A Christian Directory Volume I Part 17

[Sidenote: To use Christ and live upon him as our Mediator.]

_Grand Direct._ II. Diligently labour in that part of the life of faith, which consisteth in the constant use of Christ as the means of the soul's access to G.o.d, acceptance with him, and comfort from him: and think not of coming to the Father, but by him.

To talk and boast of Christ is easy, and to use him for the increase of our carnal security, and boldness in sinning: but to live in the daily use of Christ to those ends of his office, to which he is by us to be made use of, is a matter of greater skill and diligence, than many self-esteeming professors are aware of. What Christ himself hath done, or will do, for our salvation, is not directly the thing that we are now considering of; but what use he requireth us to make of him in the life of faith. He hath told us, that his flesh is meat indeed, and his blood is drink indeed; and that except we eat his flesh and drink his blood, we have no life in us. Here is our use of Christ, expressed by eating and drinking his flesh and blood, which is by faith.[83] The general parts of the work of redemption, Christ hath himself performed for us without asking our consent, or imposing upon us any condition on our parts, without which he would not do that work: as the sun doth ill.u.s.trate and warm the earth whether it will or not, and as the rain falleth on the gra.s.s without asking whether it consent, or will be thankful; so Christ, without our consent or knowledge, did take our nature, and fulfil the law, and satisfy the offended Lawgiver, and merit grace, and conquer Satan, death, and h.e.l.l, and became the glorified Lord of all: but for the exercise of his graces in us, and our advancement to communion with G.o.d, and our living in the strength and joys of faith, he is himself the object of our duty, even of that faith which we must daily and diligently exercise upon him: and thus Christ will profit us no further than we make use of him by faith. It is not a forgotten Christ that objectively comforteth or encourageth the soul; but a Christ believed in, and skilfully and faithfully used to that end. It is objectively (princ.i.p.ally) that Christ is called our wisdom, 1 Cor. i. 30. The knowledge of him, and the mysteries of grace in him, is the christian or divine philosophy or wisdom, in opposition to the vain philosophy which the learned heathens boasted of. And therefore Paul determined to know nothing but Christ crucified, that is, to make ostentation of no other knowledge, and to glory in nothing but the cross of Christ, and so to preach Christ as if he knew nothing else but Christ. See 1 Cor. i. 23; ii. 2; Gal. vi. 14. And it is objectively that Christ is said to dwell in our hearts by faith, Eph.

iii, 17. Faith keepeth him still upon the heart by continual cogitation, application, and improvement: as a friend is said to dwell in our hearts, whom we continually love and think of.

Christ himself teacheth us to distinguish between faith in G.o.d, (as G.o.d,) and faith in himself (as Mediator): John xiv. 1, "Let not your heart be troubled: ye believe in G.o.d;" (or, believe ye in G.o.d?) "believe also in me." These set together are the sufficient cure of a troubled heart.[84] It is not faith in G.o.d as G.o.d, but faith in Christ as Mediator, that I am now to speak of; and that not as it is inherent in the understanding, but as it is operative on the heart and in the life: and this is not the smallest part of the life of faith, by which the just are said to live. Every true christian must in his measure be able to say, with Paul, Gal. ii. 20, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of G.o.d, who loved me, and gave himself for me." The pure G.o.dhead is the beginning and the end of all; but Christ is "the image of the invisible G.o.d, the first-born of every creature; and by him all things were created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or princ.i.p.alities, or powers, all things were created by him and for him: and he is before all things, and by him all things do consist. And he is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence,"

Col. i. 16-19. "In him it is that we who were sometime far off, are made nigh, even by his blood: for he is our peace, who hath reconciled both Jew and gentile unto G.o.d in one body by the cross, having slain the enmity thereby: and came and preached peace to them that were far off, and to them that were nigh. For through him we both have an access by one Spirit unto the Father: so that now we are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of G.o.d," Eph. ii. 13, 14, 16-19. "In him" it is that "we have boldness and access with confidence through faith in him," Eph.

iii. 12. "He is the way, the truth, and the life: and no man cometh to the Father, but by him," John xiv. 6. It is "by the blood of Jesus that we have boldness" (and liberty) "to enter into the holiest: by a new and living way which he hath consecrated for us through the vail, that is to say, his flesh." Because "we have so great a Priest over the house of G.o.d, we may draw near with a true heart, in full a.s.surance of faith," &c. Heb. x. 19-22. "By him it is that we have access by faith into this grace wherein we stand, and boast in hope of the glory of G.o.d," Rom. v. 1, 2. So that we must have "all our communion with G.o.d through him."

Supposing what I have said of this subject in my "Directions for a Sound Conversion," Direct. 5, (which I hope the reader will peruse,) I shall here briefly name the uses which we must make of Christ by faith, in order to our holy converse with G.o.d:[85] but I must tell you that it is a doctrine which requireth a prepared heart, that hath life within to enable it to relish holy truth, and to dispose it to diligence, delight, and constancy in practice. A senseless reader will feel but little savour in it, and a sluggish reader that suffereth it to die as soon as it hath touched his ears or fantasy, will fall short of the practice and the pleasure of this life. He must have faith that will live by faith: and he must have the heart and nature of a child, that will take pleasure in loving, reverent, and obedient converse with a father.

1. The darkness of ignorance and unbelief is the great impediment of the soul that desireth to draw near to G.o.d. When it knoweth not G.o.d, or knoweth not man's capacity of enjoying him, and how much he regardeth the heart of man; or knoweth not by what way he must be sought and found; or when he doubteth of the certainty of the word which declareth the duty of the hopes of man: all this, or any of this, will suppress the ascending desires of the soul, and clip its wings, and break the heart of its holy aspirings after G.o.d, by killing or weakening the hopes of its success.

Here then make use of Jesus Christ, the great Revealer of G.o.d and his will to the blinded world, and the great Confirmer of the divine authority of his word. Life and immortality are brought more fully to light by the gospel, than ever they were by any other means. Moses and the prophets did bring with their doctrine sufficient evidence of its credibility. But Christ hath brought both a fuller revelation, and a fuller evidence to help belief. An inspired prophet, which proveth his inspiration to us, is a credible messenger: but when G.o.d himself shall come down into flesh, and converse with man, and teach him the knowledge of G.o.d, and the way to life, and tell him the mysteries of the world to come, and seal his testimony with unquestionable proofs, who will not learn of such a Teacher? and who will deny belief to such a Messenger, except absurd, unreasonable men? Remember, then, when ignorance or unbelief would hinder your access to G.o.d, that you have the ablest Teacher and the surest Witness to acquaint you with G.o.d in all the world. If G.o.d had sent an angel from heaven, to tell you what he is, and what he requireth of you, and what he will do for you, would it not be very acceptable to you? But he hath done much more; he hath sent his Son:[86] the Deity itself hath appeared in flesh: he that hath seen G.o.d, and he that is G.o.d, hath come among men to acquaint them with G.o.d. His testimony is more sure and credible than any angel's. Heb. i. 1-3, "G.o.d, who at sundry times and in divers manners spake in times past to the fathers by the prophets, hath in these last days spoken to us by his Son." John i. 18, "No man hath seen G.o.d at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him." We have "neither heard the voice of G.o.d, nor seen his shape," John v. 37. "No man hath seen the Father, save he which is of G.o.d; he hath seen the Father," John vi. 46. "No man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him," Matt. xi. 27. What more can we desire, that is short of the sight of the glory of G.o.d, than to have him revealed to us by a messenger from heaven, and such a messenger as himself has seen him, and is G.o.d himself? Plato and Plotinus may describe G.o.d to us according to their dark conjectures; something we may discern of him by observing his works; but Christ hath declared what he saw, and what he knew, beyond all possibility of mistake. And lest his own testimony should seem questionable to us, he hath confirmed it by a life of miracles, and by rising from the dead himself, and ascending visibly to heaven; and by the Holy Ghost, and his miraculous gifts, which he gave to the messengers of his gospel. Had it been no more than his resurrection from the dead, it had been enough to prove the utter unreasonableness of unbelief.

2. It is also a great impediment to the soul in its approach to G.o.d, that infinite distance disableth us to conceive of him aright. We say, as Elihu, Job x.x.xvi. 26, "Behold, G.o.d is great, and we know him not."

And, indeed, it is impossible that mortal man should have any adequate apprehensions of his essence. But in his Son he hath come down to us, and showed himself in the clearest gla.s.s that ever did reveal him.

Think of him therefore as he appeared in our flesh; as he showed himself in his holiness and goodness to the world. You may have positive thoughts of Jesus Christ; though you may not think that the G.o.dhead was flesh, yet may you think of it as it appeared in flesh. It may quiet the understanding to conceive of G.o.d as incarnate, and to know that we cannot yet know him as he is, or have any adequate conceptions of him. These may delight us till we reach to more.

3. It hindereth the soul's approach to G.o.d, when the infinite distance makes us think that G.o.d will not regard or take notice of such contemptible worms as we: we are ready to think that he is too high for our converse or delight. In this case the soul hath no such remedy, as to look to Christ; and see how the Father hath regarded us, and set his heart upon us, and sent his Son to seek and save us. Oh wonderful, astonishing condescension of eternal love! Believe that G.o.d a.s.sumed flesh to make himself familiar with man; and you can never question whether he regard us, or will hold communion with us.

4. It hindereth our comfortable access to G.o.d, when we are deterred by the glory of his infiniteness and majesty. As the eye is not able to gaze upon the sun, unless it be overshadowed; so the soul is afraid of the majesty of G.o.d, and overwhelmed by it, when it should be delighted in it. Against this there is no such remedy, as to behold G.o.d appearing to us in his Son, where his majesty is veiled, and where he approacheth us familiarly in our nature, to invite us to him with holy confidence and reverent boldness. Christ did not appear in a terrible form: women durst discourse with him; beggars, and cripples, and diseased people durst ask his help; sinners durst eat with him: the proud contemned him, but the lowly were not frightened from him. He "took upon him the form of a servant, and made himself of no reputation," that he might converse familiarly with the meanest, and those of no reputation. Though we may not debase the G.o.dhead, to imagine that it is humbled in glory, as it was on earth, in the flesh of Christ; yet this condescension is unspeakable encouragement to the soul to come with boldness unto G.o.d, that was frighted from him.

5. When the guilt of sin affrighteth us from G.o.d, and we are thinking that G.o.d will not accept such great offenders as we have been, then Christ is our remedy, who hath paid our debt, and borne our stripes, and procured and sealed us a pardon by his blood.[87] Shall pardoned sins drive us from him that pardoneth them? He hath justified us by his righteousness. The curse and d.a.m.nation are terrible indeed; but he hath taken them away, and given us a free discharge.

6. The infirmities also of our souls in duty, are oftentimes a great discouragement to us, in our approaches to the most holy, jealous G.o.d.

To find so little knowledge of G.o.d, so little love to him, such cold desires, such wandering and distracted thoughts, such dull requests: it is hard to have lively and thankful apprehensions of G.o.d's acceptance of such defective, lame meditations or prayers; but we are apt to think that he will abhor both them and us, and that he can take no pleasure in them, yea, that it is as good not pray at all. Here faith hath full relief in Christ: two things it can say from him to encourage the fearful soul: (1.) That our acceptance with the Father is through the merits of his Son; and he is worthy, though we are unworthy. If we have but the worthiness of faith, and repentance, and sincere desire, Christ hath the worthiness of perfect holiness and obedience for us. We go not to the Father in our own names, but in his; and whatever we ask the Father in the name of Christ according to his will, he will give it us, John xvi. 23; xiv. 13; xv. 16. (2.) That all the infirmities of our souls and services are forgiven us through Christ: he hath undertaken to answer for them all, and to justify us from all such accusations. By faith thou mayst, as it were, hear Christ thus speaking for thine encouragement: Go boldly, poor sinner, into my Father's presence: fear not the guilt of thy sins, nor the imperfection of thy prayers; as long as thou truly repentest of them, and desirest to be delivered from them, and trustest in me, I am thy worthiness; my righteousness is perfect without spot; I have taken all thy faults and failings upon me; I have undertaken to answer for all the imperfections of thy holy things: sincerity is thy endowment; perfection is mine: trust me in the performance of the trust which I have undertaken.

7. Sometimes, the soul that would draw near to G.o.d, is overwhelmed with grief and terror, so that the sense of sin, and danger, and misery do even distract men, and cast them into an agony; so that they say with David, Psal. lxxvii. 2-4, "My soul refused to be comforted, I remembered G.o.d and was troubled; I complained: and my spirit was overwhelmed. Thou holdest mine eyes waking: I am so troubled that I cannot speak." Yea, they think they feel G.o.d thrust them from him, and tell them that he hath utterly forsaken them. In this case, faith must look to Christ, and remember that he was in an agony when he prayed, and in greater agony than ever you were, so that he sweat even drops of blood; and yet in that agony he prayed more earnestly, Luke xxii.

44. He himself once cried out upon the cross, "My G.o.d, my G.o.d, why hast thou forsaken me?" and yet he was the beloved of the Father, and is now at his right hand in glory: and all this he did that we might not be forsaken. He hath removed the enmity: he hath reconciled us to G.o.d. By grief he pa.s.sed himself to joy, and he will wipe away his servants' tears, and cause their griefs to end in joy.

8. Sometimes, the soul that would draw near to G.o.d, is molested with a storm of hideous temptations, and even confounded with a swarm of disordered, perplexed thoughts. Satan a.s.saulteth it with temptations to despair, temptations to horrid blasphemous thoughts, temptations to entangle, intermit, corrupt, or pervert the duty which they are about; so that the soul is discouraged, overwhelmed, and broken with the inward a.s.saults, and troubles, and distractions which it undergoeth.

In this case faith hath a Saviour suitable to our relief. It can look to him that was tempted in all points like as we are, without sin, and is now such a High Priest as can be touched with the feeling of our infirmities; and therefore we may come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need, Heb.

iv. 14-16. "In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, in things pertaining to G.o.d, to make reconciliation for the sins of the people: for he himself having suffered being tempted, he is able to succour them that are tempted," Heb. ii. 17, 18. He submitted not only to be tempted by Satan, but tempted in a wilderness, where he had no man to comfort him; and to be tempted to the most horrid blasphemy and wickedness, even to fall down and worship the devil himself: and he suffered the tempter violently to carry him to the pinnacle of the temple, Matt. iv. What should we think of ourselves, if we had been used thus? Should we not think that G.o.d had utterly forsaken us? He suffered himself to be tempted also by men; by the abuses and reproaches of his enemies; by the desertion of his followers; by the carnal counsel of Peter, persuading him to put by the death which he was to undergo. And he that made all temptations serve to the triumph of his patience, and conquering power, will give the victory also to his grace, in the weakest soul.

9. It would be the greatest attractive to us to draw near to G.o.d, and make the thoughts of him pleasant to us, if we could but believe that he dearly loveth us, that he is reconciled to us, and taketh us for his children, and that he taketh pleasure in us, and that he resolveth for ever to glorify us with his Son; and that the dearest friend that we have in the world, doth not love us the thousandth part so much as he.

And all this in Christ, is clearly represented to the eye of faith. All this is procured for believers by him; and all this is given to believers in him: in him G.o.d is reconciled to us: he is our Father, and dwelleth among us, and in us, and walketh in us, and is our G.o.d, 2 Cor.

vi. 16-18. Light and heat are not more abundant in the sun, than love is in Jesus Christ. To look on Christ, and not perceive the love of G.o.d, is as to look on the sun, and not to see and acknowledge its light.

Therefore whenever you find your hearts averse to G.o.d, and to have no pleasure in him, look then to Jesus, and observe in him the unmeasurable love of G.o.d: that "you may be able to comprehend with all the saints, what is the breadth and length, and depth and height, and to know the love of Christ which pa.s.seth knowledge, that you may be filled with all the fulness of G.o.d," Eph. iii. 18, 19. Love and goodness are that to the will, which delicious sweetness is to the sensitive appet.i.te. Draw near then and taste the feast of love which G.o.d hath prepared and proposed by his Son. Dost thou not see or feel the love of G.o.d? Come near, and look upon G.o.d incarnate; upon a crucified Christ; upon the covenant sealed in his blood; upon all the benefits of his redemption; upon all the privileges of the saints; and upon the glory purchased, possessed, and promised by him: put thy hand into his wounded side, and be not faithless, but believing; and then thou wilt cry out, "My Lord, and my G.o.d."

10. So also, when the soul would fain perceive in itself the flames of love to G.o.d, it is the beholding of Christ by faith, which is the striking of fire, and the effectual means of kindling love. And this is the true approach to G.o.d, and the true communion and converse with him: so far as we love him, so far we draw near him, and so far we have true communion with him. Oh what would the soul of a believer give, that it could but burn in love to G.o.d, as oft as in prayer, or meditation, or conference, his name and attributes are mentioned or remembered! For this, there is no such powerful means, as believingly to look on Christ, in whom such glorious love appeareth, as will draw forth the love of all that by a lively faith discern it. Behold the love that G.o.d hath manifested by his Son, and thou canst not but love him who is the spring of this transcendent love. In the law G.o.d showeth his frowning wrath; and therefore it breedeth the "spirit of bondage unto fear:" but in Christ G.o.d appeareth to us not only as loving us, but as love itself; and therefore as most lovely to us, giving us the spirit of adoption, or of filial love, by which we fly and cry to him as our Father.

11. The actual undisposedness and disability of the soul, to prayer, meditation, and all holy converse with the blessed G.o.d, is the great impediment of our walking with him; and against this our relief is all in Christ. He is filled with the Spirit, to communicate to his members: he can quicken us when we are dull: he can give us faith when we are unbelieving: he can give us boldness when we are discouraged: he can pour out upon us the Spirit of supplication, which shall help our infirmities, when we know not what to pray for as we ought. Beg of him, then, the spirit of prayer: and look to his example, who prayed with strong cries and tears, and continued all the night in prayer, and spake a parable to this end, that we should always pray, and not wax faint, Luke xviii. 1. Call to him, and he that is with the Father will reach the hand of his Spirit to you, and will quicken your desires, and lift you up.

12. Sometimes, the soul is hearkening to temptations of unbelief, and doubting whether G.o.d observe our prayers, or whether there is so much to be got by prayer as we are told. In such a case faith must look to Christ, who hath not only commanded it, and encouraged us by his example; but also made us such plentiful promises of acceptance with G.o.d, and the grant of our desires. Recourse to these promises will animate us to draw nigh to G.o.d.

13. Sometimes, the present sense of our vileness, who are but dust and despicable worms, doth discourage us, and weaken our expectations from G.o.d. Against this, what a wonderful relief is it to the soul, to think of our union with Christ, and of the dignity and glory of our Head!

Can G.o.d despise the members of his Son? Can he trample upon them that are as his flesh and bone? Will he cut off, or forsake, or cast away the weakest parts of his body?

14. Sometimes, the guilt of renewed infirmities or decays doth renew distrust, and make us shrink; and we are like the child in the mother's arms, that feareth when he loseth his hold, as if his safety were more in his hold of her, than in her hold of him. Weak duties have weak expectations of success. In this case, what an excellent remedy hath faith, in looking to the perpetual intercession of Christ. Is he praying for us in the heavens, and shall we not be bold to pray, and expect an answer? O remember that he is not weak, when we are weak; and that it concerneth us, that he prayeth for us: and that we have now an unchangeable Priest, who is able to save them to the uttermost, or to perpetuity, "that come (sincerely) to G.o.d by him, seeing he ever liveth to make intercession for them," Heb. vii. 24, 25. If you heard Christ pray for you, would it not encourage you to pray, and persuade you that G.o.d would not reject you? Undoubtedly it would.

15. Sometimes, weak christians, that have not gifts of memory or utterance, are apt to think that ministers indeed, and able men, are accepted of G.o.d, but that he little valueth such as them. It is here a great encouragement to the soul, to think that Jesus, our great High Priest, doth make all his children priests to G.o.d. They are "a chosen generation, a royal priesthood, a holy nation, a peculiar people; that they should show forth the praises of him that hath called them out of darkness into his marvellous light: an holy priesthood to offer up spiritual sacrifices acceptable to G.o.d by Jesus Christ," 1 Pet. ii. 5, 9. Even their "broken hearts and contrite spirits, are a sacrifice which G.o.d will not despise," Psal. li. 17. He knoweth the meaning of the Spirit's groans, Rom. viii. 26, 27.

16. The strength of corruptions which molest the soul, and are too often struggling with it, and too much prevail, doth greatly discourage us in our approach to that G.o.d that hateth all the workers of iniquity. And here faith may find relief in Christ, not only as he pardoneth us, but as he hath conquered the devil and the world himself, and bid us be of good cheer, because he hath conquered, and hath all power given him in heaven and earth, and can give us victorious grace, in the season and measure which he seeth meetest for us. We can do all things through Christ that strengtheneth us. Go to him then by faith and prayer, and you shall find that his grace is sufficient for you.

17. The thoughts of G.o.d are the less delightful to the soul, because that death and the grave do interpose, and we must pa.s.s through them before we can enjoy him: and it is unpleasing to nature, to think of a separation of soul and body, and to think that our flesh must rot in darkness. But against this, faith hath wonderful relief in Jesus Christ. "Forasmuch as we were partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death, were all their lifetime subject to bondage," Heb. ii. 14, 15. Oh what an encouragement it is to faith, to observe that Christ once died himself, and that he rose from the dead, and reigneth with the Father: it being impossible that death should hold him. And having conquered that which seemed to conquer him, it no more hath dominion over him, but he hath the keys of death and h.e.l.l. We may now entertain death as a disarmed enemy, and say, "O death, where is thy sting? O grave, where is thy victory?"

Yea, it is sanctified by him to be our friend, even an entrance into our Master's joy: it being best for us to depart and be with Christ, Phil. i. 23. And, therefore, death is become our gain, ver. 21. Oh what abundance of strength and sweetness may faith perceive from that promise of Christ, John xii. 26, "If any man serve me, let him follow me, and where I am, there shall also my servant be." As he was dead, but now liveth for evermore, so hath he promised, that "because he liveth, therefore shall we live also," John xiv. 19. But of this, I have written two treatises of death already.

18. The terror of the day of judgment, and of our particular doom at death, doth make the thoughts of G.o.d less pleasing and delectable to us. And here, what a relief is it for faith to apprehend that Jesus Christ must be our Judge! And will he condemn the members of his body?

Shall we be afraid to be judged by our dearest Friend?--by him that hath justified us himself already, even at the price of his own blood?

19. The very strangeness of the soul to the world unseen, and to the inhabitants and employments there, doth greatly stop the soul in its desires, and in its delightful approaches unto G.o.d. Had we seen the world where G.o.d must be enjoyed, the thoughts of it would be more familiar and sweet. But faith can look to Christ, and say, My Head is there: he seeth it for me; he knoweth what he possesseth, prepareth, and promiseth to me; and I will quietly rest in his acquaintance with it.

20. Nay, the G.o.dhead itself is so infinitely above us, that, in itself, it is inaccessible; and it is ready to amaze and overwhelm us, to think of coming to the incomprehensible Majesty: but it emboldeneth the soul, to think of our glorified nature in Christ, and that, even in heaven, G.o.d will everlastingly condescend to us in the Mediator.

For the mediation of redemption and acquisition shall be ended, (and thus he shall deliver up the kingdom to the Father,) yet it seems that a mediation of fruition shall continue: for Christ said to his Father, "I will that they also whom thou hast given me, be with me where I am, that they may behold my glory," John xvii. 24. We shall "rejoice,"

when the "marriage of the Lamb is come," Rev. xix. 7. "They are blessed that are called to his marriage supper," ver. 9. "The Lord G.o.d Almighty and the Lamb are the temple and the light of the new Jerusalem," Rev. xxi. 22, 23. Heaven would not be so familiar, or so sweet to my thoughts, if it were not that our glorified Lord is there, in whose love and glory we must live for ever.

O christian, as ever thou wouldst walk with G.o.d in comfortable communion with him, study and exercise this life of faith, in the daily use and improvement of Christ, who is our life, and hope, and all.

[Sidenote: To believe in the Holy Ghost, and live upon his grace.]

_Grand Direct._ III. Understand well what it is to believe in the Holy Ghost; and see that he dwell and operate in thee, as the life of thy soul, and that thou do not resist or quench the Spirit, but thankfully obey him.

Each person in the Trinity is so believed in by christians, as that in baptism they enter distinctly into covenant with them: which is, to accept the mercies of, and perform the duties to, each person distinctly.[88] As to take G.o.d for our G.o.d is more than to believe that there is a G.o.d, and to take Christ for our Saviour is more than barely to believe that he is the Messiah; so to believe in the Holy Ghost, is to take him for Christ's agent or advocate with our souls, and for our Guide, and Sanctifier, and Comforter, and not only to believe that he is the third person in the Trinity. This therefore is a most practical article of our belief.

If the blasphemy against the Holy Ghost be the unpardonable sin, then all sin against the Holy Ghost must needs have a special aggravation by being such. And if the sin against the Holy Ghost be the greatest sin, then our duty towards the Holy Ghost is certainly none of our smallest duties. Therefore the doctrine of the Holy Spirit, and our duty towards him, and sin against him, deserve not the least or last place in teaching, learning, and most serious consideration.

Two sorts do most dangerously sin against or abuse the Holy Ghost. The first is the profane, who through custom and education can say, "I believe in the Holy Ghost," and say, that "he sanctifieth them and all the elect people of G.o.d;" but hate or resist all sanctifying works and motions of the Holy Ghost, and hate all those that are sanctified by him, and make them the objects of their scorn, and deride the very name of sanctification, or at least the thing.[89]

The second sort are the enthusiasts, or true fanatics, who advance, extol, and plead for the Spirit, against the Spirit; covering their greatest sins against the Holy Ghost, by crying up, and pretending to the Holy Ghost.[90] They plead the Spirit in themselves against the Spirit in their brethren, yea, and in almost all the church: they plead the authority of the Spirit in them, against the authority of the Spirit in the holy Scriptures; and against particular truths of Scripture; and against several great and needful duties which the Spirit hath required in the word; and against the Spirit in their most judicious, G.o.dly, faithful teachers. But can it be the Spirit that speaks against the Spirit? Is the Spirit of G.o.d against itself? Are we "not all baptized by one Spirit (and not divers or contrary) into one body?" 1 Cor. xii. 12, 13. But it is "no marvel, for Satan to be transformed into an angel of light, or his ministers into the ministers of Christ, and of righteousness, whose end shall be according to their works," 2 Cor. xi.

13-15. The Spirit himself therefore hath commanded us, that we "believe not every spirit, but try the spirits whether they be of G.o.d; because many false prophets are gone out into the world," 1 John iv. 1. "Yea, the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils," 1 Tim. iv. 1. Therefore take heed that you neither mistake nor abuse the Holy Spirit.

1. The doctrine concerning the Holy Ghost, to be believed, is briefly this: (1.) That the Holy Ghost, as given since the ascension of Christ, is his agent on earth, or his advocate with men (called by him the Paraclete): instead of his bodily presence, which for a little s.p.a.ce he vouchsafed to a few, being ascended, he sendeth the Holy Spirit as better for them, to be his agent continually to the end, and unto all, and in all that do believe, John xvi. 7, 8. (2.) This Holy Spirit, so sent, infallibly inspired the holy apostles and evangelists, first to preach, and then to write the doctrine of Christ, contained (as indited by him) in the holy Scriptures; perfectly imprinting therein the holy image of G.o.d, John xv. 26; xvi.

13; Gal. iii. 1-4; Heb. ii. 3, 4. (3.) The same Spirit in them, sealed this holy doctrine, and the testimony of these holy men, by many miracles and wonderful gifts, by which they did actually convince the unbelieving world, and plant the churches. (4.) The same Spirit (having first by the apostles given a law or canon to the universal church, const.i.tuting its offices and the duty of the officers, and the manner of their entrance) doth qualify and dispose men for the stated, ordinary ministerial work, (which is to explain and apply the foresaid Scriptures,) and directeth those that are to ordain and choose them (they being not wanting on their part); and so he appointeth pastors to the church, Eph. iii. 2-4, 8, 13. (5.) The same Spirit a.s.sisteth the ministers (thus sent in their faithful use of the means) to teach and apply the holy Scriptures according to the necessities of the people, the weight of the matter, and the majesty of the word of G.o.d.

(6.) The same Spirit doth by this word (heard or read) renew and sanctify the souls of the elect; illuminating their minds, opening and quickening their hearts, prevailing with, changing, and resolving their wills, thus writing G.o.d's word, and imprinting his image by his word upon their hearts, making it powerful to conquer and cast out their strongest, sweetest, dearest sins, and bringing them to the saving knowledge, love, and obedience of G.o.d in Jesus Christ, Acts xxvi. 18; John xiv. 16, 26. (7.) The same Holy Spirit a.s.sisteth the sanctified in the exercise of this grace, to the increase of it, by blessing and concurring with the means appointed by him to that end: and helpeth them to use those means, perform those duties, conquer temptations, oppositions, and difficulties, and so confirmeth and preserveth them to the end. (8.) The same Spirit helpeth believers, in the exercise of grace, to feel it, and discern the sincerity of it in themselves, in that measure as they are meet for, and in those seasons when it is fittest for them. (9.) The same Spirit helpeth them hereupon to conclude that they are justified and reconciled to G.o.d, and have right to all the benefits of his covenant. (10.) Also, he a.s.sisteth them actually to rejoice in the discerning of this conclusion. For though reason of itself may do something in these acts, yet so averse is man to all that is holy, and so many are the difficulties and hinderances in the way, that to the effectual performance, the help of the Spirit of G.o.d is necessary.

By this enumeration of the Spirit's operations, you may see the errors of many detected, and many common questions answered. 1. You may see their blindness, that pretend the Spirit within them, against Scripture, ministry, or the use of G.o.d's appointed means: when the same Spirit first indited the Scripture, and maketh it the instrument to illuminate and sanctify our souls. G.o.d's image is, (1.) Primarily, in Jesus Christ his Son. (2.) Derivatively, by his Spirit, imprinted perfectly in the Holy Scriptures. (3.) And by the Scripture, or the holy doctrine of it, instrumentally impressed on the soul. So that the image of G.o.d in Christ, is the cause of his image in his holy word or doctrine, and his image in his word, is the cause of his image on the heart. So a king may have his image, (1.) Naturally, on his son, who is like his father. (2.) Expressively, in his laws, which express his wisdom, clemency, and justice. (3.) And effectively, on his subjects and servants, who are by his laws reduced to a conformity to his mind.

As a man may first cut his arms or image on his seal, and then by that seal imprint it on the wax; and though it be perfectly cut on the seal, it may be imperfectly printed on the wax; so G.o.d's image is naturally perfect in his Son, and regularly or expressively perfect on the seal of his holy doctrine and laws; but imperfectly on his subjects, according to their reception of it in their several degrees.

Therefore it is easy to discern their error, that tell men the light or Spirit within them, is their rule, and a perfect rule, yea, and that it is thus in all men in the world; when G.o.d's word and experience flatly contradict it, telling us that infidels and enemies of G.o.d, and all the unG.o.dly, are in darkness, and not in the light; and that all that speak not according to this word, (the law and testimony,) have "no light in them;" and therefore no "perfect light to be their rule," Isa. viii. 20.

The ministry is sent, to bring them from darkness to light: therefore, they had not a sufficient light in them before, Acts xxvi. 17, 18. "Woe to them that put darkness for light, and light for darkness!" Isa. v.

20: telling the children of darkness, and the haters of the light, that they have a perfect light and rule within them, when G.o.d saith, "They have no light in them." See 1 John i. 4-8. "He that saith he is in the light, and hateth his brother, is in darkness even till now," 1 John ii.

9-11. The light within a wicked man, is "darkness" and "blindness," and therefore not his rule, Matt. vi. 23; Eph. v. 8. Even the light that is in G.o.dly men, is the knowledge of the rule, and not the rule itself at all, nor ever called so by G.o.d. Our rule is perfect; our knowledge is imperfect: for Paul himself saith, "We know in part; but when that which is perfect is come, then that which is in part shall be done away: now we see through a gla.s.s darkly," 1 Cor. xiii. 9, 10, 12. "The gospel is hid to them that are lost," being "blinded by Satan," 2 Cor. iv. 3, 4.

There is an admirable, unsearchable concurrence of the Spirit, and his appointed means, and the will of man, in the procreation of the new creature, and in all the exercises of grace, as there is of male and female in natural generation; and of the earth, the sun, the rain, the industry of the gardener, and the seminal virtue of life and specification, in the production of plants with their flowers and fruits. And as wise as it would be to say, it is not the male but the female, or not the female but the male that generateth; or to say, it is not the earth but the sun, or not the sun but the rain, or not the rain but the seminal virtue, that causeth plants with flowers and fruits: so wise is it to say, it is not the Spirit but the word and means, or it is not the word and means but the Spirit, or it is not the reason, and will, and industry of man, but the Spirit: or, if we have not wisdom enough to a.s.sign to each cause its proper interest in the effect, that therefore we should separate what G.o.d hath conjoined, or deny the truth of the causation, because we comprehend not the manner and influence--this is but to choose to be befooled by pride, rather than confess that G.o.d is wiser than we.

2. You may here discern also, how the Spirit a.s.sureth and comforteth believers: and how palpably they err, that think the Spirit comforteth or a.s.sureth us of our salvation without the use of its evidencing grace. The ten things mentioned above, is all that the Spirit doth herein. But to expect his comforts without any measure of discerning his graces, which can only rationally prove our right to the blessings of the promise, this is to expect that he should comfort a rational creature not as rational, but darkly cause him to rejoice he knoweth not why: and that he should make no use of faith to our comfort: for faith resteth understandingly upon the promise, and expecteth the performance of it to those that it is made to, and not to others.

Indeed there is a common encouragement and comfort, which all men, even the worst, may take from the universal, conditional promise: and there is much abatement of our fears and troubles that may be fetched from probabilities and uncertain hopes of our own sincerity and interest in the promise. But to expect any other a.s.surance or comfort from the Spirit, without evidence, is but to expect immediate revelations or inspirations to do the work, which the word of promise and faith should do. The soul's consent to the covenant of grace, and fiducial acceptance of an offered Christ, is justifying, saving faith: every man hath an object in the promise and offer of the gospel for this act, and therefore may rationally perform it. (Though all have not hearts to do it.) This may well be called, faith of adherence; and is itself our evidence, from which we must conclude, that we are true believers: the discerning of this evidence, called by some, the reflex act of faith, is no act of faith at all, it being no believing of another, but the act of conscience, knowing what is in ourselves. The discerning and concluding that we are the children of G.o.d, partic.i.p.ateth of faith and conscientious knowledge, which gave us the premises of such a conclusion.