CHAPTER III.

THE GENERAL GRAND DIRECTIONS FOR WALKING WITH GOD, IN A LIFE OF FAITH AND HOLINESS: CONTAINING THE ESSENTIALS OF GODLINESS AND CHRISTIANITY.

I am next to direct you in that exercise of grace, which is common to all christians. Habits are for use: grace is given you, not only that you may have it, but also that you may use it. And it is fit that we direct you how to use it, before we direct you how to know that you have it; because it is grace in exercise that you must discern; and habits are not perceived in themselves, but by their acts; and the more lively and powerful the exercise is, the more easily is grace perceived: so that this is the nearest and surest way to a certainty of our own sincerity:--he that useth grace most and best, hath most grace; and he that hath most, and useth it most, may most easily be assured that he hath it in sincerity and truth.

In these directions, I shall begin with those great internal duties, in which the very life of all religion doth consist; and the general practice of these principles and graces: and all these generals shall be briefly set together, for the easiness of understanding and remembering them. And then I shall give you such particular directions, as are needful, in subordination to those generals.

[Sidenote: For a well-grounded faith.]

_Grand Direct._ I. Labour to understand well the nature, grounds, reason, and order of faith and godliness; and to believe upon such grounds, so well understood, as will not suffer you to stagger, or entertain a contrary belief.

Ignorance and ungrounded or ill-grounded persuasions in matters of religion, are the cause that abundance of people delude themselves, with the empty name and dead profession of a faith and religion which they never were indeed possessors of. I know there are low degrees of knowledge, comparatively, in many that are true believers; and that there may be much love and holiness, where knowledge is very small or narrow, as to the objective extent of it; and that there is a knowledge that puffeth up, while charity edifieth; and that in many that have the narrower knowledge, there may be the fastest faith and adherence to the truth, which will conquer in the time of trial. But yet I must tell you, that the religion which you profess, is not, indeed, your own religion, if you know not what it is, and know not in some measure the true grounds and reasons why you should be of that religion. If you have only learned to say your creed, or repeat the words of christian doctrine, while you do not truly understand the sense; or if you have no better reasons why you profess the christian faith, than the custom of the country, or the command of princes or governors, or the opinion of your teachers, or the example of your parents, friends, or neighbours; you are not christians indeed. You have a human belief or opinion, which objectively is true; but subjectively in yourselves, you have no true, divine belief. I confess, there may be some insufficient, yea, and erroneous reasons, which a true believer may mistakingly make use of, for the proof of certain fundamental truths; but then that same man hath some other reason for his reception of that truth, which is more sound: and his faith is sound, because of those sound, infallible principles, though there be a mixture of some other reasons that are unsound. The true believer buildeth on the rock, and giveth deep rooting to the holy seed, Matt. vii. 24; xiii. 5-8. Though some deluded men may tell you, that faith and reason are such enemies, that they exclude each other as to the same object; and that the less reason you have to prove the truth of the things believed, the stronger and more laudable is your faith; yet, when it cometh to the trial, you will find, that faith is no unreasonable thing; and that God requireth you to believe no more, than you have sufficient reason for, to warrant you, and bear you out; and that your faith can be no more, than is your perception of the reasons why you should believe; and that God doth suppose reason, when he infuseth faith, and useth reason in the use of faith. They that believe, and know not why, or know no sufficient reason to warrant their belief, do take a fancy, an opinion, or a dream, for faith. I know that many honest-hearted christians are unable to dispute for their religion, or to give to others a satisfactory account of the reasons of their faith or hope; but yet they have the true apprehension of some solid reasons in themselves; and they are not christians they know not why: and though their knowledge be small as to the number of propositions known, yet it doth always extend to all that is essential to Christianity and godliness, and they do not believe they know not what; and their knowledge is greater intensively, and in its value and operation, than the knowledge of the learnedst ungodly man in the world.

Though I may not here digress, or stay so long, as largely to open to you the nature, grounds, reason, and method of faith and godliness which I am persuading you to understand, yet I shall first lay before you a few propositions, which will be useful to you when you are inquiring into these things, and then a little open them unto you.

_Prop._ 1. A life of godliness is our living unto God as God, as being absolutely addicted to him.

2. A life of faith is a living upon the unseen, everlasting happiness as purchased for us by Christ, with all the necessaries thereto, and freely given us by God.

3. The contrary life of sense and unbelief, is a living, in the prevalency of sense or flesh, to this present world, for want of such believing apprehensions of a better, as should elevate the soul thereto, and conquer the fleshly inclination to things present.

4. Though man in innocency, needing no Redeemer, might live to God without faith in a Redeemer; yet lapsed man is not only unable to redeem himself, but also unable to live to God without the grace of the Redeemer. It was not only necessary that he satisfy God's justice for us, that he may pardon and save us without any wrong to his holiness, wisdom, or government; but also that he be our teacher by his doctrine and his life, and that he reveal from heaven the Father's will, and that objectively in him we may see the wonderful condescending love and goodness of a reconciled God and Father, and that effectually he illuminate, sanctify, and quicken us by the operations of his word and Spirit, and that he protect and govern, justify and glorify us; and be the Head of restored man, as Adam was the root of lapsed man, and as the lapsed spirits had their head: and therefore we must wholly live upon him as the Mediator between God and man, and the only Saviour by merit and by efficacy.

5. Faith is a knowledge by certain credible testimony or revelation from God by means supernatural or extraordinary.

6. The knowledge of things naturally revealed (as the cause by the effect, &c.) is in order before the knowledge or belief of things revealed supernaturally.

7. It is matter of natural revelation that there is a God;[80] that he is infinite in his immensity and eternity, in his power, wisdom, and goodness; that he is the First Cause and ultimate End of all things; that he is the Preserver and overruling Disposer of all things, and the supreme Governor of the rational world, and the great Benefactor of all mankind, and the special favourer and rewarder of such as truly love him, seek him, and obey him: also that the soul of man is immortal; and that there is a life of reward or punishment to come, and that this life is but preparatory unto that: that man is bound to love God his Maker, and serve him, with all his heart and might; and to believe that this labour is not vain: that we must do our best to know God's will, that we may do it. This, with much more, (of which some part was mentioned, chap. 1,) is of natural revelation, which infidels may know.

8. There is so admirable a concord and correspondency of natural divinity with supernatural, the natural leading towards the supernatural, and the supernatural falling in so meet where the natural endeth, or falls short, or is defective, that it greatly advantageth us in the belief of supernatural divinity.[81] Nay, as the law of nature was exactly fitted to man in his natural innocent state; so the law and way of grace in Christ is so admirably and exactly fitted to the state of lapsed man for his recovery and salvation, that the experience which man hath of his sin and misery, may greatly prepare him to perceive and believe this most suitable gospel or doctrine of recovery. And though it may not be called natural, as if it were fitted to innocent nature, or as if it were revealed by natural ordinary means, yet it may be so called, as it is exactly suited to the restoration of lapsed miserable nature; even as Lazarus his restored soul, though supernaturally restored, was the most natural associate of his body; or as bread, or milk, or wine, though it should fall from heaven, is in itself the most natural food for man.

9. The same things in divinity which are revealed naturally to all, are again revealed supernaturally in the gospel; and therefore may and must be the matter both of natural knowledge and of faith.

10. When the malicious tempter casteth in doubts of a Deity, or other points of natural certainty, it so much discrediteth his suggestions, as may help us much to reject them when withal he tempteth us to doubt of the truth of the gospel.

11. There are many needful appurtenances to the objects of a divine faith, which are the matter of a human faith. (Of which more anon.)

12. Christ, as Mediator, is the way, or principal means to God, as coming to restore man to his Maker. And so faith in Christ is but the means to bring us to the love of God, though in time they are connexed.

13. Knowledge and faith are the eye of the new creature, and love is the heart; there is no more spiritual wisdom, than there is faith; and there is no more life, or acceptable qualification, or amiableness, than there is love to God.

14. All truths in divinity are revealed in order to a holy life; both faith and love are the principles and springs of practice.

15. Practice affordeth such experience to a believing soul, as may confirm him greatly in the belief of those supernatural revelations, which he before received without that help.

16. The everlasting fruition of God in glory being the end of all religion, must be next the heart, and most in our eye, and must objectively animate our whole religion, and actuate us in every duty.

17. The pleasing of God being also our end, and both of these (enjoying him and pleasing him) being in some small foretastes attainable in this life, the endeavour of our souls and lives must be by faith to exercise love and obedience; for thus God is pleased and enjoyed.

18. All things in religion are fitted to the good of man, and nothing to his hurt: God doth not command us to honour him by any thing which would make us miserable; but by closing with and magnifying his love and grace.[82]

19. But yet it is his own revelation by which we must judge what is finally for our good or hurt; and we may not imagine that our shallow or deceivable wit is sufficient to discern without his word, what is best or worst for us; nor can we rationally argue from any present temporal adversity or unpleasing bitterness in the means, that "This is worst for us, and therefore it is not from the goodness of God:" but we must argue in such cases, "This is from the goodness and love of God, and therefore it is best."

20. The grand impediment to all religion and our salvation, which hindereth both our believing, loving, and obeying, is the inordinate sensual inclination to carnal self and present transitory things, cunningly proposed by the tempter to insnare us, and divert and steal away our hearts from God and the life to come. The understanding of these propositions will much help you in discerning the nature and reason of religion.

[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 God, 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 illustrate and warm the earth whether it will or not, and as the rain falleth on the grass 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 hell, and became the glorified Lord of all: but for the exercise of his graces in us, and our advancement to communion with God, 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 (principally) 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 God, (as God,) and faith in himself (as Mediator): John xiv. 1, "Let not your heart be troubled: ye believe in God;" (or, believe ye in God?) "believe also in me." These set together are the sufficient cure of a troubled heart.[84] It is not faith in God as God, 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 God, who loved me, and gave himself for me." The pure Godhead is the beginning and the end of all; but Christ is "the image of the invisible God, 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 principalities, 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 God 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 God," 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 God, we may draw near with a true heart, in full assurance 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 God," Rom. v. 1, 2. So that we must have "all our communion with God 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 God:[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 God. When it knoweth not God, 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 God, by killing or weakening the hopes of its success.

Here then make use of Jesus Christ, the great Revealer of God 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 God himself shall come down into flesh, and converse with man, and teach him the knowledge of God, 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 God, that you have the ablest Teacher and the surest Witness to acquaint you with God in all the world. If God 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 God, and he that is God, hath come among men to acquaint them with God. His testimony is more sure and credible than any angel's. Heb. i. 1-3, "God, 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 God 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 God, nor seen his shape," John v. 37. "No man hath seen the Father, save he which is of God; 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 God, than to have him revealed to us by a messenger from heaven, and such a messenger as himself has seen him, and is God himself? Plato and Plotinus may describe God 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 God, that infinite distance disableth us to conceive of him aright. We say, as Elihu, Job xxxvi. 26, "Behold, God 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 glass 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 Godhead was flesh, yet may you think of it as it appeared in flesh. It may quiet the understanding to conceive of God 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 God, when the infinite distance makes us think that God 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 God assumed 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 God, 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 God, and overwhelmed by it, when it should be delighted in it. Against this there is no such remedy, as to behold God 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 Godhead, 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 God, that was frighted from him.

5. When the guilt of sin affrighteth us from God, and we are thinking that God 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 damnation 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 God. To find so little knowledge of God, 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 God'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 God, 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 God 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 God 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 God, my God, 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 God. By grief he passed 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 God, is molested with a storm of hideous temptations, and even confounded with a swarm of disordered, perplexed thoughts. Satan assaulteth 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 assaults, 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 God, 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 God 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 God, 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 God is reconciled to us: he is our Father, and dwelleth among us, and in us, and walketh in us, and is our God, 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 God, is as to look on the sun, and not to see and acknowledge its light. Therefore whenever you find your hearts averse to God, and to have no pleasure in him, look then to Jesus, and observe in him the unmeasurable love of God: 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 passeth knowledge, that you may be filled with all the fulness of God," Eph. iii. 18, 19. Love and goodness are that to the will, which delicious sweetness is to the sensitive appetite. Draw near then and taste the feast of love which God hath prepared and proposed by his Son. Dost thou not see or feel the love of God? Come near, and look upon God 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 God."

10. So also, when the soul would fain perceive in itself the flames of love to God, 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 God, 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 God, 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 God hath manifested by his Son, and thou canst not but love him who is the spring of this transcendent love. In the law God showeth his frowning wrath; and therefore it breedeth the "spirit of bondage unto fear:" but in Christ God 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 God, 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 God 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 God, and the grant of our desires. Recourse to these promises will animate us to draw nigh to God.

13. Sometimes, the present sense of our vileness, who are but dust and despicable worms, doth discourage us, and weaken our expectations from God. 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 God 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 God 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 God 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 God, 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 God. 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 God by Jesus Christ," 1 Pet. ii. 5, 9. Even their "broken hearts and contrite spirits, are a sacrifice which God 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 God 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 God are the less delightful to the soul, because that death and the grave do interpose, and we must pass 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 hell. 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 God 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 God. Had we seen the world where God 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 Godhead 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, God 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 God 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 God 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 God for our God is more than to believe that there is a God, 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 God;" 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, godly, faithful teachers. But can it be the Spirit that speaks against the Spirit? Is the Spirit of God 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 God; 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 space 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 God, 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, constituting 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 assisteth 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 God. (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 God'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 God in Jesus Christ, Acts xxvi. 18; John xiv. 16, 26. (7.) The same Holy Spirit assisteth 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 God, and have right to all the benefits of his covenant. (10.) Also, he assisteth 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 God 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 God's appointed means: when the same Spirit first indited the Scripture, and maketh it the instrument to illuminate and sanctify our souls. God'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 God 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 God'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 God's word and experience flatly contradict it, telling us that infidels and enemies of God, and all the ungodly, 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 God 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 godly men, is the knowledge of the rule, and not the rule itself at all, nor ever called so by God. 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 glass 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 assign to each cause its proper interest in the effect, that therefore we should separate what God 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 God is wiser than we.

2. You may here discern also, how the Spirit assureth and comforteth believers: and how palpably they err, that think the Spirit comforteth or assureth 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 assurance 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 God, participateth of faith and conscientious knowledge, which gave us the premises of such a conclusion.

3. You may hence perceive also how we are said to be "sealed" by the Spirit, Eph. i. 13; Rom. viii. 9; Eph. iv. 30: even as a man's seal doth signify the thing sealed to be his own; so the "Spirit of holiness in us," is God's seal upon us, signifying that we are his, 2 Tim. ii. 19. Every one that "hath the Spirit," is sealed by having it: and that is his evidence, which, if he discern, he may know that he is thus sealed.

4. Hereby also you may see what the "earnest and first-fruits of the Spirit" is, 2 Cor. i. 22: the Spirit is given to us by God, as the earnest of the glory which he will give us. To whomsoever he giveth the spirit of faith, and love, and holiness, he giveth the seed of life eternal, and an inclination thereto, which is his earnest of it.

5. Hereby also you may see how the Spirit witnesseth that we are the children of God. The word "witness" is put here principally for evidence: if any one question our adoption, the witness or evidence which we must produce to prove it, is the "Spirit of Jesus sanctifying us," and dwelling in us: this is the chief part (at least) of the sense of the text, Rom. viii. 16. Though it is true, that the same Spirit witnesseth by (1.) Showing us the grace which he hath given us; (2.) And by showing us the truth of the promise made to all believers; (3.) And by helping us from those promises to conclude with boldness, that we are the children of God; (4.) And by helping us to rejoice therein.

II. I have been the longer (though too short) in acquainting you with the office of the Holy Ghost, (supposing your belief that he is the third person in the Trinity,) because it is an article of grand importance, neglected by many that profess it, and because there are so many and dangerous errors in the world about it. Your great care now must be, 1. To find this Spirit in you, as the principle of your operations: and, 2. To obey it, and follow its motions, as it leadeth you up to communion with God. Of the first I have spoken in the first chapter. For the second, observe these few directions.

_Direct._ I. Be sure you mistake not the Spirit of God and its motions, nor receive, instead of them, the motions of Satan, or of your passions, pride, or fleshly wisdom.--It is easy to think you are obeying the Spirit, when you are obeying Satan and your own corruptions against the Spirit. By these fruits the Spirit of God is known. 1. The Spirit of God is for heavenly wisdom, and neither for foolishness nor treacherous craftiness, Psal. xix. 7; xciv. 8; Jer. iv. 22; 1 Cor. ii. 4-7. 2. The Spirit of God is a Spirit of love, delighting to do good; its doctrine and motions are for love, and tend to good; abhorring both selfishness and hurtfulness to others, Gal. v. 21, 22. 3. He is a Spirit of concord, and is ever for the unity of all believers; abhorring both divisions among the saints, and carnal compliances and confederacies with the wicked, 1 Cor. xii.; Eph. iv. 3-6, 13; 1 Cor. i. 10; iii. 3; Rom. xvi. 17, 18. 4. He is a Spirit of humility and self-denial, making us, and our knowledge, and gifts, and worth, to be very little in our own eyes;[91] abhorring pride, ambition, self-exalting, boasting, as also the actual debasing of ourselves by earthliness or other sin, Matt. xviii. 3; Eph. iv. 2. 5. He is a Spirit of meekness, and patience, and forbearance; abhorring stupidity, and inordinate passion, boisterousness, tumult, envy, contention, reviling, and revenge, Matt. xi. 28, 29; Eph. iv. 2; James iii.; 1 Pet. ii. 20-23; Gal. v. 20; Rom. xii. 18-20; Eph. iv. 31; Col. iii. 8. 6. He is a Spirit of zeal for God, resolving men against known sin, and for known truth and duty; abhorring a furious, destroying zeal, and also an indifferency in the cause of God; and a yielding compliance with that which is against it, Gal. iv. 18; Numb. xxv. 11, 13; Titus ii. 14; James iii. 15, 17; Luke ix. 55; Rev. iii. 16. 7. He is a Spirit of mortification, crucifying the flesh, and still contending against it, and causing men to live above all the glory, and riches, and pleasures of the world: abhorring both carnal licentiousness and sensuality, and also the destroying and disabling of the body, under pretence of true mortification, Rom. viii. 1, 13; Gal. v. 17; Rom. xiii. 13, 14; 1 Cor. ix. 27; 2 Pet. ii. 19; Col. ii. 18, 21, 23. 8. The Spirit of Christ contradicteth not the doctrine of Christ in the holy Scripture, but moveth us to an exact conformity thereto, Isa. viii. 20. This is the sure rule to try pretences and motions of every spirit by: for we are sure that the Spirit of Christ is the author of that word; and we are sure he is not contrary to himself. 9. The motions of the Spirit do all tend to our good, and are neither ludicrous, impertinent, or hurtful finally: they are all for the perfecting of sanctification, obedience, and for our salvation. Therefore unprofitable trifles, or despair, and hurtful distractions and disturbances of mind, which drive from God, unfit for duty, and hinder salvation, are not the motions of the Spirit of God, 2 Tim. i. 7; Rom. viii. 15; Isa. xi. 2; Gal. v. 22; Zech. xii. 10; 1 Pet. iv. 14; 2 Cor. iii. 6. 10. Lastly, The Spirit of God subjecteth all to God, and raiseth the heart to him, and maketh us spiritual and divine, and is ever for God's glory, 1 John iv. 5, 6; 1 Cor. vi. 11, 17, 20; Eph. ii. 18, 22; Phil. iii. 3, 19, 20; 1 Pet. i. 2; iv. 6. Examine the texts here cited, and you will find that by all these fruits the Spirit of God is known from all seducing spirits, and from the fancies or passions of self-conceited men.

_Direct._ II. Quench not the Spirit, either by wilful sin or by your neglecting of its offered help.--It is as the spring to all your spiritual motions; as the wind to your sails: you can do nothing without it. Therefore reverence and regard its help, and pray for it, and obey it, and neglect it not. When you are sure it is the Spirit of God indeed, that is knocking at the door, behave not yourselves as if you heard not. 1. Obey him speedily: delay is a present, unthankful refusal, and a kind of a denial. 2. Obey him thoroughly: a half-obedience is disobedience. Put him not off with Ananias and Sapphira's gift; the half of that which he requireth of you. 3. Obey him constantly: not sometimes hearkening to him, and more frequently neglecting him; but attending him in a learning, obediential course of life.

_Direct._ III. Neglect not those means which the Spirit hath appointed you to use, for the receiving of its help, and which he useth in his holy operations.--If you will meet with him, attend him in his own way, and expect him not in by-ways where he useth not to go. Pray, and meditate, and hear, and read, and do your best, and expect his blessing. Though your ploughing and sowing will not give you a plentiful harvest without the sun, and rain, and the blessing of God, yet these will not do it neither, unless you plough and sow. God hath not appointed a course of means in nature or morality in vain, nor will he use to meet you in any other way.

_Direct._ IV. Do most when the Spirit helpeth you most.--Neglect not the extraordinary measures of his assistance: if he extraordinarily help you in prayer, or meditation, improve that help, and break not off so soon as at other times (without necessity): not that you should omit duty till you feel his help; for he useth to come in with help in the performance, and not in the neglect of duty: but tire not out yourself with affected length, when you want the life.

_Direct._ V. Be not unthankful for the assistance he hath given you.--Deny not his grace: ascribe it not to nature: remember it to encourage your future expectations: unthankfulness and neglect are the way to be denied further help.

_Quest._ But how shall I know whether good effects be from the means, or from my reason and endeavour, and when from the Spirit of God?

_Answ._ It is as if you should ask, How shall I know whether my harvest be from the earth, or sun, or rain, or God, or from my labour? I will tell you how. They are all con-causes: if the effect be there, they all concur; if the effect be wanting, some of them were wanting. It is foolish to ask, which is the cause, when the effect is not produced but by the concurrence of them all. If you had asked, which cause did fail, when the effect faileth? there were reason in that question; but there is none in this. The more to blame those foolish atheists, that think God or the Spirit is not the cause, if they can but find that reason and means are in the effect. Your reason, and conscience, and means would fall short of the effect, if the Spirit put not life into all.

_Obj._ But I am exceedingly troubled and confounded with continual doubts about every motion that is in my mind, whether it be from the Spirit of God, or not.

_Answ._ The more is your ignorance, or the malice of Satan causing your disquiet. In one word, you have sufficient direction to resolve those doubts, and end those troubles. Is it good, or evil, or indifferent, that you are moved to? This question must be resolved from the word of God, which is the rule of duty. If it be good, in matter, and manner, and circumstances, it is from the Spirit of God (either its common or special operation): if it be evil or indifferent, you cannot ascribe it to the Spirit. Remember that the Spirit cometh not to you, to make you new duty which the Scripture never made your duty, and so to bring an additional law; but to move and help you in that which was your duty before. (Only it may give the matter, while Scripture giveth the obligation by its general command.) If you know not what is your duty, and what not, it is your ignorance of Scripture that must be cured: interpret Scripture well, and you may interpret the Spirit's motions easily. If any new duty be motioned to you, which Scripture commandeth not, take such motions as not from God (unless it were by extraordinary, confirmed revelation).

[Sidenote: For the true and orderly impression of God's attributes on the heart.]

_Grand Direct._ IV. Let it be your chiefest study to attain to a true, orderly, and practical knowledge of God, in his several attributes and relations; and to find a due impression from each of them upon your hearts, and a distinct, effectual improvement of them in your lives.

Because I have written of this point more fully in another treatise, "Of the Knowledge of God, and Converse with Him," I shall but briefly touch upon it here, as not willing to repeat that which there is delivered: Only, let me briefly mind you of these few things: 1. That the true knowledge of God is the sum of godliness, and the end of all our other knowledge, and of all that we have or do as christians.[92] As Christ is a teacher that came from God, so he came to call and lead us unto God; or else he had not come as a Saviour. It is from God that we fell by sin, and to God that we must be restored by grace. To save us, is to restore us to our perfection, and our happiness; and that is to restore us unto God.

2. That the true knowledge of God is powerful and effectual upon the heart and life: and every attribute and relation of God, is so to be known, as to make its proper impress on us: and the measure of this saving knowledge, is not to be judged of, by extensiveness, or number of truths concerning God which we know, so much as by the clearness, and intensiveness, and the measure of its holy effects upon the heart.

3. This is it that denominateth both ourselves, and all our duties, holy: when God's image is thus imprinted on us; and we are like him by the new birth, as children to their father; and by his knowledge, both our hearts and lives are made divine; being disposed unto God, devoted to him and employed for him; he being our life, and light, and love.

4. This is the sum of the covenant of God with man, "I will be thy God, and thou shalt be my people." And the other parts of the covenant, "that Christ be our Saviour, and the Holy Ghost our Sanctifier," are both subservient unto this; there being now no coming unto God, but as reconciled in Christ our Mediator, and by the teaching and drawing of the Holy Ghost. To be our God, is to be to us an absolute Owner, a most righteous Governor, and a most bountiful Benefactor or Father; as having created us, redeemed and regenerated us; and this according to his most blessed nature, properties, and perfections.

5. It is not only a loose and inconstant effect of your particular thoughts of God, that is the necessary impress of his attributes (as to fear him, when you remember his greatness and justice): but it must be a habit or holy nature in you, every attribute having made its stated image upon you; and that habit or image being in you, a constant principle of holy, spiritual operations. A habit of reverence, belief, trust, love, &c. should be, as it were, your nature.

6. Not that the knowledge of God in his perfections, should provoke us to desire his properties and perfections: for to have such an aspiring desire to be gods, were the greatest pride and wickedness. But only we must desire, (1.) To be as like God, in all his communicable excellencies, as is agreeable to our created state and capacity. (2.) And to have as near and full communion with him, as we can attain to and enjoy.

7. The will of God, and his goodness, and holiness, are more nearly propounded to us, to be the rule of our conformity, than his power, and his knowledge. Therefore his law is most immediately the expression of his will; and our duty and goodness lie in our conformity to his law; being holy as he is holy.

Because I may not stand on the particulars, I shall give you a brief, imperfect scheme of that of God, which you must thus know.

God is to be known by us

I. As in Himself.

{1. One; and I. In his {indivisible: {[a]1. The BEING: {in Three { FATHER, {[b]1. Necessary,} _Quod {Persons.[a] {2. The SON, {2. Independent, } sit._ {2. Immense: and {3. The HOLY {3. Immutable. } {incomprehensible. { GHOST. {3. Eternal.[b]

{1. Simple: uncompounded. {A SPIRIT {2. Impassionate, incorruptible, II. In his { { immortal. NATURE: { {3. Invisible, intactible, &c. _Quid { sit._ { {1. POWER, {and LIFE {2. UNDERSTANDING, {itself. {3. WILL.

{ {1. MOST {[c]1. BEING} { { GREAT, { HIMSELF.} III. In his {1. OMNIPOTENT, {2. MOST {2. KNOWING } PERFECTIONS: {2. OMNISCIENT, { WISE, {HIMSELF. } _Qualis {3. MOST GOOD. {3. MOST {3. LOVING } sit._ { { HOLY {and } { { and {ENJOYING } { { HAPPY.[c] {HIMSELF. }

II. As related to His Creatures.

} {1. Our OWNER }(_d_) {(_e_) }1. CREATOR {or LORD: most } { I. The }and Conserver. {Absolute, }1. Our {1. Perfecting EFFICIENT } {Free, and }_Life_, {our Natures Cause of } {Irresistable. }and Strength, {in Heavenly all } { }and Safety. {Life. things: } { } { Rom. x. } {2. Our RULER } { 36: "OF } {or King: } { HIM." } {1. By } { } {Legislation: }2. Our {2. Whom we } {2. Judgment: }_Light_, {shall } {3. Execution: }and Wisdom. {behold in }2. REDEEMER {Absolute, } {glorious } and Saviour. {perfect, } {Light. II: The } {True, Holy, } { DIRIGENT } {Just } { Cause: } {Merciful, } { "THROUGH } {Patient, } { HIM." } {Terrible. } { } { } { } {3. Our } {3. Whom we } {BENEFACTOR } {shall Please } {or FATHER: } {and Love; and } {1. Most }3. Our {be Pleased } {Loving: }_Love_ {in him, and }3. REGENERATOR {2. Most }and {Loved by him, III. The }and Sanctifier. {Bountiful: }_Joy_: {Rejoice in FINAL } {3. Most }and so our {him, Praise Cause: } {Amiable: }_End_, {him, and so "TO HIM, } {(Patient, }and Rest, {Enjoy him, are all } {Merciful, }and {Perfectly and things: } {Constant.) }Happiness {Perpetually. to whom } { } { be glory } { Causally and} { for ever. } { Objectively } hereafter { Amen." } { (_d_) } (_e_) {

See these practically opened and improved, in the First Part of my "Divine Life." The more full explication of the attributes, fit for the more capacious, is reserved for another tractate.

For the right improvement of the knowledge of all these attributes of God, I must refer you to the fore-mentioned treatise. The acts which you are to exercise upon God are these: 1. The clearest knowledge you can attain to.[93] 2. The firmest belief. 3. The highest estimation. 4. The greatest admiration. 5. The heartiest and sweetest complacency or love. 6. The strongest desire. 7. A filial awfulness, reverence, and fear. 8. The boldest quieting trust and confidence in him. 9. The most fixed waiting, dependence, hope, and expectation. 10. The most absolute self-resignation to him. 11. The fullest and quietest submission to his disposals. 12. The humblest and most absolute subjection to his governing authority and will, and the exactest obedience to his laws. 13. The boldest courage and fortitude in his cause, and owning him before the world in the greatest sufferings. 14. The greatest thankfulness for his mercies. 15. The most faithful improvement of his talents, and use of his means, and performance of our trust. 16. A reverent and holy use of his name and word: with a reverence of his secrets; forbearing to intrude or meddle with them. 17. A wise and cautelous observance of his providences, public and private; neither neglecting them, nor misinterpreting them; neither running before them, nor striving discontentedly against them. 18. A discerning, loving, and honouring his image in his children, notwithstanding their infirmities and faults; without any friendship to their faults, or over-magnifying or imitating them in any evil. 19. A reverent, serious, spiritual adoration and worshipping him, in public and private, with soul and body, in the use of all his holy ordinances; but especially in the joyful celebration of his praise, for all his perfections and his mercies. 20. The highest delight and fullest content and comfort in God that we can attain: especially a delight in knowing him, and obeying and pleasing him, worshipping and praising him; loving him, and being beloved of him, through Jesus Christ; and in the hopes of the perfecting of all these in our everlasting fruition of him in heavenly glory.

All these are the acts of piety towards God; which I lay together for your easier observation and memory: but some of them must be more fully opened, and insisted on.

[Sidenote: Of self-resignation to God as our Owner.]

_Grand Direct._ V. Remember that God is your Lord or Owner: and see that you make an absolute resignation of yourselves, and all that you have, to him as his own; and use yourselves and all accordingly; trust him with his own; and rest in his disposals.

Of this I have already spoken in my "Sermon of Christ's Dominion," and in my "Directions for a sound Conversion;" and therefore must but touch it here. It is easy, notionally, to know and say that God is our Owner, and we are not our own; but if the habitual, practical knowledge of it were as easy, or as common, the happy effects of it would be the sanctification and reformation of the world. I shall first tell you what this duty is, and how it is to be performed; and then, what fruits and benefits it will produce, and what should move us to it.

I. The duty lieth in these acts: 1. That you consider the ground of God's propriety in you; (1.) In making you of nothing, and preserving you. (2.) In redeeming you by purchase. (3.) In regenerating you, and renewing you for himself.[94] The first is the ground of his common natural propriety in you and all things. The second is the ground of his common gracious propriety in you and all men, as purchased by Christ, Rom. xiv. 9; John xiii. 3. The third is the ground of his special gracious propriety in you, and all his sanctified, peculiar people. Understand and acknowledge what a plenary dominion God hath over you, and how absolutely and wholly you are his. 2. Let it exceedingly please you, to think that you are wholly his: it being much better for you, as to your safety, honour, and happiness, than to be your own, or any's else. 3. As God requireth it in his covenant of grace, that he have his right, by your consent, and not by constraint; so you must thankfully accept the motion, and with hearty and full consent of will, resign yourselves to him, as his own, even as his creatures, his ransomed ones, and his regenerate children, by a covenant never to be violated. 4. You must carefully watch against the claim and reserves of carnal selfishness; lest while you confess you are God's, and not your own, you should secretly still keep possession of yourselves against him, or re-assume the possession which you surrendered. 5. You must use yourselves ever after as God's, and not your own.

II. In this using yourselves as wholly God's, consisteth both your further duty, and your benefits. 1. When God's propriety is discerned and consented to, it will make you sensible how you are obliged to employ all your powers of soul and body to his service; and to perceive that nothing should be alienated from him, no creature having any co-ordinate title to a thought of your hearts, or a glance of your affection, or a word of your mouths, or a minute of your time. The sense of God's propriety must cause you to keep constant accounts between God and you; and to call yourselves to a frequent reckoning, whether God have his own, and you do not defraud him; whether it be his work that you are doing, and for him that you think, and speak, and live? And all that you have, will be used as his, as well as yourselves; for no man can have any good thing that is more his own, than he is his own himself.

2. Propriety discerned, doth endear us in affection to our owner. As we love our own children, so they love their own fathers. Our very dogs love their own master better than another. When we can say with Thomas, "My Lord, and my God," it will certainly be the voice of love. God's common propriety in us, as his created and ransomed ones, obligeth us to love him with all our heart; but the knowledge of his peculiar propriety, by regeneration, will more effectually command our love.

3. God's propriety perceived, will help to satisfy us of his love and care of us: and will help us to trust him in every danger; and so take off our inordinate fear, and anxieties, and caring for ourselves.[95] The apostle proveth Christ's love to his church from his propriety, Eph. v. 29, "No man ever yet hated his own flesh." God is not regardless of his own. As we take care of our cattle, to preserve them, and provide for them, more than they do for themselves, for they are more ours than their own; so God is more concerned in the welfare of his children, than they are themselves, they being more his than their own. Why are we afraid of the wrath and cruelty of man? Will God be mindless and negligent of his own? Why are we over-careful and distrustful of his providence? Will he not take care of his own, and make provision for them? "God, even our own God, shall bless us," Psal. lxvii. 6. God's interest in his church, and cause, and servants, is an argument which we may plead with him in prayer, 1 Chron. xvii. 21, 22, and with which we may greatly encourage our confidence: Isa.