can renew themselves again unto repentance Heb. 6.4 6. God hath determined and revealed this his purpose never to shew mercy unto them nor give them grace to repent The popish Doctors from these Scriptures especially from the first would collect their anti-scriptural distinction of mortal and venial siâ—s whom Calvin and Beza on the place do well confute The Rhemists by the sin unto death there mentioned will have us to understand the sin of final impenitence and those mortal sins whereof men never repent and (i) Nulla iniquitas ex proprio genere est peccatum ad mortem led aliundè habet quod sit ad morton viz. ex parte peccantis si â—ta affictus fit ad peccatum ut veliâ—â—n co per severar uâ—que ad mortem Cajetan in 1. Joh. 5.16 Cajetan his conjecture is not unlike to this who thinketh that the Apostle there by the sin unto death meaneth a purpose never to leave and forsake sin untill death And Alf a (k) Est aliquod peccatum quod uunquam ren ittitur hoc autem est duritia cordis qua homo renuit usque ad sineâ—n vitae remissionem peccati per paenit entiam accipere Alf. de Castro advers haeres liv 12 sect peccatum baer 6. Castro doth not dissent while by the unpardonable sin he understandeth the hardnesse of heart whereby the sinner refuseth to the end of his life to receive pardon by repentance And thus those authors deny as Cajetan confesseth that by the sin against the holy Ghost is meant any speciall sin but only some extrinsecall aggravation of any sin and thus every sin if not repented of may become the blasphemy against the holy Ghost It were impertinent for us now to digresse so far as to confute those men and particularly to enquire wherein this sin did consist but we may suppose from the clear testimony of Scripture 1. that there is such a particular sin 2. that it is unpardonable O! buâ— say (l) Rhem. on 1 Joh. 5.16 the Rhemists it is great blasphemy in the Calvinists to affirm that there is any sin which is this life cannot be pardoned for the Church hath often prayed and been heard for hereticks Jewes Turks Apostats c. and therefore all sins whatsoever must be pardonable so long as the committers are in this world and saith Alf. (m) Alf. a Castro loc cit a Castro it was the heresie of the (n) Haeresis Armenorum Armens to affirm that any sin in this life is unpardonable Ans Behold the impudence of erroneous and blind folded men who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scriptures and which (o) August deSerm dom in monte propè finem Augustine their own (p) Beda in 1 Joh. 5. Beda and many eminent Divines being convinced by the clear testimony of the word of God long before them professed and maintained and it were not worth the while to confute a dream so directly contrary to the Scriptures of truth we do not deny that many grievous sins have been pardoned and that Turks Pagans who are not capable of this sin and heretiks have been converted but never any who committed this sin against the holy Ghost obtained pardon And (q) Richard de Sancto Victore apud Alf. a Castro loc cit Richardus de S. Victore his distinction is vain and ridiculous who will have that sin to be called unpardonable not in respect of the remission of the fault but in respect of the remission and relaxation of the punishment so that albeit he who (r) Iâ—a ut quamvis paenitentia facta culpa remittatur oportet tamen ut omnem paenam peccato debitamsolvat committed that sin by his repentance did obtain a pardon of the fault yet he behoved to undergo the punishment Alf. a Castro having alleadged (Å¿) Theophyl Mat. 12. Theophylact also for this opinion doth prefer it to Augustines and joyneth with these Authors We will not stay to canvass this strange doctrine only in a word 1. Can the fault be pardoned and a punishment inflicted after the cause is removed the effect must cease 2. Is the punishment capable of pardon then all suffering must be sin 3. Doth not the Apostle expresly affirm that its impossible that such should repent and it were as impossible that they should be eternally punished if they did repent a damned penitent is such a monster as never was nor shall be I do not say that this blasphemy is unpardonable because it is greater then the mercy of God or the worth and merit of Christs blood as if God could not of his free mercy pardon it or Christ by his blood have purchased a pardon unto it But because God hath determined never to shew mercy nor give repentance and Christ will not interceed for such a one as hath fallen into that sin And the Lord having revealed his purpose not to pardon that sin will lay no bond on us to interceed for a pardon unto it so highly doth he value that eminent exercise and so tender is he of his Saints and so carefull to provide an encouragment to them when they are thus employed that he will not command us to work when he giveth us no promise for our encouragment and when we know we shall not meet with successe and therefore saith the Apostle in the Lords name I do not say ye shall or that there is an obligation lying upon you to pray for them who have sinned unto death 1 Joh. 5.16 and yet he doth not forbid them to pray for such as afterwards shall appear Concl. 3. it were foolish and ridiculous Concl. 3. bold and presumptuous to (t) Except according to the limitation to be added afterwards pray for reprobares as such and under that reduplication That were as if we said Lord alter thy purpose and decree and become thou mutable and changeable like vain man Concl. 4. Yet Concl. 4. though we knew such and such persons to be reprobate or to have committed that unpardonable sin against the holy Ghost and to have out of spight and malice opposed and set themselves against the known truth of God we might lawfully pray for them We shall speak to these severally but first we will give a general caveat concerning both those cases that they are rather speculative then practical the one doth seldom the other never occur We must not expect to meet with a revelation concerning the reprobation of any man and as for the sin against the holy Ghost (u) Quum id peccatum magis intus lateat quam foris se prodat nihil aequa nobis cavenâ—um que hoc unumnâ— de quoquam temerc hac in parte juaicemus Beza in 1. Joh. 5.16 Beza his caution is very necessary viz. That since that sin is hardly known and discerned we must not be rash in determining of any man though most wicked
to open the gates of heaven Hence the exhortation to pray alwaies Luk. 18.1 2 Thes 5.17 c. importing at least that there should be no such intermission of prayer as may occasion deadness and indispose us for that duty 13. A giving way to a slight lazy dead and superficial performance of this solemn duty if we accustome our selves to do the work of the Lord negligently we will find no small difficulty to scrue up the pins and to bring the heart in tune again weak acts (h) Aliqui actus ab habitu procedentes diminumt ipsum ut pote cum neglig enter fiunt apud Thom. 1 2. quast 52. apt 3. in 〈◊〉 weaken the habit and principle and beget an inclination to do remisly and negligently or rather an impotency and inability to act (i) Ahorse that is used as mili orio carri burdens is not fiâ— for a journey be is so used to a slow pace that he will not leave it vigoriously and to purpose the sluggard will not purchase a meal by his work our lazy spiritual performances as they cannot procure So neither do they bring with them meat in their mouth whereon the soul should live they bring with them no heavenly in fluence and thus the new man for want of daily refreshment must become (k) We wil not now at any length debate the question concerning the growth and decay of grace with learned Mr. Ford affirming that no gracious babit can properly be said to grow or decay but only in respect of the acts that flow from it in that it may be clogâ—ed and obstructed as to its operations But remove these obstructions and grace will act as vigorously as ever it did Spir. of Adopt cha 43 pag. 499. We having here supposed as we thought with all Divines and asserted the contrary we shall only ad some few particulars in a word for preventing such a mistake And 1. that the great School-man Suarez professeth that he never read any Divine who affirmed that the habits of grace were so indivisible that they could admit no growth or decay yea or who durst deny that actually and de facto they did not grow and encrease Suar. de grat lib. 9. cap. 2. sect 3. Hence he doth not dispute but supposeth that in every grace there is a sufficient latitude of degrees within which as it may grow So it may decay ibid. lib 11. cap. 8. sect 1. It s true the popish Schoolmen albeit they plead for the growth of grace yet deny that actually there is any partial decay of it but upon such grounds as all orthodox Divines will abominate viz. Because all and every mortal sin doth not diminish but totally destroy and remove grace and venial sins as they do not abolish and take away So neither can they weaken and diminish the habits of grace Thom. 2 2. quoest 24. art to in corp Bannez in loc Suar loc cit Dur. alii in 1. sent dist 17. Lugo de fid disp 16. sect 4. Becan de chari cap. 22. quaest 6. But laying aside that vain distinction of mortal and venial sins and that opinion concerning the Saints apostacy none of them wiâ—l deny that grace may as truly be said to decay as to grow vid. Suar. loc cit lib. 9. cap. 2. sect 24. In gratia ipsa non deest latitudo graduum ratione cujus possit successive amitei ac prius minui quam omnino pereat nibil ominus tamen ex defectu causarum corrumpentium c But 2. to speak to these severally and first as to the growth of grace the Scripture is most express in several places this the Father of the possessed prayed for Mark 9.24 this we are exhorted unto 2 Pet. 3.18 Secondly if we come to particulars may not â—â—ith hope love c be encrealed and why do we use the means if our state be not be tered thereby and why do we trade any more if our talents do not multiply and encrease by a right and diligent imp ovement of them Thirdly shall not grace at length be perfected aed is it not now on the way to perfection and shall we imagine that there is no progress made in that way c. 2. As to the decay of grace through the withdrawing of the Spirit because of our negligence and folly 1. if Adam lost a greater stock as all grant albeit the learned Dr Twisse doubts whether or not he lost all grace vind grat pag. 751. why may not we who are weaker loss a part and some measure of ours Hence our Divines while they are pleading against the total and final apostacy of the Saints affirm that the perseverance of the Saints doth not flow from their own strength or from the nature and measure of grace they have received but from the fâ—â—e promise decâ—ee and appointment of God and the custody of the Spirit si fidem spectemus quoâ—d naturam suam amitti potest perire sed si c. Perkin de praedest libâ—â— err 8. â—ect 5 vid. etâ—am Twis in sect 4. It s true that according to the tenor of the covenant of grace the Jewel cannot totally be lost the seed of God must remain 1 Joh. 3.9 gracious habits cannot be lost saith Perkins secundum esse yet they may be diminished secundum gradam aliquem yea if we look upon them in their own nature or in relation to us they may altogether perish or decay ipse habitus inquit Perk loc cit sect 10. sive potentia fidei per se amitti potest sed propter gratiam confirmantem non perit fides secundum esse sed minuitur secundum gradum aliquem hinc sequitur posse minui communionem cum Christo sed non posse solvi unionem 2. If in different beleevers there be a different measure and degree of grace some being weaker some stronger why not also in one and the same subiect and why may not a strong Saint by his fall lose some of his strength and become weaker and why did David complain that his bones were not only weakned but as it were broken Ps 51.9.3 Why was the Church of Sardis exhorted to strengthen that which was ready to die Rev. 3.2 if their graces were not on the decaying hand I willingly grant that as the habits of grace are not produced by our acts So neither are they physically and efficiently encreased thereby or thus diminished by the contrary acts of sin yea the very Jesuits do affirm the same which also is aâ— some length confirmed by Jo. de Lugo de fid disp 16. sect 4. where also he sheweth the difference as to this point that is between natural and gracious habits sect 77. vid etiam Suar. de grat lib. 8. cap 4. but the Spirit being provokt to depart and withdraw his influence proportionably to his departure ob defectum causae conservantis and this decay of grace usually is accompanied with an obstruction of that little
know when the Spirit with-draweth his help from supplicants Page 600 Sect. II. A two-fold deadness and indisposition one privative by the departure of the quickening and strengthening influence of the Spirit another positive into which we are casten by the opiat of sin Page 602 Divers kinds of causes of this evil Page 603 Among externals Sathan is the chief Page 604 But the root of the matter is within us hereditary sin a mother sin Page 605 To which some gross pollution or conscience-wasting sin being super-added the heart must be very much straitned in it's approaches to God Page 606 What are these sins against which the Saints should especially guard Page 607 What be these sins which more formally and efficiently straiten the heart and occasion deadness and wandering thoughts Page 607 1. Earthly-mindedness 2. irreverence and want of fear 3. hypocrisie 4. want of feeling 5. distrust and unbelief 6. excess and surfeiting either bodily or spiritual 7. wantonness and a spirit of lust 8. discontent with our condition family-contention and whatsoever distemper of the passions anger grief c. 9. not watching the heart 10. nor guarding the outward senses 11. taking unseasonable times for performing these duties 12. disuse omission and want of frequency 13. a giving way to a slight and superficial way of performance 14. ill company ibid. Positive directions and remedies 1. strengthen and fortifie the heart with the cordial of love 2. let us rouse up and awaken our sleepy hearts 3. let us beg the quickening presence of the Spirit of Christ bewailing more the want thereof then the want of his consolations 4. let us diligently mark and observe when the Spirit draweth nigh and when he with-draweth 5. when we set upon any duty let us renew our resolutions to hold our hearts fixed at the work 6. in the intervals of prayer let us give our selves unto holiness 1. do not stint thy self to such a measure of holiness 2. imitat the best examples 3. converse much with the Saints 4. frequent the Ordinances diligently and 5. be diligent in thy particular calling 7. arrest thy heart at the present exercise and work 8. remember 1. the greatness and excellency 2. the goodness and bounty 3. the presence and all seeing eye and 4. the holiness justice and terrors of him with whom we have to do 9. use such a gesture as may be most helpfull to raise the heart 10. thou mayest while indisposed have recourse to a set form and then 11. let frequency supply the want of continuance and enlargement 12. whatever success thou meetest with yet leave not off but still follow on to seek the Lord in his Ordinances till thou find him do not faint nor weary for c. Page 620 Sect. III. Whether our deadness and indisposition will excuse our negligence and omission of duty Page 637 Six or seven reasons for the negative ibid. Our deadness should rather send us to then hold us from the throne of grace Page 640 Motives to stir us up to shake off our laziness indisposition negligence c. Page 640 What copy should we set before our eyes as to our diligence and activity for eternal life Page 643 When and what wandering thoughts do nullifie our prayers and hinder their success Page 644 The testimony of some Divines Page 645 Deadnesse and wandering thoughts a grievous burden to the Saints Page 646 Whether we may be too much inlarged in prayer or meditation Page 648 Of the Popish mystical Theology Enthusiasme c. ibid. Whether the Saints be alwayes precisely limited to the present work in which they are imployed Page 650 Whether sincere supplicants use to be be more inlarged in private or publick ibid. Whether it be a mercy to have our prayers answered when we are cold and formal Page 651 CHAP. III. Whether we may pray for any evil either of sin or suffering Page 652 Some distinctions Page 653 We may not pray for any evil either absolutely or relatively ibid. Five arguments Page 654 Objections answered Page 657 Far less may we pray and wish evil to our brethren Page 663 A word concerning the evil of sin ibid. CHAP. IV. Whether it be lawfull to imprecat the question propounded and limited Page 664 It is certain we may 1. pray against the sins and 2. against the plots of the wicked and 3. that we may complain of their cruelty and 4. that we may pray the Lord to break their snare of success and prosperity and 5. that justice may be executed upon malefactors ibid. But we must not curse 1. without a cause nor 2. for our own cause nor 3. our relations Page 665 The question answered negatively and objections obviated Page 666 CHAP. V. What it is to pray alwayes Page 668 The Euchits confuted Page 669 Whether Pelagians taught that it was needless to pray Page 670 Six conjectures rejected Page 671 The exhortation to pray alwayes and without ceasing supposeth a spiritual disposition Page 674 It answereth the question when should we pray ibid. It importeth assiduity and frequency ibid. It requireth 1. constancy and 2. universality 1. in respect of the object 2. in respect of the seasons time and opportunities whether set or occasional Page 676 An omission cannot be imputed to us unless we be called and oblieged to do Page 677 The least that can be allowed for a set course of prayer is twice a day Page 678 What time of the day fittest Page 679 Scripture-instances with some variety Page 680 How we may discern the occasional season of prayer Page 681 What is done in it's season whether set or occasional is said in Scripture to be done alwayes Page 683 There ought also to be an universality in respect of the subject Page 684 Lastly it importeth perseverance Page 684 How much time should be spent and how long should we continue at prayer Page 685 Whether it be lawfull to use repetitions and what repetitions in prayer Page 687 A word concerning ejaculatory prayer Page 691 The Saints have continued for a considerable time at prayer Page 692 An exhoration to frequency Page 693 A word of caution take heed lest custom and frequency make us customary and superficial in prayer Page 695 PART IV. Of the return of prayer CHAP. I. Of the success of prayer Page 695 Sect. I. The Christian is the only worthy and invincible man Page 696 Prayers and tears the arms of the Church Page 697 How the holy Spirit expresseth the power and prevalency of prayer Page 698 Sect. II. The Atheists great objection all things come alike to all answered Page 701 What the Lords hearing of prayer importeth Page 703 Hence several arguments proving that the wicked receive nothing in answer to their prayers Page 704 Why then doth the Lord bestow mercies upon them Ans Page 706 Four wayes of the Lords hearing the prayers of his servants Page 710 A delay to give or denial of the particular askt may be a gracious answer of
hom 21. in epist ad Philip. hom 3. vid. Thom in 4. sent dist 45. quaest 2. art 2. Chrysostowe Altisiodorensis and Porretanus that albeir neither these who already are in hell or who are sentenced thither and ready to be cast in can be wholly delivered from that place of torment yet their pains there may be mitigated by the prayers of the Saints (a) Damas loc cit Daemaescen his fable concerning the skull of a dead man whom (b) Thom. in lib. 4. seut dist 45 quaest 2 art 2. ad quartum Thomas and many others affirm to have been a Pagan and idolatrous Priest which should have uttered these words u to Macarius the Egyptian Anchoret when thou doest ofter up thy prayers for the dead we who are in hell receive some little ease of our torment (c) Alph. Mendoz. cout tâ—col quaest 6. sect 5. Mendoza thinks this skull not to be the head of one that was damned but of a just man in Purgatory but (d) Bellar. depurgaâ— lib. 2 cap 18. At fortesse melius rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro c. Bellarmine is content this history be accounted apocryphal but as to the testimonies we have alledged to which may be added many mo and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often inculcated aphorism which the Master (e) Lomb. 4. sent dist 45. ex Aug. Ench. cap. 110. quibus prosunt suffrágia aut ad hoc prosune ut plena siat remissio aut tolerabilior sit ipsa damnatio mediocriter malis suffragantur ad paenae mitigationem of Sentences doth cite from Augustine and approve Prayers for the dead do either profit them to the obtaining of a full pardon or to the diminution and mitigation of their torment Papists now think it safest for them not to mention these and Bellarmine only taketh notice of that passage of Augustine telling us that the learned father by damnation did understand the pains of purgatory which strange glosse as it is contrary to Lombard and all others who make use of that passage so to the words and their distinction which must import an opposition and warrant us to infer from Bellarmines interpretation That those who are in purgatory shall never obtain the remission of their sins Thus we see that Papists though they would make us believe that they embrace the doctrine of the fathers as a rule of faith yet do cry up or cry down follow or reject what these say according as that maketh for or against their interest and opinion And they do not scruple to disclaim those fancies we have mentioned though more clearly asserted by them then what they in this controversie would father upon them because these concâ—iâ—s were not so advantagious for the Popes treasury nor so fit for feeding the Priests bellies and such is Bellarmines impudence that as if none of these particulars had ever been mentioned or maintained by any of the learned he dare confidently (f) Certum est Ecclesiae suffragia non prodesse beatis nec damnatis sed solum its qui in Purgatorio degunt id quod docent omnes scholastici c. Bellar. loc cit affirm It to be certain that the suffrages of the Church do not profit either the damned or the blessed but only those who are in Purgatory as all the Schoolmen saith this bold man do maintain with Augustine But the Jesuit and his complices had reason to expunge 1. the damned out of their roll knowing that they would wait long before the devil and the damned would send them money that they might say mass for them and the living will hardly be perswaded that the popish devotion will bring their friends from hell 2. As for the Spirits in glory their condition were miserable if they stood in need of our help and wherefore would Papiss say should we pray to them who stand in need of our prayers You will say though the Spirits of just men made perfect be happy in the fruition of God and the assured expectation of the resurrection of their bodies yet why may not both we and they pray for the consummation of their happiness Ans I grant that certainty of success doth not exclude but rather suppose the means and may be a notable encouragment to use them but wherefore should they who have already used the means and now are begun to enjoy the end use them any more and far lesse should others undergo such a needless task for them who will go to buy after the market day is past they have run the race and finished their course and now they must rest from their labours and eat the sweet fruit thereof unto all eternity Râ—v 14.13 And therefore Bellarmine had reason to confess that our prayers can do them no good albeit it be certain and we might from many pregnant testimonies clearly demonstrate that those fathers from whom the custom of praying for the dead took its rise did yea especially pray for those whom they supposed to enjoy the crown of glory Thus the popish Rabbies finding no place either in heaven or hell where they could vent their wares at length they espied a middle place where with greater advantage they might proclaim the market though earth must be the place where the money must be laid down for their merchants grand axiom is no pay no masse no trust no not for one hour but if you bring their hire in your hand these mountebanks will promise you a good peny-worth though they cannot ascend so high as heaven nor descend so low as hell yet they will ply a voyage to Purgatory and from thence by the cords of their prayers and masses draw out souls lying in torment one thing they are sure of that thus they shall draw moneys from the cabins of the living and though they drive no spoil from Purgatory as having no ground of quarrel against that place since the fire of purgatory maketh their kitchins to smoak and (g) This strange fire must have a strange effect other fires can serve to dresse boyl c. provideth a portion for their fat bellies yet they shall make a good booty on earth and thus though these prayers and masses like the Pagan (h) Isa 41.23 Jer. 10.5 Concl. 2. idols can neither do good nor evil to the dead yet they both profit and hurt the living the Priests lose not their labour but the heirs and friends of the defunct find the smart they buy at a dear rate that which is of no value Concl. 2. We are not obliged we are under no divine command to pray for those whom we know to have committed the sin against the holy Ghost this is that sin unto death for which the Apostle will not command us to pray 1 Joh. 5.16 It is the blasphemy that God will never pardon Mat. 12.31 32. It s impossible that they who fall into this sin
had put off her coat and couâ—d not put it on she had washen her feet and would not defile them therefore Christ withdrew his Spirit and departs and when she laying to heart and repenting of her folly sought him could not for a while find him she called but he gave her no answer Cant. 5.2 3 6. Thus also while the Spirit of God cryed to Israel and they would not hear and testified to them both by his servants the Prophets and by his motions and inward suggestions but they would not hearken nor obey he withdrew and gave them up to the lusts of their own heart since they would not follow his counsel and directions he left them to themselves and to follow their own counsels Psa 81.8.10 11 12 13. But secondly though the spouse be not so incivil and unmanerly as to hold Christ at the door yet if she do not welcom him and give him entertainment suitable to his worth and kindness his Spirit will not stay if thou dost not make ready and prepare the heart to receive him he will not stay in any other room if the affections be not enlarged and roused up to wait and attend him he doth not value the empty complements of the fancy and imagination if the will which is the mistris and supreme do not welcom him he regardeth not the attendance of the inferiour faculties if thou be in a spiritual lethargy when the Spirit cometh to visit thee if thou meet him with a dead and dull (c) See Sect. 2. heart if thou be fearless of his terrible majesty if thou keep not a due distance casting off that filial reverence and tender respect which is due to so great and compassionat a Lord he will depart and forsake thee res delicatula saith an ancient est Spiritus Dei ita nos tractat sicut tractatur the Spirit of God is tender and sensible of all the affronts and injuries we offâ—r to him and will deal with us accordingly if we dishonour him he will afflict us and lay us low he will go away and then our (d) If the glory departed with the Ark which was but a symbol of Gods presence 1 Sam. 4 21. far rather when the Lord himself departs glory departs if we do not welcom the Spirit with the whole heart and entertain him with suitable and enlarged affections he valueth not our empty profession and vain oblations Luke-warm Laodiceans will be spued ous of his mouth Rev. 3.16 these who would not (e) Ps 81.10 open their mouth wide to receive his comforts shall have their heart filled with his terrours and shut that it shall not receive his influences But thirdly though there be not a total deadness or laziness though there be some life activity and diligence yet if there be a decay of love and zeal if we do not so cherish and entertain the motions of the Spirit as formerly this may grieve and quench the Spirit if love wax cold and if there be a decay of respect and affection that will bring on some sort of distance between married persons and will hinder friends from conversing so frequently and familiarly together and for this the Lord threatneth not only to remove the presence of his Spirit but also the candelestick and outward ordinances which were the means of conveyance of the Spirit from Ephesus Rev. 2.4 5. because thou hast left thy first love c. As the Spirit may thus be quenched negatively and by omission So 2. positively and by commission as 1. when we prostitute and subject the gifts of the Spirit his work and interest to our selfish and carnal ends desiring a name and taking up a porfession of godliness that with (f) Act. 8.9.19 Simon Magus we may seem some body when we make piety a cloak to cover our pride covetousness c. or use it as a stirâ—op whereby we ascend to some high place and station in the world c. 2. When we have low and undervaluing thoughts of the gifts and graces of the Spirit though they have some room in our estimation and affection yet if we prefer other things unto them not prizing them according to their worth and excellency nor regarding as we ought the condescension and kindness of the giver we dishonour and grieve the Spirit and he may justly take away those love-tokens thus when we will not lose our favour with man our moyen and interest with the creature our name place and possessions for his truth ordinances c. yea when we so far undervalue these precious things as to be ashamed of them before men when not only fear but also shame will make us dissemble our profession and conceal our graces duties c. may we not be afraid lest as the (g) Luk. 9.26 Son will be ashamed of such when he cometh in his glory So the Spirit when he cometh to manifest himself in the ordinances of life But 3. when not only his gifts and graces his love and his kindness are undervalued but also his commands and authority are despised his motions and sweet insinuations are choaked and opposed while as the contrary suggestions of Sathan the enemy are entertained cherished and cheerfully obeyed must not the Spirit be much displeased and highly provok't with such an indignity would an earthly King endure such an affront nay what friend is he who seeing thee but slight his counsel entreaty and request while thou didst welcom his enemy and gratifie him in what he desired could digest such a disparagement and indignity And 4. so much of illumination which is the work of the Spirit light knowledge and conscience is choaked and opposed by the sinner whatever be the particular transgression so far the Spirit is dishonoured and disparaged and provok't to depart and withdraw nay in every formal disobedience viz. when the command and counsel of God is known there is much not only of contempt but also of rebellion and what will provoke if that do not And thus albeit for distinctions sake we did put a difference between sins some of them being more directly against the Spirit his work and office that being as it were their object yet there is no known sin which may not be said to be against the Spirit of God and his work And thus we come to the second sort of provocation whereby the Spirit is not so directly opposed and quenched his peculiar office and work not being the matter and object of such sins albeit it be (h) The work of the Spirit is thus opposed quasi in obliquo indirectly and as a concurring circumstance but not in recto quasi objectum opposed and choaked by the sinner and here we have a large field if we would come to particulars but the (i) Gal. 5.19 works of the flesh are manifest and their opposition and contrariety to the Spirit of grace and holiness is no less evident Gal. 5.16 If we (k)