III. The next thing proposed was to speak of the duties owing to the Holy Ghost: which, besides the general one of honouring him suitably to his nature as God, are in particular to be baptized in his name, as I have already mentioned; to pray for his graces; for God giveth grace unto the humble *, and will give his Holy Spirit to them that ask him † ; to be heartily thankful for all his good motions, and conscientiously to obey them in every instance. By this last I do not mean, that we should believe every spirit ; follow every strong imagination of our own, or pretence of light from above in others: but adhere steadily to that rule of life, which the Holy Ghost hath directed the writers of Scripture to teach us, and inwardly prompts and disposes us to observe. For other inspiration than this, being now become unnecessary; we have reason to distrust it. But especially, if we be urged, under colour of such authority, to break any one standing precept of the Gospel, or add to, or take away from, any single article of our Creed; though an angel from heaven § were to require it, we are not to yield; but keep close to the faith and holy commandment, which were once delivered to the saints ||, and shall never be altered. These then are our duties to the ever-blessed Spirit. There are likewise mentioned in Scripture, IV. Sins against him. And one of these, not all, as melancholy persons are apt to imagine, but one alone, is said by our Saviour to be unpardonable: which is blasphemy against the Holy Ghost ¶. Now that means only, speaking reproachful words deliberately and maliciously, against the miracles done by James iv. 6. + Luke xi. 13. ¶ Matth. xii. 31. Mark iii. 28, 29. † 1 John iv. 1. the power of the Holy Ghost, or the supernatural gifts proceeding from him; and the only persons to whom Christ declared, that this should not be forgiven, were those, who had the testimony of their own senses for the reality of these miracles and gifts; and notwithstanding the fullest evidence of their coming from the Spirit of God, obstinately persisted in reviling them, and even ascribed them to the devil. Now there is a plain reason, why this sin, under these circumstances, must be unpardonable. The persons, guilty of it, had stood out against all the means, which Heaven had provided for the conviction and conversion of mankind: none more powerful remained to bring them to repentance; and as thay could not be forgiven without repenting, there was plainly no way left for their recovery. But then it is equally plain, that persons, who never were witnesses to any such miraculous powers; but live, as we do, many ages after they are ceased; cannot in this respect, sin to the same degree of guilt, since it is not against the same degree of evidence: and that as they, who were guilty of it originally, were unbelievers in Christ, so indeed, no believer in him, continuing such, can possibly design, whilst his thoughts and words are in his own command, to speak evil of the Holy Ghost or his mighty works. Nor therefore can he come under the condemnation of those, whom the Epistle to the Hebrews describes, as wilfully doing despite to the Spirit of grace; and of whom it pronounces, that there remains for them no more sacrifice for sin, but a fearful expectation of judgement*. Believers may indeed rashly and thoughtlessly use profane words concerning the Holy Ghost: but these, though un doubtedly great offences, and too likely to make way for greater still, are very far from the unpardonable sin. And as for what some good persons are often terrified about, the wicked imaginations that come into their minds, and expressions that come out of their mouths, at times, almost whether they will or not; in proportion as they are involuntary, they aré not criminal in them, be they in their own nature ever so bad. When therefore poor scrupulous souls affright themselves about such things as these; or when they who have not sinned at all against the Spirit, otherwise than as every ill action is a sin against him; or have sinned in a quite different manner from the Jews in the Gospel, and heartily repented of their sin; when they apprehend, that notwithstanding this they cannot be pardoned; they intirely mistake their own case; either through ignorance, or false opinions infused into them, or excessive tenderness of mind: or indeed more commonly by reason of some bodily disorder, though perhaps unperceived by themselves, which depresses their spirits, and clouds their understandings, and requires the help of medicine. Another sin against the Holy Ghost, mentioned in Scripture, is lying to him*: which means there, asserting falsehoods, being conscious that they were such, to persons inspired by him with the knowledge of men's hearts, as did Ananias and Sapphira. But the offences, which we are in danger of committing against him, are resisting † and quenching his good motions and influences, and grieving him by corrupt communication §, evil thoughts, or unholy actions. These things therefore let us diligently avoid: or, if we have fallen into them, sincerely repent of them : *Acts v. 3. † Acts vii. 51. 1 Thess. v. 19. § Eph. iv. 29, 30. the opposite duties let us conscientiously practise, and stedfastly persevere in them: for so shall we commend ourselves to God, and to the Spirit of his grace; who is able to build us up, and give us an inheritance amongst them who are sanctified*; to which he of his mercy bring us all for the sake of our Redeemer Jesus Christ. Amen. Acts xx. 32. LECTURE XIV. CREED. Article IX. The Holy Catholic Church, the Communion of Saints. THE most ancient creeds of all went no further than a declaration of faith in the Father, Son, and Holy Ghost, in whose name we are baptized. For in this profession all those other points of doctrine were understood to be implied, which it was very soon after found most convenient to express by additional articles. And the first of these, is that now to be explained: wherein we declare our belief in the holy catholic church and the communion of saints. The Scripture word, translated church, originally signifies any regular and orderly assembly of persons, called to meet on any occasion. But in the Bible it signifies, almost always, a religious assembly. And when used in its largest sense there, it comprehends the whole number of good persons, in every age: all those who from the beginning of the world, under whatever dispensation of true religion, have believed in God, and served him, according to the degree of their light; and shall in the end of it be gathered together, and rewarded by him according to the degree of their improvement. This is the general assembly |