The Plain Mans Senses Exercised to Discern Good and Evil, Chapter 5
CAP. V. Errors against the Deity and Divine worship of the Holy Ghost.
THe Errors there cited are these three.Lond. Test. pag. 7, First, That the Holy Ghost is onelyonly a ministring Spirit, so that as there is one principall Spirit among the evill Angels, known in Scripture by the name of Sathan, even so there is one principall Spirit among the good Angels, called by the name of the Advocate, or, the Holy Spirit.
Secondly, That the Holy Ghost is no more omnipresent than the Devil; the Holy Ghost is no otherwise omnipresent in the hearts of the faithfull, than Sathan the unclean spirit is in the hearts of the wicked.
Thirdly, That the worshipping of the Holy Spirit of God, is such a Plant as God never set in his Word.
These Errors, as also the former about the Trinity and the Deity of Christ, are but the shamefull spewings and foamings out of that diabolicall Spirit, which long since reigned in the old Arrians, and at this day in our Socinians.
Against all these Errors, Sect. 1 I shall content my self to lay down, as an undoubted truth, Doctr. this one Conclusion (namely) That the Holy Ghost is a Person in the Deity, distinct from the Father and the Son together with the Father and the Son, to be worshipped and glorified.
This one conclusion takes in all the forementioned Errors; for if he be a Person in the Deity, then he is not a Creature, then he is not meerely the gift, or energy of God; then he is every where otherwise than any created Angel is, and then he must be worshipped as God.
Now because this truth is sufficiently evicted already in the Doctrine of the Trinity (for those Scriptures which prove a Trinity of Persons,Cap. 2. §. 2.3 do prove the Person-ship of the Holy Ghost) therefore I shall content my self with some few proofes peculiar to the point in hand. I shall reduce my Arguments to these four heads.
First, The Holy Ghost is expresly in Scripture called God, Proofes.Acts 5.3.4.9. Reason. 1 Peter reproving Ananias for lying to the Holy Ghost, saith, Thou hast not lyed unto Men but unto God; therefore the Holy Ghost is God. Paul proves that our bodies are the Temples of the living God, 2 Cor. 6.16.1 Cor. 3.16. because of the Holy Ghost which dwelleth in us. 1 Cor. 6.…9. Know ye not that your Body is the Temple of the Holy Ghost which is in you? He that in one place is called the Holy Ghost, in the other place is called the Living God. So again, compare Isa. 6.8, 9. with Acts 28.25, 26. In Isaiah it is said, I heard the voice of the Lord, him that sate on the Throne (ver. 1.) saying, Whom shall I send? Then said I, Here am I, send me. And he (that is, the Lord) said, Goe and tell this People. Hear ye indeed. &c. This place is expresly applied by S. Paul, and expounded of the Holy Ghost. Acts 28.25, 26. They departed after that Paul had spoken one word, well spake the Holy Ghost by Isaiah the Prophet unto our Fathers, saying, Go unto this people, and say, Hearing ye shall heare, and not understand, &c. The Lord that sent Isaiah in that errand, is in the Acts called the Holy Ghost; therefore the Holy Ghost is God.
The second Reason is taken from the works, Reason. 2 which are ascribed to the Holy Ghost, which cannot be done by any creature, much lesse by a Quality or Gift: None but a God can do them: Such works are these.
First, Works of Creation; Job saith, The Spirit of God hath made me, and the breath of the Almighty hath given me life, Job 33.4. The framing of the Body of Christ of the Seed of the Virgin, was the work of a God; it was a Creation above the power of Nature, or of any Creature. Jerem. 31.22. I create a new thing in the Earth, a Woman shall compasse a Man. This new great work was done by the Holy Ghost. Mat. 1.20. Feare not to take unto thee Mary, thy Wife, for that which is conceived in her, Luke 1.35.is of the Holy Ghost: The Holy Ghost was the Author of that miraculous conception, it was by the power of the Holy Ghost; ver. 18. She was found with child of the Holy Ghost.
The second work is our Regeneration, which is ascribed to the Holy Ghost. 1 Pet. 1.2. Elect according to the fore-knowledge of God the Father, through sanctification of the Spirit, and sprinkling of the Blood of Jesus Christ: Here ye have the concurrence of all Three Persons in the salvation of man, the Father electing us, the Holy Ghost sanctifying us, Jesus Christ shedding his Blood for us: So our Saviour (John 3.3, 5.) ascribes our new Birth unto the Holy Ghost, Except a man be born foreign from above, (that is, of the Spirit, which is from above) he cannot enter into the Kingdome of God.
A third work is the bestowing of spirituall Gifts and Graces. 1 Cor. 12 3.11.There are diversities of Gifts, of Ministeries, and of Operations; but it is the same God, the same Spirit, which werketh all in all: There were poured forth on the Church gifts of Knowledge, of Tongues, of working Miracles, there be severall energies put forth, but all these worke that one, and the self-same Spirit. The Gifts are many, the Spirit one; therefore the Spirit is not the Gifts; for then the Spirit also should be many, and not one, or else the Gifts should be but one, and not many. In this place the Gifts and the Giver are severall things, really distinguished: so Gal. 5.22. The fruit of the Spirit is Love, Joy, Peace, &c. The Spirit, and the graces of the Spirit are severall things; the Works and the Worker are not the same thing.
Fourthly, There are divers other works ascribed to the Holy Ghost, which are the proper actions of a Person, which is God, which cannot be understood de virtute soli patri propriâ, and therefore they do clearly manifest. Spiritum Sanctum non esse nudam virtutem Patris (such as was in the Apostles, when they did their Miracles, they did them by the finger of God, by the power of Gods Spirit) but a Person in the godhead, distinct from the Father: such are sending of Apostles to the work of the Ministery. Acts 13.2. And as they ministred unto the Lord, and fasted, the Holy Ghost said, Separate me Barrabas and Saul for the work whereunto I have called them: Obs…erve in that place a double sending, one ministeriall by the Prophets and Teachers, that were at Antioch: ver. 3. They fasted and prayed, and layed their hands on them, and sent them away. The other authori…ative, and by expresse command; v. 4. So they being sent forth by the Holy Ghost, departed unto Seleucia, &c.
Fifthly, The Holy Ghost inspiring and speaking in the Prophets, and revealing things to come. S. Peter ascribes the inditing of Scripture to the Holy Ghost: 2 Pet. 1.20. Holy men of God spake as they were moved by the Holy Ghost: yea, the Holy Ghost is said to speak by them, Acts 1.16. This Scripture must needs be fulfilled which the Holy Ghost spake by the mouth of David concerning Judas, &c. To speak, to indite, and enable the Prophets to speak of things to come, are actions agreeing to none, but to a Person, where the gift of Prophesie bestowed, is evidently distinguished from the Donor, ver. 8. There Christ saith to the Apostles, Ye shall receive power a ter that the Holy Ghost is come upon you, so that the Holy Ghost is the Person that endued them with that power, the thing received was power of Apostle-ship, the Giver of that Power is the Holy Ghost.
Sixthly, Of this nature is the appearing of the Holy Ghost in a bodily shape. Luke 3.22. The Holy Ghost descended in a bodily shape, like a Dove, upon Christ at his Baptisme, and is brought in as a third Person, witnessing unto Christs Baptism, and his Inauguration into his office. Now how can an accident take to its self a bodily shape, seeing it hath no subsistence of its own?
Now to gather up this second Argument, I demand, The holy Ghost, Is he a Creator, or a Creature? If a Creator, then he is God; If a Creature, then he cannot do these works; He could not create the body of Christ, he could not regenerate us, nor be the Bestower of those spirituall Gifts and Ministeries, &c. These and the like operations are ascribed to the holy Ghost properly, as the Author, and efficient cause, not figuratively, as when it is said, The blood of Abel crieth, &c. yea, as the principall cause, not as a quality, or instrument, distinct from God, by which God doth work; because in God such instrumental causes have no place, who worketh all things per immediationem suppositi by himself.
It is true indeed, that the word (Spirit and Holy Ghost) doth sometimes signifie the Gifts, the power and graces of the Holy Ghost; as when it is said, that the Holy Ghost was given by the laying on of the Apostles hands, Acts 8.17. and that they had not heard whether there were any Holy Ghost, Eph. 3.7.20. 2 Pet. 1.3.Acts 19.2. that is, they had not heard of that visible miraculous manifestation of the Holy Ghost. Ephes. 5.18. Be not drunk with Wine, but be ye filled with the Spirit, &c. But is this all that is spoken of the Holy Ghost? Is the Holy Ghost nothing else but these gifts and graces? Or is it possible that the forementioned operations and works of Creation, Regeneration, donation of Gifts, sending of Apostles, speaking by their Mouths, and appearing in a bodily shape, can be ascribed to any other than to a divine Person?
The Arrians were of opinion, that besides Gods own eternall Wisdome, there is a Wisdome which God created before all things,Hooker, p. 293. to the end that he might thereby create all things else; and that this created Wisdome, was the Word that took Flesh; so making Christ but a Creature. The same Blasphemy do the Socinians breath out against Gods most holy Spirit,Stegm p. 101. denying him to be a Person in the Deity, and affirming that the Holy Ghost is but virtus quaedam Dei, realiter ab ipso distincta, per quam ipse ea, quae ad salutis nostrae negotium pertinent, Racov. Cat. p. 167.operetur: that is, the Holy Ghost (say they) is nothing but a certain kind of vertue, power, or influence, which God doth put forth in producing this or that effect for the good of the Church: As power to heale is the vertue of some Herbs: the vertue or efficacy of Fire is to heat the Water. So here the Heretick calls the Holy Ghost a created ministring Spirit among the good Angels.
To clear this matter, Sect. 2 let the question be this, An Spiritus Sanctus sit unàa virtus Dei Patris. Quest.
This I deny, Answ. and prove the contrary from three places of Scripture; the first is Christs words, John 16.13, 14. describing the Holy Ghost in this manner: He shall not speak of himselfe. He shall glorifieme, for he shall receive of mine, and shall shew it unto you. Now this cannot possibly be understood of God the Father, nor of the vertue of the Father, because the Father doth not receive from the Son, neither doth the Father speak from the Son, but of himself, because the Son is of the Father, and the Father is not of the Son; therefore we finde in Scripture that the Father sendeth the Son, but never that the Son sendeth the Father: In like manner, because the Holy Ghost proceedeth from the Father and the Son, we finde that both the Father and the Son do send the Holy Ghost, and act by him,Usher sum. p. 85. but never that the Holy Ghost doth send or act by either the Father or the Son: All things that the Father hath are mine (saith Christ, ver. 15.) that is, the Son receiveth from him, as coming from him and so whatsoever the Holy Ghost hath, he hath it not of himself, ver. 13. but from the Son, He shall receive of mine, and shew it unto you, ver. 14. he being a Person proceeding as well from the Son, as from the Father. Hence it is evident, that the Holy Ghost being sent by Christ, and receiving of Christ, and speaking from Christ (He shall receive of mine, and shew it unto you) is in order of subsisting, and working after the Son, and therefore not a quality or vertue of the Father, who giveth to, and speaketh by the Son, not the Son by the Father, as hath been said.
The second is that 1 John 5.7. There are three that beare Record in Heaven to us men on earth,Mat. 3.…7. Joh. 5.36, 37. Acts 2.22. 2 Tim 1.10. Acts 1.5. with Acts 24 33. That Jesus is the Messias, that Jesus is the Son of God, ver. 5, 9. by glorious effects proper to each of them, the Father (by voice) the Son, who is the eternall word of the Father (by his doctrine and works, which the Father gave him to finish, he brought life and immortality to light by the Gospell) and the holy Ghost (by the wonderfull effusion of miraculous Gifts, outwardly testifying, and by inward witnesse sealing to our hearts the truth of the Gospell) he sheweth of what great weight the heavenly Testimony is, that the Father hath given of the Son (ver. 9.) unto whom agreeth both the Son himselfe, and the holy Ghost, who is Truth it selfe, and cannot beare false witnesse of Christ, ver. 6. Hence it is evident, that there be three distinct Witnesses in heaven; The Father testifies of Christ, that he is his Son;John 5.37. John 8 42. the Son testifies of himselfe, that he came forth from the Father, and the Holy Ghost beares witnesse to them both, and confirmes both their Testimonies. Now apply this to our present purpose; if the holy Ghost be but the vertue of the Father, his Testimony is twice repeated; and there would not be three, but onelyonly two Witnesses in Heaven, The Father, the Son, and the vertue of the Father again, if the Holy Ghost be but the vertue of the Father.
The third place is John 15.16. When the Comforter is come, whom I will send unto you, even the spirit of Truth, which proceedeth from the Father, he shall testifie of me. Note first, that this is another Comforter distinct from the Father and the Son.Prid. fascic. p. 87. 2ly. that he doth proceed from the Father; How does the tholy Spirit proceed from the Father, either as a Creator, or as a Creature? as a thing finite, or infinite? (For it is a very dream to imagine an energie, or vertue, which is neither Creator, nor a Creature) if as Creator, and infinite, then he is God; if as a Creature, then he could not be at once in the hearts of all Believers in the world, neither could he be worshipped, as by the Scripture he ought to be, as you shall see by and by.
But the Holy Ghost is called the power of the Highest, Quest. Luke 1.35.
Admit that; Answ. Two-fold Vertue of God.but withall we say, that he is Virtus Dei essentialis, non accidentalis; he is so virtus Dei, that he is also virtus Deus, the power of God, the power which is the Lord, from whom, as from the Lord, the Apostles received the vertue of the Holy Ghost (Act. 18.) for the work of their Ministry, from that essentiall Vertue, which is God the Holy Ghost,Psal. 33.6. who proceedeth from the Father, not as the Creatures do, that were made by Gods bare word of command, nor as an Accident may come from a Subject, nor as one finite Substance may be produced by another: But the proceeding of the Holy Ghost from the Father is in a spirituall manner, by communication of the same Essence, who is therefore himself of infinite Power and Vertue. Isa. 11.2, 4. The spirit of the Lord shall rest upon him (that is, upon the stem of Jesse) the spirit of Wisdome and Ʋnderstanding, 2 Cor. 6.6, 7the spirit of Counsel and Might, and with the breath of his lips he shall slay the wicked: This glorious proceeding of the Holy Ghost from the Father, is more than the pouring forth of a Gift;John 15.26. and it is mentioned by our Saviour in that place, as a means to assure his Apostles, that he is indeed the Comforter, able to support them against the hatred of the World, because he doth proceed from the Father.
I shall conclude this point with a reason demonstrating that the Holy Ghost is not nuda virtus Dei Patris, and the reason is taken from the personall Inhabitation of the Holy Ghost in the Regenerate;2Whether the holy Ghost dwell in us by I his gifts onelyonly? the Holy Ghost dwels in the Godly, as in his Temple, and that in-dwelling is not onelyonly of the Gifts, but also of the person of the Holy Ghost; and therefore the Holy Ghost is more than the Gifts or Efficacy of God: when I speak of a personall in-dwelling of the Holy Ghost in the Regenerate, you must not conceive that thereby he doth make us one Person with himself, or that he doth communicate unto us any personall or divine Propriety of his own (for that is incommunicable) but that the Holy Ghost, who, as God is every where, is present in the Elect with his own gifts in an admirable manner to enlighten, and strengthen, to establish and quicken, to govern and lead them, to seale and witnesse with them their spirituall state and condition: This is evident by these Scriptures: Rom. 5.5. The love of God is shed abroad in our hearts by the Holy Ghost, which is given to us: The sense of Gods love, like a precious Oyntment, is shed abroad in our hearts, causing us to feele that we are beloved of God. And this is done by the Holy Ghost, which is given unto us: The Holy Ghost is not that Love, but he is given unto us to make us taste how gracious the Lord is. So Joh. 14.16, 17. that promised Comforter, which proceedeth from the Father, is the Holy Ghost himself; and of him Christ sayes, That he shall abide with you, for he dwelleth with you, and shall be in you.
Lastly, by the Testimony of Paul; 2 Tim. 1.14. That good thing (saith he) which was committed to thee, keep, by the Holy Ghost, which dwelleth in us: That good thing is fitly understood the precious Treasure of sound and wholsom Doctrine, which is committed to thy trust, to be preserved and transmitted to others; and withall, the Talent of those Gifts and Graces,1 Tim 6.20. wherewith Timothy was furnished for discharge of his office; which Trust, though it be hard to keep, considering what oppositions of Science it meets withall, yet the Holy Spirit is mighty, enduing us with power to keep it; the Holy Ghosts that keepeth the good gifts of Grace in us, and enableth us to performe the Trust committed unto us, is not the gifts, but the Person of the Holy Ghost distinct from them, and this Holy Ghost is said to dwell in us for that purpose. Having thus dispelled that thick Mist wherewith the Socinians strive to obscure the cleare truth of God, I shall more briefly dispatch my other reasons, which prove the Deity of the Holy Ghost.
My third Argument is taken from that honour and worship which is given to him in Scripture. Reas. 3 Mat. 28.19. Baptise them in the name of the Father, of the Son, and of the Holy Ghost. Baptism is a part of Divine worship. To be baptized into one's Name doth signifie that we are consecrated to his worship and service, to put our trust in him for salvation, and remission of sins: Now we are not baptised into the name of a Gift; it must be a Person, and that Person must be God too; for it is a sin to be baptized into the name of Paul, 1 Cor. 1.13.or any other Creature, which cannot forgive sins, neither ought to be worshipped: And seeing the Holy Ghost is joyned with the Father, and the Son in this divine Honour and Worship, therefore also in the fellowship of the Godhead. Were it not a grosse injury to the Text to read the words thus, Baptize them in the name of the Father, of the Son, and of the Vertue of the Father? For the Father being named, the Efficacy, or Vertue of the Father is included, and it were altogether vain to repeat one Person twice in three words.
Secondly, Again the Apostle prayes to the Holy Ghost, and blesseth the Church in the name of the Holy Ghost, 2 Cor. 13.13. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you all: Here the Holy Ghost is invocated for a blessing in like sort, as the Father and the Son are, therefore he is God with them: Paul prayes to all three, and acknowledgeth a Power in them all, to blesse the Corinthians unto eternity. By communication of the Holy Ghost, we come to be partakers of the grace of Christ, and the love of the Father: and if we have the love of God, and the merits of the Son made ours by the comfortable presence and operation of the Holy Ghost, then we are a blessed people indeed: The Father loves us, and gave us his Son, the Son redeems and justifies us freely by his grace; the Holy Ghost communicates and sealeth to us both the love of the Father, & the merit of his Son.
In these three things the Salvation of mankind doth consist, which are all comprehended in this Apostolicall Benediction: Look from whom Grace is wished,Revel. 1.4, 5. and in whose name the Church is blessed, the same is God.
Thirdly, An Oath is a part of Divine worship, and the Apostle (Rom. 9.1) doth attest the Holy Ghost as a witnesse of the truth of this his Oath or Asseveration, I say the truth in Christ, my Conscience also bearing me witness in the Holy Ghost. The Church of God in all ages hath worshipped the Holy Ghost; in our Creed we professe our Faith in him, and in that Doxologie, worthy to be retained in the Churches, Glory be to the Father, and to the Son, and to the Holy Ghost, world without end; and all that be not Hereticks will say Amen.
My fourth Reason is taken from certain divine Properties, Reas. 4 which are ascribed to the Holy Ghost: As
First, That he is immensus & ubique, in all places at once. Psal. 139.7. Whither shall I go from thy Spirit, or whither shall I flie from thy Presence? Rom. 8.9. If any man have not the Spirit of Christ, he is none of his; therefore he is infinite, and in ten thousand places at once; every Creature is circumscribed by its Nature, but the Holy Ghost hath a Nature not circumscribed, therefore he is not a Creature, but a God.
Secondly, The Holy Ghost is omniscient, and knoweth all things,Acts 1.24. Acts 5.2, 3. Rom. 8.16. even the secrets of hearts, else he could not beare witnesse with our spirits, that we are the Children of God; else he could not beare witnesse with Paul's Conscience, of the truth of his inward affection to the Jews. 1 Cor. 2.10.Rom. 9.7. Else he could not reveale and search all things, yea, the deep things of God. Else he could not lead the Apostles into all truth, John 16.13.
Thirdly, He is omnipotent; else he could not enable the Apostles to work miracles. The Gospel was spread through mighty signes and wonders by the power of the spirit of God, Rom. 15.19.
My fifth is taken from the punishment of those that sin against the Holy Ghost. Reason. 5 Mat. 12.31, 3…. But the Blasphemy against the Holy Ghost shall not be forgiven: We sin against men, but our sinning against men does not involve us in damnation. All sin is first, and properly, committed onelyonly against God; and because there is a sin against the Holy Ghost, and that sin is unpardonable, therefore the Holy Ghost is God. Thus much in vindication of this fundamentall Truth from the Blasphemies above named.
SECT. III. Of Sin against the Holy Ghost.
IN my last Reason is declared the Deity of the Holy Ghost, by the fearfull Vengeance that is executed on them that commit the sin against the Holy Ghost.
Let us briefly enquire, Quest. What that sin against the Holy Ghost is, which is unpardonable, and must not be prayed for?
We shall best find out the nature of this Sin, Answ. by comparing 3 places of Scripture together; the first is that of Mar. 3.29, 30. He that shall blaspheme against the Holy Ghost, hath never forgivenesse, but is in danger of eternall damnation, because they said he hath an unclean spirit. Rom. 3.8.foreign, à laedenda famâ, & existimatione alicujus, and so to blaspheme the Holy Ghost, is to cast reproaches on him.
Secondly, Note the reason why these Scribes are said at this time to blaspheme;Mat. 12.22. It was because they did ascribe that miracle unto Belzebub, which was indeed done by the power of the Holy Ghost, ver. 28. by the finger of God: So is the reason here expressed, ver. 30. because they said, he hath an unclean spirit: And Mat. 12.32. because they spake that word against the Holy Ghost. These Scribes and Pharisees did of malice oppose Christ, and misconstrue his works, casting that reproach upon him, lest the people should acknowledge him to be the true Messiah, as appeares by the reasons which Christ useth to convince them of their sensless false accusation: Christs manner of casting out Devils, was with such heavenly majesty and authority,Mat. 12.28. as that his enemies knew it was by the spirit of God (for here our Lord taketh that for granted) saying, If I cast out Devils by the spirit of God, then is the Kingdome of God come unto you; and therefore you are malicious opposers of the Kingdome God in my person: So then our Saviours speaking here of the sin against the Holy Ghost, by occasion of their malicious attributing that to Sathan, which they could not but know was the finger of God, doth give us to understand,Dick on en Mat. 12.32. that this Sin is a wilfull and malicious rejecting and opposing of Jesus Christ, and of the way of salvation by him, after that the Holy Ghost hath enlightned and convicted the party of the salvation offered to the world by Christ: or it is a malicious opposing the truth of the Gospell, made knowne to us by the Holy Ghost.
A learned Man correcting the common opinion of Divines touching this point, doth think that this is it,Baxt. Rest. part. 2. S. 5. which is called The Sin against the Holy Ghost; when men will not be convinced by miracles, that Jesus is the Christ.
Against which definition, I oppose three things:
First,1 Cor. 1.22. That Miracles are not a sole sufficient conviction to beget Faith. The Jews require a sign, and they saw enough, and yet believed not. John 12.37. For though Christ had done so many miracles before them, yet they believed not on him. The proper end of Miracles was to bring the minds of men to the marking of the Doctrine, that accompanied them, that by marking it, the efficacy thereof might lay hold on them, and convert them, which it did in very many; but when God withheld this efficacy, that it inclined not the minde, then the men believed not,John 6.2, 26. though they saw the Miracles: We read, that when John heard in Prison the works of Christ, he sent two of his Disciples,Mat. 11. and said, Art thou he, that should come? or doe we look for another? Jesus answered and said, Goe and shew John againe those things which you heare and see, The Blinde receive their sight, and the Lame walke, the Lepers are cleansed, and the Deaf heare, the Dead are raised up, and the Poore have the Gospel preached to them. Christ doth answer Johns Message by his Works done; yet because those works alone do not demonstrate him to be the Lord Christ, therefore Christ referres him to those marks which the Prophets had foretold, that so their belief might be grounded on the Doctrine of the Prophets, not on the Miracles alone; The concurrence of Christs Miracles with the holy teaching of the Prophets shewing him to be the Messiah that was to come.
Secondly, Men (saith he) will not be convinced: Will not? It is not in our choice, whether we will be convinced or not: It is in our choice, whether we will hear or not: But if we hear, it is not in our choice, whether the secrets of our hearts shall be made manifest, yea or no. 1 Cor. 14.24, 25. If all prophesie, and there come in one that believeth not, he is convinced of all, and judged of all; And thus the secrets of his heart are made manifest, and so falling down on his face, he will worship God, 2 Pet. 3.4, 5. Mat. 13.15.and say, that God is in you of a truth. Many are convinced against their wills, as that they shall come to judgement: they would be ignorant of it, but cannot; they would perswade themselves, that Usury, Sacriledge, killing of Kings, be no sins, but cannot. Others are not convinced, though they desire it; The Heretick useth means to prove his way to be truth; he would perswade himself that he is in the right, but cannot; and therefore the Apostle sayes, he is self-condemned, Tit. 3 10, 14.because he holds on his way against the convictions of his own conscience; it is not in my choice whether I will understand, and remember: These are not commanded faculties.
Thirdly, I demand, Are Miracles a convincing way of revealing Jesus Christ? Were the Jews that saw them really convinced, or were they not? If not, then they do not sin against the Holy Ghost, which are not convinced by them;Baxt 2. parts pag 236. for (as himself saith) No man is bound to believe that which was never convincingly revealed: If they be a convincing means, and if those Jews, which saw Christs Miracles, were really convinced, and yet opposed Christs Kingdome, then humane Nature is capable of sinning against the Holy Ghost, in the way that our Divines have defined that sin (that is) maliciously, after the knowledge of the Truth: And so did those Jews sin, by the testimony of that very Text, which M. Baxter alledgeth for his opinion, namely, John 15.24. If I had not done among them the works which none other man did, they had not had sin; but now they have both seen and hated both me and my Father: They hated Christ, after they had seen and known him. It is not an act incompatible with the rationall soul (as he supposeth) to hate God and Christ,Iohn 3.20. whom we have seen and known.
This wil farther appear by consideration of two other places of Scripture, which I intimated, namely, Heb. 6.4, 6. It is impossible for those, who were once enlightned, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, if they fall away, to renew them again unto repentance, seeing they crucifie to themselves the Son of God afresh, and put him to an open shame. Note, it is the unpardonable sin that is here described, because their repentance is impossible. Concerning which, I observe two things:
First, The venomous nature of it, expressed by these words,1 Materiale peccati. They crucifie to themselves the Son of God afresh, and put him to an open shame, (that is) as the Jews in crucifying Christ, did count of Christ no better than of a common Malefactor, and put him to shame: so an Apostate from Christs Doctrine, doth put him to the like shame; he doth say in effect, Christ is a Deceiver, his Doctrine is false, his Blood is no better than the blood of a Common Malefactor, he doth allow the Fact of Judas, and the Jewes, in crucifying of Christ; and if Christ were upon Earth againe, he would then be as spitefull an enemy to him as ever the Jewes were.
O, Obj. but this does not amount to the sin against the Holy Ghost, for Christ prayed for them that crucified him, Acts 3 17. 1 Cor. 2.8.and many of them were converted at Peters Sermon, Acts 2.41. which had been his Betrayers and Murderers. The Scripture sayes, that through ignorance they did it; for had they known, they would not have crucified the Lord of Glory: Now if they, that crucified Christ at first, did not sin against the Holy Ghost, how can the Apostate so sin, who doth but act the same again?
Consider therefore the second thing in the Apostate's sin, Answ. which makes his case worse than the Jews,2Formale peccati. because they put Christ to all this shame, they do him this despight after knowledge and profession (whereas the Jews never professed nor acknowledged him) to renounce Christ and put him to this shame, after you have been once enlightned with the knowledge of the Truth, and have tasted the heavenly Gift of Justification, and some peace of Conscience through hope of the pardon of sins, and were made partakers of the Holy Ghost, (that is) of many gifts of the Holy Ghost, ordinary, or extraordinary, and have tasted the good Word of God, (that is) have found some sweetnesse in the Word of God, like the stony ground; and the powers of the world to come, (that is) have felt, as it were, the joyes of Heaven; if after all this, you shall fall away, and cast scorn and contempt upon the Doctrine of Christ, your case is desperate, there is no hope of your repentance, you are nigh unto cursing.
The 3. place is Heb. 10.26, 29. If we sin wilfully aftert hat we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, &c. of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despight to the spirit of Grace?
Here the Apostle speaks of the Sin against the Holy Ghost, which hath done despight to the spirit of Grace, and hath no Sacrifice to purge it. Hereof he forewarns some, who in purpose of Apostacy, withdrew themselves from Church-Assemblies.Bez. in loc. foreign de coetibus Ecclesiasticis intelligitur, quos subterfugiebant nonnulli propter aliorum Judaeorum metum: Separation from the Church-Assemblies, is a step to Apostasie.
The Sin it self is described, first, by the matter, secondly,1The matter. by the manner of it: For the matter of it, it is expressed in these words, The Apostate from the Faith of Christ, is a wilfull Adversary to Christ, one that sets himself contrary to Christ, a partaker of Sathans Nature, and Sathans Profession, Zach. 3.1. Secondly, he is said to tread under foot the Sonne of God, (that is) to do as much scorn and indignity unto Christ, as if he did him this personall violence, by treading his Truth and Covenant under their feet; (as Swine do Pearles) they shew what a base estimation they have of Christ: Thirdly, he counteth the blood of the Covenant an unholy thing: 1 Pet. 1.19.(foreign) The Covenant of Grace is established in the Blood of Christ, his Blood is precious, it is Blood of expiation, it consecrates and purifieth unto God. This precious, powerfull, saving Blood, the Apostate counts it foreign, they make no more account of it than of the blood of some Malefactor, or of a bruit Beast. 4ly. he doth despite to the spirit of Grace (foreign) in opposing and disgracing the Gospel, and speaking reproaches of it; they do blaspheme or reproach the Holy Spirit of God, as if all, that his Spirit had taught them, and convinced them of, were an untruth; they give the lye to the Holy Ghost, whilst they say in effect, that Christ and his Doctrine are not worthy to be avowed; they do in a scornfull manner, reject the work of the Holy Ghost,Acts 7.51, 52: testifying and convincing them of, and sealing unto them the truth of the Gospel. This is the nature of Sin
Secondly, for the manner, All this is done foreign, sponte, 2The manner.of his own inclination, without force of temptation; such people sin against the Holy Ghost. Mr. Dickson observes very well, That the Sin here described, is not any particular sin against the Law, but against the Gospel; not a sinne against some point of Truth, but against Christs whole Doctrine; not of Infirmity, but wilfulnesse; not of Rashnesse, but of Deliberation, wittingly and willingly; not of Ignorance, but after Illumination. Such as Jews turned Christians, revolting from Christianity back again to their former Hostility against Christ, did commit, and so are for ever secluded from mercy, forasmuch as they who wilfully reject and scorn the onelyonly sacrifice of the New Testament, the Blood of the Lord Jesus, and the benefit thereof, there is no other sacrifice nor means left to help such an one.
Now the summe of what hath been spoken out of these three places of Scripture, may be thus collected, To blaspheme the Holy Ghost, to cast reproaches upon the means of Conversion, ascribing the work of the Holy Ghost to the Devill, to put Christ and his Gospel to an open shame, to set ones self against them as an Adversary, to account basely of Christ, and of his Blood, and of his Covenant, and spitefully to oppose and reject the Holy Spirit in his works of Grace; and all this after knowledge and profession of the Gospell: This is the Sin against the Holy Ghost, and is comprehended in the brief definition, which I laid down, namely, the sin against the Holy Ghost, is a malicious, scornfull reproaching and opposing the truth of the Gospell, made known to us by the Holy Ghost.
I think (saies Mr. Baxter) none can be guilty of Malice against Truth, Obj. as Truth, and to be at enmity with Truth, because it is an enemie to our sensuall desires, is a sinne that every man in the World is in some measure guilty of, therefore that is not the true definition of the Sin against the Holy Ghost.
He that doth evil, Answ. hateth the Light, neither cometh to the Light, lest his deeds should be reproved, John 3.20. Some of the Jews both saw and hated both Christ and his Father, John 15.24. Cain hated his Brother, because his own works were evill, and his Brothers righteous. Now to hate the light, because of its intrinsecall properties,Ephes. 5.13. namely, to discover and reprove mens evill deeds; to malice the Truth, because it is an enemy to my lie; to hate my Brother, because his works be righteous, and my own euill: What is this short of opposing the Truth, because it is Truth? But if you spitefully oppose Truth, and cast reproaches upon it, onelyonly because it appeares an enemy to your sensuall lusts, especially if it be after illumination, and tasting, and professing the good Word of God. This is no excuse, but rather a manifestation of this great Sin, because such a person doth tread Jesus Christ, and his covenant of Grace, under foot, he treads him under all those base lusts, which he preferres before him: And thus to oppose Truth, by Mr. Baxter's leave, I think very few men in the world are guilty of.
The point thus opened, doth serve first, Ʋse. 1 for Consolation to the weak and wounded in spirit, to support them against despaire: Many are cast into terror of Soule, fearing that they have sinned against the Holy Ghost, because they have been wilfull Sinners: and Sathan is wont to beare in this temptation with much vehemency, abusing the testimony of a guilty and troubled Conscience against it self, driving it to conclude more bitterly against it self, than the sin; wherewith it is charged, can bear: It is true indeed, that many who never proceeded thus far in Wickednesse, shall never tast of Mercy, because they refuse to heare his voice, they will not come home to Christs termes proposed in the Gospel, they will not lay down the price for the Pearl: Every known sin that a man lives in will be his ruine.
But here the distressed Soul's Temptation is,Comforts to them that feare they have sinned against the holy G…ost. that he is uncapable of Mercy.
Now to repell that Temptation, let him for his comfort, know for certain, from the Doctrine delivered, and ponder well these five particulars:
First, That Infidels, and ignorant Persons, do not commit the sin against the Holy Ghost, though they do maliciously blaspheme and persecute the Truth, as the Heathen Emperours did, and the Turks at this day: Paul was a Persecutor, and a Blasphemer, and injurious; 2 Tim. 1.13.but (saith he) I obtained mercy, because I did it ignorantly, in unbelief. His Ignorance was not the cause why he obtained mercy, but why he was not utrerly excluded from mercy, (as if he should say) if I had done so much against the name of Christ, after knowledge & profession,Acts 26 9, 11. as I did before in the daies of my ignorance and unbelief, I had never found mercy. But now, though his sin were great, yet not unpardonable, because he did it ignorantly. The like is to be judged of other spitefull opposers of the Truth, they are not excluded from mercy, if they repent; Reas. and why? because they were never enlightned, they never tasted the good word of God; And Paul is set forth as an example and pattern of mercy, and hope to all such as have been enemies to Christ through ignorance and unbelief in that sweet ver. 16.1 Tim. 1.16. of 1 Tim. 1. Howbeit, for this cause I obtained mercy, that in me, first, Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to everlasting life.
Secondly, Neither does every one that hath sinned against his knowledge and conscience, commit the Sin against the holy Ghost: For so did Peter sin, in forswearing his Master; so did David sin against his knowledge, in the matter of Ʋrijah; so did Adam sin; and yet they repented, and obtained mercy, through the sprinkling of the Blood of Christ.
The reason is, Reas. because they fell through force of temptation, through weaknesse, not in despite, nor out of ill will, or a base esteem of the Truth; they never were adversaries to the truth which they once professed.
Thirdly, Nor is every backslider from the Truth, which once he professed, presently judged to sin against the holy Ghost. In the Primitive times, many, to save their lives, did outwardly deny the knowne Truth, and some in Queen Mary's dayes did the like, who yet afterwards repented, and became blessed witnesses to the Truth (as Cramner, &c.)
It was the Error of the Novatians, that if a man, in time of persecution, had denied the Truth, though he repented, yet his sin could not be forgiven, using that speech of our Saviour;Luke 12.9, 10. He that denieth me before Men, shall be denied before the Angels of God; unto whom Cyprian made this answer,Cypr. ad Novatianum baeret. p. 222. M…t. 12.20. Negat negantem, nunquid & poenitentem? Did Christ ever deny him, that repents and confesseth his name? Luke 12.8. No, He will not bruise the broken Reed, &c. Cyprian said of Novatian, in detestation of his cruell opinion, that he is, Misericordiae hostis, interfector Poenitentiae, doctor superbiae, veritatis Corruptor, perditor charitatis: Cypr. l. 1. cp 1. Cornel. p 2. So Ter. c. 8 de poen. Nō cōminarctur non poenitenti, si non ignosceret poenitenti.nay he calls it Haresis Caina, the Heresie of Caine, who said, My sinne is greater than can be forgiven: Mentiris Cain, it is false Cain, there is place for repentance, and if for repentance, then for remission also, because they did not maliciously, nor willingly depart from the Truth, but overcome with feare. Christ sent a message of Peace to Peter, Mark 16.7.Go and tell Peter that I am risen, and I go before you into Galilee, and there ye shall see me, he that denied me as well as the rest: Peter had need of spirituall comfort, therefore go and tell Peter: Thus God sends a message of Peace to the lapsed troubled Soule, Tell such a man or such a woman, I am the Lord, the Lord gracious and mercifull, long-suffering, abundant in goodnesse and truth; tell him, I the Lord will love thee frely, and heal thy back-slidings, Hos. 14.4. Spira denied some Articles of the Protestant Religion, through feare of death, and losse of his estate, how the Lord dealt with him, as touching his finall and everlasting condition, it is not for me to judge: yet considering his temptations and fears, I conceive he sinned not against the holy Ghost; howbeit, it pleased the Lord to make him a sad spectacle of his displeasure, to let others see what a fearfull thing it is to deny Christ and his Gospel before men for any respect whatsoever, and so our Apostle intending to arm and strengthen the persecuted Hebrews against falling away, doth set before them the danger of forsaking the truth upon any occasion whatsoever: (Heb. 10.27.) And surely if men did foresee their own danger before they fall, as they do feele the terrour of it afterwards; All the terrours in the world, nor all the allurements thereof would prevaile with them to renounce the least point of true Religion and godlinesse. He that loveth his life shall lose it, and he that hateth his life in this world, shall keep it unto life eternall, Joh. 12.25.
Fourthly, Nor are we to think, that there are certain gross and hainous sins, which cannot be forgiven, though the sinners repent never so bitterly for them: All the grievous sins committed by all men in the world, against the Law of God, if they were met in one soul, do not amount to the sin against the holy Ghost; they are pardonable, and have been pardoned in several persons.
The reason is, Reas. because the Promises of the Gospell except no sorts of Sins, and the sufficiency of Christs satisfaction, exceeds all the Sins of all the world. They that were the Betraiers and Murderers of Christ, Acts 2.23, 37, 38. Acts 26.11.were converted at Peters Sermon, and saved. Paul was a Blsphemer, yea, he caused others to blaspheme, yet he obtained mercy: Spira blasphemed God, in saying I would I were above God; for I know he will not have mercy on me: And what sin can be greater than Blasphemy?Mat. 12.31. Yet the Text sayes, that all manner of Sin and Blasphemy against God shall be forgiven unto men upon their repentance, this onelyonly against the holy Ghost excepted, and that is excepted, because there is no means left to bring them to repentance, and so their sinne is incurable and unpardonable.
Fifthly, It is a sure sign, that ye have not sinned against the holy Ghost, so long as your soule mourneth after Christ, and loveth Jesus Christ, and will not quit him, nor his Gospel, and cannot endure to think of a separation from him, but are using all means to recover peace with God: so long as it is thus with any of you, you have not sinned against the holy Ghost; although to your perplexed and amazed spirits, and even despairing soules, by reason of the present sense of wrath, it may be born in against you by Sathan, that you are past recovery and hope of mercy: yet indeed, and in Gods esteem, you are not among Christs adversaries, but reckoned among his friends and lovers; the accusation of your own conscience in this case is not to be taken against the judgement of the Scripture, which saith, that Christ is a Prince exalted to give repentance and remission of sins unto Israel, Acts 5.31. He that giveth repentance, declareth his purpose to give remission also.Heb. 6.6. The Apostate from Christ cannot be saved, because he cannot be renew'd again unto repentance, therefore if you be renewed again unto repentance, your salvation is certain. This I have given in caution upon this point, lest any falling grievously, should despair upon this conceit, That it is in vain to pray, or to repent, and seek Gods face, seeing by those very motions and desires, you are evidenced, not to have sinned against the holy Ghost.
The second use is for Terrour to two sorts: Ʋse. 2 First To all bold and presumptuous sinners, scoffers, and despisers, who, Terror. 1 like Swine, trample under foot the precious Word of Grace, scorn the instructions thereof, and resist the inward motions of the Spirit, which strive to bring them off from the waies of death and ungodlinesse. It is a dangerous matter to oppose Christ and his Gospel, to scoff, and scorn, and jest at it, and to speak ill of the work of Grace in his Children, as to ascribe it to the Devil, &c. This sheweth an inward hatred of the holy and good waies of God: whatsoever such persons may think of themselves, I dare affirm it, that if they had lived when Christ did, heard his Sermons, and seen his Miracles, they would have hated him as much as the Jews then did, because there is the same spite and venome in their spirits against the waies and work of Grace now, and against the Doctrine of Christ, and the Prophets, left upon record in Scripture, as there was in those Jews which killed the Prophets, when they had heard their Sermons, and their Reproofs by word of mouth. O take heed, as you love Salvation, how you harden your selves in Error, and how you do the least despite to the spirit of Grace.
The second sort of men are our Church-forsakers, and Minister-haters; these are men that have been enlightned, and tasted the good and sweetnesse of Gods Word, and publick Ordinances. They have loved our Persons, reverenced our Doctrines and Teaching, acknowledged us the instruments of the work of Grace upon their Soules: Now to see such persons turn scoffers & haters of our Persons and Office, despisers and blasphemous reproachers of our Doctrine, to make a mock at our Preaching, calling us deceivers of the People, Baal's Priests, blind Guides, &c. This is a fearfull falling away from, and opposing of the Kingdom of Jesus Christ, even after knowledge & profession of the Truth: their Apostacy lieth neer to the Sin against the holy Ghost: And methinks the curse of God is upon their Souls; seeing very few of them are renewed again unto repentance, but, like Apostates, 2 Tim. 3.13.they grow worse and worse, deceiving and being deceived: Whilst they promise themselves liberty, they are become the servants of corruption, twice dead. Revel. 22.11. Ezek. 24.13.O take heed, lest that come upon you, He that is filthy, let him be filthy still; and because I have purged, and thou wast not purged; thou shalt no more be purged, till I cause my fury to rest upon thee.
SECT. IV. Of Quenching the Spirit, 1 Thes. 5.19.
HE that would not sin against the Holy Ghost, Ʋse. 3 must beware, how he quencheth the Spirit: quenching is a borrowed speech taken from fire, whose light and heat we use to put out by casting on of water; the Spirit is compared to Fire, both in respect of the Light that it giveth to the Understanding, and of the heat and fervour to our affections; now the Spirit is quenched, when we put out the Light, which he shines into us, and suppresse the good motions, which he kindles in us; we must not quench the Spirit, that is, whatsoever workings the Spirit of God hath in us, as of enlightning, renuing, sanctifying, restraining, checking, directing, comforting, sealing, leading, moving, &c. This is the Spirit, and these are the operations, which we must not repell, resist, reject, stifle, nor in any wise oppose; we must not suffer them to die in us, much lesse set up contrary counsels and motions thereunto.
When, Quest. how, and by whom is the Spirit of God quenched?
The operations of the holy Ghost may be reduced to two generall heads: Answ.
First, He is unto us a Spirit of Light, to enlighten our dark mindes with the knowledge of heavenly Truth; he shines into our hearts the knowledge of God, of his Will, yea, the deep Mysteries of godlinesse; he also discovers unto us the deep and hidden things of our own hearts, the desperate wickednesse and deceitfulnesse thereof, the cursed estate that we are in by nature; it convinceth us of our unbelief, security, hypocrifie, false ends and wayes; it informeth us of our duty, and the things which belong to our peace.
The second general operation of the holy Spirit, is to kindle in us good motions, holy purposes, thoughts, desires, affections and resolutions: There is naturally in the heart of man, much deadnesse and deceitfulnesse, great indisposednesse to the thing that is good, great pronenesse to evill, &c. Now the Spirit kindles in us good motions, and desires, after the best things, remorse for sin, fear of wrath, joy in the hope of mercy, certain excitements to embrace the word of Life. Isa. 30.21. Thine eares shall heare a voice behind thee, saying, This is the way, walk in it, when ye turn to the right hand or to the left: God there promiseth an outward Teacher, Thine eyes shall see thy Teachers: and an inward Teacher, which accompanies the outward Ministrie: And few there be in the Church, but one time or another doe feele such secret motions and suggestions unto holiness; powerfully stirring them up to faith and repentance. Secret compunctions for sin; secret purposes of becoming new Creatures, sweet delectations in drawing nigh unto God, &c.
Now in Answer to the question, I say the Spirit is quenched, when he is not obeyed, when he is resisted, when he is grieved, and opposed in either of these operations by contrary Counsells, lustings and motions, by corrupt reasonings and imaginations, whereby the sweet breathings of the holy Spirit are stifled, and suffered to die within us without fruit. Take a view of it in both kindes.
First, Applicat. the Spirit is quenched in its first operation upon our souls, by two degrees. First, when this Candle of the Lord is put out, when we hide our eyes from the light, and say within our selves to the Almighty, Depart from us, Job. 21.14.we desire not the knowledge of thy waies: What is the Almighty, that we should serve him? and what profit shall we have if we pray to him? When we say to the Seers, See not; and to the Prophets, Prophesie not unto us right things, speak unto us smooth things, Isa. 30.10, 11.get thee out of the way, turne aside out of the path, cause the holy One of Israel to cease from us. When men are willingly ignorant of those sins, which they are not yet willing to forsake, and of those duties which they are not yet willing to practise; This is a quenching of the Spirit. It is a shrewd sign of a graceless heart, when men will shun the Light, seek evasions to avoid the stroak of a searching Ministry, when men will not read such Books, nor such Chapters of the Bible, nor hear such Doctrines discoursed of, wherein their own case is handled or touched; when people are unwilling to be dealt withall touching their spirituall estate, their opinions and practises, and seeing a light arising do blow it out, and hide their faces from it.Mat. 13.15. Their eyes have they closed, lest they should see, and be converted; This is one degree of quenching the Spirit.
A second degree of quenching the Spirit, as he is a Spirit of light and illumination, is when men go against their knowledge, and depart from the truth. Their first care is not to see the light, for it is a trouble to them; but when that cannot be hid, the next work is to rebel against the Light, like them of whom Job speaks,Job 14.13. They are of those that rebell against the light, they abide not in the paths thereof. This is a sad case,Rom. 1.18. to know well, and do the contrary. The wrath of God (sayes Paul) is revealed from heaven against all ungodlinesse, and unrighteousnesse of men, which hold the Truth in unrighteousnesse; who suppresse it, forcing their own minds; they know better than they do: it is an enslaving the Truth by their perversenesse, making it an underling to their lusts, so that she cannot exercise her command over their Consciences and actions.
Wretched men and Women, with whom God has dealt graciously in shewing them their misery by nature, and given them a taste and sight of good things, by meanes whereof they had escaped the common sins and pollutions of the world, and the sins of their former ignorance and vanity, and yet contrary to all this Light, forsake the holy Path, and the holy Commandement given unto them, and take liberty to live in the practise of grosse sins; some of covetousnesse, and oppressions, others of wantonness, others of bodily and spirituall uncleanness, like bruit. Beasts, according as they are led.2 Pet. 2.21. Better had it been never to have known the way of Truth and Righteousnesse, than after they have known it, to turn from the holy Commandement given unto them; the later end is worse with them than the beginning. It was bad with them before they knew Christ, while they lived in a state of darkness and ignorance: 'tis worse now, seeing they go against the Light, they have no excuse for their Sin.
Francis Spira's Case is worthy to be set before your eyes, he having embraced, by Gods mercy, the Doctrine of Christ, taught by the Protestants, was for this brought before the Pope's Commissioner, and forced to subscribe and seale to a paper containing a Renuntiation of the said points of Christian Doctrine: Hereupon he fell into a fearfull despairing of Mercy, and could not be comforted:Relation of Spira. p. 49.55. One asked him, whether he did it willingly, or not? That's nothing to the purpose (said he) Christ will not be denied, no not in word, though in heart I never denied him: I knew (said he) that Justification is to be expected by Christ, and I denied and abjured it, to the end I might keep this fraile life from adversity, and my children from poverty: And now behold, how bitter this life is to me: and God onelyonly knowes what shall become of this my Family; but surely no good is likely to betide them, but rather daily worse and worse, and such a ruine at the length, as that one Stone shall not be left upon another. O 'tis a fearfull sin in any man, to force another to go against his knowledge (as the Pope's Legate here did Spira.) Paul bewailed it,Acts 26 11. that he had compelled poor Christians to blaspheme: And it is a fearfull sin to be compelled to quence the light that is in us, for to preserve this frail life from Adversity, and our children from Poverty: He that shall so save his life, shall lose it: God is justly provoked to take his spirit of Grace and Comfort quite away, as he did from Spira, who said, That there was never such a specta…le of so exceeding misery, as I am.
Secondly, Come we to the second generall operation of the Spirit, as he is a Spirit of holinesse, kindling in us good motions, and holy desires and purposes. And here the Spirit is quenched in us and by us, when he is disobeyed and resisted in his reproofs and admonitions in his guidance, and leading us on to our Conversion, or the exercise of Christian Graces and Duties. See this Sin, Nehem. 9.30. Thou testifiedst against them by thy Spirit in thy Prophets, yet would they not give eare. This Sin is thus set forth also, Zach. 7.10, 11, 12. Thus speaketh the Lord of Hosts, saying, Execute true judgement, shew mercy and compassion every man to his Brother, and oppresse not the Widow, nor the Fatherlesse, the Stranger, nor the Poore, and let none of you imagine evil against his Brother in his heart; But they refused to hearken, and pulled away the shoulder, and stopped their eares, that they should not heare, yea, they made their hearts as an Adamant stone, lest they should heare the Law, and the words which the Lord of Hosts hath sent in his Spirit by the former Prophets: Eph. 4.30. Acts 7.51.This is here called Quenching of the Spirit, and elsewhere, Grieving of the Spirit; and by St. Stephen, Resisting of the holy Ghost: When they heard Stephens words, they were cut to the heart, and gnashed on him with their teeth, they stopp'd their eares, and ran upon him with one accord, and stoned him, ver, 54.57.
This Sin is committed usually through carelesnesse, ingratitude, and carnality of the heart; many sweet motions and stirrings of the Spirit, die without fruit. There is a spirituall sloth grows upon Christians through the fatnesse of their hearts, by reason whereof, those glowings of thy Conscience, those sparkes of the holy fire, kindled by the Spirit, decay and cool in thee, and become like a coale of fire raked up under a heap of ashes.
I will demand, Applicat. and let thy Conscience answer to these particulars:
How many holy Purposes hast thou had, that never came to the Birth? How many Resolutions never yet fulfilled? How often hast thou been checked, and stirred up to a constant course of religious Duties, which yet thou hast not begun? How often has it been in thy heart never to come neer the house of such a light woman, and yet hath broken thy resolution, till a secret wound hath peirced thy heart? How often hath God sent thee such Messages, as Pilates Wife sent to him concerning Christ, Have thou nothing to doe with that just man? Meddle not in such an unjust action, wind thy self out of such and such State-combinations; get thy foot out of the snare; keep thy self pure from the blood of all men; joyn not, nor be thou instrumentall in the oppressing and undoing of such and such men; defile not thy self with the sin of Sacriledge, and robbing of Churches; deliver thy soul from unrighteous and cruell men, stand not in their counsels, &c. And yet thou hast baffled thy conscience, and hardned thy heart against all these warnings from Heaven. How many motions and purposes hast thou had on thy waking bed, to make restitution of Lands and Goods ill gotten; to leave off Bribery, false Accusation, Usury, Violence, and Fraud? How often hast thou said I will not suffer the accursed thing, Achans Wedge, to be among my stuffe, and yet when thou comest abroad, and seest the courses of the World, thou hast laid it up in thy Tent; though it be as a Canker in thy conscience, and in thy Estate to Posterity? How often has God by his Spirit in the Ministery of his Word, met with thy beloved Sin, and even made thy heart to melt, so that thou hast gone from the Church with a resolution to become a new Man, and yet thou hast suppressed and quelled those holy thoughts and resolutions, by setting up contrary reasonings and imaginations? How many Sermons hast thou struggled withall, and at last got the victory over them, and cast them all out of thy heart and practise? What shifts hast thou used to chase away those qualmes of Conscience? How often hast thou been almost perswaded to be a Christian, and yet unperswaded again by some base and vain temptation? How often, at the receiving of the Sacrament, hast thou renewed thy Covenant, and made promises of better Obedience, and yet remainest as vile as ever? Thus thou hast dallied with Repentance, and thy Salvation, despised thy God and his Counsels, refused to be reformed, and quenched the spirit of Grace. I wish thee to remember that sad passage of Spira's:Relation of Spira. p. 56. I tell you, said he, when at Venice I did first abure my profession, and so, as it were, drew an Indenture, the Spirit of God often admonished me; and when at Cittadella, I did, as it were, set to my Seale, the Spirit of God often suggested unto me, Doe not write, Spira, doe not seale; yet I resisted the holy Ghost, and did both; and at that very instant, I did evidently feele a wound inflicted in my very will; so although I can say, I would believe, yet can I not say, I will believe: O, now I cannot, God hath denied me the power of will.
We live in a subscribing age, we must swear and unswear; covenant for the King one while, another while engage against the King: And what multitudes of knowing Christians be there, whose Consciences have been enlarged to take in all the points of this compasse? and all to preserve this fraile life from Adversity, and their children from Poverty. O what Reluctancies and Contradictions of your own hearts and consciences have you wrestled with? Hath not the spirit of God often suggested unto thee, as once to Spira, Do not engage (with men of Belial) Do not subscribe? and yet thou hast done both: What shifts and evasions hath thy deceitfull heart studied? What forced senses and salvoes hath it found out to put by all those motions of Gods Spirit? Hast thou not set thy Wit above thy Conscience? and thy Lust, the love of the World, Carnall-self, above them both? And so, as it were, sold thy self to do evill? What wilt thou do? Can thy heart endure, or thy hands be strong, when the Lord shall deal with thee? What terrour will seize on thee, when thy Hand-writing shall be shewed against thy most solemn Oath, and thy Oath against thy Hand-writing? Thou hast sworn, that the King is the onelyonly Supreme, and that thou wilt beare faith and true allegiance to him and his Heires: Thou hast pawned all thy interest in the blessed Book of God, upon the fidelity herein; So help me God, and the Contents of this Book: And yet now thou engagest to bear Faith and Truth to them that have taken away the Kings life, and deposed his Posterity.
A time of change will come, and then these hidden things shall be brought to light, then it will be made manifest, that thou fearedst Men more than God, and lovedst the present World more than Truth and Righteousness; then it will be made manifest, how many checks and secret impulfions of the Spirit thou hast out-stood, what pains thou hast taken to blind the world, and craft thou hast used to deceive thy own soul.
O that the words of your faithfull Admonisher might be accepted with you this day, and sink down into your hearts, and work upon you a godly sorrow not to be repented of, lest you miss of the holy Spirit to be your Comforter, whom you refused for your Guide and Counsellour, lest you miss of the comforts and joy of the holy Ghost when you have most need of them: And you will miss of them,Psal. 5. unlesss you repent (as David did.) And this shall be a sign unto you, that thus it will be with you, because, now you do not love to heare that matter spoken of: A sadness, a trembling, and chilness, does seize on your spirits, when these things are seriously put home to you: if the crowing of a Cock, the voice of a silly man, do trouble you, How will you endure the sound of the last Trumpet? If your heart condemn you, 1 John 3.20.God is greater than your hearts, and knoweth all things. O my friends, quench not, quench not the Spirit: They that follow lying Vanities, Jonah 2.8.forsake their own Mercy.
Helps to preserve you from this great Sin, are two: First, Ʋse. A tender & awful regard to all the Ordinances of Gods worship, (my heart, saith David, Psal. 119.standeth in aw of thy Law) they have in them a quickning Vertue, as Fuell to the fire, and Oyle to the lamps in the Temple, to keep alive the holy fire upon the Altar, and in the golden Candlestick: so are Gods Word, Prayer, and Sacraments, to the light and heat which the Spirit kindleth in us. He that does devise, or carelesly use Gods Ordinances, will soon finde his Lamp to burn dimme, and his heart grow cold: Gods Spirit is communicated in and by his Ordinances, The Spirit is received by the hearing of Faith, Gal. 3.2.and by the same means it is cherished; you know by experience, that withdrawing the Fuell slacks the fire; of Food pines the body; of Rain, kills the herbs, and withers the grass: So in this business, for look what Fuell is to the fire, and Food to the body, and Rain to the earth, the same is Communion with God in Prayer, Preaching, Sacraments, Meditation, Conference, and godly Books to our souls, whereby they are watered and refreshed with dewes and influences from Heaven; the Devil desires no better advantage to starve the work and life of Grace in men, than by bringing them to neglect of daily Communion with God in the duties of Worship.
Second Help, Learn to live above the world, above the Good things and Evils of the World.
1. Love of the World, 1 John 2 15.is the Cankerworm of Grace, it eats out, by degrees, the Love of the Father, even as Weeds do starve, and draw away the moisture that should nourish the Corn and Herbs.Luke 8.14. Christ compares worldlinesse to Thornes, which choak the good Seed, when the love of the World enters in, it takes up the time, the thoughts, the passions, and affections, which should be bestowed on better things: A Christian, whilst he is on Earth, should live in Heaven, have his Joyes, his Treasure, his Heart in Heaven. Faith sets us above the World; By Faith Moses refused to be called the Son of Pharaoh's daughter: Heb. 11.24, 27.By Faith he forsook Egypt, as seeing him, Heb. 11.8 9, 10.who is invisible: By Faith Abraham forsook his owne Country, not knowing whither he went: By Faith he sojourned in the land of Promise, as in a strange Country, for he looked for a City, which hath foundations, whose builder and maker is God. Faith sets the soul above the best things of the world, and all this while the Spirit is not quenched.
2. And above the worst things of the world, it overlooks all the threats, dangers and oppositions of a gracelesse corrupt world. Moses went on with his work of bringing the people out of Egypt, not fearing the wrath of the King: What enabled him to do so? His Faith, whereby he saw him who is invisible. Faith shews us a mightier Power than any is against us; a mightier Grace than any can be offered us; a mightier Wrath than any is threatned unto us: Faith answers all Doubts, overcomes all Fears and Terrors, it sets us upon the Rock that is higher than all.1 John 4.5. This is the victory that overcometh the world, even our faith.
Heare Spira once more concerning this matter,Relation of Spira. p. 89.104. A Christian must be strong and unconquerable, not carrying an obscure profession, but resolute expressing the Image of Christ, and holding out against all opposition to the last breath. It is no such small matter to be assured of sincerity; a man had need to be exceeding strongly grounded in the Truth, before he can be able to affirm such a matter as you do; it is not the performance of a few outward duties, but a mighty constant labour, with all intention of heart and affection, with full desire and endeavour continually to set forth Gods Glory: There must be neither feare of Legates, Inquisitors, Prisons, nor any Death whatsoever. Faith sets us above the worst things of the world: He that can be poor, may be honest; he that can deny all, is not in danger to quench the Spirit, nor to follow false Guides. Beware how thou take in an holy profession unto love of the world; A New piece must not be added unto that Old garment. Beware, lest under all thy fair shews of Christianity, there lodge in thy heart the love of Money, and worldly Riches, or the love of mens Praise, rather than Gods Approbation; or the fleshly fear of those that cannot kill the Body, more than of God, who can cast both Body and Soul into Hell. I say, Beware how these Lusts do lodge in thy heart, if they do, they will cause thee, for satisfaction of thy Ambition, Avarice, and earthly Affections, to sell Christ and his Truth, and his Church, and to quench the sweetest motions of his Spirit, when a fit temptation is offered.
Thus much of the Deity of the holy Ghost, and of sinning against him.