Again, Though they are kept from sins, in some sense, presumptuous, yet they are always kept from that ^ great offence.' Though they may com- mit a sin against the Holy Ghost, yet they can never commit the sin against the Holy Spirit, because this is a sin of malice after strong conviction ; expressed in words dipped in malice by 'a tongue set on fire by hell,' James iii. G, and in actions coming from an opposite spirit, and tending to oppo- sition, and to bitter persecution, if their malice be not greater than their
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power. Ami it ends always in irapenitcncy, by reason they despise that {,'raco, and cast away that potion whereby they should recover. Their prido will not stoop to God's way.
Thirdly, After such fearful relapses, darkness in the understandiiitj and rebellion in the will increaseth, sin grows stronger, and they w'caker and weaker to resist.
Fourthly, Satan being once cast out hij some degree of illumination and reformation, brings ' seven devils after, worse than himself,' Mat. xii. 45. When they see their former courses stand not with their lusts and hopes, they take a contrary course, and so fall to bitterness in the end.
There is a double miscarriage about this sin.
(1.) Some are too headlong in their censures of others; whereas the greater the sin is, the gi-eater caution should bo in fastening it upon any, especially whoso spirits we are not thoroughly acquainted withal, considering so many things must meet in this sin.
(2.) The second miscarriage is, in an ungrounded censure of ourselves. There be three things that fear frees us from the danger of. First, Fear 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 careless security. A second is, fear of some judgment, which God stirs up in the heart to prevent the judgment that w^e may not feel that we fear ; because fear stirs up care, and care stirs up diligence to avoid what we fear. A third is, fear lest we have committed the sin against the Holy Ghost, which shews we have not committed that sin. It is never com- mitted but without fear and with delight. In these cases we need fear them least that fear themselves most.
The fourth point is. What course we should take to prevent this grieving of the Spirit.
1. Let us give vp the government of our souls to the Spirit of God. It is for our safety so to do, as being wiser than ourselves, who are unable to direct our own way. It is our liberty to be under a wisdom and goodness larger than our own. Let the Spirit think in us, desire in us, pray in us, live in us, do all in us ; labour ever to be in such a frame as we may be fit for the Spirit to work upon ; as Nazianzen saith of himself, ' Lord, I am an instrument for thee to touch' {;/). A musical instrument, though in tune, soundeth nothing unless it be touched. Let us lay ourselves open to the Spirit's touch. Thus Saint Paul lived not, but Christ lived in him, Gal. ii. 20. This requires a great deal of self-denial, to put ourselves thus upon the guidance of the Spirit. But if we knew what enemies we are to ourselves, it would be no such hard matter.
2. 'Secondly, Study to walk pcrfedhj in obeying the Spirit in all things; which requires much circumspection in knowing and regarding our ways ; and then we shall find the Spirit ready to close with us, and tell us, ' This is the way, walk in it,' Isa. xxx. 21. And upon obedience we shall find the Spirit encouraging us by a secret intimation, that this or that is well done. Thus Paul was said to be ' bound in Spirit,' Acts xx. 22. The Spirit so put him on, that he could not withstand the motions, until the execution of it. AVe must take especial heed of slighting any motion, as being the Spirit's messenger. They are God's ambassadors, sent to make way for God into our hearts ; therefore give them entertainment. Many men, rather than they will be troubled with holy motions, stifle them in the birth, as harlots, that to avoid the pain of child-birth, kill their fruit in the womb. Let us take heed of murdering these births of the Spirit. But
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seeing Satan will oft interrupt good motions by gooJ motions, that he may hinder both,
Quest. How shall we know from whence the motions come ?
A)is. 1. When tico good motions arise, seemiuy diverse, the Spirit of God carries strong to one — and that is from God — more than to the other. Good motions are either raised up in i;s, or sent unto us by the Spirit. Both these, if they be raised by the Spirit, will carry us to God. They will rise as high as the spring is whence they come. What ariseth from ourselves endeth in ourselves.
2. Those motions that the Spirit stii'S up from within come from sancti- fied judgment and estimation of id i at 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 seethe issue of what they are moved to. Other motions are like lightning, and sudden flashes, that leave the soul more dark and amazed than before. Holy motions are answerable to the duties of our calling. Other motions oft lead us out of the compass of our cahing. ,