3. The Spirit moveth in the godly : frst, h>j a direUing in them, and xcorking in them gracious abilities; and thoi draivs fortJi those abilities to good actions. But the Spirit dwelleth not in others, nor pi'oduceth any sanctified abilities in them, but only moveth them sometimes to good actions, with- out changing of them,
4. The Holy Spirit's motions are seasonable. Other motions oft press upon us to disturb an holy duty. The breath of the Spirit in us is suitable to the Spirit's breathing in the Scriptures ; the same Spirit doth not breathe contrary motions.
5. Motions of the Spirit, when they come in favom*, carrg their own evidence zrith them, as light doth. The motions of the Spirit are sweet and mild, and lead us gently on. They are not ordinarily violent raptures, removing the soul from itself, but leave in the soul a judgment of them, and of other things.
6. Again, The Spirit moveth us so to duties of religion as agree uith civil honestg and charity to our neighbours.* Those therefore know not what spirit they are of, who, under a pretence of zeal, will be uncivil and cruel, shewing they are not led by that Spirit that appeared in the shape of a dove. Both tables in this are one, that they come from one Spirit; and ' the second is like the first,' and requires love. And because ail graces and duties come from the same Spirit, therefore one duty never crosses another ; but the wisdom of the Spirit moves to all holy duties in their several and suitable places.
7. Motions, for the matter good, yet may be carnal in regard of self- confidence from ichence they comc.-\ That which Peter resolved upon was good, but confidence in himself marred it. Those motions which the Spirit stirs up are carried along in relying upon assisting grace. So much fur that question.
3. Again, If we would not grieve the Spirit, let its take heed of being vanting to the Spirit's direction. The flesh here will make a forward objec- tion, ' We can do no more than we can.'
Ans. The Spirit is always beforehand with us, preventing! us with some knowledge and some ability, which if we join with the Spirit in putting forth, the Spirit is ready to concur with us, and lead us further. And our
♦ In margin here, ' Orderly.' — G. X That is, ' anticipating.' — G.
I In margin here, ' Dependent on God.' — G.
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conscience will tcU us so mucb, that if \vc Jo olherwiso it is not for want uf present assistance or privity, that the Spirit will deny us stren^^th if wo put ourselves upon it. Our own hearts, though deceitful, will tell us that wo do what wo do out of willingness, preferring some seeming good before the motion of the Spirit. Herein wo carry in our conscience that which will quit God and condemn ourselves. There is not the worst man, whose heart runs awa}" from God, but God follows him a great while with sweet motions, though such be the invincible stubbornness of the heart, that it will not yield. This will take away all excuse, as Saint Austin argues well {h). If I had known, saith a wicked man, I would not have done thus. Saith he, the pride of thy heart suggests that. Hadst thou not motions and admonitions that told thee the danger of it '? If the Spirit, even in the worst actions, concur so far as they are actions and motions, may we not think that he is much more ready to concur with holy motions stirred up first by himself '? If the Spirit be willing to concur in natm\al actions, much more in spiritual, whereunto itself is the first mover. The Spirit leaves not us till we leave the Spirit.
4. When the Spirit suggests good motions, turn them 2)^'csenthj into holy resolutions.'^ Is this my dutj', and that which tends to my comfort ? Cer- tainly I will do it. Let not these motions die in us. How many holy motions are kindled in hearing the word, and receiving the sacraments, &c., which die as soon 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 blos- som, 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 do our duty : let not our despairing hearts cross the Spirit in his comforts, nor stand out stubbornly as enemies against our dut}', for that is to cross God, and to nip his motions in the bud.
5. Let the QT^irii have full scope, both in the ordinances, and in the motions stirred up by the ordinances. This is the way to make the ordinances and the times glorious, but the liberties of the gospel are contrary to the liberties of the flesh. It turneth all things upside down, 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 suffi- cient 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 we would not grieve the Spirit, we must be willing to bring our- selves under all advantages of the Spirit's working ; as conversing with those that are spiritual, and especially attending on those ordinances wherein the Spirit breatheth ; wherein we may meet the Spirit. The walks of God's Spirit are, in the means of salvation, hearing the word preached, and holy communion one with another. The word and 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 con- ference, &c. It is with the word and Spirit as with the veins and arteries. The veins haA^e arteries, that as the veins carry the blood, the arteries carry the spirits to quicken the blood. 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 kind come from the Spirit ; as it is said of old Simeon, that