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 [Page 2] of 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 [Page 3] in 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 onely 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 [Page 4] that 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.

[Page 5] That attribute the Spirit delights in,Holy Spirirt is that of holi­nesse, which our corrupt nature least delights in,Holinesse not onely 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 onely the Divels trem­ble, but the Angels cover their faces? what shall wee thinke then of them which doe not onely neglect, but despise, yea oppose this [Page 6] holinesse, 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 [Page 7] great 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 [Page 8] that 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.

Foure things presuppo­sed. 1 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 [Page 9] holy 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 onely 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 [Page 10] is 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 [Page 11] some 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 onely 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 [Page 12] delight 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.

2 The second thing pre­supposed, [Page 13] is 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.

3 The third ground is, that [Page 14] we, 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.

4 The 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 [Page 15] spirits. 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 [Page 16] unfold 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.

1 For 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 [Page 17] of 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 [Page 18] griefe 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: [Page 19] so 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 [Page 20] spirit, 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; [Page 21] and 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. [Page 22] And 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 onely 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: [Page 23] it 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 [Page 24] death, 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.

2 For 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, [Page 25] griefe 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 onely 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 [Page 26] to 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 [Page 27] Ghost 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, [Page 28] then 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 [Page 29] to 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, [Page 30] that 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, [Page 31] and 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 [Page 32] Spirit 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 [Page 33] should 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 [Page 34] we 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.

[Page 35] Qu. 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 [Page 34] [...] [Page 35] [...] [Page 36] know the Commandement, God will not hold them guilt­lesse, Exod. 20. that 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 [Page 37] we 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 [Page 38] cannot 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 [Page 39] to 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 [Page 40] law 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 onely 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 [Page 41] of 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 [Page 42] said unto the rest of his brethren, Spake I not vnto 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 [Page 43] with conscience, then God speakes indeed, then there is light upon light.

Vpon 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 [Page 44] duties: 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. And 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 [Page 45] flesh; 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. 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 [Page 46] shewed 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 onely with flesh and bloud, with profit and pleasure, to heare what [Page 47] they 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 [Page 48] themselves 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. 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 [Page 49] God 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, [Page 50] bring 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 [Page 51] the 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 [Page 52] all 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 onely 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 [...] [Page 53] needs 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 [Page 54] axe 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?

[Page 55] Now 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 [Page 56] things, 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 [Page 57] better 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 [Page 58] their 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 [Page 59] Spirit 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 [Page 60] too 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 [Page 61] as 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 [Page 62] multitude 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 [Page 63] drowned 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 [Page 64] Christians 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.

[Page 65] Besides 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 [Page 66] they 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 [Page 67] the 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, [Page 68] we 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 [Page 69] our 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 [Page 70] Spirit 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, [Page 71] and 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. 1 for 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 [Page 72] take 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 vs 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, [Page 73] they 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, [Page 74] affliction 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 [Page 75] the 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 [Page 76] and 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 [Page 77] ingratitude, 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 [Page 78] him, 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 [Page 79] griefe 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: [Page 80] they 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.

[Page 81] Againe,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: [Page 82] their 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. 1 some are too head-long in their censures of others, [Page 83] whereas 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.

Concern­ing them­selves. 2 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 [...] [Page 84] we 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?

1 Let 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 [Page 85] to 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. 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 [Page 86] hard matter.

2 Secondly, 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 [Page 87] God 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. They raise higher. 1 Good motions are ei­ther raised up in us, or sent unto us, by the Spirit, both [Page 88] these 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.

2 Those 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 [Page 89] the duties of our calling: o­ther motions oft leade us out of the compasse of our calling.

They change the heart. 3 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 one­ly moveth them sometimes to good actions, without changing of them.

Are seaso­nable. 4 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 [Page 90] breath contrary motions.

5 Motions 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.

6 Againe, 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 [Page 91] shape 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.

Depen­dant on God. 7 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.

[Page 92] 3 Againe, 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 [Page 93] doe 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 [Page 94] it? 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.

4 When 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 [Page 95] receiving 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 [Page 96] God, and to nip his motions in the bud.

5 Let 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 [Page 97] would 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 [Page 98] arteries: 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 [Page 99] wrought 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. GOD offered him for the strengthening of his faith, a signe from [Page 100] heaven, 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 [Page 101] cause, 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 [Page 102] trouble 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 [Page 103] not 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 [Page 104] quenching, 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 [Page 105] Citie. 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 [Page 106] may. 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 [Page 107] of Gods Spirit is holy; as it is holy, so delighteth onely 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 [Page 108] selves 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?

Vpon 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 [Page 109] which, 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 [Page 110] come 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 [Page 111] savour 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 [Page 112] life 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 [Page 113] leades 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 [Page 114] friend 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 [Page 115] fulnesse 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: [Page 114] [...] [Page 115] [...] [Page 116] in 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 [Page 117] is 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 [Page 118] grave 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 [Page 119] gracious a worke, that wee grieve him not; and not onely 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 [Page 120] way 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.

THe holy Ghost de­lighteth to speake in our owne language: we cannot rise to him, there­fore he stoopeth to us.

This sealing is either sea­ling of persons, or of good things intended to the per­sons. Sealing is not onely a witnessing to us, but a work upon us, and in us, carrying the Image of him that seal­eth us, whereby we are not onely assured of the good [Page 122] promised to us, but fitted for the receiving of it. God prepareth no good for any but whom he prepares and fits for that good. There is not only an outward autho­rising of the great grants we have by promise, oath, and Sacrament; but an inward, by the spirit: perswading of our interest in them, and working that which doth authorise us to lay claime unto them after the use of a seale, both in confirmation and representation, and re­semblance of him that sea­led.

The persons sealed are first Christ, and then those that are given to Christ. Christ is sealed,

1 By the Father,The sea­ling of Christ. Christ was ordained by him to be [Page 123] a Saviour in our nature, predestinate to be the head of the Church. Wherefore he often saith he came to do his Fathers will. Him hath the Father sealed. Ioh. 6. 27. anointing him, calling him, setting him forth, sanctify­ing him by the spirit, and e­very way fitting him with all grace to be a Saviour.

2 He was sealed, by the fulnesse of the Godhead dwelling in flesh, abased, and exalted for us, so as his flesh is the flesh of the Son of God, and his bloud the bloud of God.

3 Sealed by a testimony from heaven of all three Persons:Act. 20. 28 by the Father, This is my welbeloved Son: by the Holy Spirit descending like a dove, by himselfe, to his [Page 124] humane nature dwelling in all fulnesse in it. Christ is sealed by miracles done up­on him, and by him, by his baptizing and installing into his office, and by giving himself up to shed his bloud for sinne, by which bloud the Covenant is established and sealed.

4 In being justified in the spirit, being raised from the dead,Rom. 1. 4. and declared thereby to be the Sonne of God mightily with power, and then advan­ced him to the right hand of God, that through him our faith and trust might be in God, 1 Pet. 1. 14. and ap­pearing there for ever for us, sheweth not onely his habilitie and willingnesse to save us, but that it is done already: Wee may see all [Page 125] what ever wee can looke for to our selves perfor­med in our head, to our comfort.

Christians are sealed. 2 As Christ was sealed and fitted for us, so we are sealed and fitted for Christ. There is a privy seale in predesti­nation, this is knowne onely to God himselfe: The Lord knoweth who are his. And this knowledge of God of us, is carried secret,Similie. as a River under ground, untill his cal­ling of, and separating us from the rest of men. When first by his Spirit hee convinceth us of what wee are in our selves, and of our cursed condition; and thereby layeth us low by sorrow and humi­liation for sinne, as the greatest evill. And then a [Page 126] pardon is more to us then a Crowne; then we will wait for mercy, and continue so, and begge for mercy, and that upon Christs own con­dition, by denying and re­nouncing any thing of our owne, then Christ is Christ unto us. Indeed after this, it pleaseth Christ by his Spi­rit to open a doore of hope, and give some hints of mercy, and to let in some beames of love; and withall, to raise up the soule by a spirit of faith, to close with particu­lar mercy opened and offe­red by the Spirit, whereby the soule sealeth to the truth of the promise, Ioh. 3. Hee that beleeveth hath set to his seale that God is true. It is strange, that GOD should stoop so low as to receive [Page 127] (as it were) confirmation by our beleefe: but thus GOD condescends in the phrase of Scripture; As we are said to helpe God, curse ye Meroz, because they came not to helpe the Lord, &c. God stoopes to be helped by us, and to have his truth, and power, and goodnesse ratified, and confirmed by us, when we beleeve the promise of God in Christ (though it be by the helpe of the Spirit) we seale Gods truth. And then God honoureth that sealing of ours, by the sealing of his Spirit; After you beleeved, you were sealed, saith the A­postle; that is, the gracious love of Christ was further confirmed to them. GOD honours no grace so much as faith; Why? because it [Page 128] honours God most of all others; it gives GOD the honour of his mercie, and goodnesse, and wisedome, and power, and of his truth; especially he that beleeves in God, by beleeving seales that God is true, and God honours that soule againe by sealing it to the day of redemption: God hath pro­mised, Those that honour me, I will honour. Therefore, Hee that beleeveth hath the wit­nesse in himselfe, that grace promised, belongeth to him, for he carries in his heart the counterpaine of the promises; he that con­fesseth and beleeveth shall have mercie. I beleeve, saith the soule, therefore the promise belongs to me, my faith answering Gods [Page 129] love in the promise, witnes­eth so much to me. The Spirit not onely revealeth Christ, and the promises in generall, but in attending upon the ordinances by an heavenly light: the spirit discovers to us our interest in particular, and saith to the soule, God is thy salva­tion; and inableth the soule to say, I am Gods: I am my beloveds, and my beloved is mine. Christ loved me, and gave himselfe for me. Whence came this voyce of Saint Paul? It was the still voyce of the Spirit of God; that, together with the generall truth in the Gospell, discovered in par­ticular Christs love to him. It is not a generall faith that will bring to heaven, but [Page 130] there is a speciall worke of the Spirit (in the use of meanes) discovering and sealing the good will of God to us, that he intends good unto us; and thereup­on our hearts are perswa­ded to beleeve in [...]od, and to love God as our God, and Christ as our Christ.

This is excellently set downe in the sweet commu­nion of marriage, the Spirit is the paranymph [...]s, the pro­curer of the marriage, be­tweene Christ and the foule. Now it is not suffici­ent to know that God and Christ beare good will to all beleevers (though that be the ground, and generall foundation of all, and a great preparative to the speciall sealing of the Spirit) but [Page 131] then the Spirit comes, and saith, Christ hath a speciall good will to me, and stirres up in mee a liking to him a­gaine, to take him upon his owne conditions, with con­flict of corruptions, with the scornes of the world, &c. Whereupon the mutu­all marriage is made up be­tweene Christ and us: this worke is the sealing of the Spirit.

Many are the privileges of a Christian from this his sealing, as the use of a seale in mans affaires is manifold.

For con­firmation. 1 1 Seales serve for con­firmation and allowance, to that purpose measurss are sealed: God is said to seale in­struction. Iob 33. 16. Confir­mation is either by giving strength, or by the autho­rity [Page 132] of such as are able to make good what they pro­mise; and also willing, which they shew by put­ting to their seale, which hath as much strength to confirme him to whom the promise is made, as he hath will and power to make it good that hath ingaged him­selfe. Amongst men, there is the writing, and the seale to the writing; when the seale is, added to the writing, there is a perfect ratification: So there are abundance of gra­cious promises in the Scrip­tures; now when the Spirit comes and seales them to the soule, then they are sure to us; the Spirit puts the seale to the promises.

Distincti­on. 2 2 The use of it likewise is for distinction, from o­thers [Page 133] that carry not that mark. So the sealing of the Spirit distinguisheth a Chri­stian from all other men. There is a distinction be­tweene men, in Gods eter­nall purpose, but that con­cerns not us to meddle with, further then to know it in generall.1 Tim. 2. God knoweth who are his, and who are not his: but in time the holy Spirit distinguisheth, and rankes men, as they were distingui­shed before all worlds, and as they shall be at the day of judgement: the beginning of that distinction that shall bee afterward is in this life.

A seale maketh the impres­sion of an Image; the Prin­ces Image useth to be in his seale: so is Gods Image in [Page 134] his, which destroyeth the old Image and print that was in us before. Holy and good men by this worke of the Spirit are distinguished,

1 From civill men by the worke of holinesse, which meere civill men have not at all, but despise.

And secondly, from see­ming good men, by the depth of that worke, the Spirit of God workes a new nature in them, whereby they are distinguished. Now nature in every creature is carried to one thing more then to another. There is a distinct propension in a good man, to God, to grace and goodnesse, his aymes, and bent are distinct: and thereupon he hath a greater inlargement of heart suta­ble [Page 135] to his great aymes; hee looks above the world and worldly men; they are nar­row, low, base spirited men, the best of them.

Againe, things by nature worke from within: Herein painted hypocrites are di­stinguished from a true sub­stantial Christian: he workes from a principle within, a­nother man is moved as the Automata, Simile. things of motion, Clockes, and the like, en­gines of wit, that move from a weight without that poy­seth them: if they doe any good, it is from somewhat without that swayeth their aymes and ends, and not from an inward principle: nature workes from an in­ward principle; light things goe upward, and heavie [Page 136] things downeward, natural­ly: artificiall things are for­ced. Thus good men are distinguished from those that are seemingly holy; there is a new nature wrought in them.

Againe, nature is con­stant, what is done natural­ly, is done constantly: hea­vie bodies goe alwayes downward, and light bo­dies upward: every crea­ture works according to his nature; an holy man is ex­ercised in holinesse con­stantly, because he doth it from an inward principle, from a worke and stampe within. Different things may seeme the same; as wilde hearbs may have the colour and forme of those that are planted in the gar­den; [Page 137] but there is difference in the vertue of them:Similie. the seeming graces and actions of an hypocrite, they have no vertue in them: as there are some drugges without vertue, dead things. But there is a distinguishing vertue in the faith of a Christian, wherby he over­comes the world and his lusts, whereby he doth all duties, prayes, and heares, and is fruitfull in his con­versation, in all his graces, there is a cōforting streng­thening vertue.Similie. True gold hath the vertue to comfort and strengthen the heatt, that Alchymy gold hath not. True grace hath a wor­king comforting vertue. Another mans formall arti­ficiall actions have no ver­tue [Page 138] in them, neither is it in­tended, they being only put on to serve a turne. Two men may doe the same things, and yet there bee a grand difference; the one doing them from the seale of the Spirit, from a deeper dye and stamp of the Spirit: the other if from the Spirit, yet it is but from a common work at the best. Some dyes cannot beare the weather, but alter colour presently; but there are others that having something that give a deeper tincture will hold. The graces of a true Chri­stian, hold out in all kinde of weathers, in winter and summer, prosperity and ad­versity; when superficiall counterfeit holinesse, will give out: thus we see the [Page 139] seale of the Spirit, serves for distinction.

Appropri­ation. 3 The use of a seale is like­wise for appropriation. Merchants use to seale their wares they would not have others have any right unto.

A Christian is Gods in a more peculiar manner than others; there is not onely a witnesse of the Spirit that God is his, but the Spirit workes in him an assent to take God againe: there is a mutuall appropriation,Can. 6. I am my beloveds, and my beloved is mine; when the soule can say, thou art my God, it is not frustrate; because God saith before, I am thy salvation: where the Spirit seales, God appropriates:Psal. 4. GOD chooseth the righteous man to himselfe. And wee may [Page 140] know this appropriation by appropriating God againe; Whom have I in heaven but thee, Psal. 73. and what have I in earth in comparison of thee? There is no action that God works upon the soule, but there is a reflect action by the Spi­rit to God againe. If God chuse and love us, we chuse and love him againe. God appropriates us first: we are his, and wee are Christs; we are Gods, because hee hath given Christ for us; we are Christs, because hee hath given himselfe for us; we are, as the Apostle saith, a people of acquisition, A people purchased, purchased at a deare rate by the bloud of CHRIST; those that are Christs, the Spirit appropriates them: [Page 141] this appropriation is by sea­ling.

Estimati­on. 4 Againe, we use to set our seale onely upon that wee have some estimation of; set mee as a seale, saith the Church in the Canticles, upon thy right hand, have mee in thy eye and minde, as a speciall thing thou va­luest.

The witnesse and worke of the Spirit, shews Gods estimation of us: the Scrip­ture is abundant in setting forth the great price that God sets on his children; they are his Children, his Spouse, his Friends, his Portion, his Treasure, his Coyne, he sets his marke, his likenesse on them; they are things hallowed and consecrated, they are first-fruits. [Page 142] Israel is a holy thing; Ier. 2. 3. their titles shew the esteeme that God hath of them; he values them more than all the world besides, which are as chaffe and drosse. The righteous man is more excel­lent than his neighbour. As there is a difference of ex­cellency betweene pretious stones, and other common stores, betweene fruitfull, and barren trees; so there is amongst men: and in this re­gard, God sets a high [...] e­steeme upon some, and thence it is that they have those honourable and glori­ous titles in Scripture, of Sonnes, Heires, Kings, and co-heyres with Christ: when others are termed drosse and dung, and thornes, and have all the base termes [Page 143] that may be.

Now this estimation, by sealing is knowne to us by the grace God workes in us: common gifts and privi­ledges, and favours of the world, are no seale of Gods estimation. If God should give a man kingdomes, and great Monarchies, it seales not Gods love to him, at all; but when God makes a man a spirituall King to rule o­ver his base lusts, this is a seal [...] of Gods valuing him above other men. Therefore we should learne how to va­lue others, and our selves; not by common things that cast-awayes may have, but by the stampe of God set on us by the Spirit, which is an argument that God intends to lay us up as [Page 144] coyne for another treasury, for heaven. It is the com­mon grand errour of the times, to be led with false e­vidences. Many thinke God loves them, because hee spares them, and followes them with long patience, and makes them thrive in the world. Alas, are these fruits of Gods speciall love? What grace hath hee wrought in thy heart by his Spirit? he gives his Spirit to them that pray; insinuating, that next the gift of his Sonne, the greatest gift is the Spirit, to fashion and fit us to bee members of his Sonne: this is an argument of Gods love and esteeme.

Secresie. 5 Seales likewise are used for secresie, as in Letters, &c. so this seale of the Spi­rit [Page 145] is a secret worke, GOD knoweth who are his, they are onely knowne to him, and to their owne hearts; The white stone is onely known to him that hath it, Revel. 3. and the hidden Mannah: none so in­fallibly can know the state in grace, as those that have the gracious worke them­selves. Holy men in some degree are knowne one to another, to make the com­munion of Saints the swee­ter: there is a great deale of spirituall likenesse in Chri­stians, face answereth to face; that one hath strong confi­dence of the salvation of another: but the undoubted certainty of a mans estate is knowne onely to God, and his owne soule: nay, some­times it is hidden from a [Page 146] mans selfe; there are so ma­ny infirmities, and abase­ments, and troubles in the world, that this life is cal­led a hidden life in Scrip­ture: our life is hidde with Christ in God: it is unknowne to the Saints themselves sometimes, and the world alway; they neither know him that begets, nor them that are begotten.

Security. 6 Hence likewise the use of a seale, is to shew that things should be kept invio­lable: hereupon the Church is as a sealed fountain; sealing shewes a care of preservati­on from common annoy­ance: hereupon likewise it is, that sealing is the secu­ring of persons or things sealed from hurt. No man will violate a Letter, be­cause [Page 147] it is sealed: the Tombe where Christ was buried, was sealed, and the Prison doores upon Daniel, that none might meddle with them: so the Spirit of God by this worke of sealing, secures Gods children, as the bloud sprinckled upon the posts of the doores of the Israelites, secured them from the destroying An­gell. In Ezek. 9. there was a marke set upon those that were to be preserved, that secured them; and in Revel. 7. the sealed ones must not be hurt. So where this seale of the Spirit is, it is an ar­gument that God meanes to preserve such a one from eternall destruction, and from prevailing dangers in this world. They are Gods [Page 148] sealed ones, no man can hurt them without wrong to God himselfe, Touch not mine anointed, and doe my Prophets no harme: And like­wise from devouring sinnes, and dangerous apostasie: a man that is truely sealed by the Spirit of GOD, hee never becomes a member of Antichrist, a stigmatized Papist (for Antichrist hath his seale too) hee is kept from soule-murthering er­rors, he hath this security upon him by the work and witnesse of Gods Spirit. Whatsoever the use is, or can be, of a seale in mans affaires, that God will have us make use of in his heaven­ly intercourse betwixt him and us.