ness or idleness fail his expectation, and disappoint him, it fills him with grief. They are great things which are done for us by the Spirit of God. These all of them have their tendency unto an increase in holiness, light, and love. Where they are not answered, where there is not a suitable. effect, there is that disappointment that causeth grief. Especially is this so with respect unto some signal mercies. A return in holy obedience is justly expected on their account. And where this is not, it is a thing causing grief. This are we here minded of, Grieve not the Spirit whereby ye are sealed unto the day of redemption.' So great a kindness should have produced other effects, than those there mentioned by the apostle.

3. The concernment of the Holy Spirit in us, concur to his being said to be grieved by us. For we are grieved by them in whom we are particularly concerned. The miscarriages of others we can pass over without any such trouble. And there are three things that give us an especial concernment in others. (1.) Relation, as that of a father, and husband, a brother. This makes us to be concerned in, and consequently to be grieved for the miscarriages of them that are related unto us. So is it with the Holy Spirit: he hath undertaken the office of a Comforter towards us, and stands in that relation to us. Hence he is so concerned in us, as that he is said to be grieved with our sins, when he is not so at the sins of them unto whom he stands not in especial relation. (2.) Love gives concernment, and makes way for grief upon occasion of it. Those whom we love we are grieved for, and by others may provoke indignation, but they cause not grief, I mean on their own account; for otherwise we ought to grieve for the sins of all. And what is the especial love of the Holy Ghost towards us, hath been declared.

From what hath been spoken, it is evident what we are warned of, what is enjoined unto us, when we are cautioned not to grieve the Holy Spirit, and how we may do so. For we do it,

(1.) When we are not influenced by his love and kindness, to answer his mind and will, in all holy obedience, accompanied with joy, love, and delight. This he deserves at our hands, this he expects from us; and where it is neg

lected, because of his concernment in us, we are said to grieve him. For he looks not only for our obedience, but also that it be filled up with joy, love, and delight. When we attend unto duties with an unwilling mind; when we apply ourselves unto any acts of obedience in a bondage or servile frame, we grieve him, who hath deserved other things of us.

(2.) When we lose and forget the sense and impressions of signal mercies received by him. So the apostle, to give efficacy unto his prohibition, adds the signal benefit which we receive by him, in that he seals us to the day of redemption; which, what it is, and wherein it doth consist, hath been declared. And hence it is evident, that he speaks of the Holy Spirit as dwelling in believers: for as such he seals them. Whereas, therefore, in and by sin, we forget the great grace, kindness, and condescension, of the Holy Spirit in his dwelling in us, and by various ways communicating of the love and grace of God unto us; we may be well said to grieve him. And certainly this consideration, together with that of the vile ingratitude, and horrible folly, there is in neglecting and defiling his dwelling-place, with the danger of his withdrawing from us on the continuance of our provocation, ought to be as effectual a motive unto universal holiness, and constant watchfulness therein, as any can be proposed unto ús.

(3.) Some sins there are, which in an especial manner above others, do grieve the Holy Spirit. These our apostle expressly discourseth of, 1 Cor. iii. 15-20. And by the connexion of the words in this place, he seems to make corrupt communication, which always hath a tendency unto corruption of conversation, to be a sin of this nature; ver. 29, 30.

Secondly, That which we have rendered to 'vex him,' Isa. Ixiii. 10. is but the heightening and aggravation of his being grieved by our continuance, and it may be obstinacy, in those ways whereby he is grieved. For this is the progress in these things. If those whom we are concerned in, as children, or other relations, do fall into miscarriages and sins, we are first grieved by it. This grief in ourselves is attended with pity and compassion towards them, with an earnest endeavour for their recovery. But if, notwithstanding all our

endeavours, and the application of means for their reducement, they continue to go on frowardly in their ways, then are we vexed at them; which includes an addition of anger and indignation unto our former sorrow or grief. Yet in this posture of things we cease not to attempt their cure for a season, which if it succeed not, but they continue in their obstinacy, then we resolve to treat with them no more, but to leave them to themselves. And not only so, but upon our satisfaction of their resolution for a continuance in ways of sin and debauchery, we deal with them as their enemies, and labour to bring them unto punishment. And for our better understanding of the nature of our sin and provocation, this whole scheme of things is ascribed unto the Holy Ghost with respect unto them. How he is said to be grieved, and on what occasion, hath been declared. Upon a continuance in those ways wherewith he is grieved, he is said to be vexed; that we may understand there is also anger and displeasure towards us; yet he forsakes us not, yet he takes not from us the means of grace, and our recovery. But if we discover an obstinacy in our ways, and an untreatable perverseness, then he will cast us off, and deal with us no more for our recovery: and woe unto us, when he shall depart from us! So when the old world would not be brought to repentance by the dispensation of the Spirit of Christ in the preaching of Noah, 1 Pet. iii. 19, 20. God said thereon, that his Spirit should give over, and not always 'contend with man ;' Gen. vi. 3. Now the cessation of the operations of the Spirit towards men obstinate in ways of sin, after he hath been long grieved and vexed, compriseth three things: 1. A subduction from them of the means of grace, either totally, by the removal of their light and candlestick, all ways of the revelation of the mind and will of God unto them; Rev. ii. 5. or as unto the efficacy of the word towards them, where the outward dispensation of it is continued, 'so that hearing they shall hear, but not understand;' Isa. vi. 9. John xii. 40. For by the word it is that he strives with the souls and minds of men. 2. A forbearance of all chastisement, out of a gracious design to heal and recover them; Isa. i. 6. 3. A giving of them up unto themselves, or leaving them unto their own ways; which although it seems only a consequent of the two former, and to be included in them, yet is there indeed in it

a positive act of the anger and displeasure of God, which directly influenceth the event of things, for they shall be so given up unto their own hearts' lusts, as to be bound in them as in 'chains of darkness' unto following vengeance, Rom. i. 26.28. But this is not all; he becomes at length a professed enemy unto such obstinate sinners; Isa. lxiii. 10. They rebelled and vexed his Holy Spirit, therefore he was turned to be their enemy, and he fought against them.' This is the length of his proceeding against obstinate sinners in this world. And herein also, three things are included: 1. He comes upon them as an enemy to spoil them. This is the first thing that an enemy doth, when he comes to fight against any; he spoils them of what they have. Have such persons had any light, or conviction, any gift, or spiritual abilities, the Holy Spirit being now become their professed enemy, he spoils them of it all: From him that hath not shall be taken away, even that which he seemeth to have.' Seeing he neither had nor used his gifts or talent unto any saving end, being now at an open enmity with him who lent it him, it shall be taken away. 2. He will come upon them with spiritual judgments, smiting them with blindness of mind, and obstinacy of will, filling them with folly, giddiness, and madness, in their ways of sin, which sometimes shall produce most doleful effects in themselves and others. 3. He will cast them out of his territories; if they have been members of churches, he will order that they shall be cut off, and cast out of them. 4. He frequently gives them in this world a foretaste of that everlasting vengeance which is prepared for them. Such are those horrors of conscience, and other terrible effects of an utter desperation, which he justly, righteously, and holily sends upon the minds and souls of some of them. And these things will he do, as to demonstrate the greatness and holiness of his nature; so also that all may know what it is to despise his goodness, kindness, and love.

And the consideration of these things belongs unto us. It is our wisdom and duty to consider as well the ways and degrees of the Spirit's departure from provoking sinners, as those of his approach unto us, with love and grace.

These latter have been much considered by many as to all his great works towards us, and that unto the great ad

vantage and edification of those concerned in them. For thence have they learned both their own state and condition, as also what particular duties they were on all occasions to apply themselves unto, as in part we have manifested before, in our discourses about regeneration and sanctification.

And it is of no less concernment unto us to consider aright the ways and degrees of his departure, which are expressed to give us that godly fear and reverence wherewith we ought to consider and observe him. David on his sin feared nothing more than that God would take his Holy Spirit from him; Psal. li. 11. And the fear hereof, should influence us into the utmost care and diligence against sin. For although he should not utterly forsake us, which as to those who are true believers is contrary to the tenor, promise, and grace, of the new covenant, yet he may so withdraw his presence from us, as that we may spend the remainder of our days in trouble, and our years in darkness and sorrow. 'Let him,' therefore, that thinketh he standeth,' on this account also take heed lest he fall.' And as for them with whom he is, as it were, but in the entrance of his work producing such effects in their minds, as being followed and attended unto, might have a saving event, he may upon their provocations, utterly forsake them in the way and by the degrees before mentioned. It is therefore the duty of all to serve him with fear and trembling on this account. And,

Secondly, It is so, to take heed of the very entrances of the course described. Have there been such evils in any of us, as wherein it is evident that the Spirit is grieved? as we love our souls we are to take care that we do not vex him by a continuance in them. And if we do not diligently and speedily recover ourselves from the first, the second will ensue. Hath he been grieved by our negligence in or of duties, by our indulgence unto any lust, by compliance with, or conformity to, the world; let not our continuance in so doing, make it his vexation. Remember that whilst he is but grieved, he continues to supply us with all due means for our healing and recovery. He will do so also when he is yet vexed. But he will do it with such a mixture of anger and displeasure, as shall make us know, that what we have done, is an evil thing and a bitter. But have any proceeded farther, and continued long thus to vex him, and have refused