A Fountain Sealed, Part 1

A Fountain Sealed · Part 1

p. 1Epheſ. 4. 30.

And grieve not the holy Spirit of God, whereby ye are …ealed unto the day of redem…tion.

WHether the words bee a Command enſuing from authority or, counſell, from wiſedome, or a caveat from Gods care of our ſoules, it is not materiall: conſidering both Counſell and Caveats of the great God, have both force of a Command, with ſome mixture of the ſweetneſſe p. 2of love: the Apoſtle as his manner is, from the largeneſſe of his Spirit,Scope of the words. riſeth from a particular diſſwaſive from corrupt communication, in the verſe before, to this generall adviſe of not grieving Gods Spirit by ſinne; eſpecially againſt conſcience inlightened: and this diſſwaſive from evill, is inforced from a dangerous effect of grieving the ſpirit of God; and the danger of grieving ariſeth from this, that it is the Spirit of God, and God himſelfe whom we grieve, and a holy Spirit, holy in himſelfe, and holy as the cauſe of all holineſſe in us; and hee that after he hath wrought holineſſe in us, ſealeth and confirmeth us p. 3in that act of grace, untill the day of our glorious redemption: ſo that the grounds of not grieving, are from the greatneſſe and goodneſſe of the perſon whom we grieve, and from the greatneſſe and conſtancie of the benefits we have by him.Holy Ghoſt called Spirit, why. To ſpeake ſomething of the perſon, the holy Spirit is called a Spirit, not onelyonly by nature, as being a ſpirituall eſſence, but in regard of his perſon and office, he is both breathed from the Father and the Sonne, as proceeding from them both; and by office, breatheth into all that God hath given Chriſt to redeeme, and him to ſanctifie; he is ſo the ſpirit of God in proceeding from God, as p. 4that he is God, which who ſo denieth, deny their own Baptiſme; being as well Baptized into the name of the Holy Ghoſt, as into the Father and the Sonne; and no leſſe a perſon, then God, is needfull to aſſure our ſoules of Gods love, and to change our nature, being in an oppoſite frame: who can reveale to us the minde of God, but the Spirit of God? and herein we may ſee the joynt forwardneſſe both of the Father and Son and holy Ghoſt; when both Father and Sonne joyne in willingneſſe to ſend ſo great a perſon to apply unto us, and to aſſure us of that great good the Father hath decreed, and the Son performed for us.

p. 5That attribute the Spirit delights in,Holy Spirirt is that of holineſſe, which our corrupt nature leaſt delights in,Holineſſe not onelyonly an attribute in God, but the excellency of all h…s attributes. and moſt oppoſeth: holineſſe is the glory and crown of all other excellencie; without which they are neither good in themſelves, no… comfortable to us. It implies a freedome from all impuritie,He is holy in mercy, in iuſtice, in goodneſſe, &c. and a perfect hatred of it; an abſolute perfection of all that is excellent. What is it then to grieve ſuch an holy Spirit, before whom the heavens themſelves are impure, and not onelyonly the Divels tremble, but the Angels cover their faces? what ſhall wee thinke then of them which doe not onelyonly neglect, but deſpiſe, yea oppoſe this p. 6holineſſe, and indure any thing elſe? what is hated in the world with keene and perfect hatred; but holyneſſe, without which yet, we ſhall never ſee God, nor enter into that pure place, into which, we all profeſſe a deſire to enter?Two deſires in man by nature. There was planted in man by nature, a deſire of holineſſe, and a deſire of happineſſe: the deſire of happineſſe is left ſtill in us, but for holineſſe which is the perfection of the image of God in us, is both loſt, and the deſire of it extinguiſhed: and that men might the better drive it out of the world under a forme and ſhew of it; they oppoſe the truth of it, and that with the greater ſucceſſe, becauſe under that p. 7great colour the Divell and his Vicar, carry all their divelliſh policies under a ſhew of holineſſe. We ſee in Popery, every thing is holy with them, but that which ſhould be holy, the truth of God, and the expreſſion of it. The man of ſinne himſelfe muſt have no worſe title, then his Holineſſe: a ſhew of deviſed holineſſe pleaſeth mans anture well enough; as being glorious for appearance, and uſefull for ends. But the truth of it being croſſe to the whole corrupt nature of man, will never be entertained, untill nature be new moulded by his holy Spirit in the uſe of holy meanes, ſanctified by himſelfe for that end: it is this p. 8that makes a man a Saint, and civill vertues to be graces, which rayſeth things that are (otherwiſe) common, to an higher degree of excellency: this is that to a Chriſtian which reaſon is to a man: it gives him a being, and a beauty different from all other: it makes every action we doe in obedience to God a ſervice, and puts a religious reſpect upon all our actions, directing them to the higheſt end.

1Foure things preſuppoſed.Now that which the Apoſtle diſſwades from, is from grieving ſo holy a Spirit. Theſe truths, are preſuppoſed: Firſt, that the holy Ghoſt is not in us perſonally as the ſecond Perſon is in Chriſt man;The ſpirit in us. for then the p. 9holy Ghoſt, and we ſhould make one perſon: nor is the holy Ghoſt in us eſſentially only: for ſo he is in all creatures: nor yet is in us onelyonly by ſtirring up holy motions, but he is in us myſtically, and as Temples dedicated to himſelfe: Chriſts humane nature is the firſt temple, wherein the Spirit dwels; and then we become temples by union with him.Differēce of the Spirits being in Chriſt, and in us. The difference betwixt his being in Chriſt & us, is, that the Spirit dwels in Chriſt in a fuller meaſure; by reaſon that as a head he is to conveigh ſpirit into all his members. Secondly, the Spirit is in Chriſt intirely without any thing to oppoſe: the Spirit alwayes findes ſomething in us, that p. 10is not his owne, but readie to croſſe him. Thirdly, the Spirit is in us derivatively from Chriſt, as a fountaine we receive grace at ſecond hand, anſwerable to grace in him.How the Spirit was in Adam in innocency. The holy Ghoſt was in Adam before his fall, immediately; but now hee is in Chriſt, firſt, and then for Chriſt in us, as members of that bodie, whereof Chriſt is the head: & it is well for us that he dwels firſt in Chriſt, and then in us: for from this it is that his communion with us is inſeparable, as it is from Chriſt himſelfe, with whom the Spirit makes us one. The holy Spirit dwels in thoſe that are Chriſts after another manner then in others in whom he is in,How in carnall men. in p. 11ſome ſort by common gifts; but in his owne, he is in them as holy, and as making them holy, as the ſoule is in the whole body in regard of divers operations; but in the head onelyonly as it underſtandeth, and from thence ruleth the whole bodie: ſo the holy Ghoſt is in his, in regard of more noble operations, and his perſon is together with his working, though not perſonally; and though the whole man be the temple of the holy Ghoſt, yet the ſoule eſpecially, and in the ſoule the very Spirit of our minds, as moſt ſuteable to him being a Spirit. Whence the Apoſtle wiſhes the grace of Chriſt to be with our Spirits, the beſt of ſpirits p. 12delight moſt in the beſt of us, which is our ſpirits: in the Temple the further they went, all was more holy, till they came to the holy of holieſt. So in a Chriſtian the moſt inward part the ſpirit is,The holy Ghoſt dwels not in us as in ordinary houſes, but as Temples. The holy ſpirit makes all holy, where ever he comes. as it were the holie of holies, where incenſe is offered to God continually. What a mercy is this that he that hath the heaven of heavens to dwell in, will make a dungeon to be a temple; a priſon to be a paradiſe; yea an hell to bee an heaven? Next to the love of Chriſt in taking our nature, and dwelling in it; we may wonder at the love of the holy Ghoſt, that will take up his reſidence in ſuch defiled ſoules.

2The ſecond thing preſuppoſed, p. 13is that the holy Spirit being in us after hee hath prepared us for an houſe for himſelfe to dwell in,The ſpirit a Counſellor and Comforter. and to take up his reſt and delight in, he doth alſo become unto us a Counſellour in all our doubts, a Comforter in all diſtreſſes, a Solicitor to all dutie, a guide in the whole courſe of our life, untill we dwell with him for ever in heaven: unto which his dwelling here in us doth tend: he goeth before us as Chriſt did in the pillar of the cloud and fire before the Iſraelites into Canaan: being a defence by day, and a direction by night. When we ſinne, what doe we elſe but grieve this guide?We are prone to grieve the Spirit.

3The third ground is, that p. 14we, the beſt of us, are prone to grieve this holy Spirit: what uſe were there elſe of this caveat… we carrie too good a proofe of this in our owne hearts: we have that which is enmitie to the ſpirit within us, ſinne; and an adverſarie to the ſpirit & us, Sathan: Theſe joyning together, and having intelligence, and holding correſpondencie, one with another, ſtirre us up to that which grieves this good Spirit.

4The fourth thing preſuppoſed,We ſhould be carefull of grieving it. is, that we may and ought by Chriſtian care and circumſpection, ſo to walke in an even and pleaſing courſe, that we ſhall not grievouſly offend the ſpirit, or grieve our owne p. 15ſpirits. We may avoid many laſhes and blowes, and many an heavy day which we may thanke our ſelves for, and God delighteth in the proſperity of his children, and would have us walk in the comforts of the holy Ghoſt, and is grieved when we grieve him: that then hee muſt grieve us to prevent worſe griefe. The due and proper act of a Chriſtian in this life is to pleaſe Chriſt, and to bee comfortable in himſelfe, and ſo to be fitted for all ſervices.

Theſe things premiſed, it is eaſie to conceive the equitie of the Apoſtles diſſwaſive from grieving the holy ſpirit. For the better unfolding of which, we wil p. 16unfold theſe foure points. Firſt,Foure points obſerved. what it is to grieve the Spirit. Secondly, is wherein we ſpecially grieve the Spirit. Thirdly, how we may know when wee have grieved the Spirit. Fourthly, what courſe we ſhould take to prevent this griefe.

1For the firſt: The holy Ghoſt cannot properly be grieved in his own perſon,What it is to grieve the Spirit. becauſe griefe implyes a defect of happineſſe in ſuffering that we wiſh removed. It implyes a defect in foreſight, to prevent that which may grieve. It implyes paſſion, which is ſoon raiſed up, and ſoone laid downe: GOD is not ſubject to change; it implyes ſome want p. 17of power to remove that which we feele to be a grievance: and therefore it is not beſeeming the Majeſtie of the Spirit thus to bee grieved. Wee muſt there…ore conceive of it as befit…ing the Majeſtie of God, …emoving in our thoughts …ll imperfections.Spirit grieved how. Firſt then we are ſayd to grieve God, when we doe that which is apt of it ſelfe to grieve: as we are ſaid to deſtroy our weake brother, when wee do that which he taking offence at, is apt to miſleade him, and ſo to deſtroy him. Secondly, we grieve the Spirit, when wee doe that whereupon the Spirit doth that which grieved perſons doe; that is, retireth and ſheweth diſlike, and returns p. 18griefe againe. Thirdly, though the paſſion of griefe be not in the holy Ghoſt, yet there is in his holy nature a pure diſplicence and hatred of ſinne, with ſuch a degree of abhomination as though it tend not to the deſtruction of the offender, yet to ſharpe correction: ſo that griefe is eminently in the hatred of God in ſuch a manner as becomes him. Fourthly,Spirit conſidered as in himſelfe, as in us. wee may conceive of the Spirit as hee is in himſelfe in heaven, and as hee dwels and workes in us; as wee may conceive of God the Father, as hidden in himſelfe, and as revealed in his Son, and in his word; and as we may conceive of Chriſt as the ſecōd perſō, & as incarnate: p. 19ſo likewiſe of the holy Ghoſt as in himſelfe, and as in us, God, in the perſon of his Sonne: and his Sonne as man, and as Miniſter of Circumciſion, was grieved at the rebellion and deſtruction of his owne people. The holy Spirit, as in us grieveth with us, witneſſeth with us, rejoyceth in us, and with us; and the ſpirit in himſelfe, and as he worketh in us hath the ſame name, as the gifts and graces, and the comforts of the Spirit are called the ſpirit; even as the beames of the Sunne ſhining on the earth are called the Sunne: and when we let them in, or ſhut them out, wee are ſaid to let in or ſhut out the Sunne. We may grieve the p. 20ſpirit, when we grieve him, as working grace, and offering comfort to us: the graces of the Spirit have the name of the Spirit whence they come, as the Spirit of love and wiſdome. Again, our owne ſpirits, ſo farre as ſanctified, are ſaid to be the Spirit of God: So the Spirit of God, not in it ſelf, but in Noah did ſtrive with the old world; and ſo we grieve the Spirit, when we grieve our owne or other mens ſpirits, ſo farre as they are ſanctified by the Spirit.

Now the ſpirit as in us worketh in us,How the Spirit worketh in us. according to the principles of mans nature, as underſtanding and free creatures, and preſerveth the free manner of working proper to man; p. 21and doth not alwaies put forth an abſolute prerogative power, but dealeth with us by way of gentle and ſweet motions and perſwaſions; and leaveth it in our freedome to imbrace or refuſe theſe inferiour workes of the Spirit: and our hearts tell us it is in our power to entertaine or reject the motions: which when we doe in our owne apprehenſion, we churliſhly offend the ſpirit, as willing to draw us to better waies; and wee cannot otherwaies judge of this, but as grieving. God in his dealing with men, puts his cauſe into our hāds, that by our prayers and otherwiſe, wee may helpe or hinder him againſt the mighty. p. 22And Chriſt puts himſelfe into our hands in his Miniſters, and in the poore; counts himſelfe regarded or neglected in them: ſo the holy Spirit puts as it were his delight and contentment in our power, and counts when we entertaine his motions of grace or comfort, we entertain him; and when we refuſe them, wee grieve him. And the holy Ghoſt will have us interpret our refuſing of his motion, to be a refuſing of him; and not onelyonly a refuſing of him, but of the Son, and of the Father, whoſe ſpirit he is. Oh, if we did but conſider how high the ſlighting of a gracious motion reaches, even to the ſlighting of God himſelfe: p. 23it would move us to give more regard unto them. As we uſe theſe motions, ſo would wee uſe the Spirit himſelfe, if he were in our …ower. They are not only …e Ambaſſadors, but the …oyal off-ſpring of the ſpirit … us, and when we offer …iolence to them, we kill as …uch as in us lyeth, the roy…ll ſeed of the Spirit.

Ob. Ob.It may be objected, when we doe any thing amiſſe,We intend not in ſin, to grieve the Spirit. we intend not the grieving of the Spirit? It is true,An. unleſſe we were divels incarnate,We doe it in the cauſe. we will not purpoſely and directly grieve the Spirit; but when we ſinne, we will the grieving of him in the Cauſe. No man hates his owne ſoule, or is in love with p. 24death, yet men will willingly doe that, which if they hated their own ſouls, and loved death, they could not doe worſe. Why will you periſh, you houſe of Iſrael? ſaith God, they intended no ſuch matter as periſhing: Gods meaning is, why will you go on in ſuch deſtructive courſes, as will ēd in periſhing? if we could hate hell in the cauſe of it, and way to it, as we hate it in it ſelfe, we would never come there.

2For the ſecond point, wherein wee eſpecially grieve the Spirit:Wherein we grieve the Spirit. griefe ariſeth either from antipathy and cōtrariety, or from diſunion of things naturally joyned together. In greater perſons eſpecially, p. 25griefe ariſeth from any indignity offered from neglect or diſreſpect, and moſt of all from unkindneſſe after favour ſhewed. Thus the holy Ghoſt is grieved by us: what more contrary to holineſſe, then ſinne, which is the thing, and the onelyonly thing that God abhominates, yea, in the divell himſelf?We grieve the Spiri… by unkindneſſe. But then adde to the contrarietie in ſinne, the aggravations from unkindeneſſe; and this makes it more ſinfull. What greater indignity can wee offer to the holy Spirit, than to prefer baſe duſt before his motions? leading us to holineſſe and happineſſe? what greater unkindneſſe, yea, treachery to leave directions of a friend p. 26to follow the counſaile of an enemy? ſuch as when they know Gods will, yet will conſent with fleſh and bloud, like Balaam, who was ſwayed by his profit againſt a cleere diſcovery of Gods will. We cannot but make the Spirit of God in us in ſome ſort aſhamed to thinke of our folly; in leaving the Fountaine, Ier.and digging Ciſternes: in leaving a true guide, and following the Pirate: men are grieved eſpecially, when they are diſreſpected in their place and office. It is the office of the Spirit to enlighten, to ſoften, to quicken, and to ſanctifie; when wee give content to Sathan, it puts the holy Ghoſt out of office. The office of the holy p. 27Ghoſt is likewiſe to bee a comforter: it cannot therefore but grieve the holy Spirit, when the conſolations of the Almightie are either forgotten, or ſeeme nothing unto us in the periſhneſſe of our ſpirits; when with Rachel wee will not bee comforted. Who in ſtead of wraſtling with God by prayer, wrangle with him by cavelling objections: They take pleaſure to move objections, inſtead of a holy ſubmiſſion to higher reaſons that might raiſe them to comfort: and take Satans part againſt the holy Spirit, and their owne ſpirit: and againſt arguments that are miniſtred, by thoſe that are more skilfull in the wayes of ſalvation, p. 28then themſelves. How little beholding is the holy Spirit to ſuch, who pleaſe themſelves in a ſpirit of oppoſition? and yet ſo ſweet is this holy Spirit, that after long patience, hee overcomes many of theſe with his goodneſſe: and makes them at length with ſhame, lay their hands upon their mouthes, and bee ſilent. Yet that is one reaſon they ſticke ſo long in temptations, and are kept ſo long under the Spirit of bondage. Thoſe likewiſe cannot but grieve the Comforter, that leave his comforts, and ſeeke for other Comforters: that thinke there is not comfort enough in Religion, but will bowe downe p. 29to the world, ſuch as linger after the liberties of the fleſh, after ſtolne waters; as if God kept houſe not good enough for them. It is a great diſparagement to preferre huskes before the proviſion of our fathers houſe, and to die (like fiſh out of their proper element) if wee want carnall comforts. But above all, they grieve the Spirit moſt, that have had deepeſt acquaintance with the Spirit; and have received greateſt favours from the Spirit. When the holy Ghoſt comes in love, and wee have given way to him to enlighten our underſtandings, and when in our affections, wee have taſted of the good things of God, p. 30that the promiſes are ſweet, and the Goſpell is good. When we have given ſuch way to the Spirit, then to uſe him unkindly; this grieves the Spirit. Where the holy ghoſt hath not only ſet up a light, but given a taſt of heavenly things, and yet we upon falſe allurements will grow to a diſtaſt, it cannot but grieve the Spirit. And this makes the ſinne againſt the holy Ghoſt ſo deſperat, becauſe there hath beene a ſtrong conviction and illumination.Aggravation of ſinnes of Profeſſors. Therfore of all ſinnes, the ſinnes of Profeſſors of Religion, grieve the Spirit moſt; and of all Profeſſors thoſe that have moſt means of knowledge: becauſe their obligations are dee-per, p. 31and their ingagements greater. The deeper the affection hath entred, the greater the griefe muſt needs be in unlooſing. The offence of friends, grieves more than the injuries of enemies. And therefore the ſinnes that offend God moſt, are committed within the Church; where is the greateſt ſinne of all, the ſin againſt the holy Ghoſt committed, but within the Church? and where there is the greateſt light, and the greateſt meanes. Sinnes againſt knowledg grieve moſt, eſpecially, if there be a malicious oppoſing: for there can be nothing to excuſe it. The malice of the will maketh the ſinne of the deeper die, and it is contrarie to the ſpirit, as it is a p. 32Spirit of goodnes, & hence is it, that preſūptuous ſins ſo much grieve the ſpirit, for by ſuch ſins we abuſe the ſweeteſt Attribute of Gods Spirit, his Goodneſſe, and be therefore evill becauſe he is good,Sins againſt knowledg are ſuch either, 1 Directly. and turne his grace into wantonneſſe, the ſin of this age. Sins againſt knowledge are either ſuch as are 1. Directly againſt knowledge, as when we will not underſtand what we ſhould doe, becauſe wee will not doe what we underſtand: ſuch put out the candle, that they may ſinne with the more freedome. This kind of ignorance doth not free from ſinne, but increaſeth it: ſome men will not heare the Word, nor reade good Bookes, leſt their conſciences p. 33ſhould bee awaked: this affected ignorance increaſeth the voluntarineſſe. Againe, when we maintaine untruths for any advantage, knowing them to be untruths; as many learned Papiſts cannot but doe. What a great indignity is it to the Spirit of GOD to ſell the truth, which we ſhould buy, yea with the loſſe of our lives: and to prefer the pleaſing of a baſe man, or ſome gaine to our ſelves before a glorious beame of GOD? Other ſinnes if wee know them to be ſinnes, are ſins againſt knowledge, not ſo directly,2 Indirectly. but collaterally: yet this will bee the chiefe aggravation, when our conſciences are once awaked, not ſo much that p. 34we have ſinned, as that we have ſinned againſt the light, when the will hath nothing to plead for it ſelfe, but it ſelfe; it would, becauſe it would, though it knew the contrary. Involuntarineſſe, takes away ſomething of the hainouſneſſe of ſinne: when there is ignorance, perturbation, or paſſion, there is leſſe ſinne, and leſſe grieving of the Spirit: but when there are none of theſe, but a man will ſinne, becauſe he will; accounting it a kinde of ſoveraignty to have his will, this will prove the moſt miſerable condition, for not to have the will regulated by him that is the chiefeſt good, is the greateſt perverſeneſſe, and will end in deſperation.

p. 35Qu. Why are voluntary ſinnes ſo great, and ſo much grieve the Spirit of God?

Anſw. Why voluntary ſins grieve the Spirit ſo much.When there is paſſion, there is ſome colour for ſinne; as profit, pleaſure, feare to diſpleaſe, &c. When there is ignorance, there is a want of that that might helpe the underſtanding; but when there are none of theſe, and a man willingly ſinnes, he is more directly carried againſt the command and will of God: there is nothing puts him on: yet hee accounts it ſo ſmall a matter; that hee will do it without any provocation, out of a ſlight eſteeme of the good pleaſure and will of God.

As common …wearers, can they plead ignorance? they p. 34duplicate page p. 35duplicate page p. 36know the Commandement, God will not hold them guiltleſſe, Exod. 20.Exod 20that take his name in vaine: can they plead perturbation? They doe it oft in a bravery, when they are not urged: there is no ingagement in that ſin of profit or pleaſure, but a voluntary ſuperfluity of pride. They would have you to know, that they are men that care not for God himſelfe, let God and his Miniſters take it as they will, though I have no pleaſure or profit by it, yet I will have my liberty. The heart that hath been thus wicked, will hardly admit of comfort, when it ſtands in need of it.

We are not ſaid to be ill, becauſe we know ill, but becauſe p. 37we will and conſent to ill; it is the will that makes up the bargain, ſin were not ſinne elſe. God hath given us the cuſtody of our owne ſoules, and as long as wee keepe the keyes faithfully, and betray not our ſoules to Sathan, ſo long we poſſeſſe, our owne ſoules, and our comfort: but when hee fuggeſts; doe this, or ſpeake this, and wee conſent; hee takes full and free poſſeſſion of us, as much as in us lies; and God in judgement ſaith Amen to it. God ſaith take him Sathan: ſince hee will not have my Spirit to rule him, it is fit he ſhould have a worſe. The more willingneſſe, the more ſinfulneſſe, and the leſſe defence; and Gods juſtice p. 38cannot better be ſatisfied, than by puniſhing them moſt againſt their wils, who ſinned moſt with their will. The clearer the light is, and the more advantages it hath, the more we ſinne.

In this reſpect it is,Sinnes againſt the ſecond Table in what reſpect they grieve moſt. that ſinnes againſt the ſecond Table grieve more then ſinnes againſt the firſt; becauſe here the conſcience is more awaked. Theſe be ſins againſt a multiplied light, againſt the light of nature, light of the Word and Spirit: and ſuch ſinnes are contrary to humane ſociety, they diſſolve thoſe bonds that nature, even by the common reliques it hath left, ſtudies to maintaine. Though corrupt nature hath no good in it, for we deſerved p. 39to be like divels; yet God intending to have civill ſociety, out of which he uſually gathers his Church: preſerveth in mans nature, an hatred of ſinnes that overthrow ſociety: ſuch ſins therefore being committed againſt more light, wound more: as in caſe of murther, notorious perjury, theft, &c.Gods method in dealing with ſinners.

Therefore God oft gives up men, upon breach of the firſt Table, to breaches of the ſecond, that ſo they may come to more griefe, and ſhame, as being the breakers of both Tables: Men never fall into the breach of the ſecond Table, but upon breach of the firſt: No man deſpiſeth mans Law, but he deſpiſeth Gods p. 40law firſt; No man breakes the law of nature, but he deſpiſeth the God of nature Prophane Atheiſticall perſons that glory in the breach of the third Commandement by ſwearing; GOD meets with them by giving them over to groſſe abhominable ſinnes of the ſecond Table; which vexeth them more (though they ſhould not) than ſins againſt the firſt Table, expoſing them, beſides inward griefe, to open ſhame; then God opens Conſcience to tell them, not onelyonly that they are too blame for their groſſe ſinnes, but for the root of them; Atheiſme, prophaneneſſe, looſeneſſe, which are ſinnes againſt the firſt Table. This is an aggravation p. 41of ſinnes againſt knowledge, when our knowledge hath beene holpen and ſtrengthened by education, by example of others running into our eyes, which is a more familiar …eaching than that of Rule, …nd ſtrengthened alſo by obſervation and experience …f our ſelves; and the for…er ſtrength we have had, … againſt the ſinne we now commit: and ſweetneſſe we have found in the reſiſting of it. None are worſe than …hoſe that have been good, and are naught, and might be good, and will be naught. When there is more deliberation and fore-knowledge of the dangerous iſſue, and this alſo joyned with the warning of others. As Reuben p. 42ſaid unto the reſt of his brethren, Spake I not vntounto you, &c? So may Gods Spirit, and conſcience, ſay to men, Did not I acquaint you with the danger of ſin? You are now in miſery, and terrours of conſcience, but did you not ſleight former admonitions, and helps, and meanes? Conſcience is an inferior light of the Spirit: to do things againſt conſcience, is to do them againſt the Spirit. God ſpake to me, and I heeded him not, how doth God ſpeake? When conſcience ſpeakes, and ſaith this is good, this is bad: then God ſpeakes, conſcience hath ſomewhat divine in it: it is a petty god, it ſpeakes from God; eſpecially when the Spirit joynes p. 43with conſcience, then God ſpeakes indeed, then there is light upon light.

VponUpon divers reſpects ſome ſin may grieve more or leſſe than another.Some ſins grieve more than other. As the …oly Ghoſt is a Spirit, ſo …pirituall ſinnes grieve moſt; …s pride, envy; imprinting …pon the ſoule as it were, a …haracter of the contrary ill …irit. Carnell ſinnes, whereby the ſoule is drowned in …elight of the body, may …ore grieve the ſpirit in a…other reſpect; as defiling …is Temple, and as taking away ſo much of the ſoule; …ove and delight, carry the ſoule with them, and the more deeply ſuch ſinnes enter into the creature, beſides the defilement, the leſſe ſtrength it hath to ſpirituall p. 44duties: grace is ſca…ed in the powers of nature, now carnall ſinnes diſable nature… and ſo ſets us in a greate… diſtance from grace, as taking away the heart, Hoſ. 4. Hereupon the Apoſtle ſets being filled with wine, contrary to being filled with the Spirit. Eph. 5. 18.Eph 5:18And hence it is the Apoſtle forbids, in the former words, uncleane communication: the holy Spirit is a Spirit of truth, hates hypocrites; being painted ſepulchers; but as a ſpirit… of purity, hates foule …ivers, and foule-mouth'd ſpeakers, as open ſepulchers. They cannot therefore but much grieve the ſpirit, that feed corrupt luſts, and ſtudie to give contentment, and pay tribute, to the p. 45fleſh; to which they owe no …ervice and are no debters: …nd by ſowing to the fleſh from which we can reape nothing but corruption.Gal. 6.Gal 6 When our thoughts are exerciſed to content the out…ard man, to contrive for …e things of the world one…; this is to pay tribute of …e ſtrength and vigor of our affections to the utter enemy of Gods Spirit, and our owne ſoules: when our thoughts runne deeply into …arthly things, we become …ne with them.

Who will thinke himſelfe well entertained into an houſe, when there ſhall be entertainement given to his greateſt enemy with him? …nd ſhall ſee more regard had, and better countenance p. 46ſhewed to his enemy, than to him? when the motions of corrupt nature are mor… regarded, then the motions of the Spirit. The wiſedome of the Spirit which is from above, is firſt pure, and maketh us ſo, and rayſeth the ſoule upward to things above. Chriſtians indeed, have their failings; but if a true Chriſtian examine himſelfe, his heart will ſay, that every day he intends the glory of God, and the good of the ſtate he lives in: he hath a larger heart than a baſe worldling, that keeps within the ſphere of himſelfe; ſpending all his thoughts there, and conſults onelyonly with fleſh and bloud, with profit and pleaſure, to heare what p. 47they ſay. Such baſeneſſe cannot but grieve the Spirit, as cōtrary to our hopes, and heavenly calling, which are glorious.

It is a dangerous grieving of the Spirit, when inſtead of drawing our ſelves to the ſpirit, we will labour to …raw the ſpirit to us, and …udy the Scriptures, to countenance us in ſome corrupt courſe; and labour to make God of our mind, that wee may go on with the greater libertie. When men get to themſelves teachers after their owne luſts, as many do (eſpecially if they be in place) Ahab ſhall not want his 400 falſe Prophets. When men cut the rule and ſtandard to fit themſelves, and not fit p. 48themſelves to it. You have ſome that are reſolved what to do, and yet will bee asking counſell, and if they have an anſwer to their minds, then they reſt; if not, then their anſwer is: This is your judgment, but others are of a contrary opinion: and thus they labour to make the Spirit of God in his Miniſters to ſerve their turne,Jer. 42.Jer 42 ſo did the Iewes in Ieremies time.

Some will father thoſe ſinfull affections that ariſe from the fleſh, and are ſtrengthened by Sathan, upon the holy Spirit, counting wrath that is kindled from hell to be fire of holy zeale comming from heaven. Thus the enemies of Religion thinke they doe p. 49God ſervice in their maſſacres; ſuch are thoſe that wickedly oppoſe the wayes of God, and yet are ready to ſay, Glory be to the Lord; ſuch men ſtudy holineſſe in the ſhew, that they may overthrow it in the power; and will countenance an ill courſe, by Religion.

Such alſo are faulty who lay the blame of an uncomfortable life upon Religion, when men are therefore uncomfortable, becauſe they are not religious enough. The wayes of wiſedome are the wayes of pleaſure.

In theſe times,The Spirit is grieved by ſinnes againſt the Goſpell. being the ſecond ſpring of the Goſpell, we muſt take heed of ſinnes againſt the Goſpell. Benefits, the greater they are, being neglected, or abuſed, p. 50bring the greater judgement. The office of the holy Spirit is, by the Miniſtery, to lay open the riches of Chriſt, and the glory of Gods grace in him: by neglecting ſo great ſalvation, and by thinking this favour of God to be a common favour; we ſinne againſt, both Father, Sonne, and holy Ghoſt, and in that they deſire moſt to be glorified. Such therefore as ſay to the clouds, Drop not, and to the winds, blow not; and to the Prophets, propheſie not; that ſtudy to keepe out the light and ſin againſt it, as diſcovering them, and awakening them, and hindering them from taking that ſolace in carnall courſes of the world: as pe…ing p. 51the eyes of others to know them further than they would be known, and ſo to loſe that reſpect they would have in the hearts of men. This cannot but grieve …he Spirit of God; and move …im to take away that truth …hat we are ſo far from …hinking a bleſſing, that we … weary of it, and fret againſt it.

The office of the Spirit is to ſet out Chriſt, and the favour, and mercy of God in Chriſt:Slighting ordinances. when we ſlight Chriſt in the Goſpell, the ordinance, & organ of working good in us, the holy Ghoſt is ſlighted, and grieved. Bad is our condition by nature, and what a deale of miſery doe we adde to this bad condition? Are we not p. 52all the children of wrath? And have we not ſince we were borne added ſinne unto ſinne? Do we not grow in ſinne as we do in yeares? Is not God juſt? and hell terrible? Now God out of infinite mercy having proviced a way to free us from the danger of ſinne; and not onelyonly ſo, but to advance us to life everlaſting; and that we ſhould not be ignorant of that he hath done for us, he hath ſet up an ordinance wherin the holy Ghoſt diſcovers his love. When we ſleight this, and account it but an ordinary favour, nay, rather a burthen, and thinke … divine my… … may be … is too … what … p. 53needs all this adoe? This grieves the Spirit, whoſe office is to lay open the unſearchable riches of Chriſt, the infinite and glorious mercy, and goodneſſe of God in Chriſt, wherein God hath ſet himſelfe, in all his attributes, to triumph, and be glorified. We grieve all the ſacred Trinity: God the Father is grieved, to ſee his mercy ſlighted: God the Sonne, to ſee his bloud accounted common; and God the holy Ghoſt, whoſe office it is to diſcover theſe things.The ſinne of theſe times. This is the common ſinne of the times, and kingdome, which threatneth judgement more than any thing elſe. When the Goſpell, the bleſſed truth of ſalvation is publiſhed, The p. 54axe is layd to the root of the tree, the inſtrument of de…ruction: if men ſlight the mercies of God, entertaine not Chriſt, walke not worthy of the Goſpell, they ſhall feele the ſtroke of his ſharpe anger. The bloud-red horſe followeth the white horſe, Revel. 6. 4. The white horſe is, the publiſhing of the Goſpell: when God ſets himſelfe to glorifie himſelfe, in mercy, in the greateſt benefits, and we account them nothing, or but common favours, God removes the Candleſticke; the red horſe of bloud, and deſtruction, followes. And indeed what man will endure his greateſt favours and kindneſſes to be ſleighted?

p. 55Now a degree in grieving the Spirit this way, is, when men will not be thorowly convinced of their owne ſinfull condition, and of the infinite love and mercy of God in Chriſt, in the pardoning of them. If God by his Spirit in the Miniſtery, or in a particular reproofe come to men, and diſcover their naturall condition, and tell them they are worſe than they take themſelves to be: they will oppoſe it, and ſtudy revenge, as Saint Paul ſaith, Am I become your enemie, becauſe I tell you the truth? this muſt needs grieve the Spirit.

Againe,By falſe judgment of things. the holy Spirit is grieved, when ye have a corrupt judgement of p. 56things, not weighing them in the right ballance, nor value them according to their worth. When wee eſteeme any knowledge rather than divine knowledge, any truths but truths that concerne Chriſt, when men look upon grace as contemptible, and prefer other things above it, make a tuſh at holineſſe, give us (ſay they) gifts and parts. Alas, what are all gifts and parts without a gracious heart? Have not the divels greater parts than any man? Are t…ey not called Daemones, from the largeneſſe of their underſtanding? If parts and gifts were beſt, the divels were better than wee. What an indignity is this to the holy Spirit, to thinke it p. 57better to be accounted witty, and politicke, then to be holy, and gracious?

Again,When wee plot and contrive ſinne, the Spirit is grieved. thoſe ſins wherein there is plotting, and contriving, exceedingly grieve the Spirit: becauſe they are done in cold bloud. David deeply wounded his conſcience, & grieved the Spirit, in plotting the death of Vriah, which was the diminution of the credit of David: that the Scripture ſaith, he was good in all things, except in the matter of Vriah: why? becauſe therein he grieved the Spirit moſt, in plotting, and contriving the cruell murther of ſo good a man. How can they thinke they have the Spirit of God, that plot, and undermine mens eſtates, to have p. 58their wils in unjuſt courſes; or if they have the ſpirit, can this be without grieving it; for the Spirit will perpetually ſuggeſt the contrary.

Againe,And ſinne having helpes to … …he …. we grieve the holy Spirit, when we commit ſuch ſinnes, as we might avoid, ſuch ſinnes as we have ſome helps againſt, and leaſt provocation unto. It is a generall rule, Quanto major facilitas, &c. The more the facility of not ſinning, the greater the ſinne. Therefore when we are tempted to ſin, conſider what conſcience ſaith: I have been an hearer of the word, what hath the Spirit of God revealed and diſcovered unto me? He hath ſhewed that this is a ſinne: whom do I grieve, by the commiſſion of it? The p. 59Spirit of God, and wound my owne conſcience: and then conſider, will that, that I ſinne for, countervaile this? Doe I not buy my ſin too deare? Sinnes are dearly bought, with the grieving of the Spirit of God: therefore wiſely thinke before hand what ſinne will coſt.

Men grieve the Spirit,By caveling againſt the truth. by cavilling againſt the truth. The heathen mā could ſay, It is an ill cuſtome to be cavilling againſt Religion, whether in good earneſt, or in jeſt: yet wee have a ſect, a generation of men, that are of all religions, of no religion, men of a contradictory ſpirit, that alwayes take the oppoſite part; that cavill at the truth to ſhew their parts: this is p. 60too ordinary among the wits of the world.

This grieves the holy Spirit alſo,Neglect of prayer and dependance. when men take the office of the Spirit from him, that is, when we will doe things in our owne ſtrength, and by our owne light, as if we were gods to our ſelves. Man naturally aff…cts a kinde of divinity (it was the fault of Adam) and …ill God drive him out of himſelfe by his Spirit, and by afflictions, he ſets much by his owne parts, and wit, and thereupon neglects prayer, and dependance on God, as if the Spirit had nothing to doe with his regiment. When men ſet upon actions in the ſtrength of naturall parts, perhaps they may goe on in their courſe p. 61as civill men, but never as Chriſtians, to have comfort of their actions, becauſe they will be guides, and gods to themſelves. If a man belong to God, God will croſſe him in ſuch wayes, wherein he refuſeth to honour God, and to give him his due place: he ſhall miſcarry, when, perhaps, other men ſhall have ſucceſſe, though it be to harden them to deſtruction. This is a ſubtle way, by which Sathan abuſeth men. The life of a Chriſtian is dependant on an higher principle than himſelfe, to rule and guide him.

Another way whereby we commonly grieve the Spirit of God is,Overmuch worldly buſineſſe. when the minde is troubled with a p. 62multitude of buſines; when the ſoule is like a mill, where one cannot heare another: the noiſe is ſuch as takes away all entercourſe: It diminiſheth of our reſpect to the holy Spirit, when wee give way to a multitude of buſineſſe: for multitude of buſineſſe, begets multitudes of paſfions and diſtractions; that when Gods Spirit dictates the beſt things, that tend to our comfort, and peace, we have no time to heed what the Spirit adviſeth. Therefore we ſhould ſo moderate our occaſions, and affaires, that we may be alwaies ready for good ſuggeſtions. If a man will be loſt, let him loſe himſelfe in Chriſt, and in the things of heaven: for if we be p. 63drowned in the world, it will breed diſcomfort.

Laſtly,Omiſſion of duties. omiſſion, or ſlight performance of duties, grieve the Spirit: the Spirit as he comes from the Father, and the Sonne, from God, ſo he is great in himſelfe being God; Offer this to thy King, ſaith Malachy, when hee ſaw them come negligently and careleſly to the worſhip of God; when people heare drowſily, and receive the Sacrament unpreparedly: this grieves the Spirit, becauſe it comes from irreverence and diſreſpect. And the reaſon why ſo many are dead hearted, is becauſe they make no conſcience of omiſſions, of drowſineſſe, of negligent cold performances. Such p. 64Chriſtians what doe they differ from carnall men in duties, for they will heare, pray, receive Sacraments. He is the beſt Chriſtian that is the moſt reverend Chriſtian, the moſt carefull Chriſtian, moſt jealous over his owne heart. Vſually thoſe are the richeſt in grace. Even amongſt good men, thoſe that are moſt carefull, and watchfull over themſelves: they goe away inriched with the greateſt bleſſing. Therefore let us heare, and ſo heare, let us receive, and receive Thus, So let us eate of this bread, &c. The Scripture fixeth a reverend reſpect before duty, ſutable to the Majeſtie of the great God, whoſe buſineſſe we are about.

p. 65Beſides grieving Gods Spirit in our ſelves,The Spirit grieved in others, is grieved by there is an heavy guilt lyes upon us for grieving the Spirit in others, which is done many wayes.

Firſt,Neglects. by neglecting the grace of God in them, or deſpiſing them for ſome infirmities, which love ſhould cover.Contempt Contempt is a thing which the nature of man is more impatient of, then of any injury; thoſe that are given this way to wrong others, are puniſhed with the common hatred of all.

We likewiſe grieve the ſpirit of others,Cenſures. by ſharpe cenſures: and the greater our authority is, the deeper is the griefe, a cenſure inflicteth: many weake ſpirits cannot enjoy quiet, while p. 66they are exerciſed with ſuch ſharpeneſſe. They thinke themſelves excommunicated out of the hearts of thoſe, in whoſe good liking they deſire to dwell.

Againe,By ſuperiours. thoſe that are above others, grieve the ſpirits of thoſe under them by unjuſt commands: as when Maſters preſſe their Servants to that which their conſcience cannot digeſt, and ſo make them ſinne, and offer violence to that tender part.

Againe,By inferiours. we grieve the Spirit of others when thoſe that are inferiour, ſhew themſelves untractable to thoſe above them in magiſtracie or miniſterie. When they make them ſpend their ſtrength in vaine: thus p. 67the Spirit of God in Noah ſtrove with the old world: our duty is therefore, to walke wiſely in regard of others: and if it bee a dutie to pleaſe men in all things lawfull in the way of humanity, much more ought we to pleaſe Chriſtians in thoſe things wherein wee doe not diſpleaſe God; as being joyned in communion with them in the ſame ſpirit. Yet here we muſt remember that it is one thing to croſſe the humour, and offend the pride of another; and another to grieve the Spirit in him: no cures can bee wrought without griefe in that kinde, and if we grieve not their ſpirits, when ſuch humours prevaile in them, p. 68we ſhall grieve our owne for neglect of duty.

And in the laſt place this cauſeth another griefe,By ill example the Spirit is grieved. when thoſe that are good watch not over their waies: the Spirit is grieved for the reproches of religion that come from the wicked: for what ſay they? doth religion and the Spirit teach you this? thus Chriſtians make the name of God to be ill ſpoken of; and this grieves the Spirit, and will grieve them if they belong to God. Oh wretch that I am, that I ſhould open the mouthes of others and grieve the ſpirit of God, not only in my ſelfe, but in others, becauſe he is grieved by mee!

Scandalous courſes: either by unreaſonable uſe of p. 69our liberty; without reſpect to the weakeneſſe of others; or by actions that are in themſelves evill, or of ill report; by ſuch actions wee grieve the ſpirits of others. An ill example alwaies either grieveth or infecteth. The ſpirit of Lot was grieved for the uncleane converſation of the Sodomites, which no queſtion haſtened their ruine.

How ſhall we know when we grieve the Spirit?How it may be knowne when the Spirtt is grieved. wee may know that by the ſins before mentioned, as the cauſe of griefe. Againe, the Spirit will bring report of its owne griefe: wee may know we have offended a friend when he leaves our company; ſo we may know we have diſcontented the p. 70Spirit by ſpirituall deſertions, both in reſpect of aſſiſtance in the performance of duties, & reſiſting temptations, and bearing afflictions; as alſo in reſpect of comfort, as when we finde a ſtrangeneſſe and dulneſſe of diſpoſition; unleſſe it be from ſome naturall diſtemper of body, we may feare all is not well.

When we finde a proneneſſe to divert to other comforts, and to hold correſpondency with carnall perſons: and delight not as formerly in the communion of Saints, but finde an indifferency for any acquaintance. When we drive hardly, and our wheeles fall off; when conſcience will not let us omit good duties, p. 71and yet we want the oyle of the Spirit to make us ſtrong and nimble in the performance of them: whereupon they come not off with that acceptance to God or our owne ſpirits. Theſe indiſpoſitions ſhew we have not uſed the Spirit well, whom otherwiſe we ſhould finde a Spirit of ſtrength, a Spirit of comfort, a quickening Spirit.

The iſſues of grieving the Spirit,Iſſues of grieving the Spirit. will prove very dangerous:Leaving us to our ſelves. 1for the Spirit may juſtly leave us to our owne ſpirits and deceitfull hearts; which as they are arch-Flatterers, ſo will prove arch-Traitors to us, and ſo let in a worſe gueſt into our ſoules. The ill Spirit is alwayes ready, preſently to p. 72take poſſeſſion; who by joyning with the ſtreame of our corruptions, may pleaſe us for a time, but will deſtroy us for ever.

When we grieve the good Spirit of God, and cauſe him to leave us; our ſoule is left as a hell: for what is hell but the abſence of God, in his favour and mercy?

Againe,Grieving our ſpirits. we cannot grieve the Spirit of God in doing any thing againſt it, but it will grieve vsus againe, and being a ſpirit, may ſill our ſpirits with that griefe that may make our conditions a kinde of hell upon earth. Few reprobates feele thoſe terrours here, that the godly oft doe by their bold adventures: for beſides the terrours of the naturall conſcience, p. 73they have the Spirit to ſet them on; and that ſpirit, that had ſo well deſerved of them before: which cannot but increaſe the horrour and ſhame. In hell it ſelfe, this will be the bittereſt torment, to thinke of refuſing mercy, mercy preſſed, and offered with all love. A careleſſe ſpirit oft proves a wounded ſpirit, and that, who can beare? untill hee that woundeth, healeth againe by giving grace to afflict our ſelves, and wait his good time to take pitty of us: that which wee ſay of conſcience, is true; it is our beſt friend, and our worſt enemy. If a mans conſcience bee his friend, it will make all friendly to him: it will make God his friend, p. 74affliction his friend, nothing can ſit at the heart to grieve him. But if a mans conſcience turne his enemy, there need no other enemies be ſought out, he hath enow in his owne heart, his owne tormenting conſcience tearing it ſelfe. This may be as truely ſaid of the Spirit of God, who is above Conſcience: if wee make him not our beſt friend, we are ſure to have him our worſt enemy, that ſets all other enemies upon us. Diſpleaſure is as the perſon is: it is a fearefull thing to fall into the hands of the living God, who knowes the power of his wrath? it is a powerfull wrath, no creature hath power over the Spirit immediately, but this Spirit of ſpirits, who can fill p. 75the ſoule, the whole ſoule, and every corner of it, being adaequate to the ſoule, as large as the ſoule, and larger, he can fill it with wrath, that ſhall burne to hell, and who ſhall take off the wrath of God, when the Spirit of God ſets it on once?

Qu. Whence is it that we grieve the Spirit?

Anſw. Becauſe there is a curſed principle in us, alwaies active, which is not perfectly ſubdued in this life. Death is the accompliſhment of mortification: but while we are here, this corruption in us will alway be working. The fleſh luſteth againſt the Spirit: the fleſh is an active buſie thing, it beſtirs it ſelf: now when cōtraries are ſo neare, as the fleſh p. 76and Spirit, in the ſame ſoule: they muſt needs thwart and grieve one another continually.

Queſt.It may be demanded how farre forth a childe of God may grieve the Spirit, and yet remaine the childe of God?How far a childe of God may grieve the Spirit.

Anſw.In Anſwer to this, know, that we muſt not judge of ſinne by the matter in which, but by the Spirit, from which ſinne is committed. There is no ſinne ſo groſſe, but the Saints of God may fall into it, but yet the childe of God is h…ndered by a contrary law of the Spirit, from yeelding full conſent before, or taking full delight in a ſinne, or allowing or perſiſting after. And though in regard of p. 77ingratitude, the ſinne of a godly man admits of a greater aggravation, than the ſinne of others: yet ſetting that aſide, the ſinne it ſelfe of a godly man is leſſe, for his temptations be ſtronger, and Sathans malice more eager againſt him, and his reſiſtance of ſinne greater; all which doth abate the hainouſneſſe of the guilt. The more reſiſtance from within, argues a ſtronger party from within, in the godly, the force of ſinne is broken from within: take a godly man at the worſt, there is ſome worke of the Spirit in him, that in ſome meaſure is anſwerable to the counſels and motions of the Spirit without him: the holy Spirit hath ſome hold in p. 78him, by which he doth recover him. A wicked man proceeds from grieving to quenching, and from quenching to reſiſting. The Spirit hath no party, no ſide in him, and therefore when the Spirit is gone, farewell he glad they are, that then they can follow their pleaſures and ſinnes without checke.

Sometimes God leades his children to heaven through ſome foule way, by which he lets them ſee what need they have of waſhing by the bloud and Spirit of Chriſt; which otherwiſe perhaps they would not ſo much value, when they grieve the Spirit, and the Spirit thereupon grieves them, and that p. 79griefe proves medicinall; the griefe which ſinne breeds, conſumes the ſinne that bred it. We are in covenant with ſo wiſe and powerfull a God, that over-rules even ſinne it ſelfe, to ſerve his purpoſe in bringing his to heaven. They have that in them whereby they hate the ſinne they doe, and love the goodneſſe they doe not: whereas others hate the good in ſome reſpects they doe, and love the ill which they dare not commit. Howſoever they are drawn into ſinne, yet they will never breake their conjugall bond betwixt Chriſt and their ſoules, ſo farre as that ſinne ſhould raigne in them as a commanding Lord: p. 80they will not forſake their oath of allegeance to ſerve willingly a contrary King. They may preſume ſometimes upon Chriſt, thinking they have a Balme ready to cure the wound againe, (as ſome to ſhew the vertue of their oyles, doe make wounds in themſelves) the deceitfulneſſe of ſinne ſeducing them: but God ever chaſtiſeth this boldneſſe, and taketh ſuch a courſe with them, that it ends in taking the greater ſhame to themſelves; and by ſo much, as they have beene more preſumptuous. The loſſe of comfort, and the ſence of ſorrow they feele, makes them ſay from experience: that there is nothing gotten by ſinne, and that it proves bitterneſſe in the end.

p. 81Againe,Gods children commit not the ſin againſt the holy Ghoſt. though they are not kept from ſinnes (in ſome ſence) preſumptuous, yet they are alwaies kept from that great offence. Though they may commit a ſin againſt the holy Ghoſt,Sinne againſt the holy Ghoſt, what? yet they can never commit the ſinne againſt the holy Spirit, becauſe this is a ſinne of malice after ſtrong conviction: expreſſed in words dipt in malice by a tongue ſet on fire by hell, and in actions comming from an oppoſite ſpirit, and tending to oppoſition, and to bitter perſecution, if their malice bee not greater then their power. And it ends alwaies in impenitencie, by reaſon they deſpiſe that grace, and caſt away that potion whereby they ſhould recover: p. 82their pride will not ſtoope to Gods way.

Thirdly, after ſuch fearfull relapſes, darkeneſſe in the underſtanding, and rebellion in the will increaſeth, ſinne growes ſtronger, and they weaker & weaker to reſiſt.

Fourthly, Sathan being once caſt out by ſome degree of illumination and reformation, brings ſeven divels after, worſe than himſelfe: when they ſee their former courſes ſtand not with their luſts and hopes, they take a contrary courſe, and ſo fall to bitterneſſe in the end.

Miſcariage concerning the ſin againſt the holy Ghoſt.There is a double miſcarriage about this ſinne:Concerning others. 1ſome are too head-long in their cenſures of others, p. 83whereas the greater the ſin is, the greater caution ſhould bee in faſtening it upon any, eſpecially whoſe ſpirits we are not thorowly acquainted withall; conſidering ſo many things muſt meet in this ſinne.

2Concerning themſelves.The ſecond miſcarriage is, in an ungrounded cenſure of our ſelves: there be three things that feare frees us from the danger of.Feare frees from three things. Firſt, feare leſt the time of our converſion be paſt, becauſe we have ſo often grieved the Spirit: whereas if their time were paſt, they would be given up to a careleſſe ſecurity. A ſecond is feare of ſome judgement … which God ſtirres up in the heart to … p. 84we feare, becauſe feare ſtirs up care, and care ſtirres up diligence to avoid what we feare: a third is feare, leſt we have committed the ſinne againſt the holy Ghoſt, which ſhewes we have not committed that ſinne; it is never committed but without feare, and with delight. In theſe caſes we need feare them leaſt, that feare themſelves moſt.

The fourth point is,How to prevent grieving the Spirit. what courſe wee ſhould take to prevent this grieving of the Spirit?

1Let us give up the government of our ſoules to the Spirit of God;Give up our ſelves to the guidance of the Spirit. it is for our ſafety ſo to doe, as being wiſer then our ſelves, who are unable to direct our owne way: it is our libertie p. 85to bee under a wiſedome and goodneſſe larger then our owne. Let the Spirit thinke in us, deſire in us, pray in us, live in us, doe all in us: labour ever to be in ſuch a frame as we may be fit for the Spirit to worke upon; as Nazianzen ſaith of himſelfe, Lord I am an inſtrument for thee to touch. A muſicall inſtrument though in tune ſoundeth nothing, unleſſe it be touched; let us lay our ſelves open to the Spirits touch.Gal. 2.Gal 2 Thus Saint Paul liued not, but Chriſt lived in him: this requires a great deale of ſelfe-deniall, to put our ſelves thus upon the guidance of the Spirit: but if we knew what enemies wee are to our ſelves, it would be no ſuch p. 86hard matter.

2Secondly, ſtudy to walke perfectly in obeying the Spirit in all things,To obey him perfectly. which requires much circumſpection in knowing and regarding our wayes: and then we ſhall finde the Spirit ready to cloſe with us, and tell us, This is the way, walke in it: and upon obedience wee ſhall finde the Spirit incouraging us by a ſecret intimation, that this or that is well done. Thus Paul was ſaid to be bound in Spirit, the Spirit ſo put him on, that he could not withſtand the motions untill the execution of it. We muſt take eſpeciall heed of ſlighting any motion, as being the Spirits meſſenger: they are Gods Ambaſſadour … for p. 87God into our hearts, therefore give them entertainement. Many men rather then they will be troubled with holy motions, ſtifle them in the birth, as harlots, that to avoid the paine of childebirth, kill their fruit in the wombe: let us take heed of murthering theſe births of the Spirit. But ſeeing Sathan will oft interrupt good motions by good motions, that he may hinder both:

Queſt.How ſhall we know from whence the motions come?

Anſw. How to know the motions of the Spirit.When two good motions ariſe, ſeeming divers, the Spirit of God carries ſtrong to one, (and that is from God) more then to the other. 1They raiſe higher.Good motions are either raiſed up in us, or ſent unto us, by the Spirit, both p. 88theſe if they bee raiſed by the Spirit, will carry us to God: they will riſe as high as the Spring is whence they come: what ariſeth from our ſelves, endeth in our ſelves.

2Thoſe motions that the Spirit ſtirs up from within,Are conſtant. come from ſanctified judgement and eſtimation of what they are moved to, other motions, are haſty, and gone before they have their errand: holy motions are conſtant, (as ſtrengthened from conſtant grace within) till they ſee the iſſue of what they are moved to: other motions are like lightening, and ſudden flaſhes, that leave the ſoule more darke and amazed then before. Holy motions are anſwerable to p. 89the duties of our calling: other motions oft leade us out of the compaſſe of our calling.

3They change the heart.The Spirit moveth in the godly, firſt by a dwelling in them, and working in them gracious abilities, and then drawes forth thoſe abilities to good actions. But the Spirit dwelleth not in others, nor produceth any ſanctified abilities in them, but onelyonly moveth them ſometimes to good actions, without changing of them.

4Are ſeaſonable.The holy Spirits motions are ſeaſonable: other motions oft preſſe upon us, to diſturbe an holy duty. The breath of the Spirit in us is ſuteable to the Spirits breathing in the Scriptures: the ſame Spirit doth not p. 90breath contrary motions.

5Motions of the Spirit when they come in favour,Evidence themſelves. carry their owne evidence with thē, as light doth. The motions of the Spirit are ſweet and milde, and leade us gently on; they are not ordinarily violent raptures. Removing the ſoule from it ſelf, but leave in the ſoule a judgement of them, and of other things.

6Againe, the Spirit moveth us ſo to duties of Religion,Orderly. as agree with civill honeſty, and charity to our neighbours. Thoſe therefore know not what ſpirit they are of, who under a pretence of zeale, will be uncivill, and cruell, ſhewing they are not led by that ſpirit that appeared in the p. 91ſhape of a dove. Both Tables in this are one, that they come from one ſpirit: and the ſecond is like the firſt, and require love. And becauſe all graces and duties come from the ſame ſpirit, therefore one duty never croſſes another; but the wiſedome of the Spirit moves to all holy duties in their ſeverall and ſuteable places.

7Dependant on God.Motions for the matter good, yet may be carnall, in regard of ſelfe-confidence from whence they come. That which Peter reſolved upon was good, but confidence in himſelfe marred it: thoſe motions which the Spirit ſtirres up, are carryed along in relying upon aſſiſting grace. So much for that queſtion.

p. 923Againe, if we would not grieve the Spirit,To concurre with the ſpirits motions. let us take heed of being wanting to the Spirits direction. The fleſh here will make a froward objection, We can doe no more then we can?

Anſw. The Spirit is alwayes before hand with us, preventing us with ſome knowledge, and ſome ability, which if we joyne with the ſpirit in putting forth, the ſpirit is ready to concurre with us, and leade us further. And our conſcience will tell us ſo much, that if we doe otherwiſe; it is not for want of preſent aſſiſtance, or privitie, that the Spirit will deny us ſtrength if we put our ſelves upon it: our own hearts, though deceitfull, will tell us, that we p. 93doe what we doe out of willingneſſe; preferring ſome ſeeming good before the motion of the Spirit. Herein wee carry in our conſcience, that which will quit God, and condemne our ſelves. There is not the worſt man, whoſe heart runnes away from God, but God followes him a great while with ſweet motions, though ſuch be the invincible ſtubborneſſe of the heart, that it will not yeeld: this will take away all excuſe, as Saint Auſtin argues well. If I had knowne (ſaith a wicked man) I would not have done thus: ſaith hee, the pride of thy heart ſuggeſts that, hadſt thou not motions and admonitions that told thee the danger of p. 94it? if the Spirit even in the worſt actions, concurre ſo farre as they are actions and motions; may we not thinke that he is much more ready to concurre with holy motions, ſtir'd up firſt by himſelfe? if the Spirit be willing to concurre in naturall actions, much more in ſpirituall, whereunto it ſelfe is the firſt mover; the Spirit leaves not us, till wee leave the Spirit.

4When the Spirit ſuggeſts good motions,Cheriſh holy motions. turne them preſently into holy reſolutions. Is this my duty, and that which tends to my comfort? certainely I will doe it. Let not theſe motions dye in us. How many holy motions are kindled in hearing the Word, and p. 95receiving the Sacraments, &c. which dye as ſoone as they are kindled, for want of reſolution? therefore let us not give over till theſe motions be turned into purpoſes; and thoſe good purpoſes ripened to holy actions, that they be not nipped in the bloſſome, but may bring forth perfect fruit. Let us labour to improve theſe talents, to the end for which they are ſent: are they motions of comfort? let us uſe them for comfort: are they motions tending to duty? let us make conſcience to doe our duty: let not our deſpairing hearts croſſe the Spirit in his comforts, nor ſtand out ſtubbornely as enemies againſt our duty, for that is to croſſe p. 96God, and to nip his motions in the bud.

5Let the Spirit have full ſcope both in the ordinances and in the motions ſtirred up by the ordinances,Give the Spirit ſcope in his ordinances. this is the way to make the ordinances and the times glorious; but the liberties of the Goſpell are contrary to the liberties of the fleſh: it turneth all things upſide downe, and men out of themſelves. Hence is it that there is nothing ſo much oppoſed by the ſpirit of the world, as the purity and power of the Goſpel, which is a ſufficient prejudice of an ill condition that all ſuch men are in. But there is another ſpirit in gracious men, they are the children of light, and love it. If wee p. 97would not grieve the Spirit, we muſt be willing to bring our ſelves under all advantages of the Spirits working: as converſing with thoſe that are ſpirituall, and eſpecially attending on thoſe ordinances wherein the Spirit breatheth: wherein we may meet the Spirit. The walkes of Gods Spirit are, in the meanes of ſalvation, hearing the Word preached, and holy communion one with another: the Word & Spirit go together, therefore if we will have the comforts of the Spirit, we muſt attend upon the Word. Men grieve the Spirit by neglecting the Word, and holy conference, &c. It is with the Word and Spirit, as with the veynes and p. 98arteries: the veynes have arteries, that as the veyns carry the bloud, the arteries carry the ſpirits to quicken the bloud. The Word is dead without the Spirit, and therefore attend on the Word; and then wait on the Spirit to quicken the Word; that both Word and Spirit may guide us to life everlaſting. Motions of this kinde come from the Spirit: as it is ſaid of old Simeon, that he came by the motion of the Spirit into the Temple. Iohn was in the Spirit on the Lords day: our Manna fals moſt then, Chriſts Spirit and Word dwell together in the heart: therefore the Apoſtle uſeth the dwelling of Chriſt in us, and the Word, indefinitely. Faith p. 99wrought by the Word, layes hold upon Chriſt, and brings him into the ſoule, and keepes him there. It is a bleſſed thing, when the Spi…it in the ordinance, and the Spirit in our hearts meet together: this is the way to feed and cheriſh the Spirit in us, and to put oyle as it were into the Lampe; becauſe the Spirit as it is in us, is thus nouriſhed, even as the fire, though in its own element, feedeth upon nothing, yet with us here below, it is maintained with fuell, otherwiſe dyeth and goeth out. Take heed of ſlighting any helpe of faith, that God affords us, as wicked Achaz: Iſay 7.Isa 7GOD offered him for the ſtrengthening of his faith, a ſigne from p. 100heaven, or from earth, or any other creature: oh no, he would not tempt God: hee ſeemed a pious man, hee would not tempt God; but what ſaith the Prophet? Is it little for you to deſpiſe mee, but you will grieve God? inſinuating, that when we deſpiſe thoſe helpes God hath given, we grieve the Spirit of God. Thoſe that neglect the Word and Sacrament, what doe they deſpiſe, a poore Miniſter? and neglect bread and wine? no, they deſpiſe God himſelfe, who knowes better then our ſelves what need wee have of theſe helpes.

Againe,If the Spirit …. when we finde the Spirit, not aſſiſting and comforting as in former … it is fit to ſearch the p. 101cauſe, which we ſhall finde; ſome ſlighting of holy motions, or the meanes of breeding of them, or yeelding to ſome corruption which we are more eſpecially addicted unto, or ſome ſinne unrepented of, which we take no notice of. It is good therefore to ſearch our ſoules to the bottome: there may be ſome hidden corruption lying in the ſoule, which may undermine our grace & comfort: there may be a privy thiefe that robs us of all. And beſides beloved and ſecret ſinnes: it is good to bethinke our ſelves of old ſinnes, which perhaps hitherto wee have but outwardly thought of: and God is willing by ſome deadneſſe and p. 102trouble of ſpirit, to minde us of renewing of ſorrow for them: for want of ſtrict accounting with our ſelves, God cals us to theſe arrerages and backe reckonings as we ſee in Ioſephs Brethren. If we finde not that ſweetneſſe of communion with the Spirit, that formerly we enjoyed, bethink our ſelves when and wherein we loſt it, that we may meet the Spirit againe in theſe waies wherein we found him before we loſt him, and take heed of thoſe courſes, in the entrance of which we found the Spirit leaving us.

Againe,Take heed of leſſer ſinnes. take heed of little ſinnes, which we count leſſer ſinnes perhaps than God doth. We weigh ſinne in our owne ballance, and p. 103not in his, whereas no ſinne is to be accounted little: for if it were once ſet upon the conſcience, and the wrath opened due unto it; It would take all comfort from us. And therefore we muſt judge of ſinne, as the Spirit doth if we would not grieve the Spirit; as the communion of the Spirit, is of all the ſweeteſt, ſo the preſerving of it, requires moſt exact watchfulneſſe, and through underſtanding of our ſelves. Take heed of the beginning of ſin, when any luſt ariſeth, pray it downe preſently, ſay nay to it, let it have no conſent, be preſently humbled, otherwiſe we are indangered by yeelding to grieve, by grieving to reſiſt, by reſiſting to quench, by p. 104quenching, maliciouſly to oppoſe the Spirit: ſin hath no bounds, but thoſe which the Spirit puts, whom therfore we ſhould not grieve. And let us look to the head and ſpring of ſinnes,Looke to the firſt riſe of ſins. whereby we grieve the Spirit of God, not to the ſinne ſo much, as to the root. Wee are angry with our ſelves for being paſſionate, but what is the cauſe of paſſion? It comes from pride. Ionas was a paſſionate man, in that meaſure that he was paſſionate, he was proud: he was loth to be ſhamed when he had ſaid, Niniveh ſhall bee deſtroyed, he thought upon the ſparing of them, he ſhould be diſcredited; and he preferred his credit before the deſtruction of a populous p. 105Citie. So there is much depraving, and detraction in the world, and therupon brawles, and breaches. What is the cauſe? a ſpirit of envy, and oft times a ſpirit of pride. So men runne into the danger of others, by wronging them, what is the cauſe? worldlineſſe, baſe earthly-mindedneſſe. Men thinke not of the root of ſinne, but dwell upon the act done, we ſhould be led from the remote ſtreames, to the Spring, and ſourſe of all, and bewayle that eſpecially.

This care will be helped by ſpirituall wiſedome, whereby we may diſcerne both wherein we have grieved the Spirit, and wherein for the time to come we p. 106may. We cannot maintaine friendſhip in perfect and ſweet termes with any, whoſe diſpoſition we know not, what will pleaſe or diſpleaſe them; therefore we ſhould ſtudy the nature and delight of the Spirit, and wherein we are prone both to forget our ſelves and the Spirit. We eſteeme not much the friendſhip of thoſe who are ſo much friends to themſelves, as they paſſe not much whether friends be contented or diſcontented. The Spirit dwels moſt largely in that heart that hath emptied it ſelfe of it ſelfe: the Iſraelites felt not the ſweetneſſe of Manna, till they had ſpent their fleſh pots and other proviſion of Egypt. The nature p. 107of Gods Spirit is holy; as it is holy, ſo delighteth onelyonly in holy Temples: thoſe therefore that ſet up any Idoll of jealouſie in their ſoules againſt God, that do not preſerve their veſſels in holineſſe, cannot thinke of any communion with the Spirit. The Spirit is jealous of our affections, and will have nothing ſet up in the heart above God; though the Spirit ſtoopes to dwell in us, yet we muſt not forget the reſpect due to ſo great a Superiour, but reverently entertaine what ever comes from him. Reverence and obedience is the carriage due to a ſuperiour, and where this diſtance is not kept, a breach will follow. We ſhould reverence our p. 108ſelves for the ſpirits ſake, and thinke our ſelves too good for any baſe luſt to lodge in; that heart that the Spirit hath taken for it ſelfe, ſhould turne off all contrary motions with abhomination: what ſhould pride, and envy, and paſſion doe in an heart conſecrated to the ſpirit of meekneſſe and holineſſe?

VponUpon any breach,Renew repentance. wee muſt firſt looke by renewing repentance, and faith in Chriſt, to renew our peace with God, before wee can expect the grace and comfort of the Spirit. For as the Spirit commeth from the Father and the Sonne, and is procured by the death and ſatisfaction of the Son to the Father, without p. 109which, we could never have expected the gift of the Spirit: ſo ſtill we muſt have an eye to this ſatisfaction by Chriſt, and reconciliation through it, before we can recover communion with the Spirit, as being the beſt fruit of the love of God reconciled through Chriſt. We ſee David in the 51. Pſalme, firſt importunes God for mercy againe and againe, and then for the Spirit, and for the joy of ſalvation.

And take heed that nothing come in,Avoyd corrupt communication. nor goe out of our ſoules that may grieve the Spirit of God: ſome things come in to us that grieve the Spirit; the corruptions wee receive from others: ſome things p. 110come out of our hearts that grieves Gods Spirit, as corrupt thoughts, & ſpeeches, that indeed is the ſcope of this place, Let no corrupt communication come out of your mouthes, &c. and then follows, And grieve not the holy Spirit of God. And after againe he ſaith, Let all bitterneſſe, and wrath, and clamour be laid aſide; inſinuating that one way of grieving the Spirit, is by ill and corrupt language. We can never talke with company that is not ſpirituall, but they will either vexe, and grieve us, or taint, and defile us; unleſſe it be in ſuch exigences of our calling as requires our converſe with them. But I ſpeake of a voluntary choyce of ſuch as p. 111ſavour not good things. Many men to pleaſe their owne carnall ſpirits, and the carnall ſpirits of others, they vent that that is againſt conſcience, and againſt that that is higher then conſcience, a more divine principle, the holy Spirit of God: looſe carnall ſpeakers, are people voyd of the power of Religion.

Let no man ſay,Object. Here is ado indeed, duty upon duty, this will make our life troubleſome.

The life of a Chriſtian is an honourable,Anſw. a comfortable, ſweet life: indeed it requires the moſt care, and watchfulneſſe of any life in the world, being the beſt life, it is begun here, and accompliſhed in an everlaſting p. 112life in heaven. Nothing in this world, neither our eſtates, nor our favour with great perſons, can be preſerved without watchfulneſſe: and ſhall we thinke to preſerve the chiefe happineſſe of our ſoules without it, having ſo many enemies without and within, that labour to draw us into a curſed condition?

Therefore to ſtirre us up to the practiſe of theſe duties,Motives not to grieve the Spirit. that we may give contentment to ſo ſweet a gueſt, conſider what reaſon we have, to regard the Spirit, and his motions, from the good we have by them.

The holy Spirit of God is our guide: who will diſpleaſe his guide? A ſweet comfortable guide that p. 113leades us through the wilderneſſe of this world; as the cloud before the Iſraelites, by day, and the pillar of fire by night: ſo he conducts us to the heavenly Canaan; if we grieve our guide, we cauſe him to leave us to our ſelves. The Iſraelites would not goe a ſteppe further then God by his Angell went before them. It is in vaine for us to make toward heaven without our bleſſed guide; we cannot doe, nor ſpeake, nor thinke any thing that is holy and good, without him: whatſoever is holy, and pious, it growes not in our garden, in our nature, but it is planted by the Spirit.

There is nothing in the world ſo great and ſweet a p. 114friend that will doe us ſo much good as the Spirit, if we give him entertainment. Indeed he muſt rule, he will have the keyes delivered to him, we muſt ſubmit to his government. And when he is in the heart, he will ſubdue by little and little all high thoughts, rebellious riſings, and deſpairing fears. This ſhall be our happineſſe in heaven, when we ſhall be wholly ſpirituall, that God ſhall be all in all; wee ſhall be perfectly obedient to the Spirit in our underſtandings, wils, and affections. The Spirit will then dwell largely in us, and will make the roome where he dwelleth, ſweet, and lightſome, and free, ſubduing whatſoever is contrary; and bring p. 115fulneſſe of peace, and joy, and comfort. And in the meane time in what condition ſoever we are, we ſhall have ſuteable helpe from the Spirit. We are partly fleſh, and partly ſpirit, God is not all in all, the fleſh hath a part in us, we are often in afflictions, and under clouds. Let us therefore prize our fellowſhip with the Spirit. For are we in darkeneſſe? he is a Spirit of light: Are we in deadneſſe of ſpirit? he is a Spirit of life: Are we in a diſconſolate eſtate? he is a Spirit of conſolation: Are we in perplexity, and know not what to do? he is a Spirit of wiſedome: Are wee troubled with corruptions? He is a ſanctifying, a ſubduing, a mortifying Spirit: p. 114duplicate page p. 115duplicate page p. 116in what condition ſoever we are, he will never leave us, till he hath raiſed us from the grave, and taken full poſſeſſion of body and ſoule in heaven; he will prove a comforter, when neither friends, nor riches, nor any thing in the world can comfort us. How carefull ſhould we be to give contentment to this ſweet Spirit of God?

No Chriſtian is ſo happy as the watchfull Chriſtian that is carefull of his duty, and to preſerve his communion with the holy Spirit of God: for by entertaining him, he is ſure to have communion with the Father and the Sonne. It is the happieſt condition in the world, when the ſoule p. 117is the Temple of the holy Spirit; when the heart is as the holy of holies, where there be prayers, and prayſes offered to GOD. The ſoule is as it were an holy Arke, the memory like the pot of Mannah preſerving heavenly truths. It is an heavenly condition, a man proſpers to heavenward, when the Spirit of God is with him. You know Obed-Edom, when the Arke was in his houſe, all thrived with him: ſo while the Spirit and his motions are entertained by us, we ſhall be happy in life, happy in death, happy to eternity. For it is he

By which you are ſealed to the day of redemption.

The Apoſtle ſealeth this p. 118grave admonition by an argument taken from the Spirits ſealing of them to the day of redemption.

We are all by nature in bondage to ſinne and corruption: we all are redeemed from ſinne by the firſt comming of Chriſt, and are to be redeemed from corruption by the ſecond.

There is a day appointed for this glorious worke.

In the meane time GOD would have us aſſured of it aforehand.

This aſſurance is by ſealing.

And this ſealing is by the Spirit, none elſe need do it, no meaner perſon can doe it.

And what reſpect is due to the Spirit, for doing ſo p. 119gracious a worke, that wee grieve him not; and not onelyonly ſo, but that we indevour ſo to pleaſe him, as he may with delight goe on with this bleſſed work that it hath pleaſed him to take upon him.

As the dutie is ſpirituall, ſo the arguments that inforce it are ſpirituall; and the argument here is fetched from that which hath a moſt conſtraining force, love expreſſed in the ſweeteſt fruit of it, and the ſtability of it ſealing, and ſealing to the day of redemption, as if the Apoſtle ſhould reaſon thus; God the Father hath ordained you to ſalvation by the redemption of Chriſt his Sonne, and that you might have the comfort of it in the p. 120way to it againſt all diſcouragements you may meet with; the holy Ghoſt hath aſſured you of it, and ſet his ſeale upon you, as thoſe that are ſet apart for ſo great ſalvation: that the ſence of this love might breed love in you againe, and love breed a care out of ingenuity, not to offend ſo gracious a Spirit.