The Believers Duty Towards the Spirit, Treatise

The Believers Duty Towards the Spirit · Treatise

p. 1Epheſ. 4.30.

And grieve not the holy Spirit of God, whereby ye are ſealed unto the day of redemption.

THeſe words are by ſome conceived to contain an abſolute Independent counſel, but the Greek Scholia's ſuppoſe them to be brought in as an argument to enforce the immediately preceding dehortation, Let no corrupt communication proceed out of your mouth: as if the Apoſtle had ſaid, If you think it a ſmall matter, to allow your ſelves in ſuch ſpeeches as have no tendency to edification, as are no way fit to miniſter grace unto the hearers; If you have no reſpect to your own ſouls, nor to p. 2the ſouls of others, which muſt needs be offended by ſuch unprofitable communication, yet you will have ſome regard for the Spirit of God, who is himſelf holy, and the author of all holineſs; and he being, as he is, grieved by all unprofitable diſcourſe, you will account your ſelves ingaged to abſtain therefrom. If we receive this connexion (as why may we not, ſith it offers no violence to the context, and is backed with ſo good authority) then may we obſerve in the Text,

1. A reaſon by which the Epheſians are taken off from idle words, leſt they ſhould grieve the ſpirit.

2. A deſcription of this Spirit from his

Nature

Office.

Grieve not the holy ſpirit of God. The form of ſpeech ſeems to be borrowed from the Old Teſtament, Iſa. 63.10. They rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and he fought againſt them. But notwithſtanding we have found out a parallel place, yet muſt we ſtill inquire,

Queſt. 1. How the Spirit can be ſaid to be grieved? for ſeeing he is God, and ſo infinitely perfect, how can we conceive him p. 3capable of grief, which is not onelyonly a paſſion, but alſo of all paſſions the meaneſt, and loweſt, as ariſing from the ſenſe of ſome preſent evil which we cannot maſter? And this objection is the more conſiderable, becauſe of the emphaticalneſs of the Greek word foreign, which, ſaith Aretius, complectitur omnis generis dolores, and is therefore uſed to ſet out that anguiſh and ſadneſs of mind which our bleſſed Saviour did feel in the Garden, Math. 26.37.

But all this notwithſtanding, we may give a very fair account of the phraſe; for,

1. There are, who by the ſpirit of God do underſtand the renewed part of man; and indeed it is not unuſual in Scripture for God to call his own work by his own name; now the renewed ſoul, whether our own, or others, is capable of being vexed in a proper ſenſe: but this ſenſe ſeems not here intended; yet this I muſt tell you, that God interprets all that is done againſt his children, as done againſt himſelf; and therefore do you beware how you grieve the Lords holy ones, either by ſaying, or doing any thing, which you know their ſouls cannot but abhor: perhaps it grieveth not ſome of your ſouls, nor grateth on ſome of your ears, to hear the p. 4name of God taken in vain, or blaſphemed, or the good ways of God ſpoken againſt; but true Believers are of another temper, Pſal. 42.10. As with a ſword in my bones, mine enemies reproach me, While they ſay dayly unto me, where is thy God. 2 Pet. 2.8. Lot vexed his righteous ſoul from day to day with the unlawful deeds which he ſaw and heard in Sodom and Gomorrah. Wherefore Sirs, be not ambitious to ſtrike father and ſons at one blow; let it ſuffice that you diſhonour God, but do not diſhonour him at ſuch times and places, when and where his Saints may ſtand by, and ſee and hear the wrong and diſhonour that is reflected on their heavenly Father.

2. We may be ſaid to grieve him, when we do that which would grieve him were he capable of grief. The Scripture calls not things according to ſucceſs, and event; he that looks on a woman to luſt after her, hath committed adultery in his heart, though he never act that brutiſh luſt, Matt. 5.28. He that hateth his brother is a Murtherer, 1 John 3.15. not that every one that hateth doth properly kill; but that he who hateth his brother, had undoubtedly killed his brother, could his brother have been thought to death; his hatred would have brought forth murder, p. 5had not ſomething ſtrangled it in the womb, So we do by the Spirit; we do that againſt him, which would grieve him, and more then grieve him, were he capable of being grieved or any way altered for the worſe. O man! take it from me, every time thou ſinneſt preſumptuouſly, thou doſt what in thee lieth to annihilate the fountain of all eſſences; thou dost what thou canſt to leave the world without a God. He will be in heaven maugre all the malice of men and devils, no thanks to them; were he capable of being deprived of life, they by their ſins had deprived him of life long ſince. Hence he complains, that he was broken in pieces by the whoriſh heart of Iſrael, Ezek. 6.9. So true is that of the Schoolmen, that omne peccatum, is, deicidium.

3. We are ſaid to grieve the Spirit of God, when we make the Spirit of God ſo to carry it towards us, as perſons do towards thoſe that have grieved them. If by any unworthy carriage I have vexed my friend, he intermits all acts of friendſhip and familiarity; So doth the Spirit, when any thing is committed contrary to his nature or offices, withdraw his benigne influences and conſolations, which are better then life. I judge as do the generality of Reformed Divines, that the Spirit of God p. 6doth never forſake thoſe totally whom hee hath once choſen for his temple. In this we know we are not deceived, nor can we deceive you, when wee teach, that the faith whereby yee are ſanctified cannot fail, it did not in the Prophet, it ſhall not in you. They which are born of God do not ſin any ſuch ſin as doth quite extinguiſh grace, clean cut them off from Chriſt Jeſus: becauſe the ſeed of God abideth in them, and doth ſhield them from receiving any irremediable wound ſaith the judicious M^r. Richard Hooker Sermon of the Certainty, &c. pag. 545, 546. But de non exiſtentibus et non apparentibus eadem eſt ratio, the Spirit may, when greived, ſo dwell in a man, as if he did not dwell in him; he may be quite gone, as to any preſent ſenſe and feeling: he was ſo as to David, which made him pray, Create in me a clean heart, and renew a right ſpirit.

Queſt. 2. Why are we rather ſaid to greive the Holy Ghoſt, then the Father, or the Son?

Anſw. No queſtion we do by ſin grieve the Father and the Son, as well as by every Renewed act of repentance we do miniſter joy to them. Every wilfull ſin is an high affront to the thrice bleſſed and glorious Trinity, Pſal. 78. v. 40. How oft did they provoke him in the p. 7Wilderneſs, and grieve him in the deſert; Pſal. 95. verſ. 10. Forty years long was I grieved with this generation. But the Divine Perſons though agreeing in their common eſſence, are diſtinguiſhed by relations and operations, or rather by their manner of operation; the father being unbegotten worketh of himſelf, the Son from the Father, the Holy Ghoſt from both Father and Son: hence, though all works terminated on the creature are common to all three Perſons, yet each work is moſt commonly aſcribed to that perſon whoſe manner of ſubſiſtence doth moſt eminently appear in that work, It is the appropiate work of the holy Ghoſt, to reveal unto us the miſtery of godlineſs, to make application of the death and reſurrection of God the Son; and therefore when we do any thing contrary to the doctrine which is according to godlineſs or unworthy of the death of Jeſus, we croſs the Spirit in his work, and ſo are ſaid to grieve him.

Queſt. 3. What are the ſpecial ſinnes by which we do more eminently grieve the Spirit.

Anſw. If the queſtion were put concerning the general nature of the ſins by which the Spirit is grieved, ſoon might it be reſolved; p. 8for it ſeems to be paſt all controverſie, that we grieve him not by ſins of dayly incurſion, not by meer unavoideable infirmities, ſuch as by the meaſure of grace vouchſafed on this ſide heaven we cannot eſcape; but by ſins that are in ſome degree deliberate and wilfull: but ſeeing it is put, concerning the ſpecial kinds of deliberate ſins which are moſt grievous to the Spirit, it will deſerve a larger anſwer. I ſay therefore, the ſins that are more then ordinarily grievous to the Spirit are ſuch as theſe.

1. All the foreign, All thoſe luſts of uncleanneſs, whether natural or unnatural; the living in theſe is called walking according to the fleſh, which we know is made diametrically oppoſite to walking according to the Spirit, by whoſe help we are to mortifie the deeds of the fleſh. This kind of ſin hath ſomething in it peculiar; for whereas all other ſins that a man doth are without the body, he that committeth fornication ſinneth againſt his own body, 1 Cor. 6.18. A Graecis ſexcentae dantur huic loco interpretationes, Vid. D^r. Fea… ly in lecum.ſaith Clarius: that interpretation which ſeems moſt proper is, that other ſins, though acted by the body, and leaving an ill impreſſion on the body, yet have not that force p. 9over mans body as to enſlave it to another, which yet fornication hath; for by fornication the fornicator is made a member of the Harlot, ſeeing mans abuſe cannot diſanul the inſtitution of God, by which two are made one fleſh. Now to take the members of Chriſt, and make them the members of an Harlot, is that the Apoſtle could not think of, without abhorrence, verſ. 15. but there is alſo ſacriledg in this ſin, becauſe the body unto which it is ſo injurious, is the Temple of the Holy Ghoſt, verſ. 19. To pollute the holy place, was a crime of that magnitude that the Jews thought it ſufficient to ſtir up all the people to lay hands on Paul, when he was but ſuppoſed to be guilty of it. Acts 21.27, 28. What outcries do the Papiſts make againſt K. H. the VIII. for pulling down ſome conſecrate places, after they were become receptacles of idle drones, and witleſs and worthleſs creatures? and yet theſe very men do make fornication a venial ſin, and trick of youth; but let them mince the matter as they pleaſe, we are ſure, that if any man defile the Temple of God, him God ſhall deſtroy, 1 Cor. 3.17. When there were no Chriſtian Magiſtrates to puniſh this ſin, God gave his Church a power, to deliver the unclean beaſts p. 10that were guilty of it to Satan, for the deſtruction of the fleſh, 1 Cor. 5.5. Bodily torments as well as Soul agonies, did then attend excommunication, which yet in its own nature, ſeparated from all ſuch attendants, is not to be thought on without trembling, as being the Churches giving up a man to the devil to do with him what he will. Exceſs in drinking alſo is very contrary to the Spirit, and that as it doth diſpoſe to this ſin of uncleanneſs; ſo much we may collect from Epheſ. 5.18. Be not filled with wine in which is exceſs, but be filled with the Spirit. Here are plainly two propoſitions, and a reaſon aſſigned of the firſt: the propoſitions are, Be not filled with wine, Be filled with the ſpirit; and there's an oppoſition betwixt theſe two implied in the particle foreign but: as for the cauſe, in which is exceſs, its not to be taken for exceſs in drinking, for then the ſence would be a little incommodious, Be not you drunk with wine, in which being drunk with wine,Vid. Zanch. et Dr. Hammond. there is drunkenneſs; foreign, therefore here rather ſignifies exceſs of venery and brutiſh luſts, the uſual effects of following wine and ſtrong drink, and the common attendants of the heatheniſh feaſts, if p. 11not integral parts of them, yea, and of the Jewiſh Feaſts too when they were become Idolatrous, 1 Cor. 10.7. They did eat, and drink, and riſe up to play; where foreign may, and perhaps muſt ſignifie dancing in a light, youthfull, laſcivious manner. Fornication, and all uncleanneſs are ſo unbecoming Saints, that they are not ſo much as once to be named by them, Epheſ. 5.3. Therefore every filthy obſcene word, yea, and every unclean thought, if moroſe, muſt needs be grievous to the Spirit, whoſe dwelling in Saints makes them to be Saints.

2. The ſins of Anger, Malice, Bitterneſſe, and which flow thence, Strife, and Diviſions: Theſe are commonly numbred among ſpiritual ſins; but I am ſure that the Apoſtle doth reckon hatred, variance, ſtrife, ſeditions, envyings, among the fruits of the Fleſh, Gal. 5.20, 21. and that he doth call the Corinthians carnal, becauſe there was among them, envying, and ſtrife, and diviſions; one ſaying he was of Paul, another he was of Apollos, 1 Cor. 3.3, 4. 'Tis thought by ſome, that the Corinthians did not make Paul and Apollos the Heads of their Parties and Factions, but that the Apoſtle doth by a Figure transferr this unto himſelf and Apollos, that they might collect, that if p. 12it were ſo fooliſh and carnal to glory in them endued with extraordinary gifts, it was much more fooliſh to glory in thoſe ordinary Paſtors by whoſe names they did call and diſtinguiſh themſelves: How carnal is it then for one to ſay, I am of Ariſtotle; and another, I am of des Cartes? In reference to which parties I need not ſay, Was Ariſtotle crucified for you? Were you baptized into the name Cartes? but, doth there in either of their Writings occurr ſo much as the name of Chriſt crucified? Certainly, ſo to admire the Tenents either of the one or the other, as to vilifie and deny the parts of thoſe who cloſe not with them, is very unbeſeeming any that profeſs to be led by the Spirit. But let us allow theſe ſins to be called ſpiritual, as in a ſenſe they may, that makes them onelyonly Minoris ſcandali, leſs ſcandalous, not Minoris malitiae, leſs wicked; if uncleanneſs and drunkenneſs make a man like a beaſt, theſe make him like a Devil: If, as the School-men ſay, that in ſome creatures there be the foot-ſteps, but in others the image of God, ſo we may be allowed to think that in ſome ſins be to be found not onelyonly the foot-ſteps but alſo the image of the Devil, 'tis as much in theſe ſins as in any other; Be angry and ſin not, let not p. 13the Sun go down on your wrath, neither give place to the Devil, Epheſ. 4.25, 26. The order of the words implieth, that ſo much place as we give to Anger, ſo much place we give to the Devil. To be ſure, theſe ſins are ſo contrary to love, which though it be not as Lombard thought, the eſſence of the Holy Ghoſt, yet is one of his chiefeſt fruits, that they muſt needs hugely grieve him. If a contentious woman be a continual dropping in a very rainy day; and if any wiſe man would chooſe rather to dwell in the wilderneſs, then with a contentious and angry woman; how can the Spirit think you delight to dwell with thoſe Salamanders that are never well but in the fire of contention, and count themſelves not to be in their element any longer then they are wrangling, and diſputing perverſly about ſubſtantial forms and qualities, or about matter, motion, and atomes?

3. The ſleighting the divinely inſpired Writings, or miniſtration of the Spirit, and preferring thereunto the Writings of any men whatſoever. If a perſon had taken much pains, and put together all his Learning to ſet out ſome one Treatiſe, and ſhould find, after it was publiſhed, that men neither read it, nor much enquired after it, whileſt the Pamphlets p. 14of ſome others were greedily bought up, would not this grieve him? And muſt not then the Spirit, after he hath revealed unto us the deep things of God, the things which eye hath not ſeen, nor ear heard, the wiſdom of God in a myſtery, the wiſdom which God hath ordained before the world, be grieved if men ſhall more value and converſe with thoſe Writings that can onelyonly contain excellency of Speech, and enticing words of mans wiſdom?

Object. But can any profeſſing Chriſtianity ſo do?

Anſw. Yes; St. Auguſtine confeſſeth there was a time when Literarum typho tumidus, he deſpiſed the ſimplicity of the Goſpel ſtile, Confeſſ. lib. 3. cap. 5. So doth Hierom, ſomewhat his ſenior, ad Euſtochium de cuſtodienda virginitate. And Bradwardine acknowledgeth, that before it pleaſed God to touch his heart, he did very much deſpiſe St. Pauls Epiſtles, becauſe they did not Sapere ingenium Metaphyſicum. And you know what is commonly reported of Angelus Politianus, that he ſhould ſay, He never beſtowed time worſe then once when he vouchſafed to read over the New Teſtament; yet is he ſaid to have ſpent ſeveral years in enquiring whether the famous p. 15Latine Poets name ſhould be written Vergilius or Virgilius Boxhornius indeed endeavours to wipe off this aſperſion; but Peucer plainly tells us, that he did not ſtick in expreſs terms to ſay, That what ever was in Davids Pſalms, was more clearly and ſweetly in Pindar. What need I ſpeak of the School-men? Lombard indeed is obſerved not once to have the name of Ariſtotle in all his Books; but the Sententiaries and Summuliſts ſo adored him, that they did not ſtick to take their Texts out of his Ethicks: and that they might not ſeem to be mad without reaſon, they gave out, That as John was Chriſt's fore-runner in Spirituals, ſo was Ariſtotle in Naturals. A Scholaſticis ejecto Platone Ariſtoteles in Prophetarum & Apoſtolorum conſeſſum cooptatus eſt, ipſi propemodum Chriſto de veritatis normâ controverſiam movit. Juſt as now we are told, that Cartes did write his Meditations by inſpiration, which made Fabricius, Vid. Appen. to Regius his Medicine.a Scholar of Regius, complain, That his Philoſophy made men ſlaves to anothers luſt, and that his followers accounted him an infallible Maſter, and perpetual Dictator. But why do I ſpeak of theſe? Biſhop Uſher would complain, that he could riſe ſooner on the Monday, then on p. 16the Lords day. And is it not too evident, that Students flock in greater companies to an Oration or Philoſophy-Lecture in the Schools, then to the reading or preaching of the divine Oracles in the Churches? Alas! do Angels vouchſafe you their preſence in humanity Lectures? do they delight themſelves in Metaphyſical ſpeculations? Why they are preſent at Chriſtian aſſemblies, and deſire to pry into the myſteries of the Goſpel, 1 Pet. 1.12. Is Philoſophy become the power of God unto Salvation? or is that which to David was ſweeter then the hony, and the hony comb, become now like the white of an egge in the which there is no favour? Did Luther ſay, that he cared not if his own books were burned, leſt they ſhould hinder men from reading Scriptures? and can we find in our hearts to let the Bible lie by us unread, unſtudied? Sure it muſt needs grieve the Spirit, to ſee the miniſtration of the ſpirit thus undervalued; the doctrine according to godlineſs, which is profitable for all things, as much diſregarded as if it were profitable for nothing. Hierome tells us, how an Angel came and cuffed him, ſo as he felt the blows ſome time after, becauſe he did ſo much dote on Tully; and that he was told, Non es p. 17Chriſtianus, ſed Ciceronianus: may not we alſo fear leaſt, though not an Angel, yet our own conſciences ſhould ſmite us with a Non eſt is Chriſtiani ſed Carteſiani; and let us not think that theſe laſhes will be avoided, though we do ſtudy Scriptures, if we ſtudy them onelyonly in ſubſervience to our other ſtudies: To read the Scriptures, onelyonly to pick out the Criticiſmes in it, or to find out the Phraſes that make for or againſt the annual or diurnal motion of Sun or Earth, is but to play with the two-edged ſword of the Spirit, and ſure it is not good jeſting with edge-tools,

4. The robbing the Spirit of his glory, and taking unto our ſelves the praiſe of what we are, have, or do. When Virgil had made an excellent Copy of verſes, and a paltry fellow had given out himſelf to be Author of them, grief and indignation made him thus to verſifie,

Hos ego verſiculos feci tulit alter honores

Sic vos non vobis,

Sic vos non vobis, &c.

Why, whether they be gifts, or adminiſtrations, or operations they are all wrought in us by the Spirit: if we inſtead of acknowledging p. 18this, be ſo arrogant as to ſay, Are not theſe the gifts that we have acquired, theſe the graces that we have wrought in our ſelves, theſe the good duties that we have done? we commit ſuch a piece of Robbery, as God will moſt certainly puniſh, either by recovering his lent gifts, or by permitting us to fall into ſome ſoul ſin: our evil works for which we are humble, do not do us ſo much miſchief, as do our good works of which we boaſt; and if God love us, he will rather let us fall into ſome foul enormity, then not cure us of the ſin of pride, then which there's not a ſin in his eyes more loathſome. Leſt any ſhould be offended at ſuch language, I judg here convenient to fortifie my Reader againſt prejudice, by quoting Mr. Hooker, and in him St. Auguſtin, writing to the ſame purpoſe:Mr. Hooker Sermon of the nature of Pride. What is Virtue but a medicine? and Vice, but a wound? yet have we ſo often deeply wounded our ſelves with medicine, that God hath been fain to make wounds medicinable; to cure by vice, where vertue hath ſtricken; to ſuffer the juſt man to fall, that being raiſed, he may be taught what power it was that upheld him ſtanding. I am not afraid to affirme it boldly p. 19with St. Auguſtine, that men puffed up through a proud opinion of their own ſanctity and holineſs, receive a benefit at the hands of God, and are aſſiſted with his grace, when with his grace they are not aſſiſted, but permitted, and that grievouſly, to tranſgreſs; whereby as they were in over great liking of themſelves ſupplanted, ſo the diſlike of that which did ſupplant them, may eſtabliſh them afterwards the ſurer. Aske the very ſoul of Peter, and it ſhall undoubtedly make you it ſelf this anſwer; My eager proteſtations made in the glory of my Ghoſtly ſtrength, I am aſhamed of; but thoſe chryſtal tears wherewith my ſin and weakneſs was bewailed, have procured my endleſs joy; my ſtrength hath been my ruine, and my fall my ſtay. Peter ſhall rather be permitted, to deny his Maſter, then to retain too high an opinion of grace received: Deteſtabilis eſt cordis humani ſuperbia quâ facit homo quod Deus in hominibus damnat, ſed illa deteſtabilior quâ ſibi tribuit homo quod Deus donat hominibus. Tanto enim deterioris ſuperbiae tenetur reus, quanto in melioribus donis exiſtit ingratus. Deteſtable is that pride, which makes a man do that which God condemns in man; but more deteſtable is that, p. 20which cauſeth man to attribute that to himſelf which God gives to men. A man is guilty of ſo much the worſe pride, by how much the gifts are better for which he is unthankfull. Surely God will deal with theſe men as did our King with him who ventured hard to fetch up the crown that was fallen into the waters, and when he had ſo done, put it on his own head; he had a talent for his pains, but loſt his life for ſetting it upon any head but his Soveraignes: ſo they ſhall have honour for contending for the truth, but their ſouls ſhall God require of them, becauſe, they gave not him the glory of all their zeal. Wherefore, as you would not grieve the Spirit, when you ſee a drunkard, ſay, Who made me to differ; or ſay as the Holy Martyr Bradford was wont to ſay, God be mercifull to me a miſerable ſinner. When you hear of one denying the Divinity of our Saviour, ſay, Nor could I have ſaid that Jeſus is the Lord, but by the Spirit of God. If either men or devil ſuggeſt that thou haſt done well, ſay, It was not I, but the grace of God in me; I have nothing but what I have received, and muſt not boaſt as if I had not received, but aſcribe all to him who worketh in me both to will and do of his own good pleaſure.

p. 215. Fathering on him the ugly and monſtrous brats of the ſpirit which worketh in the children of diſobedience. How much was the mother in Solomons time grieved when her living child was taken away, and a dead one laid in room of it? More muſt the Spirit be grieved, when Humility, Obedience, Subjection to higher powers, his natural iſſue, are taken away; and inſtead of theſe, diſobedience and rebellion laid at his door. To do wickedly, and to ſay that we do it by the impulſe of the Spirit, is to make God ſuch a one as our ſelves; and what a provocation that is, you may learn from Pſal. 50.21. Theſe things haſt thou done, and I kept ſilence, thou thoughteſt I was altogether ſuch a one as thy ſelf; but I will reprove thee, and ſet thy ſins in order before thee. Nor ſhall they fare better, who do not father their impieties on the immediate impulſes of the Spirit, but yet on the Word revealed by the Spirit. For cauſa cauſae, eſt cauſa cauſati; whatever is found in Scripture, is conceived of the Holy Ghoſt: if we do wreſt and torture Scripture to ſalve our Phaenomena, we do thereby injure, and lie againſt the Holy Ghoſt. This is the honour of Chriſtian Religion, that it can wound all other religions with their own weapons and principles. They rob it of this honor, who go about to fight p. 22againſt is alſo with its own Sword, quoting texts of Scripture to authorize ſuch actions as are perfectly deſtructive of Chriſtianity. No ſin ſo hainous as theirs who pretend to ſinne by authority from God.

6. The aſcribing that to the devil and his inſtruments, which is the work of the Spirit. This is not onelyonly to grieve him, but alſo to blaſpheme him. What was the unpardonable blaſphemy againſt the Holy Ghoſt mentioned Mark 3. but the Phariſees aſcribing that to the Prince of Devils, which was done by the finger of God? Every work of the Spirit hath not ſo clear an impreſſion of the Spirit on it, as had the miracles of Chriſt; and therefore to miſ-call them renders not ones caſe ſo deſperate as was the Phariſees: But yet ſure, after God hath by the converſion of ſo many, diſcovered himſelf to be in the miniſters of the Goſpel, of a truth, for any to ſay that they were all literal, legal, antichriſtian, which was the language of the late times, was a blaſphemy of a very high nature; and I have obſerved, that ſuch men moſtly have waxed worſe and worſe, deceiving and being deceived: nor can I conceive much hopes of their repentance, who do ſo far wrong the Spirit, as to aſcribe all his works of conviction and contrition, to the predominance of the melancholy humor, p. 23or to a cracked brain; and all the fervent importunate expoſtulations of Gods devouteſt ſupplicants, to ſaucineſs, ſuch ſpeeches do greatly diſpoſe tot he unpardonable ſin againſt the Holy Ghoſt.

We may hence inferr againſt the **I ſay, the Judaizing Socinians, becauſe this ſeemeth to have been the opinion of the Jews, that the Holy Ghoſt was nothing but the afflatus or energy of God; and therefore Lactantius, who denied the ſubſtantiality of the Spirit, is ſaid by Hierome to ſymbolize with Jews, Epiſt. 55. Yet the ancient Doctors of the Jews acknowledged and believed the Son to be an eternal perſon of the Divine eſſence, and worthy to be called Jehovah, as they who want other books may ſee proved by Julius Conradus Ouho; lib. 1. Gul. Razia, cap. 4.Judaizing Socinian, the perſonality of the Holy Ghoſt. Grief is a perſonal affection. How a perſon ſhould be grieved, we can underſtand; how a Divine perſon ſhould have that done againſt him, which would grieve him, were he capable of griefe, is not inexplicable: but how a quality, a power, or an operation, ſhould be grieved is unconceivable.

2. Hence may be inferred, the love and tender care the Spirit hath for us, and of us. Had he not graciouſly condeſcended to take on him the offices of Advocate, Interceſſor, Comforter, he would not have ſo far concerned himſelf in our miſcarriages, as to be grieved for, or by them.

p. 243. If we are not to grieve the Spirit, then ſure we are not to blaſpheme or offer deſpight unto him; which cannot be done, but by ſinnes of the greateſt, and moſt helliſh malignity, and in the higheſt degree wilfull.

4. This will alſo inform us, what to think of them who take up their pleaſures in ſin, which grieves the Holy Spirit of God; we may think, that either they never were partakers of the Holy Ghoſt; or if ever partakers, that now he hath quite forſaken them, and an evil Spirit from the Lord hath ſeiſed on them. If Chriſt at his ſecond coming would ſpare all other ſinners, yet doubtleſs he will damn all thoſe that believed not the truth, but had pleaſure in unrighteouſneſſe, 2 Theſ. 2.12.

But the main I intend to dwell on, is the counſell of the Text; propounded indeed negatively, but yet muſt be ſuppoſed to include in it many affirmative duties, indeed all by which that good Spirit can be pleaſed and delighted. I will firſt propound ſome motives to perſwade men to abſtain from all ſins by which the Spirit is grieved; they ſhall be drawn from the perſon and office of him whom they grieve, from their own eſtate who do grieve him, from the ſad and wofull effects of greiving him.

p. 25I. Conſider who it is you grieve. Were he but ſome created Angel, you ought ſo farr to reſpect his miniſtry, as not to grieve him. The woman is to keep a covering on her head, becauſe of the Angels, 1 Cor. 11.10. leſt the contrary indecency ſhould offend thoſe pure Spirits. Nay, were He but a Saint compaſſed with fleſh and blood, we muſt not, no not by the uſe of a lawful thing, grieve him, unleſs we will walk uncharitably, Rom. 14.15. which would be to break the bond of perfection. But he is greater then any holy man or Angel, even an uncreated divine perſon. I know this is denyed by Socinians, nor do I purpoſe fully to refute their blaſphemy; onelyonly I ſhall take notice of one Scripture, becauſe it not onelyonly proves the Deity of the Holy Ghoſt, but alſo ſheweth the exceeding ſinfulneſs of doing any thing againſt him, ſeeing he is God.Wend. p. 248. Posteriora haec exaggerant & declarant priora, ut quando mentitus est Spiritui ſancto, intelligeret peccati magnitudinem; quod Deo eſſet mentitus ſiquidem Sp. S. eſt deus foreign & foreign cadem ſenſu dicitur. Synonymum in eodem loco eſt foreign. Acts 5.3, 4. Why hath Sathan filled thy heart to lie to the Holy Ghoſt? thou haſt not lied to men, but to God. There are here three aſſertions: 1. Ananias lied to the Holy Ghoſt. p. 262. That in ſo lying he did not lye unto man. 3. That he lyed unto God. Our argument lies in the oppoſition, of which no fair account can be given, if the Deity of the Holy Ghoſt be not ſuppoſed; for if ſo be the Spirit had been an Eſſence diſtinct from God, the Apoſtle, after he had ſaid, Thou haſt lied to the Holy Ghoſt, would not have ſaid, Thou haſt lied not to men, but to God; but thus, Thou haſt lied, neither to men, nor to the Spirit, but to God. Nor will this argument be evaded by ſaying, foreign in the third verſe is joyned with an Accuſative caſe, and ſhould be tranſlated, to counterfeit the Holy Ghoſt; for beſides that in ſome Copies 'tis not foreign, but foreign, and the propoſitions foreign, or foreign, after foreign, make it all one as if a Dative did follow; beſides this, 'tis moſt certain, that ſometimes with an Accuſative it ſignifieth to deceive or cheat; and it muſt here ſo ſignifie, becauſe this ſin is called a tempting the Spirit of the Lord: How violent would it be to expound that phraſe by counterfeiting of the Spirit of the Lord? every time we grieve the Spirit of God, we grieve God: And is that a ſmall matter in our eyes? Can there be a greater aggravation of ſin? If one man ſin againſt another, the judg ſhall judg him: but if a man ſin againſt the Lord, who ſhall intreat for p. 27him, 1 Sam. 2.25. but this would alſo further be conſidered by us, that though there be no difference as to the Eſſence of the Perſons, yet there is a difference in the oeconomy; he that grieveth the Spirit, grieveth that divine perſon againſt whom alone ſuch a ſin can be committed as is unpardonable: Whoſoever ſpeaketh a word againſt the Son of man, it ſhall be forgiven him; but whoſoever ſpeaketh a word againſt the Holy Ghoſt, it ſhall not be forgiven him, neither in this life, nor in that which is to come, Mat. 12.32. To ſin againſt Father or Son, is not ſo dangerous, as to ſin againſt the Spirit; becauſe he acting not in his own name, but in the name of Father and Son, from both of whom he is ſent; to ſin againſt him, is to ſin againſt all the authority of God, all the love of the Trinity, the loweſt condeſcention that divine goodneſs ever did, or can make.

II. Conſider we how little the Spirit hath deſerved to be thus grieved by us. Many good works (ſaith Chriſt, John 10.32.) have I ſhewed you from my Father, for which of them do ye ſtone me? Many good works hath the Spirit from the Father and the Son done you, O Chriſtians, for which of them do ye grieve him? Did I ſay many? I might have ſaid, all: there is no good gift that is either wrought in you, or p. 28for you, or by you, but it is to be aſcribed to this Spirit. Is Chriſt precious to you? he was conceived by the Holy Ghoſt in the womb of the Virgin Mary; he deſcended upon him in his Baptiſm, and anointed him to all his offices, raiſed him from the dead, bears witneſs of him, and pleads his cauſe againſt the unbelieving ſinful world. Is there any ſweetneſs in the Scriptures? why theſe are all from this Spirit: Prophecy came not in old time by the will of man, but holy men of God ſpake as they were moved by the Holy Ghoſt, 2 Pet. 1.21. Are you taken with thoſe admirable gifts that you ſee in your Miniſters? All that diverſity of gifts is from the ſame Spirit, 2 Cor. 12.4. called all therefore the manifeſtation of the Spirit, verſ. 7. Or are you more affected with the works of God in you? they are all the fruits and effects of the Spirit, whether conviction, or contrition, or humiliation, or regeneration, or conſolation, they are all wrought by the Spirit; this is the argument made uſe of in the Text, Grieve not the holy Spirit of God, by which ye are ſealed to the day of redemption. In calling him the holy Spirit of God, he meaneth not onelyonly that he is of eſſential, original, indefectible ſanctity; but alſo becauſe he worketh all the holineſs that is in any of Gods ſervants. And when we are ſaid to be by him ſeaed p. 29up unto the day of our redemption, by that phraſe is ſignified, that he doth all that which anſwereth to the nature and various ends and uſes of Sealing. But with that phraſe I am not to meddle as yet; nor liſt I to run over all his works, but pitch on that of comforting, and preſs that, to keep men from grieving him. The Spirit is the Comforter, ſent from the Father upon the prayer of his Son, to ſupply the abſence of his corporeal preſence, to open thoſe wells of Salvation, that were hid, and did lie under ground, in the days that the Meſsiah did dwell among men. In ſome Churches they have an officer who is called Conſolator Aegrorum, whoſe work is to put the breſts of conſolation into the mouths of thoſe who have received within themſelves the ſentence of death: ſhould any, whilſt this Officer is at his bed-ſide labouring to take out the ſting of death, vex him with untoward language, and not to give over till he had forced him to depart his room; would not all ſay that this man were either in a phrenſie, or elſe in the very gall and bitterneſs of ſpiritual death. The wickedneſs of thoſe who do grieve the Spirit of God is far greater. For

1. This ſick Comforter cannot alway be with thoſe whom he viſits, but is now diſcourſing p. 30with them, and anon gone either to ſome other languiſhing perſon, or to his own relations. But the Spirit is a Comforter alway abiding with you, John 14.16. Not that he actually comforts at all times, but that he always preſerves the root of comfort, alway tenders comfort, were not Chriſtians either ſo ſullen, or ſo ſtupid as not to receive it.

2. The Comforter of the ſick may endeavour to comfort, and not be able to comfort; Men may not be ſo wiſe as to open to him the root of their fears; or if they do, he may not be able to reach them; or if to reach them, not to pull them out; There are perplexities of conſcience which will puzzle and non-plus the moſt experienced Chriſtian or Teacher: But ſo ſtrong are the Conſolations of the Spirit, that they break through all oppoſition of contrary grief and trouble, whether ariſing from afflictions, or guilt of ſin.

3. The ſick Comforter may apply comfort unſeaſonably, and nothing is more uſual then to loſe clave errante, to ſpeak peace where God ſpeaks no peace: but the conſolations of the Spirit, are never miſplaced or miſtimed; he pours not the oil of gladneſs but into broken hearts; he puts not the garments of praiſe upon any, but thoſe in whom hath been p. 31the Spirit of heavineſs; he applieth not his ſtrong conſolations to any, but the heirs of the Promiſe, nor to them neither, but onelyonly when they fly for refuge, and lay hold of the hope that is ſet before them. Heb. 6.18, 19. When they flie, as men purſued by the Revenger of blood did to the Cities of refuge, or to the horns of the Altar.

4. In the abſence of the ſick Comforter, another may do the work as well perhaps as he: but the Spirit is ſo a Comforter, as none can comfort without him; all conſolation therefore is called the conſolation of the holy Ghoſt, Acts 9.31. Whileſt the Spirit of the Lord did reſt on Sampſon; he could break withs and cords; but the Spirit being departed, Sampſon may go out and ſhake himſelf, and think to do as at other times, but he ſhall ſoon find a difference; the Philiſtines ſhall prevail, lead him away captive, and put out his eyes. So thoſe who by the help of the Spirit have in former tribulations been made to rejoice and glorie, may think when aſſaulted afreſh to ſhew like chearfulneſs; but if by any ſin they have made the Spirit depart, they ſhall find a little thing too heavy to bear, the loſs of a child, which is but a common temptation ſhall make them cry, and take on, more like men then p. 32like Chriſtians; yea, more like children then men. Now, put all theſe conſiderations together, and when corruption next ſtirs, ſay, What! ſhall I grieve my Comforter, my abiding, my ſtrong, my wiſe, my onelyonly Comforter? This queſtion will ſtrangle it in the womb, if any ingenuity be left in the ſoul: if is be grown hard and carnal through the deceitfulneſs of ſin, then nothing but arguments drawn from wrath will work on it.

III. Let it be pondred, who they be that thus grieve the Spirit; all men are not in a capacity ſo to do; they that are, have of all men leaſt reaſon to do it. Amyraldus in his Theſes about the ſin againſt the Holy Spirit, hath well obſerved, that a man may be conſidered under a twofold foreign or relation, one meerly natural or legall, having knowledg of duty, but no revelation of any mercy or pardon in caſe he ſin; he that in this caſe ſins, ſinneth rather againſt the Father, then againſt Son, or Holy Ghoſt; or elſe, he may be conſidered as under an evangelical diſpenſation; and that again two ways, either ſo as onelyonly to have heard of remiſſion of ſins, but not at all to believe it, or be affected with it; he that ſins in this ſtate, ſins rather againſt the Son, then againſt the p. 33Holy Ghoſt, or ſo as not onelyonly to have ſeen the marvellous light of the Goſpel, but alſo to have been refreſhed with its beams, and made to rejoice in it; if in this ſtate he ſin wilfully, he muſt needs grieve the Spirit; but thus to ſin, is to ſin at a very high rate, when a man hath been made partaker of the holy Ghoſt, and taſted of the powers of the world to come, and of the heavenly gift, the Spirit may ſay, What could I have done more to endear religion, and inodiate ſin, that I have not done? To grieve the Spirit after all this by returning to folly and vanity, is an affront and diſingenuity not to be ſuffered, and which ſhall be moſt ſeverely puniſhed, either in this world, or in the other, or in both. This leads to the Fourth Motive drawn, from the ſad effects and conſequents of grieving the Spirit. I will not ſay with Luther, that it may make God ro carry it towards men, tanquam ſi non eſſet Deus ipſorum, ſed Diabolus; nor dare I ſo much as adventure to Engliſh ſo harſh an expreſſion: but I ſhall direct to one place of Scripture, in which enough is ſaid to terrifie us from grieving the Spirit; They rebelled and vexed his holy Spirit, therefore he was turned to be their enemy, and he fought againſt them, (ſo far was he from aſſiſting them againſt p. 34their enemies) and he raiſed up enemies againſt them; and cauſed Rebels to fall before them God's puniſhments under the Goſpel are more ſpiritual, not leſs ſevere. As for the temporary beleever, the Spirit being grieved by him may ſo forſake him, as that the unclean Spirit may return with ſeven unclean ſpirits worſe then that which was caſt out; he may be ſuffred ſo to fall, as that it ſhall be impoſſible to renew him by repentance. As for ſuch as by the inhabitation of the Holy Ghoſt are conſecrated and made Temples of God, I am ſo ſtrongly perſwaded of the doctrine of perſeverance, that I do not think they ever again become of the Synagogue of Sathan, but their grieving of the Spirit may be ſo puniſhed, as that

1. They may be permitted to fall into very foul and diſhonourable luſts. He that complieth with the motions of the Spirit, is changed into, the image of God from glory to glory, he renews his ſtrength as doth the Eagle; but give me a man that grieves the Spirit, he ſhall in a ſhort time fall into abominable either opinions or practiſes: and when we do conſider how ugly have been the carriages, and how ſcandalous the Apoſtaſies of ſome that doubtleſs were enlightned, and made the higheſt profeſſion of Religion, we cannot reſt in any other cauſe of p. 35them, then Gods judiciall blinding and hardening of them, for vexing his Spirit of truth and holineſs.

2. All ordinances become unprofitable to them. Promiſes ſometimes ſweeter then the honey and the honey-comb, have no reliſh in them. Commands and threatnings, of which their hearts were wont to ſtand in awe, now affect them no more then dreadful tales of men in another world. Were it not for ſhame, had they but any handſom excuſe, they would not come at ordinances at all: the Diſciples are told, John 14.26. that the Spirit ſhall bring things to their remembrance; by which I would not underſtand a bare calling them to mind, but a bringing them to mind in their full vigor, authority, evidence. 'Tis the Spirit alone that ſets home doctrines with demonſtration and power; the Spirit grieved, the moſt weighty truths are no more regarded then ſo many idle dreams, at leaſt no more then do the enticing words of mans wiſdom (unto which the demonſtration of the Spirit is oppoſed, 1 Cor. 2.4.) the probable diſcourſes of Orators, and Philoſophers, which at the utmoſt engender but opinion, perhaps it is ſo, perhaps it is otherwiſe. Be it ſo, that the word of God is quick and powerful, and ſharper then any two edged ſword, piercing even to the dividing aſunder p. 36of Soul and Spirit, of the joints and marrow, Heb. 4.12. yet is it thus vital and operative onelyonly as it is the Sword of the Spirit, Epheſ. 6. out of his hand it will pierce no deeper then would the ſword of Gideon in the hand of an youth. Be it ſo that the miniſtration of the Goſpel is more then that of the Law, yet it's greater glory lies onelyonly in this, that it is the miniſtration of the Spirit, 2 Cor. 3.8. The Spirit withdrawing himſelf, as it may well be thought he will do if grieved, even the Goſpel quickneth no more then the killing Letter did. Moſes put avail over his face, that the children of Iſrael could not ſtedfaſtly look to the end of that which is aboliſhed: But their minds were blinded; for untill this day remaineth the ſame vail untaken away in the reading of the Old Teſtament. 2 Cor. 3.13, 14 We think this vail is taken away in the Goſpel, and indeed it cannot be denied but that the Pen-men of the new Teſtament have uſed great plainneſs of ſpeech; but there is ſtill a vail on the hearts of men, and if the Spirit of the Lord do not take away that vail, (as if he be diſpleaſed, uſually he doth not) even the Goſpel may be hid as much as ever the Law was to the carnal Iſraelites.

3. Upon the grieving of the Spirit uſually follow ſad heart-diſtreſſing doubts and fears in p. 37reference to our preſent and eternal condition. 'Tis the Spirits office to make us know the things that are freely given us of God, 1 Cor. 2.12, to witneſs to our Spirits that we are the Children of God, Rom. 8.15, 16. to ſhed abroad the love of God in our hearts, Rom. 5.5, he is the earneſt of our inheritance untill the redemption of the purchaſed poſſeſſion, Eph. 1.14. If we grieve him, we are leſt in the dark, and ſee no light, and know not whether we go. And how ſad is this, to be at ſuch a loſs as to ſay, It may be I ſhall ſit down with Abraham, Iſaac, Jacob; but it may alſo be, that I ſhall make my bed in Hell with the Devil and his Angels where there is weeping, wailing, gnaſhing of teeth? but upon our grieving of the Spirit we are, not onelyonly left under doubts, but alſo under poſitive apprehenſions, that the wrath to come ſhall be our portion. How many have been heard to roar out, I am damned, I am damned? which crys, though they maybe acknowledged ſomtimes to proceed from Melancholy, or other bodily diſtemper, yet do they more frequently proceed from the grieved Spirit's withdrawing of himſelf.

You ſee, whether you are acted from ingenuity, or from fear, there's great reaſon you ſhould ceaſe from grieving the Spirit; and no leſs reaſon p. 38is there, why you ſhould not only not grieve him, but alſo rejoice and pleaſe him; the which you ſhall do, if,

I. You grieve when he is grieved, and vex your righteous ſouls at every thing that vexeth him. This is an act of friendſhip we all owe to all thoſe that are of the ſame body with us, Rom. 12.15, much more to him by whom we are all baptiſed into one body. 1 Cor. 12.13.

II. If you bring forth all the fruits of the Spirit, i. e. all manner of holineſs, but more eſpecially thoſe mentioned Gal. 5.22, 23. Love, joy, peace, long ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance. When we bring forth theſe, we not onelyonly live in the Spirit, but walk in the Spirit; which whoever do, fulfill not the luſts of the fleſh, Gal. 5.26. are not deſirous of vain glory, provoking one another, envying one another. And let it be obſerved, that the Apoſtle reckoning up the fruits of the Spirit, doth not inſtance in prayers and ſupplications, though they, when made with faith and humility, are undoubted evidences of the Spirits dwelling in us; but in meekneſs, gentleneſs, love, and ſuch other … as are oppoſite to ſinfull paſſions; for by goodneſs we are to underſtand in this place, kindneſs, and friendlineſs, or a readineſs p. 39on all occaſions to do good to others: And by Faith, not that which is called faith on our Lord Jeſus Chriſt; but fidelity or faithfulneſs towards men, oppoſed to treachery and inconſtancy. Believe it, to take all opportunities of doing our brethren good, to be punctual in performing our promiſes, patiently to bear all the injuries and provocations that are offred us by others, and ſtudying as much as in us lieth to preſerve peace with all men, are greater evidences that a man is ſpiritual, then are long prayers, or any thing of that nature, by which ſome of late have been ſo much puffed up. Believers have the Spirit in them, and they are ſaid to be in the Spirit, Rom. 8.9. As he that is born of the fleſh, is fleſh; ſo he that is born of the Spirit, is Spirit; and therefore, as they who are in the fleſh, do in nothing pleaſe God, do in all times and places mind the things of the fleſh; ſo they that are in the Spirit, they ſhould do all things to pleaſe the Father, they ſhould ſpiritualize their very natural and civil actions, doing them unto the glory of God. So ſhall nature as it were be adopted into grace, and every meals meat become an holy and acceptable ſacrifice.

III. If we pray to him, and for him, and bleſs God p. 40for all the good things wrought in us by him. We ſhould pray to Him, elſe how do we acknowledg his Deity? how do we ſtick to our baptiſm, in which we were baptiſed into his name? We ſhould pray for Him, elſe how do we look upon him as the great gift and promiſe of the new Covenant? We ſhould bleſs God for Him, or elſe how do we prize the benefits beſtowed on us, and wrought in us by him? Shall we bleſſe God for ſome ſingle good things, and not for the Spirit, who is every good thing, (as appears by comparing Mat. 7.11. with Luke. 11.13.) that were an high indignity offered to this divine perſon! That we may do all theſe the more enlargedly, it were good often to meditate how great a condeſcention it is in the Spirit, to dwell where he hath the Fleſh alway luſting againſt him; to help us in all our infirmities; to make interceſſion for us with groans that cannot be expreſſed, to apply unto us the redemption purchaſed, and make us meet for the inheritance of Saints in glory.

IV. If we honour his gifts in others, eſpecially thoſe which are beſtowed for the work of the Miniſtry. Tis the Holy Ghoſt which ſeparates men to the office of the Miniſtry; and when men are put into that Office, they do receive the Holy Ghoſt, therefore they ought to be p. 41honoured and had in eſteem, for their office and work ſake.

Obj. But doth not the anointing teach us all things, and ſo teach us as that we need not that man ſhould teach us at all?

Anſw. So indeed it is ſaid, and that by ſome pretending ſo much to the Spirit, as that their uſual compellation to others is Fleſh; but we are not to believe every ſpirit, but to try the ſpirits whether they be of God: and I heartily wiſh the ſpirit from whence this Objection ariſeth, did not too manifeſtly diſcover it ſelf not to be of God.

The Spirit that Chriſt promiſed, was to be ſent from the Father in the name of Chriſt, and was not to ſpeak of himſelf, but whatſoever he had heard, he was to receive of Chriſt, and glorifie Chriſt, John 16.13.14. But the men who make this objection do diſhonour and decrey Chriſt, ſetting up Chriſt within them in oppoſition to him that ſuffered at Jeruſalem: the Spirit inſpired Prophets, Apoſtles, Evangeliſts, to deliver down unto us a rule of faith and life; but theſe men do vilifie this written word, and miniſtration of the Spirit, and call on their proſelytes to follow that light within them, and make that ſufficient for ſalvation. For my part I am ſo far from deſiring p. 42that any ſhould envy for our ſakes, that I could heartily wiſh that all the Lords people were prophets, and that his Spirit were on them. Were there a Seculum Spiritus to be expectted, I hope I ſhould as ſincerely pray for it, and as much rejoyce in the approaches of it, as another; but ſo farr am I form finding in the Scriptures any time in which the Miniſtry ſhall ceaſe, and be uſeleſs, that I rather find the Spirit is to be received by the hearing of faith, and that it is one great work of the Spirit, to quicken and give life to the publick Ordinances as diſpenſed by the Miniſters of the Goſpel; 'tis the Holy Ghoſt that maketh them overſeers of the flock. Acts. 20.28. As for that place, 1 John 2.29. it carrieth it's anſwer in its own bowels, You ſhall not need that any one teach you, but as the ſame anointing teacheth you, (i. e.) not other things, nor in another way then the ſame anointing teacheth you; but do any miniſters pretend to teach other things, or in another way then this anointing teacheth? If they do not, as it is moſt certaine they do not, why is this Scripture ſo frequently urged againſt miniſterial teaching? For ever let us abhor thoſe who cry up the Spirit, ſo as to juſtle out that forme of found words which hath been delivered unto us by menguided by the Spirit; Be ſure you quench p. 43not the Spirit, but have a care you deſpiſe not prophecyings; God having put thoſe two counſels together, let no man put them aſunder.