee'; " thou faidst, Fear not." And what afurprize was that to the church ; Cant. ii. 8. " It is the voice of my beloved ; behold,
" he cometh," &c.
Certainly there is a feltprefence of God, 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 swell with 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.
So you find it in Cant. v. 6. " I opened to my beloved, but my beloved had with- " drawn himself, and was gone ; my soul failed when he
" spake: I fought him, but I could not find him ; I called, " but he gave me no answer."
The Hebrew is very pathetical ; He was gone, was gone. Afad change of the frame of her heart quickly followed.
Thirdly, The Lord's nearness to the hearts and reins of his people in their duties, is evident to them from the effects that it leaves upon their Spirits .
For look, as it is with the earth and plants, with respect to the 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 of the earth, and makes nature
smile.
The trees bud and blossom, the fishes rise, the birds sing ; it is a kind of resurrection to nature from the dead.
So it is when the Lord comes near the hearts and reins of men in duty: For then they 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 .
Glorified joy, or a short salvation. Oh ! what company. is this ! what is this ! Certainly it is somethingthathath no affinity with flesh, or gross corporeal pleasures; but is of another nature, something which transcends all that ever was felt or tasted in this world, since we were first converfant among sensible objects.
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•Secondly, A mighty strength and power coming into their souls, and actuating all its faculties and graces. When God comes near, new powers enter the foul ; the feeble is as David,
Psalm cxxxviii. 3. " In the day that I cried, thou answeredst "me, and strengthenedstme with strength in my 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. " The joy of " the Lord is your strength." O the vigorous fallies of the heart to God! Psalm Ixiii. 8. " O the strength of love !" 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 assimilating.
The fights of God, the felt presence of God, is as fire, which
quickly affimilateswhat is put into it to its own likeness.
So 2 Cor. iii. 18. They are said to be " changed from glory to " glory."
It always leaves the mind more refined and abstracted from gross material things, and changed into the fame image.
They have a fimilitude of God upon them, who have God near unto their hearts and reins.
Fourthly, A vigorous working of the heart heaven-ward; a mounting of the soul upward. Now the soul shews that it hath not forgot its way home again.
It is with such a soul as sensibly,embraces Christ in the arms of faith, as it with was
Simeon, when he took him bodily into his arms. "Now(faith " he) let thy fervantdepart in peace, 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, and a state of glory for the saints.
Heaven is no dream or night vision:
It is sensibly tasted and felt by thousands of witnesses in this world; they are sure it is no mistake. God is with them of a truth, in the way of their duties : They do not only read of aglorifiedeye, but they have something of it, or like it in this world : "The pure in heart do here see God," Mat..v. 8. The faints have not onlyawitness without them in the word, that there is a state of glory prepared for believers, but they have a witness in themselves.
These are not the testimonies of crazed Hh2
Sacramental Meditations. brains,but of the wisest and most serious of men ; not a few, butamultitudeofthem; notconjecturallydelivered,but upon taste, feeling, and trial. Oblessedbe God for such sensible confirmations, such sweet prelibations !
Infer. 2. But, oh ! what is heaven ? And what that state . ofgloryreserved for the saints ? Doth a glimpse of God'spresence in a duty, godown to the heart and reins ? Ohow unutterablethen must that be which is seen and felt above,where
God comes as near to men as can be ! Rev. xxii. 3, 4. " The " throne of God 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 shall be ever with the Lord." Owhat is that! " Ever with the Lord ?" Christians, what you feel and tasteherebyfaith, is partofheaven'sglory ; butyetheavenwill beanunspeakablesurprizaltoyou,when you comethitherforall that: " It doth not yet appear what we shall be," I John iii. 1,2.
Infer. 3. See hence the neceffityofcafting these very bodies into anew mold by their resurrection from the dead, according to that, I Cor. xv. 41. " It is sown in weakness,but raised
" in power." How else could itbeaco-partner with the soul in the ineffablejoys of that presence above ?
The state of this mortality cannot bear the fulness of that joy. Hold. Lord,stay thy hand, saida choiceChristianonce, thy creature is but a clay-vessel, and can hold no more.
Ifa tranfientglimpseofGod here, be felt in theveryreins, if it fo work upon the verybody by sympathy with the soul, O what vigorous spiritual bodies, doth the state of glory require! and such shall they be ; Phil. iii. 12. " Like unto Christ'sglorious
"body."
Infer. 4. Is God so near to his people above all others in the world ? How good is it to benearthem that are so near to God? O, it would do a man's heartgoodtobe near that person who hath lately had God near to his soul ! Well might
David say, Psalm xvi . 3. " All my delight is in the saints,and in the excellent of the earth." And again, Psalm cxix. 63.
" I am a companion of all such as fear thee." O this is the beautyofChriftian fellowship, this is thegloryofthatsociety! not the communication of their gifts, but the favour of God an their spirits.
If any 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 Christ " Jesus." It is said,Zech. viii. 23. of the Jews, the time shall come,when there shall be such aprefence of God among that people, that "tenmenout of all languages shalltakehold of
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* the skirts of him that is aJew ; saying,We willgo with you , " for we have heard that God is with you."
Christians, if there were more of God upon you, and in you, otherswouldnot be tempted to leave your society, and fall in with the men of the world; they would say, we willgo with you, for God is with you.
Infer. 5. If God be so near to the heart and reins of his people in their duties,O how affiduous should they be in their duties? " It is good for me to draw nigh to God," Psalm
Ixxiii. 28. Good indeed; the world cannot reward the expence of time at this rate, with all its glory ; James iv. 8.
"Draw nigh to God, and he will draw nigh to you : thou " meetesthim that rejoicethand worketh righteousness ; those
" that remember thee in thy ways," Ifa. Ixiv. 5.
Obj. It would be an encouragement indeed, ifI might thus meet God in the way of duty; but that is but seldom I can fo meet God there, in sensible powerful outlets of his grace and love! I am most dead and cold there : I feel not communion with God going down to my heart and reins.
Sol. First, You draw nigh to God ; but is it in truth, or in mere formality ? God is only nigh to such as call upon him in truth, Psalm cxlv. 18 .
Secondly, If your hearts be sincere, yet are they not sluggish ? Do you stir up yourselves to take hold of God ? Many therebethatdo not ; Ifa. lxiv. 7. and Cant. v. 3, 5.
Thirdly, Have you not grieved the Spirit of God, andcaufedhim to withdraw from you. O remember what pride and vanity hath been in you, after former manifestations ; Ephef. iv. 30.
Fourthly, Nevertheless wait for God in his ways ; his cominguponourfouls is oftentimes, yea, mostly, a furprizal to us ;
Cant. vi. 12. " Or ever I was aware, my soul 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 sincere professor of it ? True Christians do not only hear by report, or learn by books, the reality of it; but feel by experience, and have a sensible proof of it in their very hearts and reins; their reins instruct them, as it is Psalm xvi. 7.
They learn by spiritual sense and feeling, than which nothing can give greater confirmation in the ways of God.
There are two forts of knowledge among men; one traditional, the other experimental : this last last the apostle calls a "knowing in ourselves ;" Heb. x. 34. and opposes 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 of religion in our 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 of the hand of experience, Non estdisputandumdegustu.
For want of this, many professors turn aside from truth in the hour of trial. 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 of God are more endeared to men, than by 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, that when Iwoulddogood, evil is present with me.
THIS chapter is the very anatomy of a Christian's heart, and gives an account of the most secret frames, and inward workings of it, both as to graces and corruptions : and this verse is a compendium of both ; for the words are a mournful complaint, uttered with a deep sense of an inward pressure, by reason of fin ; wherein we are to confider three things :
1. The person complaining.
2. The matter of complaint.
3. The discovery of that matter.
First, The person complaining : I find, I Paul, though I come not behind the chiefest of all the apostles, though I have beenwrapt into the third heaven, and heard things unutterable; yet I, for all that, find in me a law.
Never was any meremanmore deeply sanctified ; never any lived at an higher rate of communion with God ; never any did Christ more service in this world; and yet he foundalaw of fin in himself.
Secondly, The matter of the complaint, which consists in a
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double evil hegroaned under ; viz. 1. The presence off in at all times.
2. The operation of fin, especially at some times.
First, The presence of fin at all times : Evil (faith he) is present with me, it follows 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, by reason of their annexed rewards and punishments, have a mighty power and efficacy upon the minds of men ;fo fin, indwelling fin, that root of all our trouble and sorrow, hath a mighty efficacy upon us.
And this is the mournful matter of his complaint : it is not for outward afflictions, though he had 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 residence of fin was in his heart and nature.
Secondly, And what further adds to his burden, as it dwelt in him 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 would do good(faith he) any spiritual good, and among the rest, when I address myself to any spiritual duty, of heavenly employment ; when I design to draw near to God, and promise myself comfort 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 other times ! Could I butenjoymyfreedom from it in the seasons of duty, 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 busy, than at such a time; and this, O this is my misery and my burden !
Thirdly, The next thing to be heeded here, is the discovery of this 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 the nature of men, when he was an unregenerated Pharifee;but though he had then the notion of it, he had not the sense and feeling of it as now he had ; he now feels what before he traditionally understood and talked of : I * When I go about the best exercises of religion, I find within me the law of the flesh rising up, and withdrawing me from them ,
Tutellius.
Sacramental Meditations. find a law, q. d. what or how others find, I know not : some mayboaft of their gifts, and some may talk more than be 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, that when I would do good, evil
" is present."
I am sure I find a bad heart in the best season, a proud, dead, wandring, hard heart; I find it wofullyout of order, God knows, and this is my misery. Hence note,
Doct. That the best Christians do sensibly feel, and sadly bewail the workings of their corruptions, and that in theveryseasons and opportunities of their communion with God.
Bringthythoughts, reader, elose to this point, and sadly ponder these three things in it :
First, In what special acts Christians use to feel the working of their corruption in the season of their 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 corruption in the seasons of communion, they are such as have a natural aptitude and design to destroy all communion betwixt God and the soul; Gal. v. 17. "The flesh lusteth a- " gainst the Spirit."
It is contrary to the Spirit; and by reafonofthat contrariety, a poor Christian cannot do the things that he would.
Howmanytimes have some Christians lamented this upon their knees, with bleeding hearts and weeping eyes ? Lord, I came hither to enjoy thee ; I hoped for some light, strength, and refreshment in this duty : I promised myself a good hour ; my heart began to warm and melt in duty ; I was nigh to the expectation and desire of my soul ; but the unbelief, deadness, andvanityofmyheart hath separated betwixt me and my God, and with-heldgoodthings from me.
Three things are requisite to communion with God in duties:
First, Composedness of thoughts.
Secondly, Activityoffaith.
Thirdly, Excitation of affections: and all these are sensibly obstructed by innate corruption ; for by in-dwelling fin,
First, The order of the soul is disturbed by fending forth multitudes of vain and impertinent thoughts, to infest and distract the foul in its approaches to God: the sense of this evil gave occasion to that prayer, Psal. lxxxvi. 11. "Unite my
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heart to fear thy name." How much have we to do with our own hearts upon this account everyday ? Abundance of rules are given to cure this evil, but the corruption of the heart makes them all necessary.
Secondly, The activity of faith is clogged by natural unbelief: O what difficulties is every work of faith carried through ! " Lord, I believe, help thou my unbelief," Mark ix. 24. It cramps the hand of faith in every part of its work ; the soul sensibly feels itself bound andfetteredby its own unbelief, so that 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,that when we should soar aloft in the highest acts of sweet communion with God,we can but flutter upon the earth, and make some weak essays and offers heaven-ward, which oftentimes are fruftratedandputby,through the unbeliefthat is in us.
Thirdly, The excitation of the affections is rendered difficult, by reason of that natrual deadness and hardness that is in the heart.
Alas, it is naturally an heart of stone, and as easy it is to dissolve or melt the rocks into a sweet syrup, as the heart into spiritual and heavenly affections towards God.
There is scarceanyonething in the worldthatChristians morepaffionatelybewail, and are more sensibly afflicted for, thanthedeadness and hardness of their own hearts. Nothing is found sufficient sometimes to affect and raise them; and yet if they be not excited out of their torpor and stupidity, theycannothave communion with God in duties.
Secondly, And if we enquire into the reasons why poor Christians find themselves more infested by natural corruptions in the seasons of duty than atothertimes; the reasons are obvioustohim that considers, 1. That duty irritates it ; 2. Satan excites it ; 3. God permits it to be fo.
First, Corruption is irritated by duty, it is provoked by that which bridles and purges it: Nothing is found more destructive to fin than communion with God is; and therefore nothing makes a fiercer opposition to all fellowship and communion betwixt the soul and its God than fin doth.
As waters swell and rage when they are obstructed by adam, so do our corruptionswhen obstructed and checkedbyduty. Sin would fainmake men leave praying, and prayer would fain make men leave sinning.
Secondly, As duty irritates it, so Sat an excites it, especially
VOL . VIII.
Sacramental Meditations. in such seasons.
WhenJoshua the high priest stood before 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 at his right hand, the working hand, to make resistance.
The devil is aware that one hour of close, spiritual, and hearty converse with God in prayer, is able to pull down what he hath been contriving and building many a year. Now this envious spirit having an easy access to the fancy, that busy and unruly power of the foul, will not be wanting to create such figments and notions in it, as, like a rapid stream, shall carry away the foul and all its thoughts from God in duty. Owhat ado have most Christians to prevent the fallies and excursions of their 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 to be fo.
This thorn in the flesh keeps them humble ; these lamented distractions and corruptions in their duties destroy their dependance upon them, and glorying in them: For if we be so prone to pride and confidence in our duties, amidst such sensible workings andminglings of corruption with them, what would we be if they were more pure and excellent ? These things also make the faints weary of this world, and to groan within themselves after the more perfect state wherein God shall be enjoyed and seen in more perfection and satisfaction.
But, Thirdly, This in the mean time cannot but be a very grievous affliction and pressure to the gracious foul, to be thus clogged and infested by its own corruptions in the very season of its communion with God.
For, First, By this the soul is rendered very unsuitable to thathoIy presence it approaches ; Hab. i. 13. "Thou art of purer
66 eyes than to behold evil, and eanftnot lookuponiniquity."
Must the great and blessed God wait upon a poor worm till it be at leisure to attend him ? Must hebe forsaken for every trifle that comes 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 of our 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 unto thee."
Secondly , By this those benefits and comforts are intercepted which are better than life ; there is a sensible presence of God; there are manifestations of pardon, peace and love;
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there are reviving influences and fresh anointings of the Spirit ; there are a thousand mercies of this kind, that in their seasons are communicated to men in the way of duty; and would it not grieve a man to the very heart and foul, to be defeated of those inestimable treasures, by the breaking forth of the unbelief, pride, or vanity of his own heart, when such mercies are almost in his hand ? " Your iniquities, (faith the pro- " phet) have separated betwixt you and your God ; and your
" fins have hid his face from you, that he will not hear," Ifa. lix. 2. O cruel covering ! O dismal cloud ! that hides the face ofGodfromhis people, that they 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 my knees, 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 without God ; his manifested favour and sealed love are the very life of my life, and from this the corruptions of my own heart have cut me off, : Thirdly, By these things the beauty and excellency of duties 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 of foul with which they are performed ? This makes them suitable to their object,
John iv. 24. Take away spirituality from duties, and then you may number them among your fins, and the matters of your shame and sorrow.
Take awaytheheart from duty, and what remains but a dead 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 of their fears anddoubtings. Oh ! when a man feels suchdeadness in his heart towards God,such stiffness in his will to the will of God, such a listless careless temper to all that is spiritual,how (thinks he) can this consist with a renewed state and temper ? Sure no Christian is troubled with such an heart as mine is, especially when it shall be found in its ordinary course, so free, nimble and indefatigable in its pursuits and entertainments of things sensual and earthly:'there it is as the chariots ofAmminadib, but here, like Pharaoh's chariots : there it as much needs the curb, as it doth the spur here.
Lord, faith the poor soul, I know not what to do ; if Ido not look into my heart, I cannot befincere ; and if Ido, I can haveuo comfort.
This is a fad perplexity indeed !
I i2
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Fifthly, and lastly, By these things the Spirit of God is grieved; and that which grieves him cannot but be a grief and burden to us: his motions are quenched by these corruptions, his sanctifyingdesigns (as much as lies in us) obstructed by them; surely then there is cause enough why a Christian should follow every vain thought with a deep sigh, and every stirringofunbeliefwith a sad tear.
The usefulness of this point is great and exceeding seasonable,when we are to draw nigh to God, and address ourselves to spiritual duties; it may to great purpose be improved by way, 1. Of information.
2. Direction .
3. Consolation.
Wemaygreatly improve it for our information,in the sol lowing particulars.
1. Hence we maytakeour measures of the wonderful and astonishing grace and condescension of God to his people,who, notwithstanding all that evil which is present with them in the good they do, will not reject their persons or duties for all that.
How doth free grace make its own way through swarms of vanity! How doth it break through all the deadness, infidelity, and hardness of our hearts to do us good ? Though evil be present with us, our gracious God will not be absent from us notwithstanding that.
Howgreatlywas the spouse amazed at the unexpected condescensionandgrace of Christ in this matter ? Cant. ii. 8. " It
" is the voice of my beloved; behold,hecometh leaping over " the mountains, skipping over the hills."
It is the voice of my beloved.
That abrupt broken expression shews a perfect fur prize: she saw mountains of guilt and unworthiness betwixt
Christ and her soul; and yet, behold, he comes 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 of us to be proud of our best performances ! " There is not a just man upon earth, that doth
" good, and sinneth not," faith Solomon, Ecclef. vii. 20.
If there be something supernaturally good in our duties, yet there is abundance of natural evil commixed with that good; the evil is wholly ours, the good wholly God's ; we have no reason then to glory in our best performances.
It hath been a question with some, Whether some short
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transient act ofa regenerate foul may not be freefromfin; but it was never questioned,whether any continued act, much less a course of actions, could be without fin.
Evil will be present with us in all we do ; it will be with us in our closets ; presentevenin the awful presence of the holy God, in the most high and solemn dutiesofreligion,in the most pure and spiritual actions that pass from us ;cease then, asfromdependance, so from pride and conceitedness in all you do.
Whilst our natures are sanctified but in part, and our principles mixt, our duties and performances can never be pure. " Who can bring a " clean thing out of an unclean ? not one," Job xiv. 4.
3.How are we all obliged to bless God for Jesus the Mediator, to make us and our finfulduties acceptable to God ? Sad were our case if this high priest did not " bear the iniquity of " our holy 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 sacrament-fins ; these alone would eternally damn us, if we had no other,did not free-grace
" make us accepted in the Beloved," Eph. i. 6. When evil is present with us, then is Christ, our Advocate, present with the Father for us ; and thence it is that we are not destroyed upon our knees, andthatthejealousyofGod breaks not forth as fire, to devour us in our very duties.
4. If evil be present with us,yea,inherent in us, in our best duties,what need had Christians then to watch against the external occasions off in,and to keep a close guard 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, if there be no irritation by any external occasion; how much more when the eye and ear are opened and unguarded, and occasions are offered it from without. Watching ishalfthework of a Christian,whilst he is praying, Eph . vi. 18. The Arabian proverb is as instructive as it is mystical,
Shut the windows, thit the house may be light.
5. If evil be present when we would do good, if it infest us in our best duties,then certainly there is no rest to be expected for anyofGod's people in this world.
Where shall we go to be 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 will be present with us ; if we cannot be free from evil there, it is in vain to expect it elsewhere in this world.
Only in heaven believers rest from fin. When once they are absent from the body, and present with the Lord, sin shall no
Sacramental Meditations. more be present with them ; which should make all that hate fin, long for heaven, and be " willing to be dissolved and be
" with Christ ."
2. For direction.
Let all that experimentally see and feel what the apostle here mourns over, carefully attend such directions asmayprevent the spoil of their duties by theworkingoftheir corruptions in them.
Though no rules are found sufficient to prevent wholly the influence of our 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 case.
Rule 1. Be more diligent in preparation for your duties, if you would meet with less interruption in your duties.
The very light of nature teaches solemn preparation to all important and weighty business : And is there more solemn 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. When you stretch forth your hands, it is required that you first prepare your hearts,
Job xi. 13, 14.
Rule 2. Realize the presence of God in all your duties, and a we your hearts all that you are able by that consideration . O think what a piercing holy eye beholds thy heart, and tries thy reins ! Wouldest thou not be really ashamed, if thy thoughts were but vocal to men, and the workings and wanderings of thy heart visible to those that join with thee in the fame duty ?
O, if the presence ofGodwere more realized, certainly your hearts would be better secured against the incursions of your corruptions.
Rule 3. Labour for a deeper 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 thousand things maybe found helpful to 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 of grace were more deeply radicated, acts of grace would be more easy to us, and flow more freely from us.
Rule 4. Lastly, Consider what an aggravation it is to your evil, to vent itself in the special presence of God in duties .
See who Paul mourns over it in the 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 infernal is, an hellish bar or remora to all sweet and free intercourse of the soul with God.
3. For Consolation. But whilst I am representing the evil of it to some, it may be there are others overwhelmed with the sorrowful sense of it, even to discouragement anddefpondency :
Poor Christian! is this thy case ? Are all the afflictions in the world nothing to thee, in comparison with this evil which is present with thee, when thou wouldeft do good ? Well, though thoucanst not do the good thou wouldst, nor free thyself yet from the evil thou wouldst, rather than live, be freed from,there are four things that may give much relieftothy pensive foul.
1. Though the presence of evil, even in thy best duties, befad, yet thygriefand afflictionsfor it is sweet : That is afad fin,but this is a sweet sign.
It is not heart-evils, heart-wandering in duties, hardness andunbelief, that hypocrites mourn for, but more gross and external evils.
Let this trouble for fin comfort thee when 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 sincerity is your evangelical perfection ; the evil that is presentisnotimputed; the good that is present is(notwithstandingthatcommixedevil) accepted, which is strong consolation.
3. You find your cafewas the case of blessed Paul, am an of eminentfanctity. And if you consult all the saints, one by one, you will find them all sick of this disease; so that your case is not singular.
4. Your justification is perfect, and without 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. In whom also, after that ye believed, ye were fealedwith the holy Spirit of promise.
F ROM his doxology and solemn thanksgiving,ver. 3 . the apostleenumeratesthe principal Christian privileges
Sacramental Meditations. that gave the occasion of that thanksgiving, among which this in the text is not the least, though last named.
In this one verse we have the two noble acts of faith displayed; its direct act, called trusting; and its reflex act, which in order of nature and time follows it, and is implied in the wordfealing.
In the latter clause (to which I shall confine my meditations) four things must be remarked ; viz. 1. The subject ; 2. Nature; 3. Author; And 4. Quality of assurance.
1. The subject of assurance, which is, and can be no other than a soul that hath closed with Christ by faith : Reflex acts necessarily presuppose direct ones. Never was any unbeliever sealed, except to damnation: Affarance is peculiarly the prerogative of believers.
2. The nature of assurance: He calls it sealing; an aptmetaphor to express the nature of it ; for assurance, like a seal, both confirms, declares, and distinguishes it; it confirms the grant of God, declares the purpose of God, anddiftinguishes the person so privileged from other men.
3. The Author of assurance, which is the Spirit, he is the keeper of the great feal of heaven; and it is his office to confirm and feal the believer's right and interest in Christ and heaven, Rom. viii. 16.
4. Lastly, The quality of this Spirit of assurance,or the sealing Spirit: He seals in the quality of an holy Spirit, and of the Spirit of promise ; as an holy Spirit, relating to his previous sanctifying work upon the sealed foul; as the Spirit of promise, respecting the medium or instrument made use of by him in his sealing work; for he seals by opening and applying the promises to believers from the Spirit's order.
The note will be this :
Doct. That the privilege offealing follows the duty of believing.
There is no season more proper to treat of the sealing of the Spirit, than at a fealingordinance: Nor can I handle the Spirit's sealing-work in a more profitable method, than in satisfying these five queries particularly, and then applyingthewhole.
1. What is the Spirit's sealing-work, and how performed ?
2. Why none are sealed till they believe ?
3. Whether all believers are sealed ?
4. What is the privilege of being sealed?
5. What are the effects of the Spirit's sealing ?
1. Query. What is the Spirit's sealing-work? and how is it performed,
Sacramental Meditations.
Anfw. The fealingofthe Spirit is, his giving a sure and certain testimony to the reality of that work of grace he hath wrought in our souls, and to our interest in Christ and the promises, thereby satisfying our fears and doubts about our estate and condition.
Every matter of weight and concernment is to be proved by two sufficient witnesses, Deut. xix. 15.
Our sincerity and interest in Christ are matters of the deepest concernment to us 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 sealing-work.
He fanctifies the soul ; he irradiates and clears that work of fanctification ; he enables it thereby to apply promises.
The first is his material or objective feal ; the latter his formal sealing. None but the Spirit of God can clear and confirm our title to Christ, for he only searcheth the deep things of God, 1 Cor. ii. 10. and it is 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 essential properties. He is omniscient, I Cor. ii. 10. and therefore cannot be deceived himself.
He is the Spirit of truth, John xiv. 17. and therefore cannot deceive us ; so that his testimony is more infallible and fatisfactorythan a voice from heaven, 2 Pet. i. 19.
I fan angel should appear, and tell us, Christ hath saidtohim, Goandtell such am an, that I love him,that I shedmyblood for him, and will save him, it could never give that repose and 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 our own heart may amount toa strong probability, but the witness of the Spirit is demonstration, 1 John iv. 24.
So, that as it is the design and work of Satan, to cast in doubts and fears into gracious hearts, to perplex and entangle them, so, oppositely, it is the work of the Spirit to clear and settle the sanctified foul, and fill it with peace and joy in believing, John xvi . 7. Rom. xiv. 17 .
In sealing,he both attests thefidem quæ creditur, the doctrine or object of faith, and thefidem qua creditur, the infused habit or grace of faith : of the former he faith, This is my word ; of the latter, This is my work ; and his feal or testimony is evermore agreeable to the written word, Isa. viii. 20. So that what he speaks in our hearts, and what he faith in the scripture, are evermore concordant and harmonious testimonies.
VOL. VIII.
Sacramental Meditations.
To conclude: In sealing the believer he doth not make use of an audible voice, 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 in the scriptures ; and in this method he usually brings the doubting trembling heart of a believer to rest and comfort.
2. Query. Why are none sealed till after believing ?
Answ. It cannot be denied, but that many persons in a state of nature and unbelief, may have ungrounded confidences, and false comforts builtthereupon.
This is evident from Matth. vii. 22. "Many will say unto me in that day, Lord, " Lord, have we not prophesied in thy name ?" And John viii. 54, 55. " Of whom ye say that he is your God, and yet " ye have not known him." And, beyond all, is that starthng scripture, Heb. iv. 4, 5. "Who were once enlightened,
" and havetafted of the heavenly gift,and were made partakers " of the holy Ghost, and have tasted the good word of God,
" and the powers of the world to come, if they fall away," &c.
But for any, except real believers, to have those witnesses and fealings of the Spirit described above, is utterly impossible, and will evidently appear to be so, whether we confider the author, nature, object, mediums, end and design of this work.
First, Confider the author of this work, the Spirit of God, who is an holy Spirit, as the text calls him, and the Spirit of truth, as Christ calls him,John xiv. 17. and it cannot be that ever he should give teftimonyto a lie, or give a false witness, quite cross to the very ten our of the written word, as he must do, should he feal an unbeliever. What though they be elect ? yet, whilst unregenerate, they have no actual interest in Christ and the promises, and therefore can have none sealed by the Spirit.
Prius eft prædicare de effequam de cognofci ; we must be faints before we can be known to be fo.
Secondly, Confider but the nature of this work, and it cannot be that ever an unbeliever should be sealed by the Spirit ; for assurance is produced in our souls by the reflexive acts of our faith : the Spirit helps us to reflect upon what hath been done by him formerly upon our hearts ; " hereby we know that ◆we know him," I John ii. 3. To know that we know, is a reflex act ; now it is impossible there should be a reflex before there hath been a direct act : no man can have the evidence of his faith, before the habit be infused,and the vital act first performed.
Thirdly, Confider the object-matter, to which he seals, and it will be found to be his own fanctifying operationsuponour
Sacramental Meditations.
be arts, andconfequentlyto our privileges in Christ,Rom. viii.
16. 1 John iii. 24.
The thing or matter attested is, that Christ abideth in us, and that we are the children of God ; 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 sealing-work: the promises are his sealing instruments, and on that account he is called the Spirit of promise in the text ; not only because he is the Spirit promised, but as the promises contain the Spirit, so the Spirit uses the promises,
(i. e.) clears them to our understandings, and helps us to apply them to our souls. But this he never doth, nor can do, till the soul,by faith,have union with Christ ; for till then, it hath no right in the promises.
Fifthly, and lastly, Confider the endanddesign of this work of the Spirit, which is to secure to the soul its peace, pardon, and salvation in Christ, he seals believers to the day of redemption, Eph. iv. 30. (i. e. ) to their complete salvation ; so then it must be equally impossible for an unbeliever to be sealed as to be saved.
3. Query. The next enquiry is, Whether all believers are sealed by the Spirit ?
Anfw. The resolution of this query will depend upon several distinctions that must be made upon this matter.
Distinction 1. We must distinguish the different kinds of the Spirit's sealing ; all his sealing-work is not of one kind, nor to one and the fame use and end.
There is an objective seal, which distinguishes the person ; and a formal seal, which clears and ratifies his interest in Christ and salvation : the first he doth in sanctifying us, the second in assuring us, When he seals objectively, that is, when he sanctifies us really by the in fusion of grace, he seals us by way of distinction from other men, which is one end of sealing; for though, in respect of God's decree and purpose, there was a difference betwixt us and others before time, 2 Tim. ii. 19. and although in regard of Christ's intention in his death, there was a difference 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 of the Spirit makes a real difference in the state and temper of the person, 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 this while a man may not be formally sealed, i. e. his sanctificationmay be very doubt ful to himself, and he may labour under great fears about it.
Distinction 2. The seasons of the Spirit's sealing must be distinguished ; and these are to some, 1st, Immediately upon the foul's first closing with Christ at conversion, especially whenconverfion is wrought at a riper age, and is ushered in by a greater degree of the Spiritofbondage, and deep inward terrors. Thus the Prodigal (the emblem ofa convert so brought home to God) was entertained with the fattedcalfandmufic, but all find not this presently, as some do.
2dly, Times of eminent communion with God are sealing times.
There are extraordinary out-lets of peace, joy, and comfort, at some seasons, in duty, which makes the state of the soul very clear, and banishes allfcruples and fears from the heart.
3dly, Others are sealed upon some eminent hazardtheyhave been exposed to for Christ, or some extraordinary sufferings they have undergone for Christ, wherein they have carried it with eminent meekness, patience, and self-denial,
2Cor. i.4, 5. Thus the martyrsweremanytimes sealed in the depth of their sufferings.
4thly, It is usually found that a sealing-time follows a dark day of desertion, and fore combats with temptations ; post nubila phoebus.
So that text, Rev. ii. 17. is expounded by some, " To him that overcometh will I give to eat of the hidden'
"manna, and will give him a white stone, and in the stone a new name written."
5thly, Dying-times prove sealing-times to many fouls, if their whole life hath been like that day described by the prophet, Zech . xiv. 17. Neither dark nor light, a life betwixt hopes and fears, yet at evening-time it hath been light.
Distinction 3. Lastly, We must distinguish these several ways and manners of sealing: Some are extraordinary and immediate, vouchsafed only to some persons, at some special times and seasons.
Thus Zaccheus was in an extraordinary and immediate way ascertained of his salvation ; Luke xix. 9.
" This day isfalvation come to this house." And sothepalsy-
man; Mark ii. 5. " Son, (faith Christ) thy fins be forgiven " thee."
But these immediate ways are ceased ; no man may now expect by any new revelation or sign 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, and waiting on the Lord in prayer.
The learnedGersongives an instance of one that had been long upon the borders of despair, and at last sweetly assured and settled ; and being asked how he attained that assurance, he answered, nonex nova aliqua revelatione, &c. Not by any new revelation, but by subjecting my understanding to, and comparing my heart with the written word.
AndMr. Roberts, in his treatise of the covenants, speaks of another that so vehementlypanted after the fealings and assurance of the love of God to his soul, that for a long time he earnestly desired some voice from heaven ; and sometimes walking in the solitary fields, earnestly defiredsome miraculous voice from the trees or stones there : This was denied
him, but in time a better was afforded, in afcriptural way.
Now to refolvethe query out of these distinctions.
First, Though all believers have not the formal fealings of the Spirit, yet they have the objective or material feal; that is, the Spirit is in them as afanctifying Spirit, putting a real difference betwixt them and others, when he is not with then i byway of evidence and assurance offanctification.
Secondly, Though all believers are not sealed at one and the same time, yet there are few, if any believers, but do meet withone season or other in this life, wherein the Lord doth feal them ; if not at their first close with Christ, as many have been sealed, yet in some choice and eminent season of communionwithGod: Such golden spots of time, such precious seasons most Christians can speak of; though, as Bernard speaks, it be rara hora, brevis mora, seldom, but sweet : Or if not in the course of their active obedience, it is a thousand to one but they shall meet it in the way of their passive obedience, if God exercise them eminently under the cross, or after a dark cloud ofdefertion, or in a dying hour.
Thirdly, and lastly, though God now seals notmen in an extraordinary and immediate way, by revelation, immediate inspiration, or voices from heaven, yet most Christians are sealed in the ordinary way of the Spirit, under one ordinance or other, in one duty or other.
4. Query. What is the privilege ofbeingfealedby the Spirit?
Answ. Much every way ; words cannot express the riches of this mercy: For let us but consider the four following particulars, and you will admire the mercy.
First, Confider whose act and proper work sealing is. God 1 . doth not fend angels upon this errand; though, if he did, that
Sacramental Meditations. would be a greathonour to poor dust and ashes,but he sends his Spirit to do it. O the condescension of the great God to men ! This is a greater honour than if millions of angels were employed about it.
And then, as to the certainty and satisfaction, it is beyond all other ways and methods in the world; for in miraculous voices and inspirations it is possible there may,fubeffefalfum, be foundfome cheats or imposture of the devil ; but the Spirit's witness in the heart, suitable to his revelation in the scripture, cannot deceive us.
Secondly, The conclusion or truth sealed is ravishing and transporting.
All Christians vehemently pant for it, few have the enjoyment of it for any long continuance ; but whilst they do enjoy it, they enjoy heaven upon earth, a joy beyond allthejoys of this world.
To havethisconclufionsurely sealed, Christ is mine, my sin is pardoned, I shall be saved from wrath through him ; O what is this ! what is this !
Thirdly, Confider the subject or person sealed, a poor finfulwretch, that has, ten thousand times over, grieved the good
Spirit of God, by whom, notwithstanding, thou art sealed to thedayofredemption: Thou hast by every fin deserved to be sealed up to damnation : Thou hast reason to account and esteem thyself much inferior in graces and duties tomanythousands of the saints that are panting after this privilege, and cannot obtain it: O the riches of the goodness of God !
Fourthly, and lastly, Confider the designs and aims of the Spirit in his sealing thy soul, which are,
1. To secure heaven to thee for ever.
2. As interınediate thereunto, to bring very much of heaven into thy foul, in the way to it ; indeed to give thee two heavens, whilst many others must suffer two hells .
5. Query. Lastly, we will enquire, What are the effects of the Spirit's sealing upon our souls, by which we may distinguifb and clearly discern it from all delusions of Satan, and all impostures whatsoever.
Anfw. The genuine and proper effects and fruits of sealing are, 1. Inflamed love. 2. Renewed care.
3. Deep abafements. 4. Increase of strength. 5. A desire to be with the Lord. 6. Improved mortification to the world.
Wheresoever these are foundconsequent to our communionwithGod, and his manifestations of himself to us therein, they put itbeyondalldoubt that it was the feal of his ownbleffed Spirit, and no delusion.
1. The fealings of the Spirit cannot but inflame the love
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of the soul in averyintense degree towards God ; one flame doth no more naturally beget another, than the love of God 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 Christ had forgiven much to that poor woman that had finned much, andmanifeftedpardoningmercy to her soul ; O how much was her love to Christ inflamed thereby ! Luke vii. 47.
( 2. Renewed care and diligence follows the sealings of the Spirit : Now is the soul at the foot of Christ, as Mary was ar thesepulchre, with fear and great joy. He that travels the road with a rich treasure about him, is afraid ofa thief in every bush.
This is exemplified in the spouse, who had endured many a fadday and night in Christ's absence, and fought him for rowing: Butwhenshe had regained his felt and sensible presence, it is said, Cant. iii. 4. " I foundhimwhom my foul loveth; " I held him, and would not let him go."
She doth not (as Mr. Durham speaks) lay by diligence, as if all were done ; but is of-new taken up with as great care to 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 of exercise for him in his condition .
3. Deep a basements, and great humblings, use to follow the eminent appearances of God to the souls of men. "Lord,
" (said that disciple)how is it that thou wilt manifest thyself to 66 us, and not unto the world ?" John xiv. 22. When God sealed the covenant to Abraham, to be a God to him, at this
Abraham fell upon his face, Gen. xvii. 1, 2, 3. Never doth a soul lie lower in the dust, and abhor itself, than when the Lord makes the most signal manifestations of his grace and love to it.
4. Increased strength follows the fealings of the Spirit.
New powers enter into the foul, and a sensible improvement of its abilities for duty : " Or ever I was aware (faiththespouse)
"myfoulmademe as the chariots ofAmminadib," Cant vi. 12.
Now the wheels of the soul being oiled with the joy and comfort of the Spirit, run nimbly in the ways of obedience.
The joy of the Lord is your strength.
5. Sealings of the Spirit inflame the desires of the soul after heaven, and make it long to 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, they would, as the apostle speaks, "desire to be dissolved, and to be with
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" Christ," Phil. i. 23. If once the great question of our interest in Christ be thoroughly decided, and all be clear betwixt us and our God, we shall find life the matter of patience, and death the object of desire.
Sixthly, and lastly, Improved mortification to the world, flows naturally from the fealings and assurances of the love of God to our souls.
It is with our souls, after such a view of heaven, and a sealing interest therein, as it is with him that hath been gazing upon that glorious creature the fun, when he comes to cast his eyes again upon the earth, all things seem dark and cloudy to him ; he sees no beauty in any of those things, because of that excellentlustre which he lately beheld.
"We know (faith the apostle) that if our earthly house of " this tabernacle were dissolved, we have a building of God;
66 an house not made with hands, eternal in the heavens :"
There is assurance or sealing. " For in this wegrone earnestly, " desiring 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 persons, viz. 1.
To those that have not yet been sealed.
2. To those that once had, but now want, this comfort.
3. To those that enjoythecomforts of it.
First, To those that yet want this mercy, who have not been formerlyfealedby anyafsurance of their title to Christ, 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 after the assurance of peace and pardon.
Say unto Christ, as the spouse did, Cant. viii. 6. " Set me as a seal upon thy "heart, as a feal upon thine arm:" Pant after it, as David did, Psalm xxxv. 3. " Sayuntomyfoul, I am thy salvation."
How can you look upon such precious promises, and not dare to taste them ? How can you hear others speak of their satisfaction, peace, and assurance, and be quiet until you have also attained it ? What is it that hinders this mercy, that it cannot come home to your souls ? Is it your neglect of duty ?
O stir up yourselves to take hold of God! Is it want of a thorough search and examination of your state ? O let not thine eyes find rest, till that be fully done.
Is it some special guilt upon thy foul, that grieves the Spirit of God ? Be restless till
} it be removed.
I know this mercy is not at your command, do what you can do; but yet I also know, when God bestows it, he usually doth it in these ways of our duty.
Secondly,Tothosethatoncehad,but nowwantthisbleffing,
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who fayas Job xxix. 2, 3. "O that it were with me as in days past! " The darkness is the greater to you, because you have walked in the light of the Lord. The sum of Christ's counselinthiscase is given in three words, Rev. ii. 5. Remember, repent,reform.
First, Remember, i. e. Ponder, confider, compare time with time, and state with state, how well it once was, how fad it is now.
Secondly, Repent ; mourn over these your sinful relapses ; fureyoumaychallenge the first place among all the mourners in the world.
Your loss is great. O better to have loft the light of your eyes, than this sweet light of God's countenance.
Your fin hath separated betwixt you and your God. Omourn over it.
Thirdly, Reform ; Do your first works again. O Christian, consider thy heart is sunk deeper into the world than it was wont to be ; thy duties are fewer, and thy zeal and affection toGodmuchabated. Return, return,O backfliding foul, and labour to recover thy first love to Christ whatever pains it cost thee.
Loftly, To those that do enjoy these choice and invaluable mercies, the fealings of the Spirit.
First, Takeheedthat you grieve not the good Spirit of God, " bywhomye are sealed to the day of redemption," Eph. iv.
30. He hath comforted you ; 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.
If your hearts once begintoswell look out for humbling difpensations quickly, 2 Cor. xii. 7.
This treasure is always kept in the vessel of a contrite 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 sad change of your condition.
Fourthly, Improve all ordinanc es, especially this great sealing ordinance, for your farther confirmation and establishment. At your faith to the uttermost of its ability, upon Christ crucified ; and comfort will flow in : The more the direct acts of faith are exercised, the more powerful and sweet its reflex acts are like to be.
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