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 G.o.d'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 G.o.d, 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 G.o.d. The word "witness" is put here princ.i.p.ally 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 G.o.d; (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 G.o.d. 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 G.o.d and its motions, nor receive, instead of them, the motions of Satan, or of your pa.s.sions, 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 G.o.d is known. 1. The Spirit of G.o.d 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 G.o.d 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 pa.s.sion, 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 G.o.d, resolving men against known sin, and for known truth and duty; abhorring a furious, destroying zeal, and also an indifferency in the cause of G.o.d; and a yielding compliance with that which is against it, Gal. iv. 18; Numb.

xxv. 11, 13; t.i.tus 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 G.o.d, unfit for duty, and hinder salvation, are not the motions of the Spirit of G.o.d, 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 G.o.d subjecteth all to G.o.d, and raiseth the heart to him, and maketh us spiritual and divine, and is ever for G.o.d'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 G.o.d is known from all seducing spirits, and from the fancies or pa.s.sions 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 G.o.d 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 G.o.d, yet these will not do it neither, unless you plough and sow. G.o.d 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 a.s.sistance: 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 a.s.sistance 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 G.o.d?

_Answ._ It is as if you should ask, How shall I know whether my harvest be from the earth, or sun, or rain, or G.o.d, 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 G.o.d 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 G.o.d, 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 G.o.d, which is the rule of duty. If it be good, in matter, and manner, and circ.u.mstances, it is from the Spirit of G.o.d (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 G.o.d (unless it were by extraordinary, confirmed revelation).

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

_Grand Direct._ IV. Let it be your chiefest study to attain to a true, orderly, and practical knowledge of G.o.d, 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 G.o.d, 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 G.o.d is the sum of G.o.dliness, 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 G.o.d, so he came to call and lead us unto G.o.d; or else he had not come as a Saviour. It is from G.o.d that we fell by sin, and to G.o.d 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 G.o.d.

2. That the true knowledge of G.o.d is powerful and effectual upon the heart and life: and every attribute and relation of G.o.d, 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 G.o.d 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 G.o.d'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 G.o.d, devoted to him and employed for him; he being our life, and light, and love.

4. This is the sum of the covenant of G.o.d with man, "I will be thy G.o.d, 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 G.o.d, but as reconciled in Christ our Mediator, and by the teaching and drawing of the Holy Ghost. To be our G.o.d, 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 G.o.d, 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 G.o.d in his perfections, should provoke us to desire his properties and perfections: for to have such an aspiring desire to be G.o.ds, were the greatest pride and wickedness. But only we must desire, (1.) To be as like G.o.d, 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 G.o.d, 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 G.o.d, which you must thus know.

G.o.d 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. Impa.s.sionate, 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 G.o.d, I must refer you to the fore-mentioned treatise. The acts which you are to exercise upon G.o.d 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 fort.i.tude 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 G.o.d 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 G.o.d; 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 G.o.d as our Owner.]

_Grand Direct._ V. Remember that G.o.d 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 G.o.d 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.