THE COMBAT BETWEEN THE FLESH and SPIRIT. AS ALSO The woeful withdrawing of the Spirit of God, with the Causes thereof: And walking in, and after the Spirit, together with the blessedness thereof. Being the sum and substance of XXVII. SERMONS: Preached a little before his death, by that faithful servant of CHRIST, Mr. CHRISTOPHER LOVE, Late Minister of the Gospel at Laurence Jury LONDON. To which is added The CHRISTIANS DIRECTORY Tending to direct him in the various conditions that God may cast him into. In XV. Sermons. Ephes. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Res delicatula est Spiritu Dei, ità nos tractat sicut tractatur. Tertull. London, Printed by T R. & E. M. for John Rothwell, at the Fountain and Bear in Goldsmiths-row, in Cheapside. 1654. To the RIGHT WORSHIPFUL, My Worthy Friends, Mr. EDWARD BRADSHAW, Major of the City of CHESTER: AND Mrs. MARY BRADSHAW his wife. Right Worshipful and Honoured Friends, I Shall crave your favour, to give you a short account why I put this Treatise into your hands in this public way. It is not that the works of this worthy Author need any Patrociny, the grateful acceptation which many of his books already published, have found with sober and experienced Christians; bears abundant testimony to the profitableness and usefulness of his labours, and that his precious name, shall be had in everlasting remembrance, and is still unto those that fear the Lord, a sweet and precious ointment: But indeed, the reason of this Dedication (besides the public expression of my respects to you both) is the consideration of that special interest you both have to any thing of Master Loves. Your interest, Sir, is undoubted to this Treatise, as having married his widow, whereby God hath made the solitary to dwell, and rest in the house of her husband, and hath caused a mournful widow to forget her sorrows. And your right (dear Mistress Bradshaw) is very great to the works of this worthy man, as having had the honour for several years to be the wife of this eminent servant and Ambassador of jesus Christ. And my hope is, that as your coming together in this dear relation, was the answer of many prayers: so you will in the strength of prayers, still comfortably live together, 1 Pet. 3.7. as heirs of the grace of life. To help you forward in the ways and practices of real godliness, I commend unto your most serious perusal this, and other useful and practical Treatises of this reverend Author; which though it cannot be expected, that they should come forth with that exactness and accomplishment as they would have done, had the Author lived to publish them himself; yet I do assure you, that these Sermons have been diligently compared with his own papers, and notes taken from his own mouth, by the pen of a ready and intelligent writer. The world, ● confess, is now filled, even to satiety, and surfeit with unprofitable Pamphlets, 2 Tim. 2.13. whereby many foolish questions and disputes have arisen, which do engender strifes; 2 Tim. 2.16. & many opinions have been vented which do increase unto more ungodliness; but this book now presented unto you, is plain, practical, and spiritual, and will, I hope, be of great use unto Christians, to help them to a right understanding of their spiritual estate. These Sermons (as the date of them will show) were preached by Mr. LOVE, but a few months before his imprisonment and death: his gracious heart it seems, being to the last, much upon that great work, of advancing the power of Godliness in the souls of his hearers; and therefore, I hope will be the more acceptable, as being some of the last and ripest fruit of his growing and improving Ministry. These are the Sermons which he gave his consent should be published, and besides all these considerations, they are the rather printed, because so long expected, and earnestly desired by many, whose souls have cause to bless God for Mr. LOVE'S faithful Ministry, to all eternity. Here you will meet with antidotes against that cursed opinion, which under pretence of advancing the Spirit, undervalueth both the Scripture and Ordinances of Christ, fathering their most blasphemous, and Atheistical Tenets upon the holy Spirit of truth, God blessed for ever. Here you will find what a woeful thing it is, when God's Spirit withdraws his presence and influence from the Ordinances; Oh that Professors may be hereby warned not to grieve the Spirit, nor quench the Spirit, lest he withdraw from the soul, and so leave it without life, grace, and comfort. Here you may also learn, how precious and powerful the influence of the holy Ghost is, when he is pleased by his presence to make Ordinances effectual; Cant. 4.16. let this therefore be your prayer, Awake O northwind, and come thou south, blow upon my garden, that the spices thereof may flow out: let my beloved come into his garden, and eat his pleasant fruits. Here you will find comfortable directions to walk in the Spirit, ●nd how to follow the guidance of the holy Ghost, who is able to lead you into all truth. Lastly, here you will see notably described that contrariety which is between Flesh and Spirit. Every Christians heart (like Rebecca's womb) having two contrary parties struggling in it; but our comfort is, The elder shall serve the younger; corruption like the house of Saul, shall by degrees grow weaker; and grace like that of David's, stronger and stronger. I will conclude with hearty prayers to God for you both, that by the conscientious reading of this book, you may gain much soul-advantage, and be built up in your most holy faith; and live many happy days together, walking in the fear of the Lord, and in the comfort of the holy Ghost. Act. 9.31. This is the unfeigned desire of Your affectionate Friend and servant in the Lord, William Taylor. London, Jan. 25. 1653. To THE Reader. THe Reverend Author of this ensuing Treatise (our worthy good friend) committed unto us the care of such his Works, as might be judged fit for public use. And although our occasions have not allowed us leisure to peruse the several pieces which have been already published (upon the perusal of some of our Brethren) yet with humble thankfulness unto God, we hearty rejoice in that acceptance with success, which they have found in the hearts of sober savoury Christians. This Treatise (which was the matter of some of his last Sermons) had more of the Author's heart and approbation (as he testified unto two of us, not many days before his death) than any other of his Works. And truly, the effects of this discourse (the happy issue of his spiritual combat) were admirably evident upon his own heart, in the sparkling influences of Gods holy Spirit, whereby he was extraordinarily elevated above all sublunary comforts, or crosses; loves, or sorrows; hopes, or fears, when his known death drew very nigh: for though he was a man very full of affections, and of singular tenderness towards his dearly-beloved wife and children: yet he had not only conquered such sinful distempers, as too frequently prevail woefully amongst common Professors of Religion, but had also in such measure got above natural exorbitances; that having by Faith and Prayer, put his nearest Relations into the bosom of his God and father, he went to the Block without any expression of perplexity. Oh that his experience might encourage both the endeavours and hopes of other Christians to attain the like gracious frame of heart, which would tend much to the credit of the Gospel; for this end we commend thee in the use of this Book, (and all other holy helps) unto the blessing of the Almighty, desiring thy prayers. Thy Friends and Servants in Christ, EDM. CALAMY. SIM. ASHE. JER. WHITAKER. January 26. 1653. ERRATA. In the Christian Directory, in p. 56. l. 28. ●●ot out— one grace hindered and interrupted another,— in p. 57 l. 12. after sinful, read, one grace doeh not justle out another therefore. SERMON. I. At Laurence Jury, London, October 27. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, for that he also is flesh, yet his days shall be an hundred and twenty years. THis chapter contains in it two parts. 1. God's determination to destroy the world by a deluge. 2. God's provision that he made in this general judgement to save Noah and his family by preparing an Ark. The text is under the first head, God's determination to destroy the world by a flood. Touching which judgement, the procuring cause is here laid down, When men begun to increase in number, (by reason of Polygamy first practised by Lamech) they increased in sin, and therefore God will decrease the number of the world, that he may decrease the sins of the world. The particular sin here specified, why God would destroy the world, is laid down in the second verse. where it is said, that the sons of God saw the daughters of men, that they were fair, and they took them wives of all which they chose. By the sons of God here spoken of, Job 1.7. Job 38.7. cannot be meant the Angels, as Tertullian and some other of the Ancients thought, (though it is true elsewhere they are called by this name.) Christ speaking of Angels, says of them, Matth. 25.30. the Angels of God neither marry nor are given in marriage. Quest. 1 Quest. But whom shall we understand by the Sons of God in this place? Answ. Answ. Good interpreters conceive that hereby was meant the posterity of godly Seth, who because they had the true worship of God amongst them, are called the sons of God, and these sons of God saw the daughters of men; that is, the posterity of godly Seth, did join in marriage with the posterity of wicked Cain; and so by these marriages, and mixtures between the wicked Cainites, and those that professed to worship the true God, Religion began to decay, and wickedness to abound in the world, for which God is resolved to destroy the world. In the whole verse you have three parts. 1. A general judgement and grievous punishment threatened; And the Lord said, My Spirit shall not always strive with man. 2. The reason of this assigned; For he also is flesh. 3. A mitigation and respiting of this punishment, Yet his days shall be an hundred and twenty years. There are these difficulties in the text to be explained, as 1. What is meant by this, My Spirit shall not always strive with man. 2. What is meant by the reason assigned, for he also is flesh; one would think it should be a reason on the contrary, to this asserted, that therefore God should indulge man; yet here it is a reason of the punishment; though in other places it is a reason of a mercy. 3. What is meant by this, yet his days shall be an hundred and twenty years. Quest. 1 1. Qu. What is meant by this, My Spirit shall not, etc. Answ. Answ. That by Spirit, some understand the soul of man, and so the vulgar Latin renders this phrase, understanding it of man's soul; and it is called my Spirit, say they, because God did infuse the soul into man; and they would have the sense to be my Spirit, i.e. the soul of man shall not always abide in man, but he shall die. But our best interpreters do reject this interpretation. — Not to trouble you with other opinions about this text, the current of the best interpreters as Mercer, Musculus, Rivet, etc. go this way,— My Spirit shall not always strive with man. By Spirit is not meant man's spirit, but God's Spirit, the third person in the blessed Trinity; and when he says, his Spirit shall not strive with man, it is to be meant in its operations and workings, that it shall not attend the Ministry of Noah, who was a preacher of righteousness, and the Patriarches; as if he should say, I will now take away my Spirit from my Ordinances, it shall not always strive with man. As if God should have more at large expressed himself, I see that though my servant Noah protest and preach against the increasing wickedness of the world, yet all is but in vain, I am now weary of their rebellious obstinacy, and therefore I am now come to a final resolution for their utter destruction, I will bear and forbear them no longer, 1 Pet. 3.19,20. My Spirit shall no longer strive, etc. Quest. 2. Quest. 2. What force is there in this reason, for he also is flesh? one would think this should not be a reason of so grievous a judgement, God remembers we are but flesh, and why should he be so severe? Answ. Answ. For answer to this, we must know, that by flesh here spoken of, is not to be understood, the natural substance of man's body, but corrupt nature. I will withdraw my Spirit, why? because you are wholly given up to the lusts and dictates of the flesh? you are fleshly and carnal, and given up to the concupiscence of the flesh, and therefore my Spirit shall not strive with you. Quest. 3. 3. Quest. What is the meaning of these words, yet his days shall be an hundred and twenty years? what is to be understood by this? Answ. Answ. 1. For answer hereto, it cannot be meant (as Tostatus and others) of the age of man's life, as if man should now because of their wickedness have shorter lives, because after the flood men did live longer than the term of an hundred and twenty years; Sem lived 600 years, Arphaxad 425 years, and Serug 230. Abraham 175. Isaac 180. The meaning than is this, although I will remove my Spirit from my Ordinances, yet his days shall be an hundred and twenty years, that is, it shall be an hundred and twenty years before the flood come upon them. But now there is an objection lies in this, how it should be an hundred and twenty years before the flood should come, when these words were spoken, when Noah was five hundred years old, and the flood came when he was six hundred years old, therefore here is twenty years shorter than God's promise? This is an intricate knot, and interpreters are forced to take much pains to untie it, and to vindicate the faithfulness of God herein, let God be true and every man a liar. Jerome he gives this answer, says he, It is true, God did promise an hundred and twenty years between the making of the promise and the accomplishment; the wickedness of men grew so great, and did so provoke God, that he did contract the promise to twenty years less; and thus Musculus also, who farther says, God making promise reserves the condition in his own breast; for as God may not bring a judgement threatened upon a people, upon their speedy repentance, as in the case of the Ninevites: so neither is he bound to give them a mercy promised, in case of wilful and obstinate and incorrigible wickedness, as in the case of Elies' family. I said (saith God to Eli) that thy house, and the house of thy father should walk before me for ever, But now the Lord saith, ●e it fare from me, etc. But the best and genuine answer given hereto, is this, that this promise was made to Noah, not when he was five hundred years old, but when he was four hundred and fourscore; for though it be said in the fifth chapter and the last verse, that Noah was five hundred years old, yet that text doth not say he was so old when this promise was made.— Thus Rivet, Mercer and others. There is one difficulty in this answer; It may be objected that this promise was made after Noah was said to be five hundred years old. 1 Sam. 2.30. To which I answer, that in Scripture it is usual, in the relating of Histories not to observe an exact order, Gen. 1.21. so that some things may be placed before which may be done after, and some things after which may be done before, as for instance you may read of the woman's creation after the seventh day; Moses would not observe a direct order, but did put those things after which were done before.— And so likewise another instance you have of a thing put before, done afterwards. In the case of Terah you read that he was two hundred and five years old, and he died, Gen. 11.32. and yet you find that Isaac's birth is not mentioned until some ten chapters afterwards, whereas Terah lived some thirty five years after the birth of Isaac. I only mention this to show the consistency of this answer with other places of Scripture; to which may be added what judicious Calvin hath to solve this doubt, that though it be said that Noah was six hundred years old, when he was but five hundred and eighty, yet because he was going in the six hundreth year, and so near it as twenty years, therefore the Holy Ghost saith, Noah was six hundred years, expressing his age by a whole number. Thus you have the difficulties explained. My Spirit shall not always strive with man, etc. It may be observed from the whole that when God threatened the judgement of a flood, he threatened a worse judgement before it; to note that Gods withdrawing his ordinances, or withdrawing the efficacy of his Spirit from his ordinances, was a worse punishment than any bodily punishment. I mention this in the prologue to the point, that so when you hear me handle the grievousness of this judgement, you may look upon it as a most sad and heavy one. And yet before I raise the doctrine, I must distinguish to you about a double withdrawing of God's Spirit, when the Scripture says, My Spirit shall not always strive with man, it includes two things. 1. My Spirit shall not always strive in the Ministry of the word by effectual working. 2. My Spirit shall not always strive by inward motions and checks upon the conscience. I shall handle the point both ways.— And the first point is this, Doctr. 1. That it is a very grievous and deplorable judgement for God to withhold or withdraw the workings of his Spirit from the outward Ministry of the word. I might note collaterally from the word strive, That the work of conversion it is a hard work, it is not an easy work to convince a man: But I shall follow the doctrine I have propounded, and in the opening thereof shall dispatch two things. 1. Show you that it is a grievous judgement to have the Spirit withdrawn, or withheld from the Ministry of the word. 2. The reasons why God sends this judgement upon any part of the world. 1. To demonstrate the truth of the first, I shall lay down but this one evidence. It appears to be so great a judgement, because when the Spirit is withheld from the ordinances, there can be no efficacy in them to convert a soul. A sword in a living man's hand may pierce and wound, but a painted sword in a painted man's hand upon the wall can do nothing at all: so the word preached without the Spirit of God can do no more than a sword in the hand of a George on horseback; it may please the fancy and tickle the ear, but never pierce the heart; it must be the Spirit of God which works upon the heart: Ye are the epistle of Christ (●aies the Apostle) written not with ink, but with the Spirit of the living God. 2 Cor. 3.3 And as the same Apostle speaks, My preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power. 1 Cor. 2.4. It must be the mighty power of God which works upon the heart. The Ministry of the word it is like that pool of Bethesda, John 5.4. there was no native virtue in the water to heal; but the text says, when the Angel did move the water, he that first stepped in was healed of whatsoever disease he had. Ordinances they are like this pool; there is no native virtue in bare preaching, and bare hearing; but it must be the Spirit of God which must move upon these waters, otherwise they become not effectual: 2 Cor. 3.6. The letter kills, but the Spirit gives life; which words are not to be understood in origen's sense, the letter, that is the literal sense, and the Spirit, that is, the allegorical sense; neither the meaning is, the letter, that is, the Old Testament, and the Spirit, that is, the New Testament, as the Antinomians say; but the meaning of the word, the letter, that is, the word of God abstractively considered from the Spirit of God, that kills, it leaves a man in a dead estate; but it is the Spirit which gives life, that is, the Spirit backing the Ministry of the word, makes it effectual to give Spiritual life. Thus it appears to be a grievous judgement when the Spirit is withheld from the Ordinances of God, because without the Spirit there can be no benefit at all by Ordinances. 2. The next thing is to show, for what reason it is that God sends this grievous judgement upon any people. For answer whereto I shall say down some reasons in the general, and then some in particular. 1 In the general, the reason, why God withholds or withdraws the operation and working of his Spirit in his Ordinances, Res delicatula est spiritus Dei; ita nos tractat, sicut tra●tatur. it is from that injury or offence that men have done to the Spirit of God; if men grieve the Spirit, and quench its motions, it is just with God to withhold its workings and operations. The Scripture mentions a six-fold wrong done unto the Spirit of God, for one, or all of which the Lord may withdraw his Spirit. 1. There is a quenching of the Spirit, 1 Thes. 5.19 Quench not the Spirit. By quenching the Spirit is meant any act of omission or slighting of the Spirits motions in our hearts; take heed therefore of omitting good duties, or neglecting its motions; for how know you but that the Lord may withdraw his Spirit from you? The wind may cease to blow, if when it blows, we do not get our sails ready. 2. Another injury which is of a higher nature, is grieving of the Spirit, Ephes. 4.30 And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Then do you grieve the Spirit, when you shall do any sinful act, for which the Spirit checks you, and yet you will run upon the committing of it, when you shall hearken rather to the motions of sin then the motions of the Spirit, to Satanical delusions rather than the Spirits motions; this grieves the Spirit exceedingly, as it will grieve a friend when we leave his counsel, and follow rather the counsel of an enemy. 3. Another injury done against the Spirit, is vexing the Spirit, They rebelled, and vexed his Holy Spirit. And this is a higher degree; Esay 36.10. for than may a man be said to vex the Spirit, when he quenches the Spirit, and grieves the Spirit, and doth so by many reiterated acts, hereby is the Spirit grieved. A man is grieved when his friend doth him one discourtisie; but when he shall persist in the doing of more, this raiseth up vexation in him: Even so is it with the Spirit of God, when we slight its motions, and notwithstanding its warnings, will yet venture upon the committing of sin, we not only grieve but also vex the Spirit; Isa. 63.4. and so saith the Prophet, They rebelled, and vexed his Spirit. 4. Another Scripture expression of wrong done to the Spirit, is resisting of the Spirit, Ye do always resist the Holy Ghost; Acts 7.51. and this is a higher degree than any of the former; for resisting of the Spirit, is when a man knows such and such motions are from the Spirit, and yet notwithstanding will stand out obstinately against its persuasions and motions. 5. Another expression in Scripture, is Acts 5.7. a tempting of the Spirit; How is it that ye have agreed together to tempt the Spirit of the Lord? Calvin explains this place, and says, that their tempting of the Spirit was this, Ananias and Sapphira having sold a possession, brought a part of the price thereof and laid it at the Apostles feet, and kept back the rest, and they would carry it so secretly, that they would try whether the Holy Ghost was an omniscient God, able to punish that secret sin. Now this was a higher kind of wickedness, and a most desperate pitch of Atheism, to try the omnisciency of the Spirit of God. 6. And lastly, another injury the Scripture expresses, Heb. 10.29. is a doing despite to the Spirit of Grace, and this is the very top of all, the highest injury that a devil in hell, or a man on earth can do to the Spirit. This is the sin against the holy Ghost, Which shall never be forgiven. Matth. 12.31. Now what is this despite? it cannot be to neglect good motions, for godly men may be, and are overtaken with those neglects; the not harkening to a friends motion, is not a doing of despite to him. Therefore there cannot be a despite done to the Spirit of God, but there must be these ingredients in it; as 1 A committing of sin, not only out of an unavoidable infirmity, but out of wilfulness; so if we sinne wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. Heb. 2.6. 2. It is a sin not unwittingly, but knowingly committed. 3. It is a sin not only wilfully and knowingly committed, for regenerate men do sin partly with the will, but that which is the very characteristical difference is this, that it is a sin committed out of malice and hatred to the Spirit of God; and this Divines apply to the Pharisees, who knew and were convinced by the Miracles which Christ wrought, that he was the Son of God, and yet though they knew and were persuaded of this, yet out of malice against the Deity of Christ they would put him to death; so that to sum up all together, this is the general reason why God will not suffer his Spirit to strive with men, because of those injuries which they do unto the Spirit of God. The particular Reasons may be these. 1. Despising of the Ordinance of the Ministry. I will not say the persons of the Ministers, though that is an evil which God will punish; but certainly a contempt of the Ministry, of the Ordinance of Preaching, it may provoke God to withdraw the operations of his Spirit; if you despise prophesying, you also quench the Spirit, and then the Spirit will not have those operations upon you which otherwise it would. 1 Thes. 5.19. God will not follow the Word with efficacy to them who either contemn or deny the Ministry thereof. 2. Another reason may be, because men do too much depend upon the hearing of the Word preached. Men come to hear the Word preached in the strength of their own spirits, and therefore God will not give them the workings of his Spirit. When men shall depend upon Ordinances, it is just with God to deny the benefit of them; 1 Sam. 4.2,3. as the Israelites having received an overthrow by the Philistines. Wherein they lost about four thousand men, looked upon this as the reason, because they had not the Ark of God among them; but when they had the Ark with them, it is said the second day there fell of the Israelites thirty thousand men. Thus did God punish their sinful dependence on the outward badge of his presence, and therefore they had less success when they had the Ark, then when they were without it; God may deny the operations of his Spirit in his Ordinances, because men do sinfully depend upon them, and not look to the God of the Ordinances for the blessing of his Spirit. We must look to Ordinances as the means, but to the Spirit of God as the Author of grace; the Ordinances cannot without the Spirit do us good, and the Spirit without the Ordinances ordinarily will not. Therefore we must neither refuse Ordinances, nor rest in them, lest God's Spirit departed. 3. God may withhold his Spirit from the Word, because men withhold preparation from the Word they hear; With what measure you meet, it shall be measured to you again, Mark. 4.24. It is spoken of hearing of the Word; as you measure to God in an holy endeavour to prepare for hearing, God by his Spirit will proportion to you a blessing in hearing. 4. General unfruitfulness under fruitful Ordinances, that may be another cause. When men sit under the droppings of Heaven, as it were, and are yet barren, this may provoke God to do as he did with his Vineyard, to take away the hedge, and let the beasts of the field destroy it, and that no rain fall on it. 5. when men increase in sin, Isa. 5.3. who attend on the Ministry of the Word; and thus it was with the old world, who enjoyed the Ministry of Noah, Methusalah, and other holy men, and yet their wickedness grew exceeding great, which did greatly provoke God, and caused him to withdraw his Spirit that it should not any longer strive with them. SERMON. II. At Laurence Jury, London. Novemb. 3. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. HAving opened and explained these words, and shown how that it is a grievous judgement for God to withhold or withdraw the workings and operations of his Spirit from the Ministry of the Word, and likewise laid down the reasons hereof; I come now to make the application thereof which shall carry a double reference. 1. To those who find the strive and workings of the Spirit in the ministry of the Word. 2. To those who have the Spirit withheld from the ministry which they attend upon. Use 1 To those who are persuaded that they find the Spirit of God working upon their hearts in the ministry of the word, there are two cautions or positions I would lay down for such. Position 1 Be sure you do not mistake moral persuasion to be the Spirits special working in you. When reason is convinced by the strength of Scripture-argument, this is a moral persuasion, and the word of God may go fare this way, and yet there be only a common work of the Spirit; reason may be convinced, and there may be a great stirring up of the affections; where there is no effectual working of the Spirit, there may be flashes of joy, as in John Baptists hearers, they rejoiced in him for a season; pangs of fear, as in Felix; fits of sorrow, as in Esau and Ahab. Moral persuasions are very like unto the Spirits workings; and that you may not take the one for the other, I shall lay down these three distinctions. 1. Moral persuasions do reach but to the outward man, but the Spirits operations to the inward man; they are such which reach the heart, and the inward part; Thou desirest truth (saith David) in the inward parts; and in the hidden part thou shalt make me to know wisdom. Psal. 51.6. 2. Moral persuasions they do only restrain the acts of sin, but the Spirits working debilitates the habits of sin; and herein is the force and power of the Spirits workings seen, in that it changes the habit, and mortifies the inclination to that which is evil. 3. Moral persuasions they only make a man forbear sin rather for fear of punishment, than out of love to holiness, or hatred of sin with respect to God; whereas the operations of the Spirit they are upon the heart, changing it, and making it in love with holiness, causing us to hate sin more than fear the punishment of it, viz. because of its contrariety to God's goodness, holiness and authority. Position 2 To them who have found the Spirit of God working upon their hearts in the Ministry of the Word; ascribe the glory to God only; not to the means, nor to yourselves in the use of the means, neither glory to the Minister, nor glory to the Ministry, 2 Cor. 3.3. nor glory to yourselves, but to God only. Ye are our Epistle written, (says the Apostle) not with pen and ink, but with the Spirit of the living God; he compares the people to paper, the Ministry to ink, the Minister to the pen, but it must be the Spirit of God which must write with it, 2 Cor. 10.4. through the working of the Spirit the Ministry becomes effectual. The weapons of our warfare are mighty through God, to pull down strong holds; he doth not say, we are mighty, but the Gospel ●s mighty; not in itself, but it is mighty through the operations of the Spirit of God. And so also the Apostle (says he) I laboured more abundantly than they ai, yet not I, but the grace of God with me. 1 Cor. 15.10. Ministers must say with Peter, Acts 3.12. Why look you so earnestly on us, as if by our own power and holiness we had made this man walk? vers. 16. No,— But the name of Jesus Christ hath made this man strong. Ascribe not therefore praise to the Minister, nor to yourselves; you have not been your own converters, you gave not yourselves your first being in nature, much less your being in grace; it is not you, but the grace of God. Thy pound (saith that servant in the Parable) hath gained ten pounds, and thy pound hath gained five pounds; Luk 19.16,18 not my pains, but thy pound; So say you to God in all that good you have received by Ordinances, thy Spirit hath been the worker and effecter of it, Psal. 115.1. and unto thee be given all the glory; Not unto us, but unto thy Name be the glory. Position 3 To them who have found the workings of the Spirit in the Ministry of the Word see thou be thankful for it. Consider, that the Spirit doth work upon men more clearly and more efficaciously now under the Gospel then ever it did upon men under the Law, and this is a very comfortable position; the Spirit of God works more clearly and efficaciously. 1. More clearly, In the latter days the Spirit speaks expressly, and holy men of God wrote, as they were directed by the Spirit of God; 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the nearer it was to Christ's coming in the flesh, the clearer were things of the Covenant of grace known; and so the Evangelist Saint Luke writing to Theophilus, says (Most excellent Theophilus) the things which we writ, are most surely believed among us; Luke 1.1. things were hardly believed before, because they were darkly delivered; and therefore you read, that in other ages the Ministry of Christ was not made known to the sons of men, as it is now revealed unto us by his Spirit; Eph. 3.5. it was a Mystery hid from the foundation of the world, that is, not totally hid in comparison of the now revealing it, but there was not so clear a discovery made thereof by the Spirit; and here I would have you to observe, that under the Old Testament, the Spirit did reveal things gradually, now a little and then a little: and did keep the full manifestation of the glory of Christ until he came in the flesh; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1. — As first in Adam's time it was only known unto the world, that the Saviour of mankind should be born of a woman. And then in Abraham's time it was farther revealed, that Christ which should save the world, should come out of Abraham's loins; but then all this while, Gen. 12.3. though it were known that he should be of the seed of a woman, and of the seed of Abraham also; Yet thirdly, it was not revealed of what tribe he should be, that was revealed in jacob's time, viz. of that tribe of Judah; Gen. 49.10. — but yet in all this time it was not mentioned how he should be borne, and therefore in Isaiahs' time it was said, A Virgin shall conceive, and bring forth a Son; but where he should be borne, Isa. 7.14. that was not revealed until Micahs time; where it is said, Micah. 5.2. But thou Bethlem Ephratah, though thou be little among the thousands of Judah; yet out of thee shall he come forth unto me that is to be Ruler in Israel, whose go out have been from of old, from everlasting; nor the time, till Daniel had it by revelation. Dan. 9.24. Thus you see, and thus true it is what the Apostle tells you, that at sundry times, and in divers manners the Lord hath revealed himself to the sons of men; Heb. 1.1. so that herein what cause have we to bless God that we are not borne in ancient days, but in those wherein the Spirit of God doth reveal plainly and clearly the Mysteries of Religion. 2. As the Spirit in these days of the Gospel doth make known things more plainly and clearly: So also more efficaciously the Spirit operates with more efficacy upon men's affections; and therefore in the days of John the Baptist it is said, Matth. 11.12. that the Kingdom of Heaven suffered violence, and the violent took it by force; that is, the Spirit by its effectual working did make men more eager and vehement for heaven then they were before under the Law. There shall be a more glorious manifestation of the Spirit in its operations; and hence you read of that promise in the Prophet Isaiah concerning the abundance of Gospel-grace, that the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days. Isa. 30.26. In Gospel-times there is a full revelation of the Spirit, and therefore you read that when Ezekiel described the holy City in his Prophecy, and Saint John the New Jerusalem in his Revelations; John describes his City fare more large than Ezekiel did his, to note (say Interpreters) that God reveals more by his Spirit now then he did in former time. Position 4 You that have found the Spirit of God efficacious in the Ministry; Consider, That the Spirit to set a dignity on the Ministry of the Word, doth not work upon man immediately, but mediately; the Spirit will not teach men immediately, but transmits' them to an outward ministry, which sets a great dignity upon it. I shall give you three famous instances hereof, wherein the Spirit refuses to teach men immediately, but leaves them to an outward Ministry. One whereof you haves concerning the Ethiopian Eunuch, who reading in his Chariot the Prophecy of Isaiah, and the Spirit observing him how he read, and could not understand, bids Philip go near, and join himself to his Chariot, and expound to him what he read; Acts 8.29. the Spirit would not do it immediately himself, but bids Philip go. Interpreters observe hence, what a dignity the Spirit of God puts on the Ministry of the Word; that in those times when Visions and Revelations were in use, yet God established the Ministry. Another instance you have of Paul at his conversion, Act. 9.4. etc. when he saw that Vision, and heard that voice, Saul, Saul, why persecutest thou me? and crying out, Lord, what wilt thou have me to do? Now Christ would not tell Paul immediately, but says he, Go to Damascus, and thertehou shalt meet with Ananias, and he will tell thee what thou shalt do. Thus Christ he would not immediately himself teach Paul, but sends him to Ananias, that he might set● greater dignity upon the Gospel-Ministery. And therefore they that will expect the Spirit, must attend upon the Ordinances; as those that would be healed, must step into the Pool when the Angel moved. Another example you have of Cornelius, when he saw the Angel, and was sore afraid, and said, What is it Lord? The Lord he bids him send for Peter, and he should show him what he ought to do. Thus doth the Lord dignify the Ministry of the Gospel. I mention this particular the rather, to show the vanity of Enthusiasm, that would abolish the Ministry, and cry up the Spirits immediate teaching; but here we see the great dignity which the Spirit sets on the Ministry of poor weak and frail man, in that he will not teack men immediately, but sends them to the Ministry of the Gospel. Position 5 Though the Spirit, who is absolutely free in his operations, sometimes hath wrought without the Word, yet never hath the Spirit wrought upon any man's heart against the Word. To the Law and to the testimony, if they speak not according, to the Word, it is because there is no light in them. Isa. 8.20. I mention this Position, to condemn those vain impulses of Spirit, which men in our days pretend to; but let such remember, that to plead an impulse of Spirit contrary to the Word of God, it is not from God, but an instigation from the Devil. And yet many have forsaken the bright Lamp of God's Word to follow the ignis fatuus of their own fancy. Position 6 You which have found the efficacious working of the Spirit in the Ministry of the Word, bless you God, that hath not left you a naked, empty, and inefficacious Ministry to attend upon; the word as it is in our mouths without the operation of the Spirit, is but a poor, weak, and empty thing; thereby men often occasionally are hardened and perverted; but you who have found the Spirit backing the Word in the Ministry thereof, bless you God that hath put such rich treasure in earthen vessels; that what the Apostle said to the Corinthians is made good to you, 1 Cor. 2.4,5. Our Ministry (says he) came not to you with enticing words of man's wisdom, but in demonstration of the Spirit and of power; bless you God that hath put forth such a power in the Ministry of the Word for the good of your souls. This is the first use to to those who have found the Ministry of the Word accompanied with the efficacy of the Spirit. Use 2 To those who have the efficacy and operation of the Spirit withheld from the Ministry they attend upon; there are seven things I would have such to take notice of. 1. That God's Spirit is a free agent, and is not to be tied to an outward Ministry, but to be left at liberty to work how, when, and in what manner he pleases. The wind bloweth where it listeth, even so is every man which is born of the Spirit. John 3.8. By the wind is meant the Spirit. There is a Sovereignty and free agency in the Spirit of God to work when he pleases, or to withhold working from whom he pleases; And therefore the Spirit of God is called a free Spirit, Psal 51.12. Uphold me with thy free Spirit; and James 1.18 Of his own will begat he us with the word of truth. 2. Consider that God doth not withhold his Spirit from the outward Ministry, merely as an act of his Sovereignty, but as an act of his Justice, because of your sins whereby you have provoked him. You provoke him to withhold the efficacy of his Spirit from his Ordinances by your sins, and therefore are you hardened, and receive not benefit by them; you do some of those injuries to the Spirit, as quenching, grieving, resisting, vexing, tempting and despising the Spirit (which I mentioned before;) therefore do not think hardly of God, but judge yourselves. Sin was the cause which made the Lord withdraw his Spirit, that it should not strive with the men of the old world; it was their disobedience, as you find the Apostle Peter speaking, Christ by his Spirit went and preached unto the spirits in prison, which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah; 1 Pet 3.19.20. their disobedience made God withdraw the efficacy of his Spirit; if therefore the Spirit do not work on you, think not hardly on God, but thank yourselves, he is provoked unto it. Thus God departed from the Israelites, because of their sinful provocations, Psalms 81.11,12.— But my people would not hearken to my voice, and Israel would none of me. So I gave them up unto their own hearts lusts, and they walked in their own ways. The Spirit in Scripture is compared to a Dove; now a Dove will always keep in the house where it is bred, unless the Dove-house be nastily kept. The Spirit of God in this may fitly be resembled by a Dove; keep your hearts clean, and the Spirit will abide with you; keep them nasty; and the Spirit will soon leave you; sin is the cause why the Spirit withdraws itself from the Ordinances, and why men are left unto themselves, and God doth it as an act of his justice, punishing of sin. 3. If God do withhold his Spirit from the Ministry of the Word, the fault is rather to be imputed to thyself, then unto the Word. Many like the woman in Seneca, complain the room is dark, when they themselves are blind, and the place wants no light, but they want eyes: Or to him that preaches the Word, usually if men do not profit by the hearing of the word, the blame is cast upon the Minister; and truly we Ministers have our faults as well as others, if we preach not plainly, methodically, and duly there is a fault in us; but yet I say, you are rather to blame yourselves, then either the Word, or the Minister thereof: If the seed grow not, the fault is neither in the hand of the husbandman, nor in the influence of the heavens, but in the badness of the soil. That you may know where the fault lies; consider 1. If a Minister preaches plainly and impartially, and yet thou gettest no good by him, the fault is thy own, not his. It was the Herodians fault, not Christ's, that those persons profited not by Christ's preaching, for they themselves give this testimony of Christ, Matth. 22.16. Master, we know that thou art true, and teachest the way of God in truth. 2. If other men get good by his Ministry, and not thou, the fault is thine, not his; If at a feast others are fed, & thou famished, the fault is in thy stomach, not meat. 3. In case you have formerly got good by a Minister, but now you get none, formerly your affections were stirred up, your desires were increased, your love inflamed, but now no such effect, the fault is thine own; It was the fault of the hearers of John Baptist, the fault was not in John's Doctrine, that they rejoiced only for a season; this also was the fault of the Galatians that they profited not by Paul's Ministry as before, Gal. 4.16. Gal. 4.16. This cometh not from the seed itself, but from the badness of the ground into which it is cast. If thou profitest not by the Word thou hearest, thou art to blame thine own naughty heart, not the Word, or the dispenser thereof. 4. Though there is much dignity and excellency to be ascribed to the Word of God nakedly considered, yet there is no efficacy in it to convert a soul without the Spirits ' concurrence; As it was in the Pool of Bethesda, not the water, nor stepping into it healed, but the Angels moving therein, John 5.4. So also, not the Word alone, nor hearing of it, 2 Cor. 3.6. but the Spirit healeth; The letter kills, but the Spirit gives life, (says the Apostle) that is, the Word without the Spirit, it is only the Spirit which can give life: The Spirit without the Word will not ordinarily convert, and the Word without the Spirit cannot. I create the fruit of the lips, peace, peace; Isa. 57.19. by the fruit of the lips the Prophet understands a Gospel-Ministery, but says God I must not create peace by the fruit of the lips. it is the working of the Spirit with the Word, which makes the Word to become effectual; and therefore the Gospel is called the Ministry of the Spirit, 2 Cor. 3.8,9. 5. It is a worse judgement to have the Spirit withheld from the Word, then to be without the Word; and the reason is this, because the Spirit can convert a man without the Word, but the Word can never convert a man without the Spirit; and therefore it is a worse judgement for thee to hear Sermons every day, and to have the Spirits concurrent efficacy withheld from those Sermons, then if thou shouldest never learn a Sermon in all thy life-time; therefore pray unto God that his own Spirit may accompany his own Word and Ordinances to make them effectual for the good of thy soul. 6. The Spirit of God may be for a time withheld from Gods own people, that it shall not attend an outward Ministry, and this is a very sad judgement; it may be withheld from Gods elect in a converting way. As the man lay 38. years at the pool of Bethesda before he was healed; so an elect vessel of God may lie twenty, thirty, or forty years in a state of unregeneracy before he is converted. Nay, after conversion the Spirit of God may be withheld from the Ministry of the Word, which Gods own people attend upon, and that in these two ways. 1. In its Comforting work, and thus it was with David, Lord, says he, take not thy holy Spirit from me; Restore unto me the joy of thy salvation, and establish me with thy free Spirit; Psal. 51.11.12. thus was the Spirit withdrawn from David in its comforting work. I do not tell you the graces of God's children can be taken away, but the comfort of their graces, and of the Spirit of God may be taken away from them. 2. God may withhold his Spirit in its quickening work, thou mayest come to an Ordinance with a hard heart, and it may not soften thee; though the presence of God is never utterly taken away from a godly man, yet the influences and quickenings of God's Spirit may be withdrawn; the Spirit may be withdrawn in a quickening way, so as in grace thou mayest decay, and in duty thou mayest grow cold and dull, but yet the presence of God shall never be taken away from a godly man. There is the same Sun in the firmament in winter as in summer, but not the warm working and quickening influence. 7. And lastly, The Spirit of God may be given to men waiting on a public Ministry in its common workings, and yet it may be withheld from them in its saving and effectual operations; and thus it was with the Corinthians, many of them had the Spirit to attend Paul's Ministry in the common workings of it, but yet not in its saving effects, and therefore says Paul, Though you come behind in no gifts, yet I must speak unto you as carnal; look to yourselves therefore, the Spirit in its common workings may attend the Ministry to fill you with notions, yet it may be withheld in regard of its saving operations. SERMON. III. At Laurence Jury, London, Novemb. 3. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. HAving showed that it is a grievous judgement to have the Spirit withheld from the Ministry of the Word, and laid down several Cautions and Positions concerning this judgement. I come now to answer an objection. Objection You may say, This is a very sad judgement indeed, but what demonstration may be given thereof, or how may it be known that this judgement is in any part of the world. Answ. For answer hereunto, you must know that this is a very dark point, and hardly determined, and therefore many of the particulars I shall give in answer to it, they shall be but probable conjectures rather than infallible Demonstrations; There are many things that give me to fear that in part the saving operations of the Spirit are withheld from the Ministry of the Word. 1. And first, we have cause to fear that in part the Spirit is withdrawn from the Ministry of the Word amongst us, because there are fewer which are converted by the Ministry of the Word now, then there were in former times; now the Spirit ceases to back the Ministry of the Word with numerous numbers of Converts, it is an argument that the Spirit is in part withdrawn. When the Disciples did first preach the Gospel, how did Satan fall down like lightning before the Word; there were three thousand converted in one day by Peter's Sermon; and how may we preach three thousand times, and yet not convert one? Acts 2.41. Multitudes were brought in and converted in the morning of the Gospel, according to that Gospel-promise, Psal. 110.3. From the womb of the morning thou hast the dew of thy youth; that is, multitudes of people should be converted upon the first preaching of the Gospel, which should overspread the earth, even as the morning dew; but in the age wherein God hath cast us, the number of converts are greatly lessened, and not only lessened to what they were in former time, but to what they have been in our time; what numbers of the younger sort of people did come in upon the preaching of the Word within these few years? but now how is the work of conversion at a great stand? heretofore Ministers fished as with a net, many were brought in; but now we fish as it were with an angle, now one comes in, and then another; this may be one probable demonstration, that in part the Spirit of God is withdrawn from the Ministry of the Word. 2. Another conjecture is this; when men that live under the Ministry of the Word grow worse and worse, and not better; for men to remain many years under the Ministry of the Word, and yet to be more blind and more blockish, and more perversel, and more profane, this argues that certainly the Spirit of God is withheld from such, and that their destruction is nigh; the ground which hath the rain often falling upon it, and yet is unfruitful, Heb. 6.7.8. is nigh unto cursing, whose end is to be burned (as the Apostle speaks.) The Spirit being withheld, the rain of the Gospel is a curse to them, and the end of such shall be burning. 3. You may fear the Spirit is withdrawn from the Ministry of the Word, because there are more perverted by Error, then converted by the Truth; for these last years especially, since erroneous men have had liberty and countenance. What multitudes have been perverted and led away by the Errors of ungodly men? this is an argument of a judicial hardness upon the Land. How are we fallen into those times of which the Apostle Peter speaks, wherein shall be false teachers, and such who shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction, and many shall follow their pernicious ways. 2 Pet. 2.1,2. How many in these our days have been perverted, following the pernicious ways of false teachers; which surely is an argument of the Spirits suspension from the Ministry. Demonstr. 4 4. Because the Word of truth is so adulterated with Error; this may be a reason why the Word prevails so little upon the hearts of men. As in a field where there are many weeds, the seed will never grow there; so where there are many Errors sprung up in a Church, the seed of God's Word will not thrive there. The increase of damnable Heresies suspends the working of God's Spirit in the hearts of men. Christ, it is said of him, Mark 7.13. that he taught the people with authority, and not as did the Scribes; and why not as did the Scribes? you have the reason given by Christ in the Evangelist Saint Mark; says he, You make the Word of God of none effect through your traditions which ye have delivered. It was of no force upon the consciences of their followers; their erroneous traditions made the Word of God of none effect, even as those erroneous opinions in our days; how do they eclipse the glory and splendour of the Word of God, and hinder the Spirits working? Is not this the language of many. How shall we believe Ministers? if we go to one Congregation, we shall hear one thing preached; if we go to another, 2 Cor. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we shall hear the same thing contradicted. How doth ●his stagger people, and greatly hinder the working of the Spirit upon them? The Apostle Paul when he tells you of the force of his Ministry, says he, we do not handle the Word of God deceitfully; that is, we do not mix, nor adulterate the Word, as Vintners do their wine; but says he, by manifestation of the truth commend ourselves to every man's conscience in the sight of God; the word in their mouths it was truly and powerfully preached, it reached even the consciences of men. Demonstr. 5 Because men deny the calling of the Ministry, this may he another reason why God suspends his Spirit's operation in it. God will not pursue the Ministry to such with efficacy, who contemn and deny the Ministry. There are multitudes of men which do not only despise, our persons, but the very Ministry itself, who deny the Calling, and would beat down the Office; and therefore it is just with God that those who will not believe the Office of the Ministry, that they shall not find the efficacy of the Spirit in it. Hence the Apostle Paul to the Thessalonians, says, Our Gospel came not unto you in word only, but also in power, and in the holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sakes; 1 Thes. 1.5. as if he should say, you know our Office and Calling, and our manner of living, you believe it, and therefore the Gospel comes to you, not in word but in power, and in the holy Ghost. It is observable of John the Baptist, that the reason why he wrought so much on the people, insomuch that all Judah, and the Regions round about came out unto him; the reason was this, Matth. 14.5. because they did all hold John for a Prophet, the people did believe his Office; They all held that the Baptism of John was of Heaven, and not of man; and therefore for men to cry down the Office of the Ministry, Matt. 21.26,25. and to deny it, this may render it ineffectual, and may provoke God to withhold his Spirit from accompanying of it. Demonstr. 6 Another Reason why God withdraws his Spirit from the Ministry, because multitudes run upon the Office of the Ministry without a call; and those who run when God sends them not, he will not bless the Word in their mouths for the good of people. Thus you see clearly from that of the Prophet Jeremiah, Jer. 23.21. where the Lord says, he sent not those Prophets, yet they ran, he spoke not to them, yet they prophesied; but what good shall they do to the people to whom they prophesied? you find in the 32. verse, Vers. 32. therefore they shall not profit this people at all saith the Lord; such shall be the effect of their preaching who run upon the Office without a Call. Demonstr. 7 7. And lastly, another reason why the Spirit of God backs not the Ministry of the Word as in former time, it may be this, because the judgement of the sword is upon the Land, it may be you may think this a strange reason; but I may evidence it thus, other judgements, as sickness upon a man's body, the plague, famine, or such like, they concur with the Word, and set the Word preached home upon the hearts of people; but the sword it is a judgement which makes men savage and brutish one towards another, Inter arma silent leges Dei hominumque. whereas in other judgements, men will look at God's hand in them: before these wars how many Converts were brought in, since the sword came among us, how hath it made neighbut bour cruel to neighbour; that amiableness and sweetness, for which the English Nation had a commendation? how is it now turned into barbarousness? Thus I have done with the first particular, wherein I have showed you this great spiritual judgement when the Spirit is withdrawn from the public Ministry, and likewise the demonstrations and causes of such a judgement. I now come to the second part to show you the woefulness of that judgement, when the Spirit is withheld from men in its inward motions upon the conscience in their ordinary walkings; in the handling whereof I shall proceed after this method. The Spirit of God may be withheld from men in its inward motions upon the conscience two ways. 1. In regard of sin. 2. In regard of duty. 1. In regard of sin, the Spirit may be withheld two ways. 1. Before the commission thereof, that it shall not check nor dissuade thee from it. 2. After the commission of sin, that it shall not rebuke and convince for it. 1. I shall show you how it appears to be a misery to have the Spirit withheld from you both before and after the commission of sin. 2. Why, or for what reason it is that the Spirit of God is withheld both these ways. 3. How fare a child of God may be thus left of the Spirit. First, Now to make it appear that it is a grievous judgement to have the Spirit withheld from a man before the commission of sin, it may be thus Demonstrated. 1. Because if the Spirit do not dissuade thee, thou wilt be ready and apt to yield to any sin thou art tempted unto. Men under the temptations of sin, without the contrary dissuasions of God's Spirit, are like a City whose walls are broken down, and so are liable to every incursion of an enemy; Prov. 4.23. the dissuasions of the Spirit they are as fortresses to preserve the strong hold of man's heart, they fence and keep the heart; when the Devil by his temptations persuades to sin, the Spirit by his motions graciously dissuades from it, Oh do not break God's Law, do not wound and hurt thine own conscience; by these dissuasions there is a curb laid upon the heart: but when these are away, how venturous will a man be to do evil? It is said of Paul and Timothy, that they assayed to go into Bythinia, but the Spirit suffere● them not; Acts 6.7. so may it be said of many a man in respect of sin, he hath through the corruption of his heart assayed to commit such and such a sin, but the Spirit hath not suffered him. As a godly man he cannot do all the good he would, because of the flesh; so sometimes he shall not do all the evil he would, because of the Spirit. When the wind blows with a fresh gale, the vessel may sail against the stream, which otherwise was to be carried down against the stream; so is it with the gales of the Spirit, they help a man to overcome the stream both of temptation and corruption too; but when the Spirit is withdrawn, then how venturous will a man be to commit sin? If thou art left of the Spirit, thou wilt not only be apt and ready to yield unto sinful temptations, but thou wilt suddenly and eagerly commit sin. We read of that young man being seduced by the flattering and fair speech of a Harlot, that strait way he followed her. Prov. 7.22. When the temptation is once given, and the Spirit doth not dissuade, how suddenly will a man be surprised? As Gunpowder to fire; so is temptation to a corrupt heart, if the dissuasions of God's Spirit do not fence and keep it. But this is not all; a man will not only be apt to fall, and fall suddenly, but here is a farther mischief, thou wilt commit a sin eagerly, thou wilt be mad upon thy lust, thou wilt burn in the sin, thou wilt be poisoned with the evil; and this the holy Ghost hints to us, speaking of the Gentiles who were without the Spirit of God; says he, They were past feeling; that is, Ephes. 4.19. they had no motions of God's Spirit, they were without the operations of the quickening Spirit; but than what follows? says he, They have given themselves over unto lasciviousness, to work all uncleanness with greediness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, they sin, and think they can never sin enough. As a covetous man that is greedy of gain, thinks he can never have enough; so these think they shall never have their fill of their lusts.— Observe a fivefold gradation in this sin. 1. They were past feeling, now what follows this, it is not said they were carried away inconsiderately to sin, but they gave themselves to sin; when the Spirit is in a man, and it doth dissuade him from sin, he is never carried to it, but he goes in a hurry, he is carried with reluctancy, but let the Spirits motions once be withdrawn, and then he shall give himself to the Devil. 2. When the Spirit is withdrawn, they not only give themselves, but they give themselves over to lasciviousness; that is, they give themselves not partially, but totally unto the ways of sin. 3. It is said they give themselves, and this was worse than Ahabs fact, 1 King. 21.25. for he sold himself to work wickedness; now for a man to sell himself to the Devil, it is a great evil; but when a man shall give himself, and give himself over, this is a fare greater wickedness. 4. Here was not only a giving themselves over to sin in thought, but the text saith, they gave themselves over to work uncleanness, they contented not themselves with contemplative wickedness, but they were workers of iniquity, such as made a trade of sin. 5. It is said they gave themselves over to all uncleanness, not only to some sins, but to all sins, and that with greediness; which is to my purpose, Whither will that man run whom the evil spirit drives? if the Spirit of God doth not come in with contrary motions to the Devils motions, with what a vehement eagerness will a poor man damn his own soul, such a man will never stay till he comes to Hell, if the Spirit of God do not stop him in his career, and say to him, this is the way, walk in it; but when the Spirit withdraws, every man turns to his course as the horse into the battle, Jer. 8.6.— and how violently will a horse run into the battle that is not restrained with bit and bridle— Psalm 32.9. so is the man that hath neither checks of conscience, nor the dissuasions of the Spirit. Thirdly, A man being left of the Spirit of God when he is tempted unto sin, will not only fall into it aptly, suddenly and eagerly, but also with complacency, and this is worst of all; so we read of those that received not the truth in the love of it, that they took pleasure in unrighteousness; 2 Thes. 2 12. they not only acted sin, but acted it with delight. Thus I have cleared the first particular, that it is a grievous judgement to have the Spirit withheld before the commission of sin. Quest. 2 How it appears to be so great and grievous a judgement to have the Spirit of God withheld from a man after the commission of sin, which may be thus evidenced. 1. Because otherwise thou wilt never be convinced of the evil thou hast done, John 16.8. it is the Spirit which convinceth the world of sin; without the Spirits conviction there is no conviction. 2. Thou canst never repent of sin if the Spirit do not after its commission rebuke and convince thee, for the Spirits conviction precedes repentance, therefore says the Prophet, no man reputes him of his wickedness, saying, what have I done; Jer. 8.6. a man must be convinced that what he hath done is evil, before he reputes of that evil. We have a proverb amongst us, that what the eye sees not, the heart grieves not for, so if the eye of the soul sees not sin, the heart will never be troubled for sin. 3. Thou canst never have thy nature sanctified from the filth of sin, unless the Spirit work on thee after thy falling into sin; sanctification it is by the Spirit of God: And therefore the Apostle Paul to the Corinthians, speaking of wicked and unregenerate men, says, 1 Cor. 6.11, such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. Ephes. 2.22. So believers they are said to be an habitation of God through the Spirit. Whence you may observe the different works of the Trinity in the heart of a believer. God the Father he chooseth this house, God the Son he buys it, and God the holy Ghost he cleanseth and furnisheth this house, else it would be a nasty and dark dungeon; thou canst never have thy Spirit to be a house for God to dwell in, unless the Spirit of God sweeps thee with the bosom of sanctifying grace. 4. Thou canst never subdue the power of sin without the Spirit. Rom. 8.13. Therefore says the Apostle, If ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. It is by the Spirit that we mortify sin; thus you see what a misery it is to want the Spirit in its dissuasions and convictions both before and after the commission of sin. Quest. But why doth God withhold his Spirit, that it shall not dissuade men from sin when they are tempted to it, nor convince them for sin after they have committed it? Answ. In the general, you are to know that God doth it not as an act of Sovereignty, but as an act of Justice; you wrong the Spirit, and therefore God withholds the Spirit.— There may be five reasons laid down as the ground why God withholds his Spirit in its strive with men. 1. Because in times past you have refused to hearken to the frequent motions and persuasions of God's Spirit; the Spirit of God hath told you that if you walk in such wicked ways, the end of them will be death; how often hath it suggested unto you, that if you go on in such and such courses, you will be undone for ever? and yet you have gone on in sin, and would not hearken unto the Spirit; thus God complains of his people by the Psalmist, Psal. 81.11,12 My people would not hearken & my voice, and Israel would have none of me; so I gave them up unto their own hearts lust, and they walked in their own counsels; as if he should say, they would not hearken unto me, and therefore my Spirit shall dissuade them no more. I will leave them to themselves, and let them take their own course. 2. Because it may be you have fastened, and fathered sinful affections that arise from the flesh, upon the Spirits motions, and this is such an injury to the Spirit that he will not bear, as when men shall say their wrath kindled from hell, is the zeal of the Spirit coming down from Heaven; that their erroneous opinions are the Spirits teachings, when he is the Spirit of truth; and Satanical delusions, divine inspirations. And this is an indignity not inferior, then if some subject should lay his bastard at his Prince's gate; and this some think is understood by the vexing of the Spirit mentioned by the Prophet Isaiah; Isa. 63.10. this may be another cause why the Lord may withhold his Spirit. 3. Because men do more easily listen to the suggestions of the evil Spirit, then to the motions of the good Spirit; it makes your friend deny to come to your house when you shall give entertainment to his enemy, when the Devil shall come and easily prevail with you, when you shall either sin upon no temptation, or upon a small temptation; this is a high provocation to God's Spirit, and this is a reason why there is so severe a judgement annexed to the third Commandment; that God will not hold them guiltless that take his name in vain, because there is less temptation to the sin of swearing then to any other sin in the world. Other sins they are more consonant to flesh and blood, but swearing of all sins, men have the least temptation to it; The swearer serves the Devil gratis, and hath neither profit nor pleasure by his sin, and therefore God annexes so severe a punishment. When thou shalt run unto sin upon an easy temptation, and wilt not hearken to God's Spirit upon an earnest motion, this provokes the Lord to withhold the strive of his Spirit from thee. 4. Because in former time thou hast plotted and deliberated how to commit sin, therefore the Spirit will withdraw from thee for time to come. There are many that do commit sin with deliberation, premeditation, and consultation; and that man which commits a sin deliberately and contrivedly, he doth greatly provoke the Spirit of God. Pro. v 16.30. It is said of a wicked man that he shutteth his eyes to devise mischief; shutting of the eye is a studying, plotting and deliberating posture. As it is with a friend, if you shall give him a blow at peradventure, though he may be angry at first, yet when he shall understand that it was against your will, he will be quickly pacified, but if he sees that you plot and contrive his death, this makes him that he will never come into your company more: Thus it is with the Spirit of God, when he sees thee fall into sin inconsiderately and unadvisedly, he will not withdraw from thee for this; but when the Spirit shall see that we waylay him, and do deliberate and contrive how to commit sin, this provokes him, if not for ever, yet for a long departure. Such deliberate acts of the soul they are more directly against God; 1 King. 15.5. and to this purpose is observable what you read concerning David, that he did that which was right in the eyes of the Lord all the days of his life, save only in the matter ofVriah the Hittite. Now why doth not the text say rather, that he was perfect, or did that which was right in the eyes of the Lord, save only in the matter of Bathsheba, for that was the foulest sin? There is this reason given hereof, why the Spirit of God should say that he was a perfect man, save only in the matter of Vriah, rather than in that of Bathsheba; because his sin in the matter of Bathsheba, it was done rashly and inconsiderately, he was suddenly surprised with a temptation; but the matter of Vriah, 2 Sam. ch. 11. it was done more deliberately, plottingly and contrivedly; for first, he sends for him home from the wars, that so he might cloak his foul fact, than he makes him drunk, and after he makes him carry the contrivance of his own death in a letter to Joab; so that it was a sin so deliberately acted, that the Spirit of God put a brand upon him for it; take heed therefore of deliberate acts of sin. I censure none, every one of you must stand or fall to your own Master; but this I say, that it is a sin which gives an especial provocation to the Spirit of God. It is the saying of a Modern Divine, and a true one; That a deliberate will to sin without the act, is more sinful than the act of sin without a deliberate will; and thus in the case of Peter, that man does worse who purposes to deny Christ, though he never doth it, than Peter that did actually deny Christ, and never intended it; therefore look to your purposes and deliberations; if you sinne deliberately, it is the next step to the sin of those against whom the Prophet prays, Lord, be not merciful to those that sin maliciously. 5. The Spirit of God will withdraw from a man when men prostitute the holy Spirit to base lusts, as all hypocrites do who do talk of the Spirit only to commit sin, and enjoy their lusts more securely. Thus Simon Magus he desired the extraordinary gifts of the Spirit, that he might seem some body, and enrich himself; this was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaks, 1 Thes. 2.5. a cloak for his covetousness. Many grieve and provoke the Spirit to departed, when they themselves do not serve God, but rather serve themselves on God. SERMON. iv At Laurence Jury, London, Novemb. 10. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. I Proceed now to answer another Quere, or case of Conscience very useful which is this— Quest. How fare the Spirit of God may be withheld or withdrawn even from a godly man, both before and after the commission of sins? First, I shall show you how far the Spirit of God may be withheld before,— and then secondly, after the commission of sin. The Spirit of God in a fivefold, respect may be said to be withdrawn from a godly man before the commission of sin. 1. That it shall not enlighten thee to make thee know it is a sin thou art tempted unto; and thus we read of the Patriarches that married divers wives. The Spirit of God in that dark age of the world, the Patriarches was so withheld, that it did not enlighten them, no not till their dying day, that we read of, that Polygamy was a sin, and therefore they lived and died in it. 2. Though thou mayest be enlightened to know that it is a sin thou art tempted unto, yet thou mayest be so left of the Spirit, that through the impetuousness of thy lust, and the violence of the temp●…tion, thou mayest be carried to commit that sin; and thus we find plainin the case of David; David he could not but know that Adultery was a sin, and yet being left of the Spirit of God, the strength of his lust, and the violence of his temptation was such, that he was carried to commit it. 3. A godly man may be so fare left by the Spirit, that when he is tempted to a sin, he may rather consult with flesh and blood then with the Spirit of God, whether he should commit the sin, yea or no: And thus a godly man, when life, liberty and estate lie at stake, doth often consult his own safety rather than inward peace; and this is very much, 2. Sam. 11. and yet thus it was with David in the matter of Vriah. 4. Godly men may be so left, that they may contrive and deliberate how to commit a sin before they commit it. Divines do usually give it as a difference between godly and wicked men, that the one sins deliberately, the other not; yet there are instances in Scripture that show that godly men may contrive and deliberate how to commit a sin; now this as Divines show, is at the threshold of hell, there is but a little between them and damnation; and thus David, it is true, the sin of adultery, it was not so deliberate as the murder of Vriah, for there David did contrive the means whereby he should be killed, and the time when, with the manner how, and the instrument by whom, now this was a very deliberate act of sin, yet thus fare may agodly man be left, therefore what cause have they to bless and magnify the free grace of God, that come so near hell, and yet never come there; you may have your garments smell of hellfire, yet you may never come into burning. Deliberate acts of sin tend unto that unpardonable sin against the holy Ghost, which is of malice, therefore take heed of such sins. 5. The Spirit of God may so leave thee though a godly man, that thou mayest fall into those sins that are contrary to those graces, wherein thou art most eminent; For a man that is chaste to keep from those sins which are not so contrary to his native disposition, is not so much; but for a chaste man to be so left of God, as to fall into adultery, & for a meek man to fall into passion, this is a great evil. I shall lay down several instances hereof, of godly men that have been thus left by the Spirit of God.— Abraham, you find him in Scripture recorded to be the father of the faithful; Rom. 4. what a large encomium doth the Apostle make of Abraham's faith? and God did so leave him, that he fell into unbelief and distrust of God, Gen. 12.11,12. by denying his own wife, which was most contrary to that grace wherein he was so eminent. You find also of Noah, that in the Scripture he is commended for a very sober man, and that when all the world were eating and drinking, marrying, and giving in marriage, it was a very drunken excessive and luxurious age; and Noah he was commended by God for his sobriety; Gen. 9.21. but yet through drunkenness was the sin most contrary to that excellent grace of sobriety he was so eminent in, yet was he overtaken therewith. Likewise Lot, he is commended by the holy Ghost for disliking the filthy conversation of the Sodomites, and it is strange that Lot himself should be overtaken with the sin of uncleanness, and that he should fall into the abominable sin of Incest; for so you find it related of him, Gen. 19.33,35. he lay with his two daughters. So also Moses, the Scripture tells you of him, that he was the meekest man upon the earth. Num. 12.3. Now of all sins you would least suspect that he should fall into passion; but yet you find Moses his meekness, turned into passionateness, insomuch that he spoke unadvisedly with his lips, Psal. 106.33. Num. 11.15. and thus speaks unto God, If thou deal thus with me, kill me I pray thee out of hand. David, the book of Psalms tells you how eminent he was for patience, 2 Sam. 16.10. how quietly he bore God's afflicting hand; how patiented was he when Shimei did so curse and revile him? And yet meeting but with a churlish carriage from Nabal, his Spirit was all in a rage, insomuch that he went with a purposed revenge to kill Nabal and all his family. 1 Sam. 25.13. Job, you know the Scripture tells of him, that he was the most eminently and exemplarily patiented, would you think that ever he should fall into impatiency? why yes, he falls into that sin which was most contrary to that grace wherein he was most eminent; how doth he curse the day of his birth, Job. 3.3. Let the day perish (saith he) wherein I was borne, and the night in which it was said, There is a man-child conceived? and so he prays earnestly for the day of his death, Job. 6.8,9. Oh (says he) that I might have my request! and that God would grant me the thing that I long for! even that it would please God to destroy me, that he would let lose his hand and cut me off. Here you see the impatiency of Jobs spirit; this I mention to you, to let you see what a poor thing man is if God's Spirit leave him, that he shall not only fall into those sins which are pleasing unto nature, but into those sins which are most contrary to his nature; thus you see how fare the Spirit may leave a man before the commission of sin. Quest. 2 How fare may the Spirit of God leave a man after the commission of sin? Answ. 1 The Spirit it may not convince thee that it is a sin thou hast done, after thou hast committed it; and thus it was with the Patriarches in the first age of the world, they were given to marry many wives, and it was as in doubtless, because it did cross the first institution of marriage, which was between one man and one woman; now the Spirit of God was so withheld from them, that after they fell into that sin, they were not convinced of it, and therefore they lived and died in it. Answ. 2 The Spirit may be so fare from convincing a man of sin, and may so withdraw from a man, that after he hath sinned, he may go about to defend and justify the sin he hath committed; and thus Jonah, he sinned in not obeying God's commandment of going to Nineveh, and when God spared Nineveh, Jonah was very angry, and when God comes to reason with him, ask him whether he did well to be angry, why yes, says he, I do well to be angry, even unto death. Jonah 4.9. Here was a good man in a pettish mood, and to God's face would justify his own passion. So Israel under the name of Ephraim, they would justify their own wickedness. Ephraim is a Merchant (saith the Prophet,) Hosea 12.7,8. the balances of deceit are in his hand, he loveth to oppress; But what said Ephraim: yet (says he) I am become rich, I have found me out substance, in all my labours they shall find no iniquity in me that were sin; and yet God charges them with the balances of deceit. Answ. 3 A godly man he may for a long time, yea many years lie under sin, and the Spirit of God may not work remorse of conscience in him for the sin he hath committed, and this is very sad; thus the Spirit was withdrawn from David, he commits adultery with Bathsheba, and till the child was borne, and Nathan the Prophet came to him, we never read that he was troubled for his sin; the Spirit did not work remorse of conscience in him, which must be nine months after the manner of women. Nay, we read of joseph's brethren, that they cast him into a pit, and sold him unto the Ishmaelites, and though they dealt thus unnaturally with their brother, yet the Scripture tells us that it was about one and twenty years before they were troubled for this sin; when they were in prison in Egypt, than they said one to another, Verily we are guilty of our brother's blood, and therefore is this evil come upon us. Gen. 42 21. Answ, 4 The Spirit of God may so fare withdraw from a godly man after he hath committed sin, that he may rather commit more sins to hid that one sin, then to repent of it; and this is a high step, how near hell it is! Yet thus David, after he had fallen into adultery, he doth not put his conscience on work to repent of this sin, but puts his wits on work how to cover this sin, and for that end sends for Vriah home to lie with his wife, to cover his own sinful fact; and makes him drunk, and when he could not bring that to pass, than he contrives his death, and makes him the messenger of death to himself. So Peter a good man, and yet Peter committed many sins to excuse one sin; nay, he committed many sins, sooner than he did repent of one sin, when he denied Christ. First, he denies him; Then he denies him with an oath; And thirdly, he denies him with a curse; whether he cursed Christ, or himself, or both, it is not certain. Thus committed he many sins to excuse one. This is a fare degree, and yet thus fare may a godly man go. Answ. 5 A godly man after he hath committed sin may be so fare from having power to mortify that sin, that he may fall into it often and again. Gen. 12.13. Gen. 20.2. We have many Scripture-instances hereof. Abraham, he fell twice into the sin of lying, in denying his own wife; so Joseph, Gen. 42.15,16 1 Kings 11.9. he fell twice into the sin of swearing. Solomon, he sinned against the Lord after he had twice appeared to him. And so the children of Israel, Num. 14.22. they fell into the sin of murmuring against God ten times together, one after a-another. 1 Kings 22.49 2 Chron. 18.2 Thus Jehosaphat sinned in sinful compliance with wicked men twice, as may be gathered. I do not mention this to bolster any man in a venturous way of sinning, but only for the ease of afflicted consciences; the Spirit may leave thee thus fare, both before and after the commission of sin. Before I come to handle the witholding of the Spirit in reference to that which is good, I shall give you the use of the former points. If the Spirit of God do leave you thus fare, than I infer Inference 1 That you are not to impute it to God, as an act of Sovereignty, but as an act of Justice; God is provoked to do it. Why doth the Spirit of God say to thee, as the Lord to Ephra●m. He is given to Idols, let him alone? Hosea 4.17. why is it that God's Spirit leaves thee? some affront or other thou hast done to the Spirit; either thou hast quenched the Spirits motions, or grieved the Spirit, or vexed the Spirit, or resisted the Spirit in its operations, and therefore thou shalt hear no more of the dissuasions of the Spirit in thy heart. Inference. 2 Do not censure a man when thou seest him fall into sin; be not severe against him: if God's Spirit should be withdrawn from thee, thou wouldst sinne a thousand times more than that man. The Scripture commands that you should restore men fallen with the spirit of meekness, considering yourselves, lest you also be tempted. Gal. 6. i. Tu hodie, Ego cras. Aug. Dost thou see another man sin? do not judge him; consider thyself, if the Devil should tempt thee to a worse sin, and the Spirit withdraw from thee, thou wouldst sinne worse than that man hath sinned. Inference. 3 What cause have you to bless God that he hath given the strive of his Spirit both to yourselves and other men. 1. Bless God, the Spirit is given to you; The Spirit in the Word, is the voice behind thee, saying, This is the Way, walk in it; and by this means you are renced from many temptations, and freed from many evils. should a tempting Devil and thy corrupt heart meet, and God's Spirit but withdraw, into what evil wouldst thou run? Even such a man in such a case would rush on in evil, as the horse rushes on into the battle, if the Spirit should not restrain him from sin. Secondly, bless God for other men, that by the common restraining power of the Spirit he lays a check and control upon the spirits of men; were it not for this, there would be no living in the world; Homo hominis Lupus. how would humane socies be destroyed? every man would be savage and cruel each to other; we should kill and murder every man that angered us; deceive every man that dealt with us; tell a lie to every man that speaks to us; we should commit all sin. There is great wickedness done in this last and worst age of the world, but there would be more evil done, did not the Spirit lay curb● and restraints upon men's consciences, Inference. 4 Labour and pray, the less the Spirit of God hath striven with you before the commission of sin, that it may the more strive with you by convincing you after you have fallen into it. It may be you have sinned ignorantly, aptly, eagerly or deliberately; the more the Spirit hath been withheld from thee before the commission of sin, pray to have it strive the more with thee afterwards, and that in these three ways. 1. By working in thee a more clear conviction of sin, to show thee not sin in the lump, but thy particular sin, clothed with all its heinous and agravating circumstances; to convince thee savingly, that there may be (as it were) some compensation made of the Spirits being before whithheld from thee. 2. In a more deep humiliation, the more the Spirit hath been withheld from you before the commission of sin, desire that the more the Spirit may cast thee down after its commission. This was typed out under the Law; that man which did but touch an unclean thing, was to be unclean till evening; but if a man had carried an unclean thing about him, than he was to cast off all his clothes: So if you have but touched a sin, you are to be humbled; but if you have fallen into a sin which the Spirit hath not convinced you of, than you are to labour for a greater measure of conviction and humiliation afterwards. 3. Learn that the Spirit may work in thee a more dear affection to Jesus Christ. It is observed of Peter, the Spirit did more leave him to fall into sin than he did all the other Apostles, except Judas; Now, when Christ comes to ask Peter whether he loved himor not? says he, Simon Peter, dost thou love me more than these? He doth not say only dost thou love me, Peter, but lovest thou me more than these? as if he should say, Peter, thou hast sinned against me more than all the other Apostles have, and therefore thou shouldest love me more than they. So Mary Magdalene, she was a great sinner, having seven Devils cast out of her; but what is said of her? Luke 7.47. Her sins which are many, are forgiven her, for she loved much; that is, the less love she had to Jesus Christ before the commission of sin, the more she had afterwards, Many sins were forgiven her, and therefore she loved much; therefore in that place must not be understood as if her love was a cause of her being forgiven, but a demonstration and an evidence of it. SERMON. V At Laurence Jury. London. Novemb. 17. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. I Proceed now to handle to you the withholdings of the Spirit in reference to good, that it shall not stir up holy motions in the heart unto duty. But before I come particularly to speak of this, I shall lay down a fourfold distinction about the Spirits motions to good. 1. There are exciting acts of the Spirit in stirring up holy affections in the heart, in blowing up those coals of affection and grace within them; John 14.26. and this is that which was promised by Christ, that the holy Ghost shall bring all things to remembrance. 2. There is an assisting act of the Spirit; Rom. 8.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Spirit in Scripture is said to help our infirmities. You read not only of an intercession of the Spirit in a way of acceptance, but of an intercession of the Spirit by way of assistance. As in a tree, though there be a seminal virtue in the tree, yet without the helping influence of heaven it bears no fruit: So the Spirit of God helps us to work, Col. 1.18. Psal. 12.13. and Ephes. 1.19. 3. There is a corroborating act of the Spirit; not only bare assistance, but strength and increase of grace by the Spirit of God to the souls of men; and therefore you read of the supplies of the Spirit, Phil. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. farther degrees and measures of the Spirit. 4. There is a comforting and a testifying act of the Spirit, when the Spirit of God shall back the testimony of thy conscience, to evidence the sincerity of thy heart; and thus you read of Paul, that his conscience did bear him witness in the holy Ghost; the Spirit of God did witness with his spirit the truth and sincerity of his heart. Rom. 9.1. 2 Cor. 1.12. — Now though I might handle all these particulars, and show what a grievous judgement it is to have the Spirit withheld in these regards: Yet I shall only speak of the Spirit, and show what a sad judgement it is to have the Spirit withheld in its exciting acts, that it shall not stir up holy motions in the heart to good; in the handling of which I shall proceed after this method. 1. Show you, wherein it appears to be a judgement to have the Spirit withheld in regard of holy motions to good. 2. When the Spirit doth vouchsafe such motions; how you may know them, and difference them from those motions to good which the Devil may stir a man up unto. 1. That man from whom the Spirit is withheld in its motions unto good, there are these three miseries which will attend him. 1. There will be a vacuity or emptiness of holy thoughts in thy heart. The Spirit of God is like unto the spring in the Clock, if that lie still, all lies still; so if the Spirit of God lies still within thee, Phil. 2.13. all thy affections which are the motions of thy soul, they cannot stir. It is God which worketh in us both to will and to do of his good pleasure. If the Spirit of God be withheld, there cannot be so much as a will in thee to that which is truly good. Man's heart it is like that house in the Parable, Matth. 12.44. (when the Spirit is withheld from him) when the Devil came to possess it, it is said that he found it empty, swept and garnished; empty, that is, void of any holy thoughts, and gracious motions; and garnished, that is, not with the graces of God's Spirit, but with the Devil's furniture; and if you will see what that furniture is, read Matth. 15.19,20. There will be an emptiness in thy heart of good motions, when God withdraws his Spirit. 2. Thy heart will he filled and pestered with evil motions from the Devil. Man's heart it cannot lie long idle or empty; if it be not filled with the Spirits motions, it will be by the Devil's instigations. The heart if it be not Christ's garden, it will be the Devil's Seminary; if not Christ's store-house, it will be the Devil's workhouse; if it be not the Temple of the holy Ghost, it will be the Devil's Chapel. Now this is that which makes the misery the greater when evil motions do pester and fill the heart; the Sripture expresses it by the Devils filling of the heart. If the gales of the holy Spirit do not fill the sails of thy heart to set thee forward to heaven, than the instigation and provocations of Satan will help to drive thee forward to hell; Ephes. 5.18. 1 John 4.13. and it is worth your noting, as the Scripture speaks of the indwelling of the Spirit, that is, by its motions in the hearts of the godly; as we say the Sun is in the house, when only the beams thereof are there: So when evil motions shall fill our hearts, the Scripture expresses this by the Devils being there; thus the Apostle to Ananians, Why hath Satan filled thy heart? Acts 5.3. it is not to be understood of a bodily possession, but the meaning is that the Devil put that covetous motion into his heart; the Devil was in that motion which was in his heart; and therefore men are to look upon evil motions, as having the Devil in them. When Judas had a motion to betray Christ, it's said, Luke 22.3. Then entered Satan into him; the Devil entered with that motion, for immediately he went out and communed with the high Priests, and came to an agreement with them about the betraying of Christ, and they must needs go whom the Devil drives, as we say in the Proverb. What a misery than is this? when the Spirit of God is withheld in its gracious motions, then will the Devil possess thy heart by evil motions. 3. If the Spirit withdraw in its exciting acts, it will also be withheld in its assisting acts, this is a farther misery; if it never move you to act grace, it will never assist you therein. It is true, that sometimes there may be motions to good in the heart which may not be backed with assistance. The resolutions that many take to become reform, are the common workings of the Spirit, which many times are never brought into act by any farther assistance of the Spirit; as sometimes convictions are without conversion. But this is certain, that where the Spirit moves not to good, it will not assist in the doing thereof; water can rise no higher than the spring from whence it flows; if thy motions are natural, there will be no more assistance than what comes from nature. Now we may know the misery of the Spirits withdrawing his exciting and assisting power by the particulars following, viz. 1. Upon this withdrawing the soul is not so voluntarily put upon doing good, nor doth it set upon holy duties with so much liking delight and complacency, but rather doth them in a compulsory way, and we come to them as a Bear to the stake, or as a child sent to school. 2. Nor with so much frequency; once seven times a day with David, or three times a day with Daniel; now not seven times in a month, nor thrice aweek. 3. Nor with so much fervency, nor with such warm working affections, as formerly; but men are lazy, lukewarm, listlesse, and liveless in all holy exercises. 4. Nor is there such consistency of holy motions, but they are gliding, transient and fleeting; not fixed, and abiding upon the heart. But how may a man know the difference between the Spirits exciting to good, and the Devils motions in the heart to do good?— This is a practical and useful case, because it is possible, yea common, that the Devil will move men to do good; the Devil in this case doth sometimes appear as an Angel of light; therefore to answer the Question, I shall lay down several particulars. Answ. 1 If thou hast a motion to do good out of thy place and calling, this motion is from the devil, not from God: An example hereof you have in Saul when the Philistims were coming down against him, and says he; I have not made supplication to the Lord, I forced myself therefore, and offered a burnt-offering. 1 Sam. 13.12,13. The matter of the thing he did was good, to offer a sacrifice, and make supplication; but it was not saul's office and place to do so, and therefore though the matter was good, yet the motion thereunto came from the devil; and hereupon you find how much the Lord was displeased with him for the doing of it, and Samuel reproved him for it, ver. 13. and said, Thou hast done foolishly, and hast not kept the Commandment of the Lord. So you read of Vzziah, he would not intermit the worship of God, and therefore he himself would burn incense; 2 Chron. 26.18 but for his fact you find that he was smitten with a Leprosy. To offer sacrifice, it was a good thing, but it was not good in Vzziah who had not call so to do. And as it is thus in Divine, so also in Political affairs; as for a private man to do the work of a Magistrate; it being out of his place and calling, it is from the devil, not from God. Absolom undertakes to show justice to the people, but what this? he was but an usurper of the royal office; and as he had no right to the regal power, neither had he any call to administer pulick justice. For private men upon a pretence of being gifted, to take upon them the public Ministry, it cannot be from the Spirit of God; for the Spirit keeps men within their bounds: therefore says the Apostle, Let every man wherein he is called, abide therein with God. 1 Cor. 7.20,24. The Spirit it puts men upon the doing of good in their place and calling, but the devil doth not. As fire in the Chimney, it is good, and is put there by your servants; but fire put in the roof or rafters of your house, that is done by an enemy. Motions to good in your place and calling, they come from the Spirit of God, but motions to good out of your calling are suggested by the devil. 2. The devil he may move you to good, but than it may be it is, that he may hinder you in the doing of a greater good. It is very observable, when our Saviour began to show his Disciples, Mat. 16.21,22,23. how that he must go unto Jerusalem, and suffer many things of the Elders, the chief Priests, and the Scribes, and be killed, and be raised again the third day: That Peter took him and began to rebuke him saying, Be it far from thee Lord, this shall not be unto thee. Now this came from the devil, that he might hinder the work of man's salvation; and therefore says Christ, Get thee behind me, Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men. There is much of God's mind in these words. Indeed the Papists who pretend a fu session from Peter, they would excuse Peter in this motion, and would make it a divine motion: But Protestants do generally concur in this, that Peter's motion was naturally good, he shown in it a natural love to Christ, but yet the devil was in it too, and therefore Christ calls him Satan, Get thee behind me, Satan; and then, Thou art an offence to me in that thou shouldest make such a motion, to hinder me from going on to work out and accomplish the salvation of my people; and than it could not be from the Spirit; for, says he, Thou savourest not the things that be of God, but those that are of man. At the first view you would deem this a very loving motion, but the devil had a finger in it, he will move you to do good, so it may hinder you in the performance of a greater good. But the Spirit of God will so move you to the doing of one good thing, that it shall not justle out the performance of another. 3. The devil when he moves men to do good, it is to make them do it unseasonably, on purpose that one duty may justle out another; as suppose thou wouldst pray, and happily the devil he cannot distract thee by sinful thoughts, yet he will labour to do it by good thoughts unseasonably remembered, as if thou art praying to have thy thoughts then taken up with what Sermons thou hast heard, and of what parts of the Bible thou hast read, this though in itself it is good, yet it comes from the devil; and therefore those that now come to our assemblies, and will presently fall upon private prayer in the time of public worship, though the duty in itself is good, yet it is unseasonably done and comes not from the holy Spirit, the God of order. There are several instances hereof. That man which came to Christ and desired him to divide the inheritance between him and his brother; Luke 12.13. the motion though it was good, yet it was unseasonably made, because it was when Christ was preaching; and therefore though good, yet it came from the devil that he might hinder a greater good. And thus those people, When will the new Moon be over, that we may sell corn? and the Sabbath, that we may set forth wheat? Amos 8.5. It was no evil thing to sell wheat, but the motion was unseasonable, because it was upon the Sabbath day. Good motions in season they are a blessing, Deut. 28.12. even as rain in a dry season is a comfort; but rain in harvest is not so. Good motions coming into a man's mind unseasonably, as when a man is praying, then to think of what he hath heard in a Sermon; and when a man is hearing, then to think of praying, these come from the evil, not the good Spirit; as a Printer though his paper be good, and his letter fair, yet if he misplace his letter, and put one letter for another he will make nonsense: Even so are good thoughts out of season. 4. When a man is moved so to do good, that the performance of it is a prejudice to bodily health; this comes not from God's holy Spirit, but from the evil spirit. And herein young converts are very injudicious, at first they have strong affections, and they think they must read so many Chapters, pray so many hours, and hear so many Sermons, otherwise their consciences check them, and they think that all this comes from God, whereas rather they are put upon it by the impulses of their own spirit. If thou art strongly moved to a duty, and so moved to it that either the continuance or frequency in it doth impair the strength of nature, this is not commanded by God; for God had rather have mercy then sacrifice in such a case, God is not rigorous and cruel in commanding of duty. The Jews learned of God to sacrifice; their beasts but they learned of the devil to sacrifice their children. God requires not that you should fast so often, and do duty so long, as to weaken health and strength; he hath made no duty for the soul to be prejudicial to the body. God will have mercy, and not sacrifice. Hosea 6.6. God deals with young converts as Jacob did with the children and flocks, he will not outdrive them. Indeed it is the devil's Religion to put men upon such services as are cruel to their own bodies, and thus the worshippers of Baal they cut themselves, till the blood gushed out upon them; 1 Kin. 18.28. they were cruel to their own bodies, whereas the Lord never commanded any such thing at their hands.— I mention not this, that it may be a plea for any one to pamper their bodies, or that they should be negligent in the service of God; but for the sake of young converts, who think they can never do enough in duty, who do more than ever God required at their hands. 5. Motions from the devil to good, they are usually when they may hinder, and cause a man to neglect his outward and necessary calling; this young converts are greatly faulty in; their endeavours are such, and their prosecutions so earnest to live holily, that they live idly. God did never so order Religion that it should be a disadvantage to our particular callings in the world. He is a good Christian that knows how to pray, and hear, and how to labour in his calling too. I know that secular affairs and employments, they rob the soul of much time in that duty it owes to God. I plead not at all for this, but this is that which I would press: I would neither have your particular callings rob time from your general callings and duties as Christians, nor your general callings rob time from your particular callings as men, who are to live here in the world. This was a corruption grown upon the first plantation of the Church; the Apostle tells you of some, who walked disorderly, and did not work at all. 2 Thes. 3.11. Some imagine that under this pretence they would not follow a calling, because they would wholly devote themselves to the service of God; of these the Apostle speaks, and such are they who lead a Monasterial life, under a pretence to be more at leisure to serve God, when indeed they but put their candle under a bushel, and hid their talon in a napkin. This comes from the Devil, and not from God; for God never ordained that his service should make you negligent in your outward callings; but hath commanded that with quietness you work, and eat your own bread. 2 Thes. 3.12. 1 Tim. 5.8. I speak not this to make men worldly, and that they should glut themselves with worldly business. It is the fault of many, that they grasp too much worldly business, and are to their souls worse than Egyptian taskmasters; but let not men rob time from God, and give it to the world; but I speak this for the sake of young converts, who will be every day fasting, and every day hearing, and in the mean time neglect their outward and necessary callings in the world. 6. Motions to good come from the Devil, in case our motions of duty to God make us neglect our duty to man. A notable text you have for this out of the Evangelist Matthew; the Scribes and Pharisees had taught this Doctrine, that if any man had been free and liberal in giving towards pious uses, he should be free from those duties which he owed to his father and mother, therefore say they, Whosoever shall say to his father or his mother, It is 〈◊〉 gift, by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free. Mat. 15.5,6. This the Scripture condemns for hypocrisy, when men out of a pretence of duty to God, shall neglect their duty to men, & therefore it comes from the Devil. The Spirit of God when it moves men to duty, it moves them with an equal motion, as well duties to man, Mich. 6.7. as duties to God, duties of the second, as well as of the first table; unto duties of charity & equity, as well as of pity towards God, if a man be never so pious towards God, and yet is neglective of his duty to man, this man is not led by the Spirit of God, for that leads a man to one duty as well as the other. A boat that's made only by one oar on one side, will not go right, no more will a man go right to Heaven that is partial in his obedience. 7. When the Devil moves you to do good, he so moves you to be eager in the doing of it, Gal. 5.4. compared with Verse 8. that you may depend on the good you do. To this purpose saith the Apostle Paul, Whosoever of you are justified by works, ye are fallen from grace; whosoever shall depend upon the works he doth for justification, is not led thereunto by the Spirit of God; and therefore it followeth (saith he) This persuasion cometh not of him that calleth you, it cometh not from God; for the Spirit of God it quells and keeps down the thought of merit. In former times (though I could not contemn works of mercy, but wish there were more of them in this iron age of the world, when most men are guilty of hardhearted uncharitableness.) What was the reason that men Popishly affected have left such monuments of their liberality behind them, doing many notable works of mercy. but only hope of merit by them? a work of mercy it is good in itself, but to be moved to it upon a hope of merit, this comes from the Devil, not from God. 8. When the Devil shall put thee upon the doing of good at that time, which is not thy own time. As suppose the life of any near in relation unto t●…e is in danger, and thou out of love to the Word of God, wilt go and hear it, and neglect thy sick friend; in this case the Lord would have thee rather show mercy then sacrifice; every thing is most beautiful in its season. Again, for servants when they are about their Master's business, when the welfare of thy Master lies upon thy diligence, and thou shalt then have a motion to pray, or a motion to hear, and so fall upon the exercise of Religious duties, so as to neglect thy Master's business; this is a sin, and comes from the Devil. And the reason is this, because God looks upon servants, their persons and their time, as none of their own, and thou shalt at such time please God more in the doing of thy Master's business then if thou wert on thyknees at thy prayers.— Now I do not mention this to make men severe towards their servants, as to allow them more time for God and their souls; nor to quench any good motions which shall be in them to good, as many wretched and worldly Masters do to their godly servants; but this is that I could advise them, that they should not take time for holy duties from their necessary business, whereby their Masters may be prejudiced, but rather from their sleep, and those vacant hours which are allowed them. 9 when you shall be moved to do a good thing which is above your growth, ann too high, and too hard for you, this motion comes not from the Spirit of God. When women and young men, whose educations do not require it, shall dive into questions, and dark controversies in Religion, God requires not this at their hands, but rather that they should study and follow plain sundamental points. Christ he would not put his young disciples upon duties above their strength and growth, Mat. 9.16,17 and young and weak Christians they should not put themselves upon the doing of those things which are too hard for them, and which God never commanded them; you have an excellent rule for this in Psal. 131.1. Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, nor in things that are too high for me. 10. The Devil will put men upon the doing of that which is good, that so he may the sooner tyre and weary them out in the ways of Religion; and this is a great policy of the Devil, and hereupon the Devil will make a young convert at first conversion pray more in one day then in a month of aftertime; and though there is much of God in these young affections, yet there is much sin mingled with them too.— The devil hath a twofold end to make young converts do good.— First, either to make them the sooner weary of Religion; or else secondly, to make wicked men think the more hardly of Religion.— I do not mention this to quench and stifle good motions in any, I know where there is one man overdoes, there are ten thousand which do too little. But we must take heed lest like the Church of Corinth, we be not too severe; for as they by too much austerity had like to have swallowed up the penitent excommunicate person with too much grief: so the rigorous and overmuch strictness will discourage them from the ways of Christ. 11. Motions to good come from the Devil, in case thou art moved to those things which are subservien and introductory to duty rather than to the duties of Religion themselves. This is a great subtlety of the Devil, if he can keep men in the porch, they shall never come into the Temple. As consideration it is apreparatory duty to prayer, meditation to hearing, and examination to the duty of receiving the Lords Supper; now if the Devil can keep thee so long in these preparitory duties, that thou canst take no time for the main duties themselves, herein the Devil hath his end. Christians are oftentimes very inconsiderate in this case; Simile 1 it is just as if a man should have an hour's time allotted him to play a melodious lesson to a company, and he spends all his time in tuning his instrument: Thus it is with many Christians, the preparation for duty is only in order to the furtherance of us in holy duty; he that is so long in preparation, as he neglects duty, destroys the very end of preparation. I know there are some which never use preparation to duty, and others there are who by the subtlety of the Devil in their preparations, rob themselves of much time which they ought to employ in the main duties themselves; but the Spirit of God doth so gird up the loins of our mind, 1 Per. 1.13. that it makes us succinct in the dispatch of his duties. 12. Motions to good come from the Devil, in case thou art moved to it, that so it may be a cloak to thee to do wickedly with the less suspicion, and with the more boldness. Thus it was with Absolom, it was a good thing in him that he would do justice to all the people, and when they came for justice to his father, he would speak friendly to them and kiss them; 2 Sam. 15.3,4. but all this was merely in a pretence, that so they might not entertain the suspicion of his usurping his father's Kingdom. And so also the Scribes and Pharisees, they devoured widows houses, and for a pretence made long prayers. Mat. 23.14. It was good to make long prayers, but to do it for so wicked an end was most abominable. So that if a man's motions to good be for this end, that he may sin with more freedom and less suspicion, they come from the Devil, not from God. The Devil cares not how good you seem, so you may but be really evil and sinful. use 1 Oh then do not conclude that you are in the state of grace, because sometimes good motions come into your minds, thou mayest have good motions, and yet thou mayest be a bad man; all fire is not the fire of the Sanctuary. Remember therefore that you may have a thousand good motions, and yet you may go to hell. It was a good motion in Balaam, O that I might die the death of the righteous, and yet he was one who loved the wages of unrighteousness. 2 Pet. 2.15. Though I would not discourage good motions; yet I say, such you may have, and they may come rather from the Devil than the Spirit of God; therefore survey your ways and your motions to good, and see whether they come from the strive of the Spirit of God in you, or from the excitations of the evil Spirit which is against you. SERMON. VI At Laurence Jury, London, Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. Quest. 3 I Proceed now to a third Question, and that is, Why, or for what reason it is that God doth withdraw or withhold the strive of his Spirit, from the souls of men? I shall say down four reasons as the cause of this judgement. Answ. 1 Because you quench the motions of God's Spirit, therefore he withdraws the Spirit in its motions from you. Res delicatula est Spiritus Dei, & it à nos tractat sicut tractatur. Tertullian. Psal. 81.11,12 The Spirit of God is a delicate thing, it must not be injured, no● abused, if it be, it will deal with us as we deal with him. Your act is a sinful act, and God's act is in a way of justice; Because Israel would not hear, therefore God gave them up to their hearts lusts. Thus it was with the Spouse in the Cantieles; Cant. 5.2,3,6. Christ he came knocking at the door, saying, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my looks with the drops of the nigh. But, says she, I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Thus she puts off Christ, and hereupon Christ withdraws himself, and then she seeks him in bitterness, but cannot find him. I opened (says she) to my beloved, but he had withdrawn himself, and was gone; my soul failed when he spoke; I sought him, but I could not find him; I called him, but he gave me no answer. Because we refuse Christ, and quench the motions of his blessed Spirit, therefore he in an act of his justice departs from us. There are three sorts of spiritual desertions. 1. Cautional, for preventing of sin; so was Paul buffeted by Satan, lest he should be exalted above measure. 2 Cor. 12.7. 2. Probational, for trial and exercise of grace; and thus it was with holy Job. 3. Penal and castigatory, for chastisement of spiritual sloth; and so in the example of the Spouse before mentioned. 2. Because men are more ready to entertain evil motions to sin, than the Spirits motions to good. This is another reason. When a friend shall see that an old acquaintance will rather hearken to the solicitations of an enemy than himself, this will provoke him to break off intimacy with him; thus the Spirit of God which hath been thy old friend, & thy best friend, when he shall see thee hearken to the suggestions of the evil spirit, rather than to his motions, this provokes him to a departure. I may accommodate the History of Rehoboam to this purpose.— When the grave & sage Ancients of the children of Israel saw that that inconsiderate King had forsaken their advice, and did adhere to the raw and rash advice of a company of green-headed young men; they left him, and ten parts of twelve fell from him: even so doth the holy Spirit leave them that do slight his motions and saving counsels. 3. Because men have abused the motions and workings of the Spirit to base and sinful ends; as for popular applause, vain glory, secret advantage, for a cloak to hid some secret lust; when the Spirit of God in its workings is made so ill an use of, as to be made an excuse for a man's lusts, this provokes the Spirit of God to leave a man to prostitute spiritual gifts to base employments! What is this but for a man to light his Lantern at the Lamp of the Sanctuary, that he may see to steal by it? And this was the sin of Simon Magus, Acts 8.19. he would feign with money have bought the gift of the Spirit, that so he might have prostituted it to an ill use. This is a high provocation to the Spirit of God. 4. Because men have fathered, and fastened those sinful affections, which proceed from the flesh, upon the Spirit; when men shall account their own wrath kindled from hell, to be the zeal of the Spirit coming from heaven; Satan's delusions the Spirits motions; licentious living, a Christians Spiritual liberty; erroneous opinions, the Spirits teaching; when men shall entitle a presumptuous peace the Spirits testimony, this is as if an adulterous beggar should lay his brat at the King's door, this is such a high provocation that the Spirit of God cannot but withdraw from such. I now come to lay down the Symptom's or signs of the Spirits withdrawings; and when I mention a withdrawing of the Spirit, I do not mean a total, but a gradual withdrawing; and there are ten symptoms I shall lay down, any of which if you finde, you may be able to pass a righteous sentence upon yourselves. 1. If the Spirit be with-drawn, thou settest not upon the doing of good so voluntarily as thou hast done in former time. Thy soul in former time did run swiftly and freely in away of goodness, but now the wheels of the chariot of thy soul are taken oaff, and thou drivest on heavily; it is not the Chariot of Amminadab. Cant. 6.12. It is a description of God's people in Gospel-times that they shall be a willing people, Thy people shall be willing in the day of thy power, Psal. 110.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pepulus devotionum sive devotus, populus spontaneitatum sive spontan●us. a people of willingnesses, as it is in the original; but a man from whom the Spirit of God is withdrawn, he is carried to do good, not so much out of content, as by a compulsory act: he comes to duty as a Bear to the stake, or a child goes to school, which doth nothing but what is commanded, with much regreet, and much backwardness, with little willingness; he is rather drawn then led to duty, Nilnisi jussus agit. Ovid. co●…strained to do good out of a dreadful awe of hell, and some hope of heaven, or to still the clamouring of a craving natural conscience; when the Spirit is with drawn thou comest not to duty so willingly as in former time. 2. Neither so preparedly as thou wast wont to do. In former time you could do as Abraham did, leave his and his servants in the valley, Gen. 22.5. shake off clogs which might hinder and divert you; when you prayed, you would use consideration; when you heard, preparation; and when you received the Sacrament, examination: but now the Spirit of God being with-drawn, thou layest aside those preparitory duties, which are so helpful to us in those duties wherein we have communion with God. The soul was wont to trim herself as a bride when she went into the King to enjoy communion with the great God, but now is grown careless in this preparation, it is a sign the Spirit is withdrawn. 3. Thou hast not so much complacency of heart in holy duties as formerly. Those duties which heretofore have been done as a delight, are now as a task; formerly they were as sweet as honey to thy taste, but now thou findest no more relish in them then in the white of an egg; time was when thou couldst say with the Psalmist, I was glad when they said, Come and let us go up unto the house of the Lord, Psal. 122.1. and thy esteem of the worship of God such, that thou couldst say with David, That one day in the house of the Lord was better than a thousand elsewhere: Psal. 84.10. But alas, where is this delight now? now duty is as a burden, not as a preasure. 4. It is an argument of a gradual withdrawing of the Spirit, This grieves the Spirit when we stifle and quench its most holy motions unto holy duties. when thou dost not do duty so frequently as formerly. Heretofore thou couldst pray seven times a day with David, or three times a day with Daniel; but now not three times a week: how are the frequency of thy duties abated? to such I would say, Consider 1. Thou hast not fewer enemies now then formerly, and therefore why shouldest thou be less in duty? the watchfulness of the enemy is an taged by our sloth and security. 2. Neither have you less temptations than you had, and therefore why should you not be frequent in prayer to be delivered out of them? Watch and pray, that you fall not into temptation, said our Saviour, Mat. 26.41. 3. Neither fewer sins then formerly, it may be more; and therefore why shouldest thou be less in prayer for pardon. He that doth often offend, he had need often to ask forgiveness. 4. You have not less need of grace then formerly, it may be more; and therefore why art thou less in duty to God for supply of grace? If thou art less frequent in holy duties then formerly, it is an argument that the Spirit is gradually with-drawn from thee. 5. If thou hast not that fervency in holy duties as formerly, it is a shrewd sign that thou art very much decayed in grace. Revel. 2.4. This is made a note of the decay of the Church of Ephesus, Nevertheless I have somewhat against thee, because thou hast left thy first love. He doth not say, thou hast lost, but thou hast left thy first love; grace may be left, but not lost: that first affection which thou hadst in the ways of God, thou hast left that, thou art decayed in these affections. Hierom chides the slothful in prayer, What, said he, do you think that Ionas prayed so in the sea, or Daniel amongst the lions, or the Thief on the Cross, as you do? Siccine put as Jonam in profundo, Danielem inter leones, siccine latronem in cruse or âsse putas? Hieron. Many men they are so left of the Spirit, that they are come into that state which Austin complains of in his time: Plurimi novitate conversionis ferventer orant, posted srigidè, posteà languidè, posteà negligenter. Aug. Many men at the beginning of their conversion they will pray feelingly, bu● in tract of time they will pray coldly, negligently, and languidly; they lose those affection's which once they had. They had need stir up the fire that lies hid in the ashes. Ferventior esse solet qui rem primùm aggreditur. 2 Tim. 1.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. It is an argument of the Spirits withdrawing, when a man performs duty less composedly then formerly. Distractions break in, and wand'ring thoughts go out; holy motions they are declining and transient, when they have not such a fixed abiding on the heart as formerly; this is a sign of a gradual departure of the Spirit. For where the Spirit of God is, there it doth establish and fix the heart in holy duties, and therefore David prays, Establish me by thy free Spirit; but when there is much unconstancy, and inconsistency in the heart, it is a sign that the Spirit in part, departed from that soul. 7. If thou art under the use of duty not so fruitful as in former time. Duties formerly took an impression on thy heart, as a signet on soft wax; but now they make no more impression than a seal upon a marble; formerly the ordinances came upon thy soul as rain upon the valleys, now they are as water poured out upon a wrock. Many men they lie under ordinances without profit, and like unto the Cypress-tree, of which it is said, that it is a tree that is very good for scent and for sight, but yet unfruitful. Many Christians are like unto this tree, they grow in God's garden, and they are good in the sight of others; but yet they bring not forth fruit. If thou art not a fruitful tree in the garden of grace, it is an argument, that the Spirit of grace is withheld from thee. 8. It is an argument of a gradual departure of the Spirit, when thou continuest in the use of duty, not so spiritual as in former time. This appears in two regards. 1. When there is less grace exercised. 2. When there are more sins committed in the performance of duty. 1. When there is less grace exercised in duty; as if there be less affection, less zeal, less delight, less love, less joy, and less heavenly mindedness then there was found in thee in years past, it is an argument of a gradual departure of the Spirit. 2. If thou committest more sins in the doing of duty; as if there be more spiritual pride, more carnal dependence, more selfe-ends, more wand'ring thoughts, more irreverence of God, more hardness of heart, and weariness of spirit in holy exercises, this shows the abundance of sin in thee, and is an argument of the Spirits withdrawing. I appeal to your own consciences, judge yourselves, whether some, or all of these symptoms may not be found in you, and whether this in particular that thou dost duty less spiritually then formerly? thou hast more sins, and less grace exercised in it. I may illustrate this by a Simile. You never see a crow pitch upon a living man, but if the man be dead, and lie in a ditch, then how will every bird of prey fasten on him? You never see worms creep upon a living man, but let him be once dead, and his soul once departed, how soon will worms and vermin devour his carcase? I only accommodate this Simile to this end: That what the soul is to the body, that is the Spirit of God to the soul; while the soul is with the body, a crow, or a bird of prey will not fasten on it; whilst the Spirit of God quickens thee, vermine-lusts will not seize upon thee; but if once the Spirit of God which is the life of thy soul be withdrawn, than what swarms of vermine-lusts will fasten on thy heart in all the dnties thou performest to God? what a cage of unclean birds, what a receptacle of devils will thy heart be, if the Spirit of God be but once with-drawn from thee? 9 Thou mayest know if the Spirit be withdrawn by this; if thou settest not upon duty so carefully and diligently as thou hast done in former time, thou dost with more negligence set upon the performance of duties, rush hand over head (as we say) upon it.— When the Spirit of God is withdrawn from a soul, it wi●… grow careless in holy duties, in two respects. 1. thou wilt be careless of the manner how thou dost it, and never take care how to make thy Spirit meet for its performance.— And then secondly, thou wilt never take care for the end of duty, that thy soul may be bettered by it, and thou made more meet for the enjoyment of God. 10. If the Spirit be withdrawn thou mayest know it by this, that thou continuest not in the use of duty, so practically, and influencially, as in former time; the meaning of this is in such a case. Good duties done have not such an influence to the bettering of our conversation. God never ordained duties for themselves, that you might rest in them, but for other ends, Gal. 5.25. in order to your lives and conversations, therefore says the Apostle, If we live in the Spirit, let us also walk in the Spirit. Those duties wherein the Spirit assists us should have an influence upon our lives; thou therefore which art constant in holy duties, and those duties have no influence upon thy heart, thou art a great hearer, but not a godly liver, a great professor, but thy practice doth not hold-level with thy profession, this is an argument that thy duties do not carry a saving influence unto thy life; thou canst pray well, but thou dost not live well; thou art a good man upon thy knee, but a bad man in thy trade, this is an argument that the Spirit of God is withdrawn from thee. Now look over your hearts and examine them in all these particulars, and see whether the Spirit of God be not departed from thee, yea or no?— I now come to the Application hereof. Use 1 Shall be of comfort, lest any thing which I have said should be a discouragement to any perplexed conscience; and there are four words of comfort I shall lay down for such. 1. Consider, that though the quickenings of the Spirit may be withdrawn from a godly man, yet the presence of the Spirit can never be withdrawn; and therefore, oh believer, lie not down in despair, and despondence. The Spirit to thee is but as the Sun under a cloud, it is in the firmament still: so is the Spirit in thy heart, and though it be under a cloud as to the influence of it, yet it is constantly with thee as to its presence. A Believer may have the truth and being of grace in him, though not the comfort of it. 2. Consider then, Oh child of God, who sayest that these symptoms discover the departure of the Spirit from thee. Why, remember that God did never continue the Spirit in its motions and workings always alike in any godly man. It is with thy soul in this case as with natural things: in the water of the sea there is an Ebbing and Flowing: in the seasons of the year there is the Winter, as well as the Summer; and the Autumn, as well as the Spring: as it is thus with the times and seasons in natural things, so also is it in Spiritual things; the Spirit of God was never continued to all men alike, but there are Ebb and Flow of it. As it is in the Air, so it is in the heart, sometimes it is clear, and sometimes cloudy. The Sun in the firmament, it is always there, yet it doth not always give the same warmth and heat and influence upon the earth. What is true of the Sun in this respect, is also of the Spirit of God in the hearts of his; it hath not always the same influence upon the heart. The time may be that thou mayest be in thy winter, wherein thy graces may not have a verdure, and greenness, and yet still the Spirit is in thee, and will in the spring-time cause thee to flourish. The tree may have life in the root, when during the Winter-season it may have neither leaves, nor blossoms, nor fruit. A child of God may have his life hid in Christ, the root of all spiritual life, though it may be winter-season sometimes with him both in respect of the growth, exercise and comfort of grace. 3. Jesus Christ is not only a faithful but a merciful Highpriest. Heb. 2.17. Remember that Jesus Christ doth know that thou canst not all thy life-time perform du●… without infirmity, and therefore he had his perfect righteousness, to cover thy imperfect duties; and this should greatly establish the hearts of poor Christians. It is a good note which one hath upon Cant. 3.6. It is said there, Cant. 3.6. Who is this that cometh out of the wilderness, like pillars of smoke, perfumed with myrrh, and frankincense? By him who came out of the wilderness is not meant Christ, but the spouse of Christ. Now here observe two things, she comes out of the wilderness.— That the Church may be an afflicted Church, though a Religious Church. It alludes to the great trials by which God exercised his people with when he led them through the wilderness of Canaan. And then she is said to come out of the Wilderness like a Pillar of smoke: Now what is meant by that? A Divine gives this sense of it: God's people they may have smoky duties, blacked with many foul infirmities; they may be Pillars of smoke: thy duties may be much sooted; but now what is thy comfort? though it be said the Spouse came out like a Pillar of smoke, yet she was perfumed with myrrh and frankincense; that is, she had the righteousness of Jesus Christ to perfume her duties; he perfumes my duties with the myrrh of his own righteousness. And when the prayers of the Saints which are compared to incense, Psal. 142.2. are offered by Christ, they go up to heaven as a most sweet and acceptable sacrifice, far more acceptable and welcome then the costly evaporations of the most precious Arabian gums. Oh then let this bear up thy heart; thou art black by reason of thy infirmities, yet there is a perfume which can sweeten all thy duties. Hence it is said, That the Angel came and stood at the Altar having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all the Saints upon the golden Altar which was before the throne. Rev. 8.3,4. This doth not make for the Popish opinion, as if we should use the Mediation of Angels; but by the Angel here is not meant a created Angel of the Lord, but the Angel of the Covenant who is the Lord; and what was his office? he had much incense, and this much incense he offered with the prayers of the Saints, all the people of God they share in the righteousness of Jesus Christ, to cover their imperfect duties. And then it is said, that the smoke of the inoense which came with the prayers of the Saints, ascended up before God out of the Angel's hand; that is, the righteousness of Jesus Christ is scented with the prayers of the Saints unto the Lord, whereby they are accepted. 4. And lastly, this may be your comfort, though thou canst not perform duty without infirmity, yet thou dost perform duty without known hypocrisy; though thou dost offend in the manner of performance, yet thou wouldst not be false in the end or principle of thy doing: the sincerity of thy heart herein may be thy comfort, and from such, though the Spirit may withdraw for a while, yet 'twill not be long before it return again; who though to humble thee, he may for a while withdraw in anger, yet he will return again; In a little moment have I hid my face and forsaken thee, but I will gather thee with everlasting mercy. Isa. 54 7. SERMON. VII. At Laurence Jury, London, Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. I Proceed Now to some farther use and Application of this point, which I shall do by laying down some particular inferences, directions or positions, concerning the withdrawings of God's Spirit. Posit. 1 Be convinced of the great need you stand in of having the motions of the Spirit vouchsafed and continued to you; and that upon a fourfold ground. 1. If you consider the weakness and disability of our natures to holy motions, as well as to holy actions. Phil. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. acti agentes, ut moti moventes. 2 Cor. 3.5. A man is not only weak to act good, but is weak to any holy motion, therefore says the Apostle, It is the Lord which works in us both to Will and to do; the very desire of the soul after good, it is a thing above nature, it comes from God, and therefore the same Apostle, (says he) We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. The inferior orbs move as they are acted, and moved by the superior. A Mole can as easily move the earth from its centre, or a sparrow drink up the waters of the Ocean out of their channels, as thou of thyself have any good motion, or ability to act good; all your assistance comes from the Spirit of God, and therefore says Saint Paul, If ye through the Spirit do mortify the deeds of the flesh. Rom. 8.13. Thou art weak in thyself, therefore that should make thee see thy need of the Spirit. 2. Consider, not only the weakness, but the backwardness that is in us unto that which is good. And therefore the Scripture mentions not only a grieving and quenching, but also a resisting of the Spirit, Acts 7.51. And therefore those phrases of Scripture, John 6.44. Draw me, and I will run after thee; And None can come unto me except the Father which hath sent me, draw him; they denote not only a weakness, but an unwillingness in us to come, and a backwardness also in our hearts to yield subjection to a law of holiness. Psal. 110.3. Till God by his Spirit make us a willing people in the day of his power. 3. Be convinced of the great need you stand in of the Spirit, from those strong resistances that are in your natures to holy motions. Though grace be of an active nature, yet because there is an indisposition in the subject, therefore grace must be put on by the Spirit. Fire (you know) it is of an active nature, apt to burn; but let fire be put to green or wet wood, the greenness of the wood resists the prevalency of the flame: thus it is with grace in our natures, it is like fire in green wood, there must be much blowing before it will burn; therefore the Apostle uses these words to Timothy, 2 Tim. 1.6. says he, Stir up the gift of God, which is in thee, Blow up the coals. There is much resistance in our hearts against the Spirit of God. 4. You have great need of the Spirits motions, if you consider the abundance of evil motions which will break in upon thy heart, if the Spirit in its motions be withdrawn What a receptacle for the devil and lusts will thy heart be, if the Spirit absent himself. As smoke comes out of a chimney, so will corruption come out of thy heart. As sparks out of a blown fire, so will evil motions come into thy heart when corruption is blown with temptation. Thou art unwilling and backward to good, it must be the Spirit which must stir thee up. To this purpose you have a passage in the Prophet Isaiah, He wakeneth me morning by morning, Isa. 50.4. says he; thou hast need to be awakened, and excited by the Spirit of God day by day, because of thy daily indisposition. From hence see the need thou hast of the Spirit of God. Posit. 2 It is not enough you be convinced of the need you have of the Spirits motions, but also you should be convinced what a great gulf of misery you are plunged into if the Spirits motions be restrained; which will appear upon this threefold account. 1. It is recorded in Scripture as a great misery, if but the common workings and gifts of God's Spirit be withdrawn; 1 Sam. 28. and therefore you read what a lamentable complaint Saul made because the Spirit was departed from him, which was but in its common gifts. And so also of Samson, it is said he witted not that the Spirit was departed from him, that is, the Spirit of fortitude; Judg. 16.20. and is this a lamentation when the Spirit in its common gifts shall be withdrawn? and shall it not be looked upon as a sad misery, when the Spirit in its saving, comforting and sanctifying operation shall be withheld? 2. Be convinced hereof, because whilst the Spirit is withdrawn thou art under a constant loss. I may exemplify it by this comparison: Suppose a great Merchant that had a ship at sea, richly laden, and this ship should be near the harbour, but being becalmed or having cross winds, it should not be able to come to its haven. Now all the while the ship is out, the Merchant is at a daily loss. Make it your case in a spiritual sense, this ship is thy soul, the lading is grace, and the haven is heaven, the gales of wind, are the motions of the Spirit, cross gales that arise, are temptations; now if the motions of the Spirit help thee not, thou wilt not be able to come to the haven: from hence see your misery without the motions of God's Spirit. 3. Be convinced of thy misery, because if good motions do not possess thy heart, multitudes of evil motions will; if the house of thy heart be empty of good motions, the devil will enter by evil motions, and dwell there. Mat. 12.44,45. Either thy heart is an habitation for the Spirit of God, or else it is a receptacle for the evil spirit with all its sinful motions. The soul is a restless active thing, and when the good Spirit doth not act it, the evil spirit will; the devil will slip no opportunity that may advantage, he will not let any house long stand empty. Posit. 3 What cause have we to be humbled for that receptivenesse that is in our natures to entertain evil motions from the wicked spirit, and for that backwardness in our hearts to entertain holy motions from the good Spirit. Our natures are as gunpowder to fire, if a spark of temptation fall upon us, how soon are we all on a fire? but to good motions out hearts are as green wood to the fire, what opposition is there in us, and backwardness to entertain them? Evil thoughts in the soul are natural, but good thoughts are supernatural. Man's heart by, nature is a slaughter-house to holy motions; many good motions hast thou stifled and strangled in thy heart; but that nature which is a slaughter-house to good motions, it is a store-house to wicked motions. An evil man out of the evil treasure of his heart, bringeth forth that which is evil, Luke 6 45. (saith our Saviour) what a natural receptivenesse is there in thy heart, for the entertaining of that which is evil? Posit. 4 When the Spirits motions are withdrawn, labour to search and find out the cause, and then bewail it; what injuries, or unkindness hast thou done to the Spirit that it is gone? To grieve the Spirit, Eph. 4.30. is more unkindness then to resist the Spirit; a man is more troubled for the unkindness of a friend, then for all the hatred and opposition of his enemy. Surely something is the matter, hast thou not kept thy conscience nasty? it is nastiness in the dove-house, that causes the dove to leave the house. Is there not an indulgence of some allowed provoking sin that the Spirit of God sees in thee? hast thou not quenched the Spirits motions? hast thou not grieved the Spirit; vexed, resisted, or tempted the Spirit. Search out the cause, and when thou hast found it, then bewail it, and cry, Woe is me! the Spirit would have taken up his residence in my heart, and I would not give him entertainment. And so whom I have begged with tears and enjoyed with comfort, I have lost through the folly of my sinful do. If thou hast not yet found out the cause, I would have thee to consult with thy own conscience, which is God's officer in thee, and it will give thee a true account if thou wilt hearken to it; ask it these three question: Have not I fallen from my first love as the Ephesians did? Revel. 2.4,5. Have I not stifled checks of conscience, and the Spirits motions? Have I not prostituted the Spirits motions to servile and base employments, as Simon Magus, for secular advantage and worldly interest? hast thou not addicted thyself to contrary motions? hast thou not been more ready to hearken to the solicitations of the evil spirit, then to the incitations of the good Spirit? Ask thy conscience; it may be it will give in this answer. Hath not the Spirit departed because of thy pride and idleness and self-conceitedness? by such like proposals as these to conscience, thou mayest come to know the cause wherefore the Spirit is withdrawn from thee. Posit. 5 Consider that the withdrawings of the Spirits motions is not always for sin, but some other higher and greater ends which God hath.— 1. It is true that God doth usually withdraw the motions of his Spirit because of sin, and therefore says the Prophet Isaiah, Your iniquities have separated between you and your God; Isai. 59.2. and so also the Prophet Micah, They shall cry unto the Lord, but he will not hear them, he will even hid his face from them at that time, as they have behaved themselves ill in their do. Micah 3.4. Usually sin is the cause for which the Spirit of God withdraws. 2. This is most true, that if there were not sin in us, God's Spirit should never be withdrawn from us; we should be uncapable of desertion of the Spirit, were it not for sin in general; and therefore though sin in general be the causa sine qua non, yet it is not always the cause immediate for which the Spirit withdraws. 3. Though there be sin in us, as a cause to us why Gods Spirit departs, yet God doth not always make sin a cause to himself, but it is for some other higher ends. Divines that handle this subject touching the desertion of the soul, and the withdrawings of God's Spirit, they distinguish a threefold desertion, upon a threefold cause, and we have touched upon that already. 1. There may be a desertion which is cautional, not for sin, 2 Cor. 12.7. but to prevent sin; And thus it was with Paul, There was given to him a thorn in the flesh, a messenger of Satan to buffet him, lest he should be exalted above measure. And so Peter when he fell in denying Christ, his desertion was cautional, Matth. 26.70. that he might not depend upon his own strength (as he had most foolishly done) for aftertime. 2. There may be a desertion which is probational, that is, to try some grace which God would have exercised; and thus Job he was not afflicted for sin, but God did thereby prove him and try him in his faith and patience. 3. There is a desertion which is penal, and that is for sin, when God leaves a man to himself; and thus it was with the Spouse, Cant. 5.3,4,5,6. because she harkened not, and opened not to Christ, therefore he withdrew himself.— Art thou therefore deserted by the Spirit of God? why, remember that desertions are not always penal (though I confess they are most often so; and it is most suitable to that humble and penitent frame of heart, that should be in a deserted soul to judge himself smitten and forsaken of God for his sin:) but sometimes they are cautional, and sometimes probational. Posit. 6 Be rather industrious how to procure the Spirits return when he is withdrawn, then to poor upon thy misery in the Spirits absence. It is the fault of many Christians, they rest contented in fruitless, and doleful complaints of their loss, but do not put forth industrious endeavours to recover what they have lost. It was not enough for Joshua to lie upon his face at the defeat at Ai, Joshua 7.10.11.— but he must stand upon his feet and find out the cause, and endeavour to make up the breach. There are some professors who by whining and complaining think to excuse their idleness and spiritual sloth.— Thou hast lost the Spirit; do not so much poor upon thy loss, as to think what thou must do to recover the Spirit again.— Which that thou mayest do, follow these directions. 1. Cleanse thy conscience from the allowance of any known sin, make thy heart clean and so fit for Christ, and his Spirit will come unto thee; let thy heart be like that room Christ came to eat the Passeover in, Luke 22.12. an upper room, a furnished room, and a swept room; let thy heart be prepared and swept with the bosom of sanctified grace, from the allowance of sin, and this will be a means for thee to recover the Spirit again. 2. Go unto God by prayer, which is the universal remedy for all spiritual distempers. Is any among you afflicted, let him pray, saith the Apostle James. James 5.13. Let the affliction be what it will, prayer will be a means to deliver thee. Prayer is enjoined by God as a means to receive the Spirit of God, Luke 11.13. And it will speed, because it is God's ordinance. 3. Do not only pray, but bewail thy condition in prayer; Spread thy complaints before the Lord, and say, Lord, how is my heart a cage of unclean birds? a receptacle for sin, and the devil? This is the best that my heart is now fit for. I who once had my graces fresh and flo●…ishing, how are they now like the withered grass on the house-toppe? that once had the embraces of an everlasting arm, but now am I forsaken of the Spirit. I was once like a field whom God had blessed, and like unto the Cedars of Lebanon, casting forth my roots and pleasant branches: But now I am as a tree of the forest which brings forth nothing; I once was as a fruitful vine in the vineyard of Christ, but now am like unto the mountains of Gilboa upon whom neither the rain nor the dew falls; thus bewail thyself in the presence of the Lord, and it may be when he sees thee with tears in thy eyes, and thy petitions in thy hand, he may return unto thee. Though he hath forsaken thee, yet he will not forget thee; though he hath cast thee down, yet he will not cast thee off for ever, (He will not cast away his people) if thou forsakest not him; labour therefore by prayers and tears to recover thy fall. Position 7 Look upon it as a more grievous judgement to have the sanctified and sanctifying motions of the Spirit withdrawn, then to have the comforts of the Spirit withheld. This is a fault among many Christians, especially among those who are troubled in conscience, all their complaints are for want of assurance and comfort, and I do not know whether Christ be mine, or no; into this channel all their sorrow and grief runs. And therefore it is much to be feared, that rather self-love than love to Christ is the ground of many such complaints as many make when they say they are deserted; whereas it is a more sad judgement, if thou wantest the quickening and exciting motions of the Spirit, then if thou wantest the witness and comforts of the Spirit; it's more sad to have the Spirits gracious motions withheld, then to have the Spirits comforts withdrawn. Position 8 Another position is this, that the common gifts of the Spirit may be imparted when the saving gifts of the Spirit may be withheld. It was thus with many in the Church of Corinth. 1 Cor. 1.7 The Apostle tells them, They came behind in no gifts, 1. Cor. 3.1. and yet as to grace he tells you they were carnal, and walked as men. Position 9 Consider that the Spirit in its motions and workings may be really withdrawn from a man, when he in his own apprehensions thinks he fully enjoys them. It may be with a man in this case as with Samson, it was told him that the Philistines were upon him, Judges 16.20. and he a-work out of sleep, and said, I will go out as at other times before, and shake myself, and he witted not that the Lord was departed from him. He knew not that his strength was gone. Thus you may be left of the Spirit, and you may not know it; and the reason is, partly because the departures of the Spirit are gradual; (You cannot discern a man's growth, because he grows by little and little. As it is with our natural growth, so is it also with our spiritual decays;) and partly because the heart is very deceitful and careless and negligent to search and try how it is with the soul. And therefore let this lie upon your thoughts, you may have the Spirit in its motions withdrawn from you, when yet in your apprehensions you may be persuaded that you possess them. Application of the Doctrine by way of consolation. I shall conclude this point with a few words of comfort, lest peradventure there may be some which may be troubled and perplexed about what I have delivered concerning the withdrawings of God's Spirit. Use 1 Thou Oh Christian, who complainest that the Spirit is withdrawn from thee, remember this, though the Spirit be withdrawn, yet it is but a gradual, not a total withdrawing; it is but in some things, not in all; in some motions and in some assistance, not in other some. The Spirit is never totally witdrawn from godly men; the presence of the Spirit is not withdrawn, though the comfort and assurance of it may be. Use 2 It is with a soul in this case, as it is with the herbs and trees in winter; the whole sap is not gone, but retired into the root. Let this be thy comfort that the departures of the Spirit they are temporary, not eternal; the Spirit is only gone for a season, Isaiah 54.8. In a little wrath I hide my face from th●e, for a moment. It is but in a little wrath, and for a little while. That which Christ said of his person to his Disciples, I will go away, but I will come again, the same may be said of the Spirit; though he may be withdrawn, yet after a while he will return again. Use 3 Thou sayest the Spirit is withdrawn, but it may be it is a sensible, not a real withdrawing. My meaning is this, it may be thou apprehendest it to be so, when in relity it is not so; for of all men the godly they are most apt to have suspicions of their own hearts, and of their own estates. Gen. 44.2. Thou mayest have as Benjamin, a golden cup in thy sack's mouth, a pledge of Joseph's love, and thou mayest not know it. Out of thy belly may flow a fountain of living water, and yet thou mayest not know it; even as Hagar, when she was ready to die for thirst, had a well of water by her, and yet knew it not; therefore it may be it is but a sensible, not a real withdrawing. It is with the soul in respect of the Spirit of Christ, as it was with Mary Magdalen, who when she was speaking with Christ, knew it not, but asked Christ whither they had carried him John? 20.15. Use 4 Consider that Jesus Christ may departed from you, not out of hatred, but out of trial, to see whether thou wilt follow him. As a Mother will sometimes run into a corner, and hid herself from her child, but it is not to leave her child shiftless, but to see its love, whether it will seek after her or not: So Jesus Christ he may sometimes leave you, and withdraw his Spirit, to see whether you will follow hard after him, & account the motions of his Spirit worth seeking after. And thus I have briefly given you an account of the withdrawings of the Spirit of Christ from ordinances, and from our souls. I have showed you both the cause and the cure of this miserable estate. The Lord give you understanding in all things. SERM. VIII At Laurence Jury, London. Decemb. 1. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. HAving lately treated of the misery of those, from whom the motions of God's Spirit were withdrawn: I am now to treat of the happiness of others, who walk after the motions and guidance of the Spirit, which I shall do out of these words, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.— Which words are an Apostical direction, or caution, being entire in themselves, and therefore I shall handle them without reference to what goes before, or what follows after. The method I observe shall be this. First, I shall explain the words.— Secondly, divide them; then deduce some observations; and lastly, make application of all. 1. In the explanatory part there are four things to be unfolded. 1. What is here to be meant by the Spirit? 2. What is meant by walking in the Spirit? 3. What by not fulfilling the lusts of the flesh? 4. How can it be said that men shall not fulfil the lusts of the flesh? Quest. 1 What is meant by the Spirit? Answ. 1 In general it doth denote the whole divine essence distinguished into three persons; God is a Spirit, John 4.24. i e. a spiritual Essence. 2 Cor. 3.17. Answ. 2 More particularly it notes the third person in the blessed Trinity, 1 John 5.6. Answ. 3 By Spirit is understood the gifts of the Spirit, Luk. 1.15. Quest. 2 What is meant here by walking in the Spirit? Answ. 1 For answer hereunto there is something must be paraphrased upon, as conducible to the explaining of it;— As first, Gal. 3.2. Verse 25. Gal. 5.18. there is mention made in Gal. 3.2. of receiving the Spirit.— Secondly, of living in the Spirit, Gal. 5.25.— Thirdly, of being led by the Spirit, Gal. 5.18.— And fourthly, of walking in the Spirit, and that in the words of my text.— Now by receiving and living in the Spirit, is set out to us the first implantation or work of God's Spirit on us in our regeneration.— And by the other two phrases of being led by the Spirit, and walking in the Spirit, these two are one and the same, and set out to us the progressive work of the Spirit upon the soul in the work of sanctification; so that he that would walk in the Spirit, must follow the motions and instructions of it. Therefore if you would walk in the Spirit, you must not follow the impulses of your own spirits. Quicquid somniant Fanatici volunt esse Spiritum sanctum. Melanchton. they follow the instinct of their own spirits. Of such Melanchton speaks, that they think their own dreams as Canonical as God's Word; and thereby are so far from abolishing the lusts of the flesh, that they gratify the lusts of the flesh. The genuine sense therefore of these words of walking in the Spirit, is to walk after the Spirit, and so it is an expression of the same importance with those words in Rom. 8.1. Rom. 8.1. There is therefore no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. That is, if we follow the motions and instructions of God's Spirit, then may we be said to walk in it. Quest. 3 But what benefit will accrue hereupon? Ye shall not fulfil the lusts of the flesh.— Answ. Now before I answer this particular, I must give you caution. The Apostle doth not say, you shall not have the lusts of the flesh; for you know that he which doth most follow the motions and directions of the Spirit in his practice, he finds in himself the workings of corrupt nature; whilst you have this natural body, you will have these lusts of the flesh in you. But, saith the Apostle, Ye shall not fulfil the lusts of the flesh.— Now by the lusts of the flesh, you must not understand it in a limited sense, of the sin of incontinency, or uncleanness, which elsewhere is truly called the lust of the flesh,— but you are to take it in a comprehensive sense, for all those corrupt and irregular inclinations to sin, which are in the nature of man.— Now when the Apostle saith, you shall not fulfil these lusts, his meaning is, not that you shall not sin, but that you shall not act sin with such a strong and full consent of the will, nor with such deliberation, as unregenerate men, who want the Spirit of God. Quest. 4 How can this be true, that if we walk in the Spirit, we shall not fulfil the lusts of the flesh, whereas experience tells us, that set a man walk never so exactly, and be never so spiritual, yet that man he shall yield to, and act the lusts of the flesh, and those corruptions which are hid in his nature, will break out in his life? Answ. I have two things to give you by way of answer hereto.— 1. Though it be true that a man walking in the Spirit shall have the lusts of the flesh, yet it is as true that a godly man so walking shall not fulfil the lusts of the flesh; and the reason is this,— There is a difference between the acting, and between the fulfilling of the lusts of the flesh; a godly man when he sins, he acts the lusts of the flesh, yet he doth not fulfil it, because when he sins he doth not sin with such a full consent, nor with such a deliberate and complete act of the will, as wicked men do. Sin carries wicked men with more force and violence, and with a more deliberate act of the will: so some Interpreters resolve this difficulty. 2. Others answer it thus: Walk in the Spirit, and ye shall not fulfil the lusts of the flesh, that is (say they) eatenus, whilst you embrace the Spirits motions, Musculus in locum. sins motions shall not prevail, so fare as you harken to the Spirits good motions, you shall not be overcome with the sinful motions of your own corrupt nature, or of the devil.— You shall not fulfil the lusts of the flesh; so it is in the original, and so it is translated in the singular number, from whence Critics show that in that one sin of nature there are many sins contained, all the sins in the world being in the womb of original sin. In the whole verse you have three parts. 1. A duty enjoined Walk in the Spirit. 2. A benefit annexed, You shall not fulfil the lusts of the flesh 3. The certainty of having this benefit, This I say, etc. There are two observations I shall note from the words. Doct. 1 That it ought to be the special care of Believers to walk after the motions and guidance of God's Spirit. Doct. 2 That those who walk after the motions and guidance of God's Spirit, they shall not fulfil the lusts of the flesh. In the opening of the first Doctrine there are several queries I shall dispatch. Querie 1 Why must a believer walk after the guidance of the Spirit of God? and what are the reasons hereof? Reas. 1 Because it is a great part of the Spirits office after converting grace, to excite and move the heart to more grace, and to guide a man in the way wherein he should walk. Thus it is expressed by the Prophet Isaiah; Thine ears shall hear a word behind thee saying, This is the way, walk in it, when ye turn up to the right hand, and when ye turn to the left. Isa. 30.21. As the star was to the Shepherds, Mat. 2.9. or as the fiery Pillar to the Israelites in their passage thorough the Wilderness: So is the Spirit to Believers to guide them in the way which is everlasting. Therefore if thou walkest not after its motions and guidance, thou dost as much as in thee lies to put the Spirit out of office. Reas. 2 Therefore oughtest thou to walk after the guidance of God's Spirit, because the devil he will be suggesting evil motions to thee, he goes up and down compassing the earth, not to do good, but evil, Job 1.7. 1 Pet. 5.8. He walketh about seeking whom he may devour.— And not only the devil but thine own spirit is a false spirit, prompting and provoking thee to sin, that as the furnace casts out sparks, and the Chimney smoke: so doth thy spirit sinful motions; therefore what causehast thou to follow the motions of the Spirit of God. There are also many erroneous men, Many false Prophets are gone out into the world, 1 Joh. 4.1. Many seducing spirits, and corrupt teachers are gone out into the world; Believe not every spirit, saith Saint John, for many false Prophets are gone out into the world; such which pretend they have the Spirit, and are teachers of truth, but indeed are broachers of error. A tempting devil without us, an evil heart of unbelief within us, and seducing teachers abroad in the world, how should they make us to prize and to follow the motions and guidance of God's Spirit. Reas. 3 Because the delusions and enthusiasms of false teachers are so handed and suggested, that they seem like the motions of the Spirit. And therefore is the Apostles caution to the Thessalonians, Be not so soon shaken in mind, neither by Spirit, nor by Word, nor by letter, as from us, that the day of Christ is at hand. 2 Thes. 2.2. Now if you ask, what is meant here by the words, Be not shaken in mind by any false spirit? Learned Interpreters answer, Sclater in Loc. by Spirit, that is, by revelations, instincts and inspirirations that are pretended to come from the Spirit of Christ. It was a wicked blasphemy in that wretched Impostor Mahomet, to give out that those dead fits that came upon him by his falling sickness, were raptures from the Spirit of God, and that the Dove which he had taught to come & feed at his ear, was the holy Ghost, which did from God reveal unto him the Laws which are set down in the Koran, by which the pure Mahometans are deluded to this day. And therefore seeing the devil hath helped men in these days to such artificial dresses for their wicked errors, and the devil himself seems so like an Angel of light; we have the more need to walk after the guidance of the Spirit. Reas. 4 Another reason why you should walk after the motions of the Spirit, is, because that in so doing you shall not fulfil the lusts of the flesh; and this is the reason laid down in the text, which because it will come pertinently to be handled in the second Doctrine, I therefore wholly wave the handling of it here. Querie 2 How we may know the Spirits motions from the natural motions of our own consciences? Answ. To resolve this point I shall lay down five marks, or differences, whereby we may know the one from the other. 1. The Spirit when it moves a man to good, it doth not only excite him to it, but doth also assist him in the doing of it. Rom. 8.26. 2 Tim. 1.7. Therefore the Spirit is said to help our infirmities, making intercession for us with groans which cannot be uttered. The Spirit of God it is a Spirit of power to enable us in good duties; as it excites, so also it assists in what it moves to.— But though natural motions from conscience may put a man upon the doing of a good thing, — Video meliora probóque, Deteriora sequor. yet it cannot give any power for its performance; it leaves thee like Ovid's Medea, that saw good, yet would not do it. Natural motions to the soul are as Pharaoh to the Israelites, who moved them to make brick, but gave them no materials. Natural conscience moves to duty, but conveys no power to do it withal; therefore you read that the law is weak through the flesh; Rom. 8 3. weak as to justification thereby, there being no power in man to fulfil it. 2. — Virtutis amore, non formidine poenae. 2 Tim. 1.7. The Spirit it moves a man to do good more out of the loveliness and beauty that is in holiness, than out of fear of hell's torments. Hence we read that God hath not given us the Spirit of fear, but of power, of love, and of a sound mind; we do not do things merely out of fear of hell, but out of love to God and holiness. So the Apostle Paul (says he) As many as are led by the Spirit are the Sons of God; for ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of Adoption, whereby we cry, Abba, Father. Rom. 8.14,15 Ducuur à spiritu, non trah●tur. The Spirit of God makes a man do a thing, as a child, out of love to his father, and not out of fear; this is the effect of the Spirit of God. But now the motions of natural conscience to good, are not out of any excellency a man seethe in the good he doth, but merely out of fear of punishment; he seethe damnation if he doth otherwise. 3. The Spirit of God moves a man to do good in things not only good for the matter, but to make conscience of the end why he doth such a thing, that he be sound in his aim; and therefore says the Apostle, 2 Tim. 17. We have received the Spirit of a sound mind; that is, the Spirit it puts a man not only upon the doing of a good duty, but makes him have a sincere end in the doing thereof: But the natural conscience it rests in the duty, in case it be done, though done never so corruptly. Prov. 7.14. As the harlot Solomon speaks of, who had sacrificed and paid her vows, though her end was most abominable and base, viz. that she might the more uncontrollable play the harlot; she first plays the hypocrite, and then the harlot. 4. The Spirit of God moving men to do good, it regulates them in the manner of doing good; the duty it must be done with affection, with love, with faith, fervency and composedness of mind; but natural conscience moving a man to duty, takes no farther care, so it be done, not how it be done; it may move to prayer, and to hearing, but never moves to take heed how these duties are done. 5. The Spirit of God moves a man so powerfully that it carrieth him to do good notwithstanding difficulty and danger, and neither shall hinder him in its performance. The Spirits motions are like unto new wine in a barrel, that wanting vent is ready to burst; holy motions will break forth into holy actions. Wicked men are sick till they act their wickedness, and cannot be satisfied till they have done sinfully: But those who have natural motions to good they go no farther, but rest in them, and never bring forth good accomplishments. Balaam he had a good motion, Num. 23.10. oh (says he) that I might die the death of the righteous, and that my latter end might be like unto his. What a heavenly ejaculation was here! it was a very good wish, but yet it was a lazy one; he wished to die the death of the righteous, but yet would not live the life of the righteous; he would not practise what he prayed for. Natural motions in men frieze between their lips, they only de●re, but never break out into the acting of duty. Difficulties do discourage natural men from following their good resolutions with constant practice; and the sluggard will not blow, because of the cold, Prov. 20.4. Querie 3 How may we know the Spirits motions from Satanical delusions? The devil's suggestions they are like unto the Spirits motions, and there have been men in all ages which have taken fantastical illusions for the Spirits motions; therefore to difference the one from the other, Consider 1. That the motions of God's Spirit are always agreeable to a written word; the words prescript and the Spirits motions are correspondent the one to the other. You have both joined together by Solomon, I will pour out my Spirit upon you, I will make known my words unto you. Prov. 1.23. So the Prophet Isaiah, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, etc. Isa. 59.21. The motions of the Spirit of God, they are always suitable to the Word of God. To the law and to the Testimony, if they speak not according to them, it is because there is no light in them; Isa. 8.20. and therefore all that are contrary they are the delusions of the evil spirit. 2. The motions of God's Spirit in men, are not now to foretell future events, but they are holy motions pressing to duty: Therefore the Papists who boast of a prophetical Spirit, and of foretelling things to come; and your starre-gazers and soothsayers, who pretend to tell future contingent events, telling you, this party shall prevail this month, and that party another month, these are diabolical delusions, and not from the Spirit of God; who since the Canon of the Scripture hath been established, refers us to the Word as a rule of our obedience. 3. The Spirits motions, where ever they are, they stir up grace and keep under sin; they stir up grace, and therefore we read of the assisting, exciting and supplying work of the Spirit; those motions which stir up sin, and cherish corruption, are diabolical. Rom. 8.13 Therefore saith the Apostle Paul, If ye live after the flesh, ye shall die; but if 〈◊〉 through the Spirit do mortify the deeds of the body, ye shall live. Motions from the Spirit of God, they are holy motions, exciting grace, and depressing sin. Micah 2.11. And therefore it is said, if a man walk in the Spirit and do lie, that is, if a man will pretend a message from the Spirit of God, and yet Prophesy of wine and strong drink; that is, by his Doctrine encourage drunkenness or any sin, that man lies, he comes not from the holy Spirit, but from the devil. SERMON IX. At Laurence Jury, London, Decemb. 8. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. A third Querie. I Proceed now to a third thing to be enquired into, and that is, How we may know the difference between those common motions of the Spirit in the wicked, and the saving motions of the Spirit in the regenerate? Answ. The reason why I shall discuss this question is, Heb. 6.4. because the Scripture saith, that wicked men may be partakers of the holy Ghost; and therefore to answer the question, you must know that there is a twofold difference between the wicked and the godly their partaking of the Spirit. 1. About the measure. 2. About the manner. 1. In the measure; though a Reprobate partakes of the motions of the Spirit, yet he hath not such a measure of the Spirit as a regenerate man hath. Forbes in that practical Tract of his concerning this doubt, gives you this exemplification. Summis tuntam labris pitissare. Wicked men (says he) partake of the Spirit, as Coocks do of the meat; they dress, they taste of as much as will relish their palates, but do not take so much as to make a meal of, which may refresh nature and strengthen it: But the regenerate are as the invited guests, and they not only taste the meat prepared, but also make a meal thereof. Wicked men they have but a taste, and therefore says the Apostle of them, They have tasted of the heavenly gift. Heb. 6.3. They are just like unto men going by an Apothecary's shop, who may smell the sweet scents of his pots, but only the sick patient gets benefit by his cordials: Thus it is with the wicked, God he may and doth give them tastes of his Spirit, but they have not so much as will do their souls good. It is only the godly who have saving participations of grace. As there were many of the Israelites who had a taste of the fruit of the land of Canaan, who yet never came to heaven; so some may taste of the heavenly gift, who shall never come to heaven. 2. They differ, as in the measure of their receiving the Spirit, so also in the manner. 1. Motions of the Spirit in the reprobate they are transient, and gliding, not lasting motions; they pass like a shadow. And therefore saith the Lord by the Prophet Hosea, speaking of Ephraim, Your goodness is as a morning cloud, and as the early dew it passeth away. Hosea 6.4. As the rising Sun dissipates the clouds, and dries up the dew; so do the motions of the Spirit in Reprobates soon vanish and pass away. But the motions of the Spirit in the godly, they are like an old inhabitant, they dwell with him; and therefore saith our Saviour, If my words abide in you, ye shall ask what ye will, and it shall be done unto you. John 15.7. The words of Christ are transient, and as sojourners in the wicked, but abiding in the godly; they stay with a godly man all his life-time; he is one that hath always a conscience void of offence, Acts 24.16. My soul breaketh for the longing it hath to thy judgements at all times, Psal. 119.20. Psal. 27.4. saith David; And that I might dwell in the house of the Lord all my days, Psal. 23.6. The motions of God's Spirit in the godly, they are not by fits and starts, but they are abiding and lasting motions. 2. They are rare and seldom, not ordinary and usual; as they stay but a while, so they come but seldom, now and then upon some extraordinary emergencies. It is in this case with the Reprobate, in regard of good motions. As it is with a man in a lottery, to one prize he may draw a hundred blanks: so wicked men they have a hundred Satanical motions to evil, for one motion of God's Spirit to good, they are as rare and seldom, as it is to see a Swallow in Winter. While a wicked man is thinking evil thoughts, he is in his own element, and he as familiarly doth that as breath; but good thoughts are but as strangers in his heart. 3. The Spirits motions in wicked men, they are constrained, not voluntary; they are not in them as water which proceeds from a fountain, but as water coming from a still, forced by reason of the fire underneath it.— The Spirits motions in wicked men they are constrained upon a double ground.— First, either from natural conscience, which tells them they must not be such devils incarnate, as never have any good motions. Balaam he had a desire to curse the people of Israel, yet natural conscience prevaised with him to the contrary; Numb. 23.12. and says he, Must I not take heed to speak that which the Lord hath put into my mouth?— Or secondly, this may proceed from the sense of outward judgements, this may occasion the entertainment of good thoughts. When their fear cometh as desolation, and destructions as a whirlwind, then shall they call upon me. Prov. 1.27.28. It must be a whirlwind of fear which drives them to call upon the name of the Lord, agreeable to that of the Prophet Hosea, In their affliction they will seek me early. Hose 5.15. When the Israelites were afraid of the thunder and the lightning, They said unto Moses, Speak unto us all that the Lord our God shall speak unto thee, and we will do it, Deut. 5.26,27. 4. Motions of the Spirit in the Reprobate, they are casual and accidental, not studied, and considered; such which fall in by the by without preparation, or meditation; motions which tumble in they know not how. The wicked man he consulteth evil thoughts, therefore (says the wise man) He shutteth his eyes to devise froward things. Prov. 16.30. Shutting of the eyes it is a posture which argues intentions of mind; thus wicked men they contrive how to bring about a mischievous device, and are students in sin; and to this purpose saith the Apostle Paul, 1 Cor. 4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that God will make manifest the counsels of the heart. Deliberate thoughts about sin they are called the counsels or consultations of the heart, and these will God lay open. The wicked are said to plot against the just, but they never study to have good thoughts; when they come they fall in accidentally, and pass away without consideration. 5. Good motions in wicked men they are partial not universal, as moving them not to good at all times, so neither to all good. They may have motions to move them to the doing of outward good things, such whereby their names may become to be spoken of with applause, but not to the doing of all good; their motions to good put them not upon the mortifying of strong lusts, and keeping under sin; whereas the Spirits motions to good in the godly they are universal, to one good thing as well as another. Heb. 13.18. We trust (saith the Apostle Paul) that we have a good conscience in all things willing to live honestly: Acts 24.16. and as the same Apostle in another place, Vniversalitas objecti & subjecti. Herein do I exercise myself to have always a good conscience void of offence, toward God, and toward men. There is a universality in the motions of God's Spirit upon the hearts of the godly. The whole heart being moved unto all good, and that always. 6. Motions of the Spirit in the wicked, they are fruitless motions, which have no influence upon their lives. One saith, that the heart of a fool is like unto a cartwheel, & his thoughts like a roving a xletree, as a cartwheel it goes round and round all the day, 2 Cor. 1.17 Isa. 51.1. Daniel 1.8 yet still abides where it used to be: so wicked men it may be sometimes they have good thoughts, and good motions, but yet these have not an influence upon his life, his motions to good are fruitless motions. But motions to good in the godly are joined with practice, and holy purposes joined with prayer, Psal. 119.2. 7. The motions of God's Spirit in Reprobates, they are for good things done in public, not in private; thou wilt do good, that thy name may be cried up. The wind of vain glory may blow the sail of thy heart, and fill it with good motions. Simile. Wicked men may be compared to a nightingale; they say of that bird, if it sees a man listen to her, it will sing the more sweetly: thus it is with wicked men, they are better to men, than they are unto God, and better in the Church than they are in the closet. It is reported of one that could fast several days in a Monastery, but not half a day in the Wilderness; and being asked the reason, he gave this answer. When I fast in the Monastery, I feed upon vain glory and the praise of men, but not so in the Wilderness: It is so with formal professors; their motions are such which put them upon outward and visible good, but never upon inward and secret duties to examine their hearts, to watch over them, to keep close communion with God in secret; if thou comest short of this, thou comest short of the effectual and saving motions of the Spirit. The use I shall make of this point shall be twofold.— First of humiliation. Use of humiliation. Secondly, by way of instruction, to draw out some practical inferences from the point. If it be the duty of God's people to walk after the guidance and motions of the Spirit of God; then, Use 1 Be humbled for that inobservancy that is in us of the Spirits motions. As it is with the wind to which the Spirit is compared, Joh. 3.8. The wind it bloweth where it listeth; but who takes notice of the wind? How often do men walk in the streets, and yet observe not which way the wind blows? as it is with the wind, so is it with the Spirit, the Spirit comes with many a sweet gale, and yet we do not observe it. That as Job said of the Lord, He passed by, and he saw him not, Job 9.11 so may we say of the Spirit of God, It was nigh me, and I perceived it not. Thus our Saviour speaks of the world, that they cannot receive the Spirit of truth; Because they neither see him, nor know him. The meaning is not, John 14.17. as if they could see the Spirit with a bodily eye, for the Spirit is not a bodily substance, but they neither see him nor know him, that is, they see not his motions, neither have any experimental knowledge of the Spirits workings. Natural men are unacquainted with their own Spirits, and much more with the motions of God's Spirit. We cannot see the Sun but by its own light, nor observe the Spirit without the Spirit. There are many in the world like unto that Ruler of the feast, when Christ turned the water into wine, Joh. 2.9. it is said He knew not whence it was. I may allude to this Scripture thus; there are many men whose water the Spirit would turn unto wine, that is, their corrupt motions into holy and gracious motions, yet they do not know it, neither will they see it. 2. If you are not guilty of inobservancy of the Spirits motions, yet be humbled for the infirmity of the flesh, that you cannot always embrace the Spirits motions when you know them. You read in Joh. 14. where Christ speaks concerning the sending of the Spirit, That the world cannot receive him. He doth not say, John 14.17. the world doth not receive him; but the world cannot receive him, to note a debility in the flesh, that men cannot entertain holy motions. Rolloc on this place compares the heart of natural men unto wet wood, 1 Cor. 2.14. which is not so easily set one fire. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned.— And the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. Rom. 8.7. There is not only a mere suspension of the act, but a disability in the soul; this is our infirmity that we cannot embrace the Spirits motions in the flesh, though we know them. 3. Be humbled, though knowing them, yet because you cannot bring these motions into holy practice; there are many men who entertain the Spirits motions, but alas they act not these gracious motions. The Spirit moves to pray better, to hear better, to live more holily, and yet still they remain as they were, and though sometimes they may resolve to live better, yet how soon are these resolutions forgotten; such may complain with Job in this case, Job 17.11. My purposes are broken off, even the thoughts of my heart. Doubtless these were good thoughts, as if he should have said, I have purposed to live thus and thus, if God had kept me in prosperity, but now they are broken off, and I am disappointed in my own thoughts; many of us may take up this complaint, that our purposes are disappointed, many a good motions hath the Spirit● stirred up in thy heart, and yet thou couldst not bring that holy motion into action. But it will become every child of God to say and hold to purpose and practice, and with David to say, I will confess my sin, and so to confess then, Psalm 32.2,3. 4. Be humbled for that receptivenesse that is in our natures to embrace all sinful motions. How unlike are we unto our Saviour; John 14.30. the Tempter came unto him, but found nothing in him, he found no matter for his temptation to fasten upon; but the Tempter comes to thee, and he finds something in thee, he finds in thee a receptive nature to close with the temptation he suggests unto thee. Christ's nature it was like unto a Crystal-glasse filled with pure water, the devil shook the glass, but it was still clear; but when the devil comes to us he finds us as a puddle of water, and he doth but take into this puddle, and how doth the mud appear? A dunghill may have herbs and flowers grow upon it, but if you rake, and dig into it, how quickly will the stench thereof take away the sweetness of the flowers? though our natures seem not to be so bad as they are, yet if the devil do but rake into them, then will it appear what we are. The heart of man may be compared to a tinderbox, the corruption of nature to the tinder in this box; now let but the devil strike flint and steel together, that is, suit a temptation to our corruption, and how soon are we set on fire? Christ's nature it was like Iron, it would not take with the sparks, but the devil he tempts, us and our natures are like tinder to the temptation; What cause have we therefore to be humbled and greatly to be abased in the remembrance of the receptivenesse of our natures to take in the devil's suggestions. 5. Be humbled for that antipathy that is in our natures against the Spirits motions. Our natures in innocency they were like the rivers of Egypt, before they were turned into blood, they were then the proper element for fish to live in; but being once turned into blood all the fish die. In innocency thy nature it was the proper element for the motions of the Spirit of God to be in; but when thy nature was turned into blood by degeneration, than the Spirits motions depart. The words following my Text set out the contrariety of our natures, Gal. 5.17. The flesh lusteth against the Spirit, by Spirit is not meant the regenerate part, but the motions of God's Spirit; corrupt nature wars against God's Spirit in its motions and workings.— There are three expressions in Scripture which set out the enmity of man's nature against the Spirit of God; As Isa. 63.10. Acts 7.51. Heb. 10.29. 1. A vexing of the Spirit. 2. A resisting of the Spirit.— And 3. A doing despite to the spirit of grace. Now all these expressiotions, they denote the very height of enmity, and that the nature of man it carries a deadly enmity to the Spirits motions. Use 2 I come now by way of instruction to lay down some inferences that may be drawn from this Doctrine, and they shall be of two sorts.— First, I shall lay down some general positions.— Secondly, some particular directions about the Spirits motions. Position 1 That the motions of the Spirit they are free and voluntary; they are in whom and in what measure the Spirit pleases. John 3.8. The wind blows where it listeth; that is, the Spirits motions are imparted to whom God pleases. The Spirit of God it is called a free Spirit; Psal. 51.12. it is a holy Spirit, if you regard the effects of it; but a free Spirit, if you regard the grounds of its working. And therefore the Apostle James (says he) Of his own will begat he us with the word of truth. James 1.18. The Spirit of God it is a free agent. Position 2 No man doth enjoy the Spirits motions always alike. That as the Sun in the firmament, though it be always there, yet it hath not always the same influence: so the same Spirit it is not always in the same measure in regenerate men. As it is with the wind in the air, sometimes it is calm, at other times it is boisterous: thus it is with the Spirit in the hearts of the godly, they have it not always in the same measure. Posit. 3 That men do more walk after the motions of the evil spirit, then after the motions of the good Spirit. It is a note which Divines commonly gather from Verse 19 and 22. following my Text where it is said, that the works of the flesh are manifest, Gal. 5.19,22 and there he lays down a catalogue of them. But when he comes to speak of the works of the Spirit, he doth not give them that name, but calls them the fruits of the Spirit; to let us know that men do more walk after the flesh, then after the Spirit. The ways of most men are rather to follow manifestly the guidance of the flesh then of the Spirit. Eph. 2.2 And so the Apostle speaks of men, Who walk after the course of this world, and according to the Spirit which worketh in the children of disobedience; not according to the motions and suggestions of the holy Spirit of God. Posit. 4 That there is more fruit and profit to be found in walking after the motions of God's Spirit, then after the sinful motions of the evil spirit. And this I gather from the variation of the phrase, when the Apostle makes a catalogue of the works of the flesh and of the Spirit, says he, The works of the flesh are manifest, but the fruits of the Spirit are, etc. Gal. 5.19,22. — To let you know, that there is no fruit nor profit in sin, and therefore says the Apostle elsewhere, Rom. 6.21. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death. Sin brings forth no fruit but sorrow and shame; sin it is a work of the flesh, it is the devil's drudgery; sin is a work, and it is a work of the flesh, and there is no profit in it; but there is fruit in the Spirit, to let you know that if you embrace the Spirits motions, there will fruit and profit redound unto you thereby. He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. Gal. 6.8. There is no profit in following the flesh, but much in following the Spirit. Luther hath a good gloss upon that of Paul, Let us cast off the work of darkness, and put on the armour of light. Rom. 13.12. Sin is called a work of darkness, and if you regard the antithesis; grace should be called the work of light, but it is not called so; it is called the armour of light; not the garment, but the armour of light; now why is the opposition carried on so unevenly? it is (says Luther) for this reason; sin is called a work of darkness, not armour, to note that there is no force in it against the wrath of God; but grace it is called the armour of light, that as armour is for ornament and defence; so grace it is that which beautifies the soul, and keeps you from the wrath which is to come. I shall conclude this particular with that of the Apostle Paul, to be carnally minded is death, but to be spiritually minded is life and peace, there is peace in this world, and eternal life in the world to come, much profit to a man which walks after the Spirits guidance here, but everlasting life and happiness hereafter. SERMON. X. At Laurence Jury, London, Decemb. 8. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. I Come now to the particular directions, touching the motions of the Spirit of God. Direct. 1 1. When the Spirit of God suggests holy motions into your minds, leave not these motions till you have brought them into actions; holy motions should be backed with holy resolutions, which also should be followed with holy actions. It is the fault of many Christians, they let good motions die in their breasts, and so they come to an untimely issue. Daniel 1.8. That of Daniel is for our imitation, He purposed in his heart that he would not defile himself with the portion of the King's meat, nor with the wine which he drank, therefore he requested of the Prince of the Eunuches, that he might not defile himself. He did not rest in the bare motion, and purpose, but he made it his request, he joined endeavour to his resolution: but as for us, how may we (as I before told you) take up the complaint of Job, Our purposes are broken off, even the thoughts of our hearts: Job 17.11 Holy motions they should be followed with holy resolutions, and accomplished with holy performances. 2. When the Lord vouchsafes you the motions of his Spirit, you must not conceive that you have the Essence, or the Person of the Spirit; this is the error of the Familists, and no less than blasphemy, for want of a distinction between the motions of the Spirit and the Person of the Spirit; their opinion is this, that there is in a Believer not only the graces of the Spirit, but the Person of the Spirit; but this is nothing else but to make humanity the Deity. For the clearing hereof let me exemplify it by a comparison. The Sun that is in the firmament, we use to say that it is in such a house, or such a window; but when we say so, we do not mean that the body of the Sun is there, but only that the light, heat, or influence of the Sun is there: So though the Scripture tells us that the holy Ghost, 1 Cor. 3 16. Spiritus Dei habitatin nobis, quia, regit, gabernat & sa●ctificat. Paraeus. or Spirit dwells in us; the meaning is not, as if the Person of the holy Ghost were in us, but only the motions and graces of the Spirit are there. And therefore in both those expressions, You are the Temple of the holy Ghost, and, The holy Ghost dwelleth in you, there is (saith Paraeus) a Metaphor. 3. Take heed that you mistake not the Spirits motions for Satanical illusions. I gave you the characters before, how you might know the Spirits motions from the devil's delusions: I shall only hint this to you, which is an infallible rule, That all motions that are not consonant to a written Word, they are from the devil, not from God. Prov. 1.23. Isa. 59.21. I gave you two Texts of Scripture, wherein the Spirit and the Word were joined together; therefore see that all your motions be according to a written Word. Direct. 4 4. Take heed of believing every one that says he is inspired by the Spirit. There are many highflown Teachers in these days, (who indeed are Masters of error, yet would be thought the Disciples of truth) that say they are inspired, when none else are beside them. But as the Apostle John saith, Believe not every Spirit, 1 joh. 4.1. 2 Thes. 2.2. that is, every corrupt teacher, but try the Spirits whether they are of God, because many false Prophets are gone out into the world. They are called Spirits, because they pretend with such confidence to have the Spirit.— Now that you may know such men, I shall discuss this Question. Quest. How you may know men who pretend to have the Spirit, when indeed they have not? Answ. 1 Such men who only pretend to have the Spirit, they are always proud of the gifts of the Spirit; their conceited opinion of having the Spirit, raises their minds to a high degree of pride. This is a certain rule that they who are truly inspired of the Spirit, 1 Cor. 7.40. they are always humble; thus it was with Paul, I give my judgement, (says he) and I think I have the Spirit of God: Paul he knew he had the Spirit, yet would he speak in humility, not boastingly and insultingly as many did. And so at another time, says he, 2 Cor. 12.2,3,4 I knew a man in Christ above fourteen years ago, whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth: such a man caught up into the third heaven, and heard words which it is not lawful for man to utter.— Now who was this man? it was none but himself; it was his modesty that made him speak in a third Person; therefore those who boast of the Spirit, and are vain glorious, it is an argument that indeed they have not the Spirit of Christ, which is a Spirit of meekness and of humility. Answ. 2 Those that so cry up the Spirit, as to cry down ordinances, and the Ministry, they have not the Spirit of God. In the time of the New Testament, when vision and inspiration were in use, yet then the Spirit would not teach men immediately; but did refer them to an outward Ministry. Acts 8. A famous instance you have hereof (as I noted before) in the Ethiopian Eunuch; who being reading in his Chariot the Prophecy of Esaias, the Spirit would not interpret to him the meaning hereof, Acts 9.6. but bids. Philip go and expound it.— So Paul when Christ revealed himself to him, he would not teach him himself, but bids him go to Damascus, and there it should be told him what he should do.— The like example we have in Cornelius; Acts 10.5,6. the Spirit would not teach him immeditely, but bids him send for Peter, and he should tell him what he ought to do.— By these examples we see how the Lord hath honoured the Ministry of the Word. And therefore those who cry up the Spirit, so as to cry down the Ministry, as expecting to have the immediate teaching of the Spirit; doubtless they have not the Spirit of God. Answ. 3 Those who pretend to the Spirit, and yet boast of the effects of the Spirit, rather in future Revelations, then in present motions to holy duties, are deceived by a Satanical delusion. There are many in these days that will take upon them to tell you future contingent events, but this can be nothing else but a delusion of the devil, because the gifts of the Spirit in foretelling future events is now ceased, and doth not remain in the Church. It is true I deny not but that the devil by a special manifestation from God may tell a future event, but I am sure your Astrologers cannot by the help of the stars. Thus the devil appeared to Saul in the shape of Samuel, 1 Sam. 28. ●9 and says he, To morrow shalt thou, and thy sons be with me, the Lord also shall deliver the Host of Israel into the hands of the Philistines. Now how came the devil to the knowledge of this? but by a special Revelation from God, the Lord permitting it for the delusion of wicked Saul. Or else the devil may know future events by that great knowledge which he hath in Scripture-Prophecies; those Prophecies which are dark to us the devil may know them: and therefore we read in History, that the devil hath told the events of Wars. Thus the devil in the Delphic oracle told Alexander, that both the Caldean, and Grecian Monarchies should be under his government, the devil told him so. So that if men shall take upon them peremptorily to tell future contingent events; I may confidently say, it comes from the devil, not from God. Direct. 5 Another direction about the Spirits motions is this. Bring yourselves under all advantages, whereby you may gain the Spirits motions. There are three advantages which I would commend to you.— 1. Be much in holy discourse with good company; conversing with those who have the Spirit about spiritual things, is a likely advantage for thee to gain the Spirits motions. What Christ did whilst he was upon earth, that will he yet do by his holy Spirit. You read when the two Disciples were going to Emmaus, Luke 24.15. communing and reasoning together, that Jesus drew near and went with them; Christ will draw near to those by the motions of his spirit, who are discoursing about holy things. 2. Give due attendance to the ordinances of God; they are that pool which the Angel at certain times will move. It is a Text worthy of observation, which you read of in the Prophet Isaiah, where the Lord says, Isa. 30.20,21 That thy Teachers shall not be removed into a corner any more, but thine eyes shall see thy Teachers, and thine ears shall hear a voice behind thee, saying, This is the way, walk ye in it. Mark the connexion; you shall see your Teachers, and in seeing them shall hear a voice, that is, of the Spirit. The ordinances are they which convey the Spirit in its motions to us: and to this purpose I may accommodate that of the Prophet Zachariah, Zech. 4.12 where it is said, that the two Olive-branches did empty themselves of the golden oil, by the two golden pipes, and so it ran into the Candlestick. This Candlestick is the Church, the oil is the motions of God's Spirit, and these motions they run through ordinances; they are those golden pipes which convey the Spirits motions into your hearts. It is with the motions of the Spirit and holy ordinances, as it is with the blood and Spirit, and the veins and Arteries; for as these convey the blood and spirit to each part: so also ordinances convey the graces and comforts of the Spirit to each believing member of Christ. Wait upon the Preaching of the Word, and then wait also upon prayer; that will be a means whereby you shall obtain the Spirit. Christ he makes this an encouragement to prayer. Luke 11.13. If ye then being evil know how to give good gifts to you children; how much more (says he) shall your heavenly Father give the holy Spirit to them that ask him? Go therefore to God in prayer, and that will be a means to bring the Spirit into thy heart. 3. Be much alone in holy meditation. Christ could tell you that he was alone, and yet (says he) I am not alone, because the Father is with me; So you, if you are alone in meditation, yet you will not be alone, because the Spirit will be with you in its holy motions. That as Isaac when he went forth to meditate, Gen. 24.63,64 it is said that then he saw Rebeccah, that mercy he so long prayed for: so may I say to thee, be much in meditation and the Spirit which thou hast prayed for shall be given in unto thee. 1 Kings 19.12. As Eliah when he was in the mountain, he perceived that the Lord was in the still voice; so will the soul at last perceive, that though the holy Spirit is not in the strong wind of boisterous passions, yet he will be in the still voice of holy meditation. Direct. 6 Look more after the holy motions of the Spirit then after the ravishing comforts of the Spirit; and the reason is this, because you more need the Spirits motions then the Spirits comforts; you may go to heaven without comfort, but you cannot go to heaven without grace; though it be the ravishing work of the Spirit which makes my life comfortable, yet it is the holy work of the Spirit which makes my soul saveable. The sealing work of the Spirit, whereby I cry, Abba Father, giveth comfort; but the Sanctifying work of the Spirit, whereby I mortify the deeds of the flesh, Romans 8.13,14,15. is the ground of that comfort. Direct. 7 And lastly, take heed that you do not mistake moral persuasions, for the Spirits motions. This is a very useful rule. Men are apt if they have a good motion to entitle it unto the Spirit; whereas there may be a thousand good motions in thy mind, which may merely come from moral persuasion. Mere nature may make a Reprobate go fare; how do you read of flashes of joy in Herod? he heard John Baptist gladly; of pangs of fear, and horror in Felix? and fits of sorrow and grief in Judas? yet all these came from the force of moral persuasion, and were not saving workings of the Spirit. That you may not be mistaken about moral persuasion: I shall give you four differences between it and the Spirits working. 1. Moral persuasion it may move a man to do good, but it never changes the affections. And therefore you read of those, 2 Thes. 2.10. That did not receive the truth in the love of it. Which intimates that men may receive the truth in the motion of it, and yet not in the love of it. Eph. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And hence are those expressions Of speaking the truth in love, or doing the truth in love; whatsoever you do you must do it in love. Now moral persuasion may move you to do a good act, but it never draws out your affections in love to the things you do. 2. Moral persuasion presses men to do good, but it gives them no power to do the thing it persuades to. Moral persuasion may give a man an eye, to see what is to be done; but the Spirit it gives not only an eye, Rom. 3.26. but a hand also, and helps us in the doing of that good whereunto it persuades. 3. Moral persuasion moves men to do good more out of hope of reward, or fear of punishment then of love to grace, or holiness; it looks more at what God gives, than what he requires; and hath more respect to the reward of grace, then to grace itself. 4. Moral persuasions they are partial persuasions; they move a man to some kinds of good, but not to all good; to good that may be easily done, but not to difficult duties; to outward, but not to inward good: but the Spirits motions they are universal; there is no good act, but the Spirit it moves a man to. Use 1 Of comfort, Consider in the general what cause of comfort we have, in that the Lord hath promised to us more of his Spirit than he gave out under the law. It shall come to pass in the last days, Acts 2.17. (saith God) that I will power out my Spirit upon all flesh. The Spirit it reveals things now more clearly, and more abundantly. In the last days the Spirit speaks expressly; before they saw things darkly; but now we see face to face, that is, more plainly; there shall be a more full revelation of the Spirit, Isaiah 30.26. When the light of the Moon shall be as the light of the Sun, and the light of the Sun sevenfold, as the light of seven days. Eph. 3 5. And hence is that promise, that knowledge shall fill the earth as water filleth the sea. In other ages the Mystery of Christ was not made known unto the sons of men, as it is now revealed unto us by the Spirit. Bless God then; this is a general comfort that more of the Spirit was reserved under the New Testament, than was dispensed under the Old. In particular, there are six comforts which I shall lay down for such who walk after the guidance and motions of God's Spirit. 1. The Spirit of God will be a sure guide to you, to discover to you, John 16.13. and to lead you in all truth; so saith our Saviour, He will guide you into all truth, that is, into all truth necessary to salvation. A like place you have in the same Evangelist, John 14.26. where it is said, that the Spirit shall teach you all things; that is, all things needful for an elect man to know that he may be saved. The Spirit of God reveals the Mysteries of salvation to his people, 1 Cor. 2.9,10. and therefore you read, that eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them which love him: but God hath revealed them unto us by his Spirit, The Spirit it makes known to us Gospel-truths, and reveals Gospel-Mysteries; 1 Cor. 2.15. The spiritual man judgeth all things, yet he himself is judged of no man; he hath the Spirit of God enabling him to discern of Doctrines whether they be true or false; and says the Apostle, he himself is judged of no man; that is, he is so assured of the truth of his Doctrine, Hildersham on Psalm 51. pag. 774. that other men cannot pervert him. 2. The Spirit will not be only a guide to lead you, but a seal to assure you of your Adoption. Rom. 8.14. As many as are led by the Spirit of God, (that is, which walk after its motions, and guidance) they are the Sons of God. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father; Gal. 4.6 that is, giving you a farther assurance, and Seal of your Sonship, that you may with more boldness pour out your hearts into the bosom of your Father. 3. The Spirit will be an evidence unto thee of thy union with Jesus Christ. So saith the Apostle, Hereby we know that he abideth in us, by the Spirit which he hath given to us. And hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. 1 John 3.24. Chap. 4 13 Get therefore the Spirit into thy heart, and follow its motions and guidance, and hereby wilt thou be assured of thy union with Christ. 4. Walk in the Spirit, and it will be a sure pledge to thee, that thou art exempted from damnation and brought into a state of salvation. Rom. 8.1. There is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit. It will be an evidence to you that you are past damnation. 5. That you are free from the curse and power of the law. If ye be led of the Spirit, ye are not under the law. Gal. 5.18 Liberati sumas per Christum à damnatione, non à directione legis. You must not understand it as if you were not under the moral law as a rule of life, but only that you are freed from the curse of it, so you are not under it. 6. And lastly, if ye have the Spirit of God, and walk after its guidance, here will be your comfort, that ye shall not fulfil the lusts of the flesh. And this brings me to the second Doctrine, to wit, That walking after the Spirit is an especial help to Believers, that they shall not fulfil the lusts of the flesh; though they may act the lusts of the flesh, and commit those sins which the devil, and their own hearts may move them to, yet they shall not fulfil the lusts of the flesh.— But more of this in the following Sermons. SERMON. XI. At Laurence Jury, London, Decemb. 15. 1650. GAL. 5. verse 16. And ye shall not fulfil the lusts of the flesh.— I Have hitherto treated on the duty, Walk in the Spirit; And am now to treat of the benefit annexed to this duty,— And ye shall not fulfil the lusts of the flesh.— In the handling of which, I shall first explain it, and then give you the Doctrine. There are two things to be opened. First, what is meant by the lusts of the flesh?— Secondly, what is meant by fulfilling these lusts? Quest. 1 What is meant by this phrase the lusts of the flesh? Answ. 1 By the lusts of the flesh, if you take them for the natural desires of the body, than this Text cannot be made true; for we may and do fulfil the natural appetite of the body; if it be hungry, we give it meat; if thirsty, we give it drink; if weary, we give it rest: So that the lusts of the flesh, if you take them for the natural desires of the body; these ye may lawfully fulfil; therefore it cannot be so taken here. 2. Neither is it to be confined to the sin of incontinency, but to be taken more comprehensively, for the sinfulness of our corrupt nature, the lusts and motions whereof you must not fulfil. 3. These motions and lusts of corrupt nature must be considered two ways.— First, either as a power. Or secondly, as an act. 1. As a power, and so they nor that radical indisposition that is in man's nature to good, and its proneness to evil. Or— 2. As an act, and so it notes those sinful motions to sin that come from corrupt nature, and so I take the meaning of this place; 1 Pet. 2.11. You shall not fulfil the lusts of the flesh, that is, walk according to the dictates and motions of the Spirit, and you shall not act those sinful motions which arise from corrupt nature. Quest. 2 But then a farther question is, what is meant by not fulfilling these lusts of the flesh? Answ. To which I answer, 1. Negatively, we must not understand this, as if so be we were not to have any lusts of the flesh in us. But secondly, that if you walk after the Spirits motions, you shall not yield to the motions of sin, with so strong an inclination and bent of the will as wicked and unregenerate men do, so you shall nor fulfil the lusts of the flesh. Before I come to handle the Doctrine, I shall premise these particulars. 1. This benefit here annexed may be understood, either preceptively, or promissively; either as a precept what you should do, or as a promise what you shall do. And the Translators of the Bible it seems were at a stand, how to render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza renders them ne perficite preceptively, fulfil not; the vulgar; ne perficietis, you shall not fulfil.— Which our translatours followed, but as you may perceive, put also the other rendering and reading in the Margin. But it is not material which way you take it. 2. This promise, (for so it seems to be taken) it is not to be taken absolutely, but conditionally; my meaning is this, God doth not promise this absolutely, but upon this condition, If you walk in the Spirit, on this condition, you shall not fulfil the lusts of the flesh. 3. It is not said, you shall not have the lusts of the flesh; for what man is there which hath them no●? but you shall not fulfil them. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We read in our translation the lusts of the flesh; but it is in the Greek, The lust of the flesh, in the singular number. — Now what may be the reason that though the Word be in the singular number, yet it is read in the plural? For this reason, because the sin of nature, though it be but one Mass of sin, yet it hath many sinsin the womb of it; and there may be this use made of the translation. That though the sin of nature be but one, yet seminally there are all the sins in the world contained in it. 5. Touching the benefit annexed, there is no cause of doubting to be left in your minds, that this benefit shall not be yours, if you perform the condition. Do you walk in the Spirit, and God will keep you that you shall not fulfil the lusts of the flesh; and this I draw from the Apostles Assertion, in these words; This I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. This I say, as if the Apostle should say, This is that which I have to speak unto you in the name of the Lord, that if you walk in the Spirit, you shall not fulfil, etc. Now having premised these particulars, the Doctrine is this.— Doct. That Walking after the guidance, or motions of the Spirit, is an especial means to keep men that they shall not yield to the lusts of the flesh with so strong and full a bent of the will, as wicked and ungodly men, when they sin against God. This is a very fruitful point, the promise is not to be taken absolutely, you shall not fulfil them at all; but comparatively, you shall not sin as wicked men do; you may sin, but you shall not regard iniquity in your heart, as the phrase is, Psal. 66.18. you shall not commit sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Joh. 3.9. as wicked men do, who make a trade of sin. In the handling of this point I shall only dispatch this one thing, to show you how the wicked do sin, and fulfil the lusts of the flesh, that all godly men which walk after the guidance of the Spirit, shall not so sin. 1. They who walk after the Spirit, they shall not sin so wilfully, Heb. 10 26. nor so voluntarily as wicked men do. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. Godly men they do not sin with so strong a bent of will, as wicked men do; sin they do, and they sin with their wills too, but there is much resistenice in the will against the will; it is not a full consent of the will, nor a full bent and tendency of the heart: and therefore says the Apostle Paul, The evil that I would not, that I do. Rom. 7.19. Paul he tells you he did evil, but he tells you also that he did not will the evil he did. A godly man he sometimes yields to sin, as to an usurping Tyrant, but never as to his natural Lord. Wicked men they will the evil they do, but godly men will the good they do not. Wicked men they sin with all their will, because there is no part of their will regenerated; Psal. 50.19. Impii delectontar impi●tate, & bell●m in●…cunt perspect●e veritati, uti sccit Saul, Abab, Julianus Apestata, Arrius, & alii quorum exceranda est memoria. Beza. Rom. 7.14. 1 King. 21,25. and therefore says the Psalmist, speaking of a wicked man, Thou givest thyself to speak evil. It is remarkable that variation of expression concerning Ahab and Paul. Ahab, it is said of him, that he sold himself to work wickedness; but of Paul it is said, that he was sold under sin. They were both sold, but there is this difference. Ahab he sold himself; but Paul was sold, he did not sell himself. Ahabs' act was a voluntary act, he sold himself; but Paul was sold under sin, it was not voluntary, but against his will. 2. Those who walk after the Spirit, they do not fulfil the lusts of the flesh so impudently as wicked men do. Wicked men they commit wickedness before the Sun, and are not ashamed; therefore says the Lord by his Prophet, Jer 6.15. Chap. 8.12. Were they ashamed, when they had committed abominations? nay, they were not at all ashamed, neither could they blush. Thou hast a whore's forehead (says the same Prophet) thou refusedst to be ashamed. Jer. 3.3. The wicked they have cast off shame, and therefore says the Prophet Zephaniah, The unjust knoweth no shams; Zeph. 3.5. they will not be ashamed when they have done wickedly: as that whore she finds a young man, Pro 7.13,14. and she caught him, and kissed him, and with an impudent face said unto him, I have peace-offerings with me, this day have I paid my vows. Thus wicked men they sin impudently, and are not ashamed when they have committed abomination; but the godly they do not so sin. Rom. 6.21. What fruit had ye then in those things whereof ye are now ashamed? (saith the Apostle.) And Ezra, Oh God, our iniquities are increased, I blush and am ashamed to look up. Ezra 9.6. The godly they do not sin so impudently as wicked men do. 3. Neither so boastingly as wicked men, ungodly men they boast in their ungodly deeds; and therefore says the Psalmist to Doeg, Why boastest thou thyself in mischief, oh mighty man? Psal. 52 1. It seems Doeg did not only kill those innocent Priests, but boasted of his villainy and wickedness. Hence it is said, Phil. 3.18,19. that the Apostle Paul wept over some that were enemies to the cross of Christ, whose glory was in their shame, that is, in their sin. A regenerate man may act sin, and hid sin; nay, he may extenuate sin, he may mince the matter, and put off, and excuse it all he can; but we never read of a regenerate man which did boast in his sin. A godly man may go near, Jer. 11.15. ever to the suburbs of hell, by his sin; but he never glories in shame, nor boasts of his sin. 4. Godly men they sin not so rejoicingly as wicked men do. The Prophet Jeremiah tells you of some, Prov. 10.23. that when they did evil, they rejoiced. It is a sport to a fool to do mischief, as the wise man tells you. Chap. 2 14. By Solomon's fool is meant a wicked man, and such are they, who rejoice to do evil, and delight in the frowardness of the wicked. Ungodliness, it is a wicked man's sport, he makes a jest of sin, Prov. 10.23. but a man of understanding hath wisdom, that is, he hath more wisdom then to make a sport of sin, he knows that they shall be damned, that have pleasure in unrighteousness; and therefore he dares not sin rejoicingly as other men do; he hath wisdom rather to mourn for it, as David, I will declare mine iniquity, I will be sorry for my sin. Psal. 38.18. 5. Godly men they sin not so plottingly, and contrivingly, as unregenerate men. It is true, godly men they may yield to the lusts of the flesh, and act sin, but they are not so cunning to contrive it. 1 John 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza in loc. Jer. 4.22. Ezek. 21.31. I sal. 119.69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concinnârunt, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunxit, metaphora à Fabris. Psal. 50.19. He that committeth sin, is of the Devil. It is not said, He that sins, but he that commits sin, that is, he that makes sin. The word is taken from Artificers, that are skilful and cunning about their work. Godly men are bunglers about sin, but wicked men they do it artificially. Hence it is said, that they are wise to do evil; And skilful to destroy. David he tells you, The proud have forged a lie against me. It is bad to tell a lie, but worse to forge a lie. It is an expression drawn from Smiths, that when they would bring a piece of iron into any curious frame, they bring it to the forge. Wicked men, they are as skilful in the way of sin, as if they were bound aprentice to it. Therefore we read of them, that their tongues are said to frame deceit. It is said, that Christ at last day will put away those who are workers of iniquity; all are actors of iniquity, but all do not work iniquity, that is, they do not make a trade of sin, neither are cunning in the cursed craft of sin. 6. Godly men, they sin not so deliberately as wicked men do. A godly man (it is true) may be carried to sin through the violence of temptation, and through the treacherousness of his own spirit; but he doth not deliberate sin, pause, and consider with himself how he may commit it: Micah 2.1. Woe be to them that devise iniquity and work evil upon their beds: and when the morning is light they practise it. Wicked men are said to shut their eyes to devise froward things. Prov. 16.30. Which is a posture which argues the intentnes of the mind, because by opening of the eyes many objects are administered, whereby the mind is distracted. Thus wicked men, they plot, contrive, and deliberate, how they may commit sin: wicked men are students in sin. But remember that at the day of judgement, God will not only call thee to an account for thy actions, but for thy deliberations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 4.12. and the debates of thy mind, how thou mightest commit such a sin, though it were never acted by thee: 1 Cor. 4.5. then will God make manifest the counsels of the heart: all those deliberate thoughts and purposes that were in your mind to sin these will God make manifest, and judge you even for the counsels of the heart. Psal. 36.4. The Psalmist tells you, that a wicked man, he deviseth mischief upon his bed, he setteth himself in a way that is not good. He deviseth mischief, there is his deliberation, and sets himself in a way that is not good, that is a further expression of it. A godly man may be turned aside by the Devil and his own heart, Gal. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si praeoccupatus sit à carne & Satana, & in cantus incidit in insidias. Beza. but the wicked they set themselves in a way of sin. A godly man may be overtaken with sin, as the Apostle tells you, which intimates that he is going from it; but a wicked man, he goes not from sin, but sets himself in a way which is not good. It is true I must confess, as Divines upon this case, that in a sense there may be deliberation in a godly man to sin, yet there is great difference between the godly and the wicked herein. There is difference betwixt the deliberating about the act of sin, & between a deliberation to find out an occasion how to commit sin. A godly man he may be deliberate about the act, he may roll the Sun in his fancy; but a godly man doth not deliberate how to find an occasion whereby he may be wicked. There was a deliberation in David, when he committed adultery, but he did not deliberate about the occasion to find it out; he did not go to his housetop, thinking with himself that there he should see a woman to lust after; but when he was there, the Devil presented him with an occasion, and when the occasion was found out, than he did not deliberate how to commit that foul sin. The like may be said about his deliberation in the death of Vriah, for though he did it deliberately, yet the violence of the temptation that then was upon him, pressed him thereunto. But now wicked men they deliberate how they may find occasions to sin, they are Devils to themselves, plotting how they may do mischief, they tempt the Devils to tempt them. 7. Godly men, they do not fulfil the lusts of the flesh so eagerly, and intently as wicked men do, who are eagerly set upon their lusts. The adulterous thoughts of the wicked are compared to the neighing of a well-fed horse, which is a very strong desire, Jer. 5.8. and to the fury of a horse rushing into the battle; Chap. 8.6. wicked men are as eager in the pursuit of their lusts, as ever a horse was to rush into the battle. Exod. 32.22 You read in Exod. 32. that the people were set on mischief, which intimated their eagerness to do wickedly. How eager was Amnon to satisfy his lust? insomuch that he was sick: And how sick was Ahab for Naboths vineyard? they were so intently bend upon their lusts. But good men though they sin, yet they do not sinne so eagerly, and therefore the Apostle he makes this a difference between godly and wicked men, the wicked they commit all iniquity, Eph. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezekiel 11.21 and all iniquity with greediness. It is said of the wicked that their heart walketh after their detestable things. 8. Godly men they do not sin so resolvedly as wicked men do; wicked men are so resolved upon their lusts that there is no taking of them off. When God bids the people leave their Idolatry, they say, No, we have loved strangers, and after them we will go; Jer. 2.25. as if they should say, we have done evil, and we will do evil still; Thus at another time when they had burned incense to the Queen of heaven, and the Lord had commanded them to leave their Idolatry, Jer. 44.16. and threatened to punish them, yet say they, As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee: They were resolved to follow their wickedness. A wicked man is so set upon his sin, Prov. 4.16. that it takes away his sleep, He sleeps not unless he hath done some mischief, and his sleep is taken away, unless he cause some to fall; but godly men they do not sin so resolvedly. It is true, a godly man may have a purpose to act a sin, though he may know it to be a sin, but a little good counsel will take him off. That of David is very remarkable, how resolved was he to kill Nabal and all his family; and what a bloody resolution was it? nay he had bound himself under an oath, and was going up to execute his bloody resolution, but at last Abigail meets him, and by her good counsel how soon was he brought off from his resolution? And blessed be the Lord God of Israel, 1 Sam. 15.32,33. (says he) which sent thee this day to meet me, and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood. Godly men they are not so resolved upon wickedness; a little good advice will bring them off, and they will bless God for such preventing counsel, and you for giving it them. 9 They do not sinne so contentedly as wicked men. Wicked men they sinne contentedly because they are in their proper element, when they are sinning. Nil gravitat in suo centro. Now Philosophers say of the elements; that the earth is not heavy in its proper place. Wicked men they are as swine in the mire, it pleases them to be there; but for a sheep to be in the mire, how doth it trouble it? 'tis their delight to be in the green Pastures. Wicked men they not only walk, and stand, but sit down in sin, Psal. 1.1. which argues their contentedness therein. But it is not so with the godly, there is that difference between sin in a good man and in a wicked man, as there is between poison being in a man and a toad; poison in the toad, contents it, because it is natural; but poison in a man how doth it offend him? thus it is between sin in the godly and the wicked: Sin in the wicked it contents him, because it's natural to him; but sin in the godly it is like poison in a man's body, it tortures, and torments him. 10. A godly man he doth not sin so customarily as wicked men do. A wicked man he makes it his custom to sin, it is his way wherein he walks, and therefore says David, Search me, O God, and know my heart, and my thoughts: And see if there be any wicked way in me: Psal. 139.23,24. There may be a work of wickedness in a godly man, but there is not a way of wickedness in him. The wicked are accustomed to a way of wickedness, and as the Prophet speaks, If the Leopard can cleanse his spots, or the blackmore his skin, then may they also who are accustomed to do evil. Sin in a wicked man it is like water in a river, you saw it there yesterday, and you may see it to day, always it is there; when they are in a way of sin, they are in their proper course; but sin in a godly man, it is like the water of a land-flood, you see it to day, but to morrow it is gone; sin it is not a customary thing to them. 11. They who walk after the Spirit, they yield not to sinne so indulgently as wicked men; the Prophet he brands wicked men with this, Psal. 58.2. that in heart they work wickedness, they sin with their hearts; and in another place he saith, Psal. 5.9. Their inward part is very wickedness, that is, their sin it comes from their hearts. Hence also they are described to be such, Jer. 11.21. Whose heart walketh after detestable things, they sinne affectionately; but a good man's heart it is not so taken up with sin. The wicked are said to hid sin under their tongues as a sweet morsel, but the godly though they may have sin in their mouths, yet it is there as a bitter morsel, it is unpleasant to them. A wicked man is as indulgent to his sin, though he know it will be his ruin, as David was to Absolom, and he deals gently with it; but it's otherwise with the godly, for though he be overtaken with a sin, yet he takes revenge of it; 2 Cor. 7.11. Rom. 7.21,22. and therefore says Paul, I find a law that when I would do good, evil is present with me. For I delight in the law of God after the inward man. My inward man is changed, Vers. 25. and therefore says be, With the mind I myself serve the law of God, but with the flesh the law of sin: Godly men they do not delight in a course of sin. 12. And lastly, they do not sinne so maliciously as wicked men: The Psalmist hath a prophetical prayer against such, Lord, (says he) be not merciful to them that sin of malicious wickedness; good men who walk after the Spirit, they never sinne so as to despite the Spirit of grace; they sinne inconsiderately, but they never sinne maliciously. Now sum up all these particulars, and you will see the text is true, that if ye walk in the Spirit, ye shall not fulfil the lusts of the flesh, that is, you shall not sin after that manner, and after that rate as wicked men sin. Use 1 You who have the Spirit of God, bless God, that you have such a preservative to keep you from sinning so as wicked men sin. Why is it that the wicked sin so as they do; but because they have not the Spirit of God? Hast thou not the same sinful inclinations with the worst that are? other men's abominable actions, are but commentaries upon thy heart: You have cause to bless God, because otherwise you would commit more sins than you do; and those which you do commit, after a worse manner more willingly, more eagerly, more wilfully; bless God therefore in this regard for his holy Spirit. Use 2 You may learn the happiness of a godly man, and the misery of a wicked man. The happiness of a godly man, that thou hast the Spirit to keep thee from sinning so as other men sin; 1 John 3.9. Non homines, sed monstra Hominum sunt Pelagiani, Cathari, Caelestiani, Donatistae, A nabaptistae, Libertini, qui ex hoc loco perfectionem illam somniant, à qua absunt ipsi emnium hon inum longissimi. Beza. Chap. 2.1. Job 1.22. Job. 5.24. and the Scripture speaks of a godly man in this regard, as if he had no sin at all. Whosoever is borne of God (says the Apostle) doth not commit sin, for his seed remaineth in him, and he cannot sinne, because he is borne of God. It is not to be taken absolutely, as if we had no sin, but comparatively, he cannot sinne so as wicked men. These things writ I unto you, that ye sinne not, saith the Apostle. And as it is said of Job, that in all this he sinned not. These expressions are not to be taken absolutely, but comparatively; not that godly men sinne not at all, but that they sinne not after that man●er wicked men do. Thou shalt visit thy habitation, and shalt not sin, saith Job. What an honour than is this put upon the godly, that because they sinne not as the wicked, therefore the Scripture makes mention of them, as if they did not sin at all. But farther, see the misery of the wicked; what a case are they in, who have not the Spirit of God to lay a control upon their sinful natures? what servants to sin are they? what vassals to their own lusts? when the devil tempts from without, and their own lusts from within, they have no Spirit of God to withhold them. Wicked men, they sin so as no godly men can; and therefore, saith the Lord, Deut. 32.5. They have corrupted themselves, and their spot is not the spot of my children. It is true, I confess, there may be a spice of those particulars I mentioned, in thy practice; there may be something of the will in sin, some delectation, some deliberation; yet do not be discouraged if thy heart yield not fully, if there be not such a strong bent of will to sin as is found in wicked men. SERMON. XII. At Laurence Jury, London. Decemb. 15. 1650. GAL. 5. verse 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. HAving treated in several Sermons upon the Verse foregoing, concerning walking in the Spirit; I come now to handle this Verse, which contains in it the combat between the flesh and the Spirit. I shall only open the first clause of the Text at this time, and dispatch the other in order. The first onset given in this spiritual combat, is by the flesh, The flesh lusts against the Spirit; to open which, two things must be unfolded. Quest. 1 1. What is meant by flesh? 2. What is meant by the Spirit? and than what by the lusting of the flesh against the Spirit? Answ. By flesh is to be understood, the corruption of man's nature by original sin; which corruption may be understood, either as an habit, or as an act: If you consider the flesh as an habit, than it notes that primitive, radical, and original indisposition in man's nature to good.— But if it be taken as an act, than it notes our corrupt motions against grace, and so I take it in this place; The flesh lusteth against the Spirit, that is, when the Spirit of God doth by divine pulsations beat upon the heart in holy motions, than there is a contrariety in the flesh against these motions, suppressing them, and carrying the heart to evil. The corruption of nature may be called flesh for these reasons. 1. Because the soul was defiled with corruption immediately upon its union and conjunction with the body. It is true, there is a contest among Divines, when the soul comes to be corrupted, seeing it is infused by creation, and is therefore pure? But the generality of Authors conclude upon this; that immediately upon the conjunction of the soul with the body, the creature is said to have natural corruption; and for this reason some think that corrupt nature is called flesh; because man is naturally corrupted, assoon as soul and body join together. 2. Corrupt nature is called flesh; because this corruption of nature remains, as long as we carry flesh and blood about with us; as long as you have flesh, you shall have sin. The body of death is not destroyed, but by the death of the body, and therefore corruption may be called flesh. 3. Because the motions of corrupt nature are naturally as dear to a man, Ephes. 5.29. as his own flesh: No man yet ever hated his own flesh, and this is the reason why the Scripture calls it a right hand, Math. 5.29,30 and a right eye; corruption of nature it is closely joined to a man. Quest. 2 What is meant by the spirit! Answ. By spirit some understand the soul of a regenerate man; but this seems to be incoherent, the scope of the place carrying it to something else, though this also may be included. Therefore by spirit is to be understood, the holy motions and workings of God's Spirit, and there the flesh is said to lust against, Gal. 3.2,14. Gal 4.6,29. Gal. 5.5,16,17 18,22,25. and it is apparent that it is thus to be understood, because spirit is so taken in the foregoing Verse, and also in the Verse following my Text; so that by spirit I understand the motions and workings of God's Spirit in the soul. And in this sense is the word spirit taken in most places of this Epistle. Quest. 3 What is meant here by lust? Answ. When it is said to lust against the Spirit, you may observe, that it is not said to work against the Spirit, nor act against the Spirit; though sin be of an active nature, yet it is not always in the act; but though it be not always acting, yet it is always lusting; there is an opposite disposition in nature to the work of God's Spirit upon the heart. In the words you may observe three parts. 1. A double conflict; The flesh lusteth against the Spirit, and the Spirit against the flesh. 2. A double cause; These are contrary the one to the other, the flesh contrary to the Spirit, and the Spirit contrary to the flesh. 3. Here is a double consequent; So that ye cannot do the things ye would; the flesh lusts against the Spirit, so that ye cannot do the good ye would, and the Spirit against the flesh, so that ye cannot do the evil ye would. Before I raise the doctrine, I shall premise a few particulars to be considered of. 1. This conflict between the flesh and the Spirit, it was not found in innocency; then there was an harmony between the motions of God's Spirit, and all the powers and faculties both of soul and body; God made man upright. 2. This conflict, it shall not be found in a state of glory; for than thou shalt be all Spirit, and no corrupt flesh; for then the flesh shall be utterly abolished. 3. This opposition, it is not found in infancy; it is true, there is a corrupt nature in infants, sinful motions in children; but there is not that which we call actual opposition, because they cannot exercise neither grace nor sin. 4. This conflict, it is not found in the state of unregeneracy: while a man is wholly unregenerate, he hath no saving motions in him; and there cannot be an opposition, but where there are two contraries. 5. That the time of this life, is the time how long this conflict shall last; it cannot be ended until this life be ended; until thou castest off the body of flesh, thou shalt not be rid of the motions of sin. 6. That even in the most holy that are, there will be this conflict between the flesh and Spirit; and those who have most grace, are most sensible of the contest of the flesh against the Spirit. 7. That even regenerate men do more often side with the motions of the flesh, then close with the motions of the Spirit; they are more in sin, then in obedience; more in embracing sinful motions, then in entertaining divine motions: some gather this from the Apostles vatiation of speech, when he says. The works of the flesh are manifest; but he doth not say so of the fruits of the Spirit; intimating that m●n are apt to close with the flesh rather than with the Spirit. 7. These motions of corrupt nature, they do not only reside in the inferior part of man, as the concupiscible faculty exciting to gluttony and lusts, and irascible to envy and wrath; but also in the superior part; (though the Papists would make us believe otherwise.) The more noble and rational faculties of man are become corrupt, thou art become vain in thy reason, and in thy imagination; thy understanding is tainted, and thy will rebellious; thy affections displaced; thy superior faculties are defiled.— Now having laid down these particulars, I come to raise the Doctrine, which is this. Doctr. That the motions, or inclinations in our natures to sin, do ever conflict or war against the motions of God's Spirit pressing us to good. I shall not dilate upon the proving of this point; it is written legibly in the Word, and engraven in every man's experience.— Therefore in the handling thereof there are several Queries I shall dispatch, and then shall give you the use. Querie 1 Wherein consists this conflict between the flesh and the Spirit? Answ. 1 In stirring up in the heart motions to sin, when the Spirit dissuades from sin. Thus the Apostle Paul, Rom. 7.5. he speaks it in the name of the regenerate, (says he) When we were in the flesh, the motions of sin which were by the law, (accidentally) did work in our members to bring forth fruit unto death. Not only in unregeneracy do motions arise from corrupt nature, James 1.7,14. contrary to God's Spirit; but in a regenerate man. Every man is tempted when he is drawn away of his own lusts and enticed, that is, by original sin; and thus Paul, he speaks of himself as converted, Rom. 7.23. (says he) I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members; the Apostle he calls sin a law, because it had a force over him, and brought him into captivity; the law of his members did war against the law of his mind, by provoking him to sin. Answ. 2 By quenching, and stifling the good motions of the Spirit that presses us to good. The Spirits office is not only to testify to us our graces, and to evidence to us our interest in Christ; but also to excite and stir up holy motions in the heart. Now the flesh it doth what it can to quench all these good motions; Rom 7.19. hence it is that Paul complains of himself, that the good he would do, he did not, and the evil he would not do, that he did; and this arose from that corruption of nature, which in the whole Chapter he complains of, and herein chief consists the opposition that is between the flesh and the Spirit. Answ. 3 By inturrupting you when you are about good duties; if the flesh cannot prevail with you to make you not do, it will labour to make you misdo duty; & herein is the great sinfulness of it. To will is present with me, Rom. 7.18. (saith Paul) but how to perform that which is good I find not; as if he should say, I have always an evil nature within me, which is interrupting me and debilitating me, that I cannot do the good I would; herein consists the conflict between the flesh and the Spirit. Querie 2 How doth the flesh oppose the Spirit and provoke to sin? the Spirit dissuades from sin, the flesh entices to sin. Now what way doth the flesh take to entice to sin, so as thereby to conflict with the Spirit? Answ. 1 In general, the way and manner which the flesh takes to oppose the Spirit, it is very sly and subtle: Hence is that of Paul, Rom. 7.11. (says he) Sin taking occasion by the commandment, deceived me, and by it slew me; by sin he means not actual, but original sin; the sin of nature is very subtle to deceive, as will appear, 1 By the names the Scripture gives to the sin of nature, They are called deceitful lusts. Eph. 4.22. There is great deceitfulness in sin, according to that exhortation of the Apostle, Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Heb. 3.13. 2. The sin of nature it is deceitful, as appears by the experience of God's people; Rom. 7.11. Sin taking occasion (saith Paul) by the commandment, deceived me, and by it slew me. 3. Because this sin of nature, it is that which makes the heart deceitful above all things, and desparately wicked; Jer. 17.9. Quicquid efficit tale, est magis tale. the heart is deceitful, and is very subtle therein. Answ. 2 In particular, there are seven ways by which corrupt nature entices men to sin. 1. By varnishing over sin with the colour and paint of grace. As a light woman may sometimes dress herself in modest attire, that so she may not be suspected; so thy heart may varnish over sin, that thereby it may the sooner deceive thee. As it is usual that the beautiful face of grace by the corruption of our hearts may be smeared over with deformity; as that tenderness of conscience may be termed a needless scrupulosity; zeal may be called rashness, holy walking, needless and precise niceness; patience in bearing suffering, cowardice and lowness of Spirit:— So thy corrupt heart on the contrary may paint over foul sins with the varnish of grace. So many have painted over the foul sin of covetousness with the virtue of frugality and thriftiness, pride called neatness, drunkenness good fellowship, prodigality may be styled generous magnanimity, and such like varnish doth the world put upon the deformed face of sin. And as for practice, so also for opinion; how are old Heresies that may be found in Eusebius and other Authors, how are they now termed new lights? how are Satan's delusions termed the Spirits motions? how is lose walking termed Christian liberty? This varnishing of sin with the paint of seeming grace comes from our corrupt natures, and is one way by which the flesh entices to sin. 2. By persuading thee that there are some sins, that there is no fear of thy committing them. The devil hath a great advantage over men in this regard. Our own hearts sometimes tell us that there are some sins so foul, and so contrary to our natural temper, and we think we have such a measure of grace, that certainly we shall never commit them; thus it was with wi●ked Hazael; when the Prophet told him what evil he should do unto Israel, that he should burn their Cities, slay their young men, dash children against the stones, and rip up women with child: 2 Kin. 8.12,13. Hazael could not believe this, but says he, Mat. 26.35. Is thy servant a dog that he should do this great thing? Thus Peter's heart deceived him; Though all men forsake thee, (says he) yet I will not; but how did his heart deceive him? even a godly man may be thus cheated by his own heart. Men will not believe their hearts to be so bad as they are, and when the heart is once brought to this to think that there are some sins which it shall never commit, by that means a man grows secure and is thereby the more easier drawn unto it. Thus David, who made conscience of lesser matters, for his conscience smote him for cutting off the lap of saul's garment, but he never thought that he should fall into those gross and scandalous sins of adultery and murder, and so his heart grew secure and deceived him. 3. The flesh entices to sin, by promising to a man pleasure and delight in the commission of sin; but conceals the hurt and mischief which comes by it: and how are thousands deceived hereby? Every man is tempted, when he is drawn away of his own lust and enticed. James 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are said to be enticed by our lusts; the word is very emphatical, being a Metaphor drawn from fishermen, who will let the fish see the bait, but not the hook; and as the fisherman deals with the fish, so also doth the devil and thy corrupt nature; they will show thee the pleasure, but not the danger of sin; the bait, but not the hook; as the Apostle Peter speaks, beguiling unstable souls. 2 Pet 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is thy own heart which deceives thee. As the devil before Adam had a sinful nature, used this engine against him: so now thy own heart uses it against thyself. If you will eat, (says the devil) you shall be as gods knowing good and evil, and your eyes shall be opened; the devil hide the hook, did not show them that they should be driven out of Paradise, but hide their danger, and so deceived them. Now thy own corrupt heart sets upon thee in the same method. The way of a wicked man seduces him, Prov. 12.26. Prov. 11.18. saith Solomon. The wicked worketh a deceitful work; but to him that soweth righteousness, shall be a sure reward. Pro thesauro carbones. The work of the wicked shows him a seeming reward, but it is only the godly whose reward is sure. 4 By persuading to entertain small and lesser sins, promising that if they will but yield to these, they shall never be troubled to commit greater. This is a great deceit of the heart, wherein thousands have been taken, whereas small sins they are as an inlet to greater sins. A little thief put into a house, may open the doors for greater, and stronger to come in. You know a wedge small and thin in one part, makes way for a greater; little sins they will draw us on to greater. I have read a story of a young man that was tempted by the Devil and his own heart to three sins; to kill his father, to lie with his mother, and to be drunk: the two former he would not do being abhorrent to nature; but thought he, I will yield to the last, because that was the least; which was enough, for being drunk, he did in his drunkenness kill his father, and ravished his own mother. Take heed therefore of this deceit of sin, thy own heart will not prompt thee to all sin at first; but will labour to draw thee on by degrees, from less sins to greater, until thou become abominable therein; Behold, Isa. 3.5. saith the Apostle James, what a great matter a little fire kindleth! Little sins yielded to, may be occasions to bring forth many great sins; therefore take heed you be not deceived by the corrupt dictates of nature. 5. The flesh will tempt thee to sin upon this ground, because it is but a little one; it is but a small sin, as Lot said of Zoar, Is it not a little one? but consider that this is the mere policy of sin to undo thee; for though there are some sins less than others are in respect of the act, yet all are alike in regard of the object; there is no little God to sin against, and therefore there can be no little sin; sin must not be measured by its act, but by its object. A blow given to an ordinary man, it is accounted as nothing; but a blow given to a great man, how heinous is it? therefore if thy heart shall say to thee that it is but a little sin, do thou say, The God I sin against is no little God; and th● merit which must procure pardon for this sin, can be no small merit; and the hell prepared for the punishment of a little sin, is no small torment; therefore take heed to thy heart in this regard. 6. Thy heart may entice thee to sin upon pretence of good that may ensue upon thy committing of it; and how many have been entangled in this snare? Hereby were Lot's daughters entangled to lie with their own father, Gen. 19.32. upon this pretence that they might preserve seed of their father; they saw there was no likelihood for a posterity to come from their father, and so thought that the Church of God would cease; here was their end, and therefore for preserving a seed, they would venture to sin. This is expressly against the Scripture, which forbids that we should do evil, Rom. 3.8. Job 13.7. that good may come thereon; Will ye talk wickedly for God, and deal deceitfully for him? and if upon pretence of good, we may commit evil; by the same rule Judas his treason may be excused, because of the great good coming by Christ's death. But let me tell you farther, that if you sin that good may come thereby, it is the way to lose the good you aim at. It is very remarkable concerning Saul, being to pursue the Philistines, he gave out a very cruel and harsh command; 1 Sam. 14.24. he commanded the people, and bound them under an oath that they should not eat a bit of meat until evening, that he might be avenged of his enemies. saul's pretence was good, but using an unlawful means, the people became feeble and faint for food; who otherwise might have obtained afar more glorious victory. When men therefore shall use sinful means for the obtaining of good, it is just with God to disappoint them of the good they aim at. 7. And lastly, thy corrupt heart will tell thee, though thou may'st not boldly act sin, yet thou may'st safely venture on the occasion of sin, and yet be preserved. Thus Peter's heart deceived him; he would go into the high Priests Hall, venture upon the occasion of sin, thinking that he should not be taken in it. And thus the Israelites, they would marry strange wives, and this was an occasion whereby at last they fell to worship strange gods; keep off therefore from the occasion of sin. Solomon hath a good saying; Can a man tread upon fire, and not be burned? his meaning is, that a man cannot keep company with a harlot and be chaste; running upon the occasions of sin, brings to the acting of sin: you will not venture upon ice, or slippery places, because of the occasion of falling; and if you desire to be freed of the one, be not bold to venture upon the other. Use. 1 You that carry flesh and blood about with you, and sinful natures, and do perceive the conflicts of the flesh against the Spirit; weigh with yourselves what it is the flesh conflicts with you for; it is no less than for your immortal souls, as the Apostle Peter tells you: 1 Peter 2.11. I beseech you, (says he) as strangers and pilgrims, abstain from fleshly lusts which war against the soul. The flesh aims to damn the soul; It is in this conflict as Cesar said in the battle, he had once in Africa with the children and partakers of Pompey, that in other battles he was wont to fight for glory, but there and then he was feign to fight for his life: remember thy precious soul lies at stake in this combat; therefore I beseech you, take part with God's Spirit against the flesh, and not with the flesh against the Spirit. Use. 2 When thou art overtaken with sin, blame none but thy own heart, blame neither God nor the Devil. 1. Not God, for he made man upright; Eccles. 7.29. he gave a pure and unspotted soul to man; but they have sought out many inventions; therefore blame thy own self. James 1.13,14 Let no man say when he is tempted, that he is tempted of God: for every man is tempted, when he is drawn away of his own lust, and enticed. 2. Blame not the Devil; it is natural to men, to take off the blame from their own vicious natures when they fall into sin, and to lay all upon the Devil; but if you observe the Scripture, you shall never find that a godly man did ever lay the blame upon the Devil after he fell into sin: It is true Adam and Eve did, but there was some reason for that, because they had no sinful nature to tempt them; but after being fallen, their sinful nature did tempt them, not the Devil. It is said of David, that Satan stood up and provoked him to number the people; 1 Chron. 21.1. but David he doth not say so himself, Vers. 8. but says he, I have sinned greatly, and I have done very foolishly. David he charges his own heart, and the reason is, because the heart of man hath a greater stroke in provoking a man to sin, than the Devil hath; alas, what could the Devil do, if we had not a sinful inclination within? The Devil when he came to tempt Christ, he found no matter in him to fasten upon him, and therefore he could not prevail. The Prince of this world cometh, and findeth nothing in me, said Christ; But 'tis otherwise with us, temptations meet with corruptions that do suit them. The Devil when he comes to thee, thy heart it is as flax among fire, or as gunpowder which having a spark of fire in it, is suddenly blown up; therefore blame not the Devil, but thine own heart; neither the Devil nor the world could hate thee, were it not for thine own heart, which like a false Trayter lodgeth within thy breast, and betrays the soul to the snares and temptations of the Devil. Sermon. XIII. At Laurence Jury. London, Decemb. 22. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Come now to give you the properties of this enmity, and of this conflict; and there are nine or ten qualities of this enemy, corrupt nature. 1. The flesh it is a potent enemy against the Spirit, it is no weak enemy, but it's strong; and therefore says the Apostle, Rom. 6.12. Let not sin reign in your mortal bodies. In the unregenerate, the flesh is as a mighty Monarch, which rules without control, the flesh, the power or a Law over them; And in the regenerate, sin is an usurping tyrant, which gets a great deal of the Believers soul into his hands: Rom. 7.14. Paul complains that he was sold under sin; though after his regeneration, he did not sell himself to work wickedness, yet he was taken captive by the flesh, as by a powerful and prevailing adversary, and as conquerors sell their prisoners, so was Paul.— Divines do usually compare corrupt nature to great Goliath, and grace to little David; Goliath had more strength, yet David gets the victory; though corruption be potent, yet grace in the end will get the victory. The potency of the flesh may appear by these demonstrations. 1. By the names which in Scripture are attributed to corrupt nature, 2 Cor 10.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is called a strong hold; a man may easily win an ordinary dwelling house, but it is hard taking a strong hold. Rom. 7.23. It is called a Law, The Law of sin; it hath that power over the soul, as the Law hath over the subjects of a Kingdom; it is said to reign, having the power that a Prince hath over his people. 2. It appears to be potent, by that mighty power which must be set on work to suppress this enemy, no less than the power of an Almighty God, can suppress these corrupt motions; and therefore says the Apostle, The weapons of our warfare, are not carnal; but mighty through God, to the pulling down of strong holds. 2 Cor. 10.4. It is a weapon edged with the power of a Deity, which must pull down these strong holds. 3. Corrupt nature is strong, because it is set on by a powerful spirit, the Devil; he provokes thee to sin, and that makes the corruption of thy heart so potent. The Sea will move of itself, being a fleeting body; but when a tempestuous storm arises, than it rages and roars: So is it with thy corrupt nature; if there were no Devil, yet thou wouldst be a Devil to thyself, and wouldst commit sin; but when the Devil shall set on this Sea of thy corrupt nature, then how doth it rage and swell? He is that Prince of the power of the Air, the spirit that now worketh in the children of disobedience. Ephes. 2.2. 4. It argues the flesh is potent, because it often prevails over the Spirit. The Apostle tells you, that not only in wicked men, but even in the regenerate, the flesh doth many times carry a prevalence over the Spirit; The Law is spiritual, Rom. 7.14. (says he) but I am carnal, sold under sin. He speaks of himself as a regenerate man; he doth not say he sold himself, that was the property of wicked Ahab; but it is meant that corrupt nature did carry him away captive to sin, just as a conqueror carries away his prisoner. 5. The flesh is a potent enemy, because there is a greater measure of the flesh in regenerate men, than there is of the Spirit; thou hast more sin in thee then grace; more of a corrupted nature, then of a renewed nature. In the best of God's children, there is more ignorance than knowledge; more pride than humility; and generally more sin than obedience; and this may be hinted from the catalogue here enumerated of the works of the flesh, and of the fruits of the Spirit. Gal. 5.19,20. There are seventeen sins as the fruit of the flesh, and but seven graces as the fruit of the Spirit; to note that there is more of the old nature in thy heart, then of the new; more of the old leaven, then of the new lump; more dross, than gold; and this God suffers in his children to keep them humble, and in a continual dependence upon him; the spirits of just men are never made perfect till they come to heaven, Heb. 12.21. and in the mean time it is the admirable power of Christ to keep alive a spark of grace in the midst of a sea of corruption. 2. As the flesh is a potent enemy, so it is a malicious enemy against the Spirit; Rom. 8.7. The carnal mind is enmity against God, and its maliciousness against the Spirit appears two ways. 1. It suffers no good to be left in it: I know in me (that is, in my flesh) dwells no good thing, saith the Apostle; Rom. 7.18. Ca●o à carendo. though there may be good in the man, yet there is no good in the flesh, that is, in his sinful nature. 2. It is content with nothing, but with the death of the creature in whom it is, and this is a very pernicious enemy; it not only kills the Spirits motions, but is malicious against the man; Rom. 7.11. Chap. 8,13. and therefore says the Apostle Paul, Sin taking occasion by the Commandment deceived me, and by it sl●w me; And again, If ye live after the flesh, ye shall die; nothing less than death, and eternal damnation of the soul will content it, this argues the maliciousness of the flesh ●o be great indeed. 3. Corrupt nature it is an universal enemy against the Spirit; and its universality appears in three regards. 1. The flesh it is seated in the whole man, in all the parts of thy body, and in all the powers of thy soul. The flesh is in the soul, just as the soul is in the body; And Philosophers say, that the soul is in the body, the whole soul is in the whole body, Anima est tota ●n toto corp●re & tota in qualibet parte. and the whole soul in every part of the body: just so is corruption and sin in thy soul, the whole corruption of nature is in the whole soul, and in every part of it; in thy body, eyes, ears, hands, in all the parts of it; not only in the concupiscible and irascible part, but also in the more noble parts, as in the will, understanding, reason; it is universal in every part of man. 2. It contains in it virtually all sin. Nothing doth virtually contain all evil, but corrupt nature. As we may say of the first man, Primus homo fuit omnis homo. Rom. 7.8. Primum peccatum fwt omne peccatum. that he was every man; So we may say of sin, the first sin had every sin, that is, every sin virtually. Sin taking occasion by the Commandment, wrought in me (says the Apostle) all manner of concupiscence. Corrupt nature, it is an inclination to all actual evil in the world: I may illustrate this by an egg. An egg hath in it potentially and seminally all the parts of the bird, only it wants the warmth of the hen to hatch and produce it: So our corrupt flesh hath in it all sin, the seed and spawn of all sin, and as the hen produceth the chicken, so doth the devil hatch sin. 3. It opposes all the graces of God's Spirit; other sins, take what sin you will, it opposes but the contrary grace; particular sins do carry but a particular opposition; as for instance, the sin of pride, opposes humility; lust opposeth charity; drunkenness, sobriety; in justice opposes righteousness; wrath opposes meekness; hatred opposes love; and so of all other sins, they carry but a particular opposition to particular graces; but thy flesh, it carries an universal opposition to all grace. 4. The flesh it is an insatiable enemy; insatiable in two regards. 1. In regard of sin; because if we yield to the motions of sin to day, corrupt nature will not be satisfied: if thou yieldest to sin to day, thou must to morrow, yea all thy days. Prov. 30.16. Corrupt nature is like those four things which Solomon speaks of, which are never satisfied; and as he elsewhere speaks, Hell and destruction are never full, so the eyes of man are never satisfied; Prov. 27.20. that is, corrupt nature in the eye, sinful concupiscence in the heart, causes an adulterous eye never to be satisfied. 2. In regard of punishment as well as sin. Suppose sin doth bring diseases upon thy body, or poverty on thy estate, yet thou wilt not leave it; it aims at no less than the damnation of thy soul. 5. Corrupt nature, it is an indefatigable enemy against the Spirit. Suppose the flesh to have all the foregoing properties; yet wanting this, there would be hope that it would be tired, and wearied out at last; but this is the nature of corruption, it is unweariedly an enemy against the Spirit. Things that act naturally, act unweariedly; the fire is never weary of burning, nor the water of ebbing and flowing, because it is natural to those creatures; the Sun is never weary of going its course, because its motion is natural; sin it is a thing natural to thee, thou wast borne in in it, and bred up in it, and therefore it acts unweariedly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This war between the flesh and Spirit, is a truceless war. 6. Corrupt nature it is an inward enemy; it dwells not only with us, but in us; and therefore says Paul, It is not I, but sin that dwelleth in me. Rom. 7.20. An enemy without to assault a City, cannot do much hurt, if the walls be strong and well manned; but if there be traitors within, as well as assailants without, it will endanger that City: Remember thou hast not only the Devil without, but corrupt nature within, a sin within which ever seeks to betray thee. A little thief once gotten in there is more danger of him, then of all the robbers without. Corrupt nature is this little thief, which always will seek to betray thee to the Devil. 7. This corruption of nature it is a continual enemy against the Spirit. There is nothing which acts continually, but corrupt nature; the eye is not always seeing; the Sea not always flowing; the Sun not always shining, but corrupt nature it is always working; the Spirit cannot send forth a good motion, but the flesh labours to send it back again, and to quench it. The Devil is not always tempting, nor the world always vexing, but the flesh is always resisting the Spirit. 8. The flesh it is a politic enemy against the Spirit; it works more by flattery, James 1.14. then by force; Every man is tempted when he is drawn away of his own lust, and enticed. It is a Metaphor taken from fishermen, which show the bait, but hid the hook; it works slyly and subtly. 9 It is an outrageous enemy against the Spirit. The Apostle exhorting the Thessalonians to holiness, and sanctification, 1 Thes. 4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bids them not to walk in the lust of concupiscence, as the Gentiles which knew not God. Not in the passion of concupiscence, as the original hath it; corrupt nature it is inveterate against a man, and therefore it is called a burning in lust; Rom. 1.27. and what is more fierce and outrageous than fire burning? Corrupt nature, it puts the soul on fire; so also it is compared to a horse rushing into the battle. It is called a drawing of sin with cart-ropes, to note the eagerness of a sinner, it is fierce, out ragious and violent. 10. It is an equal enemy in all men; it is not in one man more, and in another less; but in all alike, all are equally tainted with it, and there is this reason for it, because all men are equally alike in Adam, otherwise some men should be more in Adam's sin than others, which is impossible. We are all sons of Adam, and therefore are all equally polluted; yet this is true, that actual corruption is more drawn out in some men then in others; some are more profane, some more incontinent, some more passionate than others; because in some there are strong natural inclinations, and more prevalent corruptions then in others to some sins, yet no man is more corrupted in his nature then another; and therefore thou which art regenerate, thou hast as much cause to bewail a corrupt and sinful nature, as any Devil in hell hath. And these are the properties of this enemy which wars against the soul. Use 1 Let the consideration of this stir you up to thankfulness, that notwithstanding corrupting nature hath all these properties; to wit, that it is so powerful, so malicious, so universal, unsatiable, indefatigable, inward, subtle, and outrageous an enemy; yet that it could not hinder converting grace; bless God that converting grace hath conquered this enemy, and notwithstanding all its potency, malice, and subtlety, yet hath brought it into subjection. 2. Bless God for establishing grace. This is one of the wonders of the world that a child of God should have so much corruption in him, and that that corruption should not destroy grace: the wonder appears in this, Adam who had no sinful nature, seeing only he was a mutable creature, left to the liberty of his own will; yet being tempted by the Devil, fell. And the Angels in heaven, who neither had an evil nature within, nor a tempting Devil without; yet they fell also. But thou who hast both, a tempting Devil without, and a corrupt nature within, yet thou shalt not fall: Oh bless the Lord for this. It comes from this, thy being interessed in an unchangeable Covenant; because thou art chosen by an unchangeable decree, and kept by an unchangeable God; therefore being once in the Covenant of Grace, thou art always kept therein; Judas vers. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.5. bless God for this unchangeable grace of his towards thy poor soul, whereby thou art kept unto salvation, whereby the people of God are kept from falling. Use 2 Let this also stir you up to watchfulness against the motions of sin in your corrupt natures. If the flesh hath all these properties, have you not cause to keep watch and ward in your own hearts? There is this reason why thou shouldst be watchful, because thy corrupt nature hath a manifold advantage against grace. 1. It hath been longer in thee, than grace hath been: Therefore in the first place it is said, The flesh lusteth against the Spirit, which is a great advantage. As we may observe in military affairs, when a pitched battle hath been fought, that Army which first takes the field, will be sure to choose ground for their own advantage. Thy corrupt nature which wars with the Spirit, it was first in the field, and so hath got wind and ground; thou waft borne a sinner, with an evil nature, but not with a divine nature; therefore here in the Text the flesh gins the conflict, watch therefore against the flesh, having this advantage against you. 2. The flesh hath not only the advantage of time, but of number; there is more of flesh in thee, then there is of the Spirit; more kinds of sin, then of grace; there are more weeds than flowers in the best garden; more corruptions than graces in the best soul. I may appeal to your experience, whether ever you have acted so many graces, as sins; in the Chapter wherein my Text is, there are seventeen sins mentioned in the catalogue, but there are but seven graces, to show that the flesh is more in us then the Spirit; there are swarms of lusts and vain thoughts, but alas, how few good thoughts and holy motions of the Spirit of God are there in the best? 3. In regard of constitution the flesh hath a great advantage; corruption is more suitable to thy nature then grace; grace it is above nature, but sin it is in nature, and with nature; the way of grace is all up the hill, the way to heaven is against both wind and tide; so is not corruption, for that is favoured by both; therefore watch your hearts upon this consideration. Use 3 Break out in the praise of God, that being corrupt nature hath so many evil properties, yet that thou hast no more evil practices. It is a mercy that from such a mischievous root, there should come no more poysonful fruit, if God should let alone the Devil and thy own heart, and leave thee to thy own inclinations, there would be no sin committed by any man which thou also wouldst not commit, thou wouldst be an incarnate devil; bless God therefore that thy practices do not carry correspondence with thy disposition, and that thy life is not as bad as thy heart. 2. Bless God for other men. It is a wonder that wicked men having no new nature to oppose the old nature, that they do no more evil in the world, it is God which lays a curb upon, and restrains their wicked natures. If God did not restrain the wickedness of the wicked, the world had long ago been overwhelmed in confusion through the exorbitancy of their wicked practices. Use. 4 If it be so that corrupt nature hath all these properties, then be humbled in the sense of thy corrupt nature; notwithstanding thou may'st be endowed with many excellent gifts and graces, yet be humbled on this ground, that though thou hast a divine nature, yet thou hast also a corrupt nature which is always opposing it. As it is with the Peacock, though it hath the finest feathers of any bird on earth, yet it hath foul feet; and as the Swan, though it is of the whitest colour, yet it hath a black skin and black feet: So thou who art white, or innocent in thy life, yet remember thou hast a black skin and foul feet, sinful affections and vicious motions which arise from a corrupted nature. There are these considerations to provoke us to remember, and to be watchful against corrupt nature in us. 1. It is a sad consideration to provoke us to humility and watchfulness, that thou hast as much evil in thy heart as the worst man living upon earth. 2. It is ancient in us, it was in us before we were borne; before thou waft in the world, sin was in thy nature, for assoon as ever thou hadst life, thou hadst sin. 3. This corruption of nature, it will be continually with us while we live in the world; Our bodies are compared to earthen vessels, and the Scripture tells you that the leprosy of a vessel of earth; if any unclean thing were put into it, all the washing and scouring that could be, should not make it clean. Levit. 11.35 Chap. 15.12. but it must be broken; so it is with thee, the vessel of thy body must be broken, before thy corruption can be done away. 4. This corruption, it is that which doth easily beset thee. Motions of sin in thy nature, they are like sparks of fire in a heap of flax, Heb. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they easily take with thy nature, and put thee upon the acting of evil; and therefore from hence be persuaded to a strict and diligent watchfulness over thy own heart. Sermon. XIV. At Laurence Jury, London, Decemb. 24. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Proceed now to a fourth Quere, and that is why, or for what reason is it that in regenerate men God should suffer corrupt nature thus to war with the Spirit? Why doth not God deal with us in our regeneration, as he did in creation, make us perfect? This is a question worth discussing; God loves no sin, and yet he suffers all the sins that are, and this Mass of sin, this one sin, which virtually is every sin. For answer hereto I shall lay down five Reasons. First, Corruption of nature is left remaining, even in regenerate men to humble them; even as it was with the Israelites in the wilderness when they were stung with fiery Serpents and Scorpions, Deut. 8.15,16 it was to humble them. So we whilst we are in the wilderness of this world, have a corrupt nature always cleaving to us, wherewith we are stung, and this fiery Serpent of sin should humble us before the Lord. God hath so ordered it in nature, that creatures of the greatest excellency should have some manifest deformity: if we look either among birds, or beasts. Among birds, the Peacock a bird of the finest feathers, yet it hath the foulest feet; the Swan a bird of the whitest feathers, yet of the blackest skin; The Eagle a bird of the quickest sight, and of the highest flight, yet the most ravenous among birds. Among beasts, the Lion, the most goodliest of all beasts, yet the most fierce and cruel: The Fox it is most subtle, yet is a creature of the foulest smell: Thus God hath ordained even in nature, and thus it is with his own people in respect of grace, though they may have many excellent endowments, and gifts, yet he leaves this corruption in them to humble them. James 4.8,10. That of the Apostle James is observable, Chap. 4. having spoken in the eight Verse of corrupt nature, in the next Verse but one, he exhorts men to be humbled; to note that the consideration of a corrupt heart, should be an incitement to humiliation. It was a saying of Master Fax, that his graces hurt him more than his sins, which riddle he expounded thus; that many times he was proud of his gifts and graces, but humbled by reason of sin. The Apostle Paul after he had those extraordinary Revelations, There was given him a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure. 2 Cor. 12.7. It is true, this Text is variously expounded. Some expounding this thorn in the flesh to be the sin of lust and incontinency: But this cannot be, because he affirms of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Morbus acutus. that he had the gift of continency. Others say that it was a bodily disease, and that it was the Sciatica or Gout, or some exquisite pain in his body: but the current of Interpreters vary from all these, expounding it to be corrupt nature; and the thorn in the flesh to be some sharp temptation and motion to sin, which did arise from the corruption of his nature, and the remainders of lust. But than it will be objected, how can corrupt nature be called the messenger of Satan! To this Divines answer, that it is called so, not as if it were a temptation from the devil; but it is called so, because the devil is an instrument to set on our sinful nature to sin; this thorn in the flesh was left in Paul to humble him; and this is the true and proper reason why God will not have regeneration to be as perfect as Creation, because he would keep us humble. So it is, that humility the best of graces, comes from the worst root, our sin; and pride the worst of sins, comes from the best root, our graces. How wise, and how good is God, that by this thorn in the flesh he doth prick, & thereby let out the impostumation of pride out of our hearts! 2. To make the regenerate put a difference between earth and heaven, between being in a course of pilgrimage, and in their father's house. Heb. 12.22. In heaven the spirits of just men are made perfect, but they are not so on earth, if the spirit were made perfect, we should have all spirit and no flesh. In the wilderness there were scorpions and fiery serpents, but in Canaan there were none; this world is a wilderness, and whilst we live here, the fiery serpents of sin will sting us, but when we come to heaven we shall be above sin. Corruption now dwells in the soul, as the body in a house; and so long as the soul dwells in the body, sin will dwell there in the soul; but when we come to heaven, than corruption shall put on incorruption. And we shall be freed not only from the natural corruption of the body, but also from the moral corruption of the soul by sin. 3. Which is the chief reason of all; God suffers it, that so you may the more prize a Mediator; if you had no sin you would prise God only as a Creator, and not Christ as a Mediator. Sin makes you to prise a Saviour; thus it was with Paul, O wretched man that I am who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord; Rom. 7.24. as if he should say, if I had been perfect, I should have thanked God as a Creator, as Adam in Paradise; but now having a sinful nature, it makes me to prize Christ as a Mediator delivering me from sin. I may exemplify this by an Elephant, which (as some say) if it once falls to the earth cannot rise again, and therefore Naturalists say, that the Elephant doth not lie down to sleep, but doth sleep leaning to a tree; now the story is this, An Elephant being fallen to the earth, and a man having helped him to rise, the Elephant (like Andronicus his grateful Lion) followed his Benefactor wherever he went; so it is with us, we were fallen, and no help but Christ's could raise us up, how should we then be lift up with humble thankfulness to God, who hath therefore suffered us to fall, that we might thereby learn to prise the help we have and hope to have by Jesus Christ? 4. God suffers corruption in nature to try his people, which side they will take in this conflict; here are two Camps pitched, army against army, and the Lord leaves the flesh in thee to try which side thou wilt take; wilt thou cleave to the strongest side? wilt thou worship the rising Sun? why, then thou wilt side with the flesh, for many times and for the present that conquers; though indeed the final issue, and conquest will be on the Spirits side. Now will you war against the flesh, and side with the Spirit in opposing the motions of sin; hereby will the Lord make a trial of you. Deut. 8.2. The Canaanites and Jebusites were left in the land on purpose to try whether the Israelites would cleave unto the true worship of God: so God suffers corruption to bein us, to try the truth of our grace. 5. The Lord suffers motions to sin to be in the hearts of his own people, that so he might make use of the motions of sin, to keep men from the acting of sin, and this is a mysterious consideration. God so disposes of it, that those sins which we most are frequently tempted unto, we shall be most watchful against: A man that is suddenly tempted may yield; but a man often haunted with motions to sin, God in his wisdom makes use of these motions to prevent the action. Had David been often haunted with motions to those great and abominable sins of adultery and murder, he might happily had time to have bethought himself, and so prevented the acting of them; and the like of Peter's denial of Christ, but both these servants of God were suddenly surprised: And these are the reasons why God leaves regeneration so imperfect. The next Quere is, to show what rules you should follow, that so the motions of the flesh exciting to sin, may not prevail against the Spirit? 1 If you would not have the flesh in its sinful motions prevail over you, then resist them whilst they are but bare motions, before they break forth into actions; Crush the Cockatrice in the egg, tread out sin which is the fire of Hell while it is in the spark, the suggestion and motion. As we say, It is easier to keep out an enemy, then to beat him out being once gotten in; so it is easier to keep out sin, then to beat out sin; sin in the motion it is like an enemy in the suburbs, not got into the city; and if thou wouldst not yield to these motions, resist them whilst they are so, quench them while they are motions. A disease if it be taken in time, Principiis obsta, serò me●icina paratur, Cùm mala per longas invaluêre moras. before the humours be gathered together, may easily be cured. Do to thy sins as Pharaoh gave command should be done to the Israelites children; he would not stay till the children were grown up to years; but commanded the Midwives to kill them assoon as they were born; this was a cruel act in him, but thus do thou to thy sins, and it will be a merciful act in thee to thy soul, what Pharaoh did most cruelly, do thou do prudently against thy sins; kill them when they are in the birth, and there are three cogent reasons why you should take this course. 1. Because if you resist motions whilst they are motions, you shall be sure not to find the devils suggestions to join against you with the flesh's motions; take but this experiment, if thou hast a motion in thy nature to sin, and dost act that motion, the devil will then join with thy corruption to make thee act that sin again. The devil he knows not the motions to sin that are in thy heart, but as thou actest such motions; as suppose thou art tempted to lust, and thou yieldest to it, hereby the devil knows what motion there was in thy heart, and thy love to that sin, and so will be ready to tempt thee to the committing of that sin again; therefore resist motions while they are so, and by this means you will hinder the devil, that he shall not join his suggestions to the sinful motions of your own hearts. 2. If you do not resist motions while they are motions, there will be a more eager, vehement proneness to sin in your natures then was before; acting of sin is not the way to cease and quell a sinful motion, but to increase it; it is as it were a cas●ing oil into the fire to make it burn the more: the way therefore to quell sinful motions, is to withstand whilst they are so. In Philosophy we say, that acts do strengthen habits; Habitus acquiritur actibus, actus confirmant habitum. if a man hath a habit of any grace, acting of that grace, makes the habit more strong; thus it is in sin, acting of sin begets a greater proneness thereunto, and therefore it behoves you to keep under sins motions, lest they lead you farther to sinful actions. For sinful suggestions when they meet with our sinful inclinations, the inclination begets consent; consent, acting; acting, continuance of act; then delight; then security; and then scornful contempt of all reproof, and means of amendment. If you keep not under sin in its motion, it will be more difficult for thee to suppress corruption; if a house be on fire, and you can keep the fire within, there is no danger of a great conflagration; but if it break out into the air, and the wind take hold on it, than it will burn exceedingly: thus it will be with thee in regard of thy sin, if thou keepest it not under in the motion, it will be hard for thee to suppress it afterwards. We take physic by way of prevention; health of body and soul too is more easily preserved then restored. A sore neglected grows a gangrene, one part being infected after another, till there be no soundness in the flesh. 2. Keep off from all external occasions of that sin which thou hast a motion to commit, whatever thy sin be; suppose it be pride, wear not that apparel which may minister an occasion of pride; suppose drunkenness, keep from bad company; if it be uncleanness, Prov. 5.8. keep off from the door of the harlot; carefully avoid occasions of sin. This is very imitable in Joseph; Gen 39.10. it is said that as his Mistress spoke to him day by day, that he harkened not unto her, to lie by her, or to be with her; he kept out of her company as much as might be. And this is the counsel and command of the Lord, Keep thee far from a false matter; Exod. 23.7. the occasions of sin are as it were the awakening of corrupt nature; what else should be the reason that a man not thinking of sin when he hath an occasion, hath a motion to commit it; therefore be not venturous to run upon occasions of sin; and whensoever thou art moved to any sin, keep off from the external occasion thereof. A Divine sets out men venturing upon occasions of sin to be like those who pray to God they may not be burned, and yet will thrust their fingers into the fire; thou which prayest against sins motions, have a care also to keep from sins occasions. 2 Thess. 5.27. God's children are bound to abstain from all appearance of evil, 1 Thess. 5.17. and to hate the garment spotted with the flesh, Judas 25. Judas 25. The Nazarite was not only to abstain from wine, but also from touching the very husk of the grape, Numb. 6.3,4. Numb. 6 3,4. 3. Labour to unarm the flesh. As the godly have armour, and the pieces thereof are registered in the 6 Chap. to the Ephes. So the flesh hath armour to fortify itself; it is armed with power, labour to conquer it; with malice, with an insatiable desire of thy ruin, with manifold solicitations to sin. Now labour to disarm it, of all its pretences, of all its policies. You must do with sin in this case as the Philistines with the Israelites, they fearing that the Israelites would wage war against them, used this stratagem; they would suffer no iron weapon to be found among them, nor no Smith in Israel to make these weapons. Do you as the Philistines did, unarm sin, take away any occasion which corrupt nature may have to act transgression in you; you must do as the Rechabites did, they were commanded not to drink wine, and they would not yield to any temptation or solicitation to break that Commandment; disarm sin by taking away its occasions. 4. Do not so much dispute with evil motions, as resist them. It is the folly of many that they will dispute with sins temptations; whereas there is no man that hath ever consulted with flesh and blood, but at last hath been overcome by it. Count the flesh as thy enemy, but never let it be thy Counsellor; the flesh is a great dissembler, it hath such subtle insinuations, such sly evasions, that it will cheat a man into sin, and therefore do not dispute with it; you will do with disputing with flesh, as our first parents with the devil, after disputing they fall to eating; the flesh will tell thee, this sin is profitable for thee, and the other sin is pleasurable, and suitable, and therefore beware of sin, and be more in resisting, then in disputing with the flesh. 5. Give thyself much to the exercises of mortification, and the exercises of those duties which tend thereunto, and this will be an especial means to preserve thee. There are three duties I shall commend to you for this end; Spiritual watchfulness, prayer, and fasting. You have two of these duties prescribed by our Saviour together: Mat. 26.41. Watch and pray, (says he) that ye enter not into temptation. The flesh will be still assaulting thee, and Satan by thy flesh, and therefore we had need to be still watching and praying; the war between the flesh and Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be much in watchfulness against the occasions of sin. Watch over the outward senses of thy body, and over the inward faculties of thy mind; be much in prayer, that sinful motions may be suppressed, and subdued. Do not pray as Austin, Metuebam nè me exaudiret Deus. Aug. who confessed that before his conversion, through the light of a natural conscience he prayed against the lust of incontinence, and the sins of his youth, but was afraid that God should hear his prayer; do not you so pray. And join fasting with the duty of prayer; it was Paul's custom, 1 Cor. 9.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vox à pugi ibus derivata qui propriè di cuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. cum pugnis aut coestibus An tagomstam obtundere. says he, I keep under my body, and bring it into subjection, that is, corrupt nature. By the body cannot be meant the body in a natural sense, who hereupon do excruciate and torment their body by whip, fastings, and pilgrimage; but the body here is termed the body of death: by fasting, prayer, and watchfulness, hereby he kept under the sinful workings of corrupt nature, and a little care will not serve the turn, but we must be as vigilant as wrestlers or fencers, who are very ready to beat down their adversaries before them. 6. And lastly, be skilful in the Word of righteousness, and this will be a great means to keep the flesh from prevailing over the Spirit. As Christ did to the devil, so must thou do to the devil of thy flesh: It is written (says he;) do thou come with a written Word against the devil and thy own heart; be so skilful in the Word of God, that there may no temptation offer itself to thee, but thou mayest draw arguments out of the Word against it; we ought to be very careful to use the sword of the Spirit, the Word of God, and sheathe it in the bowels of sinful flesh. And if this course were taken in this particular, you would be less pestered with a tempting devil, and corrupt heart than you are. Use. Use. he use which I shall make from what you have heard, shall be of comfort to dejected consciences; me thinks I hear many a godly man say, Woe is me, I have a sensible experience in my own soul, that my evil heart hath all those evil properties you named, and my soul bears me witness I use those means you prescribed, I do keep off from occasions of sin, I watch and pray against sin, and yet God knows I cannot keep under a naughty heart. To any man that in the sincerity of his heart, and sense of his sins doth make this complaint, I have four words of comfort. 1. Thou must never expect a total extirpation of the corruption of thy nature whilst thou livest here, only a partial suppression. Corrupt nature will be in thee; That as those beasts mentioned by Daniel, their dominion was taken a●cay, yet their lives were prolonged for a season and time: Dan. 7.12. so the dominion of sin is taken away, sin shall not reign over you, but yet the life of sin remains, the body of death will live in us as long as we live in the body. Corrupt nature it will live in thee though it shall not reign, like unto that tree mentioned by Daniel, whose branches were cut off, Dan. 4.15. yet the stump remained in the earth; thou mayest lop off actual evils, yet remember, the root will remain; that as it is with Ivy which grows on a wall, it cannot be rooted up until the wall be pulled down: so until thy body be pulled down, sin in thy nature (which is as Ivy gotten into the wall) cannot be gotten out. We have a promise made to God's children, that sin shall not have dominion in them, but no where it is said that sin shall have no being in them while they are in being here. 2. There is great difference between yielding to the corrupt motions of thy nature to sin, and between fulfiling the lusts of the flesh. I know there is none of us all but do in some things yield to the motions of the flesh, but yet all do not fulfil the lusts of the flesh; thou mayest embrace the motion thy sinful heart stirs thee up unto, yet thou mayest not fulfil the motions of sin; the Scripture gives you this difference, Rom. 13.14. Make not provision for the flesh to fulfil the lusts thereof: godly men may commit the lusts of the flesh, but they do not make provision for them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thou dost not provide for sin, as a man for his family, because he would have them live; thou art not a Caterer for sin, therefore bear up thy heart with comfort, though sin be in thee, yet thou shalt not perish for it. Thou who hast used all means, and yet findest the flesh prevailing against the Spirit; consider that strong and potent motions to sin do not always argue sins strength, but sins weakness; rather that sin is decaying, then in its full strength. It is observed that dying things they strive and struggle with most strength; a bird, a weak creature, yet if you pull off its head, with what strength will it flutter? this doth not argue that the bird is gathering strength, but that its strength is departing; it may be thus with thee, thou hast strong motions to sin, and thou discernest it; it may be, sin is now playing its last game. Lusts in the Scriptures are said to be crucified; now it is with sin crucified, as it was with the wicked and impenitent thief, he was bound and nailed hand and foot, and yet he raved, and raged; so it is when lust is dying, yet it may be raging: and as we see in the taking of Physic, when it is first taken, it will make a man more sick than the disease made him; not that a man is indeed worse, but only from the Physic searching his body: thus it may be with thee, sins struggle, is Gods giving of thee Physic; and though it be strong, yet in the end God will make it tend to the purging out of evil humours out of thy soul. 4. If corrupt motions be strong in thy soul, then bend the strength of thy heart in prayer to God for the subduing of these corruptions. If a Virgin that was ravished did not cry out, by the law she was accounted guilty and consenting; the more the devil and thy corruptions do attempt thee, the more earnestly must thou pray and cry to God for help. Complain upon those frequent incursions which corrupt nature and the devil makes upon thee, and flying unto God for help and succour, thy soul shall never perish for thy iniquity. Sermon. XV. At Laurence Jury, London, Decemb. 29. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Proceed now to the last Question, and that is, How you may know when motions to sin do arise from the flesh, or when they come merely from the devil, and so are purely diabolical? Before I answer the Question I shall first show of what use it is. Secondly, premise some positions about it; and then give you the resolution to this Question. There is a threefold use of this Question. 1. It is needful to know it, because unregenerate men when they are tempted to sin, they lay all the fault upon the devil, and none upon their own hearts. These men when they put all their sins upon the score of Satan, they do not give the devil his due. Thus Eve, she laid all the fault upon the Serpent, Gen. 3.13. The Serpent beguiled me, and I did eat. Though David was of another mind; for he when he was tempted and stirred up to sin in his numbering of the people, and that by Satan, yet he doth acknowledge, 2 Sam. 24.17. I have sinned, and I have done wickedly. It is natural to men when they are tempted to sin, and if they act it, to charge the devil with the blame, and therefore it is good for us to know the difference; for we must not wrong the devil, but (as they say) give the devil his due for sometimes he is merely a slander by, and hath no hand in our sins. 2. The decision of this question will be needful, because regenerate men (especially those troubled in conscience) do charge those sins upon themselves, which of right aught to be laid upon the devil; as when the devil suggests thoughts of blasphemy, which the nature of man rises against, yet will they charge these upon themselves; and therefore as the wicked on the one hand falsely charge the devil, so the godly on the other hand untruly charge themselves. 3. Because if motions to sin be made to arise merely from the devil, than those motions though they are our misery, yet they are not our sins if we do not yield and consent to them. The devil lays his baits at our doors, and often as a thief would break into the soul, but by faith he is resisted, and when once entertained, it's not our sin. It's to sin to be tempted, but the sin is to yield to the temptation. But wicked motions coming from corrupt nature, hough you never consent unto them; those first motions of the mind to sin, they are materially sinful, because they proceed from an evil nature within you; evil motions that do arise and spring from evil hearts, they are such fruits that do spring from an evil root, and therefore we should lament them. For these reasons it is useful to answer this question; but before I come to that, remember these cautions. 1. That whether temptations come from the devil, or from the corrupt nature, yet thou mayest be sure they are both sinful, and ●herefore are both to be rejected. 2. That we are not to be so careful to distinguish between these motions, as to resist them; for a man to be more curious how to distinguish, then carefully to resist them, it is but curiosity, not sincerity. 3. There is an apparent difference between motions to sin which come from the devil, and those which come from corrupt nature, and yet it is hard to show where the indivisible part of the difference lies, and there is this reason which a Modern Divine gives; because the Scripture charges those temptations which the Scripture says are from the devil, it lays them upon men's hearts; therefore in the 5. Acts 5.3,5. Chap. of the Acts, Ananias his lie is charged upon the devil, in the third verse, and upon the man in the fifth verse.— But to answer the question there are these characters I shall give you to difference those motions to sin which arise from the flesh, and those which come from the devil. 1. Motions to sin from Satan, they are usually such which are abhorrent to nature's light, unnatural sins, at which the very light of nature struggles; and therefore Divines rank temptations to blasphemy against God, and to lay violent hands upon a man's self, to be from Satan, because unnatural; these motions do not arise primarily from the flesh, but from the devil; because they are contrary to nature, and therefore not from nature. Temptations unto unnatural evils are from Satan, their horror shows from whom they come, and therefore to think ill of God is purely diabolical, because it is against the light of nature to have any low or unfitting thought of God. It is a good note upon that of Job, Job 1.16. where it is said that the fire of God fell from heaven, and burnt up Jobs sheep. Now why doth not the devil strip him of his sheep, as he did of the rest of by the Chaldeans and Sabeans, who did steal them away: There is this given as the reason thereof: The devil he could not tell how to make Job blaspheme God, and therefore he caused a fire from heaven to consume his sheep, that so he ●…ight look upon it as that which came from God immediately, and so might blaspheme him; therefore all those temptations which provoke God's people to blasphemy, Satan is the chief instrument therein; not but that there is in man's nature, as the seed of all other sins, so also of blasphemy; there is a receptivenesse in man's nature of blasphemous temptations from the devil: but yet the first suggestion comes thereof ordinarily and from the devil; Luke 22.3. and therefore we read that when Judas went to betray Christ, it is said that Satan entered into him; the motion came from the devil, because it was an unnatural sin. For a servant to betray a Master, and a good Master, this is accounted an unnatural sin, and therefore it is charged upon the devil: Rom. 1.24. Though Judas was guilty for receiving this temptation, yet the Scripture lays it upon the devil, as the first motioner of this unnatural sin: And yet the seeds of unnatural sins are in man's nature. And so the Apostle charges the unnatural sins that he mentions of the Heathens upon the lusts of the heart. 2. Motions from the devil they are usually to gross acts of sin, which are not seated in the inclination and affections. And the reason is this; because sins which are gross, though there is the seed of these in the nature, yet men naturally are most prone to spiritual sin, and inward sin; nature prompts men to inward sins, and the devil to gross and outward sins; and this is the great misery of man, that those sins the devil tempts not to, those corrupt nature tempts to. Acts 5.3. Matth. 5.37. Ananias his lie is charged upon the devil; Why hath Satan filled thy heart. And so is sinful swearing charged upon the devil, it being a sin of a grosser nature; it is the devils work to put men upon gross outward acts of evil: But corrupt nature it is still enticing thee to those sins which are most suitable to thy corrupt inclination, as self-love, vainglory, popular applause, spiritual pride, carnal confidence, sinister aims, vain thoughts, and such like; these are ●…armes of inward lusts, which are bred in thy corrupt nature, and to these thy nature inclines thee. 3. Temptations from Satan are usually accompanied with much horror and fear, when they are first suggested. When a temptation is so strongly suggested, that it makes a man quake, and horror comes upon it; this is an argument it comes from the devil; and the reason is this: Because nature provokes to those sins which are most pleasing unto nature; nature doth not raisea combustion in the mind. 4. Satan's temptations are usually suggested, when a fit object and occasion to act a sin is presented, As when a man troubled in mind shall see water, the devil tempts him to drown himself; or when he shall see a knife, to cut his throat; or when a man sees an object of beauty before him, then to be tempted to incontinency; such temptations as these usually come from the devil; it is true, the devil can disturb the fancy, when there is no object, but that is not so usual. But we read of examples in Scripture of those, that when occasions to sin have been present, than they have been tempted thereunto. Thus Eve when she saw that the tree was good for food, Gen. 3.6. and pleasant to the eyes, there was the object, and then the devil's temptation, she took and did eat. And thus it was with David when he fell into that sin of uncleanness, when he went to the top of his house, he had no thought then of being unclean; but being on the top of his house, & seeing Bathsheba naked, the devil tempted him the reto, and then his nature closed with the temptation, when the occasion was offered; motions which come from corrupt nature are usually, when there is no occasion offered; and therefore when a man upon his bed shall have worldly and covetous thoughts, when there is no occasion given, this comes from the corruption of his heart; and thus all those speculations and contemplations of the mind about evil, they come merely from thy own heart; and I must tell you, in occasions and temptations to sin, though the devil may be first therein, yet if after you yield to the occasion or temptation, you are to blame your own heart more than the devil. 5. Motions to sin that come from Satan, they usually seize suddenly upon a man; before that instant of time that such motions were suggested, they were never thought of, such motions as these come from the devil; (as Perkins says) they flash like lightning into a house suddenly. Thus you read in Luke 22.37. concerning Peter, Simon, Simon, says Christ, Satan hath desired to winnow thee; now what is meant hereby? why, it was that temptation, wherein the devil did tempt Peter to deny his Lord and Master; now it is true that Peter's heart was to be blamed, for he had the seed of that sin within him, but yet the Scripture lays it upon the devil, as being first in the temptation; because that before that instant Peter had not forethought of such a thing; but when he came to warm himself in the High-Priests Hall, than did the devil tempt him thereunto, and then was Peter overtaken therein; so that those temptations; which come into a man's mind, which he never thought of before, they come originally from the devil; but motions to sin which come from corrupt nature, they are more deliberate, and more lasting, and come not with that violence, and in such a hurry as temptations from the devil come; and the reason is, because they are more suitable to nature, and so cause less violence in the minds of men. Use 1 Of Caution— Know that though there be these differences between motions to sin which come from the devil, and those which come from corrupt nature, yet know that there is no sin committed in the world, but it might be committed, though there were no devil to tempt, though the devil should stand by as a looker on; there is the seed of all sin in the heart of man; and therefore says our Saviour, Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies. Mat. 15.19. Our Saviour speaks of them in the plural number, to show that there is all kinds of sin in the heart of man, and all sin in all its degrees; and if God should but let lose natures reins, how soon wouldst thou run into all manner of evil? Caut. 2 Know that in all evil actions there is usually a joint concurrence between Satan and the flesh; as suppose the flesh gins to tempt, the devil he backs that temptation; and if the devil tempts, the flesh cherisheth, and yieldeth to the temptation; so that though there be a difference between the temptations, yet usually there is a concurrence between the flesh and the devil; so that if corrupt nature gins, the devil will second the assault; and if the devil gins, corrupt nature will agree and comply. Corruption is the tide, and temptation is the wind to make drive down faster the stream of a sinful course. Although it may be true upon thy examination, Caut. 3 that many motions to sin, as to unnatural sins, may arise primarily from the devil, yet if thou dost yield to these motions, thou art chief to blame. It is observable in David, 1 Chron. 21.1. it is said that the devil tempted him to number the people, yet when David comes to call to mind that fact, he mentions not one word of the devil, but says he, I have sinned, I have done wickedly, and very foolishly. And so also Peter, he denies Christ; and the Scripture tells you that the first motion to that denial, came from the devil, Luke 22.31. Satan hath desired to winnow thee, says Christ: Now Feter might have said, 'Tis true, I have denied my Master, but Satan is in the fault; but we find not one word of Peter against the devil, but out he goes, and weeps bitterly; so that hereby it appears, though motions to sin arise primarily from the devil, yet if thou yieldest unto those motions, thou art to blame thyself, and not the devil. Use. 2 Of reproof. If it be so that the flesh carries an opposition against the Spirit, than this reproves that Popish opinion which holds concupiscence to be no sin. The Papists they deny that an inclination or natural tendency in a man to sin is any evil; or if it be, they say it is done away in Baptism. And thus the Pharisees they were ignorant that the motions of the flesh to sin were evil, and it was a tenant among them that the law of God did only reach to outward acts, and that the inward motions of the mind were not any way sinful. But Christ when he opened the nature of the Commandments, he taught another doctrine; and therefore says he, Mat. 5.27,28. Ye have heard that it was said by them of old time, Thou shalt not commit Adultery; But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. here Christ shows, that not only outward acts, but inward motions to sin were forbidden by the law of God. Thus Paul, while he continued a Pharisee, he judged his life by the outward letter of the Law, and so thought himself as to the Law blameless: Paul never knew the Law was spiritual, until he was converted; Rom. 7.7. and therefore says he, I had not known lust to be sin, if the Law had not said, Thou shalt not covet; take heed then not only to the outward actions of your life, but to the inward motions and lustings of your hearts, for the Law reacheth to these. 2. It reproves those who when they have yielded to sinful motions, are apt to lay the blame any where rather than upon their own hearts; we are apt to transfer the guilt of sin any where rather than charge it upon ourselves. There are three things which men usually lay the blame upon. Either upon God, the devil, or else upon other men. 1. Upon God, and so did Adam. The woman whom thou gavest to be with me, she gave me of the tree, and I did eat; Gen. 3.12. thus he lays the blame of his fall upon God himself: if thou hadst not given me this woman, she had not tempted me, and I had not eaten. 2. Others say the blame upon the devil, and yet if there were no devil to tempt us, weshould tempt ourown selves; and indeed neither the one nor the other is to be blamed; God is never to be blamed, though the devil be sometimes to be blamed; the Apostle James tells you that God tempts not man. James 1.13. And the devil sometimes is not to be blamed, James 1.14. because thy own nature is a tempter to thee: so the same Apostle declares that every man is tempted when he is drawn away of his own lust and enticed. Lust conceives sin; the devil may be the Father to beget sin, but the flesh is the mother which conceives, nourisheth and bringeth forth sin; and the reason is this, because the devil's suggestions could do no harm, were it not for our vicious inclinations; The devil came to Christ, but he found nothing in him; the devil shaked the bottle, but it was a Crystal glass of pure water, there was no mud in it; but thou, though thou hast a fair appearance, yet if the devil do but rake into thy heart, the mud of thy corruption doth quickly appear. 3. Again some there are who will lay the blame of their sin upon men, and thus did Aaron, when Moses chode him for his Idolatry; Exod. 32.22. Thou knowest the people, (says he) that they are set on mischief; he would fain shift off, and excuse his own wickedness by laying it upon the people, yet this would not serve his turn, for God charges the sin upon him. Nothing is more natural, then to excuse and hid our sin, Job 31.33. and therefore it is said that men cover their transgression, as Adam; if thy heart were not in the fault, examples of sin would rather provoke to detestation, than imitation. Others there are who will lay the blame upon the badness of the times; whereas if thou hadst not a bad heart, thou wouldst be good in bad times; if thou hadst a good heart, the worse the times were, the better thou wouldst be; and therefore lay the blame of thy sin where it ought to be, upon the naughtiness of thy evil heart. Use. 3 Of exhortation, doth the flesh lust against the Spirit? oh then join with the motions of the Spirit against the flesh; though thou art a godly man, and sin shall not damn thy soul, yet it may wound thy conscience, and will eclipse thy comfort; And though thy sirs cannot as to damnation huurt thee, who art a child of God, yet they may hurt others. As Tostatus o●seves upon the 1 Chron 21.1. where it is said, That Satan stood up against Israel, and provoked David to number the people. Observe, it is not said that Satan stood up against David, but against Israel; and the reason is this, David was a public person, and the devil knew if he could provoke him to sin, Israel should smart for it, and therefore the devil in tempting David stood up against Israel; so that if thou art a public man, and the devil get thee to yield to sin, others will be hurt by it. Use. 4 Lastly, you who are regenerate, remember that you carry flesh and blood about with you, you have the flesh lusting against the Spirit, and there is a repugnancy in your spirits to the holy Spirit of God; go home therefore and complain of the contrariety and naughtiness of your hearts, Gen. 25.22. and say as Rebecca when she had two babes struggling in her womb, Why am I thus? thou hast an Esau and a Jacob within thee; nature and grace, evil motions struggling against good motions; go unto the Lord, and say, Rom. 7.24. Why am I thus? and with Paul, Oh wretched man that I am! who shall deliver me from the body of this death? Sermon XVI. At Laurence Jewry London, Decemb. 29. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Now proceed to the second part of the conflict, the Spirits lusting against the flesh: the flesh began the onset first, because there was flesh in us before the Spirit, but the Spirit doth undertake the war; and as the flesh lusts against the Spirit, so the Spirit against the flesh. Before I draw out the point, I shall clear one Scripture which seems to contradict this which is in Ephes. 6.12. where it is said, that we wrestle not with flesh and blood, but against Principalities and Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places.— This place may be renonciled with the Text two ways: First, when the Apostle says we wrestle not with flesh and blood, but against Principalities and Powers; the words may be understood, not simply or absolutely, but comparatively; and if you take flesh and blood there for corrupt nature, than the meaning is this, that we do not only wrestle with flesh and blood, corrupt nature within, but we have also the devil without, against whom we are to stir. But the more likely reconciliation of this place is this, it is said in the Text that we do war with the flesh, and in the Ephesians, that we do not war with the flesh; now though the same word be used in both places, yet it is used in a different sense, and that you may know how it is used in both places, ●ake these three acceptations of the word. 1. Flesh and blood is sometimes taken for corrupt nature, and so is that saying of Christ to be understood, Matth. 16.17. Flesh and blood hath not revealed these things unto thee. 2. Flesh and blood is taken for the natural body of man, & so it is used in 1 Cor. 15.50. 1 Cor 15.50. Flesh & blood cannot inherit the Kingdom of God; that is, as now we are living in the world, as our bodies are now natural, corruptible, mortal bodies, they are not capable of the glory and happiness of Heaven. 3. Flesh and blood it is taken for wicked men in Scripture, and so it is taken in Ephes. 6.12. Isay 66.16,23. jer. 25.31. Zech. 2.13. Gal. 1.1. We wrestle not against flesh and blood, that is, not so much against wicked men, as against the devil the ruser of the darkness of this world; and thus you have the reconciliation of these places.— The flesh lusts against the Spirit; that is, the motions and workings of God's Spirit, they do oppose the motions to sin of corrupt nature; so that from hence take this doctrine.— Doct. That the motions and workings of God's Spirit in the regenerate, do war and conflict with the motions of sin, which flow from corrupt nature. In the handling of which point, I shall do these four things. 1. Show what the nature of this conflict is. 2. Wherein it consists. 3. How you may know that conflict which the Spirit hath against the motions of sin, from that conflict against sin which may be found in a natural man's conscience. 4. Give you rules about this conflict. Quest. 1 What this conflict is? Answ. Negatively, There are four sorts of conflicts against sin, which come short of the Spirits conflict. 1. There may be a conflict against sin, by sin; one corruption may conflict with another, and a lesser sin may oftentimes be overcome by a greater, and this oftentimes is found in natural men; as pride and covetousness: a man that is proud, he must have something to feed his pride, and because he is proud, therefore he will be in high company, and in brave and rich apparel; now covetousness being a contrary vice, may give a check to pride;— So a man that is prodigal, that spends his days in revelling and roaring, inordinate love of the world will tell him that he spends too much in money; thus one corruption may contest with another, and yet may come short of the Spirits conflict against sin. 2. There may be a conflict against sin in the natural affections, wherein nature seeks to preserve itself; As it is with brute creatures, fear many times keeps them from that which their natural appetite would carry them unto; the wolf would fain worry the sheep, but his fear of the shepherd restrains him; so between anger and fear: a man that is angry, his anger puts him upon it, that he would fain be revenged on the man whom he is angry with: but another passion (fear) tells him if thou killest the man thou art angry with, the Law will take hold on thee, this arises not at all from the Spirit. 3. There is a conflict which arises from a man's natural disposition; some men have such heroic and generous dispositions, that they naturally conflict with many vices; as Luther said of himself, that he was never tempted to the sin of covetousness, he was of such a generous and free spirit. It was a saying of Plutarch,— I had rather (said he) that men should say there was never any such person in the world as Plutarch, rather than say Plutarch is unfaithful or unconstant; of such a noble disposition was this Heathen to scorn all baseness. 4. There is a conflict which arises from the light of reason helped by a natural conscience, which checks and controls a man for sin. The Heathens could by the light of natural conscience see and detest sin, they counted it a base thing to prostitute themselves to base and beastly lusts. Conscience, it is God's spy, and man's overseer, Major sum, & ad majora natus quam ut corporis mei sim mancipium. it is God's officer in man to warn him against sin; now this is found in unregenerate men, and falls short of the Spirits conflict against the flesh, as shall be showed afterwards. But to show you positively, what this conflict is: I answer, that the conflict of the Spirit against the flesh, it is a mighty and irreconcilable opposition stirred up by the motions of God's Spirit in regenerate souls, against all the motions of sin proceeding from corrupt nature; this is a plain and full description of this conflict. Quest. 2 The next question is, wherein the conflict of the Spirit against the flesh consists? Answ. This conflict of the Spirit against the flesh, hath a double reference; First, to sin, to prevent it. Secondly, to good, to provoke it. In reference to sin, the Spirit doth these five things. 1. It enlightens a man and discovers sin to a man which he never saw before; Thus saith Paul, Rom. 7.7. John 16.8. I had not known lust to be sin, except the Law had said, Thou shalt not covet; The Spirit of God by the Law discovered sin to Paul, and the discovery of an enemy, is a degree of opposition. 2. The Spirit doth not rest only in discovering sin, but resists the motions of sin which proceed from corrupt nature; the Spirit it lusts against the flesh, that is, it opposes the workings of corrupt nature; this is in the Text. 3. The Spirit puts conscience on work to check and rebuke a man for entertaining evil motions, for making his heart a lodging for sin; It convinces the world of sin. John 16.8. 4. The Spirit it sanctifies the nature of a man, and washes him from the filth of sin, 1 Cor. 6.11. and therefore the Spirit of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit because of the sanctifying work of the Spirit, upon the hearts of God's people; the Spirit is not only holy himself, but the Author and maker of holiness in the hearts of believers. 5. The Spirit of God it suppresseth the motions of sin ' it not only resists, but helps a man to mortify the motions of sin. Rom. 8.13. If ye through the Spirit do mortify the deeds of the body, ye shall live, saith the Apostle; and you have a promise for this in the verse before my Text, Gal. 5.16. That if ye walk in the Spirit, ye shall not fulfil the lusts of the flesh; he doth not say, you shall not act, but you shall not fulfil them; it shall not have so much power and prevalency over you, as over wicked men; thus as to sin, you see how the Spirit conflicts with the flesh. 2. In reference to the doing of good, the Spirit opposeth the flesh several ways. 1. By enlightening and discovering to a man what is good; Isay 30.21. thus the Lord promiseth by the Prophet, Thou shalt hear a voice behind thee saying, This is the way, walk ye in it; the Spirit discovers to a man his way, his work, and his duty. 2. Not only so, but the Spirit stirs up holy motions, and holy resolutions in thee to do that duty; it not only shows thee the way, but presses thee to walk therein. 3. The Spirit assists a man in the doing of good, when the flesh hinders; Rom. 8.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We know not what to pray for as we ought, but the Spirit itself maketh intercession for us, and helps our infirmities. 4. It more and more communicates grace to his people, whereby they may be enabled to do that which is good; it gives continual supplies of help, and therefore you read of the supplies of the Spirit of Jesus Christ. Phil. 1.19. Thus you see wherein the conflict of the flesh against the Spirit consists, both in reference to sin, and in reference to good. Quest. 3 Seeing there may be a conflict in wicked men against sin, (as I have showed you) arising from natural conscience; wherein then appears the difference between that conflict which arises from natural conscience, and that opposition against sin which comes from the Spirit of God? This Question is handled by many late Authors. Perkins in his Treatise concerning the flesh and the Spirit, and so Downam and many others; Vide Amesium de conscientiâ lib. 2. cap. 11. therefore I would refer you to read them; but yet I would not leave the point wholly: and that you may know the difference, I shall lay it down in these particulars. There is a difference, 1. In the manner of this conflict. 2. In the extent of it. 3. In regard of the principles from whence this conflict arises. 4. In the time of duration. And 5. In regard of the issue and end of this conflict. First, in regard of the manner of this conflict; there is a threefold difference about the manner. 1. That opposition which is in the unregenerate, it is an involuntary opposition; if conscience did not trouble him, he would never trouble sin, he comes to this battle not as a volunteer, but rather as one impressed to this service by the impressions of a natural conscience; he comes not to the field like a stout Champion, but is dragged thither; Conscience is God's spy, and man's overseer, and therefore whether a man will or no, it will fly in his face, so that the opposition from natural conscience, it is an involuntary opposition; the commission of sin is voluntary, but the opposition is involuntary. Conscience in a wicked man is like the light of a candle to a thief, it is still shining in his face, whilst he is in the act of stealing: But in the godly it is quite contrary; the commission of sin is unvoluntary, Rom. 7.19. the opposition in them it is a voluntary opposition, they rejoice when the Spirit does its office, when grace in the renewed part doth suppress the corruption of their hearts. Wicked men are said to be willingly ignorant, Heb. 13.18. but the Apostle tells you that the godly are willing in all things to live honestly. Indeed a wicked man is loath to conflict with corruption, his heart would always be in the house of mirth, as the wise man tells you; Eccles. 7.4. he is loath that his conscience should trouble him, he would fain strangle conscience, he is unwilling to conflict with the flesh: but a godly man is most willing; therefore you read that they groan to be unburthened; (for sin is the greatest burden) they lie under sin as a burden, 2 Cor. 5.4. and would fain cast it off. 2. The conflict which is in the wicked, it is but a jesting conflict; it is like children's playing together, who will wrestle and strive, but it is only for sport, not to hurt one another, or as Fencers who will make many flourishes, and give one another some slight hurts, but intent not to kill; it is not like that of the warrior, who comes into the field with an intent to kill his enemy; but thus it is with the regenerate; in their conflict with sin, they endeavour in good earnest to kill it, as the Apostle Paul says. So fight I (says he) not as one that beateth the air, but I keep under my body, and bring it into subjection. 1 Cor. 9.26,27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dicuntur Pugiles cùm pugnis aut coestibus antagonistam obtundunt. Pareus. Gal. 5.24. Rom. 8.13. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are very emphatical; it is a metaphor drawn from wrestlers, wherein the Champions did strive for life, the word imports the beating of an enemy black and blue, to do him all the hurt I can; therefore says Paul, I do not beat the air; but do beat down my body in good earnest. They which are Christ's have crucified the flesh (saith the same Apostle,) unto which also we have a promise, That if we through the Spirit do mortify the deeds of the body, we shall live. 3. The conflict proceeding from natural conscience, it is a disorderly opposition, just like men fight in a tumult; but the regenerate fight against sin as men in an Army. Video meliora probóque deteriora sequor. Sen. Med. The disorderliness of the unregenerates conflict appears in this, because it is found in different faculties, a wicked man hath a will and desire to commit such or such a sin; now there is no regenerate part in their will; there is nothing in the will against the will, but there may be something in the understanding, and oftentimes there is; and therefore wicked men, though they desire to do such, or such an act of wickedness, yet their understandings tell them, that sin will not only disgrace them here, but will damn them hereafter. Thus the conflict in the wicked is in several faculties, and so is disorderly; but in the regene rate, the combat it is an orderly combat, in the same faculty, not the will against the understanding, and the understanding against the will; but the will against the will, and the understanding against the understanding, and the affections against the affections; the renewed part of these do war against the unrenewed part. So the memory, as fare as it is converted, it labours to retain holy truths, and to justle out the retention of evil; the regenerate part opposes the unregenerate; in the affections, the war is in the same faculty; the love that we bear to God and heavenly things, wars against self-love, the love of the world, and love to sin. These are the differences between that conflict found in the regenerate & unregenerate against sin, in reference to this manner of the combat. 2. In regard of the extent of this conflict, the difference appears in these three particulars. 1. The conflict of a natural conscience against sin reaches only to the opposing of sins of life, to outward sins, but extends not to the sin of nature, inward sins; and the reason is this, because natural conscience doth not know natural corruption to be a sin, and if nature wants an eye to discover sin, Rom. 7.12. it will also want a hand to oppose it. Paul while he was unregenerate, knew not that lust was a sin, therefore original sin falls not under the cognizance of a natural conscience. We read of wicked men, that natural conscience hath gone so far as to check them for sins of life, as Cain for his murder, Ahab for his idolatry, Saul for his cruelty, and Judas for his treachery, but nature cannot oppose nature, it may oppose the branch, but not the root; but it is otherwise with a conscience enlightened by the Spirit of God, it wars with the inward motions and workings of sin; Paul after he was converted, complains of a law of sin which was in his members, and of a body of death, and therefore you have him crying out, Rom. 7.24. O wretched man that I am, who shall deliver me therefrom! natural conscience may check a man for sin of life, but only a renewed conscience will rebuke a man for sin of nature. 2. Natural conscience as it doth not reach to sin of nature, so neither to the nature of sin. My meaning is this, natural conscience it never conflicts against the nature of sin, but only against the punishment of sin; it rebukes not a man for sin under this consideration, that it is against a holy God, and contrary to a holy and pure Law; it is the punishment of sin, and not the nature of sin, which natural conscience relucts at; not because sin defiles the soul, but because sin destroys the soul; not because sin blots out the image of God, but because sin keeps men that they shall not see the face of God; not because God hates sin, but because God punisheth sin. But the regenerate, they do not only through the Spirit conflict with the sin of their nature, but with the nature of their sin; with their sin, not as destroying their souls, but as defiling their souls; not as tormenting the conscience, but as polluting the conscience; not as damning the soul, but polluting the heart. A natural man may be afraid of sin, as a child is afraid of a firestick, not that it fears to handle it, because it will colly his hands, but because it will scorch his fingers. It is a main difference, for a child of God would abstain from sin because of God, not only because of hell. The godly would not offend against the purity, holiness, authority, and goodness of God, and therefore abstaines from sin. The natural man as Augustine saith, metuit ardere, non metuit peccare; is afraid to burn in hell, but is not afraid to sin. 3. Natural conscience may conflict with sin, yet it comes fare short of the Spirits conflict, because it reaches only to open and gross sins, not to secret and small evils. Cursing, it is so execrable an evil that a man's own heart will tell him of it, Eccles 7.22. as the wise man says: Oftentimes thine own heart knoweth that thou thyself hast cursed others; natural conscience will not so often check thee for secret and bosome-sins, as spiritual pride, wand'ring thoughts in holy duties, and emptiness of mind; but a renewed conscience, when the Spirit of God comes by it to convince of sin, it reaches to secret sins, it reaches to the very motions, is well as to actions; and thus it was with the Apostle Paul; says he, Sin taking occasion by the Commandment, Wrought in me all manner of concupiscence; Rom. 7.8. whilst original sin did work but in its motions, before they were acted, the Apostle was sensible of them. And so Hezekiah a good man, it is said that he humbled himself for the pride of his heart, for the lifting up of his heart, as in that no man could accuse him of. These are the differences between the conflict which natural conscience hath against sin, and that conflict which the Spirit hath against corruption. Use. 1 If this be so that the Spirit doth as well lust against the flesh, as the flesh against the Spirit in regenerate men. Then— first, see the reason why regenerate men do not live so sinfully as the wicked do. It is not as if good men had better natures then bad men, for the best man on earth, yea the most glorious Saint in heaven, had as bad a nature as the worst man on earth. The true reason is this, because a godly man hath the Spirit to war against the flesh, he hath the Spirit to conflict with corruption, Gal 5.16. and therefore he acts not sin as wicked men do, If ye walk in the Spirit, ye shall not fulfil the lusts of the flesh; 1 John 3.9. and according to this is that of the Apostle John, Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sinne, because he is born of God. He cannot sin, it is not to be taken absolutely, but comparatively, he shall not sin after that manner, and in that measure, & with those circumstances, as the wicked do, because they are born of God, & have a seed of grace remaining in them; this is the reason why godly men live not as the wicked do. The godly have another kind of spirit in them then the mere natural man hath; he hath the Spirit of Christ, whereas the other hath only the spirit of the world. Use. 2 Learn to bless God seeing thou hast so bad a nature; that thou hast the Spirit within thee, which is able to suppress the workings of corrupt nature. All you that are begotten again by the immortal seed of the Word, that have the Spirit to keep under your corruption; what evil would you not do, and what good would you not leave undone, if the Spirit were but withheld from you, what will that man be that wants the Spirit, will he not be an habitation for swarms of lusts, and a cage for every unclean bird; if thy heart be not a storehouse for the Spirit, it will be a workhouse for the devil; if it be not Christ's garden wherein he sows the seed of grace, it will be the devil's seminary, wherein nothing but sin will thrive and grow; oh therefore bless God seeing thou hast such an evil heart, that thou hast the motions of the Spirit, to war against the motions of the flesh. 3. Pray unto God that his Spirit may do its office in thee, thou needest not pray thy heart to tempt thee to sin, but the Spirit needs entreaty to do its office in thy heart; do thou every day put up that request of David, Lord, withhold not thy Spirit from me; seeing every day I have sinful motions, let me every day have the motions of thy Spirit; seeing every day Satan persuades me to sin, let thy Spirit every day persuade me to good. Sermon XVI. At Laurence Jewry London, Decemb. 29. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Come now to the third difference touching this conflict, A third difference. Of this conflict. in an unregenerate and a regenerate person, and that is in regard of time, concerning which, there are these particulars to be handled. 1. The time when this conflict gins. 2. The time of its continuance. 3. The time how often this conflict comes. 1. The conflict between natural conscience and sin, may begin assoon as ever a man hath light of nature, whilst a man is in an unregenerate estate. Rom. 2.14. The Apostle tells you that the Gentiles which have not the Law, do by nature the things contained in the Law; that is, natural conscience it carries the force of a Law with it, and hath power over them, so that they shall not break out into many evils contrary to nature's light; so that the time when a natural conscience may conflict against sin, may be whilst a man is in the gall of bitterness, and in the bond of iniquity: But the time when the Spirits conflict gins, is not till God brings you into the state of grace. 2. Touching the time of duration, how long this conflict continues; it lasts but a while, it is but a transient rebuke given in by conscience, like unto a flash of lightning in a man's face, it comes suddenly, and is suddenly gone; just so is that opposition which is in a man's natural conscience, either jovial meetings, or sensual delights will quickly deface, obliterate and extinguish the impressions of natural conscience: But on the contrary, the conflict of the Spirit it is an abiding conflict, until the regenerate part in some measure hath got the victory over that lust which it doth oppose; it stays with a man all his life-time, from the first day of his conversion, to the last day of his dissolution. 3. The conflict of a natural conscience, it comes but seldom, it checks a man but now and then, by fits and starts; as the Apostle Paul speaking of the Gentiles shows, Rom. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that their consciences between while accused them, for so the words are to be read; the opposition in the unregenerate, it is not a constant opposition: but the conflict of the Spirit it is an abiding conflict in the godly; and as it continues long, so it comes often; hardly can a godly man be tempted to a gross sin, but the Spirit will cast in a cross suggestion to that sin; this is the third difference, whereby the conslict of the Spirit may be known from the conflict of a natural conscience. 4. It differs in regard of the principle, A fourth difference between the conflict, between the flesh and Spirit, and that conflict which is only between a natural conscience and sin. Gen. 4.13. or moving cause, from whence this conflict arises, as: 1. The opposition that is in a natural conscience, it arises from a principle of slavish fear: but the opposition that is in the godly from the Spirit, it comes from a principle of love to God, and hatred to sin; it appears thus: Cain he cries out, Oh (says he) my punishment is greater than I am able to bear. He complains, not that his sin was greater than he was able to bear, but of his punishment. A wicked man that opposeth sin from a natural conscience, may be compared to a thief that refuseth and abstaineth from stealing, not out of any hatred of theft, or out of any love to justice, but only because he is afraid of being hanged for his theft; even so it is with wicked men, they abstain from sin and acting of sin, merely out of slavish fear of hell and condemnation, not out of love to God. I may further exemplisie it thus: you know there is this difference between a Collier and a cleanly man; a Collier will not touch charcoal if they be burning coals, but he will touch them, though they be black coals; but a cleanly man will not touch them, neither as they are burning, nor black coals. Wicked men will forbear sin, because it is a coal of fire; but the godly will reluct at sin, because it is a black coal; they love God, and they hate sin, and therefore says the Apostle Paul, What I would that I do not, but what I hate that do I. Rom. 7.15. He doth not say, the evil I would not do, and the evil I would fain forbear; but the evil I hate, that I do. Divines gather thence, that a godly man conflicts with corruption out of a hatred to corruption; not because he fears the punishment, but hates the sin; wicked men reluct at sin, but it is not because they hate the evil of sin, but because they fear the punishment thereof; as Balaam, he would not curse the people, yet it is said of him, that he loved the wages of unrighteousness; 2 Pet. 2.15. though he feared the punishment, yet he did not hate the sin. Godly men reluct at sin, from a principle of hatred thereof; and there are four spiritual principles from whence the conflict of a godly man arises. 1. Because that sin it is against a holy God; and this was joseph's principle, How can I do this great wickedness, and sin against God? Gen. 39 9 2. Because it is the breach of a holy Law; thus Paul, What I hate, (says he) that I do; Rom. 7.16. if then I do that which I would not, I consent unto the Law that it is good; as if he should say, I oppose sin out of the consent that is in my conscience unto this Law, that it is good. 3. Another principle upon which the godly oppose sin, is a hatred to the very nature of sin itself; and thus David professes of himself, that through the precepts of God he got understanding, Psal. 119.104. and therefore hated every false way. 4. He opposeth sin out of love to Jesus Christ; seeing that Christ died for sin, they will labour to die to sin, as the Apostle saith, 2 Cor. 5.14,15 The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. 5. The fifth difference is this; the conflict between the flesh and Spirit, and the conflict between natural conscience and sin, differ in regard of the event and issue thereof; and there is a fourfold different event and issue: 1. The issue of the conflict of a natural conscience and sin is this, that it leaves a man unquiet, and the sin unmortified; Matth. 27.5. and this was the very case of Judas, his conscience told him that he had sinned in betraying his Master, and thereupon he was so troubled, that he went and hanged himself, yet notwithstanding his sin remained unmortified; but it is contrary with the Spirits conflict, that not only quiets the mind, but mortifies the sin, and therefore you find the Apostle after he had been speaking of the Spirits conflict with the flesh, Gal. 5.22. telling you, That the fruit of the Spirit is joy and peace; this was the issue of the conflict of the Spirit, it will not only quiet the mind, but kill the sin; Rom. 8.13. If ye through the Spirit do mortify the deeds of the body, ye shall live. 2. Another event of the conflict of natural conscience is, that the unruly affections of a man, they are too hard for a natural conscience to oppose and subdue. Wicked men will many times contend with sin; but mark the issue, and you shall find, that the strong inclinations of their hearts to sin, do overcome them. I shall give you three instances hereof, in Saul, Pilate and Pharaoh.— As for Saul, his conscience told him that he did ill in pursuing David, 1 Sam. 24 17. and his conscience constrained him to confess that David was more righteous than he, and that he had done wickedly in pursuing his life; and yet notwithstanding all this, saul's unruly affections did overmaster saul's unquiet conscience; his ambition of the kingdom caused him yet to go on further in the pursuit of David.— So Pilate his conscience told him, that Jesus Christ whom he was to judge was an innocent person, and therefore he washed his hands, and told the people that he found no cause of death in him; this was his conscience, but his ambitious affections did overpower it, fearing lest he should hereby lose Caesar's favour; Luke 19.12. If thou let this man go (say the people) thou art not Caesar's friend; he feared this saying of the people, and therefore went against his conscience.— And so also Pharaoh, his conscience told him that he did wickedly in disobeying Gods command, for letting the children of Israel go, and he confesseth that he had sinned and done wickedly in the Lord's sight, and begged Moses to pray for him: but observe, Pharaohs ambitious affections did overmaster his conscience, and therefore when the plague was over, he would continue in sin still.— But when the Spirit of God comes to conflict with the lusts of the flesh, though the affections be unbridled and unruly, yet in time the Spirit of God will check and curb them, and overcome; though the Spirit cannot throw them out, yet it will throw them down, as the Apostle Paul speaks, I keep under my body, and bring it into subjection. 1 Cor. 9.27. A godly man thus deals with sin, though he cannot give it an utter extirpation, yet he will endeavour to bring it into subjection. 2. Natural conscience in opposing sin, it rests contented with a bare restraint of the Act, though there be no mortification of the vicious inclination. As it was with Pharaoh, when the plagues were upon him, than conscience wrought, but yet his sin was not at all subdued, but only restrained; and therefore says the Text, Exod. 8.15. When Pharaoh saw that there was respite, he hardened his heart, and harkened not unto them, as the Lord had said; And so Haman, when he saw that Mordecai his mortal enemy was preferred by the King; when he saw that he was taken into royal favour, it is said that he refrained himself, that is, he would not now attempt to destroy him; Esth. 5.10. and though he refrained himself, yet his revengeful disposition remained still unmortified. Thus a drunkard may be outwardly restrained, and yet his drunken inclination remain. But the Spirit of God in its conflict, it doth not only restrain the act, but also weakens, Rom. 8.12,13. and suppresses the inclination; If ye through the Spirit do mortify the deeds of the flesh, ye shall live; there is the mortifying of the act of sin; and thus also we are commanded to mortify our members which are upon the earth, as fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness; Col. 3.5. and again, to crucify the affections and lusts; Gal. 5.24. that is, not only to restrain the act of sin, but to kill and mortify the sinful inclination. 4. And lastly, natural conscience conflicting with sin, it works not more watchfulness in a man against the assaults of sin for the time to come, but the Spirit of God when that conflicts with a sin this day, it makes him watchful against all sin the next day, and all his days; and thus you have the third Quere dispatched, touching the difference that is between the conflict of the flesh and the Spirit, and that combat which is only between the natural conscience of an unregenerate man, and his lusts. Quere. 4 What rules may be given, seeing the Spirit doth conflict against the flesh in us, that by the following of them we may be able to prevail against the motions of the flesh to sin? Answ. This is a practical, and an useful question; and for answer thereto, I shall give you five directions. 1. Listen to what conscience shall say to you, when you are tempted to any sin; conscience, it is God's spy, man's overseer, and the Spirits officer: and in harkening to its checks you take a ready way to embrace the Spirits motions, and deaf your ear to the motions of sin; it is the Spirits office not only to witness with our Spirits, but also to check and rebuke us for sin with our spirits; therefore harken to what your own conscience shall speak, whether it will solicit thee after this manner, saying, Why wilt thou dishonour so good a God, hazard thy precious soul, and break a good Law? As sin gives a wound to conscience: so conscience awakened, enlightened, and sanctified gives a great check to sin, that it shall not reign in a cihlde of God. 2. If you would have the Spirit prevail over the flesh, then be sure you minister no occasion of sin unto the flesh, lest from vicious motions there come sinful actions. This rule the Apostle gives to the Galatians, Gal. 5.13. exhorting them not to use their liberty for an occasion to the flesh; that is, do nothing which may administer an occasion to the flesh, to take hold on you. It is true, the flesh can sinne without an occasion, and a man may be an adulterer though he never saw a woman, and a man may be a thief though he never stole, and a murderer though he never spilt blood; but occasions to sin they do the more strengthen corrupt nature, as the Philosophers tells us that acts do strengthen habits: so the more thou acts sin, the more strength it gathers; and hence it was, Numb. 6.9. that the Nazarites who were forbidden to drink wine, were also forbidden to eat any thing that came of the Vine-tree; they were not to eat the raisin nor the husk of the grape, that an occasion of sin might not be admitted to them. And the wise man showing the mischief of whoredom, Prov. 5.8. exhorts not to come near the door of her house; it is no sin in itself to come nigh any one's door; but because being nigh the door of an harlot, may occasion and stir up unclean thoughts and lustful desires, therefore we are commanded not to come near her door. It is observable, that God would not be called Baali, but Ishi: there was no harm in the word Baali, for it signified in the common use of the word my Husband, Hosea 2.16. Isai. 54.5. as Isai: 54.5. Thy Maker is thy husband. It is in the Hebrew thy Baal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus, mari●us. i. e. thy Lord or husband, but this is forbidden, that so the name of an Idol continued amongst them (for they usually called their Idols Baalim) might be no allurement to idolatry. To this purpose Divines make much use of that place in Deuteron. Deut. 25.13. 25.13. where it is said, Thou shalt not have in thy bag divers weights, a great and a small; the having of these weights in the bag, you would think to be no sin; you will say, though I have them in my house, yet I never buy nor sell by them, you may say they are only in my bag, not in my scale; but says God, Thou shalt not have them in thy bag, lest it be a temptation to thee to bring them from thy bag into thy scale. So the Israelites were commanded not to eat swine's flesh, Levit. 11.7,8. Levit. 11.7,8. Now you shall read in Isaiah 65.4. how the Lord blames the Israelites for two things, They eat swine's flesh, (says he) and the broth of abominable things are in their vessels; God did only forbid the eating of swine's flesh, and yet here he condemns the broth also. And why? but because the eating of the broth, might be a temptation to them to eat the flesh also; therefore take heed that you minister no occasion to the flesh, lest you be entangled thereby.— An example you have of this related by Augustine of one Allipius, Aug. Confess. l●b. 6. cap. 8. that was drawn by importunity of friends to be present at the Gladiatory games of the Romans, but being there resolved to shut his eyes all the while, that so though he was present in body, yet he might be absent in heart, but upon a great shout the people gave at the fail of one of the Combatants, he opened his eyes, and became an approver of that bloody and barbarous spectacle; and therefore take heed of yielding to occasions of sin. 3. If you would not have the flesh prevail against the Spirit, roll not sin in your thoughts and contemplations; rolling of sin in the fancy and speculation, is that which weakens the Spirits motions and workings, and doth strengthen the motions of sin in thy heart. Ezek. 23.19. — This the Prophet Ezekiel speaks of in Chap. 23. and verse 19 She multiplied her whoredoms in calling to remembrance the days of her youth; bodily uncleanness is caused by contemplating the sin in ones mind, and is the way to fence thy heart against the Spirits motions. 4. If you would have the Spirit prevail, resist and conflict with your lusts timely; do not stay too long before you begin to conflict: many times men stay so long before they begin, Principiis obsta, etc. that they are vanquished before they fight. Be ready therefore to oppose sin in the birth; do as Pharaoh, who would not let the children of the Hebrews grow to men of years, but killed them assoon as they were born: so deal thou by thy sins. 5. Cherish and entertain the Spirits motions; Intus existens P●ohibet alienum. whensoever you find them dissuade you from sin, let the motions of the Spirit be within, and they will keep the motions of the flesh without. 6. Entertain no Treaty with sin; if you parley with sin, you have reason to suspect the conquest; the flesh is a mortal enemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui deliberant desciverunt. and you must either kill or be killed. There is no Treaty of Peace to be obtained between the flesh and the Spirit; this combat is of such a nature, that there is neither a Treaty of Peace, nor a cessation of arms all your life-long. It is a notable observation if you compare the first of the Galatians, verse 16. Gal. 1.16. compared with Acts 26.19. with the twenty sixth of the Acts, verse 19 In the Galatians you there read the story of Paul's conversion, and says he, Immediately I conferred not with flesh and blood; that is, with my corrupt heart, what dangers I should meet with, and what hazards I should go through; and in the Acts, where you have Paul relating the same story to King Agrippa; he says, Oh King, I was not disobedient to the heavenly vision. To note, says a learned man, that consulting and debating with flesh and blood, it is a kind of disobedience to the heavenly vision; though thou dost not yield to the flesh, yet it is a kind of disobedience to consult with the flesh: and therefore never enter into a Treaty with thy sin. 7. Resist sin impartially, that is, every sin; and do this in sincerity: if thou wilt hate the garment spotted with the flesh, than also thou wilt hate the flesh. Herod did many things, but left not his Herodias. Serm. XVIII. At Laurence Jewry London, Januar. 5. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Proceed now to the cause of this conflict, whence it is that the flesh lusteth against the Spirit, and the Spirit against the flesh; and the Apostle assigns the reason, these being contrary the one to the other. The words need not much explaining, only the saying of the Apostle, when he tells you that the flesh and the Spirit are in the same man, and that these are contrary the one to the other; Touching which I shall lay down this conclusion, That contraries may be found in the same subject. It is true that contraries cannot be in the same subject, in an intense and highest degree, but they may be in a lesser and lower degree; and thus it is here. The Apostle tells you of the flesh and the Spirit in the same regenerate man, Contraria non possunt esse in eodem subjecto in gradu intenso. and of these being contrary the one to the other, that is, not in the highest, but in a more remiss degree; In the highest degree they cannot be found, because in heaven there is perfect grace without sin, and in hell there is all sin and no grace; but on earth, we are partly sinful, ann partly gracious, and therefore these two contrarieties being in a regenerate man in a more remiss degree, they may be very fairly consistent. These two are contrary the one to the other; it is impossible to conceive a more bitter opposition and direct contrariety between any thing in the world, then between the flesh and the Spirit; there is not more contrariety between light and darkness, between heaven and hell, fire and water, then between the flesh and the Spirit. Contrariety, it is more than enmity; enemies may be reconciled, but contraries never; indeed one contrary may expel another, but one contrary cannot be reconciled to another; water may quench fire, but it cannot be reconciled to fire; and light may expel darkness, but they are not to be reconciled. The contrariety of the flesh against the Spirit consists in this, that whatsoever good the Spirit wills, the flesh wills; and what good the Spirit excites to, the Spirit dissuades from; this is the contrariety, and this is the cause of the conflict in regenerate men. Doct. The Doctrine is this: That there is a mutual and irreconcilable contrariety between the flesh and the Spirit, between nature and grace, in the hearts of regenerate men. I call it a mutual contrariety, because it is not a single opposition, the flesh is against the Spirit, and the Spirit against the flesh; and then I call it an irreconcilable contrariety, because though enemies may be reconciled, yet contraries never. In the handling of which point, I shall only demonstrate the truth of it, and then conclude with a practical application. Demonst. 1 And first, this contrariety appears by the contrary names given both to the flesh and Spirit in Scripture, as here in the Text corruption it is called flesh, and grace is called the Spirit; corruption is called darkness, but grace is called light. Rom. 13.12. Rom. 13 12. It is called a law of death, Rom. 8.2. 2 Cor. 7.1. 1 Tim. 4.12. but grace is called the law of the Spirit of life, Rom. 8.2. Corruption is called filthiness of the flesh, 2 Cor. 7.1. but grace is called purity of spirit. 1 Tim. 4.12. So that by the these contrary names given both to the flesh and the Spirit, the contrariety of both is set out. 2. They are both contrary principled and origined; for, First, corruption it is called the work of the devil; and, For this purpose was the Son of God manifested, that he might destroy the works of the devil, John 3.8. 1 John 3.8. but grace is called the work of God, Phil. 1.6. Phil. 1.6. Again, corruption it is called the lust of the devil, John 8.44. John 8.44. but grace is called the fruit of the Spirit, Gal. 5.22. Gal. 5.22. so that these proceed from a contrary original. That which is born of the flesh, is flesh; and that which is born of the Spirit, is Spirit. John 3.6. 3. They have contrary acts and contrary uses; the flesh is said to lust against the Spirit, and the Spirit against the flesh, they are contrary in their works; and hence in Scripture, sin it is called a work contrary to God; Levit. 26. sin makes a man walk contrary to God, but the Spirit draws a man to walk in the ways of God; sin is the Dalilah that will never let a man alone, but press him with importunity to yield to the temptations thereof. 4. They are contrary in their ends and issues; the end of the flesh is to damn the soul, but the Spirit its motions and workings are to save the soul. We are commanded to abstain from fleshly lusts, which war against the soul; and the Apostle tells us, That if we live after the flesh, we shall die: but if we through the Spirit do mortify the deeds of the body, we shall live. Rom. 8.13. The tendency of sin is unto death, but of grace unto eternal life. And therefore saith the same Apostle, The law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death. Rom. 8.2. Upon these demonstrations it appears the flesh and the Spirit are contrary the one to the other. Use. 1 Of instruction. If so be these are contrary the one to the other, first, let us consider the contrariety of the flesh against the Spirit, and thence learn these three inclinations. 1. Learn to admire the free grace and mercy of God, that notwithstanding this contrariety of the flesh against the Spirit in thee, yet that this should not stir up anger and fury in God, but rather pity and mercy; herein is God's great love showed to his people. God doth to us as we would do to a man that hath taken poison, we pity such a man; but poison in a toad that we hate: when God sees sin in his people, tormenting them as poison in the body, though they have such sinful natures, and so contrary to grace; yet this stirs not up fury, but favour, and pity in God. It is a note worth your observation, by comparing two Scriptures together, Gen. 6.5,6. Compared with Gen. 8.21. Gen. 6.5,6. with Gen. 8.21. In the sixth of Genesis, it is said there that the Lord saw that the imaginations of man's heart were evil, and only evil, and that continually; and therefore saith God, I will destroy man from the earth; there their corrupt nature, and the issues and acts of it provoked God to fury; but compare that place with Chapt. 8.21. and there you read that God will not any more curse the ground for man's sake, because the imagination of his heart is evil from his youth; this is a strange reason, one would think it should be on the contrary, but God doth not bring a curse, but annexeth a promise, as if he should say, though I might destroy man as I did in the flood, yet I will not do it, though the imagination of his heart be evil, and that continually; no, though his heart be so bad: this should teach us to admire the grace of God, that notwithstanding the contrariety of our natures unto holiness, yet that this should not stir up fury, but rather pity and mercy in God to us. 2. Learn to admire the grace and mercy of God, that notwithstanding the contrariety that is in our natures against the Spirit, that yet there is an irresistibleness in the Spirits working converting grace, that the Spirit should conquer a man, and break down the strong holds of nature, 2 Cor. 10.4. that the Spirit of God should out of these contraries bring other contraries; for so the Lord doth, commanding light to shine out of darkness. Oh admire the omnipotency of God's grace, 2 Cor. 4.6. that notwithstanding the contrariety of thy nature, yet it hath not been able to resist converting grace. 3. Admire the grace of God, that notwithstanding the contrariety of thy nature, yet that there should be in the regenerate either activity or perpetuity of grace, that thou dost act grace seeing thou hast a principle of sin in thee, Gratia in nobis est flamma in extingui bilis in med ●o mari. and that thou hast a perpetuity in the state of grace, that this contrariety should never be able either totally or finally to conquer grace: admire that this spark of fire should not be drowned by this flood of corruption; that this contrariety in thy heart against grace, should not destroy grace: if thou art once in the state of grace, thou art ever so; and therefore let this heighten your admiration, Adam had perfect grace, and yet not perpetuity in it, but thou hast imperfect grace, and yet thou art established therein, that thou shalt not fall. Use. 2 Of humiliation; and indeed these doctrines about corruption of nature, they tend chief to debase this proud heart of man, that is degenerated, and fallen from so glorious an estate.— Be humble, oh man! though thou hast a principle of grace, yet thou hast something in thee that carries a contrariety to grace, thou hast a contrary principle to a gracious principle, The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other; now here I shall speak not only to unregenerate men, but to the regenerate also; and there are these seven considerations to provoke you to be humbled. 1. Consider that the flesh, and thereby this contrariety against grace, it was more ancient in thee then grace was in thee; it was in thee before the Spirit of grace was. Divines make the struggling of Esau and Jacob in the womb of Rebeccah, an emblem of corruption and grace in a regenerate man; they struggled in the womb; and it is observed that Esau the bad son was born first, and Jacob the good son born last; it is a fit resemblance of nature and grace which strive in the heart of a regenerate man, but remember this, that sin is the elder of the twain; before thou hadst the Spirit thou hadst the flesh: nature is the elder brother, nay assoon as ever there was an union between the soul and body, sin was in the soul; nay not only before thou couldst act grace thou hadst sin, but before thou couldst act reason. I remember Augustine hath a relation in his Confessions concerning a little child, Vidi infantulum Zelantem, etc. which saw another child suck his mother's breast, and says he, before the child spoke, I saw an envious nature in it, the child grew pale to see the other suck his mother's breast, & this, says he, made me call to mind my original sin; and truly this is a great advantage to the flesh, that the flesh is first in a man; as if two Armies come to fight a pitched battle, that Army which first comes to the field, hath much advantage against the other that come after into the field; the flesh hath gotten the sun and wind against us, it hath many advantages upon this consideration that it was first in thee, and therefore be humbled. 2. Be humbled on this consideration, that the flesh and this contrariety of the flesh against grace in thy nature, 'tis more abundant in thee then grace is; 'tis not only more timely, but also more abundant; though a Christian hath the Spirit, yet every regenerate man hath more of the flesh; you have now received but the first fruits of the Spirit, but you have the whole crop of sin, the whole harvest of original corruption; in a regenerate man there are more swarms of lusts and unholy thoughts, then there are gracious thoughts; as in every hedge there are more briers and thorns then fruitful trees, so in every man's heart, more briers and thorns of corruption, then of the fruitful trees of grace. And as in every field there are more thistles and weeds; then lilies and roses, so in every heart there is more of corrupt nature then of true grace. Sin grows naturally, but grace only by divine culture. Corruption is natural, but grace is supernatural. That of the Apostle is observable to this purpose, Rom 6.19. where he exhorts us, As we have yielded our members to uncleanness, and to iniquity unto iniquity: so now to yield cur members servants to righteousness unto holiness. Divines gather hence, that the Apostle speaking of sin, maketh mention of three To's, there is to uncleanness, to iniquity, and unto iniquity; but when he speaks of grace and holiness, he mentions but two To's; to note that there is more abundance of sin in thee then grace.— Ransack a believer in every faculty, and in every faculty you shall find more sin than grace. First, look into the understanding, Hoc tantum scio me nihil scire. Hieronym. and there you shall find more ignorance than knowledge; and so Hierom himself confesseth, that he was ignorant of more truths than he did understand. In the memory there is more forgetfulness than retention of good; thou forgettest more good than thou dost remember; Heb. 2.1. the best man alive doth not remember so much of a Sermon as he doth forget. And therefore the Apostle gives this counsel, that we should give the more earnest heed to those things which we have heard, lest we let them slip as a broken and leaking vessel runs out; for the word signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a metaphor taken from leaking vessels. And so likewise in the fancy there are more vain sinful, and unclean speculations, than there are divine and holy contemplations. In the affections there is more love to earthly things then to heavenly; thou more fearest man then God, and grievest more for affliction then sin; for the punishment more than for the evil of sin; if you ransack all men, you shall find more corruption of nature, than holiness and grace in them, Gal. 5.19,20. this the Apostle hints in that catalogue which he gives of the works of the flesh, and the fruits of the Spirit, where he reckons up seventeen sins, and but seven graces; to note that there is more sin than grace in men. Corruption it is like great Goliath, and grace is but like little David; but yet though corruption be strong, & there be more of it in us then grace, yet we shall get the victory in the close; though Goliath be stronger than David, yet as David, so all the regenerate shall have the final success and conquest. 3. That you may be humbled, consider that this contrariety of nature to grace, it works unweariedly in you; if this contrariety did show itself now and then, upon some extraordinary occasion, it were not so much; but this corruption it works unweariedly against grace; grace and good motions are supernatural, and therefore are sometimes irksome to us that are flesh and blood: but corrupt motions to sin they are natural to a man, and things which act naturally, act unweariedly; as the Sea, it's never weary of flowing, nor the Sun of running its course; and as the fire is never weary of burning: so neither is corrupt nature of opposing the holy Spirit; our whole course and way to heaven is up the hill, and against the tide and wind, both of corruptions and temptations. 4. Be humbled also on this ground, that this contrariety of nature it will work continually against grace, even to thy dying day; if it did but oppose sometimes, and then would be weary, or else if it were stinted to some age of a man's life, it were something; but this corruption will show itself contrary to grace; as long as thou livest, thou mayest get rid of actual sin, but thou canst never rid thy heart of this habitual corrupt nature. It is a notable saying of Cyprian to this purpose; It is more (says he) to take away one sin, than many sins; his meaning is this, that it is harder to take away this one sin of nature, then to take away many sins of life; as for actual sins, the sins thou wast haunted with the last year, thou mayest not be troubled with them now, nor the sins that now thou art troubled with hereafter; but the sin of thy nature, it hath troubled thee the last year, and this year also, and it will do all thy days; that as Ivy in a wall, though you lop off the branches, yet it is so fastened in the joints and entrails of the wall, that till you pluck down the wall, you cannot root up the the Ivy; so it is with us, till God pull down this wall of your body, the root of your sin cannot be plucked up. This was typified under the Levitical Law, Leu. 14.41,45. in that house which was infected with a fretting Leprosy, all their scraping and pouring out of the dust thereof, could not make the house clean, and therefore God commanded that the house should be pulled down and be remould: The corruption of our natures is like this Leprosy, which nothing but the pulling down of the wall of the house would remedy: so nothing but the death of the body will perfectly destroy the body of death. This leprous house is a type of thy defiled body, and the scraping thereof, an emblem of thy endeavour to sweep thy heart of sin, and yet for all this, the house could not be cleansed till it was pulled down: neither can the house of thy body be wholly purified, and sin quite extirpated, until it be plucked down and laid in the dust. I remember a learned Author, Luke 23.40. he makes the impenitent thief on the Cross an emblem of the sin of our natures, when he was nailed to the Cross, and (as we say) bound hand and foot, he had only one member untied, and that was his tongue, and with that he falls a reviling on Jesus Christ; just so, says this Author, are our natures, when a man lies on his deathbed, and cannot stir hand nor foot, even than hath he a nature kindled with fire from hell, wherewith he sins against God; Oh let this greatly humble us in the sight of God. 5. Consider that this contrariety in thy nature against grace, though it be repugnant to grace, yet it is suitable to thy nature. Corrupt nature will tempt men to those sins which are most suitable to flesh and blood; as the devil when he tempted Christ in the wilderness being an hungry, Command, says he, Matth. 4.3. that these stones be made bread; this was a very suitable temptation to Christ's condition, for he had fasted forty days and forty nights and was hungry, the devil did suit him with a temptation; and if the devil do suit temptations to our condition, our natures will much more, because a man's own heart knows what is more suitable to his inclination then the devil doth; it is true, the devil knows what a man's inclination is by his actions, otherwise he cannot know; but our natures are so corrupted, that they will propose temptations that are most pleasing to flesh and blood; and to those sins which either by custom or inclination we are most inclined to. And this the Apostle James speaks of, as I have formerly noted; Jam. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when he says, that every man is tempted, when he is drawn away of his own lusts, and enticed. It is a metaphor taken from fishermen, who will suit their bait to the fish which they desire to take, and will not always fish with the same bait; thus it is here, thy corrupt nature doth play the fisherman, and lays such a bait which is most suitable to every man's inclination; therefore on this consideration be humbled, that sin is so suitable to thy corrupt nature. 6. Be humbled on this ground, that thy corrupt nature will carry thee to commit such sins, which thou didst believe in thy heart thou shouldst never fall into; an eminent example hereof we have in Hazael, who when he was told by the Prophet Elisha what evil he should do unto the children of Israel: That he should set their strong holds on fire, and slay their young men with the sword, dash their children against the stones, and rip up women with child; Oh, says he, is thy servant a dog, that he should do these things? 2 Kings 8.12. he could not believe it, and yet this he did, and worse than there the Prophet had told him. Here is cause therefore to be humbled; there is that evil seminally in thy nature that will provoke to sin, which thou couldst not imagine to be there; why else should Christ admonish his Disciples, Luke 21.34. to take heed that their hearts were not overcharged with surfeiting and drunkenness, and worldly cares; Alast what danger was there for poor Disciples to be overtaken with these sins? yet Christ knew that there was cause for them to take heed; though they were eminent Apostles of Christ, yet they had the seed of those evils in their natures. It is an observation of Mr. Capel, Capel of temptations. that a godly man at one time or other before his death shall be tempted either by the devil or his own heart to break every Commandment of the Law, and to doubt of every article in the Creed; and therefore do not think thou art so well settled in thy judgement, that thou shalt never fall into error; and thou which livest holily, be not over-confident, nor too secure, thinking that thou shalt never fall, as such a man fell; remember thou hast as bad a heart, and if God should suffer the devil, thy own corrupt nature, and an occasion to concur together, thou wouldst fall into as bad a sin as ever any in the world fell into, there is such a contrariety in thy nature against grace, that it would carry thee to the most unnatural and gross sins that are in the world. Augustine had a good saying when he saw a man fall into sin, Tu hodie; ego cras, Thou fallest to day, and I to morrow, if God help me not. 7. Consider that this contrariety in thee it is an universal contrariety; if there were a contrariety against some grace, and not against all, it were somewhat excusable; or if there were only a contrariety in some parts, not in all, it were somewhat tolerable: but when this contrariety is universal in every respect, how intolerable is this? though thou art a godly man, not only the wicked, but even thou who art a godly man, all thy body and all thy soul is defiled; it is true, there is grace in every part of thy soul, so there is sin too. There is ignorance in thy understanding, forgetfulness in thy memory, stubbornness in thy will, disorder in thy affections, hardness in thy heart, searedness in thy conscience; now it is true, though every faculty be infected, yet also is every part regenerated too in those that are godly. Corruption it is in the soul, as the soul is in the body; the whole soul is in the whole body, and the whole soul is in every part of the body; just so it is with original corruption, it is whole in every man, and it is whole in every part of a man. One hath this note, that corrupt nature it is more in the soul, than the soul is in the body; for though the whole soul be in the whole body, and every part of it, yet it is not in that manner in every part of the body, as it is in the whole body; it is more eminently in the whole, then in part: but corrupt nature it is more in man, than the soul is in the body: for though the soul be in the body, yet it is but in the members of the body for particular uses; it is in the eye to see, not to work, and in the hand to work, and not to see; it is in the ear to hear, and not to go, and in the foot to walk, and not to hear; but sin is in the soul, not for particular acts; but it is in every man, and in every part of man, provoking and enticing to all kind of evil: this the universality of that corruption found in man's nature, for which we have great cause to be humbled. Sermon XIX. At Laurence Jewry London, Januar. 19 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. HAving opened the enmity and contrariety that is between the flesh and the Spirit: I come now to answer two cases of conscience relating to this Doctrine, and the first is this: 1. If the flesh doth carry such a contrariety to grace, what are the reasons why God is pleased to leave such contrary principles in the hearts of regenerate men? 2. If there be such a contrariety which can never be reconciled, then to what end is it for a man to oppose the flesh? Quest. 1 What are the reasons why even in regenerate men God suffers such a contrariety against grace. Answ. 1 I shall answer the question by these four particulars. 1. God doth it for the clearer illustration of his mercy; God would have showed his goodness if man had never fallen; but being fallen, Rom. 5.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God shows his mercy to him. The end of our redemption is that God's grace and mercy might reign. And herein you may see a manifest signal thereof, that God should work grace in thee when thou hadst such a contrariety in thy heart against it, this is great mercy; though thou hast a contrary principle in thy nature to grace, yet converting grace will overcome; and though it do not remove, yet it will subdue corruption; and grace though it be opposed, yet it shall never be expelled; grace shall be conqueror at last, though it be always fight, whilst we are in this life. 2. God is pleased to leave such a contrariety against grace, even in the hearts of regenerate men, that they might put a higher estimation on Jesus Christ. If you had not had a contrary principle to grace, you would only have admired God as a Creator; but now having a principle of sin within you, you come to see the need you stand in of a Mediator. Adam in innocency needed not a Saviour, but now thou being fallen by sin, and having a principle of enmity in thy nature, nothing but the power of a Saviour can take away this enmity by the work of sanctification, and nothing but a Saviour can free thee from the guilt of this enmity, even Jesus Christ; as the Apostle speaks, Rom. 7.24,25. I thank God through Jesus Christ that hath delivered me from this body of death; it is he by whom thou art delivered from this guilt and enmity. 3. The Lord leaves this corruption of nature in the hearts of his people, to stir up in them a greater and deeper measure of humiliation. Humiliation, it had not been a duty in us, if the Lord had not left the remainers of original corruption in the hearts of his chosen: indeed thou shouldest have delighted in God to all eternity; but thou shouldest not have had this ground of humiliation, if sin had been totally extirpated. This was Paul's case, 2 Cor. 12.7. an eminent Apostle; There was given him a thorn in the flesh, a messenger of Satan to buffet him, lest he should be exalted above measure.— There are four interpretations given of these words, some refer this thorn in the flesh to be meant of Hymeneus and Alexander, which did vex Paul so; but this is groundless. Others refer it to some exquisite bodily disease; but that can harldy be proved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cypr. Others refer it to the particular sin of lust of uncleanness; but that cannot be admitted, because Paul had the gift of continency, and wished that all men were as himself, as to that particular. But here by the thorn in the flesh. the most inquisitive and exquisite Interpreters understand it to be the sin of nature; and it is called a messenger of Satan, because the devil doth join with man's nature, and doth set on the corruption of man's heart; Now why was this thorn in the flesh left in Paul? was it not to humble him, lest he should be exalted above measure? Deut. 8.15,16. Thus the Lord left the fiery scorpions in the wilderness, to humble the Israelites; and the Lord leaves corruption in thy nature to humble thee, that thou mightest not be puffed up in thyself, but that when thou perceivest the corrupt workings of thy nature, thou mayest be the more vile and base in thine own eyes. 4. The Lord leaves this corrupt nature in thee for the exercise of thy grace. Grace is never more exercised, then when it is opposed; hereby God will try the truth of thy grace, and the honesty of thy heart, whether thou wilt fall in with the Spirit, and side with it against the flesh. Thus the Lord left the Canaanites in the land, to try whether the Israelites would join with them; there is a contrary principle to grace left in us, to try whether we will join with the flesh, or follow the motions and dictates of the Lords Spirit. Quest. 2 The next Question is, To what purpose is it for a man to contest with the corruption of his heart, seeing that we shall carry this corruption to our grave? we have heard that contraries can never be reconciled; therefore to what end is it to strive against corruption, when there will be no end of the combat? I shall name three reasons; that though it be true, you cannot remove the contrariety that is in your hearts against grace, yet there is just reason why you should maintain a contest against it. 1. If you will not oppose corruption of nature, it will break forth with greater rage and violence in your lives; thou hast now an unclean nature, but if thou dost not oppose it, thou wilt have a vicious life: let but thy nature alone, and it will be like a field unmanured, over-runne with briers and thorns; Out of the heart proceed evil thoughts, murders, adulteries, fornication, thefts, false witness, blasphemies; Matth. 15.19 if we stifle not evil thoughts in the heart, they will break out you see into evil and inordinate practices of life; so that herein though you cannot remove original corruption, yet if you do not oppose it, you will not only have it in your hearts, but also visible in your lives. 2. Though you cannot remove and destroy this contrariety of nature, yet you may be able to suppress it; it is true, destroy it you cannot, but weaken it you may; remove it you cannot, but repress it you may: You may do with it as Joshua did by the Gibeonites, he saved their lives, but made them hewers of wood and drawers of water; and as the Israelites did with the Canaanites, they did not throw them out, but made them tributaries, so though thou canst not drive out corruption of nature, yet thou mayest keep it under; and the more thou dost contest with thy corrupt heart, the more thou wilt be able to keep i● under. Leu. 14.41,46. It is an observable Law which the Lord gave the Jews touching an house that was infected with the p●agu● of Leprosy; God bid the people do this, that if the Leprosy were in the house, they should scrape every stone in this house, and if it could not be clean by scraping, afterwards they were to pull the house down: Thy nature, it is this leprous house: the plague of leprosy hath defiled thy nature, and the Lord bids thee do with thy nature, as the Jews were to do with their houses, they were to scrape every stone: so do you labour to cleanse your hearts, sweep thy heart with the besom of sanctification; and if all will not do, when this house of thine shall be pulled down by death, than it shall be cleansed. But as long as thou livest in the world, be contesting against the workings of corrupt nature; and though thou canst not expel it, yet thou mayest subdue it. Though our grace in this life will never be so strong as to expel and utterly subdue our corruption, yet by our striving and labouring to keep up this contest, thou wilt keep thy corruption at such an under, as it shall never extinguish grace. 3. Consider, that not to conflict with thy corrupt nature, it is an argument that thou hast no grace in thee. Between one there is no opposition; opposition must be between two: These are contaary the one to the other; as corrupt nature is contrary to grace, so grace is contrary to corrupt nature; and therefore if thou dost lie still, and not conflict with corruption, it is an evident argument thou hast no grace. Use. 1 Let this contrariety that is in our hearts against grace, Libera me Domine à meipso. Aug. make us ever watchful and jealous over our own hearts, you know not how fare the contrariety and corruption of your hearts may carry you before you die; do not think, surely I shall never fall into such a sin, and such a sin; be not secure, thou hast a nature in thee that may prompt thee to the worst sin, that ever was committed upon the earth. I told you of an observation of Mr. Capulets, that a Christian before he died, should be tempted to break every Commandment of the Law, and to doubt of every Article in the Creed; thou hast a contrariety against all grace, and therefore an inclination to all sin; carry therefore a jealous eye over thyself: Peter he was not suspicious enough of himself, when he told Christ, That though all should forsake him, yet he would not; Nay, says he, though I die with thee, yet I will not deny thee; and yet Peter he did both, he forsook him, and denied him, Matth. 26.35. and that with a curse and an oath. Had Peter known his own heart, he would never have said so. Good men know not to what the corruption of their natures may carry them; it may be thou art a holy and a gracious Christian, thou walkest unblamably in the place where thou livest; but consider, if God should let thy nature lose, with what impetuous violence wilt thou be drawn to sin? Hazael, as I noted before, thought not that there was that wickedness in his heart, which the Prophet foretold him of, 2 Kings 8.13. and therefore says he, Is thy servant a dog, that he should do this wickedness? Nay, Christ himself forewarns his disciples, Luke 21.34. That they should beware of surfeiting and drunkenness, and the cares of this world; a strange exhortation one would think to such as they were, one would think it had been a useless caution to such good men; the disciples they were not at that time hungerbitten, and that they should be guilty of surfeiting; and they who had not a house to put their heads in, that they should be overtaken with drunkenness; that they who had not the things of this life, should be careful about them▪ this was very strange, yet Christ he knew that they had the feeds of these sins in their natures; and as they, so also have all we, and therefore we ought to have a suspicious eye over our own hearts. As in the first creation, all creatures were seminally in the Chaos, and there wanted only the motion of the Spirit to bring them forth; so in our natures there is the seed of all evil, and there wants but occasion and temptation to draw it forth. Remember, Direction 2 though there be this contrariety in thy heart against grace, yet be not discouraged: though thou discernest this corruption in thy nature more than ever thou didst in all thy life-time past, yet be not disheartened: there are many godly souls in this case, who never saw more corruption, nor more violence than now they do; they thought sin was dead, but now they see it alive; they thought the power of it was weakened, but now they see the edge of it sharpened. There are these considerations, why such should not be discouraged. 1. Because it may proceed, not from an increase of sin in thy nature, but from a clearer discovery of sin; not that the object is multiplied and greatened, but because thy sight is cleared; a godly man he sees more corruption in his nature then ever he saw before: this proceeds not because there is more corruption than indeed was before, but because the Lord hath given him a clearer inspection into his own heart. I may illustrate it by this comparison. In a dark and gloomy day, you see no dust, nor motes flying up and down your chamber; but let the bright beams of the Sun shine in there, and then you see abundance of dust: now the dust was there before, but you saw it not, because the Sun made it not appear to you; thus it is with men: Before conversion they have an abundance of lusts in their hearts, but they see them not, because the Sun of righteousness hath not shined into them.— You have a notable passage of Paul in Rom. 7.13. Rom. 7.13. But sin (says he) that it might appear to be sin, wrought death in me; sin was sin before, but sin did not appear to be sin, until he was converted; and now says he, I perceive the workings of my corrupt nature; whilst I was a Pharisee, I did not then see, nor know myself to be so vile and sinful as now I do; and so when light breaks into the soul, those sins appeared which lay hid, and those which seemed but as motes, now appear beams; and those which seemed as little as gnats, now appear as big as Camels, 2. It may proceed from a more gracious and tender sincerity in thy conscience, than there was in times past. In former time thy conscience was hard, seared, and senseless, fight against the sense of sin, but now God hath melted and mollified it; God hath made thy conscience to be not as seared, but as raw flesh: godly men may complain of corruption, and think they have more than ever they had, but it is because they are more tender, and more sensible. When a man hath hurt his finger, he thinks he doth never so much touch it as then, and this ariseth from the tenderness of the part, so God having made thy heart a broken and a soft heart: therefore the corruption of thy heart is more felt then before. Prov. 7. 2● Sin to a wicked man is as a blow on the back, but sin to a godly man is as a blow upon the eye. 3. Consider this, though you discern the corruptions of your nature, and see more of it then ever you saw before; yet be confidently assured of this, that thou shalt have the final victory. To this purpose I may accommodate that passage concerning Rebecca, who having conceived the children struggled together within her, and she said, Lord, Why am I thus? And the Lord said unto her, Two Nations are in thy womb, that is, the rise of two Nations, Gen. 25.22,23. Esau and Jacob; two manner of people shall be separated from thy bowels, and the one people shall be stronger than the either, and the elder shall serve the younger. Whence mark 1. It is said, There was two manner of people in her womb, and these separated; Thus is Sin and Grace. 2. The one is said to be stronger than the other, that is, the posterity of Esau they shall be stronger for a while then the Israelites, Numb. 22.18. for they did defeat them once; but now what is the comfort? Why, The elder shall serve the younger; and so it came to pass, that the Edomites did serve the Israelites: 2 Sam. 8.14. 1 Kings 22 47. Obad. 8.17,18. Thus I may say as of Esau and Jacob, Corruption of nature is stronger than Grace in many good men, and it is elder than grace; but here is your comfort, The elder shall serve the younger; Grace shall get the final victory. Direction 3 I infer hence, that though you are not to be discouraged, considering this corruption, yet you are greatly to be humbled in the sense of this contrariety, that is, in your natures against grace. If you had only a disability as to grace, it were matter of humiliation for you; if you had only an opposition against grace, that would be cause of more humiliation, but having an utter contrariety against grace, here is greater cause for you to be humbled. A carnal mind is not only an enemy to God, but enmity itself. What the Spirit persuades to, that the flesh dissuades from: Rom. 8.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and what the Spirit wills, that the flesh wills; and therefore you have great cause of humiliation. 4. Learn to reduce all actual sins that have broke out in your lives, to their original; that is, to this contrariety of nature. Thou dost not sin, because the devil tempts thee, nor because thou art in bad company, but because thou hast a corrupt nature. It is a saying of a learned Divine, that a Christian hath many enemies to fight withal, but he hath only one which overcomes grace, and that is the flesh. Were it not for corruption within, all temptations would be no other to thee, than they were unto Christ; the Tempter came to him, but he found nothing in him; his temptations were but as a spark of fire cast into the sea: but the devil comes to thee, and the world comes to thee, and they find fit matter in thee, a suitableness in thy nature to fall into and close with the temptation; and therefore reduce actual sin to its original; thus Paul did, It is no more I that sins, says he, but who doth he blame? Rom 7.20. not the devil, nor the world, but sin that dwelleth in me; that is, an evil and corrupt nature; it is my corrrupt nature which draws me to evil, and hinders me from good; and if you would thus reduce your sin to its original, what cause of sorrow and debasement would it give unto you? It is said of David, that the devil moved him to number the people, but he doth not charge it upon the devil, 1 Chr. 21.1. 2 Sam. 24.10. but upon himself; and says he, I have sinned, and I have done foolishly: we are all transgressors from the womb. Complain not of the evil that is in thy life, but charge it upon thy corrupt nature; and thus also David in another place, Isai. 48.8. he deuces those two great evils of murder and adultery to the corruption of his nature; and says he, I was shapen in iniquity, and in sin did my mother conceive me. And thus Augustine in his Confessions, Psal. 51.5. when he confesseth how he rob an Orchard, he saith, neither hunger, nor want of the fruit he stole, for he had better at home, but it was merely to gratify corrupt nature. 5. If there be contrariety in thy nature against grace, oh than do not join in with this contrariety against the Spirit; wouldst thou join with an enemy? this contrariety, why is it in thee? is it not to damn and destroy thy soul? 1 Pet. 2.11. therefore says the Apostle, Abstain from fleshly lusts, because they war against the soul; the flesh strives to damn you, but the Spirit strives to save you; therefore do not take part with thy enemy. Yet how many men are there that join with the corrupt motions of their hearts when they prompt them to evil? and how unreasonable is this; the Apostle tells us, that We are not debtors to the flesh, to live after the flesh; Rom. 8.12. as if he should say, You own nothing to corrupt nature, and why will you yield thereunto? It is honesty in every man to pay his debts: But you own nothing to corrupt nature, but you are Debtors to the Spirit; and if ye through the Spirit do mortify the deeds of the body, ye shall live: Therefore indulge not the flesh, or, as the same Apostle speaks, Make no provision for the flesh. Rom. 13.14. If an enemy come into your houses, will you victual his camp, will you send in Arms to an enemy to destroy you? this is that which men do, when they join with the flesh against the Spirit. By how much any man makes provision for the flesh, by so much doth he join in opposing, resisting, quenching, and grieving of the Spirit. Thus I have done with the double conflict between the flesh and the Spirit, and the double cause of this conflict, These are contrary the one to the other. Sermon XX. At Laurence Jewry London, Januar. 19 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Am now come to make entrance to the double consequent of this double conflict, which carries also a double reference, The flesh lusteth against the Spirit, so that ye cannot do the good ye would, and the Spirit lusteth against the flesh, so that ye cannot do the evil ye would. The words they are not much difficult, and therefore I shall not say much in their explication. Augustine understands these words, so you cannot do the things you would, that is, you cannot do the good you would. Musculus understands it of both jointly; you cannot do the things you would. As if he should say, The flesh lusteth against the Spirit, and so you cannot do the good you would; and the Spirit lusteth against the flesh, so that you cannot do the evil you would. The Doctrine is this from the first part of the consequent, The flesh lusteth against the Spirit, so that ye cannot do the good you would. Doctr. That the corruption of the flesh, even in regenerate men, doth oftentimes divert them from, and disturb and interrupt them in their holy performances. To confirm this point, you have not only the testimony of the Apostle, that it was so with other men, but also his own experience, Rom. 8 18. Rom. 7.21. you have him complaining, that to will was present, but how to perform that which is good, I find not; that when he would do good, evil was present with him. I shall branch out this Doctrine into two parts, and shall show that this corruption of nature in reference to good, hath a double mischievous consequence, or effect. First, it hinders a man from the doing of good. Secondly, it hinders a man in the doing of good. These are the particulars I shall insist upon, and shall now begin with the first, That corrupt nature hinders a man from the doing of good. To illustrate this, there is a fit emblem in that History mentioned in Gen. 38. concerning Tamar, Gen. 38.27,28 who had twins in her womb, Pharez and Zarah; now the History mentions that Zarah did first put out the hand, and the Midwife tied a scarlet thread about his finger, but Pharez struggled with Zarah, and so got out first. Divines accommodate this History to this purpose, that a godly man may like Zarnh set on for the doing of duty, but corrupt nature like Pharez hinders the birth of Zarah. Corrupt nature hinders regenerate men from doing of good. That which I shall now do, shall be to show you what are those politic devices of man's nature, that hinder him from the doing of good; and there are these twelve stratagems which corrupt nature uses to this end. 1. The flesh hinders us from doing of good, by persuading a man that he is above the use of duty; this is a suggestion which comes from proud fantastical nature; Duties saith the foolish Familist, they are but fleshly forms, and but for the inferior rank of Christians, not for those that are grown up to a tall stature, and are people of a higher dispensation. Corruption doth often make this plea, for the neglect of the use of duty; and this was seen to work in the days of the Apostles, as the Apostle Paul speaks, Are there not contentions among you, 1 Cor. 1.12. says he, whilst every one of you say I am of Paul, and I of Apollo, I of Cephas, and I am of Christ; here the Apostle doth not only blame them that cried up parties among the Apostles, but condemns a fourth sort also, which said they were of Christ, and why should the Apostle condemn such? why, the meaning is this: the Apostle condemns Enthusiasm; these were so fare from crying up Paul, or other of the Apostles, that they were all for Christ; that is, they were for Revelations, and Inspirations; now the Apostle condemns those that so cry up Christ, as to decry an ordinary Ministry. And to antidote you against this infection of corrupt nature, I shall give you these three particulars. 1. That in the most glorious times of the Church, the Word hath promised that duties and Ordinances shall be of use among Believers; Thus S. John speaks, Rev. 11.15. Revel. 11.15. compared with verse 19 The seventh Angel sounded, and there were great voices in heaven, saying, The Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever; and in the nineteenth verse it follows, The Temple of God was opened in heaven, and there was sat in his Temple the Ark of his Testament; That is, there was to be Gospel-Ordinances even in the purest times of God's Church, after Antichrist should be destroyed; yet then there should be a Temple, and within it the Ark of God's Testament, meaning Gospel-Ordinances. 2. The Scripture tells you that the strongest Christians are to be conversant in the duties of Religion; and thus the Apostle Paul to the Romans, Rom. 15.14,15. he tells them that he was persuaded that they were full of goodness, filled with all knowledge, able also to admonish one another; nevertheless, says he, I am bold to put you in mind, as if he should say, though you are full of knowledge and goodness, yet I must put you in mind of your duty. The strong had need to be exercised in duties and Ordinancs, 1. To have their judgements confirmed in knowledge, and belief of the truth, 1 John 2.21. I have not written to you, because you know not, but because you know the truth. 2. To have their memories strengthened in the remembrance of the truth, Judas 3. I will put you in remembrance, though you once knew this. 3. To have their affections more excited to the love of the truth, 2 Pet. 1.12. 3. Until you come to heaven, you must be conversant in the use of duty. You read of the Israelites, that all the while they were in the wilderness, the Lord sent them Manna from heaven, but when once they came to Canaan, than Manna ceased; so whilst you are in the wilderness of this world, you must be fed with the Manna of Ordinances, but when you come to heaven, then, and not till then will Ordinances cease; only the heavenly Jerusalem had no Temple, Rev. 21.22,23. Rev. 21.22,23. And therefore the more abominably unthankful are all they who make no other use of their so long living under Ordinances, but proudly to profess themselves above Ordinances. 2. Another stratagem which corrupt nature hath, is a pretence of urgent and extraordinary affairs and occasions in the world, and this some will make a hindrance to duty. They will tell you that their conditions are necessitous, and that they have time little enough to follow their callings, and therefore they hope God will dispense with them, though they be not so much in duty as other men. Such as these were they who were bidden to that great Supper mentioned by Luke, Luke 14.18, to 26. who with one consent began to make excuse, One had bought a piece of ground, and he must needs go and see it, another a yoke of Oxen, and he must go and prove them, and another married a wife, and he could not come; Such pretences as these are found in corrupt nature, to make callings in the world to be a dispensation to duty to God; and that I may take off this mistake, I shall lay down these three particulars. 1. That God never ordained our particular callings as men, to justle out our general callings as we are Christians, or that civil duties should justle out Divine duties. A wise management of, and forecast in your worldly affairs, would give you time enough to set about divine duties; a holy prudence and providence will redeem time for prayer, hearing, etc. 2. Consider that the way for God to bless you in your outward callings, is to be much employed in religious duties. It is the saying of one that had but two acres of ground, and a rich Lords land was by his; the poor man's was fruitful, and the Lords was barren; whereupon the Lord came to him, and asked him the reason: Oh Sir, says he, I water my little ground with prayers and tears every morning, this is the way to be blessed in the world: Psal. 34.10. Mat. 6.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. give God his due, and he will give you yours. Seek ye first the Kingdom of God and his righteousness, and then all other things shall be given in unto you. 3. Thou sayest thou must follow thy calling, and so neglectest thy duty to God; consider that for this, God may be provoked to blast thy outward employments; without God's blessing it is in vain, to rise up early, and to sit down late, and to eat the bread of sorrows, Psal. 127.2. as the Psalmist speaks. God doth many times curse thy outward condition, because thou deniest him duties of religious worship. 4. And lastly, God was angry with Moses for neglecting duty, and with the Israelites also, though they had more urgent affairs to plead, than all you have. Moses, though he were in a journey, and one would have thought, that might have been a good excuse for him, for the not circumcising of his child; and yet the Lord was so displeased at this neglect of his, that he met him in his Inn, Exod. 4.24. and had like to have killed him. God would not dispense with the neglect of his Ordinance, though the necessity of a journey might have pleaded an excuse for Moses. So the children of Israel, whilst they were in the wilderness, God was angry with them, because they neglected this Ordinance of circumcision, and yet they might have pleaded for themselves, that they were moving from place to place, pitching their Tents now here, now there; and though this pretence may seem very fair, Josh. 5.5,6. yet God was not pleased with them; which may teach us that it is not our worldly employments, nor necessary affairs in the world, that can give us a dispensation in the performance of our duty to God. 3. Another stratagem of corrupt nature in this point is this: Semper incipio vivere. That a man will purpose, and promise to do duties, but not till his present estate and condition is changged; when a man shall sit down and say, If I were in another condition, God should have more duty and service from me, than now he hath; but in this condition that I am now in, I have not time nor opportunity.— This is a most plausible stratagem, whereby your corrupt hearts labour to take you off from duty. Suppose thou art a young man, and a servant, thy heart will suggest unto thee thus: but if thou wert then a Master, Oh how many hours wouldst thou spend in God's service? thou art a poor man, and thou sayest, Oh if I were a rich man, how liberal would I be? Thou art a private man, but if thou wert a Magistrate, what good wouldst thou do, this was Absalom's vain conceit. But remember this, if thy condition should be changed, and thy heart remain unchanged, thou wouldst still be the same man, though thy condition were altered; and to you that have been, or may be thus deceived by your deceitful hearts, I would lay down these partilars: 1. Know that it is a mere deceit of heart, to think that if thy condition were changed, thou wouldst be a changed man; it appears to be a deceit upon this ground, because if thou art not good in thy present condition, thou canst not be good in any condition, if thy heart be the same; and the reason is, it is thy naughty heart which makes thee bad in thy present condition, Coelum non animum mutat. and if that continues with thee, thou wilt be bad in another condition; if thou art a bad servant, thou wilt be a bad Master, and if a bad child, thou wilt be a bad father; if thou art not good in a single condition, thou wilt not be good in a married estate, unless thy heart be changed: if thy heart be not changed, thy lifee will not. 2. Consider that every other condition which thou dost so admire, and desire after, it hath peradventure more snares, more encumbrances and inconveniences, than the present condition thou complainest of; thou art now a young man, and thou complainest that thou hast not time to pray, what wouldst thou do, 1 Cor. 7.34. if thou hadst the charge of a house and family? a public condition hath more distractions and encumbrances than any private condition, and therefore do not deceive yourselves. 4. Another stratagem of corrupt nature to keep a man from duty, is by putting a foul vizard upon the beautiful face of religious duties. Just as the flesh to provoke a man to sin, will smear over sin, and make it appear like the beautiful face of grace: so the heart on the other side, to keep a man from duty, will smear over the beautiful face of godliness, with carnal prejudices; even as Judas did disparage that most excellent and memorable act of Mary in that honourable liberality she shown unto Christ in breaking the box of ointment, as a profuse and riotous waste, Matth. 26.8. So thy corrupt heart will suggest to thee, what is zeal for God, but rashness and indiscretion? and what is holiness, but baseness of mind? what is patience, not to give injury for injury; but a sordid temper? and what is walking with God, but a Monkish kind of life? what is a conscientious care to sanctify a Sabbath? it is but Judaisme; and what is it to be of a tender conscience, but to have a needless scrupulosity? By this means, men allowing their corrupt hearts to argue thus carnally, they are hindered from much good; and therefore if thou wouldst be taken off from this deceit, thou must labour to see the native lustre and beauty that is in holiness, and the filthiness of sin. 5. Another way whereby the heart of man deceives him, is by pretence to do some lesser good, and thereby neglect the doing of a greater; and thus the devil and a man's own heart diverts him many a time. It is an observation of Mr. Greenham, that in many families, every trisling business shall hinder prayer; and this is the nature of a man's heart, to make every slight business to divert him from duty, and the exercises of religion. Thus it was with the Pharisees, Matth. 23. They would tithe Mint anise and Cummin, and so neglect righteousness, and the more serious and weighty things of the Law. Many men will content themselves to read a Chapter at home, and neglect the Ministry of the Word, and prayer in public; this is merely the sly deceit of a man's own heart, even as the ancient heretics called Euchitae, they were so intent on prayer, as that they neglected all other service of God. To this I would only say, that those who make one duty to justle out another, let such remember that duties are not contrary, but subordinate and subservient one to another. I may say of the duties of religion, as the Scripture speaks of the Lamps of the Sanctuary; they were so seated, that one lamp should kindle another: so duties they are so ordered by God, that one duty shall help another, and fit for another; prayer fits for hearing, hearing fits a man for meditation, and meditation fits for prayer, and so of all other duties; and therefore they which make one duty to hinder another, they make those things contrariant, which the Lord hath made concordant. 6. Another stratagem which the flesh useth is this, that if it cannot persuade men wholly to neglect duty, yet it will endeavour to make them abate in duty. It may be thy corrupt heart cannot prevail with thee to cast off prayer, and hearing the Word, so as never to perform these duties; yet will it labour to gain thus much upon thee, that thou shalt pray more seldom than thou hast done, and hear not so often as formerly thou hast done. As it is a deceit of the heart to bring us from small sins to great sins; so also is it the policy of the flesh, from the doing of duty seldom, at last to bring us not to do it at all.— And to antidote you against this infection of nature, I shall lay down these following considerations. 1. It is the policy of thy heart, not to make thee cast off duty wholly, and at once, but to make thee abate gradually; Revel. 2.4. The Church at Ephesus did gradually decay, first left off her first love, and afterwards her first works; and the reason is, because hereby thy heart and the devil knows, that abatements when they are gradual, they are less sensible; but neglects when they are total, they fall under the cognizance of a natural conscience: You must pray sometimes, and hear sometimes, else conscience will check a man; but gradual decays they are not so sensibly perceived, and therefore the devil and thy own heart will let thee pray, and will let thee hear, but not so much as formerly thou hast done; this is a snar, which many of God's people have been taken in. 2. Consider that the soul is in as much danger by gradual decays and abatements, as by total omissions. A leak in a ship though but small, will at last as certainly, and more dangerously, because more insensibly and unperceivingly cause the ship to miscarry, as a violent storm. Lingering consumptions do kill men, as surely as violent burning fevers; it is true, a fever or the plague may kill a man in three days, but a consumption will as certainly bring a man to his end, and to his grave. 7. Corrupt nature will suggest to thee that thou shouldest leave off duty, because of the unalterable decree of God. Corrupt nature will tell thee, that if thou art ordained to damnation, all thy praying and all thy hearing will never save thee; and if thou art ordained to salvation, though thou dost not hear so much, and pray so much, it shall not procure thy eternal damnation; this deceit is rooted in the hearts of all the sons of men: and in answer thereto, I have only these three things to lay before you. 1. As to duty, you are not to consult with God's secret decrees, but with his revealed Word; Secret things belong to the Lord our God, but revealed things to us and our children for ever, that we may do all the words of this law. Deut. 29.29. We are not to look to the decrees of God, and upon them, either do or not do our duty; but we are to look to his revealed will, which bids us be conversant in holy duties of religion and godliness; we are not to search the secret records of heaven, but the Scriptures. It was a good saying of holy Mr. Bradford, A man should not go to the University of Predestination, until he be well grounded in the Grammar-School of obedience and repentance. 2. Consider that the same decree which determines the end of a man, Qui destinat ad finem, destinat ad media. determines also the means to bring about that end. If thou art decreed to be damned, the same God decrees that thou shalt be left to walk in such ways which lead to damnation; and if thou art decreed to be saved, God hath also decreed that thou shouldest walk in those ways which lead to everlasting life; and this the Apostle tells you. Ephes. 2.10. We are his workmanship created in Christ Jesus unto good works which God hath before ordained, that we should walk in them; not only our happiness, but our holiness is decreed by God. 3. You which yield to this plea of nature, you will not yield to this plea in other things, you will not reason thus in matters of the world; should a man reason thus, God hath decreed from all eternity how long I shall live in the world, and therefore because the decree is irrevocable, I will neither eat meat nor wear clothes, you would account this man rather a mad man, than one in his wits. He that refuseth meat, God's Ordinance to continue life, is a selfmurderer; and he that omitteth duties of Religion out of any pretence of God's decree, is a soul-murderer; as it is thus in nature, so also is it in grace; as God hath decreed the end, so also hath he decreed the means conducing thereunto. 8. You will say, through the suggestion of a selfe-deceiving heart, you are unable to perform any good, this is the plea of many, they will say, If I were able, I would pray more; if I were able to remember more, I would hear more; but because of my disability, I am discouraged from duty. I know this is my my misery, if I do not read, and hear, and pray; and if I do these duties, this is my further misery, that I sin in the performance of them. This is nature's plea, and in answer thereto, consider, 1. That thy impotency doth not not nullify thy obligation to a moral law. Though thou art unable to perform duty, that doth not free thee from thy tie to duty; thou art bound to do duty, though thou canst not do it well. If thou hast lost ability to obey, see thou to that; God hath not lost authority to command; natural impotency can give no excuse to wilful neglect. 2. Suppose this be true, that thou art unable to do duty, yet consider that thy ability herein depends upon God's promise, not upon thy own strength; thou art unable, but God is not unable; thou art under a promise, do thou set upon the performance of duty, and God hath promised his Spirits assistance. 3. Consider that there is less evil in the performance of a duty, though thou sinnest in the manner of doing it, then in a total omission; that man sins less, which prays, and doth not pray well, than that man which doth not pray at all. Indeed defects in duty they break part of a command; but total neglects, they break the whole command: the duty is essential, but the defect is but accidental. Sermon XXI. At Laurence Jewry London, Januar. 6. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Proceed now to lay down some other pleas which corrupt nature makes, to divert us from duty. I have laid down eight already; the next in order is this: 9 From the austerity that men perceive in the duties of Religion, what will the flesh tell a man? If thou devotest thyself to holy exercises, Spiritus Calvinianus, est spiritus melancholicus. thou dost but give thyself to a rigid course of life, and thereby abridge thyself of many lawful pleasures. Calvinisme, say the Papists, makes men melancholy.— This is a great prejudice to many men, unexperienced in the way of holiness; and to this I have three things to answer: 1. There is not so much austerity in the exercises of Religion now under the Gospel, as there was under the Law. The worship under the Law was a very austere worship; they were to sacrifice their bullock's out of the stall, and their sheep out of their flocks; and they were to go out of all the regions of Judea, once a year to Jerusalem to worship; and so the Apostle speaks also of circumcision, That it was a yoke, which neither our fathers nor we were able to bear. Acts 15.10. But now for the duties under the New Testament, God doth not require you to offer your beasts for a sacrifice, but rather your lusts. He requires not any thing which is laborious and painful; he requires not the circumcision of your flesh, but the circumcision of your hearts. That man which complains of the austerity of Gospel-duties, if he were a Jew, he would then complain much more. Gospel-Ordinances they are easy; Christ calls all such as are weary & heavy-laden to come to him, Matth. 11.28,29,30. & they shall find rest; and to take his yoke upon them, and to learn of him; for his yoke is easy, and his burden is light. The invitation, is to embrace the Christian Religion, in opposition to the Jewish religion, which was a heavy yoke: but says Christ, Take my yoke, for it is easy; that is, walk in a Christian course, and you shall find ease and rest to your souls. 2. Thou which art kept off from the exercises of Religion, because thou fearest thereby thou shalt be abridged of thy joys and delights in the world; consider, that the duties of Religion they will not extirpate, and nullify thy joys, but only regulate them; not remove, but raise your delights. Religion, it is not a mattock to dig up your joys by the roots, but a pruning-hook to pair and cut off your luxurious branches. 3. Know that there are none that have more ground of joy, than those who are most conscientious and careful in the performance of the duties of Religion. Rom. 15.13. There is joy and peace to be had in believing, as the Apostle tells you; there is none before, nor none without believing; and as the Apostle Peter tells you, Believing ye rejoice, with joy unspeakable, and full of glory. 1 Pet. 1.8. It is not spoken of the joy which shall be in heaven, but of the joy which believers have in this world; love to Jesus Christ, and believing in Jesus Christ, it fills the soul with joy and glory in this life. You may tell all the dimensions of an outward joy; but the joy of a believer, it is a joy unspeakable, and a joy full of glory. 10. Another plea of corrupt nature is this, that you have done enough already, that you have spent so many years in a course of Religion; so many years you have been a professor, and what need you more? Thus Jehu he thought he had done enough in destroying Baal, and therefore he needed not to put down the Calves. This is a pleawhich many times takes off the heart from further progress; and I have three things to speak to it.— 1. The people of God in former ages, they never used to make this a plea; nay, they have been of a quite contrary temper. Phil. 3.13,14. Paul tells you that He forgot those things which were behind, and reaching forth to those things which are before, I press toward the mark; that is, I forget all my part past duties and performances; I will not rest contented in them, but I will press forward. If I have done much good, I will do more good; oh therefore be thou as abundant in duty for time to come, as if thou hadst never been employed in duty for time past. 2. The Scripture doth make your abounding in duty in former time, to be an argument why you should abound more in after time; hast thou prayed and heard much formerly? hear more hereafter; this the Apostle makes an argument unto the Corinthians, 2 Cor. 8 7. that as they had abounded in faith, and utterance, and knowledge, and in all diligence and love; so also, they should abound in a charitable contribution to the poor Saints that were at Jerusalem; and says he, as you have abounded, so abound in this grace also. Phil. ver. 8,9. And as Paul to Philemon, in that Epistle says he, Show mercy to Onesimus; why? for thou hast showed mercy; thou hast refreshed the bowels of the Saints, refresh this also: so that if you have been much in duty, it is an argument that you should be more therein for time to come. 3. You which plead you have been much in duty for time past, and are negligent in that which at present you ought to do; you would not reason thus in things of this life; where is the man that will say thus? I have gotten so much money this last year, that I will get none this; thus you see the unreasonableness of this plea. Men think they can never enough abound in temporals, but any measure of spirituals will serve the turn, and satisfy them. 11. Another plea of corrupt nature is this. The flesh will tell you, you have not been so much in sin, and therefore you need not be so much in duty; we are not men who break out into notorious evils.— This is a cunning deceit of the corruption of men's hearts, and therefore I shall speak the more to this plea; and there are five particulars, which I shall lay down by way of answer: 1. This plea savours of pride, sloth, and ignorance: of pride, as if muchness of duty could expiate the sinfulness of sin: it savours of much idleness, when the heart will take hold on such poor shifts and excuses to take you off from, or make you neglective in the performance of religious duties; and than it savours of much ignorance, as if a man could be much in duty, that is much in sin; the more thou art in sin, the less thou art in duty; and if thy duties do not abate thy sins, thy sins will abate thy duties. 2. Consider that the Angels and Saints in heaven, they are not at all guilty of sin, yet they are much in duty; always in duty, though never in sin: ever singing praises and hallelujahs to God, but never sin; and our duty is to do the will of God, as it is done in heaven; that is, constantly, and cheerfully. 3. Consider, though thou hadst less sin than thou hast, yet thou hast more guilt which cleaves to little sins, than all thy duties can expiate or take away; that man will deceive himself, who thinks to set his duty over against his sin by way of expiation, because there guilt and sin cleaves to our duties. 4. This which thou makest to be a plea, why thou shouldest not be much in duty, if it be well weighed, will rather prove an argument why thou shouldest be much in duty: As thus, if thou art not much in sin, thou hast the more cause to be much in duty, and to praise God that he hath kept thee from those sins which other men have fallen into; thou hast cause to be much in prayer to God for preventing grace, that thou mayest not fall into sin for the time to come. 5. Consider, that those men who have been least in sin, the Scripture tells us they have been most in duty. Zacharias, Luke 1. it is said of him, that he walked in all the Commandments of God blameless, and yet the Scripture commends him in this, that he was often in the Temple. And Cornelius, Acts 10.2. the Scripture reports him to be a devout man, and one that feared God, with all his house, who gave much alms to the poor, and prayed to God always; though he was a devout and holy man, yet he prayed to God always; he was much in duty, though he was not much in sin. So it is said of Anna, Luke 2.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And of the Primitive Church, that they continued in the doctrine of the Apostles, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 12. The flesh will tell you, that they who have formerly been much in duty, they have now cast off duty; and you will say, Why may not I do so too? I see those men that formerly were desirous to hear Sermons, they now hear not; those who prayed much and often formerly, now never pray; those that formerly were much in duty, have now cast off duty; this is a plea which man's naughty heart takes notice of; and to it I have three things to say: 1. It is true, the more is the pity, that many who have formerly much used duty, have now cast off duty; and yet though this be true, do you take heed that you fall not into the same sin & same condemnation. The Scripture lays a great blame and blemish upon such; there are two Texts to this purpose; the one is, in Hos. 4.10. where the Lord complains, Hos. 4.10. that they had left off to take heed unto him; they did once seek after God, and did take heed unto his ways, but now they had left it off. Another passage to this purpose also you have of the Psalmist, They have left off to be wise, (says he) and to do good; Psal. 26.3. they did formerly do much good, but now they have left it off; the Scripture brands such men as these for wicked Apostates. 2. Consider, that you would account this a vain plea in other things; you that account this rational in spiritual things, you judge irrational in worldly things. If a man should tell you that other men had left off trading, and turned bankrupts, and therefore why should not you do so too? you would account it very irrational, and say, Though other men have played the fools, and run themselves out of their estates, yet that is no warrant for you to do so. 3. Know, that those who have been much in duty, and have now cast it off, if they belong unto God, he will bring them home by weeping cross; God will make them see their folly, to their shame. An example hereof you have in the second of Hos. ver. 7. Hosea 2.7. The Church did there apostatise from God; but, says she, I will return to my first husband, for than was it better with me, than now; then when I served my God, and walked in his ways, which now I have gone astray from, therefore will I return. This will be the language of all those who have cast off duty, if they belong unto God. 13. This is the plea of some, that they abstain from the doing of duty, because they would avoid more evil thereby, and this is a cunning insinuation of the flesh; and thus as on the one hand men are deceived by their corrupt hearts, to commit sin, that good may come thereon: so on the other hand, Sunt quidam homines, qui cùm audierint, quòd humiles esse debent, nihil volunt discere, putantes si aliquid didicerunt, se superbos fore. August. in Psal. 130. their hearts would persuade them to omit duty, that evil might not come thereon; both the deceits are the delusions of corrupt nature, and this Papists are guilty of; for they under a pretence that the common people should not run into error, detain the reading of the Bible from them. And to this purpose Austin mentions some that would not hear the Word, nor get knowledge, upon this pretence, that some men have grown proud of their parts and knowledge: to this deceit I shall say three things: 1. It is a good rule of the Schoolmen, that you must not neglect that which is good in itself, and necessary to avoid a sin, which may be by accident a sin; for otherwise you should never perform duty. If a man will avoid hearing lest he should be distracted therein, and praying lest he should have wand'ring thoughts; by this reason a man should never perform duty. Now to hear and to pray, it is good in itself; but that thou art distracted in hearing, or thy mind wand'ring in praying, this is an accident, and therefore thou must not upon a pretence of being guilty of less evil, leave undone those duties, which in themselves are good. 2. Those men which make this a plea, they will not perform duty, because they sin in duty; upon the same reason they may as well say, they will not follow their callings in the world, because they sin in them; and therefore this plea, though it be a plausible one, and doubting Christians are many times entangled therewith, yet by this plea you will not only be taken off from religious, but civil duties also. 3. Consider, that the avoiding of evil upon this pretence, you do thereby run into a greater evil; and the reason is, because wilful neglects, and total omissions, are greater than spiritual defects in the manner of religious performances; it is a lesser sin to be distracted in prayer, than not to pray at all. This plea therefore is but a lazy plea of corrupt nature, to make us neglect religious performances. 14. Another plea is a pretence of disability to perform as we ought. The flesh will tell you, if thou wert able to perform duty better, thou shouldest be encouraged to do it often; but alas, thou art not able to perform duty; when thou comest to hear, thou wantest faith to believe the word, and memory to treasure it up. When tho● comest to pray, thou wantest a composed mind, and thou wantest apt expressions; and hence the flesh pleads, that disability to duty should take a man off from duty. This plea prevails with many Christians troubled in conscience; and in answer thereto consider, 1. That many Christians which pretend disability, it may be the reason is not disability, but rather enmity against duty, which is the cause of their neglect. Nolle in causa est, cùm non posse praetenditur, Sen. Epist. 116. Seneca hath a passage to this purpose in one of his Epistles, Men, says he, pretend that they are not able to do good, but the true cause is, they are not willing; not a disability in the nature, but an enmity in the heart, which is the cause. It is worth your noting, that where the Apostle mentions a disability to duty, he there mentions also the enmity of a natural man's heart against duty. The carnal mind, Rom. 8.7. says he, is enmity against God, for it is not subject to the law of God, nor indeed can be. So that those who plead a disability, they have cause to look to their hearts, whether their neglect of duty doth not rather proceed from a dislike in judgement, rather than a disability in affection. 2. Christians are apt to make disability a plea to neglect duty, when indeed it is rather the danger that doth attend duty, that keeps them off, than disability. You have a notable instance of this in Moses, a good man, you have the story at large in the fourth of Exodus. God commands Moses that he should go into Egypt, Exod. 4.10,13,19. and there to take the care and charge of his people; but what says Moses? Oh, says he, Wilt thou send me to conduct this people? alas, I am not able; I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue; this was a plausible pretence; and therefore in the thirteenth verse says he, Lord, I pray, send by the hand of him whom thou wilt send. But now was Moses disability the real cause wherefore he would not go? why, no; & therefore in the nineteenth verse you have there the true reason discovered; Return, saith the Lord, into Egypt, for all the men are dead which sought thy life. There the Lord hints the cause; Moses had formerly killed an Egyptian, and there was great search made after him. And when God bid Moses go again into Egypt, he was afraid; Moses doth not tell God so, but pretends disability; then the Lord told him shalt the men were dead which sought his life; and then the Text saith, that Moses took his wife and his children, and went down into Egypt. 15. Another plea is succeslessenesse in duty; the flesh will suggest thus unto thee, What needest thou continue in a godly course of life? thou hast made many a prayer, and heard many a Sermon, and yet thou art never the better. To this I answer, 1. That thou owest duty to God as thou art his creature, though he should never give thee success in his service. 2. Duty itself is success; the very performance is a recompense: if God should never bring thee to heaven, thou hast in part a recompense, that God suffers thee to perform duty to him here: You have your fruit unto holiness, Rom. 6.20. as the Apostle tells you, and in the end you shall have everlasting life; holiness and duty, they are the reward of duty 3. Consider, that there is a twofold success attendant on duty. First, a real success.— Secondly, a sensible success. Sometimes the success is sensible, and a man's affections are raised, and his lusts subdued; but though success may not always be sensible, yet it is always real: a godly man gets real good by all the duties he performs. Ephes. 6.8. Whatsoever good any man doth, the same he shall receive, whether he be bond or free. No man shall open the doors of God's house in vain. Wicked Ahab that did God but temporal service, God requited him with a temporal reward; 1 Kings 21.29. there is always a real success, which goes along with the performance of our duty. And thus I have laid down the stratagems and deceits of the flesh, whereby it labours to divert men from duty, and have given you answers to them all, that you might not be deceived by the sly subtlety thereof. Use. 1 The Use shall be unto those men whose consciences tell them, they have been deceived by some of these pleas of corrupt nature, so as to omit good duties. Before such I would lay these five considerations: 1. That a man may go to hell for the omissions of good duties, as well as for the commissions of sin. Natural conscience will tell a man that gross sinners shall not inherit the Kingdom of heaven; but Scripture will tell you also, that men shall go to hell for the omissions of good. It is observable in the sentence which shall be pronounced at the last day by the Judge of all the world, that the form of it runs, not so much for commissions, as for omissions, Matth. 25.41. that men shall be sentenced for. Depart from me ye cursed, says Christ: for I was an hungered, and ye gave me no meat; I was was thirsty, and ye gave me no drink; a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Bonum est non fecisse malum, malum est non fecisse bonum. Merely for omissions is the sentence pronounced against them; it may be thou dost not die a drunkard, an adulterer, a swearer, or a deceiver, but dost thou die a man neglective of good duties? I tell thee, the indictment will be found against thee. Matth. 25.30. It is likewise observed of the man that had but one talon, Christ commanded that he should be cast into utter darkness; what was the cause? he did not imbezzel his Master's talon, but because he did not improve it, therefore did the sentence pass against him; and therefore remember you that are omitters of good duty, not for the imbezzelling, or ill use of your time, Matth. 3.10. but for the not improving of it you may go to hell. The tree is threatened to be cut down, not because it brought forth bad fruit, but because it did not bring forth good fruit. 2. Consider, that the Scripture lays a brand of infamy upon those who do constantly neglect the duties of Religion; they have left off to be wise, and to do good, Psal. 6.3. Hosea 4.20. saith the Psalmist; and they have left off to take heed unto the Lord, saith the Prophet Hosea. But above all, consider that heavy imprecation of the Prophet Jeremiah, Pour out thy fury, saith he, upon the Heathen that know thee not, and upon the families that call not upon thy Name. Jer. 10.5 And to this purpose, that concerning the Ammonites and the Moabites is very remarkable, Deut. 23.3,4. in Deut. 23.3,4. where because of an omission, because they met not the Israelites, and helped them not with bread and water in the way, when they came out of Egypt, they were excommunicated (as I may say) from the Tabernacle of God's worship, even to the tenth generation. 3. Consider, that omissions of duty, they do unfit men for duty when they should begin it, and set upon it. Keys that are used, keep clean; but if they are thrown by, how soon do they rust? so it is with thy heart, thou wilt gather rust, if thou throwest thy duties aside. Fire, it is not only put out by water, Prov. 26.20. but by the withdrawing of fuel; Where no wood is, the fire goeth out: and therefore remember that if you do not add fuel to your duty, the heat of your affection will quickly go out. The longer we disuse uny duty, the less able are we to do it; as a Scholar, if he disuse his study, he will be the more unfit for that exercise. 4. God is more displeased with sinful, and toral omissions of good, than he is with many commissions of evil. It is worth your noting, that passage concerning Moses, in Exod. Exod. 4.24. 4.24. God was more angry with Moses there for a sin of omission, then for any sin of commission which he had committed all his life. It is said, The Lord met him in his Inn, and had like to have killed him; what was the matter? why, it was only this, that he omitted the circumcision of his child, when he was eight days old; this did so provoke God, that he sought to kill Moses, and yet Moses might have had more plausible pretences for his omission, than we can have for many of the duties which we neglect. I mention this to show you the danger of the sin of omission. 5. And lastly, consider this, that you will not admit of this plea in other things; should your servants deal with you thus, when you bid them go about such and such a business, and command them to perform such a service, if they are negligent; and when you shall call them to an account, will you admit of their excuse, when they shall tell you that they do not steal your wares out of your shops, nor your money out of your Cubboards; we do not do you any injury; will you suffer these excuses? why, no certainly: Let me tell you, you are all servants to the God of heaven, he is your Master; and though you can thus plead, Lord, I am not a gross sinner, I have not dishonoured thy Name as others have done, and I am no blasphemer of thy Name; yet God will reckon with you, because you call not upon his Name; therefore take heed of omissions of good duties, and of all those secret insinuations of the flesh, which lead into this sin, and make excuses for it. Sermon XXII. At Laurence Jewry London, Januar. 26. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. HAving formerly showed by what means and ways the flesh labours to divert men from duty; I come now to show you also how it labours to interrupt men in duty; and this is a very practical point, and there are many cases of conscience, which are incident, and may pertinently fall in in the handling of this particular. But before I come to give you the Queries I intent to handle, I shall premise these ten Conclusions, or Positions about the flesh, its disturbing good men in good duties. 1. The first is this, that the corruption of the flesh it is more prevalent with good men to disturb them in, then to divert them from holy duties. Indeed with men unregenerate corrupt nature prevails more to divert them from duty; but it is contrary with the regenerate. Godly men are not so subject to have diversions from, as disturbances in holy performances; neglects of duty they fall under the cognizance of a natural conscience, and therefore good men are not so often overcome in that way; but as for disturbances in duty, they are not taken notice of by a natural conscience. 2. A godly man is more interrupted in duty by his own bear't, than he is either by the devil, or the world, or any thing else beside. We many times blame our callings, and the devil, that he is busy with us; when we have more cause to blame our own naughty hearts. As it is the property of good men when they sin to blame their corrupt natures, and not the devil, for so did David: 2 Sam. 24.10. So on the contrary, when good men are interrupted in duty, they do not blame the devil or the world so much as their own hearts. As the Apostle Paul says of himself, Rom. 7.18. To will is present with me, but how to perform that which is good, I find not; that is, I find not ability to be intent and serious, in the worship of God; but what doth he blame, Rom. 7.25. not the devil, or the world, but it is sin which dwelleth in me. And in the 25. verse he says, With my mind I serve the law of God, but with the flesh, the law of sin. It is the flesh which carries the force of a law, whereby we sin in the service of God; and therefore, oh man, do not blame the devil, or the world, but thy own heart. 3. Another Position is this, that the corruption of the flesh interrupting of us in duty, it is manifest and violent both in secret, as also in public duties; thy heart will be violent against thee, when thou art alone, between God and thy own soul, as also when thou art in public; your own experience will contribute to the truth of this. What roving minds, and what distracted thoughts are you haunted with in your secret retirements? Yea, also in public duties, how hard is it to bond the thoughts, and to compose the mind, to lay a restraint upon devotion? 4. That a man's heart, and corrupt nature, is more apt to interrupt him in extraordinary duties, then in common and ordinary duties. A man therefore shall be more haunted with evil thoughts upon a solemn fastday, then upon an ordinary day: did you ever set yourselves upon the solemn duties of examination and meditation? if you did, you have found your hearts have more troubled you in those duties, then in reading, hearing, and praying; and the reason is this, because those duties that are more solemn, are most conducible to a Christians growth in grace; and therefore in those duties nature will be most indefatigable, to disturb and interrupt you, and the devil will not fail to set thy heart at work to disturb thee in those duties, whereby his Kingdom is battered and assaulted, 5. That the less men do prepare their hearts for duty, the more they shall be disturbed by corrupt nature in duty. Greonham in his observations, takes notice of this: What is the reason that Christians can never pray without distractions, nor hear without wand'ring thoughts? Oh man! (says he) take my experience, didst thou prepare more for duty, thou wouldst be less distracted in duty. Physic doth the body little good if it be taken on a full stomach, and if the body be not prepared; so it is with duties and Ordinances, they will do thee little good, unless thou dost first prepare thyself for them. Posit. 6 6. That the flesh interrupts us more in those duties which others perform, then in those which we perform ourselves. A Preacher when he is preaching a Sermon, he hath less wand'ring thoughts in preaching, than he himself would have if he were a hearer, and why? but because at such a time his mind is busied in thinking of the matter he hath to deliver to his Auditors. And so for any of you, suppose you were praying in a company, you would be less apt to be distracted in that duty, because popular applause, a respect to the company among whom you pray, they bind your thoughts, that they run not astray, lest you should be confused in the duty; whereas if you did join in duty, than you would be more careless, and distracted; and therefore you whose lot it is never to preach or pray in public, do you look to your own hearts; for the flesh is more apt to interrupt you in those duties, wherein you join with others, th●n in those which you yourself perform. Posit. 7 7. That in the corruption of the flesh in duties, it may be more violent after a long standing in Religion, than it did appear to be upon your first conversion. At a man's first conversion happily he could pray, and not be distracted, but have his love, his joy, and his delight, and all his soul taken up with the service; but in process of time, and after some continuance in the ways of Religion, he may begin to grow flat and formal, perfunctory, accustomary in all his performances; and this was that which Augustine observed, Many at first conversion, they will pray with much feeling and fervency, but afterwards with coldness and deadness, losing that vigour and warmth of affection, which they found in themselves at first conversion. Posit. 8 8. That there is not a duty in all your life-time which you perform unto God, but there is some evil tincture of the flesh cleaves to it; though the duty is good in itself, yet there is some evil in it as it comes from thee. Prayer is good, and hearing is good, but these duties as they pass through the vessel of thy defiled soul, they become defiled; inso much that God might justly charge even upon regenerate men the sins of their holy duties; When I would do good, Rom. 7.15. says Paul, evil is present with me. It is true, the natural motions of the flesh may be pared off, but still there is a sinful tincture which cleaves to thy duties. It is observable, that the ceremonial law which you read of, in the 28. of Exod. v. 38. Exod. 28.38. where you read that Aaron was to have a plate of pure gold upon his forehead, when he went into the holy of holiest, that he mighe bear the iniquity of the holy things of the children of Israel. And this notes, says a Divine, that Jesus Christ our forerunner, he is gone into the holy of holiest, and he by his intercession, and sitting at the right hand of his Father, wears that plate of pure gold upon his forehead, and there bears not only the iniquity of our lives, but the inquity of our holy things; and if this were not so, and did there not a viciousness cleave unto all our holy duties, than we might commend some duties to God without the mediation of Jesus Christ; but because there is no duty can be done without a tincture of evil cleaving to it, therefore you cannot stand before God in the best prayer that ever you made, nor in the best service that ever you performed. We have need of a Christ, a Mediator, not only for our sins, but also for our duties. Posit. 9 9 That it is the most difficult thing in the world to keep the mind so close to duty, that the flesh shall not interrupt you in its performance. As Eliphaz reasoned with Job, Job. 15.12,13. so may every man with his own heart: Why doth thine heart carry thee away, and what doth thine eyes wink at, that thou turnest thy spirit against God, and lettest such words go out of thy mouth? Thus may every man reason with his own soul, and say, Why doth my heart carry me away, when my spirit would keep close to God? Augustine hath an excellent note upon 2 Sam. 7.27. 2 Sam. 7.27. Dixit se invenisse cor suum, quasi soleret fugere, & ille sequi quasi fugitivum. August. Nihil est corde meo fugacius. Bernard. Posit, 10. upon David's words, I have found in my heart to make a prayer unto thee; as if David would intimate, that he often lost his heart in prayer; as if David did many times come to pray, but could not find his heart. It is the hardest thing in the world, when you come to pray to find your hearts, and when you have found your hearts, to keep them, 10. That the blood of Jesus Christ wipes off that guilt and filth, that cleaves to your holy duties. God knows that when you come to worship him, you are men, and not Angels; you are the spirits of good men imperfect, and therefore God doth not expect from you that your service should be perfect, because your state is imperfect; therefore here is your comfort, that your defects in duty, shall never damn you who are regenerate souls; thou mayest be often hindered in duty, but that interruption shall never damn thee, Jesus Christ wipe off the stain of all thy duties. In the ceremonial law you read that the Altar for the burnt-offering, Exod. 27.4,5. it had a grate made for it of network of brass, that the dust and the ashes might fall out, and so be carried away: This is a type of the intercession of Jesus Christ, that though in your services and sacrifices to God, though you have much affection and zeal, yet also there is much ashes of corruption; and as that grate was made to carry away the ashes, so Jesus Christ he is the Mediator, which will carry away all your defects in the service of God. And this should encourage the people of God, though you are weak in duty, yet neglect not duty; though you are forgetful in hearing, yet leave not to hear; and though distracted in praying, yet neglect not prayer; because it is the office of Jesus Christ to bear the iniquity of your holy things. These are those Positions, or Conclusions, that I desired to premise before I came to handle the Queries. The point that I am to handle is this: That such is the prevalency of corrupt nature even in regenerate men, that it doth oftentimes interrupt them in holy performances. Doct. In the handling of this point, there are many particulars which I shall go through. 1. I shall prove the point that it is so. 2. I shall show you how the flesh doth hinder in duty. 3. Wherein the interruption of the flesh doth most appear. 1. For the proof of the point, Rom. 7.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. you have not only Paul's testimoy, but his own experience; how to perform the good I would, I find not how to work it out; that is, to carry on a duty from the beginning to the end, it is the same word in the original, as that in Philip. 2.12. where we are commanded to work out our salvation with fear and trembling. As he complain of himself, and as he gives you his experience, so we may confer all our experiences with his, and say, that how to do that which is good we find not. As rust cleaves to the iron, so cleaves the flesh to our holy duties. In general, do not our own hearts tell us that there is much of the world in them? and are there not many vain and impertinent thoughts in the duties we perform to God? and that not only in general, but in particular duties? in prayer, how doth the flesh interrupt us by vain and impertinent thoughts, and wrong ends? how doth it dead our affections, damp our zeal, and straiten our hearts? in hearing, how doth the flesh cast in prejudices, and misconstructions, infidelity, and forgetfulness? In meditation, how doth it make the mind roving and wand'ring up and down, so that thou canst not bring thy meditations to a perfect issue? In discourse, how doth the flesh mingle censures and vain glory? when thou comest to the Lords Supper, how doth the flesh hinder thee that thou canst not exercise godly sorrow, that thy love is not inflamed, and that thy joy in Christ is not elevated? Therefore what cause have to complain, as Augustine, when he saw a shepherd tie a stone to the leg of a bird, and the bird assaying to fly upwards, was still pulled down again by the stone: Just thus, says he, is it with my soul; fain would I so are aloft by holy meditation, but there is a stone tied to my leg; a corrupt nature, whereby I am coutinually pulled down. Quest. The next Question is, how doth the flesh hinder us in holy performances? I shall confine my answer to these two particulars; there are these two ways how the flesh doth hinder us in holy duties. 1. By soliciting men to abate, and lessen their duties. 2. By injecting, and casting in vain and impertinent thoughts. Answ. 1. By soliciting men to abate in their duty; if so be nature can prevail with you to omit duty, or not to be so much in duty as thou hast been heretofore, to pray less, and hear less; herein is a great policy of thy corrupt heart, to persuade the heart that thou needest not be so zealous, because remiss acts do weaken habits; to pray remissely, and coldly, will in time bring thee not to pray at all.— Now to those who are thus entangled by the flesh, that they decay in duty; to such I have three things to say. 1. You have not less need to pray, nor perform duty, then in former time, and therefore why should you lessen your duties; you have not less temptations from Satan, no less corruptions in thy soul, nor fewer spiritual wants, no less troubles on the Church; and therefore let not nature prevail with you to decay in duty. 2. As it is a deceit of the heart in sin, to bring you from little sins to great sins: so in grace it is the deceit of nature, to bring you from doing little in duty, at last to do nothing at all. 3. Gradual abatements and decays in duty, may be as dangerous to thy soul, as total omissions; and thou mayest go to hell as well for the one, as for the other; not but that total neglects do more provoke God. Though a man is in more danger of present death, that is sick of a fever, than he that is sick of a lingering consumption; yet the one will kill as surely as the other. Men that cast off Religion, they die by a burning fever, but thou which decayest in Religion, thou mayest die of a lingering consumption; thou mayest consume and consume, until thou comest to a mere skeleton in Religion, and to have no verdure, nor vigour in thy spirit, in the exercises of holiness. Answ. 2. And chief, the flesh interrupts in duty, by injecting and casting in vain thoughts, and impertinent, when thou art about duty. Now those thoughts which the flesh casts in, they are of two sorts: either such which for the matter of them are lawful, or else, which are for their matter unlawful. 1. Levit. 28.12. compared with Prov. 26.1. Though it be not cogitatio mali, yet it is cogitatio mala. The flesh will cast in thoughts which are for their matter lawful, but only unseasonable; And I may say of these as the Scripture speaks of rain; rain in season is a blessing; but rain in harvest is a curse; so good thoughts in their season are blessed, but a good thought coming into your mind, to divert, or distract you in a good work you are about, that thought is sinful; when you are hearing a Sermon, then to be thinking of prayer; and when you are at prayer, then to be thinking of hearing; these thoughts are unseasonable, and and therefore sinful. As in Printing, though the letters be never so fair, yet if they are misplaced, they would make nonsense. As that motion, Luke 12.13. was lawful: Master, command my brother to divide the inheritance; but yet it was not seasonable, because it was propounded while Christ was preaching. 2. Sometimes again, the flesh will inject thoughts which are for their matter sinful; and thus the Prophet complaineth of the Israelites: They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness; Ezek. 33.31. even in their duties they had sinful thoughts how to accomplish their covetous desires. Quere. 3 3. The third Querie is to show, wherein the prevalency of the flesh to interrupt us in holy duties, doth appear? I shall answer this query by these two particulars. 1. That the flesh labours to interrupt men in the manner, how they do duty. 2. In their ends, why they perform duty. These are the two chief attempts of the flesh in this particular, 1. The flesh interrupts a man chief in the manner how he performs duty; and there are these several ways whereby the flesh hinders a man in the manner of his duty. 1. The flesh makes a man perform duty weariedly, without alacrity; Eccles. 12.12. that as Solomon says, Much study it is a weariness to the flesh; and if much study, why, then religious exercises: when the mind is taken up with them, the devil and a man's own nature are ready to divert and interrupt them, especially a man's nature is apt to be wearied: and hence it is that you have such pressing persuasions, that you would not be weary of well-doing, Gal. 6.9. 2 Thes. 3.13. & what is the reason hereof, but because of the corruption of a man's heart, which is apt to make him to be tired in holy exercises? Mal. 1.13. Things that act naturally, act unweariedly; and therefore the Sun is not weary of shining, nor the fire weary of burning, neither the Sea of ebbing and flowing, because these are natural motions. It is natural to a man to commit sin, and therefore the Scripture says, that men are not weary of committing iniquity; but to do that which is holy, and to act grace in any duty, it is not only above, but against nature. Hence in Scripture hell it is compared to a pit, and heaven to a hill; now it is an easy matter for a child that can but go, to tumble into a pit, but it is a hard matter to climb up a hill; you may easily fall into the bottomless pis, but the way to heaven it is a way up the hill, and hard to get up; and therefore, in the second of Isaiah, The mountain of the Lord is said to be established on the top of the mountains, and exalted above the hills; and this is, because duties they are against nature, 'tis a going against wind and tide. I remember a Divine he doth illustrate the corruption of a man's heart disturbing in duty, by a comparison of a birds being in an egg; while it is in the shell it cannot stir, but that bird assoon as ever it is hatched, and the shell broken, than it is of a lively motion: thus a man in duty, whilst he is pestered with flesh and blood, he is like a bird in the shell, that cannot stir; but let once the shell be broken; let corruption of nature be subdued, and let grace get the upper hand, and then he is as a bird out of the shell, that can move and act vigorously, and lively in holy duties. The Prophet Zechariah speaks of those that had wings, and the wind in their wings, Zech. 5.9. to note the swiftness (as Expositors render the sense of that place) and speed that those reformers made; but we in our way to heaven, have neither wings nor wind, naturally going against wind and tide, and are glad to run continually, Heb. 12.1. which is apt to make us weary, especially when it is up the hill. Herein the corruption of your hearts appears, to make you perform duty weariedly. It is as a clog to hinder us, and therefore the Apostle commands us to lay aside every weight, and every sin that doth so easily beset us. Heb. 12.1. Corrupt nature it is a weight, and you know if a man run a race with a weight upon him, he will soon be tired out. 2. Corrupt nature makes you perform duty wandringly; that as in the Sea one wave follows another, and as in the air the clouds follow the rain: so in the heart, one impertinent thought follows another; the corruption of a man's heart makes him vain in his thoughts. Whilst thou art, O man, in God's house, the devil is in thy heart as in his workhouse, forming and framing many contemplative vain thoughts in thy mind, whereby thou art carried away from God. You have a notable passage to this purpose, if you compare two Scriptures together, and they are both the words of Solomon: In Eccles. 2.14. you read, that a wise man's eyes are said to be in his head, Eccles 2.14. compared with Prov. 17.24. but a fool walketh in darkness; Now if you look to the natural situation of the eye, is it seated in the head, as of a wise man, so also of a fool; what then is Solomon's meaning, when he saith, that the eyes of a wise man are in his head? his meaning is, that a wise man's eyes they are fixed and not wand'ring; but what is the fool's eye? Solomon tells you in Prov. 17.24. that the eyes of a fool are in the ends of the earth; that is, he hath a wand'ring heart, and is no ways intent in the worship of God. Prov. 4.25. Let thine eyes look right on, and let thy eyelids look straight before thee. This is Solomon's advice; the meaning is, that the thoughts of thy heart should never turn aside, neither to the right hand, nor unto the left; but this is the misery of a godly man, that the flesh makes him perform duty wandringly; as Augustine complains, My hearr is gone from me, and I cannot catch it; and if I do each it, I cannot keep it. You know what a slippery thing an Eel is, the harder you grasp it, the more apt it is to slip out of your hands; so it is with thy heart, thou mayest labour to hold thy heart fast, but thy slippery heart breaks away from thee, do what thou canst; and whence comes this, but by reason of the pravity of thy nature? 3. The flesh makes thee perform duty confiding in duty, so to perform duty as to rest in duty and if the devil cannot disturb you by injecting wand'ring thoughts, he will labour to disturb you by casting in vain tonfiding thoughts; this is an evil which you are to watch against. We are they (says the Apostle, speaking to the Philippians) who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; Phil. 3.3. that is, we do not depend upon our performances. Trust not in lying words, says the Prophet, ye who say, The Temple of the Lord, the Temple of the Lord; This was the devil's policy, Jer. 7.4. if he could not make them slight the Temple, he would endeavour to carry them to the other extreme, to rely upon the Temple, and the worship there, and therefore the Lord calls them lying words. Thus it was with the children of Israel. 1 Sam. 4.2. The story mentions a battle fought by the Philistines against Israel, wherein there fell of Israel 4000 men, and when they had received this great loss, the residue went to inquire the reason of this hand of God against them, and they concluded that it was because the Ark of God was not among them; well, say they, Let us fetch the Ark of the Covenant of God from Shiloh, that when it cometh, it may save us out of our enemy's hands: they do so; but when they had got the ark among them, 1 Sam. 4.10. the story tells us, that in a second battle, they lost 30000. men. 1 Sam. 4.10. Now what was the reason why they had worse success when they had the Ark among them, than they had before; the reason was, because they depended upon the Ark, that outward badge and testimony of God's presence, and therefore God would punish their carnal confidence; this being the policy of the devil, if he cannot distract you in duty, yet he will labour to make you rely upon it. Sermon XXIII. At Laurence Jewry London, Februar. 2. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. IN the last Sermon I shown you three ways, by which the devil and your own hearts, laboured to distract and hinder you in duty. I proceed now to add some more, and the fourth in order is this. 4. The flesh will labour to make you perform duties distrustfully. Faith it is that shield by which we resist the devil; Eph. 6.16. and the Scripture presseth us, Above all things to take to us the shield of faith, that we might be able to quench the fiery darts of the devil. Corrupt nature labours above all things to weaken your faith: Luke 24.25. O fools, and slow of heart to believe! says our Saviour. Christ he lays the blame upon your hearts, this being the work of the flesh to make you slow of heart to believe, and rely upon Jesus Christ. Heb. 11.6. He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him; without faith you cannot perform ally acceptable duty to God, and therefore also this is a main design of the devil, to rob you of your faith. Christ he tells Peter, that Satan had desired to winnow him as wheat; Luke. 22.31,32. but says he, I have prayed for thee, that thy faith fail not. Satan singled out Peter's faith above all his other graces, and therefore the care of Christ was most seen in the preservation of Peter's faith from failing; and as this is the work of the devil, so also is it of our own hearts, to rob us of our faith; but Christ hath prayed for us, and true faith shall never fail. 5. Another design of the flesh is, to make thee perform duty constrainedly, and not voluntarily; the flesh puts a man into that posture, that he is rather carried then led to duty; Nil nisi jussus agit. he is driven to duty as a child to School, or as a Bear to the stake, with much regret; whereas he goes from a duty, as a bird from the snare, with much delight. 6. The flesh it will labour to make you perform duty uncomfortably, without delight of heart. And this is the great policy of the flesh; though it cannot make you disuse duty, yet it will make you, that you shall never have delight in the use of them. Thus I have showed what those interruptions of the flesh are, in regard of the manner of our duties. 2. The interruptions of the flesh in duty, they are not only seen in the manner how you do duty, but also in the end why you do duty. And herein I shall show you how the flesh casts in sinister aims and ends, when you do duty; if it cannot interrupt you in the manner, it will in the end. I shall give a short survey how the flesh interrupts men in doing duty, in reference to their ends. And there are seven sinister ends that the flesh casts in when you are about duty. 1. The flesh will cast in this sinful end, to make you perform good duties rather for vain glory, then for God's glory. It is observable, what you read in Gal. 5. The Apostle concludes that Chapter with this exhortation, Be not desirous of vain glory; after he had been showing them what were the fruits of the Spirit, and had exhorted them to walk in the Spirit; he gives in this counsel, that they should not be desirous of vain glory, intimating that there is a proneness in man's nature, to make him vainglorious in the doing of good. Hence the Apostle James hath an expression; Jam. 4.5. says he, Do ye think that the Scripture saith in vain, The spirit that dwelleth in us, lusteth to envy; envy it is a fruit of vain glory, a desire to have another man's abilities eclipsed, that so our candle may shine brighter, Phil. 1.15. and hence some among the Philippians, are said to preach Christ out of envy; that is, they would discover their parts, to gain applause, that they might carry away the bell from Paul; it was their vain glory which made them seek to outvie Paul: not that they aimed at Christ's glory, but their own seeking, not the things of Christ, but their own things. 2. Another sinister end of the flesh will be this, to make you do duty, more for outward and secular advantage, then for any inward and saving benefit; and thus the Lord complains of his people, Hosea 7.14. That they assembled themselves for corn and for wine; they did not cry for grace, but for corn and wine, their doing duty was for their secular advantage. And so the Lord by the same Prophet speaks concerning Ephraim, and says he, Ephraim is a beifer that is taught, and loveth to tread out the corn: Ephraim loved duties, Chap. 10. v. 11. but such, which would bring in profit and advantage. The flesh in duty never looks for spiritual benefit, nor labours in duty and communion with Christ, to get mortification for corruption, and excitation of holy affections, with a furtherance in a way of grace, and holy experience. 3. The flesh will put men upon duty, rather to pacify, then purify conscience; just as a thief will give meat to a dog, but it is to still the dogs barking, that those which are in the house may not be awakened: Just thus will men do with their consciences; they will perform duty, because their consciences are like barking dogs, checking and accusing them, and therefore they will perform duty, that they may still the noise of conscience, Jonah 1.5. which otherwise will fly in their faces; as the mariners in Jonah prayed, but it was only because danger of death awakened their natural consciences. 4. The flesh will put men upon duty, rather out of a fear of the threaten for neglect of duty, than out of love to the command which enjoins duty. The flesh never cares for the commands of God; all it fears, is the terrifying threaten of God's law. Were the Scripture all promises and precepts, a wicked man would be idle, and yet presume; but because there are threaten mixed with these, therefore wicked men set upon duty, Prov. 13.13. For nidine poenae. and holy exercises. It is said of a righteous man, that he fears the command, but a wicked man never fears the precept: he may fear the threatening and the punishment, but a godly man dares not neglect duty, because of the command of God. 5. The flesh will put upon the performance of duty, rather out of the hope of the eternal reward of duty, Mercedis amor, vel amor mercenarius. than out of any inward and spiritual excellency, that the soul sees in them. Now though God may allow us a love of the reward, yet he doth not allow of a mercenary love. 6. Corrupt nature will put men upon duty, to remove outward judgements, rather than inward judgements; judgements upon the body, rather than those on the soul. Thus the Heathen mariners cried unto their gods when they were in a tempest, and like to lose their lives, Jonah 1.5. that they might have the storm abated, and get safe to land; every man falls to prayer: now this is but a servile, fleshly end of duty, for a man to be put upon it rather to avoid bodily, than soul-judgements; and thus it was with the Egyptians, when the Lord slew their firstborn, than it is said, Exod. 12.32,33. that Pharaoh and the Egyptians cried unto the Israelites, Rise up and be gone, you and your flocks and your herds, and go and serve the Lord your God; and they were urgent with them, for they said, We are all dead men. Pharaoh would not let them go before; but when their going out would conduce to their safety, than he bids them be gone; this is the nature of all men, naturally to set on duty rather to avoid bodily afflictions, then inward judgements. To this purpose the Prophet Jeremiah speaks, Jer. 22.23. O inhabitant of Lebanon, that makest thy nest in the Cedars, how gracious shalt thou be, when pangs come upon thee, the pain as of a woman in travel? Outward not inward judgements, put wicked men upon the performance of duty. 7. The flesh will put men upon performance of duty, that they may sinne with more freedom, and less suspicion; This the Apostle was driven to vindicate himself from, 1 Thes. 2.3,5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 7.14. that he did not preach the Gospel, to be a cloak unto sin. This is natural to men, as the Harlot would cover over her wickedness with her peace-offerings; so many wicked men they will cover over the●r sin with the garb of godliness; & thus our Saviour condemns the Scribes and Pharisees, Mat. 23.14. who devoured widows houses, & for a pretence made long prayers. They did not offend in the thing, nor in the manner of their prayers, for long prayer is not a sin, but in the end of their prayers; they made long prayers, that they might devour widows houses; they took upon them the profession of Religion, that they might be esteemed just and righteous people, and fit to be entrusted, and so they might get widow's estates, and widow's money into their hands, and thereby deceive them; for this I conceive is the particular scope of that place. And thus I have finished the doctrinal part of this point. The Use I shall make of this point, shall be; First, by way of Instruction. Secondly, by way of Comfort. And first, there are seven practical inferences, that I shall draw from this general head, by way of Information of the flesh, its hindering of regenerate men in doing duty. 1. From hence see the great misery of unregenerate men; if the flesh disables the godly in doing duty, that have grace how doth the flesh disable wicked men that have no grace at all; Eph. 2.1. men that remain in a natural estate, they are in a dead condition, Rom. 5.6. and dead men, they cannot act; men in a natural estate, they have no strength, as the Apostle speaks; he compares a man unto one that is fallen into mud and dirt, that hath no power to help himself: Homo lapsus super acervum lapidum & in luto. Beruard. 1 Cor. 15.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or a metaphor taken from a dead corpse, which is utterly unable to help itself or move itself; and therefore the Apostles word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a body dead, weak, i.e. helpless. The Scripture sets out a natural man four ways. 1. As one that hath lost his strength; thou canst not do any good action. The imagination of man's heart is evil, and only evil, and that continually; man's heart it is evil, Gen 6.5. there is no good in it; and it is evil, that is, it is all evil; and than it is evil, that is, it is aiwayes, and that continually evil; this is man's natural estate: The carnal mind it is not subject to the Law of God, neither indeed can be; Rom. 8.7. there is the feebleness of man's nature. 2. Thou art without strength to have any good motion; not only to have good actions, but good thoughts; and this the Apostle Paul asserts, but good thoughts; and 2 Cor. 3.5. We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. 3. A natural man is not able to speak one good word; he can neither do good, nor think good, nor speak good. Christ reproving the Pharisees, says unto them, Mat. 12.34. O generation of vipers, how can ye being evil, speak good? for out of the abundance of the heart, the mouth speaketh. 4. A natural man he cannot savingly understand good; He receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. 1 Cor. 2.14. If a godly man be disabled in the performance of good duties, then much more an unregenerate man. Object. But you will say, Do not wicked men hear, and pray, and give alms, and do many other duties, and are not these good actions? therefore, how is a man disabled from doing good? I answer, that good works may be considered two ways, either formally, or materially; now indeed a wicked man, he may do that which is materially good; and so hearing, and praying, and giving of alms, the matter of these duties is good; he may do external good duties: but to do good formally, with all those requisites, and concurrent circumstances required in a good work, so no wicked man in this world is able to do good. There are many concurring circumstances to a good action. 1. The person must be in Christ, which doth the action. The same action which a wicked man doing shall go to hell for, the same action a godly man performing, in the doing thereof, shall go to heaven; so that the person must be interessed in Christ who doth good: we must acknowledge every good thing which is in us in Jesus Christ, Philem. 6. Joh. 15.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non dicit nil difficile potest, sed nihil; nec dicit nil potest perficere, sed nil potest facere. August. as the Apostle speaks; so that the person must be in Christ; and therefore, though wicked men may do that which is morally good, yet they can never do any action which is theologically good. Object. 2. But if wicked men cannot do good works, but if when they do them, they sin in doing of them, then to what end should a wicked man do any good duty? he sins if he doth not pray, and he sins if he doth pray; therefore to what purpose is it for him to do any of these duties? Sol. For answer, I confess that this is an objection very suitable to flesh and blood; Job 9.29. and Job he makes it in the person of a wicked man: If I be wicked (says he,) why then labour I in vain? as if he should say, if when I pray, and when I hear, I sin, then why do I labour in vain? this was an objection boiling in Job's breast.— But to answer the Question: 1. Though a wicked man doth sin in duty, yet he must do duty; he is bound to duty, though not to sin in that dury; that which is good in itself, is not to be forborn, though an accidental evil follow; It is good in itself, that a man should hear, and pray, and do other duties, but it is only casual that a man sins in these; if this should be admitted, by the same reason the Sun should not shine, because it overheats some bodies, and puts them into a fever, or because it parches and over-dries the ground. 2. You sin less in doing duty, though you sin in the doing of it, then if you did totally neglect it. Object. 3 Object. 3. But you will say, xIf a wicked man be thus disabled to do duty, then to what purpose are God's commands? This is the Pelagian objection: Doth not God mock men, say they, God bids wicked men to pray and repent, but they are no more able to do these duties acceptably, then to move the world? I answer hereunto; that though the wicked are thus unable, yet there is great reason, why God should command. 1. To let them see what once they were, in innocency they being perfectly able to do the will of God. 2. Deus jubet non quod possumus, sed quod debemus. Though God commands men to do what they cannot do, yet it is useful to humble them; that thereby they might bewail their impotency. 3. Though God commands men what they are not able to perform; yet to all elect men, though unregenerate, God sometime or other, will send forth his own power with his own command, and make it efficacious in their souls; Thus there went a power with God's command to dead Lazarus, whereby he came out of the grave; Verbum Dei non est declarativum modò, sed effectivum. God who commands a wicked man to repent, can convey a power into his heart, to make him repent; therefore there is great reason, and use of God's commands, though natural men are not able to obey them. Inference. 2 2. I infer hence, If the flesh be thus disabled to good, than this shows the folly of Pelaegian, Popish and Arminian doctrines, which doth advance the power and ability of nature, and the free will of man to good supernatural; now how doth this Scripture confute them? the flesh hinders even godly men that they cannot do the good they would. What enemies of God's graces are these, who advance the power of nature above, Sub laudibus gratiae latent inimici gratiae. Aug. Non liberum, sed servum arbitrium; non liberum, sed liberatum. and beyond its bounds, and that too under pretence of advancing God's grace? It is true, man hath not lost the faculty, but the form, man hath lost the rectitude of his will. I may say of them, that their mistake arises from the same ground as sampson's; when his wife had cut off his locks, he awoke out of sleep, and said, I will go out as at other times, but he witted not the Lord was departed from him: So I may say of such men as these, they would stir up themselves as at other times, but their locks are cut: by their fall in Adam, that is cut off, wherein their strength lay; and if they would but study the fall of man more, they would not advance, and admire the power of nature so much. Inference. 3 3. I infer hence, that it is the duty of every Christian, to give glory to God for all those saving abilities which any hath to do good; 2 Sam. 12.27,28. if you are enabled to do any good, it is of God's grace. Do as Joab to David, when he had taken the skirts and suburbs of the City, he than sends for David, that he might have the glory of the conquest; he that did the work, would yet give David the glory; do thou thus to Jesus Christ. It may be thou dischargest the duty well, do as Joab to David, and do not say, I have done thus and thus, 1 Cor. 15.10. but Christ hath done it in me; as the Apostle speaks: I luboured more abundantly than they all, yet not I, but the grace of God which was with me; and so the same Apostle in another place, I live, saith he, Gal. 2.20. yet not●, but Christ liveth in me. He would arrogate nothing to himself. It is God's grace whereby we act, and this that servant in the Parable acknowledgeth, Lord, saith he, Thy pound hath gained ten pounds; He doth not say my labour and my industry, Luke● 9.16. but thy pound; give God the glory of all the good thou dost, extol the free grace of God both for initial, progressive, Phil. 1.6. and consummative grace; He which once gins a good work in you, will perform it to the day of Jesus Christ: Heb. 12. ●. and he which is the author, will also be the finisher of your faith. Phil. 2.13. It is the grace of God whereby we are able to do any thing; it is God which worketh in you both to will and to do of his good pleasure. The whole series of our salvation is to be ascribed unto the grace of God; art thou called in grace, and established in grace, admire grace, and not nature. Hos. 11.3. Ezek. 34.16. Rom. 8.14. 1 Pet. 5.10,11. If the Spirit of God do not lead us, and uphold us, we shall faint, Hos. 11.3 Ezek. 34.16. Rom. 8.14. This the Apostle Peter excellently sets forth: The God of all grace who hath called us unto his eternal glory by Jesus Christ, after that ye have suffered a while, make you perfect, establish, strengthen, settle you; to him be glory and dominion for ever and ever, AMEN. 4. Doth the flesh disable you to do good? Oh than labour to have a sight of, and to mourn under the sense of the impediments and interruptions which you have from the flesh. Thus did Paul cry out, Exod. 3.88. Rom. 7.14,24 Oh wretched man that I am! Rom. 7.14,24. In Exod. 38.8. you have mention made of a laver, which was a great vessel wherein the sacrifices which the people offered, were to be washed; and the Scripture tells you that the foot of the laver, was made with looking-glass, to note as some say, that when they came to offer their sacrifice, the people in that glass might see, and have a view of their own faces, what spots there were upon them: So when you come to duty, behold, here are looking-glasses for you to see yourselves; behold the interruptions of the flesh to hinder you, and be humbled. It is said of the Spouse, Return, O Shulamite, that we may look upon thee.— And then the question is put, what will you see in the Shulamite? and the Answer is, as it were the company of two Armies, Cant. 6.13. noting this opposition. Gen. 25.22,23. And that as Rebeccah said, when the children struggled in her womb, Lord, why am I thus? so do thou; thou hast an Esau and a Jacob within thee, the flesh against the Spirit; do thou complain unto God, and say, Lord, why am I thus? why doth the flesh thus disturb and interrupt me in all my performances to God? Sermon XXIV. At Laurence Jewry London, Februar. 2. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Proceed now to lay down some more practical inferences from this point; The flesh its hindering and interrupting even godly men, so that they cannot do the things they would; and the fifth in order is this. 5. What great need have the best even of God's children of the mediation and intercession of Jesus Christ, when they present any duty to God. If so be we should come to God with these defilements, and interruptions of the flesh in our duties without a Christ, God might say to us as Elisha to the King of Israel; Verily, were it not that I regard the presence of jehosophat King of sudah, I would not look toward thee nor see thee; 2 King. 3.14. thus God the Father might say to each of us, Verily, were it not that I regard Jesus Christ, I would not see nor regard thee in any duty thou dost; & as joseph said to his brethren, Except ye bring Benjamin with you, ye shall see my face no more; Gen. 43.3. so except ye bring the Lord Jesus Christ with you, you cannot expect to see the face of God with approbation. You read in Exod. 28.36. that Aaron the Priest of the Lord was to have a plate of pure gold upon his forehead, Exod. 28.36. and upon it was to be engraven, Holiness to the Lord; to note, that when you come to do any service to God, you need the intercession of Jesus Christ, who by his intercessions bears the iniquity of our holy things. Though you have the assistance of the Spirit in performance of duty, yet you stand in need also of the mediation of Christ for your acceptance; and therefore you read not only or an intercession of Christ, Rom. 8.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ver. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but of the intercession of the Spirit; The Spirit makes intercession in us, and Christ makes intercession for us. 6. If the flesh doth interrupt in duty, then what great need have you, when you are about duty, to watch over your hearts, and to fortify them against the incursions and disturbances of the flesh. Those that live by the Seaside, they are forced for the preservation of themselves in safety, to make great mounts and banks to keep out the Sea from overflowing them; whereas those who dwell in Inland-countreys', little ditches will serve their turns: Corrupt nature it is a Sea, and thou hast need to make many a mount, and many a bank in thy heart, otherwise corrupt nature will send in an inundation of vain and impertinent thoughts. Numb. 4 23. It is a good note of Ainsworth upon Numb. 4.23. where all from thirty years old to fifty of the house of Gershon, are said to enter in to perform service, and to do the work of the Tabernacle. The word which signifies to perform service, signifies also to war a warfare, and so Ainsworth translates it; and why doth the Scripture mention this, but to note that when you are doiug any service to God, 1 Pet. 4.7. you are then to war a spiritual warfare. You read in 1 Pet. 4.7. of watching unto prayer, and in Coloss. Col. 4.2. 4.2. Of watching in prayer. You are not only to watch unto, before you pray, but in prayer, whilst you pray, You have not only ground to watch against the interruptions of the flesh, but there are also other interruptions; As first from the world; and this is the Apostles desire, that we might be without care, 1 Cor. 7.35. and that we might attend upon the Lord without distraction. Cares of the world they are a hindrance unto holy duties, and therefore we are to watch against them. Secondly, we are hindered also by natural infirmities, and those we are to watch ugainst; and so I understand Piscator upon Matth. 26.41. Mat. 26.41. where Christ speaks, that the spirit was willing, but the flesh was weak. Flesh there is not to be taken for corrupt nature, but for bodily infirmity. And then not only from the world and natural indispositions, but; Thirdly, from the devil are interruptions, and hindrances cast in; and in this case you are to do as Abraham did, when the fowls did light upon his sacrifice, he drove them away. Gen. 15.11. By the fowls coming upon the carcases of Abraham's offering, as Deodate saith, it is an evident sign of the devils disturbing the elect, when they are about any holy performance; now as Abraham did, so do you; when these fowls as they are compared in Matth. 13.4 to the devil, those foul and infernal spirits, when they come to disturb you in worship, you must drive them away; all those impertinencies, and vain thoughts, which the devil casts in. Job 1.6. In the first of Job you read, that upon a certain day, the Sons of God presented themselves before the Lord, and Satan also came among them; By the Sons of God there cannot be meant the Angels; for than it would follow that the devils would be in heaven where the Angels are; therefore by the Sons of God are meant the children of job; and thus were the posterity of Seth called in Gen. 6. Gen. 6.2. See Zech. 3.1. The Sons of God saw that the daughters of men were fair. Now to my purpose, the children of job are said upon a certain day to appear before the Lord, that is, say Interpreters, on the Sabbath-day; now when they appeared on that day before the Lord, it is said, that Satan came among them; Celeberrimum sabbati festum. Pined. and you may be sure the devil came for no good intent, but to labour to interrupt, and disturb them in those religious performances. And therefore seeing that you have not only your own hearts, the world, and natural infirmities; but the devil also to hinder and divert you, what cause have you with utmost diligence to watch over yourselves. 7. If the flesh doth interrupt you in God's service, then learn not to place any confidence in your most religious performances; darest thou lay the weight of thy soul upon such a weak foundation? if thy duties are tainted, and mingled with so much evil, how darest thou rest in thy duties? It is the speech of job, Though I were righteous, yet would I not plead with thee; Job 9.28. and again says he, I am afraid of all my sorrows, I know that thou wilt hold me innocent. In the vulgar translation it is, I am afraid of all my good works; and further says he, Though I should wash myself with snow-water, and make myself never so clean, yet shalt thou plunge me in a ditch, and my own clothes shall abhor me. Cap. 30.31. Though I should acquit myself never so well in duty, yet thou wouldst find much evil in me. If then thy best services are mingled with sin, rely only upon a Christ for salvation; and here to set home this inference, I shall lay down three cogent considerations. 1. Thou hast more acts of sin that come from the flesh, than acts of grace that come from the Siprit in thy duties; and wilt thou rest upon such a duty that hath more sin than grace acted in it? more wand'ring thoughts then holy thoughts? thou forgettest more of a Sermon, than thou remember'st of a Sermon, and the sin of thy nature doth cast in more wand'ring thoughts, than the Spirit of God doth cast in holy thoughts; thy graces are as the filings of gold, but thy sins as heaps of dust, and therefore how darest thou rest on thy duties, expecting life and salvation by them? 2. Consider that one circumstance in a duty, is enough to make it evil; but many concurring circumstances is not enough to make a duty good. Suppose thou prayest, one circumstance in thy prayer may make it sinful: though thou prayest well for the manner, yet if thou art defective in the end; or if the end be right, yet if thou failest in thy principle, it is not right. It is a rule in moral Philosophy, In moralibus plus circumstanti a quàm substantia actio●is that circumstances are more to be weighed then acts; and so it is in Divinity. One circumstance may make a duty defective, but many circumstances concurring together, cannot make a duty good. 3. Consider, that thou art guilty of many past sins, and present duties cannot make a recompense for past sins. Suppose a tenant who pays his rent duly for time present, yet being in arrear, it may be ten or twenty years, his payment of his rent at present will not recompense his past arrear: Thus it is with thee, thou art much in debt, and in arreare to God for past time, and if there were merit in thy duties, as there is not, yet present duty could not expiate past sins; therefore rely not upon duty. 8. Doth the flesh thus interrupt us in duty? then from hence we may see the evil nature of sin, the mischievous quality of original corruption. It is a doctrine which cau never be too much insisted upon, and therefore from this doctrine I beseech you turn a little to see the evil nature of original sin. I may illustrate it by this example: if you have a vessel full of liquor, a little gall shall more embitter it, than a great deal of honey shall sweeten it; behold, the mischievous nature of sinee, how doth it taint both thy person and performances? You read of a Law in Numb. Numb 19.22. 19 22. that whatsoever an unclean person toucheth, shall be vuclean: this is spoken of ceremonial uncleanness; but it holds true also in spirituals: thou art an unclean man, all thou touchest becomes unclean; thou defilest all thy duties. There is an useful passage in Haggai 2.12,13. Hag. 2.12,13. there was an case of conscience which the people were to demand of the Priests concerning the Law. The question was this, If one beat holy flesh in the skirt of his garment, and with his skirts do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? and the Priests said, No. And then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? and the Priest answered and said, It shall be unclean. Here you may observe that holy things could not make common things clean and holy; but if a man that was unclean did but touch holy things, they became unclean. Now if you would know the meaning of this, it is explained by the Prophet in the 14. verse. Then answered Haggai and said, So is this people, and so is this Nation before me, saith the Lord, and so is every work of their hands, and that which they offer there, is unclean; that is every sacrifice, and every duty is unclean. In Gospel-language the meaning is this, if a man be in the state of nature, all his offerings, and all his sacrifices, Tit. 1.15. that is, all his duties, they are unclean unto him: For unto the unclean, all things are unclean. Use 2 The second Use I shall make of this point, shall be by way of comfort; and there are eight consolations I shall give in to those that fear God, and are sensible of the interruption of the flesh in duty of God's worship. 1. Know to your comfort, that as you have the flesh to hinder, so you have the Spirit to help you in duty. The Spirit will help thy infirmities, with sighs and groans, which cannot be untered; Rom 8.26. thou hast the flesh to harden thy heart, and deaden thy spirit; but thou hast the Spirit of God also to soften thy heart, and quicken thy spirit; to make thee pray with sighs, 1 Joh. 4.4. and groans. And though the devil be busy to tempt thee, yet Stronger is he that is in you, saith St. John, than he that is in the world. 2. Consider, that a desire to do those duties you cannot do, is in divine account a doing of them. It is worth your noting what you find recorded touching Nehemiah; if you compare two Scripturts together:— The first is Nehem. Neh. 1.11. 1.11. where he prays, Lord, let thy ear be attentive unto the prayer of thy servant, who desires to fear thy Name. Compared with Neh. 5.15. And Nehem. 5.15. saith Nehemiah, I did not oppress the people as former Governors did, because of the fear of the Lord. So that Nehemiahs' desire to fear the Lord, is accounted by God, the fear of God; a desire after any grace, is in divine account the having of that grace. The Lord he will accept the will for the deed If there be a willing mind, it is accepted according to what a man hath, and not according to that he hath not. 2 Cor. 8.12. See Mat. 5.5. Joh. 7.37. Psal. 10.17. Psal. 145.19. Exod. 14.15. 1 King. 8.17,18. Therefore see what a good God you serve, who will accept of purposes for performances, and intentions for executions, as may appear by many testimonies of Scripture. 3. Feeling the want of any grace, or ability to discharge any duty, and being grieved for that want, is in the account of God, as if that want were supplied. Thou sayest thou canst not mourn, but wouldst thou mourn for thy sins? why, a sense of the want of any grace, is in divine acceptance, the having of it; and this some make to be the meaning of that place in Rom. 8.26. Rom. 8.26. We know not what to pray for, as we ought, but the Spirit itself maketh intercession for us with sighs and groans; that is, the Spirit helps us to grieve that we cannot pray, nor repent, nor do duty no better; and herein is the assistance of God's Spirit seen. And this God will accept. 4. Remember this, that God accepts of sincerity of heart, where there is not perfection of grace. You live under a Covenant of grace, wherein God accepts of sincerity instead of perfection, and God had rather see truth of grace, than strength of parts. Thou complainest thou canst not pray, it may be thou wantest the gift of prayer; thou hast not a voluble tongue, but thou dost not want truth of desire, neither the ornament of a meek spirit, a pure heart. God had rather have truth of grace, than strength of parts; you may consider it in the case of Moses and Aaron, in Exod. 4.4. I know, saith God to Moses, Exod. 4.4. that Aaron thy brother can speak well. Now Moses he was a man of a stammering tongue; but yet when Moses and Aaron was to be employed in that great work of prayer, when Joshua fought against Amaleck. God makes choice not of elegant Aaron, Exod. 17.11.12. but of stammering Moses to make the prayer. Moses could pray better than Aaron, though Aaron had better parts. 5. Consider, it may be thou complainest that it is the interruption of the flesh, which hinders thee in duty, when only it is the disability of thy natural body. Thus godly men do many times charge their unfitness to duty upon their own hearts, when it is only from an indisposed, and disabled body. You must know that sometimes the body doth disable a man to do duty, and that disability is not sinful; it is thy misery, but not thy sin. Thus it was with Paul, Gal 4.13,14. he speaks thus to the Galatians, Ye know how through infirmity of the flesh I preached the Gospel to you at the first; and my temptation which was in my flesh, ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. Jerome understands these words of a bodily weakness, disabling Paul to preach, and yet it is said the Galatians bore with him, and rejected him not under this bodily infirmity. Thus Paul tells the Thessalonians, that he would have come unto them once and again, but Satan hindered him. 1 Thes. 2.18. Some think this hindrance was persecution, others that it was a tempest at Sea, but most think that it was some bodily disease whereby the devil hindered him. So that if thou hast a sick, pained, diseased body, and thereby art disabled to duty, this though it be thy misery, yet it is not thy sin; and therefore in such a case do not lay the blame upon thy own heart: Mat. 26.41. for it is with a man in this case, as with a strong healthful man that rides upon a poor tired horse:— thus the soul though active, and vigorous, is sometimes forced to keep pace with a weak, sick, and tired body. 6. Remember this, that God accepts what is his own in duty, and covers what is thine. That water which is salt in the Sea, is fresh in the river; that duty which comes from thee, is salt and brackish, but coming through the river of Christ's blood, it loseth its unsavoury taste; and what a great indulgence is this in God, to, cover what is ours, and to accept what is his own? It is a rule in Philosophy, Denominatio sequitar majorent partem. that the denomination is always taken from the greater part; God denominates a man from his better part; be sins in prayer, and he acts grace in prayer; that as wine, though it be mingled with water, and that mixture doth in part debase the wine, yet because the wine gives a relish, and still retains the colour of wine, therefore the whole cup is called wine: So though in thy heart there may be a mixture of sin with thy grace in thy duty, yet the whole shall be called gracious act. 7. Though the flesh hinders you in the doing of duty, yet there is a vast difference between a godly and a wicked man in this very case, though the interruption be both in the one and the other;— as 1. The wicked they are interrupted by the flesh, but they have not the Spirit to assist them against corruption, as the godly have. 2. The wicked have not renewed principles of grace in their hearts to withstand the corruptions of the flesh, as the godly have. Regenerate men they cannot sinne, (that is, 1 Joh. 3.9. so sin as the wicked) because they have a seed of grace remaining in them. 3. Wicked men they do not so clearly discern, and sensibly bewail the interruptions of the flesh, as those who are godly do. 4. The wicked they shall never be rid of the evil workings of the flesh, neither in this world, nor in that which is to come. Sin in this life shall hinder duty; and in the world to come they will cast off duty. But the godly though pestered with the flesh, yet they shall one day be rid of the flesh. And thus I have finished the first part of the double consequent. Sermon XXV. At Laurence Jewry London, Februar. 9 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Am now to proceed to the second reference of these words, and that is, the Spirits conflicts against the flesh, so that men cannot do the evil they would:— And the observation is this. Doct. That the Spirit of God keeps regenerate men oftentimes that they shall not do the evil they would. In the handling of which Point, there are three particulars in the doctrinal part, that I shall insist on. 1. I shall show you how the Spirit doth keep a man from doing the evil he would do. 2. Wherein consists this work of the Spirit. 3. How you may know the difference between the restraining grace of the Spirit, in keeping a wicked man from sin, and the renewing grace of the Spirit, in keeping regenerate men from evil. 1. How doth the Spirit keep a man from doing the evil that he would do? To this question I shall give you five particulars, by way of answer. 1. The Spirit keeps a man from doing the evil he would, by enlightening his judgement, and making him to see the evil of sin in its nature, and the danger of sin in its event. Thus you read in Job 36.9. Job. 36.9. He showeth them their work, and their transgressions, that they have exceeded; here is the enlightening of their judgements: and then it follows in the tenth verse, He openeth also their ear to discipline, and commandeth that they return from iniquity; verse 10. vers. 12. and in the twelfth verse, If they obey not, they shall perish by the sword, and shall die without knowledge. The sin of nature, it is described by a state of ignorance; to note that a man without the Spirit, is blind, and cannot see those evils which he commits; the Spirit therefore enlightens a man, and hence you read, Acts 26.18. that the Apostle Paul was sent to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, See 2 King 6.15. intimating that there must be first the opening of the eyes, and the enlightening of the judgement, before there can be a rescuing from sin. 2. The Spirit keeps a man from sin by setting conscience on work to check and rebuke a man, when he is tempted thereunto. Conscience is God's Officer, and man's Overseer; and were it not for a natural conscience, a wicked man would commit all imaginable evils, every wicked man would commit every sin that he had opportunity to act. Now as sin wounds the conscience after commission, so conscience checks for sin before commission. It is conscience which is as an iron gate, and as a brazen wall to keep thee from many evils which otherwise thou wouldst run into. And therefore joseph consults with his conscience, How can I do this great wickedness? and this kept him from committing folly with his Mistress. 3. Another way whereby the Spirit keeps a man from sin, is by infusing into a man a principle of grace and holiness, repugnant to that principle of sin, which is in the nature; and thus the Apostle John tells you, that Whosoever i● born of God, doth not commit sin: for the seed of God remaineth in him; and he cannot sinne, because he is born of God. 1 Joh. 3.9. 1 Joh. 5.18. He that is born of God hath a renewed nature, and a new principle put into him, contrary to the sin of his nature. 4. The Spirit keeps a man from evil, by calling to his remembrance some particular passage out of Sctipture, against that sin unto which he is tempted. To this purpose David speaks, that he had hid the Word of the Lord in his heart, Psal. 119.11. that he might not sinne against him. This is the way whereby the Spirit fortifies the heart against sin; you have it often mentioned in particular cases. Solomon gives this counsel to his son, that he should keep his words, Prov. 7.1,5. and lay up his commandments; and that to this end, that they may keep thee from the strange woman; and thus David, Psal. 17.4. says he, By the Word of thy lips, I have kept me from the paths of the destroyer. Thus Augustine reports of a young man who was given to wantonness, and it pleased God by bringing this passage to his remembrance, Not in rioting, and drunkenness, not in chambering, and wantonness; it pleased God to make this a means whereby he left off his dalliance, and wantonness ever after. 5. The Spirit keeps a man from doing the evil he would, by possessing the heart with an awe and dread of the presence of God, when he is tempted to evil: Fear the Lord, and departed from evil; Prov. 37. the wise man joins them both together, to let you know, that when the heart is possessed with the fear of God, it keeps a man from evil. And thus Solomon in a parallel place speaks to the same purpose, Prov. 16.6. Prov. 14.16. that By the fear of the Lord men depart from evil. An awful fear of the great God, is a good preservative 'gainst sin. Quest. 2 The next question is, Wherein this work of the Spirit in keeping a man from sin, consists?— And for answer hereto, in the general it consists in three things. 1. In regard of the kinds of sin. 2. In regard of the time, and place where sin would be committed. 3. In regard of the manner of sin. 1. In regard of the kinds of sin, so the Spirit keeps a regenerate man, that he shall never commit the sin against the Holy Ghost; not but that there is the seed of that sin in the godly, as well as others, this you have fully proved by John, in 1 Joh. 5.18. 1 Joh. 5.18. After he had been telling that there was a sin unto death, and says he, I do not say, ye shall pray for it; he tells you after in the eighteenth verse, We know (saith he) that whosoever is born of God, sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not; That is, shall not prevail over a godly man to sinne this sin unto death; grace in the hearr will keep a man, that the wicked one shall not so touch him. 2. The Spirit of God will keep a man that he shall not commit sin, at that time, and in that place where he would. Thus the Spirit kept David; in a pettish mood he resolves to kill Nabal, and all his family: but Abigail coming to meet David, by good persuasions soon allayed David's hot spirit; and herein the work of God's Spirit was exceedingly seen, that though David resolved that at such a time, and in such a place he would do thus and thus, yet the overruling hand of God's Spirit kept him back. 3. And chief the Spirit keeps a man from sin in respect of the manner, how a man doth evil. A regenerate man, he shall not sin after that manner as he did sin before he was converted. I shown you before how the Spirit keeps a man from fulfilling sin: And now I shall show you how the Spirit of God keeps a regenerate man from sinning after that manner as formerly he did. And there are seven particulars, which I shall mention in this Point. 1. A regenerate man he shall not sinne so ignorantly as formerly he hath done. Paul tells you of himself, that during his unconverted state, the Lord had mercy on him, 1 Tim. 1.13. because he sinned of ignorance; but when a man is once converted, his eyes are then opened, and he shall not sinne so ignorantly. 1 Pet. 1.14. Hereunto refers that exhortation of the Apostle, As obedient children, not fashioning yourselves according to the former lusts in your ignorance: before conversion a man walks in darkness; and as the wise man speaks, Prov. 4.19. Joh. 12.35. he knows not at what he stumbles. An unconverted age is a dark age, a man sins, and he knows it not; but after conversion God puts a light into the soul, whereby he shall be able to see into the mischievous nature of sin. 2. Thou canst not commit sin so stupidly, and insensibly as formerly. Before conversion sin did no more trouble thy conscience, than gravel in the fingers of thy glove; but now it is as gravel grating in thy bowels; before thou waft stupid, and as the Apostle speaks, thou hadst thy conscience seared as with a hot iron: 1 Tim. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seared flesh is unsensible, it is your raw and galled flesh which is tender; formerly thy conscience was sensible of no sin, whereas now if thou dost sin, it is as the pricking of a sword into raw flesh; before conversion the Law was cast behind a man's back, Eph. 4.17,18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but now a godly man sets it before his eyes; before thou waft past feeling, now sin is as a dagger at thy heart. 3. Thou canst not sin so contentedly as in former time: heretofore thou wallowedst in sin, as a Sow in the mire, but now thou art as a Sheep in the mire, which would ●aine be in the green meadows again. I told you formerly, Judas 18. that corruption in a godly man, it was like poison in a man's body, troublesome and painful; but sin in the wicked; it was but like poison in a toad, which was natural; before thy conversion thou wast as much content with sin and corruption in thee, as a toad that hath poison naturally in it: but now after conversion, sin troubles thee as if poison were in thy bowels; Prov. 13.23 2 Thes. 2.12. sin to a wicked man is his sport and pastime, to the godly his grief and burden. 4. Thou dost not so fearlessly commit sin, as in times past. Formerly thou didst rush into sin, as a horse rusheth into the battle, thou hadst not the impression of Gods fear stamped upon thy mind, the dread of God did not keep thee from sin; but when God hath converted a man, he sins with more fear of heart then ever he did before; and it is worthy your noting, that when the Scripture speaks of a converted man, it doth not speak of him, as forbearing a sin, but fearing of it. A good man is one, who not only forbeareth idle swearing, Eccles. 9.2. Prov. 13.13 but feareth an oath. And hence godly men are said to fear the command. A wicked man may fear the threatening, and the punishment, but it is only a good man which fears the command; and therefore will not sin, because it is against a holy law. 5 The Spirit will keep thee, that thou shalt not sinne so maliciously as thou hast done formerly. Before conversion the Scripture speaks of wicked men, Judge 15. that the Lord shall convince them of their ungodly deeds, which they have ungodlily committed. The Scripture speaks not only of ungodly men, and ungodly deeds, but of committing ungodly deeds, ungodlily; that is, after a most ungodly manner, after a most wilful, and malicious manner: But so thou canst not commit sin after conversion. We read of some who do despite unto the Spirit of grace, Heb. 10.29. but a godly man shall never so sin; he may quench the Spirits motions, and he may grieve the Spirit; but he shall never do despite unto the Spirit. A godly man shall never sinne out of malicious wickedness. Psal. 59.5. 6. Thou canst not do evil, as to the main, not so voluntarily as thou hast formerly done; before conversion thou didst rush into sin voluntarily, but now thou goest and yieldest to sin, with much unwillingness. This change doth converting grace make in thee; formerly thou didst sin with all thy will, but now there is one part of the will against the other, and therefore says the Apostle, With my mind I serve the law of God, but with my flesh the law of sin; Rom. 7.25. whereas before conversion, the whole of man was given up to the service of sin: a child of God when he is converted, though he sin: yet it is upon some surprise, as Peter rashly denied Christ; but a wicked man sins deliberately, even as Judas betrayed Christ. 7. Not so impudently as before conversion; then men sinned and were not ashamed, as the Prophet Jeremy speaks, but now with fear and blushing shame. The next Question is, seeing this is a blessing in common to wicked men as well as to the godly, to be kept from evil; then what difference is there between the restraining grace of the Spirit in wicked men, Jer. 6.15. and the renewing grace of the Spirit in the godly?— But this question I shall not now handle, but shall reserve it for the next Sermon.— That which I shall now do, shall be to conclude this Sermon, with some use of what you have heard. Use. If it be so that the Spirit keeps regenerate men, that they cannot do the evil they would, then from hence see, 1. The great misery of those men who are destitute of the Spirit to do this great and good office for them; what slaves to sin are they who are void of the Spirit, they are liable to every incursion, and invasion which the devil shall make upon them. Now the Spirits motions and dissuasions, they are as a bulwark and fence to guard the heart against sin. The Spirit it is as the sluice of a pond, if the floodgate be down, it keeps the water within its bounds; but if you pull up the sluice, what an inundation of water will there be? 2. If thou wouldst have the Spirit to keep thee from evil, thou must labour to keep thyself; the Spirits keeping of a man doth not exclude his holy care to keep himself: Psal. 18.23. this was David's practice, He kept himself from his iniquity; he would not make God's care to keep him, an occasion for him to be idle. Remember and take this for a rule, that if you do not take care to keep yourselves from the occasions of sin, the Spirit will never keep you from the execution thereof; and therefore you read, 1 Joh. 5.18. that he that is begotten of God, he keepeth himself, that the evil one toucheth him not; and so speaks Judas, Keep yourselves in the love of God. Judas 23. 3. What cause have regenerate men to bless God, both in reference to themselves, and in reference to wicked men? 1. In reference to themselves; to what evil would not the flesh have drawn you, had it not been for the contrary working of the Spirit in you? I appeal to your own conscience, how often have you resolved to do wickedly, nay, how fare have you gone in it? insomuch that you have resolved on the time when, on the place where, and the manner how to bring your intended evil about, and yet God hath kept you from your intended purpose, so that ye could not do the evil ye would; what cause have you to bless God for positive grace, and not only so, but for preventing grace, that you have been restrained from sin? It was thus with David, with a full resolution, he did resolve to kill Nabal, and all his family; but the Spirit of God prevented it, by setting home the counsel of a poor woman; and therefore here upon see what cause you have to bless God for preventing grace; and that you may be provoked hereunto, I would leave with you some considerations upon a twofold account. 1. If you consider the universality of that corruption, that is in your natures. 2. If you consider the strength of it. 1. If you consider the universality of corruption, in the universality of persons, all the children of Adam are infected with this common contagion, all having sinned in him, and so are guilty of the punishment, so are they obnoxious to the contagion of Adam's sin. Rom. 5.12. 2. If you consider the universality of parts; there is never a part of man, but it is defiled with sin; even regenerate men, as there is something in every part sanctified, so there is something in each part unsanctified; as there is grace in every part, so there is sin in every part. 3. In regard of the object; a man's nature it is averse to all good, and prone to all evil. Corruption of nature it is set out by Divines, by comparing it to that rude Chaos which was before the creation, in which rude heap there was vertualiy all creatures, which afterwards the Lord created: So it is with corruption of nature, it hath virtually in it all the sins acted in the world. 4. There is an universality in respect of the time; this corruption of nature, it was not only in one age of the world, and not in another; but in all ages of the world. It reigned from Adam to Moses, Rom. 5.14. even over those who had not sinned after the similitude of Adam's transgression. Now put all these together, that all persons, and all parts of men are corrupted, and that in all times, and that this corruption prompts you to all sin, consider but all this, and have you not great cause to admire, that there is no more wickedness committed in the world? 2. Consider not only the universality of corruption, but the strength of it. If it were but a weak enemy, it were not so much, but there is great strength and potency in it, and therefore it is called sometimes an enticing, and sometimes a drawing enemy; and if it cannot entice by policy, it will draw by power. 2. We are to magnify God's grace in reference to wicked men, that are enemies to the Church of God; if the restraining grace of God's Spirit did not withhold wicked men from doing the evil they would, there would be no living in the world; if it were not thus, every wicked man would murder every man that angered him, and he would deceive every man that dealed with him; we should have all humane societies overturned, the Church of God rooted out from under Heaven, did not God by the common workings of his Spirit restrain men. Psalm 76.10. God he will turn the wrath of man to his praise, and the remainder of wrath wilt thou restrain. It is spoken of God's enemies, and God will restrain their wrath by the common workings of his Spirit, and it shall evidentially, turn to his praise, and shall be conducible to the glory of God, and the good of his people. You have a famous instance in Laban and Jacob, Laban came with a mischievous intent against Jacob, but God meets with him, Gen. 31.29. and gives him a charge, that he should not meddle with Jacob, no not so much as to speak against him. God laid a mighty restraint upon Laban's spirit, so that he could not do the mischief he intended. Gen. 33.4. So likewise in the case of Esau and Jacob; Esau he pursued his brother with a deadly hatred, insomuch as he resolved when the days of his father's mourning were over, to kill his brother; but God did so alter his disposition, and restrain his bloody intent, that when he met with his brother, he fell on his neck and kissed him. To this purpose the Psalmist hath an expression, that the Lord shall cut off the spirit of Princes, he is terrible to the Kings of the earth. Psal. 76.12. In other translations it is, The Lord shall restrain the spirit of Princes and it was so in all ages, and it is so in this age. Men that hate religion, though they have much power in their hands, yet the power of their hands shall not come into act; and because there is no wicked man in the world, which shall do the evil he would, therefore you have much cause to bless God. Pharaoh though he had much power in his hands, yet God delivered his people out of his hands, and thus the Lord would not suffer Balaam to curse his people; Num. 23. Psal. 105.14,15 he will suffer no man to do them harm, as David speaks, yea, He reproved Kings for their sakes, saying, Touch not mine anointed, and do my Prophets no harm. Sermon XXVI. At Laurence Jewry London, Februar. 9 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Come now to handle the third Question, which is this, wherein doth the difference appear between the restraining grace of the Spirit, in keeping wicked men from sin, and between the renewing grace of the Spirit, which is in the godly? For answer to this question Ishall lay down seven differencing marks. 1. The restraining grace of the Spirit in wicked men, Num. 23.13. it doth only suppress and abate the acts, but doth not alter the disposition, and will of a man as to sin. Restraning grace to a wicked man it is just as a chain to a Lion, or a prison to a thief, which restrains the rage of the one, and thy theft of the other, but changes not at all the nature of either. You have two Scripture-instances for the confirmation hereof. The one is of Balaam, who told Balack, That if he would give him his house full of silver and gold, he could not curse the people. But this forbearance to curse them, did not arise from any indisposition that he had thereunto, Num. 23.1. & ●4. & ver. 27. but only from God's restraint. The Scripture gives you a fourfold attempt of his to curse them; and in Num. 24.1. Num. 24.1. you have there a high expression; when Balaam saw that it pleased the Lord to bless Israel, he went not as at other times to seek for enchantments, but he set his face towards the wilderness. The meaning is this, Mr. Arthur Jackson. his Annotations on Num. 24.1 as a learned Expositor observes, that Balaam went three times to have the devil to curse the people, but first he would ask God's leave whether he should curse them or no. But now the text saith, he did not ask God leave, but did look toward the wilderness, that is, toward the place where the people of Israel were encamped; and so he attempted to curse the people without God's leave, and therefore he set his face toward the people to see if he were able to do it; and the Apostle Peter tells us, that though he did not curse the people, yet he loved the wages of unrighteousness. 2 Pet. 2.15. Est. 5.9,10. So we read of Haman, it is said, when he saw Mordecai preferred, that he was moved with indignation against him; but yet the text saith, that Haman refrained himself; not that Hamans' passion was subdued, or altered against Mordecai; but merely God restrained and kept in his rage. Restraining grace to a wicked man may be illustrated by these two example: of the fiery furnace wherein the three children were cast, and the den of Lions into which Daniel was thrown. The fiery furnace it was as hot as ever, and seventimes hotter than it formerly had been; but at that time while the three children were in, God did suspend, or restrain the natural property of the fire to burn: Thus it is with wicked men, their lusts do burn as hot in them as ever; only God by a mighty power, keeps under their lusts. Dan. 6.22. The Lions among whom Daniel was thrown, they kept their ravenous disposition while Daniel was in the den, but God restrained it all the while Daniel was there: thus God deals with wicked men; he may restrain their sin, but their disposition is toward sin still.— But now it is contrary with renewing grace; it reaches not only to the suppressing of the act, but works an alteration in the disposition of a man; it doth not only restrain a Lion, but turns a Lion into a Lamb; Rom. 12.2. there is in the work of regeneration, A renewing of the mind, as the Apostle speaks; there is a change in the mind that was not there before, and therefore saith the same Apostle, If ye through the Spirit do mortify the deeds of the body, ye shall live; Rom. 8.13. not only restrain the act, but mortify the disposition; this is the effect of renewing grace. 2. Restraining grace makes a natural man refrain from sin more because of the severity of the law which condemns, then because of the purity of the law which forbids sin. And this is it which Austin speaks of; says he, That man which fears hell, Impii metuunt ardere, non metuunt peccare: ille autem peccare metuit, qui peccatum iplum sicut Gehennam odit. Aug. Epist. 144. Ps. 119.140. he doth not fear to sin, but fears to burn; but that man fears to sin, that fears sin as he would fear hell. Restraining grace never makes a man thus fear sin; but renewing grace doth, and therefore saith the Psalmist, Because, says he, thy Word is very pure, therefore thy servant loveth it. It is not only a threatening Word against sin, but a pure Word, which forbids sin. 3. Restraining grace it doth only make a man forbear gross and palpable sins; but doth not reach to any abstinence from secret and inward evils. Outward restraint doth not reach to inward sins. Natural conscience may see sins that are more gross; that as we have a sight of the stars, in a bright night we may see the smallest stars, but in a dark night we can only see those that are of a greater magnitude: Thus it is with restraint which comes from natural conscience, it only keeps in those sins which are of a more gross nature; whereas we are to mortify our sinful and inordinate affections; and thus the Apostle Paul commands, Col. 3.5. Mortify (says he) your members that are upon the earth, fornication, unclcannesse, inordinate affection, evil concupiscence, and covetousness, which is idolatry. Here you see that not only the act, but the disposition; and not only irregular actions, but inordinate affections are forbidden; and hereupon it was that Hezekiah he humbled himself for the pride of his heart; 2 Chron. 32.25 2 Sam. 24.10. and David also for the pride of his heart in numbering the people. 4. Restrained corruption it is unwillingly left; a man doth unwillingly leave that sin he is kept from; and this is hinted to us by that expression concerning Abimelech in Gen. 20.6. where the Lord said, Gen. 20.6. I also withheld thee from sinning against me; the word notes a forwardness on Abimelech his part to commit fornication with Abraham's wife. Restraining grace makes a man leave his sins as unwillingly as a man that leaves his wife and children, country and estate; he leaves these with much regret, and bids them farewell with tears in his eyes, and sorrow in his heart; but a man that hath renewing grace he is kept from sin willingly; he is as willing to leave a lust as a slave the galley, a prisoner the dungeon, or a beggar his rags; whereas a wicked man still in his natural contion doth as unwillingly leave his sin, as Abraham did put Hagar and Ishmael out of doors, Gen. 21.11. and as Phaltiel did take his leave of Michal, 2 Sam. 3.16. where it is said that he followed her weeping; even as the mariner doth cast his goods over board in a storm, because he cannot help it. 5. Restraining grace though it keep a man from the act, yet it stirs up a more vehement eagerness to commit that sin when the restraint is over; though the act be suspended, yet the desire is increased. Just as it is with a river, the more it is dammed up, with the force and violence it will return greater to its former course: so restrained corruption, when the restraint is over, will return upon a man with the greater eagerness. And as it is with a Smith's forge, if ye cast much water upon it, it will quench the fire; but if you do but sprinkle some water, it causes the fire to burn the hotter: so it is with restraining grace, it lets the lust out with greater violence; renewing grace it suppresseth not only the act, but takes away the impetuous and eager desire of committing sin. 6. Restraining grace it is but partial, whether you respect the subject, or the object. 1. In respect of the subject, restraining grace it binds but one part of a man, and leaves the other lose; it binds the tongue, but not the hand; it binds the hand, but not the ear and eye; it binds only one part of a man, and not another: But now renewing grace, it is universal, 1 Thes. 5.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 5.17. Ezek. 36.26. and reaches to th' whole man; it is a throughout work, as the Apostle speaks, The very God of peace sanctify you throughout, both in body, soul, and spirit; the work of Regeneration is not a new tongue, or a new ear, but all is become new in a new heart. 2. Restraining grace it is partial in that it reaches but to part of the object, as thus: it reaches but to some sins, not to all; it keeps a man from one sin, and gives him scope to another: But renewing grace it is universal; as it keeps under one sin, so it will labour to keep under all sins; Psal. 119.3. this is the particular and proper work of renewing grace, that a man is thereby enabled to have respect unto all God's commandments. 7. Restraining and renewing grace they differ in their ends, and that two ways. 1. In regard of God's end. 2. In regard of man's end. 1. In regard of God's end. God's end in giving restraining grace is to maintain humane societies for the good of others; but God's end in giving renewing grace is, that man's nature might be sanctified, and that man may be saved. 2. They differ in regard of man's end. As first the end of men that have restraining grace, is, that they may preserve their souls in safety; but a godly man's end in keeping under sin is, that he may keep the peace of his soul; and this was Jabez his end; you find it mentioned in 1 Chron. 4.10. He called upon the God of Israel, saying, Oh that thou wouldst bless me indeed, and enlarge my coast, and that thy hand might be with me, and that thou wouldst keep me from evil that it may not grieve me! 1 Chron. 4.10. A godly man aims at the peace and purity of his soul; but a wicked man's end is, only that he might have his soul not disturbed by the present trouble for sin, and condemned for the desert of sin. Use. For the Use of this point, I shall first give you some general Positions, about the Spirits keeping of men from sin, and then shall give you some particular Instructions. Seeing that the Spirit of God doth often keep regenerate men that they cannot do the evil they would; Then 1. You may gather hence, that a man is not able to keep himself. Hence Christ prays to his Father for his people, not that he would take them out of the world, but keep them from the evil: John 17.15. We are not able to keep ourselves; and this the Prophet Jeremiah acknowledgeth, saying, O Lord, I know that the way of man is not in himself: it is not in man that walkech to direct his steps. Jer. 10.23. We cannot keep ourselves from do committing evil. 2. The Spirits keeping of us from evil, doth not exclude our care and endeavour to keep ourselves. The Lord he makes a gracious Promise, 1 Sam. 2.9. that he will keep the feet of his servants; and yet the Scripture tells you, that it is their care, and their duty also, to make straight paths for their feet, and to ponder the path of our feet, Prov. 4.23. as Solomon expresseth it. Hence you find in Scripture, Promises not only of what God will do, and of Christ's Prayer that you may be delivered from evil; but of the practice of the godly, and their care in keeping themselves; 1 John 5.18. and this is their duty, He that is begotten of God keepeth himself; and as the same Apostle saith, Little children, keep yourselves. We must not trust so in Gods keeping of us as to be idle, but we must labour to keep ourselves, as the Psalmist did, who kept himself from his iniquity. Psalm. 18.23. 3. It is a great evidence of integrity and sincerity of heart, when men labour to keep themselves from inward and constitution-sins, as well as from gross sins; and this David did, He kept himself from his iniquity; that is, from those sins which by constitution he was inclined to; and this was an argument of his great sincerity. 4 Consider, that though the Spirit of God doth keep regenerate men from doing the evil they would, yet the inclination and will to do any evil, doth make us guilty in the sight of God, as if we had actually done it. That in Scripture sense is said to be done, that is either purposed or intended to be done. A notable passage to this purpose you have in Josh. 24.9. Ihshua 24.9. where it is said, that Balack King of Moab waged war against Israel; and yet if you read the History, Numb. 2.23. and 24. chap. in the 22.23. and 24. chapters of Numbers, you shall not read one word of any such war; Now the reconciliation of these two places are easy; Balack did not actually wage war against Israel, but he did intent so to do, and therefore he hired Balaam to curse the people; and then, saith he, I shall prevail. I mention this to this purpose, that you may not think yourselves guiltless, so ye keep out of the act of sin; but if so be you have a will, and an inclination to those evils, you will be found guilty before God; and hereupon it is that Christ tells us, that He that is angry with his brother without a cause, is guilty of murder; and he that looks after a woman to lust on her, hath committed adultery already in his heart. Mat. 5.22. Ver. 28. This Position may greatly humble us; we are guilty of many actual sins which we have committed; and we are guilty of many sins, which though we have not acted, yet have they been in our purposes and intentions, and these the Law of God will judge. 5. Judge not thyself to be righteous and gracious, by bare restraints from sin in particular actions; but if you would judge yourselves, judge by the ordinary course of your lives. It is possible that in a particular act a good man may not be kept from that sin, from which a wicked man may; and it is possible that a wicked man may do that good, which a godly man may not be able to do: Now you are not to judge of yourselves by particular acts, but by the constant course of your lives; for if you should do otherwise, you would condemn the generation of the just. I shall give an example, by comparing together good King David, and wicked King Abimelech, they were both tempted to the same sin; and should you have guessed at these two men by their particular restraints, you would have taken Abimelech for the good King, and David for the bad King. Abimelech in his restraint was far better than David; it is said of Abimelech that he took Sarah; he did not know that she was Abraham's wife, but David did know that Bathsheba was the wife of Vriah; and then further, Abimelech the Heathen King, though he had Sarah in the house, yet the Scripture tells you he did not defile her: but David took Bathsheba into his house, and was actually unclean with her: Now should you look upon these two men in this particular case, you would judge Abimelech to be the gracious King, and David the Heathen King.— But now if you look upon David in the ordinary course of his life, he was far better than Abimelech; you are not therefore to pass a verdict upon any man that he is good or bad, by any particular act; that as it is a rule in Philosophy, that one act doth not denominate; so when you go to judge of men you must not look upon a particular act, but upon the general scope and current of their lives. Prov. 16.17. The high way of the righteous is to departed from evil. Use 2 The second Use is of Instruction, and first to regenerate men, who have the renewing work of the Spirit. There are these three Instructions I would have you to learn: 1. Bless God that ever you have been crossed in the doing of those sins which you would have committed. How near the brink of many a sin hath many a godly man been at, when an occasion and an inclination hath met together, but God hath put in a restraint? O bless God, it is the greatest mercy next converting grace. It was the prayer of Jabez, O that thou wouldst bless me indeed! and O that thou wouldst keep me from evil! let it be thy prayer also. Sometimes men are angry when they are kept from an intended sin; and this is just as if a man going to execution, should be angry with a man for stopping him in his way: Alas, poor man, thou art going to the execution of thy sin, if any stop thee, 'tis the saving of thy soul, at least the saving of thy peace, therefore bless God. How did David bless God, when he intended to have cut off Nabal and all his family, when Abigail came with smooth words and prevented him? O then, says he, Blessed be God, and blessed be thou, and blessed be the Counsel thou hast given me; 1 ●am. 25.32. so it may be thou hast determined the Commission of a sin, with all circumstances which may further thee in the execution of it; and hath God stopped thee in thy way? what great cause hast thou to magnify him? 2. From hence gathet what cause the people of God have to suspect their own hearts, lest they should carry them to such evils, which they think they should never have committed. Suppose the Spirit should be suspended, that it should not restrain thee, what evil wouldst thou not commit. There are Scripture-instances of godly men, who have fallen into those sins, that themselves never thought they should commit; and such sins which were repugnant to those graces wherein they were most excellent.— Abraham he was the eminentest man alive in his age for faith, Gal. 3.9. Abrahamus' pa●er fidelium non efficienter, sed exemplariter. and therefore was called the father of the faithful; now would any man think that Abraham should fall into unbelief; why? yes, he did; for being distrustful of God's Providence, he told two lies, one to Pharaoh King of Egypt, Gen. 12.13. and the other to Abimelech King of Gerar.— Likewise Moses, the Scripture tell of him, that he was the meekest man upon earth, Psal. 106.33. and yet he spoke unadvisedly with his lips; he fell into passion, which was that sin which was contrary to that grace, wherein he was most excellent.— And so also job, Jam. 5.11. whom the Scripture tells you was the most patiented man on earth; and of all sins job was most hurried to impatiency, Job 3. insomuch that he bitterly curseth the day of his birth, and the night in which it is said, A man-child is conceived. I name these examples to you, to let you see what cause you have to bless God for the sin you have been prevented from, and what cause you have to suspect your hearts, if the Spirit of God withdraw from you. And so Moses, he was noted to be the meekest man on earth, Numb. 12.3. And yet even this meek Moses is transported with passion, and he speaks unadvisedly with his mouth. 3. Pray unto God for the Spirit to do its office in thy soul, Psal. 106.33. that the Spirit may keep thee from doing the evil thou wouldst. We read of David, Psal. 19.13. that he made this prayer, Lord, keep thy servant also from presumptuous sins. Thou hast need to pray that the Spirit may check and curb thy corruptions when thou art tempted to sin, because there is no man, though never so good, that can stand by his own strength, though never so great, and thereby avoid an evil when he is tempted to it, though never so foul. O therefore pray for preventing grace, that God would keep thee by his Spirit, that so thou mightest not do the works of the flesh. And therefore Christ hath taught us to pray, Lord, deliver us from evil, Mat. 6.13. viz. from that evil which we cannot of ourselves avoid. Secondly, as this point refers to the unregenerate, who have only restraining grace to hinder them from sin: Let even such consider what cause they have to bless God for this mercy; though they shall go to hell, yet they have cause to bless God for restraining grace on earth; for though it will not make you good; yet it will and doth make you less evil; and though it cannot make you spiritual, yet it will make you good moral men. By restraining grace a man may have this good. 1. He may not commit so many and great sins. 2. He may not incur so great punishment. 3. He will bring the less scandal to Religion. 4. He will give the less bad example. 2. Unto such who have restraining grace, I would give this caution, that you would not boast thereof; The Pharisee had restraining grace, but he made ill use thereof: Luke 18.11. Non Deum, sed seipsum laudavit Pharisaeus. I thank God, says he, I am no extortioner, nor no adulterer, nor as this Publican is. Doth God restrain these sins in thee? do not thou boast in these restraints; who hath made a difference between thee and others? is it not God? therefore be not proud of it. 3. Take heed that you do not take restraining grace to be an evidence of renewing grace; and here I shall show you twelve ways, whereby you may be deceived: but of this in the following Sermon. SERMON XXVII. at Laurence Jury. Lond. Feb. 16. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. I Shall by God's assistance in this Sermon finish this point; and there is only one question that depends upon the last caution I named in my last Sermon, which was, that you should not look upon the restraints of the Spirit in keeping you from sin, to be the saving and gracious work of the Spirit. And hereupon I shall answer this question, and show you what other causes there may be, besides the renewing grace of the Spirit, that may keep wicked men from doing evil. 1. Men may be kept from wickedness, from the power which a religious education hath had on them while they were young; when you are under the tuition of Parents or Masters, or Governors, this may restrain men from doing much evil. 2 King. 12.2. You have an instance hereof in King Jehoash; He did that which was right in the sight of the Lord all the days wherein Jehoiada the Priest instructed him: All the days his Uncle lived he walked in the ways of the Lord; but assoon as ever he was dead, he fell to work wickedness. Thus you read concerning Paul, that he was according to the Law blameless, Phil. 3.6. that is, as to the outward letter; now how came he to be thus? why, says he, Quo semel est imbuta recens servabit odorem Testa diu.— I am an Hebrew of the Hebrews, and touching the law a Pharisee; that is, he was trained up in the Jewish religion, and the force of education had made Paul a man of a very good moral life. And so the young man he saith to Christ that all the Commandments he had kept from his youth; this was the power of education, Mark 10.19,20. Plutarch. A colt if he be never taken, nor tamed with bit nor bridle, will be a very savage and wild creature all his life-time; and if you let him run too long, he will hardly be tamed at all; but if you take up a colt when he is young, though he be wild by nature, yet by breaking of him, you will make him fit for service. It is true, religion doth not run in a blood, yet the profession of it may; and this may be one cause why men do not the evil they would, because a religious education hath a power to keep them back; yet this falls far short of renewing grace. 2. Disability of body, whether through age or sickness, may be a means to restrain men from many sins: Ambrose calls diseases the shops of virtue. Indeed sickness it is a prison, but not a grave to sin; it is only mortification which is a slaughter-house to sin, Morbi virtutis officinae. Ambr. sickness keeps sin in; when men are fastened to their beds, and when their bones are made to rattle in their skin, they have then no pleasure, nor leisure left them to think of Luxurious excess: Thus we see in Abimelech, how God kept him by laying some sickness or other upon him. Gen. 20.6. compared with vers. 17. This you see by comparing Gen. 20.6. with the 17. ver. of that Chapter. In ver. 6. God told Abimelech, that he withheld him from sin; there it is only said in the general, that God restrained him; but in ver. 17. is hinted the manner how God did this; Abimelech would feign have defiled Abraham's wife; but God laid some disease upon him, and therefore it is said that Abraham prayed unto God, and God healed Abimelech. Rivet. Rivet upon these words saith, that assoon as ever he took Sarah into his house, God smote him with a sore sickness, so that he was not able to commit folly with her: And he gives this reason; because Isaac was the promised seed; and if Abimelech should have lain with Sarah, the child would have been thought Abimelech's, and not abraham's; and therefore God did send some exquisite disease upon him, that so he might be disabled to his intended folly. 3. Outward meanness and poverty of a man's present condition, is a cause to hinder many men from sin; whereas if they had wealth, they would work wickedness with greediness. And this was Hazaels' condition; while he was a servant, he could not then do much mischief, his outward condition was so mean that he had not opportunity and advantage, 2 King. 8.12. but when he came to be King in his Master's room; Then shalt thou burn the City, rip up women with child, and dash children against the stones; he never thought he should have been so bad; but when he came to be King he did this and much more: We may bless God, as it is a common proverb, That cursed cows have but short horns; that wicked men are not sometimes rich men, and great in place and power, God many times so order it, that men that have much evil in their natures, should not have opportunity to act it in their lives. 4. Another way whereby men may be kept from sin, may be from the affrightment of a natural conscience; God's Spirit doth not only sometimes witness with the spirit in godly men, but also checks the spirits of wicked men; and though a wicked man doth not forbear to act sin obedientially, with any respect to the command of God; yet he forbears to sin rationally, out of conviction from a natural conscience. Natural conscience it is that which overrules and sways a wicked man, so that he shall not do the evil he would; the Gentiles, having not the law; as the Apostle saith, that is the written law, Rom. 2.14. yet they do by nature the things contained in the law, and these having not the law, are a law unto themselves; these Gentiles, though heathens, the Scripture says they were a law unto themselves, that is they have a conscience which is instead of a law to them. 5. The fear which is implanted in men of humane laws, and penal statutes is another means to keep men from much sin; when a divine law cannot bear sway with a wicked man's conscience, a humane law will restrain his practice; if it were not so, how many murders would there be, were it not more for venturing their necks, than their souls? It is a mercy to have good laws in a Nation, because they restrain men from the practice of evil, when the law of God hath not a sway upon men's consciences. You find in Scripture how men have been restrained merely upon this account; the favourites of Nabuchadnezzar King of Babylon informing against Shadrach, Meshech, and Abednego, Dan. 3.29. touching their God, there was an order made that the three children should be cast into the fiery furnace, and that it should be seven times more hotter then formerly; well, they were cast in, and the story tells you, that they walked in the fire as in a pleasant room. Now this did so convince the King and his Nobles, that the King made this law, and sent out this Edict, that every People, Nation, and language which spoke any thing amiss against the God of Shadrach, Meshech, and Abednego, they shall be cut in pieces, and their houses be made a dunghill; here was a humane law, and this did so quell, and awe the people, that though they did rail against the God of Shadrach, Meshech, and Abednego before, yet now they were silent: I only mention this to show what force and power a humane law hath to restrain the sin of wicked men. 6. Men may be kept from sin, merely by the presence and example of good men among whom they live; who do take notice of, and observe their ways. I remember that it is reported as a proverb among the Romans, they will say, Take heed, Cato beholds you. Cato who was esteemed a good man, and being so esteemed, when any man was doing evil, this was their Proverb, Take heed, Cato sees you. And thus you find in Scripture concerning Herod, that he feared John, knowing that he was a just man, and an holy, and observed him. Jo●. 6.20. We have a story in the book of Martyrs in the beginning of the first volume, concerning John the Evangelist who wrote the Revelation; as he was riding upon the high way, a company of thiefs met with him; and it so happened that the Captain of these thiefs was a youth which lived under John's Ministry; and though John hardly knew him, yet he knew john; and it is said, when he saw the old man, he ran away; the guilt of his conscience did so recoil upon him, and the presence of john, that he ran away, not daring to act his accustomed wickedness. To this purpose is that of the Apostle Paul, It is good to be zealously affected always in a good thing, and not only when I am present with you. Gai. 4.18. Phil. 1.27. Phil. 2.12. It intimates that whilst Paul was present, they walked marvellous well; but when he was absent, they then grew idle; the presence and example of good men is an occasion many times to keep others from sin. 7. Men may be kept from sin, from an heroicknesse of Spirit, and from the ingenuousness of a man's natural temper. And thus Luther before conversion, whilst he was a Monk in the Church of Rome, yet he professes that then he was never tainted with covetousness; he was of so ingenuous a spirit, that such a sordid sin did not cleave to him. And so Paul, he tells you of a natural gift which he had, which was continency. Thus it is reported of Plutarch that he should say. Malo nullumsuisse Plutarchum, etc. Rom. 2.14. I had rather you should say there is no such man in the world, then to say that Ps●tarch is either vain, unjust, or unconstant; the natural temper of the man did incline him to equity and justice. Paul speaking of the Gentiles says, that though they had not the Law, yet they did by nature the things contained in the Law; that is, by a refined nature. What is the reason that some men are passionate, and others not? the reason is not from renewing grace; but it is, because there is in some a more ingenuousness of spirit then in others; and hereby many evils as to the act of them are restrained, though men be destitute of renewing grace. 8. Wicked men they may be kept from doing evil, for fear of punishment, either temporal or eternal; sometimes fear of outward judgements: and thus it was with the Egyptians; Formidine poenae potiùs quàm detest●tione moli. Exod 12.33. they cry, Let the Israelites go, or we are all dead men; depart they must, but not because God would have them go; nor yet out of love to the Isralites, but out of love to themselves; we are all dead men, if they be not free men. So we read the High Priests and Pharisees, Mat. 26.5. they would not kill Christ upon a feast-day, lest there should be an uproar among the people; it was not love to Christ, but love to themselves. So many Politicians they would do many injurious acts, were it not that they feared the people. 9 The fear of hell, and God's wrath, that may lie hard on the soul of a sinner, and may keep him from doing wickedness, fear of everlasting burn. To this purpose you have a notable passage of the Prophet Isaiah, The sinners in Zion, says he, are afraid, fearfulness hath surprised the hypocrites; Isa. 3.3.14. what? what's the matter? This is the reason, Who among us can dwell with devouring fire? who can dwell with everlasting barnings? The fear of God's wrath made them afraid of sin. 10. Hope of temporal and eternal reward may be another cause why men may forbear sin. Mark. 10.17. And this was the conceit of that young man: What shall I do, that I may inherit eternal life! Christ answers him, Thou knowest the Commandments, Do not kill, Do not commit adultery, Do not steal: and he answers, All these have I kept from my youth; he had more regard to the reward then to the rule in his obedience of the Commmandments. And thus Balaam his hope in a happy end did curb him that he did not commit an unrighteous act. Upon all these forementioned occasions wicked men may refrain from sin; such who are wholly without any truth of grace. Use. The Use I shall make of this point shall be to wicked men, Pu●c●rum est in secundis t●rti●sque consister●, etc. Cicero. even to those who upon any of the forementioned grounds have been kept from sin. 1. Hereby you have less sin than others have, or then yourselves would have had, if you had been without restraining grace; though restraining grace in checking sin do not make you good; yet it makes you less evil; though not holy and spiritual men, yet good moral men. 2. Your punishment will be less than otherwise it would have been, in that God hath given you restraining grace to keep under sin. A Heathen shall be punished less, that hath restraining grace, than a Christian which wants it. A sober Heathen shall be punished less than a drunken Christian. 3. Consider, that in keeping under sin, you will not so fearfully break the peace of your consciences; open and gross sins they lay the conscience open, and fill it with terror and amazement; but the less thou actest sin, the less shall thy conscience be troubled. 4. Hereby thou dost less scandal religion, than otherwise thou wouldst have done; dat evils they give a scratch to the face of religion, but open sins they give religion a stab at the heart; religion receives not so much disreputation by close hypocrites as by open profaneness. 5. Thou mightest do more hurt by thy sin's example if God should leave thee, then now thou dost. Though thou art a bad man, yet if God restrain sin in thee, thou dost not give so bad an example as otherwise thou wouldst do. 6. Who knows but that these small beginnings of restraining grace may be a forerunner of renewing grace? thou which art restrained from evil, though thou art at present wicked, who knows but that God may turn restraining grace into r●n●ing grace? Use. 2 The next Use shall be of comfort to godly men; and truly there are many gracious hearts, which may upon what I have said, raise to themselves many fears and doubts; some such fear as this may be in the breasts of many, and they may say, Object. Sir, you have been treating of the power of God's Spirit, even in its common workings by restraining grace to keep under sin in wicked men; and some may say that they fall short not only of godly, but even of wicked men; for a wicked man can refrain those sins which I cannot. This objection may come from the heart of many a good man; and to this I shall lay down three or four words by way of answer, and comfort, and so conclude all. Answer. 1. Consider, that to perceive the unbridled workings of sin in your natures, doth not argue the increase of sin; but your increase of light, and tenderness in conscience. Paul while he was unconverted, thought himself alive, and in a very happy condition before he saw the spirituality of the Law; Rom. 7.9. but when he was converted, When the Commandment came, sin revived, and then he died; that is, the Law coming in power upon his conscience he then saw sin alive, and yet then he was in a converted estate and in a happy condition. As light breaking into a room doth discover what wants and disorders are there, which were unknown, and unseen in the dark: so doth light breaking into the understanding, discover our spiritual wants. 2. Do not judge yourselves to be in a bad estate, by the want of particular restraints under sin; but judge yourselves by the powerful manifestations of habitual grace in your more ordinary and constant course and practice. It may be one man can bridle his passion, but thou canst not; yet he may be a bad man, and thou a good man. A traveller perhaps may sometimes step into a wheel-tract, but his ordinary course is in the beaten road: so if thou fallest into sin, and wantest restraining grace, this may be thy falling into a wheele-tract; Prov. 16.17. thy ordinary way is the beaten path. It being the high way of the upright to departed from evil; yet now & then thou mayst lose thy way. You are not to judge of yourselves by particular acts of restraint. 3. Though thou art overtaken with a sin when other men are not, who are worse than thyself; yet consider, thou hast more temptations unto sin then other men have. It is true, in some cases a godly man's sins they are more to be aggravated then a wicked man's, yet in other cases a godly man's sin is not so to be aggravated. The devil is more solicitous to tempt a godsy man to sin, than he is a wicked man. Job. 1. Zeck. 3.1,2. When the sons of God came together, the devil came also in the midst of them. He owes them a spite; and therefore if they be now and then overtaken, they should not judge themselves by those particular acts, but by the constant course of their lives. 4. Consider, though thou dost yield to a sinful act, Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet if sin be not a Tyrant, nor a Lord over thee, thou hast no cause to fear. Thou yieldest to sin as to an Usurper, not as to thy Liege Lord; though thou wantest the restraint of the Spirit in some particular acts to keep thee from evil, yet if thou art kept by God from the reigning power of sin: be not discouraged, thou art in a happy condition. 5. Let this be your comfort; though now and then thou canst not restrain the acts of sin, yet ere long thou shalt be a complete conqueror over all thy sins; God shall tread down Satan under thy feet shortly; now thou fightest with the devil hand to hand, but then thou shalt trample him under thy feet: and let this be your comfort, who have the Spirit lusting against the Flesh; your combat is but short, your victory is certain, your conquest is great, and your reward, and Crown everlasting. FINIS. An ALPHABETICAL TABLE, TO the foregoing Treatise of the conflict between the Flesh and Spirit. A SPirit of God works not alike in all. Page. 66 Attendance on Ordinances. p. 103 Affections unruly. p. 179 Aptness to fall into any sin. p. 194 Spiritual Abatements. p. 214 Christian Religion not Austere. p. 218 Arminian objections answered. p. 249 B Blame of sin only due to us. p. 131, 132 And not to God or devil. p. 161 Business of the world hinders holy duties. p. 210 C Conviction for sin long after the Commission of it. p. 40 We must not go out of our Calling. p. 49 We must follow our particular Calling. p. 52 Constancy in duty. p. 65 Customary sinning. p. 117 Conflict of Flesh and Spirit. p. 124 Of Corruption of our natures. p. 141 Concupiscence a sin. p. 160 Conflict against sin fourfold. p. 165 Conscience Gods spy. p. 182 Contrariety of Flesh and Spirit. p. 186, 187 Why God suffers this Contrariety of our Corrupt natures to good. p. 198 No Confidence to be put in duties. p. 256 D Despising Ordinances. p. 10 Depending on Ordinances. ibid. Deliberate sinners. p. 33, 34 Devil may move a man to that which is good. p. 48 We must not Depend on that we do. p 54 Spiritual desertions of three sorts. p. 59 Duties spiritually done. p. 63, 64 Duties diligently done. p. 64 Satanical delusions. p. 86, 87 Difference between the godly sinning, and the wicked. p. 112, 113, 114. Diabolical motions. p. 156 Corruption in us to our dying day. p. 192 Sin diverts from and disturbs in duty. p. 207 Gods decrees abused. p. 216 Defilement cleaves to duty. p. 233 Desire to do is doing. p. 258 E Our Flesh a malicious enemy. p. 135 An universal enemy. p. 136 Other properties of this enmity. p. 137, 138 We can never do good enough. p. 220 False ends of doing duty. p. 244, 245 Education may restrain from evil. p. 283 F Fervency and Frequency in duty. p. 62 Fulfil lusts of the Flesh what. p. 110 Flesh, the meaning of it. p. 121 How the Flesh opposeth the Spirit. p. 120 Slavish Fear. p. 176, 177 G Spirit of God our Guide. p. 82 Why we must follow the Spirits Guidance. p. 83, 84 We have more sin than Grace. p. 191 H Health must be preserved. p. 51, 52 Humiliation for corruptions. p. 144 Our corruption hinders us from doing good. p. 208 I Jesus Christ a faithful High Priest. p. 66 Inobservancy of the Spirit. p. 92, 93 Indulgence of sin. p. 118 Enticements to sin. p. 127, 128, 129 Inability to do good pretended. p. 217 Of Interruptions in holy duties. p. 231, 232 K How godly kept from doing evil. p. 262, etc. The holy Spirit keeps us. p. 265 We are not able to keep ourselves. p, 277 Gods keeping of us implies our care. ibid. L Lusts of the Flesh. p. 109 Of seeing Little sins. p. 129 M Moral persuasions what. p. 13, 105 Seucral Motions of the Spirit to good. p. 45 Evil Motions of the heart. p. 47 Misery of those from whom God's Spirit is withdrawn. p. 71 How we may know the Motions of the Spirit from the Motions of our natural conscience. p. 84, 85 Common and saving Motions of the Spirit. p. 88 Our natures receptive of evil Motions. p. 94 Mortification. p, 150 Mourn for corruption. p. 251 N Great is our Need of God's Spirit. p. 70 Of a Natural conscience. p. 175, 176 Necessity of Ordinances. p. 208 O A child of God may Often commit the same sin. p. 41 Avoid Occasions to sin. p. 149 Of Opposition of sin by the godly and wicked. p. 169, etc. Of Original sin. p. 205, 257 Of necessity of Ordinances. p 209 Omission of good damnable. p 228 P Pouring out of the Spirit in latter days. p. 14 Pretending to have the Spirit. p. 101, 102 Potency of the Flesh. p. 133, 134 R Repentance a work of the Spirit. p. 31 Motions of the Spirit in Reprobates. p. 89 Rejoicing in evil. p 113 Why corrupt nature remains in the Regenerate. p. 266, 967 A Regenerate man doth not sin as he did before. p. 134, 144 Of Restraining grace. p. 276 S Sons of God, what it implies. p. 2 Spirit of God withdrawing. p. 6 Spirit of God works mediately. p 16, 17 Saints may fall into those sins which are contrary to their graces wherein they are most eminent. p. 37 38 Signs of the Spirits withdrawing. p 60, 61, 62 Sin causeth the Spirit to withdraw. p 73, 74 Sin brings no good fruit. p. 97 How the Spirit is in us. p. 100 Suppress the first stirring of sin. p. 147, 148 Sense of sin. p. 202, 203, 204. Succeslesnesse in duty, whence. p. 226 Sincerity accepted. p. 259 T Spirit of God keeps us from yielding to Temptations. p. 28. God's Spirit withdraws but for a time. p. 77 V Good unseasonably done. p. 50 W Withdrawing of the Spirit. p. 6 Wrong six fold to God's Spirit. p. 7 Withdrawing of Spirit from the Word. p. 18 Symptoms of the Spirits withdrawing from the Word. p. 23, 24 Reasons of the Spirits withdrawing. p. 32. Christians are weak to do good. p. 69 Of walking in the Spirit. p. 80 Of wearisomeness in holy duties. p. 238 We must watch our hearts. p. 254 Wicked men restrained. p. 271, 272, etc. Wicked men may abstain from sin, and yet not upon gracious grounds. p. 286, 287, etc. FINIS. THE Christians Directory, TENDING To guide him in those several conditions which Gods providence may cast him into. Digested in several SERMONS, BY The late faithful Servant of Jesus Christ, Mr. CHRISTOPHER LOVE, Minister of Laurence Jury. LONDON, Printed for John Rothwell, at the Fountain and Bear in Goldsmith's Row in Cheapside, 1653. TO THE READER. Christian Reader, THe experience which the World hath had of the worth of the works of this Reverend Author, renders a commendatory Epistle needless to any thing of his. Our business therefore at present, is only to put this piece likewise into thy hands; and (according as we promised at the first) to assure thee that it is genuine, having been faithfully compared with, and corrected by Mr Loves own notes. Yet thus much we shall say of it, that it cannot but be singularly useful unto Christians, in regard that it contains directions how to carry themselves in the various and several conditions they shall be in, in this world; whether their condition be afflicted or joyons; whether they buy or sell; or what way soever they make use of the world, here is excellent advice and counsel for them. And so beseeching the Lord to accompany it with his blessing, and make it profitable to the souls of his people; in him we rest, Thy faithful Friends, Edm: Calamy, Simeon Ash, Jer: Whitaker. Will: Taylor, Allen Gear. A CHRISTIANS DIRECTORY. 1 Cor. 7.30,31. And they that weep as though they wept not; and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as not abusing of it; for the fashion of this world passeth away. I Have chosen this place of Scripture, intending through God's assistance, to make many Sermons upon it, being a Text that affords us so much variety of matter; but I shall not stand long upon any one particular Doctrine, because I would gladly end it, in some convenient time. This Text may well be called A Christians Directory, to guide and direct him, in his ordinary course, and walking through all the various mutations, vicissitudes & alterations, he may meet withal here in the world, whatsoever his condition be, here is matter of advice and Counsel for him. If he meets with crosses, troubles and afflictions, than his duty is to weep as if he wept not; if he meet with a gale of prosperity, with an affluence and confluence of all outward happiness, than his duty is to rejoice as if he rejoiced not. If he be a Tradesman, and by buying and selling, and trading in the world, he gets a great estate: then his duty is, to use his wealth so as if he possessed it not. And lest these particular cases and directions should not reach every man's particular condition: therefore the Apostle gives this general rule to all that have any thing to do in the world, whether in one kind or other, that they that use this world, must use it, as not abusing of it, because the fashion of this world passeth away. Here you see what work I have cut out to you, which will afford abundance of matter, I shall only at present, make a short entrance into the first direction the Apostle here gives to those that meet with crosses and afflictions in the world, namely, that they that weep be as if they wept not. There is some disagreement in opinion amongst interpreters, touching the scope of these words. Pareus thinks this Text hath a special reference to marriage, though it be intensive also to all sorts and conditions of people in the world, yet he thinks it carries a nearer relation to men in a conjugal condition. A man in a married estate must look to meet with cares and crosses, and troubles, as the Apostle intimates in the next verse but one to my Text, Vers. 3. and therefore he gives this advice; you that are in a married estate, and do meet with troubles and afflictions in the same, why, you must weep as if you wept not, you must mourn regularly and moderately; suppose you meet with troubles and afflictions, as a froward wife; or if you have a good wife, yet no Children by her, or if you have, they are bad Children; or if they be good; they die, God takes them away from you; or if they live, they take pernicious courses, and are a grief and sorrow, and vexation to you: why in all these or the like conditions, you should so moderate your sorrows, as to weep as if you wept not. And (truly beloved) the scope of the Chapter caries the sense this way; and from hence I might note to you. Doct. 1 1. That a married life exposeth a man to a great many crosses and troubles; either unsutableness of temper and constitution between man and wife, the having of bad Children or no Children; or Children, or wife die: these and many more afflictions do sometimes happen in a married estate. 2. From hence I note, that people ought to take heed, what ever troubles they meet with in this condition, that they be not cast down with over much sorrow and grief: but I only hint these things by the way. And though I believe, this Text caries a great reference to people in a conjugal estate, yet because the Scripture is large, and speaks in general terms, that he that weeps, should be as if he wept not, etc. therefore I shall rather choose to handle it in this sense, that whatsoever crosses, troubles, losses, or afflictions, befalls any men here below, they should mourn and weep as if they wept not, that is, so regulate and moderate their sorrows, that they should not be inordinate or excessive in the same; and the Doctrine I shall observe from hence is this. Doct. That Christians should take a great deal of heed, that they be not immoderate or excessive in worldly sorrows, either for the meeting with any crosses, undergoing any troubles, or the losing of any comforts here in the world. Whatsoever afflictions you meet with, or whatsoever comforts you part with, you should take care your sorrows be not immoderate and inordinate. In the handling of this, it may be I may come near the bosoms of many of you, some of you (it may be) are troubled for want of trading, that you are not able to buy bread to put in your mouths: others troubled for losses, some for crosses and afflictions, some for outward, others for inward troubles: why, in all these conditions, you must weep as if you wept not, you must have a care of immoderateness, and excessiveness in all your sorrows. Before I shall discuss those queries I intent about this Doctrine, I shall first lay down three conclusions concerning it. Con. 1 That this Doctrine doth not deny a natural sensibleness of any crosses or afflictions you meet with. (Beloved) God would not have you stupid and insensible under his hand: this Doctrine of weeping as if you wept not, doth allow of natural sensibleness of any cross or affliction that befalls us, God would have none to be stoically insensible of heart. Con. 2 2. Take this Conclusion, that the people of God are more able to bear afflictions and crosses, at one time, than they are at another. It was the case of David, at one time when Absalon was dead, he cried out with great impatiency in the 2 Sam. 18.33. Oh Absalon my Son, my Son, oh Absalon, would to God I had died for thee my Son, my Son. And yet at another time when his Child was dead, in the 2 Sam. 12.20. He riseth up and anoints his face, and eats bread, and takes patiently the hand of God upon him; the people of God are more able to bear afflictions at one time then at another. Con. 3 3. Inordinate and immoderate sorrow for any affliction doth many times provoke God to lay on greater and heavier afflictions upon a people; it is the way to provoke the Lord to double his strokes upon you, to make your burdens heavier, and your bondage greater. God deals with us, as a Father deals with his Child; if the Father sees that the Child bears his corrections kindly, he will give him the less; but if he be stubborn, and frets and takes on, it will not make the Father lessen his strokes, but to give him more and more: so if we do patiently bear the indignation of the Lord in these afflictions he lays upon us, it is the way to have them alleviated; but if we repine and murmur against God, and are immoderate in our sorrows, this is the way to have them increased. Queries. I come now to the Queries which I promised to handle, and they are these three. 1. When peoples sorrows are immoderate and excessive for worldly afflictions. 2. Why a Christian should take heed, that his sorrows be not so. 3. I shall give you some considerations to allay excessiveness, and immoderateness in sorrowing what ever befalls you here in this world. For the first. Quest. 1 First, When may a Christians sorrow, (either for the meeting with any crosses or afflictions, Signs of immoderate sorrowing for worldly afflictions or the losing of any comforts here in this world,) be said to be immoderate? Answ. I shall lay it down to you in these five particulars. 1. Then is your sorrow inordinate and excessive, when it lays you under great indisposition of heart, to the performance of religious duties; when it makes you unfit and indisposed to holy duties; and especially these two, hearing the word and private prayer. First, When it indisposeth you for hearing the word of God, as in Exod. 6.9. Moses spoke unto the Children of Israel, but they harkened not unto him, for anguish of spirit, and for cruel bondage. The people were so grieved and over-pressed with sorrow, that what Moses spoke to them from the Lord, they did not regard it, because of their afflictions and great bondage: Now if ever any sorrow or cross went so near thy heart, as to disturb thee, and indispose thee to the hearing of God's word, that hath been an immoderate sorrow. And therefore it is a great sin, and greatly to be reproved in those that when any of their nearest relations are dead, they are so dejected with sorrow, as not to come to Church, in 3. or 4. sabbath-days afterward, which is very usual with a great many. In Levit. the 21.1,2,3,4. The Lord commanded there, that there should none be defiled for the dead amongst his people. There was a custom amongst the Heathen, when any of their friends were dead, in token of lamentation and sorrow, they would make their heads bald, and shave the corners of their beards, cut their flesh, and the like; but God prohibits his people, the doing of these things, as shaving their heads, cutting the corners of their beards, and the like. When the duties of Religion, as hearing the word, is interrupted by your sorrows for any worldly cross, then look upon it, as an irregular sorrow. Secondly, When your sorrow indisposeth and keeps you from private prayer, than it is inordinate: as in Psal. 77.3,4. my spirit (saith Asaph) is overwhelmed within me, and I am so troubled that I cannot speak. When troubles do so stop men's mouths that they cannot pray, or make known their wants to God, than it is an inordinate sorrow: and you women especially, that are naturally more tender, and apt to grieve then men, do you look to it, if your sorrows have been never so small, yet if they have interrupted and kept you from hearing the word of God, and from private duties, they have been excessive and immoderate. So Mal. 2.13.14. We read of women that covered the Altar of the Lord with tears, with weeping and with crying out, etc. 'tis not meant of godly, but of worldly sorrow, women so grieved for the churlishness and unkindness of their Husbands to them, that they covered the Altar with tears, etc. Now God regarded not such services, because when sorrow is excessive for affliction, there is then little or no sorrow for sin. 2. Your sorrows are then inordinate, when they swallow up your comforts in the present mercies of God which you do enjoy. Thus it was with Ahabs' sorrow in the 1. Kings 21.4. you read there that Ahab was grieved and sore displeased, because he could not have Naboths Vineyard; and the Text saith, he went home, and laid him down upon his bed, turned away his face, and would eat no bread; though Ahab was a King, had a goodly Palace, and had Vineyards enough of his own, yet because he could not enjoy Naboths, he could take no pleasure nor comfort in those he had. Thus good old Jacob did so excessively mourn for Joseph, who in his thoughts was dead, that though all his Sons and Daughters came to comfort him, yet he refused to be comforted; but said, he would go mourning to his grave. The loss of one Child did swallow up the comfort of all the other eleven Sons. Gen. 37.35. If the sense of the present sorrows and afflictions you lie under, be so great, that they swallow up all the mercies, and present comforts you enjoy, then are your sorrows inordinate. Some people are so overwhelmed with a few light afflictions, that they forget the many great mercies they enjoy: many men that are worth ten thousand pound, if they should lose but one thousand pound, it would so trouble them, that they would take no comfort in all the rest. 3. When your sorrows for worldly losses or crosses, put you upon sinful shifts and wicked courses, to make up and repair your loss again, then look upon it as an immoderate sorrow. 1 Sam. 28.6,7,8. Thus Saul when he was in great trouble and perplexity of mind, and could not tell what to do, than he went to the witch at Endor for help, which did declare his sorrow to be immoderate. Look to it, you that have met with great losses in the world, and undergone great afflictions and crosses, if these have made you run to sinful courses, to repair your losses, or lighten your afflictions, than your sorrow hath been excessive: as it may be you are in debt, and not able to maintain yourself and Family by your Trade: and therefore you will betake yourself to sinful shifts and deceits, as false weights, false lights, false measures, or the like, to repair your losses; if it be so, your sorrows are immoderate. 4. Then your sorrows are immoderate, when you do so grieve for your own trouble and afflictions, as to carry no compassion in your breast towards the afflictions of others, when thy Family losses do so afflict thee, that all the public losses of Church and State do not at all affect thee, when thy own private and personal afflictions do so trouble thee, that come what will to the Church or Kingdom wherein thou livest, thou carest not: when thou canst shed a flood of tears for thine own misery, but not a drop for the misery of the Church of God, then are thy sorrows inordinate and irregular. 5. When you are so sensible of your own afflictions, as to think no bodies afflictions are so great as yours, then are your sorrows irregular. When you are like these in Lament. 1.12. that say, come and see if there be any sorrow, any affliction like unto mine wherewith the Lord hath afflicted me. When you shall say, never did any man lose such an Estate as I have done, or such a loving Husband, or Wife, or Children as I have done; never did any undergo such troubles and crosses as I have done, then are your sorrows immoderate. But I shall show you hereafter, that there are others that have lost more, and suffered more, and undergone greater afflictions, and have greater cause to complain than you; but thus much shall serve for the first Query. Quest 2 I come now to the 2d, why Christians should take heed of this distemper, of being immoderate and excessive in their sorrows for any affliction. Answ. 1. Because immoderate sorrow for the things of the world does proceed from evil causes. And 2dly does produce evil effects. First, It proceeds from evil causes, and those are, 1. From an immoderate love to the things of the world; that, in the want, and for the loss whereof, you do too much grieve, it is a sign you did too much love in the enjoyment of it, Gen. 37.35. When Jacob supposed that his Joseph was slain, he so exceedingly mourned for him, that though all his Sons and Daughters risen up to comfort him, yet he refused to be comforted, and said, I will go down into the grave unto my Son mourning. And why did Jacob thus mourn for him, but because he loved him more than all the rest, it was his immoderate love to him, that made him sorrow so immoderately. If your hearts be glued to the things of the world, you cannot part with them, but with a great deal of vexation and sorrow. If thy sorrow be excessive for the loss of any thing, thy love was immoderate towards it in the enjoyment of it. John 11.35.36. when Christ came to Lazarus, and he being dead, Christ wept: then said the Jews, behold how he loved him, his weeping for him did manifest the greatness of his love to him: not that his love was excessive, I do not say so: yet this we may see from hence, that grief in the want of mercies proceeds from love in the enjoyment of them. 2. This immoderate sorrow proceeds from a murmuring discontent at the dealing of God's providence towards you; there is a clashing between Gods will and yours, as if God did not so well know how to deal with you, as you do with yourselves; else you would quietly submit to his will. 3. Another evil cause from whence this immoderate sorrow ariseth is ignorance, both of the vanity of temporal things, and the reality of spiritual things: we discover thereby, that we think temporal things to have more worth in them, than indeed they have, and spiritual things less. But 2dly, As it proceeds from evil causes, so it produceth evil effects: there are these five evil effects that immoderate sorrow produceth, as 1. It prejudiceth your natural health, 2 Cor. 7.10. godly sorrow worketh repentance never to be repent of; but worldly sorrow causeth death. And Solomon tells us, a sorrowful spirit drieth up the bones, Prov. 17.22. so says David in Psal. 31.10. my life is spent with grief, and my years with sighing, my bones are consumed. 2. It is a blemish to Religion for a Christian to be excessive in his sorrows, for the joy of the Lord should be his strength. A godly Christian hath always cause of joy unspeakable, and full of glory: therefore it is a blemish to Christianity, to see a godly man overpressed with worldly sorrow; it is an aspersion upon Religion, for a godly man to hang down his head, for the loss of any outward things, as if he had no greater concernments to look after, no joy, nor comfort, nor happiness to look after but here in this life. 3. It exceedingly indisposeth the heart to holy and spiritual duties, it hinders and interrupts you in hearing the word, and prayer, Exod. 6.9. They harkened not unto Moses for anguish of spirit and cruel bondage, etc. Psal. 77.4. I am so troubled that I cannot speak. 4. Excessive sorrow, imbitters those sweet and comfortable mercies you do enjoy, a thousand mercies are buried under the excessive sorrow for one affliction: as in Gen. 37.35. the place before quoted, Jacob did so extremely mourn for Joseph his youngest Son, which he supposed to be dead, that though he had eleven Sons, and many Daughters, and all of them came to comfort him, yet he could take no comfort in any of them; but resolved that his grey hairs should go down to the grave in mourning for him: this one excessive sorrow for Joseph, did embitter many mercies and comforts which he did enjoy. So Esther 5.13. though Haman was admitted to the greatest intimacy & familiarity with the King, yet all this availed him nothing, so long as he saw Mordecai sitting at the King's Gate: in this regard many men discover a temper much like the Hedgehog, which as naturalists tell us hath this property, it will gather a great many apples, or such like fruit, upon his bristles, and then go to a Hedge and eat them; but it is so mournful a Creature, that if it chance but to let fall one of his apples by the way, it will so vex and trouble him, that he will throw down all the rest. So many men, if they meet but with one cross or affliction, it will make them throw away all the other mercies they enjoy, and take no comfort in any of them. 5. Excessive sorrow for worldly crosses, provokes God many times to send heavier and greater afflictions than ever yet you suffered. As I told you before, a stubborn Child, that blubbers and cries, and murmurs under the Father's corrections, will far the worse, and have the more blows for it; so the more we repine and immoderately grieve for any worldly afflictions, the more crosses and troubles we are like to have. And thus I have done with the second question, why Christians should take heed of immoderacie and excessiveness in worldly sorrows. We come now to lay down some considerations whereby to allay your sorrows; but I must leave that till the afternoon, I shall only for the present, make a short application of what hath been said, and so have done. Use. Use. Is it so, that Christians should not be excessive in worldly sorrows, but weep as if they wept not: then this reproves those that can mourn for every cross that befalls them; but yet cannot shed a tear for any sin they commit. Many men complain of small inconsiderable troubles and affliction; but yet never complain of their sins and corruptions: these never trouble them, nor come near their hearts, they can mourn for that which can but at most prejudice the body, and yet never grieve for that which can prejudice and destroy their souls. 2. I beseech you beloved, take heed of being lavish of your tears for worldly crosses or afflictions, it is pity to wash a foul Room with sweet water. I must needs tell you tears are too precious to sh●d for every trifle: it were a great deal better you would keep this precious water to wash away your sins; for though it is Christ's blood alone that can wash away the guilt of sin, yet your tears may much conduce to wash away the filth and power of sin. When you mourn for worldly crosses, then weep as if you wept not; but when you mourn for sin, mourn as much as you can. Be like ye before the Sun, that will soon melt and convert into water: you that are the Children of God know, that you have greater things, and of higher concernment to bestow your tears upon, than any outward troubles; you have daily failings, and many sins and corruptions unmortified and unsubdued, and the loss of the light of God's countenance to mourn for, your sorrows never run aright, but when they run in this Channel, when your tears run into the Millpond, to grind your lusts and corruptions, to consume and weaken them, then are your sorrows right and regular. Lastly, Let me entreat and advise you not to mistake in reference to your sorrows, to think you do mourn and grieve for sin, when it is only for outward afflictions. Many men when their Neighbours ask them why they are so sad and mournful, and weep so much, will be ready to say, it is for their sins and failings, and corruptions that are too strong for them, or the like, when indeed it is only for some cross or outward trouble they have met with: therefore do not mistake that sorrow to be for your sins, which is only or especially for some outward affliction you have met with. SERMON. 2. We come now to the third Question, which I shall spend this whole Aftemoon upon, and that is this, to lay down to you 12 considerations, whereby to allay and keep under immoderateness and excessive sorrow for any worldly crosses or afflictions, and how to keep ourselves in the frame and temper of spirit, which the Apostle here enjoins us, namely, to weep as if we wept not. I told you in the morning, God would not have us stupid and insensible of his hand in any affliction; but yet as we should not be stoical, so neither must we be excessive in our sorrows. I have therefore in my meditations revolved these several considerations, Several Considerations to allay immoderate sorrow. Job. 2.10. as likely to be most prevalent, to allay excessiveness and immoderacy of sorrow. 1. Consider, that you have had more mercies in your life-time to cheer you up, then ever you have had crosses to discomfort you: this consideration did strongly work upon Job, to support his spirits under afflictions, says he, shall we receive good at the hands of God, and shall we not receive evil? I have read a story of a man of 50 years of age, who lived 48. years and never knew what sickness was; but all the two last years of his life, he was very sickly, and very impatient under it; but at last he reasoned the case thus with himself, and said, the Lord might have given me 48 years of sickness, and but two years of health, but hath done the contrary; I will therefore rather admire the mercy of God, in giving me so long a time of health, then repine and murmur at him for giving me so short a time of sickness: the Lord doth ever leave with us more mercies than he takes from us; and therefore how should this support our spirits, seeing our mercies have been more and greater than ever our afflictions have been: what though the Lord doth now visit me with sickness, yet I have had more years of health, than I have had of sickness: what though I have lost friends, why yet let me consider, they have lived a great while with me: what though this or that comfort is taken from me, yet I have a great many more left still. The Scripture is very sensible how apt we are to grieve overmuch, and therefore prescribes this Rule to allay immoderate sorrow, Eccles. 7.14. In the day of adversity consider; why? what must we consider? that God hath set the one over against the other, (that is) though you are in afflictions now, yet he hath given you mercies heretofore, and it may be he will give you prosperity again, he hath balanced your present afflictions with former mercies, and if you set the mercies you have enjoyed against the present afflictions you suffer, you will find the tale of your mercies, to exceed the number of your sufferings. 2 Sam. 18.33. When David cried out in such immoderate sorrow for his Son, Oh Absalon my Son, my Son, would to God I had died for thee my Son, my Son: if he had then likewise said, oh Solomon my Son, my Son; and seriously considered, what a good Son he had living: this would have been a great means to have quieted his spirit. The consideration of those many mercies we have enjoyed, will be an excellent means to bear up our hearts under any present affliction we lie under. Consid. 2 2. If you would keep yourselves within bounds, in reference to your sorrows, consider that God doth many times take away creature comforts, and contentments from his people, to make way for greater mercy and blessings to come in the room of them. This is very observable in the case of David, God took away a Child by death, that was gotten illegitimately, and he gave him a Solomon, a lawfully begotten and better Child in the room of it; yea this consideration did bear up David's heart, Psal. 71.20,21. Thou hast showed me great and sore troubles; but thou shalt bring me again from the depth of the Earth, and shalt increase my greatness and comfort me on every side: and were this seriously considered, it would be a means to bear up our hearts under losses and troubles: what though this or that comfort be taken away, it may be God hath some gracious end in it, to make way for the bestowing a greater mercy in the room of it. Would you be angry with that man that should pull down your smoky Cottage over your head, if he would erect a stately Palace for you in the room of it; every mercy that God takes from you, he will give a greater for it: as the Prophet told Amaziah, who expended his Estate on the Israelites, the Lord is able to give thee much more than this: Job 1.3. with cap. 42.12. thus God dealt with Job, as you may see in the first and last Chapters of that Book, compared together, the Lord took away from Job all his Estate and substance; but gave him twice as much as he took away from him: there was taken from him seven thousand sheep, and God gave him afterward fourteen thousand for them, he lost 3000 Camels, he had afterwards 6●00 for them, he lost five hundred yoke of Oxen, and 500 she Asses, afterwards he had double restored for them. And this case of Jobs may be as an example and ground of encouragement for Christians in all ages, to wait upon God, in an humble submission to all his dispensations. So James 5.11. says the Apostle, you have heard of the patience of Job, and what end the Lord made with him, that the Lord is very pi●…ifull, and of tender mercies: this example of his should bear up your hearts in the time of affliction: the Lord takes away small mercies to make room for greater. 'Tis very observable how this consideration wrought with Isaac, Sarah his Mother was lately dead, and to make up his loss, God gave him Bebeckah to wife, and 'tis said, Gen. 24 67. She became his wife, and he loved her, and Isaac was comforted after his Mother's death. Consid. 3 3. Consider, that excessive sorrow for the loss of one comfort, doth embitter all the rest of your present comforts to you, take heed therefore of casting in this gall of bitterness amongst your comforts; excessive sorrow is like a worm in a Nut, that eats out all the sweetness of the kernel and leaves nothing but the shell: so will excessive sorrow take away all the sweetness of your present comforts; thus it was with Haman, Esther 4.11,12,13. He called for his friends and Zeresh his Wife, and told them the glory of his riches, and the multitude of his Children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes, and the Servants of the King. Now you cannot but think this man was a gallant man. Nay Haman said moreover, Est●er the Queen did let no man come in with the King unto the banquet, that she had prepared, but myself, and to morrow am I invited unto her also with the King, yet says he, all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's Gate, and will not reverence, and make obeisance to me; here was the curse of God upon him, in that he could not enjoy any mercy he had with comfort, because Mordecai did not reverence him; so we see in the instance of Jacob formerly mentioned, Gen. 37.35. Excessive sorrow for one affliction looseth the comfort of all our mercies. Consid. 4 4. To allay immoderate sorrow, consider that thou hast within thee more ground of exceeding joy, than any thing without thee can be a cause of excessive sorrow; as Prov. 14.14. A good man shall be satisfied from himself, a godly man hath matter of rejoicing in himself, whatever befalls him in the world. We read, Luke 13.21. when the Disciples doted upon a temporal flourishing Kingdom, Christ told them, the Kingdom of God was within them, if we have Christ's grace, etc. though we have nothing else, that's greater 'cause of exceeding joy, than any other wants can be ground of excessive sorrow; what though they have nothing here below, yet God is their portion, and they have an inheritance with the Saints in light reserved for them. What though they have not a penny of money in their purses, yet have they true treasure which moth cannot corrupt, nor thief break thorough and steal? What though they have no bread in their Cupboards at home, when every day they feed upon the bread of life, the precious body and blood of Christ? What though you are reproached and defamed in your good name, when notwithstanding your name is written in the Book of Life? You have every way more cause of joy within you, than you have cause of sorrow without you, Gen. 33.11. I have enough, said Esau, I have enough said Jacob too; but the word signifies, I have all: yet Jacob was poorer than Esau: ille habet omia qui habet habentem omnia. Consid. 5 5. Consider, that that comfort which thou dost so excessively mourn for the want of, it may be would prove a greater cross and trouble, should God have continued it still to thee. There is a remarkable instance for this in Gen. 30.5. you read there of Rachel, an impatient woman overcome with passion and sorrow for want of Children, she cried to her Husband, give me Children or else I die; well this woman had her desire granted, and she that before cried, give me Children or else I die; when she had Children she dies in Childbirth, Gen. 35.16,17,18. As they journeyed from Bethel, Rachel travailed, and she had hard labour, and the Mid-wise said unto her, fear not, thou shalt have this Son also: And it came to pass, as her soul was in departing (for she died) that she called his name Ben-oni, 2 Sam. 12.16. she died after her Son was born. God can make those comforts that we desire, to be crosses to us. So to David, had God given him the life of his Child, it would have been a living monument of his shame, that all that knew the Child would have said, yonder goes David's Bastard. I have heard a godly Minister relate a story, that once he went to visit a Neighbour of his, (whose Child lay a dying) to comfort her, she was very much grieved and dejected with sorrow, and would by no means be comforted: the Minister said unto her, woman, why do you grieve so much? if your Child should live, it may be God might make it a scourge and vexation to you, by taking wicked and sinful courses; she answered, she did not care if her Child did recover, though he were hanged afterward: this her Son did recover, and was afterward executed for some villainy that he had committed: why now it had been a greater mercy, and a thousand times better for her, to have seen him buried before, then that he should have come to such an unhappy end. I only mention this, to show you, that God can turn those comforts which we so much prize and dote upon, into crosses to us; and therefore this should allay excessiveness of sorrow for the loss of any worldly comfort. Consid. 6 6. Consider, that all those crosses in the world, for which you grieve, though they be never so great, yet they are very short; and this is the Argument the Apostle useth here in the Text, Omni● brevia tolerabilia●sse de bend, etiamsi magna sint. Cicero. (says he,) Brethren, the time is short, it remaineth therefore, that they that weep, be as if they wept not, though your afflictions be heavy, yet they shall not continue long: therefore be patiented under them; though they be never so great, yet because they are short they are tolerable; and this the Apostle presseth in 2 Cor. 4.17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. And so says God, Esa. 54.7. for a moment have I forsaken thee; but in everlasting loving kindness will I have mercy on thee. Our afflictions are always computed by days and hours; but our mercies by years, to show that the time is but short, wherein we do endure afflictions here below: they are soon over, and like Clouds the Sun will quickly break through them. When Athanasius was banished, he said it was but a little Cloud, it would be over presently. A Martyr said unto his fellow, shut but your eyes, and the next time they are opened, 'twill be in another world. Consid. 7 7. Consider, that by immoderate sorrow, you do not go the way to remove or lessen your afflictions, but rather provoke God to continue and increase them. This I hinted to you in the morning. As a stubborn Child that fumes, and frets, and stamps and stars, and blubbers, or the like: this carriage is not the way to make the Father forbear correcting him; but rather to give him the more blows; so the more excessive we are in our sorrows, the heavier afflictions God many times lays upon us. What Christ said of taking cares, Which of you by taking thought can add one cubit to his Stature? may be said in this case, which of you by excessive sorrow can any whit lessen your affliction? the way to remove our afflictions, is to accept of the punishment of our sins. A Child that submits and begs pardon for his offence, and promiseth amendment, saves many a blow by it. Consid. 8 8. Consider, that any outward comfort here in this world, the loss of which thou dost so exceedingly mourn for, it is no better than what any wicked man may have, and yourselves may well be without. Is it for want of wealth, honour, Children, & c? Lo wicked men may have all these, and therefore why shouldest thou be so much troubled for the loss of that which any Reprobate may enjoy. Indeed were it for the loss of Christ, of Heaven and everlasting happiness, we could never sufficiently mourn for the loss of these; but in the loseing of these outward mercies, we lose no more, than a damned wretch may enjoy, the things that we mourn for, are not of that worth and value, that we estimate them. I have read a story of two godly men that met, named Anthony and Didymus. Now Didymus was blind, yet of excellent parts. Anthony asked him, if he were not troubled at it? yes said Didymus; but said Anthony, will you be troubled for want of what flies and Dogs may have, and not rather rejoice that you have what Angels have? Consid 9 9 To allay thy immoderate sorrow, consider, that whatsoever loss or affliction God doth inflict upon you here in this life, he doth really intent your advantage and gain by that loss; and therefore why should any misfortune trouble you? seeing God intends your good by them all, so that you shall in conclusion be forced to say, Psal. 119. it is good for me that I was afflicted, and in very faithfulness he hath afflicted me. 'Tis the observation of Salmeron on John 3. Suppose a man should throw a rich Pearl or Diamond at you, and hit you upon the hand, so you might have the Diamond for it, would you count that an injury? why so God deals with us, he turns our losses into gain, and all our crosses into comforts. Suppose a man that is very much in debt, and hath great need of money, even to buy bread to put in his mouth, should go to a friend of his and make known his condition, and beg some relief from him: if this friend of his should go to his Chest, and take out a great bag of money or gold, and throw it at him, bidding him take it, though he should hurt him with the blow, do you think he would take it unkindly? no certainly: why so every affliction that God lays upon us, shall work for our good: we may say as Joseph did to his Brethren, though you intent all this for my hurt, yet God intended & turned it to my good. So when any body do wrong or injure us, we may say to them, though you intent this to my hurt, yet God will work benefit and advantage to me by it. The Lord never intends us any harm, but good, by all the afflictions he lays upon us. All afflictions like Jonathans' rod have honey on the top, and therefore let us bear them patiently. You would be very angry if an enemy should draw blood from you; but if a Doctor does take away a great deal more from you in reference to your health, and for your good, you will not take that amiss. Be persuaded therefore to patience under all worldly crosses and troubles, because God intends your good by them, and to promote your spiritual advantage, that as your afflictions do abound, so your consolations in Christ may abound much more. Consid. 10 10. Consider, that your betters have been in as bad or a worse condition than ever you have been, and therefore let this allay your sorrows. It is true indeed, were we in so bad a condition, that never any were in the like, we might have some excuse for our immoderate sorrow; but there are none of us that are afflicted alone, those that are a great deal better than we, have had as great crosses and afflictions as ever we have had, 1 Pet. 5.9. there the Apostle exhorteth them to resist the Devil with steadfastness, as knowing that the same afflictions are accomplished in their brethren that are in the world: there are none now in so miserable a condition; but there are others that have been, or are, or shall be in as sad a condition as they: there hath no temptation befallen you, but such as is common to man, for God is faithful, who will not suffer you to be tempted above what you are able. 1 Cor. 10.13. Hast thou lost a great Estate? why Job lost more than ever thou didst; he lost seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred she Asses, he lost all that he had, not so much as any outward comfort left him; and therefore seeing the same affliction hath befallen others, why should not you be contented? But it may be you will say I have lost my Children. Why Job lost more Children than ever thou didst, he lost ten Children in one day, taken away by an untimely death; but it may be though you have lost as many Children, yet they went to their graves in peace, and therefore that may comfort your heart; others have been in a worse condition than you are in, and yet have undergone it patiently. Notwithstanding all the afflictions that lay upon Job, he sinned not, he did not open his mouth against God. And so our Lord Jesus Christ, he was a man of sorrows; saith he, the Foxes have holes, and the Birds of the Air have nests; but the Son of Man hath not where to lay his head. Jesus Christ though Heir of all things, was yet as poor as ever thou hast been; and therefore let these considerations stay your hearts in what ever afflictions may befall you here in this world; for the Lord knows what a Cloud of blood is yet hanging over our heads. Consid. 11 11. To keep down excessive sorrow for the loss of any Creature comfort, consider, that your sorrow is never sightly placed till it hath sin for its object, your sorrow is misplaced, and runs in a wrong Channel, till it centres here. If you sorrow for the things of the world, you let it run in a wrong Channel, and keep it from running there where it should run: 'tis pity to use sweet water to wash a foul room, sin ought to be the chief object of sorrow, and our tears are diverted out of their proper Channel, when we do not sorrow for sin either mediately or immediately. God hath promised to bottle all those tears we shed for sin, but no other; those that we shed for the things of the world, they are but. tears cast away, they run over, and not into God's Bottles And indeed my Brethren, there are no afflictions here that do deserve our sorrows or tears. Would you not count him a mad man that should go and throw Pearls or Diamond at a Pear-tree, and so lose them: so it is pity to throw away tears upon the things of this world, to waste such precious commodities upon every slight occasion. Consid. 12 12. Consider that excessive sorrow for the world, will hinder and interrupt your mourning for sin: as when a vein is opened in the arm, and the blood runs out there, it hinders and diverts it from running in its usual Channel; so when you are in a vein of sorrow and discontent for worldly losses or crosses: this diverts and hinders the natural course of your tears, so that you cannot mourn for sin. And thus I have done with these twelve Considerations, and also with these three Queries. I have showed you when sorrow is inordinate, and I have given you some reasons why Christians should not mourn immoderately for the things of this world; and now I have laid you down twelve confideraions to keep you from excessive mourning for the loss of any outward comfort. SERM. 3. Quest. 4 Rule 3. How to moderate our sorrows for the loss of worldly comforts. I Have now one Query more, and that is in the fourth place, to show you what Rules or helps you are to use, so as to keep your sorrows for worldly crosses within bounds, to weep as if you wept not. I shall here likewise give you 11. or 12. directions for the performance of this duty. 1. If you would keep your sorrow within bounds, use this help, look upon those things, for the want of which you do so excessively grieve, as mere nothings. You will say it is a childish thing for a man to cry for nothing; why many such childish pranks do we play very often, we do grieve and mourn, and weep for mere nothings, which if we did seriously consider, when we do mourn for the loss of this or that comfort, it would allay our sorrows, seeing they are mere nothing: Oh but you'll say, my Trade fails, so much of my Estate is lost, and do you call this nothing? yes I do, for so the Scripture calls them, Prov. 23.5. says Solomon, wilt thou set thy heart upon that which is nothing? for riches take unto them wings and fly away: and if so, why should we set our hearts so much upon them, as to grieve for them in the want of them. When King Agrippa came to pass judgement upon Paul, Acts 25.23. It's said, he came with great Pomp; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but in the Original it is, he came with a great fantasy. Such fancies and nothings are all worldly Pomps and comforts, in comparison of the great and weighty things of salvation: there is but one thing necessary says Christ, and that is to get an interest in him; Luk. 10 42 it is not necessary that you should have riches and honour in the world, the only thing necessary is to get Christ, and therefore why should we spend our time, and take pains about that which is not bread, and after that which will not profit us, which are but mere nothings. What a Childish part was it in Haman, Esa. 55.2. when he had so many privileges and dignities as the favour of the King, to sit at the King's Table, and ride upon his Horse, etc. that he should be so much grieved and troubled, because Mordecai would not reverence him? what a poor small matter was this, to interrupt all his comforts? and Ahab, etc. he could not have Naboths Vineyard, when he had so many of his own: many men suffer themselves to be overwhelmed with sorrow for poor slight trivial things. Seneca sets out such a man that hath a stately house, fair Orchards and Gardens, with much fruit, yet should grieve because a few leaves fall off. 2. If you would keep your sorrows within bounds, then take heed you do not place an inordinate and immoderate love, upon any comfort you enjoy here below. If you love any thing too much in the enjoyment of it, you will grieve too much for that thing in the loss of it, and therefore let not your hearts be glued to any comfort here below. Let the comforts of the world be to you as Gloves to your hands, and not as the skin to your flesh; you cannot pull off the skin from your flesh without a great deal of pain and torment, but you may pull of your Glove from your hand without any trouble. If your hearts be glued too much to the love of worldly things, the loss of those things you did so immoderately love, will provoke you to excessive sorrow and grief. A man will never grieve for the loss of that which he hates, but for that which he loves, and you can never keep your sorrow within bounds, if you do not keep your love within bounds. As it is with a Picture, if you put it into a frame, and hang it up against the wall, you may easily take it down again; but if you glue or past it to the wall, you cannot take it down without tearing it all to pieces. So if your love to the World be like a Picture, glued to the wall, you will not part with the things of the world, but with a great deal of sorrow and trouble and vexation. Gen. 37.3.35. It is said of Jacob when he heard his Son Joseph was dead, that he wept and would not be comforted, and the reason was, because he loved Joseph exceedingly, and more than all the rest: his excessive love to Joseph did make him sorrow so much in the want of him. 3. Look upon all comforts here below, Scio me geunisse mortelem. as loseable and uncertain. God in his wisdom hath not joined permanency to any comfort here below. Look upon your comforts as mutable and perishing: have you lost a Child? why say, I knew before that I had begotten a mortal Child: there is an appointed time for us all once to die, and the comforts we enjoy here below, are not like the Anchor in the bottom of the Sea that holds fast in a storm; but like the flag upon the top of the mast that turns with every wind; and therefore seeing in your greatest comfort you are subject to an alteration every moment, why should you immoderately sorrow in the loss of them, and grieve so much for that which you may lose you know not how soon. A man should sit lose from things loseable, and never give way to certain sorrows, for the loss of so uncertain comforts. 4. If you would keep your sorrow within bounds, consider that you have no cause of sorrow for the loss of worldly things, if God leaves you enough for the necessities of your life, though he doth not leave you a superfluity for the complacency and delight of your life, having food and raiment, let us therewith be content. 1 Tim. 6.8 If thou hast bread, though not junkets, be contented with it: if you have raiment, though not Ornaments, yet be contented. If you have food and raiment, though never so course, being enough but merely to maintain life, you have no cause to complain, but to be contented. Jacob was a richer man than any of you that hear me this day; yet says he in Gen. 28.20. if so be thou wilt give me bread to eat, and raiment to put on, it shall suffice me. If the Lord gives us meat and raiment, though the meat be homely, and the raiment course, yet we should be content with it, and say it shall suffice me: though God doth not give us abundance for our delight and conveniency, yet if he gives us enough to relieve our necessities, we should be contented, and therefore have no cause of excessive sorrow in that particular. Help the 5th 5. Do nothing that may commemorate or call to mind your former or present afflictions, so as to renew your sorrows thereby. Beloved, it is an ill course that many people take, when they have lost a friend, as a Husband, or a Wife, or a Parent, or a Child, they will be looking upon the Picture, or Clothes, or any thing else of their deceased friends, which make their sorrow to renew, and their wounds to bleed a fresh, do nothing that may call to mind your sorrows. It is a notable instance to this purpose, and very observable, that which you find in Gen. 35.17,18. It is said there of Rachel, that when she was a dying, the Child being born, she called its name Benoni, the Son of my sorrow; but now mark, Ja●ob would not let it be called by that name the Mother called it by; but he called it Benjamin the Son of my right hand. And Divines give this Reason of it, because if Jacob had suffered the Child to have been called by that name, every time he had heard it, it would have been a means to recall to mind the loss of his Wife, who died while she was in labour with him, and so have revived his grief and sorrow for it: therefore we should not call to mind our afflictions, so as to renew our sorrows. 6. If you would keep your sorrows within bounds, live much in the meditation and contemplation of divine things. The reason why you mourn so much for things below, is because you meditate no more on things above; were your contemplations raised up to the speculation of divine and spiritual things, the joy of these would swallow up your sorrow for the loss of any thing here below. Adam in innocency did so converse with God, that he did not see his own nakedness. I have read of the Eagle, that she is of a temper and condition contrary to all other Birds: whereas all other Birds that fly when they are hurt, or in want, will cry and make a noise; as the Crane will chatter, the Dove will mou●ne, the Raven will croak, all creatures will make a noise when they are hart or in want: but now the Eagle she will fly aloft towards the Sun, and there recreate herself with its warm beams. Oh now beloved that you would be Eagle like, to soar up in your meditations heavenward; to raise up your thoughts to spiritual and heavenly things; and this would greatly allay your sorrows for the loss of any outward comfort. Rule 7 7. Labour to mourn for sin more, and then you will mourn for outward afflictions less, when once the conscience is touched with a penitential sorrow for sin, it will then cease sorrowing for the loss of worldly comforts. Oh Beloved, the letting your sorrows run out upon sin, will divert them from any other object, because when once the soul is in a vein of weeping for sin, it sees and apprehends sin to be so great an evil, that no evil in the world is so much a ground of sorrow as that: and therefore if you would weep as if you wept not for outward troubles, weep more for sin, and the corruptions that are in your own hearts; I may say of sorrow as it is said of fear in Esay 8.12,13. says the Text, Fear not their fear, neither be afraid, but sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread. They that fear the Lord will not fear men; they that have a religious fear, will not have a worldly fear: so if you have a godly sorrow for sin; it will keep you from any immoderate worldly sorrow; and therefore I could wish, when you find your sorrows breaking out for the loss of worldly comforts, and things go crossse with you here below, that you would consider, that you have greater evils, to mourn for, and a great deal more cause to let your sorrows run in sins Channel, then for any outward cross or affliction. 8. If you would allay excess in worldly sorrow, balance your outward wants with your inward and spiritual enjoyments; and your outward crosses with your inward comforts; and see whether the scale of your spiritual comforts doth not exceedingly weigh down the other: and if God make your spiritual mercies to outvie your outward afflictions, you have more cause to rejoice then to mourn. This course David took in 2 Sam. 25.5. says he, Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure, for this is all my salvation, and all my desire, although he make it not to grow, as if he should have said, although I have not an affluence and confluence of all worldly happiness, yet I care not, seeing God hath made with mean everlasting covenant, ordered in all things and sure; though things go amiss without, yet all is well within; God hath made with me a covenant, and that is all my desire, and all my salvation, so that now if you would with David balance your outward crosses with your inward comforts, Pro. 14.14 you would there see more cause of joy then outwardly of sorrow. A good man (saith Solomon) shall be satisfied from himself; he hath that within him which will afford him comfort, whatsoever his outward condition be. You that are dejected with worldly sorrow, reason thus with yourselves, what though my condition be said, and I want necessaries for this life, and have not a house to put my head in; or if I have, it is but a poor smoky Cottage; yet why should I be troubled, seeing I have a house not made with hands, eternal in the heavens, though I have no habitation here, 2 Cor. 5.1. yet Christ is gone before me into heaven to prepare a place for me there. What though I am a man of a mean estate, and can scarce with all my labour and pains bring the year about? Joh. 14.2. yet God is my portion, and I have an inheritance among them that are sanctified by faith in Christ: what though I am in debt, and in continual danger when I go abroad to be arrested and imprisoned, yet my great debt is paid, Christ hath satisfied divine justifice for me: and I shall never go to the Prison of hell to all eternity: what though I have no money in my purse to buy bread? yet I have a treasure in heaven, that shall never be exhausted; what though I have scarce to cover my nakedness? yet I have the long Robe of Christ's righteousness to cover my sinful nakedness: and though I have scarce meat and drink to put in my belly, yet I do feed upon the bread of life, the Lord Jesus Christ: what though I am reproached and scandalised and defamed in my good name? yet my name is written in the book of life, and though I have never a foot of Land here to enjoy, yet I am an heir to a Kingdom. A Prince in disguise in a foreign Country meets with ill usage; but it troubles him not much, why? because he is heir to a Crown, and knows that when he is in his own Kingdom he shall have respect enough. Beloved let these inward and spiritual enjoyments allay all worldly sorrow, considering that if thou dost balance thy spiritual enjoyments with thy outward wants, and thy inward comforts with thy outward losses, the former will infinitely preponderate and outweigh the latter. 9 Would you keep your sorrows within bounds? then make the most of the mercies you receive, and the least of the afflictions you endure; it is the property of a sorrowful spirit to make the most of his afflictions, and the least of his mercies; but if you would keep your hearts from excessive sorrow, you should amplify and enlarge God's mercies to you, and extenuate and lessen your afflictions in your memories, and you will greaten your thankfulness, and lessen and abate your murmuring and sorrows. Consider with yourselves that the least mercy that you do enjoy is more than you do deserve, and the greatest affliction you endure, a great deal less than your demerits; and consider likewise, that you brought nothing into the world, neither can you carry any thing out; and that if you do escape hell torment hereafter, it is a greater mercy, then if you should enjoy all the treasures and pleasures in the world: but many people if they meet but with one day of adversity, they will poor upon their misery, and amplify their sorrows, and never think of those loads of mercies which God hath heaped upon their heads: you have more cause to rejoice that God gives you the least mercy, then to rpine when he sends on you the greatest affliction. 10. Compare your afflictions with others, that have endured greater afflictions with more patience, and less sorrow, than you have done; consider the patience of Job, and the end that the Lord made with him: you never lost so much as Job lost, he lost 7000. Sheep, 3000. Camels, 500: yoke of Oxen, and 500 she Asses, he lost seven sons and three daughters, and all in one day, he endured a great deal of misery in his body, and lay upon the very dunghill, and yet was patiented under all these afflictions; Why nowconsider, that better men than thou art have had greater miseries, and troubles, and afflictions than you, and yet have had a great deal more patience and less sorrow and grief than thou. The Apostle Peter persuaded men to patience in a suffering condition, 1 Pet 5.9. considering that the same afflictions are accomplished in their brethren which are in the world; and Paul 1 Cor. 10.13. There hath nothing befallen you, but such as is common to man; Nay Jesus Christ himself underwent many afflictions and miseries, and yet he opened not his mouth, but as a Sheep before the shearers is dumb, so he opened not his mouth. Those that have more grace have less mercy than thou, and those that have less sins have more afflictions. 11. To allay your sorrow, and keep it within bounds, consider that 'tis better with you when you are at the worst, than it is with wicked men when they are at the best; if this consideration did lie near your hearts, it would greatly allay all excessive sorrow. A little that a righteous man hath is better than the revenues of the wicked, Prov. 15.6. In the house of the righteous is much treasure, but in the revenues of the wicked is trouble; Observe, it is not said, in the revenues of the righteous, is much treasure, but in the house of the righteous; it may be a righteous man's house, may be a poor cottage, a beggar's house, and in it not a stool to sit on, or a fire to warm him, or food to nourish him, etc. and yet says Solomon, in the house of the righteous is much treasure; but have wicked men treasure too? no, in the revenues of the wicked is much trouble, he doth not say in the house of the wicked; but in their revenues, there is much trouble; there is the curse of God upon all that a wicked man enjoys, the poor beggarly cottage of a righteous man hath more treasure and happiness in it, than the great revenues of wicked men, a godly man when he is at worst, is better than a wicked man at best, Prov. 16.8. Better is a little with righteousness, then great revenues without right, a little with the fear of God, is better than a great deal that a wicked man hath. Why now will you lay this to heart? suppose you lie under great afflictions, and have lost an estate, or wife, or children, or friends, or any thing: yet thou art a godly man; I dare assure you that in your worst condition, you are better than a wicked man in his best estate; though there be little or nothing in your house, yet there is great treasure; and though there be much in a wicked man's house, yet there is likewise a great deal of trouble, and sorrow. I have only one consideration more and I have done. 12. If thou wouldst allay excessive sorrow for worldly crosses, consider that you will live a great deal more happy, in being contented with what you have, than you can do in over much grieving for what you want, for thou dost by this means pierce thyself through with many sorrows. A man may be a very rich man and drive a great Trade, and yet that man may be a miserable man, and have a hell in his conscience, and a hell in his family. Therefore if you cannot bring your estate to your mind, you must bring down your mind to your estate, for the comfort of a man's life doth not consist in riches, but in being contented with his condition, therefore rather bless God for what thou hast, then mourn and grieve for what thou wantest: for this is the way to make thy life uncomfortable, and full of trouble and sorrow, take the Apostles advise Hebr. 13.5. says he, Let your conversations be without covetousness, and be content with such things as you have. And thus I have done with these twelve helps or considerations, to keep your sorrows within bounds. Use. We come now to the use which shall be of reproof, to those that can mourn for every trivial and inconsiderable loss they meet with in the world; that have heads like Fountains, to pour out rivers of Tears for any worldly crosses or afflictions: and yet when God calls for mourning and weeping and baldness, their heads are like a Rock, that cannot shed one drop: though they can mourn for small light afflictions, yet they cannot shed a tear either for their own sins, or the sins of the Nation, these men are justly to be reproved for their preposterous sorrow. SERM. 4. I come now to make a further improvement of this point: if it be so that Christians must take heed of immoderate sorrow, and weep as if they wept not for worldly afflictions; then this doctrine will administer these three cautions to you, from whence will arise three Cases of conscience. Caution. 1. Take heed that you run not into this mistake: that when you are excessive in sorrow for worldly crosses, to pretend only to have a natural sensibleness of your afflictions, and no more; and the reason why I give you this caution is, because there is an aptness in men naturally, when they are reproved for their immoderate sorrows, to excuse it and say, will you not give me leave to mourn for my sins, and to have a sensibleness of God's hand upon me, and the like? Case 1 Now because men are so apt to mistake in this particular, I shall handle this case of conscience concerning it: wherein appears the difference between a man that hath only a natural sensibleness of God's hand upon him, and one that mourns and grieves immoderately and excessively; betwixt a kindly grieving and a passionate venation of spirit; and this I shall do in these six following particulars. Answ. 1. Where there is only a natural sensibleness a kindly grieving for worldly crosses; it will rather animate and quicken the soul to religious duties, than any way indispose and interrupt them; and therefore it is that you so often find weeping joined with prayer and supplication in Scripture; thus it is said, jacob wept and made supplication, and in Jer. 3.21. Hos. 12.4. A voice was heard upon the high places, weeping and supplications of the children of Israel; so in jer. 31.9. They shall come with weeping, and with supplication will I lead them. So in Judg. 2.5,6. it is said, the children of Israel at Bochim, lift up their voice and wept, and sacrificed to the Lord. All which places show, that that sorrow which is only a natural sensibleness of God's hand will quicken and encourage the soul to duty, rather than indispose him; but now on the other side, excessive sorrow renders a man unfit for prayer, reading, hearing the word, or any other holy duty. As in Psal. 77.4. Asaph was so overwhelmed with sorrow, that he could not speak. And Exod. 6.9. then is thy sorrow immoderate, when it interrupts thee in the performance of holy duties. 2. Where there is only a kindly grieving and a natural sensibleness of worldly crosses, there is kindled in that man's heart a sympathising and fellow-feeling of other men's troubles; that man will carry compassionate bowels towards other men that are in trouble, as well as themselves. Job 30.25. says Job, did not I weep for him that was in trouble? was not my soul grieved for the poor? but now, where sorrow is immoderate, you will so think upon your own troubles, that you will not pity any that are in the like condition with you. 3. Where there is only a natural sensibleness of worldly crosses, there is retained in that soul a fence of those many mercies you do enjoy, as well as of the afflictions and sufferings you do endure: natural sensibleness of afflictions does not take away the comfort and enjoyment of present mercies; there is a sense of mercies enjoyed, as well as of afflictions endured. But now, in immoderate sorrow, the very sense of your trouble and crosses doth take away, and embitter all your former or present mercies. As in Numb. 16.12,13. Is it a small thing, that thou hast brought us out of a Land that floweth with milk and honey, to kill us in the wilderness? Pray mark, for there is much of God's mind in this place; the Land that these men speak of here, is the land of Egypt, where they were under bondage and slavery; and yet when they met with afflictions in the wilderness, they forgot the bondage they were delivered from in Egypt, but said, it was a Land flowing with milk and honey; immoderate sorrow for afflictions doth quite take away all sense of the mercies you do enjoy. 4. Where there is only a natural sensibleness of worldly crosses, there prayer to God, or a promise from God, will quiet the heart. This you may see verified in Hannah, in 1 Sam. 1.18,19. she was grieved for a child, but what then? She prayed and said, Let thine handmaid find grace in thy sight; so the woman went away and did eat, and her countenance was no more sad. After she had poured forth her heart in prayer to God, she was comforted, she went her way, and was no more sad. Then is your sorrow right, when going to God upon your knees will quiet your heart. Or, 2. When a promise from God will comfort you; thus it was with David, in Psal. 119.50. says he, This is my comfort in affliction, for thy word hath quickened me; that is, the word of a promise. So in Vers. 92. Unless thy law had been my delight, I should then have perished in my affliction. And in Verse 107. I am afflicted very much, quicken me, O Lord, according to thy word. Then is your sorrow moderate, when either a prayer to God, or a promise from God will quiet your hearts; and then are your sorrows immoderate, when under any affliction all the promises in the Bible cannot quiet you; nor any prayer to God comfort you. And thus it was with Job, in Job 9.16. says he, If I had called, and he had answered me, yet would I not believe that he had harkened unto my voice. And therefore beloved look to it, you that have met with many worldly crosses and troubles, and never a prayer could comfort you, nor promise quiet you, it is an argument that your sorrows were immoderate. 5. Where there is only a natural sensibleness of worldly crosses, there that soul does notwithstanding all his afflictions justify God, and condemn himself, acknowledging his own sin to be the cause of all crosses: This you have an instance of in Lamen: 1.18. In all the evil that is come upon us the Lord is righteous; and in Dan. 9.14. the Lord is righteous in all that is come upon us; for we have rebelled and done evil in his sight: So David, Psal. 51.3. I acknowledge my transgression, and my sin is ever before me: then is your sorrow right, when you can justify God, and take shame to yourselves. But now where sorrow is vexatious and excessive, there a sinner flies out against God, and rather justifies himself, there the finner accounts God very severe and cruel in his dispensations, and murmurs against him, thinks ill of him, and of his ways; and in this condition was Job once, Job 16.17. He breaketh me with a tempest, and multiplieth my wounds without a cause, he blamed God and justified himself, which declared his sorrow to be immoderate and excessive. You have a notable passage for this in Esay 8.21. it is said, that when God shall bring afflictions and trouble upon the Land, than they shall curse their King and their God, and look upward, they shall be so overcome with sorrow, as that they shall curse God, and justify themselves: so in Prov. 19.3. says Solomon, the foolishness of man perverteth his way, and his heart fretieth against the Lord. 6. Where there is only a natural sensibleness under the hand of God, there will be an aptness to hearken to comfortable counsel from the word of God to bear up the heart under afflictions; and therefore it is said, Job 33. when God laid afflictions upon him, he opened his ears to counsel; when you are so tamed by afflictions, that you will hear the voice of the rod, and the voice of the word, and hearken to any counsel that is tendered to you to bear up, and support your spirits, then is your sorrow regular, and such as God allows of; but now where sorrow is inordinate, that man is not fit to receive any instruction, from any friend that goes about to comfort him. Thus Asaph in Psal. 27.2. when he was overwhelmed with sorrow, his soul refused to be comforted, they are then like Rachel, that would not be comforted, Matth. 2.18. In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her Children, and would not be comforted, because they were not. The women of Bethlehem, did weep and mourn, and would not be comforted, which did evidence their sorrow to be immoderate. When no promise in the Bible, no comfort nor support from the word, will ease and quiet the heart, this shows that such a spirit is too much overcome with sorrow, vexation, and grief for worldly crosses. And thus I have done with the first caution, to take heed when you are over much grieved for worldly afflictions, that you do not then say it is only a natural sensibleness of the hand of God upon you, and no more. Caution 2 2. Is it so that we must not be immoderate in our sorrows for worldly crosses? but must weep as if we wept not: then take heed ye do not judge that to be a mourning for sin, which is only for outward troubles. And beloved, the reason why I give you this caution is, because of that aptness and propensity there is in people, when they have lost Husband, or Wife, or Children, or Estate, etc. and are extremely troubled and dejected. If you ask them, why they mourn and grieve so much? they will answer, it is for their sins, and will say, what, will you not give me leave to mourn for my sins? it is my sin that is the cause of all my grief and sorrow, and tears, and I hope you will allow me to do so? yes, mourn for your sins in God's name; Case 2 but because men are apt to deceive themselves in this particular, I shall therefore handle another case of conscience concerning this; How you may discern when a man doth excessively sorrow, whether he doth weep rather for his afflictions then for his sin? rather for his troubles and worldly crosses, then for his corruptions, and offending and sinning against God, I shall give you 4 plain discoveries of such a man. 1. Then a man doth grieve under worldly crosses, Discoveries of men that mourn rather for sin then for affliction. rather for his sin then for his afflictions, if so be that man did grieve and mourn for his sins before ever he was afflicted. It is an Argument that your grief is rather for sin, then for affliction, if when you were in prosperity, sin did break your heart, and you could then have no rest nor quietness within you, by reason of your sins: and thus David did mourn for his sins, when he did water his couch with his tears, for defiling of Bathshebah, for he had then no affliction or cross lay upon him, and yet David did roar in the disquietness of his soul, and he had no rest in his bones by reason of his sin. When David sat upon the Throne in worldly glory and prosperity, yet then could he lie in the dust in spiritual shame, and this before the Child was sick. And therefore if upon examination you find that you did weep and mourn for your sins and corruptions, before ever you had this or any other cross lying upon you, than you may conclude, that your sorrow is more for sin then for worldly afflictions; but now when a man shall pretend to grieve for sin, and yet that man's sins never troubled him all his life-time before, his corruptions never grieved his heart, nor troubled his conscience before, this shows it is more for afflictions then for his sin, that such a man mourns and weeps. Discov: 2 2. Then a man mourns rather for sin, then for affliction, when he takes more care to remove his sins from his soul, than his afflictions from his body. When thou canst make it the great request of thy soul, and the care of thy heart, rather to have thy sins removed then thy afflictions. Hosea 14.2. Oh Lord take away all iniquity, and receive us graciously: they did not say, Oh Lord take away affliction, although they had many then upon them; but say they, Lord take away the iniquity of thy Servants, and receive us graciously; but he that desires rather to have his troubles removed then his sins, it is a sign he does not mourn for sin, but for affliction. Thus Pharaoh when the Judgements of God were upon him, when the Thunder and Hail came, and the frogs and lice, Exo. 9.28. and murrain of Beasts, etc. says he to Moses, entreat the Lord that there be no more mighty Thunderings and Hail: he desired Moses to pray to God to remove the plagues from him; but never desired that his sin, and the hardness of his heart might be taken away. You that can cry out, oh Lord take away this cross, or this affliction from me; but never pray to have your sins removed, and your corruptions subdued: this is an Argument you mourn for affliction more than for sin. 3. If when the committing of a sin, and the removing of an affliction stand in competition together, you would rather have the affliction continued, then commit a sin: this shows you grieve for sin, rather than for affliction. As for instance, when a man is brought to a low condition, and a great decay in the world, his Trade fails, and his stock is spent, if that man be more troubled for his sin that brought him into that condition, then for the affliction itself, than he will not commit a sin to repair and make up his losses, though he did know, that the committing of such a sin would do it; and so in any other case: as I have read a story of a Noble man, whose Son and Heir was supposed to have been bewitched, and being advised by some to go to a Witch, to have his Son helped and unbewitched again; he answered, no, by no means, for he had rather the Witch should have his Son then the Devil. But if you make no conscience to commit a sin, to avoid or remove an affliction, if you will break the hedge of a command to avoid a little foul way of affliction, it is a sign that you mourn for your crosses and afflictions more than for your sins, and that you never grieved so much for your corruptions as you have done for your corrections, Job 36.21. so those that in their distress go to Witches and Wizzards, and Fortune-tellers, as Saul did to the witch at Endor, show that they grieve more for affliction then for sin. 4. If you mourn for sin, the true joy that ariseth from the forgiveness of sin, will swallow up the grief that comes to thee, through any worldly cross or affliction, and will likewise make thee to undergo them with patience. That man grieves for sin most, who when his sin is pardoned, grieves least for outward trouble; when the comfort of his sins forgiveness doth more rejoice him, than the continuance of any affliction upon him, can grieve him: as in the 33 of Esay, and the last, The Inhabitants shall not say I am sick; for the people that dwell therein shall be forgiven their iniquity: those people they were like a Ship in a great tempest, their Mast broken, and their sails loosed, all their tackling lost and gone; why? what then? yet the Inhabitants shall not say I am sick, because the Lord hath forgiven them their sin, he doth not say, they shall not say they were sick; but they shall not say they are sick, because their sins are pardoned: the sense of their pardon should take away the sense of their pains under their present sufferings: now when it is thus with you, it is an argument that your trouble was more for sin, then for affliction. But than is a man more troubled for his afflictions, then for his sins, when he will grieve, though he be assured that his sins are pardoned, and that he is an heir apparent unto glory. All the persuasions he hath of sins forgiveness, doth no whit allay his impatience. And thus I have done with this second caution, that you take heed you do not look upon that as a mourning for sin, that is only for some outward trouble and affliction. Before I come to the third caution, give me leave to lay all close to your hearts by a word or two of application, and the use that I shall make of what hath been said in these two Queries, shall be first for reproof, Use of Reproof. and then for exhortation. 1. For reproof to those that are so far from weeping as if they wept not for afflictions, that they weep so excessively, as if their whole bodies were made of a lump of Ice, that does all dissolve into tears, when the Sun of affliction does scorch them. How many men are there that are easily drawn to sorrow immoderately for worldly crosses. We use to say when a man weeps, that he waters his plants; and you know, that when you water your plants in your Garden too much, you drown and kill them, and so when you weep over much for afflictions, you drown your plants, and discompose your spirits, and make them unfit for any spiritual employment. 2. This reproves those that when they come to mourn and weep for their sins and corruptions, they are so sparing of their tears, that then they weep as if they wept not, a slight superficial sigh, or some tear extracted by violence, is the greatest sorrow that many men have for sin: when men are like a Cloud, that will easily drop down tears for any outward affliction; but like a Rock that cannot shed a drop for sin, for dishonouring and displeasing of God. Many people are like to Lewis the ●…th, King of France, that did always carry a Crucifix in his hat, and when he committed any gross and abominable sin, would take off his hat and bow to his Crucifix, and ask forgiveness, and then thought all was well presently. Most men are apt to be slight and superficial in their griefs for sin: why now? how do you invert the Apostles Order and direction here? when you weep for sin as if you wept not, and are excessive and immoderate in your worldly sorrows. 2. Use of Counsel. By way of counsel, be persuaded to look upon your sins as greater matter of sorrow and grief, than all the afflictions that ever befell you: oh weep, and weep again for them; for your sins are worse and greater evils then all your outward troubles, and the better to encourage you to this duty, consider First, That sin is the cause or inlet of all your afflictions, had it not been for sin, you had undergone no suffeirngs●▪ rather therefore mourn for the cause, then for the afflictions themselves. Secondly, Afflictions are not so bad as sin, in regard God is the Author of all our afflictions; but sin is such an evil, that God disclaims that though there be no evil in the City but God doth it, that is, he is the Author of the evil of afflictions; yet he disclaims being the Author of sin. Thirdly, Consider, that all outward afflictions are consistent with grace; but many sins are utterly incompatible and inconsistent with grace. Let your afflictions be never so great, yet you may be a godly man for all that, you may be as poor as Job was, or as miserable as Lazarus, and endure any afflictions whatsoever, and yet all this be consistent with grace; but all sin is not consistent with grace, as the sin against the Holy Ghost, the sin of final impenitency, or final obduracy and hardness of heart, these are not consistent with grace, and therefore you have more cause to mourn for sin then for afflictions, and 4thly, Consider, that afflictions they reach but to the body, but sin that reaches to the soul, afflictions can make but the outward man miserable, but sin will destroy and undo the soul, and make that miserable; and therefore be persuaded rather to weep for your sins and corruptions then for your sufferings and corrections. SERM. V. Caution 3 We come now to the third caution, and that is this: Conc: concerning mourning for sin. is it so, that we must weep as if we wept not, then take this caution, that Christians are not only to take heed, that they weep moderately for worldly afflictions; but they are also to take care, that they be not excessive in their sorrows for their sins and corruptions. But before I handle this case of Conscience, give me leave to premise three conclusions. Con. 1 1. That a man may weep overmuch for his sins. This you have laid down in 2 Cor. 2.7. The Corinthians did fear that the excommunicated person, would be swallowed up with over much sorrow for his sin, says the Apostle, ye ought rather to forgive him, and to comfort him, lest perhaps such a one should be swallowed up with over much sorrow. 2. Con. 2 Take this conclusion, that there be but few in the world that do overmuch grieve & sorrow for their sins: where one offends in sorrowing too much, thousands and ten thousands do offend in sorrowing too little, there are but few that are immoderate in their sorrows for sin. 3. Con. 3 Consider, that none but disconsolate and doubting, and despairing sinners do overmuch grieve for their sins. Obdurate sinners do not grieve at all, and assured Christians they will not grieve too much, only disconsolate and despairing sinners do sorrow overmuch. And here comes in the third case of conscience, Case of conscience when Christians may be said to grieve too much for sin. how or in what case a man may weep and sorrow overmuch for sin. I shall resolve this case very briefly. First, That sorrow for sin is excessive, that makes a Christian poor so much upon his corruptions, that he overlooks his graces. A Child grieves too much when he so blubbers and cries, the tears trickling down his eyes, that he cannot see his Letters, nor read his Book: so a Christian grieves too much for his corruptions, when he cannot see, nor bless God for those graces he gives him. 2. You grieve overmuch for sin when it doth damn and darken your evidences for Heaven; when a Christian does so poor upon his sins, and discover such cause of grief and sorrow from them, that he never looks into his own heart to see what cause of joy he hath there, in having an assurance of his interest in Christ, and a right and title unto glory. Beloved, God would not have one grace to justle out another, sorrow for sin is a grace; but yet God would not have this to justle out spiritual joy. When a Christian does so grieve for sin, that he casts away all hopes of Heaven, than his sorrow is excessive, when he grieves and blubbers so that he cannot read his evidences for Heaven. 3dly, Sorrowing for sin is excessive, when it lays discouragements upon the soul to come in to Christ for pardon and remission; when a man shall so grieve for sin, that he dares not venture to look up to Jesus Christ for mercy, and to lay hold upon a promise for his comfort, when a sinner does thus, than he mourns excessively. If the Children of Israel in the wilderness, when they were stung of the fiery Serpents, had not had the boldness to look up to the Brazen Serpent, they could not have been healed and recovered; so when sorrow for sin makes us that we cannot look up to Christ for pardon, than it is excessive. Sorrow and tears for sin are never right till they are like floods of water to drive us to Christ. Fourthly, sorrow for sin is then immoderate, when it so overwhelms you, that you can take no comfort in the outward blessings that God hath given you, as Houses or Lands, or Corn, or Wine, or the like. When a Christians sorrow for sin doth so damp his spirits, that he cannot take that outward joy and lawful complacency in worldly comforts that God allows him, then is your sorrow inordinate: though many think that God allows that sin should be so bitter to them, yet it is no such matter, you must be sorry for sin, and yet take comfort in the outward blessings that God bestows upon you. Fifthly, Sorrow for sin is inordinate, when it puts a man into an incapacity to receive comforts from the Gospel, when a Christian shall see his sin so great, and his case so sad, that if you tender the promises of the Gospel to him, they are as things of no worth to him, he thinks they do not belong to him, and therefore can find no comfort nor savour in any of them. When a man shall be obstinate, and peremptorily stand out against the comforts of the Gospel because of his sin, then is his sorrow inordinate. Thus Asaph did in Psal. 74.2. says he, I was in trouble, and my soul refused to be comforted. When a man's condition is sad, and yet he refuseth to be comforted, then is his sorrow excessive. Sixthly, Then is sorrow for sin immoderate, when it disables, or indisposeth a man to perform his duty, either in his general or particular calling, when it doth indispose him to the duties of his general calling as a Christian, that he cannot pray, nor read, nor discourse, nor hear the word of God; but lies alone in a corner, and will not admit of any body to comfort him, or confer with him; that sorrow that indisposeth a man to holy duties, is an irregular sorrow, Ps. 77.4. I am so troubled that I cannot speak, to wit, to God in prayer. And so again that sorrow that indisposeth a man to the duties of his particular Calling as a man, that he cannot work, or study, or trade, and follow his particular employments, that sorrow is an inordinate sorrow. God doth require us to work in our Callings, as well as to work out our salvation: and therefore that sorrow that hinders and indisposeth us to it is excessive, and immoderate. And thus I have showed you when sorrow for sin is excessive, and have only given you the heads of things, and have likewise done in resolving the third case of conscience. Use We come now to the application: and if it be so that a Christian must not only take heed of grieving overmuch for afflictions, but for sin too, then take heed you do not pervert this Doctrine; take heed of being obstinate and perverse, and hardhearted in sin; though I tell you that Christians should not be excessive in their sorrows for sin; yet I do not say that wicked men should be obstinate and stouthearted in sin, and never mourn for sin at all. No, it were well for them that they could weep bitterly for their sins: therefore you that are obstinate and presumptuous sinners, take heed that you do not abuse this Doctrine; and again, you that count sin your greatest burden, that every molehill of sin is like a Mountain upon you, take heed that ye be not so overwhelmed with sorrow, that you can see no comfort at all in Christ, and in the promises of Salvation through him; but do you look to the Lord Jesus Christ, and see that there is more in Christ to save you, than there is in yourselves to condemn you; though there be abundance of corruption in you, yet there is a fullness of satisfaction in Christ; he is able to save to the uttermost all that shall come unto God by him. All you that do belong to Christ, do neither weep too much for your sins, nor yet too little, do not say I will not grieve nor shed tears at all for them; for as Christ's blood was shed for our sins, so we should shed tears for them; but yet we must not so grieve for them, as to discourage us from going unto Christ, and to darken our evidences for Heaven. Use. Exhortation. We have only now a use of exhortation, and then I have done. If Christians must take heed that they weep as if they wept not, (for that is the scope of the Text) then let me in the bowels of Christ, persuade all you that are the people of God, to labour to fulfil this Apostolic Rule, that you would so carry yourselves, as those that have better hopes, Several Considerations to keep men from excessive sorrow. and better things to look after then any thing here below. And as before I gave you twelve considerations to allay & keep under excessive sorrow: so now I shall give you 7 or 8 Considerations more to keep out excessive sorrow, which if seriously laid to heart, may be a great help to keep you from breaking out into immoderate sorrow whatever betides you. Consid. 1 1. Consider, that excessive sorrow for worldly crosses, argues either a total want of grace, or else an extreme weakness of grace. First, it sometimes argues a total want of grace. It is with a Christian in this case, as it is with the rusty hinges of a door: if you open or shut the door, they will skreak & make a noise; but if you put some oil upon them, they do not so: so Christians many times, God cannot touch them with his rod of afflictions, but they cry out, and are immoderate in their sorrows, and impatient under God's hand, and the reason of it is, because they want the Oil of grace: or if it doth not argue a total want of grace, yet it is a sign of a great deal of weakness of grace; I have observed often times in London streets, that a pair of new Cart wheels will skreak and make a noise as they go along; but an old Cart goes away silently. So if when God lays afflictions upon thee, thou art like a new Cart, that thou criest out, and mournest immoderately under his hand, it argues, that thou art but a new and a weak Christian: he that faints in the day of adversity says Solomon, his strength is small. But now a Christian that hath been long used and experienced in troubles and afflictions, you may lay a great and heavy burden upon him, and he will make no noise under it. Consid. 2 2. Another consideration to keep out excessive sorrow, is this; consider that whatsoever crosses befall you in the world, they are but the manifestations and executions of Gods will, which is the rule of order and justice, his dispensations are good and just in themselves; if Gods will be done, though thy will be crossed, it is no matter. This was that which kept David from excessive sorrow in 2 Sam. 12.21,22. David's Servants wondered that he should fast and weep for his Child while it was alive: but when the Child was dead, he should rise up and eat bread, and be no more sad. And David said, while the Child was yet alive I fasted and wept; for I said, who can tell whether God will be gracious to me, that the Child may live; but now he is dead, wherefore should I mourn? can I bring him back again? I shall go to him, but he shall not return to me. Now I see the will of God is accomplished, why should I grieve at it? I will hold my tongue, and not open my mouth, because the Lord hath done it, Psal. 39.9. Consid. 3 3. Consider, that before conversion, you did never grieve for the want of grace, and want of spiritual mercies. Why then after conversion, should you weep for worldly things, when you enjoy spiritual mercies. Consider, before conversion, I was content with outward worldly comforts, and never was troubled for want of grace and hopes of Heaven, and want of reconciliation with God, I did never grieve for these; and seeing when I was without Christ, I did not grieve for the want of him, now when I have Christ, shall I grieve because I want the ordinary and common blessings of worldly things? A Christian with a holy indignation should take a revenge upon himself; if before my conversion, I could not grieve for the want of grace, now I have grace, I will not grieve for the want of outward comforts, seeing there is infinitely more reason you should grieve for want of spiritual then temporal mercies. 4. To keep out worldly sorrow, consider, that God never lays any outward cross or affliction upon his people; but it is for sin, either for the punishment of sin, or the prevention, or purging of it out. 1. For the punishment of thy sins; and if it be for the punishment of thy sin, then, if thou mourn for any thing, mourn for thy sins that was the cause, rather than for affliction, which is but the effect of thy sin; accept the punishment of thine iniquity, Levit. 26. with submission; but look upon the sin with detestation: we have no reason to complain of our afflictions, Lamen: 3.39. why doth the living man complain, man for the punishment of his sin? you should in this case rather grieve for your sins, then for your punishments. And 2dly, If it be not for the punishment, than it is for the prevention of sin, to keep thee from sin, and this was the end why God punished Job, 33 Job 17. it was, that he might drive man from his purpose, and hid pride from him. And therefore suppose God takes away an Estate, or friends, or any outward comfort from you, as long as it is to prevent a sin, to preserve you from Hell and damnation, you have no cause of grief. If a Doctor takes away your blood from you, to prevent a pleurisy, will you be angry with him? surely no; so God never takes away any outward comfort from his people, but it is in mercy that he may prevent sin thereby. Or 3dly, If not for the punishment or prevention of sin, than it is for the purging out of sin, as in Esay 27.9. by this therefore shall the iniquity of Jacob be purged, and this is all the fruit of it to take away his sin. A man will not be grieved, that Physic makes him sick, and pains him in his bowels, because it purgeth out noxious and hurtful humours. Beloved, your crosses are but purging pills to purge out your corruptions. All worldly afflictions are either for the punishment, prevention, or purging out of sin, and therefore we have cause to bear them patiently. Consid. 6 6. Consider, that God turns all worldly crosses and losses into spiritual advantages to his people, thou shalt never be a loser by thy afflictions. As when a poor man that is in debt, and in very much want of money, shall come to a rich man, and make known his condition to him, and beg relief from him; the man goes presently to his Chest, and fetches a bag of money, and throws it at him, the poor man would not look upon this as any wrong or injury done to him, but would rather be thankful for it. So God turns all our seeming crosses and afflictions into real and spiritual advantages to us. Phil. 1.19. I know said Paul, that this shall turn to my salvation. All things shall work together for good to them that love God. Rom. 8 28. Though we cannot see how it should come to pass, but are in this case, like unto little Children, who when they see a heap of beautiful and sweet Roses lying upon a Table, and their Mother goes and puts them in a mortar, and pounds them all to pieces, the Child cries and thinks the Mother spoils them, though she does it to make a conserve of them, that they may be more useful and durable. So we think we have comforts like beds of Roses, and when the Lord takes them from us, and breaks them all to pieces, we are apt to conceive they are all spoiled and destroyed, and we undone by it, whereas God intends it to work for our greater benefit and advantage. Consid. 7 7. Live in the meditation and contemplation of the joys and glory of Heaven. And this will be a great means to keep out worldly sorrow, the glory and happiness of Heaven will so transport a Christians soul with spiritual joy, that he will not easily be overwhelmed with worldly sorrow. I have read one of the Schoolmen that was of this opinion, that the reason why Adam in innocency was not sensible of his nakedness, was because he was so taken up with immediate converse and communion with God. So now, if you were more taken up with conversing with God, and apprehensions of glory, though you had nothing here below, yet you would think you wanted nothing. The consideration of Heaven, and glory, and happiness, would make you overlook all worldly crosses and afflictions: it is said of Paul, that he was rapt up into the third Heaven, and saw things ineffable; but whether in the body or out of the body, he could not tell: that is, he saw so much glory, and was so taken up with the joys of Heaven, that he could not tell whether he was in the body or no, it made him to forget all his troubles and miseries here below. I remember I have read in Jerome, what advice he he gives a young man in his time that was overmuch pressed with sorrow and grief for worldly crosses. Says he, do but now and then take a turn or two in Paradise, and then you will never think of a wilderness, or be troubled at the miseries of a desert. Oh beloved, that your souls had once this art of divine speculation, and contemplation, that you might have an experimental knowledge of the joys of Heaven, and this would keep you from mourning any more for worldly crosses. When Christ was transfigured upon the Mount, says Peter to him, Master, Master, it is good for us to be here, let us build three Tabernacles, one for thee, one for Moses, and one for Elias, he was so lifted up, with the sight of Heaven, that he never thought that he was then upon a barren Mountain, and of what wants and exigencies they should be driven to there. I have formerly told you what I have read of the Eagle, that she is like no other Bird that flies in the Air; for whereas all other Birds when they are hurt, or want meat to satisfy their hunger, will cry and mourn, and make a noise: the Eagle, when it is hurt, will fly aloft, and comfort herself with the warm beams of the Sun. And oh Beloved, if you would Eagle-lik sore aloft in divine meditations, and contemplations of heavenly glory and happiness: this would arm you against worldly sorrow very much. 8. Remember that your sins call for more tears from you, than you are able to shed; and therefore do not waste them about worldly things. Beloved, could you dissolve into tears for your sins, it would all be too little to express your grief and sorrow for them; nay, were every drop of tears you shed, an Ocean, it would be too little to shed for sin. Tears are sweet water, and it is pity to wash foul Rooms with them, reserve them for your sins, they have more need of them; and if you had more tears, all would be too little: nay, were your head a Fountain, and your eyes Rivers of tears, they would all be too little to shed, for those many sins and iniquities that you have committed against God. And thus I have done with this first part of the Text, and they that weep as if they wept not. SERM. VI 1 Cor. 7.30,31. — And they that rejoice as though they rejoiced not. We now proceed to the second part of the Apostolical Directory, and they that rejoice as though they rejoiced not. If your condition here in the world be sad and miserable, and afflicted, than your duty is to weep as if you wept not. But if you meet with a gale of prosperity and happiness, and enjoy the comforts of this world in abundance, than you must rejoice as if you rejoiced not; that is, you must rejoice moderately and with discretion. And the point of instruction that I shall give you from hence, shall be this. Doct. That it is the duty of Christians, not only to take heed that they be not excessive in worldly sorrow for outward crosses; but also to take care that they be not excessive in worldly joy for outward comforts. All under-moone comforts, we may joy in them too much. In the prosecution of this Doctrine, I shall dispatch these 2. or 3. queries. 1. I shall show you when your joy is excessive. 2. I shall lay you down some Rules to keep your joy within bounds, that you do not overjoy in the comforts of this life. 3. And then I shall give you something by way of Use and Application. I shall not come to handle any of these at this time; Several Conclusions concerning immoderate joy for worldly comforts. but shall first as my usual method is, lay down 6. or 7. Conclusions by way of premise. 1. Take this Conclusion, That though Christians must take heed, that they are not immoderate in their joy for worldly comforts; yet you must know that you are allowed by God, to rejoice in the outward comforts that he gives you here in this world. Eccles. 3.4. says Solomon, There is a time to mourn, and a time to rejoice, and in Eccles. 9.7.9. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, live joyfully with the wife whom thou lovest. So in Eccles. 7.14. in the day of prosperity rejoice; so Deut. 12.7. ye shall rejoice in all that you put your hand unto. This Con●… sion is necessary for sad and melancholy Christians, that though they enjoy an affluence and confluence of worldly comforts, yet will not at all rejoice in them: beloved, God allows you to rejoice. Consid. 2 2. Consider, that Religion does not extirpate or annihilate worldly rejoicing; but only regulate it. It is not like a Weeding-hook, to pluck up your joy by the roots; but like a Pruning-hook, to lop off the luxuriancy of it, and to keep your joy in its due decorum. This I lay down to take away those prejudices that many men harbour against Religion, as if it made men melancholy, being apt to think, that when once they begin to be Religious, that then they must forsake and abandon all worldly comforts, and for ever shake hands with all the pleasures of this life. Beloved, Religion doth not annihilate, but regulate your joys: nay, being Religions, does rather increase then any way diminish your joys, when God made a Covenant with Abraham, he promised him a Son, and God gave him the name, saying, thou shalt call his name Isaac, which signifies laughter. Gen. 17.19. to show, that after thou art in Covenant with God, thou mayst have joy and pleasure; and therefore do not harbour such ill thoughts of Religion, as to imagine you must shake hands with joy, when you close with Religion. 3. Take this conclusion, that the worldly joy of a wicked man is oftentimes mingled with more inward gripes, & grief of spirit, than the worldly joy of a godly man is; As in Prov. 13,14. In the midst of laughter the heart is sorrowful. 2 Cor. 5.12. the Apostle there speaks of some that did glory in appearance, but not in heart. The joy of the wicked is but in appearance, but not in reality. When they are in their greatest jollity and mirth, even than they have some inward gripes and anguish of conscience that galls & troubles them: a man may have a neat shoe on his foot, yet no man knows where it pincheth, but he that wears it. A wicked man's joy, is like a godly man's sorrow: the former's joy is but in appearance, not in truth; and a godly man hath something like sorrow; but it is not so indeed, they are but as sorrowing, yet always rejoicing, 2 Cor. 6.10. The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10.22. Conclu. 4 4. A smaller matter will interrupt the worldly joy of a wicked man, then will interrupt the joy of a godly man: I mean that outward worldly joy that he hath here in this world. Esth: 5.13. How soon was Hamans' joy interrupted? though he had so much cause of joy in the glory of his riches, and the multitude of his Children, and his promotion in the Court above all the Princes and Servants of the King. And yet because poor Mordecai did not bow to him and reverence him, he was sore displeased, and could take no joy in all that he had. So it was with Ahab, though he had a whole Kingdom, yet he could take no content in it, for want of Naboths Vineyard: a little thing diverts the joy of a wicked man, and therefore their joy is compared to the crackling of thorns under the pot, Eccles. 7.6. they make a noise and a blaze for a little while, but are soon put out. Belshazzer, when he was quaffing in his golden Bowls, and in the midst of all his jollity, yet a hand-writing upon the wall quickly dashed all his joys, and made him hang down his head. Conclu. 5 5. Though it be lawful and allowed by God, for you to rejoice in worldly comforts, yet there are some things that you are not to rejoice in, I shall give them you in five or six particulars. 1. You must not rejoice in your own sins, the sins you do commit must never be matter of rejoicing to you; but thus wicked men do many times, as in Jer. 11.15. when thou dost evil then thou rejoycest: so in Prov. 2.14. Solomon speaks of some who did rejoice to do evil, so in Psal. 52.1. it is said of Doeg, why boastest thou thyself in mischief oh mighty man, and thou lovest evil more then good, Gaudia panitenda. God does not allow us to boast and rejoice in sin. Such rejoicings (as one saith) are joys to be wept for, these go merrily to Hell. 2. Neither are you to rejoice in the sins of other men, they are never permitted by God to be matter of your joy, 1 Cor. 13.6. it is said of love, that it rejoiceth not in iniquity, but rejoiceth in the truth, that is, love to any man, does not make us to rejoice in that man's sin, but in his well-doing. In Rom. 1. last, those are not only condemned by God that do the same things with wicked men; but those also that have pleasure in them that do them, not only Covenant-breakers, uninercifull men, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, etc. not only those that commit these things, but they also that delight in those men that do commit them are condemned. This is rather matter of grief than joy, Psal. 119.136. Rivers of water run down mine eyes, because men keep not they Law, and 2 Pet. 2.8. 'tis said, Let vexed his righteous soul with the ungodly conversation of wicked men; and upon this ground, learned Mr. Perkins condemns the use of Stageplays, they being for the most part representations of men's villainy and wickedness, to provoke the spectators to joy and laughter, and therefore are unlawful, and not to be used. 3. You are not to rejoice at all for the punishment of sin, in the unreasonable Creatures. And upon this ground, the same Author condemns the use of Bull or Bear-baiting, or , because it is a rejoicing in that which is the product of sin; for it was sin that first put an enmity between the Bear and the Dog, and between Creature and Creature, sin was the cause of all discords and antipathies between Creatures, and therefore it is not allowable for us to rejoice in that which is the effect of our own sin. Indeed, for Bull-baiting more may be said; it may make the Bull the more serviceable for man's food; but merely to bait a Bull for recreation is unlawful. So likewise hawking and hunting, are allowable, because those Creatures cannot be taken without it. But all you that delight in Stageplays, and make other men's sin the matter of your joy. And you that frequent Bear-beating, and Cock-fighting, and the like, are to be reproved; and let me persuade you to leave it off in time to come. And upon this ground likewise, the same Author condemns Noblemen that keep fools in their Houses, to be matter of sport and pleasure to them. This is not allowed by God, because it is a rejoicing in that which is a punishment for sin in another Creature. 4. You must not rejoice in goods ill gotten, goods ill gotten the Lord never allows you to rejoice in, Psal. 62.10. Rejoice not in robberies, neither in goods ill gotten; so in Habakkuk 1.13,14,15. The Lord is of purer eyes then to behold evil, wherefore lookest thou upon them that deal treackerously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he, and makest men as fishes of the Sea, as the creeping things that have no Ruler over them. They take up all of them with the angle, they catch them into their Net, and gather them in their drag, that is the poor; and what follows? therefore they rejoice and are glad. The Lord condemns the rich men, because they got their Estates by wronging the poor, and by usury, and the like: therefore you had more need make restitution for what you have injured men, and fraudulently taken from them, then to rejoice in it, or to build Hospitals, and make a great flourish in the world, to advance thy pride and vain glory. Levit. 6.4. You may rejoice in your lawful negotiations in buying and selling, and getting gain honestly, these you may rejoice in. But you are not to rejoice in goods illgotten. If thou canst in buying or selling overreach or circumvent a man, & when thou hast got a good pennyworth then to laugh in thy sleeve, that's an evil, Prov. 20.14. it is naught, it is naught, says the buyer; but when he is gone his way, than he boasteth. In Deut. 23.18. I hate, says God, the hire of a whore, or the price of a Dog to be for a sacrifice; though the money in its self be good, yet because gotten by wickedness and uncleanness, the Lord abhors it; the Lord abominates those that bring their wickedness before him to rejoice in. Micah 1.7. all the graven Images of Samaria were to be beaten in pieces, and all the hire thereof burnt with fire, because she gathered it of the hire of an Harlot. When Ahab was heavy, and displeased, because he could not have Naboths Vineyard in 1 Kings 21.7. Jezebel his wife did very wickedly, when she bid him rise up and be merry, because she would get the Vineyard for him. It is a very ungodly practice to rejoice in goods ill gotten, by cozening and defrauding the poor. 5. You must not rejoice for the afflictions and sufferings of God's people: this is that which the Lord condemned the Edomi●es for, in the Prophecy of Obadi●th 12. thou shouldest not have rejoiced over the Children of Judah, in the day of their destruction, neither shouldest thou have spoken proudly in the day of distress, and so on; and so the Lord threatneth Mount Seir and Idumea for their hatred of Israel, and rejoicing over her in the day of their distress, Ezek. 35.16. says God, as thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee, thou shalt be desolate oh Mount Seir, etc. Micah 7.8. says the Church there, rejoice not against me oh mine enemies; for though I fall I shall arise, Prov. 17.5. he that is glad at other men's calamities shall not go unpunished, Lam. 1.21. 6. You are not to make the miseries and sufferings of your very enemies to be matter of rejoicing to you, Prov. 24.17. Rejoice not when thine enemy falleth, & let not thy heart be glad when he stumbleth. Job was so conscientious in this particular, that he quite disclaims any such practice, Job 31.29. says he, if I rejoiced at the destruction of him that hated me, or lift up myself when evil found him, neither have I suffered my mouth to sin by wishing a curse to his soul. Job disavoves such courses as these: you ought not to make the afflictions and sufferings of the worst enemy you have in all the world, to be matter of rejoicing to you. Indeed, if you look upon them as the enemies of God, and of his Church, than you may rejoice at their destruction as they are Gods enemies: thus David did, says he, I hate them that hate thee, yea I hate them with a perfect hatred. You must hate no man as he is your enemy, or does an injury to you; but as he is God's enemy, you ought to hate him, and to rejoice at his destruction: neither of these six particulars ought to be the matter of a Christians joy. Con. 6 Sometimes unfit to rejoice in lawful, things. 6. Take this conclusion, that there are some times and seasons, wherein it is not expedient to rejoice, even in lawful things; I shall name them to you very briefly. First, in days of public and solemn fasting, and humiliation, than the Bride must come out of her Closet, and the Bridegroom out of his Chamber, expressions of joy are then unseasonable. Secondly, When a Land is made desolate by wasting and ruining Judgements, Isa. 23.12. Esay 24.8. all rejoicing shall cease, because the day of their captivity is drawing on, Ezek. 21.10. A sword, a sword is sharpened, and also furbished, to make a sore slaughter, should we then make mirth, it contemneth the rod of my Son, as every Tree. As if he should have said, now the Sword is sharpened, and afflictions ready prepared for us, if we should now make mirth, were not this to contemn the Rod of God? and to account no more of his glittering Sword, then of a rod that grows upon a Tree, Nehem. 1.4.5. it is said of Nehemiah, that was the King's Cupbearer, though he were never sad aforetime in the King's presence, yet when he heard that the remnant that were left of the captivity were in such great distress, the Wall of Jerusalem broken down, and the Gates thereof burnt with fire; then he sat down and wept, and mourned, and fasted, and prayed before the God of Heaven, and would by no means rejoice. Thirdly, when the hand of God lies heavy on any particular man or Family wherein he dwelleth, it should be a house of mourning then, Eccles. 7.2. Fourthly, after some great defection or apostatising from God; after you have fallen into some great and foul sin or transgression, then is no time to rejoice. You have an excellent Text for this, Hosea 9.8. rejoice not oh Israel for joy, as other people, for thou hast gone a whoring from thy God: other people may rejoice; but thou must not, because thou hast gone a whoring after other Gods: Psa. 38. Psa. 31.10. thou shouldest go mourning all thy life long, till the scandal were stopped, thy sin subdued, and thy soul reconciled. It is very observable of David; you read, after he fell into the sin of uncleanness, what a sad man he was a great while, says he, I have no quietness in my bones by reason of my sin, I roar in the disquietness of my heart; but was all David's joy gone? Yes; for though he had many mercies that might have promoted his joy, yet he could take no comfort in any. There were three circumstances more especially, that might have provoked David to break forth into worldly joy. As first, he was a King, and sat upon a Throne in State and pomp, and dignity, and yet this could not cheer up his spirits; but he lay humbling himself, and sorrowing in the dust. And secondly, David was a Musician, a man cunning in playing upon the Harp, 1 Sam. 16,17,18. and yet the melody of his music could not cheer up his heart. Thirdly, He was naturally a man of a merry constitution, David was of a ruddy countenance, and merrily disposed, and yet all these advantages could not make him rejoice. His sin did so trouble him and deject him, lying upon his conscience, that though he were a King, a Musician, and of a merry temper, yet all these could not make him rejoice, neither could he rejoice till after his sin was pardoned. So much for the sixth Conclusion. Con. 7 7. That a man whose natural temper is joyous, is exposed to several evils, as lust, lightness of spirit, abundance of discourse, to company-keeping, etc. Con. 8 8. Take notice, that there may be an excess in spiritual joy, as well as in worldly joy: though you may think this conclusion a very strange one, yet it is a true one: Christians should take heed that they be not excessive in their spiritual joy, as well as in their worldly sorrow, and then they are excessive when their spiritual joy makes them inconsiderate and rash in their undertake, when it makes them wilful and precipitant, and neglect their Callings, and live above Ordinances, and the like; in these cases spiritual joy is immoderate, which I shall prove to you by two places of Scripture: the first is in the 12. Acts 12,14,15. there were many gathered together, praying in the house of Mary the Mother of John, and as Peter knocked at the door of the Gate, a Damsel came to hearken, named Rhoda, and when she knew Peter's voice, she opened not the gate for gladness; but ran in again, and told how Peter stood without at the Gate. the Damsel rejoiced so much that Peter was at the door, that she could not open the door, which was a sin in her, and her joy was excessive, because it made her inconsiderate, no● to open the door when Peter stood without knocking, she opened not the door for gladness, that is one Text to prove your joy may be excessive. Another we have in Luke 24.39. This was spoken here after Christ's Resurrection from the dead. When Christ came and stood in the midst of his Disciples (where they were together) and shown them his hands and his feet which were pierced, that they might believe it was he, and that he was risen from the dead, it is said, they believed not for joy. This was a spiritual joy, when Christ had conquered death, and hell, and the grave, and was risen again from the dead, they rejoiced so much, that they could not believe it, one grace hindered and interrupted another; and therefore their joy was excessive. I speak this only in reference to young Converts, they may have much sin mingled with their joy. And thus I have done with these eight Conclusions, I shall now proceed to the dispatching of the Queries which will be more useful, in the prosecution of this Doctrine, That Christians must not only take heed of being excessive in their sorrow for worldly crosses; but also of being excessive in their joy for worldly comforts. SERM. VII. 1 Cor. 7.30,31. — And they that rejoice as though they rejoiced not. I Shall at this time briefly speak to these two things. First, I shall show you when your worldly joy is excessive. And secondly I shall lay you down some Rules, whereby to keep your joy within bounds. Quest. 1 Worldly joy, when excessive in 8. particulars. Q. 1. When is worldly joy excessive and inordinate? and that I shall show you in these 8. particulars. Answ. 1. Worldly joy is then excessive, when it interrupts godly sorrow for sin, when a man shall be of such a jolly and merry temper, that he cries out, hang sorrow, and cast away care; he will never be sorrowful again, ●or ●ver have any serious thoughts of sin; such a joy as this is excessive, and sinful. When one grace justles out another, when worldly joy thrusts out sorrow for sin, than it is inordinate. Thus it was with Belshazzer, in Dan. 5.2. He spent his days in mirth and jollity, quaffed and caroused in the Vessels of the Temple, in one day he feasted a thousand of his Lords, and was merry through wine; but what was the issue of all, you may see in the 20. verse, his heart was lifted up, and his mind hardened in pride: his joy was excessive, because it hardened his heart, and hindered and interrupted him from mourning for sin. Thus Saul called for Music, when he should have given himself to sorrow for sin. 1 Sam. 16. Why now beloved, look into your own bosoms, though God allows you to rejoice moderately in his mercies, yet if you be so taken up with joys and pleasures, that you are averse from sorrow and serious thoughts of heart, in remembrance of your sins, than your joy is excessive. 2. Your rejoicing in worldly comforts is then excessive, when it deprives and robs you of that fellow-feeling and compassionate affections which you should have toward the sorrows and afflictions of God's Church and people. This you have laid down as a mark of excessiveness of joy, in Amos 6.4,5,6. They lie upon beds of Ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock, and the Calves out of the midst of the stall, that chant to the sound of the viol, and invent to themselves instruments of Music, that drink wine in Bowls, and anoint themselves with chief ointments, but they are not grieved for the afflictions of Joseph. Israel here was wanton, and spent their time in pleasures and jollity; but they were not grieved for the afflictions of Joseph, what is that? why, by the afflictions of Joseph are to be understood, the miseries of the Tribe of Manasseh, because that Tribe came from Joseph: as the 10. Tribes were called Ephraim, because Jeroboam the first King of the 10. Tribes, came of the posterity of Ephraim: and that one Tribe enduring great afflictions, as we may read, 2 Kings 13.7. under King Joash, the nine Tribes were not mourning for them, that was their sin; and therein their joy was excessive. Now beloved, all you whose hearts do suggest this to you, that you live merrily in the world, and so spend your time in mirth and jollity, that it quite eats out all compassion and fellow-feeling in you, towards the miseries and afflictions of the Church of God; that let Religion and the cause of God, sink or swim, and let the people of God stand or fall, it shall never trouble you, in this case your joy is excessive. 3. When your worldly joy doth damp and dull your delight in God, and in spiritual duties, then is your joy excessive, when thy delight and relish in the Creature is as sweet as honey; but yet canst take no more joy in communion with God, in performing duties to him, and receiving grace and spiritual mercies from him, than there is taste in the white of an Egg: this is a sign thy joy is excessive: as in Job 21.11,12.13,14,15. Job speaks there of the wicked, that they send forth their little ones like a flock, and their Children dance, they take the Timbrel and Harp, and rejoice at the sound of the Organ, they spend their days in mirth, and in a moment go down into the grave: here are jolly men indeed, they spend their days merrily; but what is the issue of all this? therefore they say unto God, depart from us, for we desire not the knowledge of thy ways, what is the Almighty that we should serve him? and what profit should we have, if we pray unto him? Here you see their joy was excessive and immoderate, because it did damp their love & duty to God. All recreation should be as a whetstone to sharpen us to duty, as Physic to sharpen the stomach to relish food, not to dog and dull our appetite to spiritual things. 4. Your joy was excessive in that worldly comfort which you grieve too much in the loss and want of. A man never grieves too much in the want of any mercy; but he did rejoice too much before in the enjoyment of it. 5. Then your joy is excessive in outward comforts, when it makes you insult and triumph over the miseries and afflictions of other men, that want those comforts that you enjoy. Judges 16.23.25. Samson (you know) when he discovered wherein his great strength lay, the Philistines cut off his hair, and then his strength was gone, and he became as another man, and the Philistines took him and put out his eyes, and bound him in fetters of brass, and made him grind in the prisonhouse, they made him their drudge and their slave, and the Lords of the Philistines gathered themselves together to offer sacrifice to Dagon, and to rejoice, and when their hearts were merry, they called for Samson to make them sport: their immoderate joy did make them insult over this poor blind man in misery. Beloved, then is your joy excessive, when you make the afflictions of other men to be matter of your Joy. 6. Your Joy is excessive when it is mingled with luxury and sensuality. 2 Sam. 13.28. Luke 15.23,14. Hence it is that you read so often in Scripture, of men's being merry with wine, in 1 Sam. 25.36. and as an Author observes, the same word in the Hebrew, that signifies to be merry, signifies to be drunk, in the 43. Gen. last; when mirth proceeds so far as to drunkenness and sensuality, E●h. 1.10. than it is excessive. 7. When worldly joy breeds security and insensibleness of God's judgements approaching any place, than it is inordinate. Thus Ethiopia was called the rejoicing City that dwelled securely, Zeph 2.16. and hence it is, that in Psal. 2.11. fear is adjoined to rejoicing; serve the Lord with fear, and rejoice with trembling. And hence it is, that Absolom when he would by treachery shed the blood of Amnon, gave this Counsel to his Servants, When you see Amnon merry, then fall upon him, as knowing that when his heart was merry, he would then be secure. And so those in Amos 6.3.6. that chant to the sound of the Viol, and drink wine in Bowls, are said to be men that put far away the evil day, and were secure in their pleasures, and so these in Esay 22.12.13. In the day that the Lord called for weeping and mourning, and baldness, and to girding with Sackcloth, behold joy and gladness, slaying Oxen, and kill sheep, eating flesh and drinking wine, let us eat and drink, for to morrow we shall die: they would not believe the prophet that foretold them the Judgements of God that were coming upon them; but in scoffing and jeering manner, said one to another, let us eat and drink, for to morrow we shall die. And so again in Esay 56.12. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, they feared not want nor alteration of their condition; which security of theirs, declared their joy to be excessive and inordinate. 8. When men will run to worldly joys and pleasures, to still and stifle the troubles and terrors of their consciences. When a man shall have a conviction upon his conscience, which troubles and perplexes him for some gross evil he hath committed in his life, and shall then run to his recreations and pleasures, or get amongst jolly Company, to cast away and shake off these troubles that are upon him: this shows his joy is immoderate. And thus Saul did discover a jovial and sensual spirit, 1 Sam. 16.15. when an evil spirit from the Lord troubled him, that is, when he had some guilt and terror lying upon his Conscience, than he commanded his Servants to seek him out a man skilful in Music to play before him; but he had been better to have gone to prayer upon his knees, then to call for Music, and run to sensual delights to remove his trouble. And thus it was with those Idolaters, that sacrificed their Children unto Moloch, they had Instruments of Music, but what to do? why first it was to drown the cries of their Children, and secondly, to provoke them to merriment and jollity, that their Consciences might not trouble them for so cruel a murder as the sacrificing their Children. Why (now beloved) you that can when a Sermon hath come home to you, and touched you to the quick, and the word of God hath come with power, and wrought effectually upon you, to the discovering and convincing you of your sin. If you then run to your recreations and pleasures, to company-keeping and Stageplays, or the like, to divert your thoughts from your sins, and remove the terror and trouble of your conscience. This is a sign your joy is excessive and sinful; indeed this is the way rather to increase then to quiet the checks of conscience. The Pelican to put out the fire, flappes it with her wings, and so instead of putting it out, kindles it the more, & burns herself; so do those that seek by worldly pleasure and jollity, to stifle the checks of conscience. And thus I have very briefly run over these 8. particulars, to show you wherein a man's worldly joy for outward comforts is excessive. I have only now a second thing to run over, and then give you a short use, and so have done. Query 2 2. What Rules and directions can you prescribe us to keep our worldly joy for outward comforts within bounds. Answ. Answ. I shall give you 3. or 4. 1. Consider, that you have better things to rejoice in, than any thing here below; Directions for mode rating our joys in worldly comforts. thou hast better objects to transport thy soul with joy, as thy reconciliation with God, communion with Christ, the comforts of the Holy Ghost, assurance of the pardon of sin, the justification of thy person by the merits of Christ, the sanctification of thy nature by the spirit of Christ. Thou hast thy election, vocation, redemption, glorification, thou hast all these objects to provoke thy Joy, and to fasten thy delight upon. Would any man rejoice and delight himself in Counters, if he might have so many pieces of Gold in the room of them: or would any man delight or rejoice so much in Pebbles, if he might have as many Pearls for them, or in a flint stone that hath a Diamond, (oh beloved) you have things of more worth than any thing in this world to rejoice in. There is a great deal vaster difference between the things of Heaven, the mercies of eternity, and these outward comforts here below, then there is between Brass and Gold, between Pebbles, & Pearls, between the Sun and a Candle. Therefore Consider, I have a God and Christ, Heaven and happiness, pardon, reconciliation, sanctification, Justification, redemption, and glorification. I have all these to fix and place my Joy upon, and therefore why should I rejoice so much in the things of this world. The Disciples of Christ thought themselves some body, and were puffed up because they could cast out Devils, and work miracles; but says Christ to them, rejoice not in that the Devils are subject to you; but rejoice that your names are written in Heaven, Luke 10.20. the more any is taken with the estimation and contemplation of the Joys of Heaven, the less he will be in the valuation and admiration of comforts here on earth. The higher you stand, the less you see things below: will any rejoice in the light of a Candle, when he sees the brightness of the Sun shining in its full strength. It is a Rule amongst Divines, that as Physicians when a man bleeds at nose, to stop and make a diversion of the blood, will open a vein: so the way to keep your worldly Joy from being excessive, is seriously to ponder and consider what great cause you have of spiritual Joy and rejoicing, and this will divert your joy from worldly objects. To turn all the affections on the right objects, is the way to keep them from being excessively bend upon the wrong; fear God, and you will not fear men, love Christ and you will not overlove the Creature, weep for sins and corruption, and you will not mourn too much for outward crosses, rejoice in spiritual things, and you will not joy overmuch in temporals. 2. Rule. 2 If you would be kept from excessive joy in outward comforts, consider, that nothing here below is worthy of your joy: the world is not worthy of a godly man's affections; Heb: 11.38.40. and therefore says Amos in Amos 6.13. why do ye rejoice in a thing of nought, the world is as nothing, the fashion of this world passeth away, it is not worthy of a Christians joy, Acts 25.23. when Agrippa came to the court of Judicature to judge Paul it is said, he came with great pomp; but in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he came with a mere fancy, all the honours, and riches, and bravery of the world, are but mere fancies, very unworthy of a Christians Joy. 3. Consider, that the more you rejoice in any outward mercy, the less you will rejoice in the God of your mercies: the more you rejoice in your comforts, the less you will rejoice in the God of your comforts. And therefore excessive joy in outward comforts is no less than robbery, you deprive God of that which of right belongs to him. 4. Consider, that thou spoilest thy mercies by rejoicing too much in them, you provoke God to take away that which you so much rejoice in; I may very fitly compare rejoicing in your mercies to a posy in your hand. Now you know, if you handle a posy gently, and smell to it now and then, it will continue fresh and fragrant a whole day together; but if you crush it in your hand, and are continually smelling to it, it will die and whither the soo●… So the more you rejoice in the things of the world, 〈…〉 they will forsake and leave you, whereas if you did 〈…〉, and joy in them moderately, and not affect them so much, you would enjoy them more, and keep them longer with you. 5. Consider, that if you rejoice overmuch in those mercies you enjoy, you will grieve and sorrow overmuch in the want of those mercies when God shall take them from you. If you would live with such weaned affections from the world, that the comforts of it might be but as the Gloves to your hands, than you would easily part with them, without any great trouble; but if you love the world so dearly, and the comforts of it cleave so close to you, as the skin to your flesh, you will not part with them but with a world of grief, and a world of pain and trouble. And thus I have done with the second query, I have but a word of application, and so I shall conclude. Applicat. And the use that I shall make of it shall be by way of caution in four or five particulars. Caution 1 1. Is this so, that Christians must take heed that they do not exceed in their worldly joy: then do so much honour to Christianity, as to let it appear, that it does bear a greater sway and authority over your affections, than any thing in the world besides. Let Christianity be so far honoured by you, as to have your love, and joy, and sorrow, and all your affections regulated by it. Caut. 2 2. Never be prejudiced against Religion, as if that were an enemy, or any way destructive to your worldly joy; for it doth not extirpate, but regulate your joy. It is not a weeding-hook to pluck up and root out your Joy, but a Pruning-hook to moderate and rectify your Joy; oh do not therefore entertain hard thoughts of Religion. Caut. 3 3. Take this caution, you that are Christians, do not disparage Religion to the world, in abridging yourselves of that lawful Joy and comfort that God hath given you, and his word allows you, in the mercies and blessings of this life; for a Christian to hang down the head, and pull in the lip, to have tears in his eyes, and sorrow upon his heart, not to have a cheerful look, nor a comfortable word, this disparageth and lays a scandal upon Religion; and therefore do not abridge yourselves of the lawful Joy in the Creature that God allows you. I remember Calvin says, that because he was such a pensive and sorrowful man, the Papists would not embrace his Religion, he being so sad and mournful. Caut. 4 4. Take heed likewise of too much jollity. As you must take heed of a sad disconsolateness: so you must take heed of a lightness of spirit, of too much joviallness, you must as it were cut a hair in two, neither be too sad, nor yet too jovial. Caut. 5 5. Take heed of ever running into worldly joy and pleasures, to expel and drive away trouble in your mind. You that use such base shifts and unlawful means to quiet your Consciences, and to remove terror of mind. It is the ready way, rather to trouble and disquiet, then to appease your Consciences. You that in your sorrows give yourselves to mirth and pastime, and merry meetings, thinking thereby to drive them away, you do rather increase and augment them. Just like the Pelican, of whom it is reported, that being naturally afraid of fire, the shepherds are wont to carry some Coals, and lay them by her nest, and she poor ●illy Creature, keeps a fluttering with her wings, thinking thereby to extinguish and put them out, but does inflame and kindle them; and by this means the fire burns both her nest and self too. So for us to go to worldly joys and pastimes, to quench the sorrow and trouble of our minds, is the ready way, rather to increase then remove our grief. SERM. VIII. 1 Cor. 7 30. — And they that buy as though they possessed not. We now come to the third part of the Apostles direction, in these words, and they that buy as though they possessed not. I shall spend only two or three Sermons upon this third branch, and then come to the latter part of the Apostles direction, and they that use this world as not abusing of it. We shall begin with the first. If your livelihood and subsistence consists in buying and selling, in turning and winding of money, than your duty is, to buy as if you possessed not; whether you buy or sell, for both are included in this phrase, whatsoever you get by buying and selling, and trading in the world, you must have your hearts so weaned from what you have, as if you had got nothing at all, they that buy, must be as if they possessed not, Possess your wealth, you may, but you may not be possessed by it, rebus non me trado sed commodo, said Seneca. And here (beloved) being to preach in a City of trading, and to an auditory, that live by buying and selling, and trafficking in the world; I shall a little enlarge myself upon this point. But before I come to handle it directly, I shall draw out such collateral Doctrines, as the words will afford. As first, from the consideration of the scope that the Apostle aims at in bringing in of this expression, they that buy as if they possessed not: the Apostle had all along before, in this Chapter spoken of Marriage, and the duty of people in that estate: and here he treats of trading, of buying and selling; from whence I note. Doct. 1 1. That those to whom God hath given a charge and a Family, he commands them more especially to buy and sell, to be diligent in their Callings, for the maintenance of those that belong unto them, 1 Tim. 5.8. He that provides not for his own, and especially those of his own house, hath denied the faith, and is worse than an Infidel. 2. From the variety of the matter, the Apostle here handles, whether men are in an afflicted and sorrowful, or in a prosperous and joyful condition, whether they buy or sell, or what ever their condition be, here is matter of advice for them; from whence I note, Doct. 2 That the Scripture is large, and reaches to the several and various Callings and conditions of men in the world. There is not any Calling, condition, kind or sex of people in the world, but there are either general or particular directions that the word of God affords them, and therefore well might the Psalmist say, Thy Commandments are exceeding broad, Psal. 119.96. 3. From the term the Apostle here useth, they that buy: now buying you know is a giving a valuable sum of money for a Commodity, which the seller hath profit, and advantage by; hence I may note, Doct. 3 that the Apostle was against the Doctrine of community, or having all things common amongst men: the very mention of buying and selling, intimates, and denotes a propriety in what a man hath. A man hath a propriety in his Estate, or whatsoever he hath lawfully gotten; and therefore the Doctrine of Court parasites who screw up Monarchy so high, as if the King may by power and force, take away all that a Subject hath, is false and erroneous. This is tyranny, and not Sovereignty. And hence it was, that Ahab though he were a covetous King, yet he would not take away Naboth's Vineyard by force and violence, but would buy it of him: this therefore makes against a community, for buying and selling argues a propriety in the seller of what he hath. Doct. 4 4. And they that buy as though they possessed not; I observe from them further, That a man may lawfully get wealth, and lay up an Estate by his Trade and Calling. 5. Observe further, That when a man hath gotten an Estate, and much wealth and riches by Trading, buying and selling in the world, yet they must use them with such weaned affections from them, as if they had gotten nothing at all. I do not intent to insist particularly upon any of these points, but shall draw out two general Doctrines from the whole bulk and body of the Text. They that buy, the Apostle does not only prescribe Rules about Marriage, and to men in a conjugal estate; but likewise about buying and selling, and negotiating in the world: from whence observe, Doct. That Christians ought to take heed, that they do not transgress Scripture Rules, in buying and selling. 2. And they that buy as though they possessed not; from whence observe. Doct. That Christians ought to carry such weaned affections, to what they have gotten by buying and selling, as if they possessed nothing at all. I shall be but brief in this latter point, but shall expatiate, & be more large in the former, That Christians should take heed that they do not transgress Scripture Rules in their buying and selling. And now beloved, will you follow me a little, and lend me your attentions in the handling of this point. I shall this morning lay you down some Scripture Rules which are to be observed in buying; and in the afternoon, shall give you some Scripture Rules, which you are to take heed that you do not transgress in selling. Several Scripture Rules and Cautions concerning buying. 1. I shall spend this hour in giving you ten particular Scripture Rules, which you are to take heed that you do not transgress in your buying. As 1. If you would not transgress Scripture Rules in buying, then take heed that you do not discommend those commodities, that you are about to buy, thereby to bring down the price of the Commodity, and so to get it cheaper, and for less than it is worth. There is a known place for this in Prov. 20.14. It is naught, it is naught, (saith the buyer) but when he is gone his way, than he boasteth. In Solomon's time, men were so wicked, that when they came to Market to buy any thing, the buyer would say, it is naught, it is naught, though the Commodity were very good and vendible, and the price demanded by the seller, reasonable; but when he is gone than he boasts, that is, he boasts of what a good pennyworth he had, and what a good Bargain he had made, or the like: this than is the first caution, in buying a Commodity, do not discommend it, thereby to have it cheaper, when it is good and vendible. 2. Do not make Vows and Protestations that you will give no more for a Commodity then what you have first offered, when afterwards you must, and do give more. This is a common practice among men, to come to a Shop, and bid money for a Commodity, and the buyer to say, I will not give a penny more, and the seller not to take a farthing less; and yet both the buyer gives more, and the seller takes less, than what the one first bid, and the other first proffered it for. This though frequently practised, yet cannot be justified. It is a very palpable lie, and a great sin, and therefore take heed of it, if once thy promise be past, thou art bound up, thou sinnest if thou give a penny more. 3. Do not give counterfeit money for those Commodities you buy. It is said of Abraham, whose just dealing and actions are recorded to be an example and pattern to succeeding Generations, when he was to buy the field of Machpelah of Ephron, the Son of Zohar the Hittite, Gen. 23.16. the Text says, he gave him for it 400 shekels of silver, currant money with the Merchant; and therefore (beloved) you transgress Scripture Rules, in buying Commodities, if you give brass money for silver, or counterfeit God for right, when you know it to be so: it is no better than mere cozenage. I mention this, because there is a world of deceit now amongst us, in paying base and counterfeit money. 4. Observe this Rule, do not give for a Commodity less than in your Conscience you think it is worth, it is an oppression in buying, when you seek to bring a Commodity under its due value: you ought to give for it, as much as in conscience you think it is worth. Gen. 23 9 And thus did Abraham, when he was to buy the Cave of Machpelah of Ephron, says he, I will give thee the worth of it in money: and so David when he was to buy the threshing floor of Ornan the Jebusite, says he, give me the floor, and I will give thee the full valne of it, 1 Chron. 21.22. 5. Do not long defer the time of paying for those Commodities you buy upon trust, when thou hast wherewith to pay it. This Rule you have in Prov. 3.27.28. withhold not good from them to whom it is due, when it is in the power of thine hand to do it: say not to thy Neighbour, go and come again, and to morrow I will give thee, when thou hast it by thee: this is spoken here in reference to buying and selling. When a man hath sold a Commodity, and is forced to go again and again for his money, and yet cannot get it. That this is the meaning of the phrase, appears by these words, withhold not good from them to whom it is due: though this Text be referred to works of mercy, yet it hath relation likewise to Trading in the World, or buying of Commodities. If you own a man money for a Commodity you have bought of him, you ought to pay what you own, and not let the Creditor come day after day for his money, and yet go without it, when thou hast it by thee. This makes against Bankrupts that borrow money take up goods, and make no conscience of paying what they own for them: if men had but any sparks of ingenuity and good nature in them, they could never be jovial and jolly in the World, when they have not paid every man his own. Photion would not feast till he had paid C●llicles what he owed him. Elisha the Prophet was so conscientious in this particular, that when he made the poor Widows oil to increase in the 2 King. 4.7. he bid her sell it, and first pay her debts, and then live she and her Children upon the rest,. It is laid down as a badge of a wicked man in Scripture, not to pay what a man oweth, Psal. 37.21. the wicked borroweth and payeth not again. To borrow money, or to buy a Commodity, is all one; it is the Character of a wicked man to own money, and not to pay it. Rule 6 6. Do not engross a Commodity, my meaning is, do not buy all of a Commodity into your own hands alone, that none shall have any beside thee, that by that means you may sell it at your own rate: this is a great oppression, destructive to a Commonwealth, and all Trading therein. You shall find the Scripture condemns this in Prov. 11.26. it is spoken in reference to Cornmongers, those that had money enough to buy great quantities of it. Says the Text, he that withholdeth Corn, the People shall curse him; but blessing shall be upon the head of him that selleth it. There were at that time Cornmongers, that when Corn was cheap, would buy up all they could get, and keep it till it grew dear again, they would withhold their corn till it was dear, and then sell it. Now says Solomon, he that does thus, the People shall curse him, but he that selleth it the people shall bless him, so that it is no sin in its self to engross a Commodity, if you sell it cheap and at the ordinary rate, this is no sin; but for a man to engross a Commodity, merely to advance and enhance the price of it, this is such an oppression, that the people shall curse the man that does it. Men in this case of engrossing, may be very well compared to the great Oak, which does so spread and dilate its branches, that no little Tree can thrive under it. So do many men so much engross Commodities, that poorer men cannot live by them, which is a gross oppression, and a great wickedness. 7. If you would not transgress Scripture Rules, do not in buying a Commodity, take any advantage of the mistake or overfight of the seller. As suppose you should come to a Shop, and there buy so many yards of Cloth, and the Shopkeeper should either give you more Cloth than is your due, or take less money of thee then is his due; you must take no advantage against him in this particular; for if you take any thing more of him than you have bought, it is theft, or if you give him any thing less than you bargain for, it is theft. And this you have in Gen. 43.12. Jacob when there was a Famine in the Land, he sent his Sons into Egypt to buy Corn; when they came there, Joseph knowing his Brethren, what does he do but put the money they brought for their Corn into the mouth of their Sacks again, and sent them home; where when they found their money in their Sacks, they told their Father of it, who bid them go back again, and carry him the money they brought away in their Sacks mouth; for saith he, peradventure it was an oversight. Here was conscienciousness, when a man shall either give thee more than is thy due, or thou give him less than is his due: in neither of these cases must you take advantage against him; for if you do, the Lord looks upon it as no better than cozenage and deceit. 8. In buying Commodities, do not merchandise upon the Lord's day. It is true, in case of urgent necessities, as for the maintenance of life, either in man or beast it is lawful; but for buying of those things of which there is no necessity, and you may well be without them till Monday: in this case you sin, if you buy any thing on the Lord's day, that's Market day for Heaven, Nehem. 10.31. Nehemiah entered into an Oath, and the people with him, that if any of the people of the Land bring Ware, or any Victuals on the Sabbath-day to sell, that they would not buy it of them on the Sabbath-day. Now though some may be ready to object, and say, that this was the Jewish Sabbath here spoken of, wherein they were so strict; I answer, it is true, it was; but yet neither does the Gospel give you leave to profane the Christian Sabbath, but aught now to be kept as strictly as it was then. And therefore beloved, I cannot see but it is a sin for men to buy either wine, or pepper, or mustard, or any other such like trifle, that they may well be without, it must needs be unlawful and sinful, to buy any thing that you may well be without, in that case you sin, if you buy upon the Lord's day; and therefore let me entreat you, rather to want such trivial things, then to transgress Scripture Rules, in buying of them upon this day. Rule 9 9 Do not in buying of a Commodity, work upon the necessities of a poor man that hath need of money, to make him sell it at such low terms, as he cannot live by it, this is a very great sin and oppression. Many times rich men do work upon the necessities of the poor; for they must sell of their Commodities, it may be to buy bread, or more materials to set themselves at work upon: now they will not buy their Commodities, unless they may have it cheaper than they can afford it; this is a great oppression: therefore in Levit. 25.14. it is said, if thou sellest aught to thy Neighbour, or buyest aught of thy Neighbour, ye shall not oppress one another. There is an oppression in buying, as well as in selling, when a man does work upon the poverty of a poor man, and will make him sell cheaper than he can afford it, or else will not buy of him at all. O beloved, how few are there in the world, that are conscientious in their buying in these regards. 10. If you would not transgress Scripture Rules in baying, then take heed that ye do not buy those things that are not fit and allowable to be bought and sold: as first, do not buy spiritual things, as the gifts of the Holy Ghost, Church-livings, etc. for these are not things to be bought. This is called Simony. Act. 8.20. When Simon Magus would have bought the gift of the Holy Ghost, thy money perish with thee, said Peter, because thou hast thought that the gift of God may be purchased with money. 2. Do not buy stolen goods, they are not meet to be bought. If thou knowest that the goods which are to be sold, are stolen goods, they are not to be bought; but rather to be restored. I am afraid that this is a sin, that many men do not make conscience of in this City: as we use to say, the receiver is as bad as the Thief: so let me tell you, the buyer is as bad as the Thief likewise. 3. Do not buy Monuments nor relics of Idolatry, as Crosses, Beads, Crucifixes, Images, and the like, these ought not to be bought. 4. Do not buy men for slaves: this is that which is reproved Amos 8.6. That we may buy the poor for silver, and the needy for a pair of shoes. So in Deut. 27.7. If a man be found stealing of any of his Brethren of the Children of Israel, and maketh merchandise of him, or selleth him, than that thief shall die: thou must not steal a man and sell him. And thus you see I have gone over very briefly these ten particulars. And oh beloved, let me tell you, the fear of my heart is, that there are few of you that keep within bounds in these particulars; but in one or other of them you have transgressed in your buy. I shall only now make a short use of what hath been said, Use 1 and so have done. First, then by way of exhortation; in the fear of God, all you that buy and sell, and trade in the world, take heed of these Rocks, split not your souls upon them. I shall show you in the afternoon, what you get by unjust practices, Prov. 23.23. Rev. 3.18. and therefore avoid such courses; and let me exhort you in buying Commodities, amongst all your buy in the world, let me entreat you to buy that which Solomon bids you buy, namely, to buy the truth and sell it not, and that which Christ counsels you to buy, come buy of me gold that ye may be rich, and white Raiment that you may be clothed; and buy that which the good Merchant sold all that he had to purchase, Mat. 13.44 namely, the Pearl in the field. So do you sell all you have to buy this Pearl of great price the Lord Jesus; but do not mistake me, when I bid you buy spiritual things, do not think, they are to be purchased with money; but I would have you labour and endeavour after them, Esay 5.1. Ho every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea come buy wine and milk, without money, and without price: these are not to be bought with money, but by labours and endeavours, and earnest prayers unto God for them: you must give the rags of your sin and corruption, for this white raiment of Christ's righteousness. Oh let not the market-days of your souls slip over without buying something for your souls good, buy the truth and sell it not, buy the Pearl of grace, look after spiritual things, do not think the things of the world to be worth so much, and grace and Christ, Heaven and happiness, and glory, worth nothing. There is nothing here below but we may give too much for, we may buy gold too dear; but we can never buy Christ and grace too dear, we can never give too much for them; one hours enjoyment of Christ, will infinitely recompense all the troubles, and miseries, and losses we undergo for him here, and therefore beloved, do not spend so much time, and take so much pains for these transitory things here below: these complemental and circumstantial pieces of felicity, and spend so little time, and take so little pains after those perfections, and essential points of happiness, the getting an interest in Christ, in his righteousness, merits, and satisfaction. Diogenes taxed the folly of men in his time, quod res praetiosas minimo emerent, venderentque vilissimas plurimo: they valued the most precious things little; and the most vile at a great rate. Woe to those that stop Religion's Trade, Luke 11.52. That take away the key of knowledge, neither entering in themselves, nor suffering those that would. 2. If this be so, that we ought not to transgress Scripture Rules, in buying Commodities, then let this be matter of humiliation to any of you, that the word of God hath met with this day. O beloved, go home and humble your souls before God, and bless his name, that the word hath found out your transgressions: beloved, go home and do no more so wickedly: if you have in any of these particulars transgressed Scripture Rules, go home and acknowledge your sins unto the Lord, and reform your lives, lest the Lord breath a curse upon what you have gotten, and say of your trade, as he did of those in Ezek. 28.18. Thou hast defiled thy sanctuaries by the multitude of thine iniquities, and by the iniquity of thy traffic: therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee; lest the Lord say, when thou hast gotten so many bags in thy Chest, and so much wares in thy shop, that these are but the fruit of thy sins, and the price of thy soul, and that thou shalt have death and damnation into the bargain. SERM. IX. 1 Cor. 7 30. — And they that buy as though they possessed not. I Come now to the other particular, that you take heed you do not transgress Scripture Rules in selling Commodities. And as the Scripture is very large in laying down Rules concerning buying: so likewise it is not wanting in laying down Rules and directions in reference to the selling of Commodities, I shall name to you 9 or 10. of them. 1. If you would not transgress Scripture Rules, do not needlessly multiply words in selling a Commodity. Scripture Rules concerning selling Commodities. The Scripture is large in this particular. As Gen. 23.15. when Abraham was to buy the Cave of Machpelah of Ephron, there was but one word between them, Ephron said it was worth so much, and Abraham presently gave it him. so Zach. 11,12. If you think good, says God, give me my price, and if not, forbear. Multiplicity of words is needless. Prov. 10.19. In a multitude of words, saith Solomon, there is sin. As in ordinary discourse, so in commerce in a multitude of words is sin. I do not speak this as if I would have men stupid and blockish in a shop; but they should not be lavish and frolic, and frothy in their speeches. 2. Do not multiply words in commending and overpraysing your Commodity, when you know in your conscience, that there is a flaw or a fault in it: this is a vicious carriage in a seller, when he uses abundance of fine words to set off a bad Commodity. As it is a sin in the buyer, to say it is naught, it is naught, so in the seller, to say it is good, it is good, when it is not so. 3. Sell not your Commodities by false weights, or measures; do not keep a deceitful balance, or a deceitful measure. Amos 5. there the Lord reproves those that set forth wheat, making the Ephah small, and the shekel great, and falsifying the balances by deceit; so in Prov. 10 20. divers weights and divers measures, both of them are a like abomination to the Lord, that is, the Lord hates and abhors those men that use, and sell by those weights and measures that are not good; and therefore the Lord gave a special Law to all that did follow trading in Israel, in Deut. 25.15,16. that they should use no deceit in their weights and measures, in the 13. and 14. verses, Thou shalt not have in thy bag divers weights, a great & a small, thou shalt not have in thy house divers measures, a great & a small; but thou shalt have a perfect and a just weight, a perfect and a just measure shalt thou have, that thy days may be lengthened in the Land which the Lord thy God giveth thee; for all that do such things, and all that do unrighteously are an abomination unto the Lord thy God, which is not to be understood of divers sorts of weights, as pounds, ounces, els, yards, etc. or of many of the same sort, if of the just size; but of divers weights of the same sort of an unjust and unequal size. And therefore beloved, take heed of unjust and false weights or measures, Micah 6.10. says God there, Are there yet the Treasures of wickedness in the house of the wicked? (money that is gotten by unjust weights & measures, are called the treasures of wickedness) and the scant measure that is abominable. 4. You are to make conscience, not only that you do not speak falsely; but also that you do not speak equivocally. It is an observation that one hath upon these words, let no man defraud his Brother, says he; many Tradesmen, though they will not lie, yet they will equivocate. Many men to put off a Commodity, will have a partner, or some friend or other to bid them money for it, and then the next Customer they have forit, they will tell him that but even now such a man offered so much for it, to draw the buyer to give so much; And then they will say it cost me so much, when it may be, they had Commodities of a higher prize, and greater value amongst them at the same rate, and perhaps they have a great deal of time allowed them for the payment, whereas the buyer pays ready money; and many such like equivocations to deceive the world withal. 5. Do not in selling a Commodity, work upon the ignorance or simplicity of the man that comes to buy that Commodity of thee. If you perceive that he is unskilful, rather use him the better than the worse, Zeph. 1.9. God threatneth to punish the young men that leap upon the threshold, and fill their Master's houses with violence and deceit, and so in 1. Thes. 4.6. says the Apostle, let no man go beyond, or defraud his Brother in any matter, for the Lord is th● avenger of all such. So in 2 Pet. 2.3. the Apostle speaking there of corrupt teachers, says he, through covetousness shall they with feigned words make merchandise of you: thus do false Tradesmen in their Shops. It is a great sin for a man to work upon the ignorance of the buyer thereby to advance the price of a commodity. 6. Take heed you do not embase a commodity from its primitive and original goodness and excellency, that so you may get the more by it. This the Scripture condemns in Amos 8.6. They sell the refuse of the wheat. The Cornmongers would pick out the best grains, & then sell the refuse, which God reproves and condemns them for. And this the Prophet alludes to in Esay 1.22. Thy silver is become dross, thy wine mixed with water, they mingled wine with water, and dross with filver; the Scripture condemns the debasing a commodity from its primitive goodness, and yet to sell it at the full price and value of the best. 7. Be not amongst the first that shall raise the Market, and enhance the price of a commodity. This I hinted in the morning to be a very great miscarriage. In Prov. 11.26. He that withholdeth Corn the people shall curse him; but be that selleth it the people shall bless him. Neh. 5.2.3 It is a great oppression in a Commonwealth, for men to raise the price of corn, or any other commodity, when there is no necessity of it. 8. Be not so eager and intent in selling your commodities, as not to content yourselves to trade upon the six days of the week; but you must sell upon the Sabbath-day too. Be not like those in Amos 8.5. that say, when will the new Moons be gone, that we may sell corn, and the Sabbath, that we may set forth wheat. These greedy covetous muck-worms were so bend upon their gains, that the six days of the week were not enough for them, but they would sell upon the Sabbath too. Neh. 13.21. this is that which Nehemiah was so careful to reform, when the Merchants came into Jerusalem to sell their commodities on the Sabbath-day, he testified against them, and contested with the Nobles of Judah, and said unto them, what evil thing is this that you do, and profane the Sabbath-day? and he told the Merchants and sellers of all kind of wares, that if they did so again, he would lay hands upon them: so that from that time forth they come no more on the Sabbath. This condemns your common tippling-houses, and small retail Trades, that make nothing of selling small trifling things upon this day, which is a great sin. 9 When your cozenage and unjust deal in your sellings are found out and discovered, do not justify yourselves in your deceit. Many men, if you come and tell them, that they sell dearer than others, they will not be persuaded to it, or if you tell them the commodity you bought of them, is not good, they will say it is as good as can be afforded of the price, like those in Hosea 12.7. Ephraim is a Merchant, the balances of deceit are in his hand, he loveth to oppress, yet he says, I am become rich, I have found me out substance, and in all my labours they shall find no iniquity in me; that were sin. Though the balances of deceit were in his hand, yet says he, none can accuse me of sin or iniquity in my deal. 10. Do not sell those Commodities that are not vendible, nor fit to be sold. As first, 1. Spiritual things they are not to be sold; Simon Magus when he would have purchased the gift of the Holy Ghost with money, says the Apostle, go thy way, and thy money porish with thee. 2. And so monuments of Idolatry, Crucifixes, Images, Beads, Conjuring Books, and the like: these are not fit to be sold, Act. 19 Many of them that used curious arts, came and brought their Books and burned them, and the price of them was valued to be 50000. pieces of silver. These books here spoken of were Conjuring-books, and though they were of so great value, yet they would not sell them, but burned them. 3. Do not sell men for slaves, Deut. 24.7. If a man be found stealing any of his Brethren, the Children of Israel, and maketh merchandise of him, or selleth him, than that thief shall die, and you shall put away evil from you. 4. (And again) you must not sell yourself as Ahab did, to work wickedness, and thus witches sell themselves to the Devil, to be his Servants; and thus do all licentious and lose livers. Remember beloved, you are not your own; but are bought with a price, even with the precious blood of Jesus Christ, and therefore you must glorify God in your souls and bodies that are his. 5. You must not sell stolen goods, these are not saleable: as men should not buy, so neither should they sell stolen goods. And 6. You must not sell any thing that cannot be made use of, without sin, as stuff to paint faces with, and such like: It is true, a man may sell those things that accidentally may be sinful in the using of it; but we must not sell such things as are only for sinful uses. And thus I have done with these ten particulars, wherein you must not transgress Scripture Rules in selling. I shall now handle some cases of conscience touching trading, and commerce in the world. As first, Cases of Conscience concerning buying and selling. the buyer may say, How shall I know when I buy a Commodity too cheap? and the seller may say, How shall I know when I sell a Commodity too dear? I answer, that though it is true, the Scripture is not express, how much you should get, whether a penny, or two pence, or 3. or 4. more or less, in a shilling: yet your gains ought to be no more than what is ordinarily gotten in such Commodities, by men of your own Trade: as the Market goes, and as ordinarily things are valued in the place where you dwell, those rates you ought to take. 2. Sell as those men do, that are most conscientious in their ways, as far as they go you may go. Obj. But may not a man in some cases sell a Commodity for more than it is worth? Answ. In what cases a man may take more for a Commodity than it is worth. 2 King. 6.25. In some extraordinary cases it is lawful: as first in this case, as suppose a man hath a quantity of goods by him, and God by his providence orders it so, that that place where he dwells be besieged, so that those Commodities, are very scarce, in this case he may warrantably advance his price: thus it was in the Siege of Samaria, an Ass' head, and Doves dung were sold for a great price, whereas before they were worth nothing; but when the occasion is removed, the Commodity must fall to its former price again. 2. If a man be solicited and importuned to sell a commodity which he is unwilling to part withal, and cannot well spare without damage to himself; yet being overcome with importunity, is content to let his neighbour have it, in that case he may take more for it then it is worth; but in a usual and ordinary way of Trade, it is a sin to take more than is the common custom of the place to give. Case 2 3. Whether if a man sells a Commodity for time, is he bound to sell it as cheap as if he sold it for ready money. Answ. Whether it be lawful to sell dearer for time, then for ready money. Mr. Perkins in his first Volume upon the eighth Commandment determines the case, and conceives it to be a sin to sell dearer for time, then for ready money; but certainly, this opinion is not consistent with the Rules of reason, and therefore I shall give you my judgement in this particular. 1. Then I conceive it no breach of equity in trading, to take the more for a commodity if the man that buys it requires time for the payment of it, then if he paid ready money; and my reason is this, because the parting with a Commodity without money, is a damage and hindrance to the seller; and therefore he may lawfully take more, as in Levit. 25.14,15. says God there, if thou buyest aught of thy Neighbour, or sellest aught to thy Neighbour, you shall not oppress one another; but according to the multitude of years thou shalt increase the price thereof and according to the fewness of years, thou shalt diminish the price of it. The case here is the same, if you sell your commodity for a term of years, before you have your money, you may sell it for the more, and if for ready money, you ought to take the less for it. Ahab would not take away Naboth's Vineyard from him; 1 King. 21.2. but says he, if thou wilt let me have it, I will either give thee the worth of it in money, or else a better Vineyard for it. Mark here, if he had taken ready money, he should have had but the worth of it; but if he would not take money, he was to have a better thing, a better Vineyard for it. So that I cannot see any thing in Scripture, whereby this is inconsistent with the Rules of equity; for a man to take a little more for a commodity than it is worth, because he hath not money in hand for it. But yet you must not work upon a poor man's necessity in this case, and you must be sure, never to take more than what your damage amounts to by the forbearance of your money so long. Case, 3 whether a man may take a pawn or pledge to secure his debt. Q. 3. If a man hath sold a commodity, and the buyer be not able to pay him in money, whether may the seller in that case, lawfully take a pawn or a pledge to secure the debt? Answ. God does allow a man to take a pledge in such a case to secure his debt, as in Deut. 24.10,11,12. when thou dost lend thy Brother any thing, thou shalt not go into his house to fetch his pledge; but the man to whom thou dost lend, shall bring out the pledge unto thee. Prov. 10.16.27.13. It is lawful for a man to take a pledge; but he must not go into the man's house to take it himself, but his debtor must bring it out to him, that which he can best spare, till he can make payment of the money: but yet the Lord does forbid the taking of a man's apparel for a pledge, Deut. 24.6. Exo. 22.26 Job 22.5.6 or the nether Millstone, if a poor man hath no more Clothes but what he hath upon his back, it is cruelty to take them, or to take a Millstone, or any thing whereby the man gets his living, this is a sin; but he must take that which his debtor can best spare till he pay the money: so that pledges are lawful to be taken by the Creditor, in case the man is able to spare it without any prejudice to his life or livelihood. Case 4 Whether it be lawful to arrest and go to law with a man for money that is owing him. If a man hath sold a Commodity, and his debtor make no conscience of paying him for it, whether in such a case is it lawful to arrest that man for his money, and go to law with him? Answ. If a man be unable to pay what he owes, and is thus disenabled, not through his own neglect or ill husbandry, but by the hand of God, if the man hath been laborious and industrious in his Calling, and yet through the providence of God is fallen to decay, and declined in his estate, it is inconsistent with equity to be rigorous with such a man, or throw him into prison for this money; but if a man hath spent his Estate prodigally, or in case he be able to pay his debts, and yet will not, than it is lawful for a man to arrest, Mat. 5.25. and cast such a man into prison, and use the best means he can to procure it. But where nothing is to be had, there must be a forbearance of the debt, like the Creditor that Christ speaks of, Levit. 25.35. Luke 7.42. who had two debtors, the one owed him five hundred pence, and the other fifty, and when they had nothing to pay, he frankly for gave them both. If a man be brought to decay in his Estate by the hand of God, and is not able to bring the year about, or to pay any of his debts, it is cruelty to be extreme with such a man, or throw him into prison when he is unable to pay: but if a man be idle and does not follow his Calling, or hath spent his Estate by prodigality, and Company-keeping, or the like. Or if he have a concealed Estate, and be able to pay, and will not, in such cases as these, it is lawful to arrest or imprison, or take any other lawful course to regain his debt; for if God requires and commands that men should pay their debts, certainly he does allow that men should take any lawful course to recover what is due to them, when they can get it by fair means; 2 King 4.7 but God doth command men to pay their debts, Rom. 13.8. says the Apostle, own nothing to any man, and therefore it is lawful for a man to use means to recover what is due to him. Use. And thus I have done with the Doctrinal part of this point. The use that I shall make of all that hath been said concerning. you that are Tradesmen in the world, shall be only by way of caution, to take off a misconceit that is fastened in the minds of many of you, that if you do conform yourselves to Scripture-Rules, and do not now and then deal indirectly in your Trades, you shall never get an Estate, and grow rich, it is a common Proverb amongst some men, that plain dealing is good, but he that useth it shall die a Beggar, which is a most false and diabolical speech; for plain dealing and conscienciousness in a man's actions, is the ready way to be rich, Prov. 10. The blessing of the Lord maketh rich, and he addeth no sorrow with it: but the great Estates of wicked men, are purchased and possessed with a great deal of trouble and vexation, and accusations of conscience, and many a man may look back upon his thousands that he hath gotten in a few years, and say of these riches, that they are but the fruit of his cozenage and sin, and the price of his soul. And therefore beloved, I beseech you in the fear of God, take heed of oppression and deceit in your trade; do not say plain dealing will make you die a beggar; for it is the only way to be rich: let the word of God be your Rule in all your actions, that having his blessing upon your endeavours, you may purchase an estate, and have no sorrow added to it. SERM. X. 1 Cor. 7 30. — And they that buy as though they possessed not. THere is yet one point more, that this clause, (and they that buy as though they possessed not) will afford, which is this. Doct. That the possessing and laying up an Estate by trading, is not disallowed by God. An Estate and possession in the world is allowed by God, and therefore in old time, the best men were likewise the richest men, as Abraham, and Jacob, and David, etc. But I am unwilling to insist upon so general a Doctrine, and had rather handle the words more particularly. And they that buy as though they possessed not, that is, when a man has gotten an Estate by buying and selling, he should carry such an indifferent affection towards it, as if he had gotten nothing at all, from whence note this Doctrine. Doct. That Christians should take a great deal of heed, that they do not place an immoderate affection upon the Estates and possessions they have got by buying and selling. And they that buy as though they possessed not, In Psal. 62.10. says David, If riches increase, set not your hearts upon them. Many men do not only possess wealth, but their wealth possesseth them, and takes up all their time and strength, and thoughts, and their hearts too, you may possess wealth, but wealth must not possess you: If your ricks do increase, yet you must not set your hearts upon them. Job clears himself in this case, Job 25.31. says he, If I rejoiced because my wealth was great, and because my hand had gotten much, let God do so and so to me. In the prosecution of this Doctrine, I shall handle these two Queries. Querie 1 Qu. When do Christian's place an excessive or immoderate affection upon the Estates and possessions they have gotten by their Trades? Query 2 2. Why Christians should be so careful, that they do not place an immoderate affection upon the riches and wealth that they have gotten? First, When may Christians be said to place an immoderate affection upon their possessions? Answ. Answ. I shall give it you in these 5. or 6. Demonstrations. As 1. Affections to the world when excessive. You then place an excessive affection upon your Estate in the world, when your earnest endeavours and pursuit after worldly wealth does take you off from all serious endeavours after spiritual things. And thus it was immoderate in those Tradesmen mentioned in Mat. 22.5. that when a great King had invited them to a marriage feast, and sent forth his Servants to tell those that were bidden, that all things were ready and prepared for them, they made light of it, and went their ways, one to his Farm, another to his Merchandise, and would not come: when men are so bend upon their gain, and have their hearts so taken up with the world, that they are quite taken off from all spiritual duties, when it is with them, as with the young man in the Gospel, Mat. 19.12 Mat. 13.22 that when Christ told him, that if be would be perfect, he must sell all he had, and give it to the poor, he went away sorrowful; for he had great possessions: this is a sign their hearts are too much glued to the things of the world, Luke 10.42. when Martha was cumbered about many things of the world, though these were expressions of her love to Christ, yet because she did neglect giving attendance in hearing Ghrists' voice, he told her, that she was troubled about many things; but one thing was necessary, and Mary had chosen the better part that should not be taken from her. When your following Trades takes you off, that you never read the word, or pray in your Families, or Closet, then is your affection to the world immoderate. 2. When your trade and affairs in the world does so take up your hearts, that you cannot take that ordinary refreshment and comfort that God allows you in the blessings you enjoy, than you place inordinate affections upon the things of the world, Eccles. 5.12. The sleep of a labouring man is sweet; but the abundance of the rich will not suffer him to sleep. When men are so possessed, and taken up with the affairs of the world, that either for care of getting, fear of losing, or hopes of increasing, they cannot eat their bread in due season, nor take their natural rest and sleep: this is a sign their hearts are too much glued to the world, Eccles. 2.26. God giveth to a man that is good in his sight, wisdom and knowledge, and joy; but to the sinner he giveth travel, to gather and heap up riches, he gives him disquietness, vexation, and trouble of mind. The Psalmist sets out a covetous man by a lively comparison, in Psal. 59.14.15. he compares him to a Dog that is hungry, that at the evening returns and makes a noise, and goes round about the City, and wanders up and down for meat, and grudges if he be not satisfied. It is reported of the Dog, that when he is hungry, he hath a most enraged appetite, now says he, let him run up and down like a Dog, and make a noise, for want of meat. 3. You are excessive in placing your affections upon your riches, when what you possess in the world, fills you with security and sensuality. What, says the rich man in the Gospel, I have goods laid up for many years, there is his security, soul take thy ease, eat, drink and be merry; there is his sensuality. As 'tis spoken of the Inhabitants of Hazor, Jer. 49.31. Go (saith God to the Babylonians) to the wealthy Nation that dwells without care. In Prov. 18.15. says Solomon, the rich man's wealth is his strong City, and as an high-wall in his own conceit. And thus did riches make David secure, Psal. 30.6. In my prosperity I said, I shall never be moved, then are your affections to the things of the world excessive, when it breeds in your security and sensuality. 4. When your wealth proves serviceable and instrumental to your lusts, and is as fuel to your corruptions, then is your love to it inordinate; as in Prov. 10.16. The labour of the righteous tendeth to life, but the revenues of the wicked tend to sin. 1. When you make your wealth and riches fuel to feed your pride, as in Ezek 28.5. By thy great wisdom, and by thy traffic hast thou increased thy riches, and thy heart is lifted up because of thy riches, said God to the Prince of Tyre. If God gives you wealth, and as you grow high and rich in the world, you grow proud in heart too: this is a sign you are immoderate in your affections to the world; and hence it is, that the Apostle in 1 Tim. 6.17. chargeth those that be rich in the world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. 2. When your wealth breeds uncompassionateness in you, and makes you despise and contemn the poor, Jam. 2.3. 'Twas the rich man in the Gospel, that let poor Lazarus lie at his Gate, and gave him nothing, Luke 16.2. He that hath this world's good, and seethe his Brother have need, and shutteth up the bowels of his compassion from him, how dwelleth the love of God in him, saith the Apostle 1 John 3.17. 3. When you do, as in Prov. 10.15. make your wealth your confidence, then are your affections immoderate to the things of the world, when you will part with nothing to pious and Christian uses, either for the furtherance of God's glory, and worship, or for the good of man, 1 John 3.17. 4. Then are your affections excessive upon the things of the world, when you are so insatiable and eager after riches, Eccles. 5.10. that you never think you have enough. When men enlarge their desires like hell, and are like the grave that will never be satisfied. When you are like those spoken of in Esay 56.11. that were greedy Dogs that could never have enough; such men are slaves to their wealth, and their riches possesseth them more than they it. (Beloved) when you are thus eagen in your pursuit of riches, and so restless in your desires, after the things of the world, this shows that your affections are too much set upon them. And thus I have done with the first question, and have showed you when people's affections towards their Estates and possessions, may be said to be excessive. Quest. We come now to the second Question, which is this, Why should Christians be so careful, that they do not place an immoderate affection upon their wealth and possessions in the world? Answ. I answer, (first) because of the uncertainty and instability of all earthly comforts, all the glory of the world is called but a fashion, they are things only in show and appearance, not in reality; the world is not only a bundle of vanities, and so not worth any thing; but these are also liable to a great deal of uncertainty, & inconstancy, & therefore we should not set our affections too much upon them; either the world will leave you, or else you must leave it. Prov. 23.5. It may be your Estate will die and decay before you die; for riches (as Solomon says) take unto them wings, and fly away from you., which he useth as an Argument to take off men's affections from the world. Beloved, could you carry your wealth with you, when you go hence, and keep it to eternity, than indeed your earnest and unwearied endeavours after it were excusable; but seeing you must leave all behind you when you die, naked came you into the world, and naked shall you return, you shall carry nothing with you, therefore do not set your hearts too much upon them. In Psal. 49.12. says the Psalmist, Psal. 39 Psal. 49.10 Man being in honour abideth not men heap up riches; but know not who shall enjoy them. In Eccles. 2.18. He leaves it unto the man that shall be after him. Reason 2 2. Another reason is, because you know not what they shall be that shall enjoy what you labour for; you may take a great deal of pains in gathering and heaping up wealth, and yet leave it to them that will neither love you, nor thank you for it. Now shall I toil and moil in the world, and hazard my soul to get riches, when I may leave my Estate to I know not whom, that it may be, will neither love me, nor thank me for it, nor yet honestly or charitably employ it. Eccles. 2.19. I hated all the labour that I had taken under the Sun, because I should leave it to the man that shall be after me, and who knoweth whether he shall be a wise man or a fool. Shall I rise up early, and go to bed late, and eat the bread of carefulness, and take so much pains to get an Estate, when I do not know whether a wise man or a fool may enjoy it: You that are such covetous muck-worms, as spend all your strength and time in getting riches, and heaping up wealth carkingly and eagerly; yet thou dost not know whether he that shall rule over all thy labour, shall be a wise man or a fool, a good man or a bad, a friend or a stranger, whether he shall employ it well or ill. 3 Do not place your affections excessively upon the world, because you have better things pertaining to another world, that you should place your affections upon, you have true lasting and durable riches to rejoice in, as reconciliation with God, communion with Christ, the comforts of the Holy Ghost, justification of your persons, sanctification of your natures, acceptation of your services, etc. you have all these to rejoice in, and therefore why will you be so much in love with Pebbles, when you may have Pearls in the room of them; with Counters of Brass, when you may have pieces of Gold. 4. Another reason is this, because if you do place your affections too immoderately upon the things of the world, when you come to part with them, and it pleaseth God to take them away from you, the loss of them will be the more grievous, and vexatious to you. When the Lord comes to lay you upon the D●…ghill (like Job) and strips you of all your comforts, riches, possessions, Children, and friends in one day; how bitter and grievous will this be to you? If your hearts be cemented and glued to the world, and the things thereof sit as close to you, as the skin upon your flesh, you will not part with them but with a great deal of trouble and difficulty; but if you live with weaned affections to the world, and the comforts of this life are but as the Gloves to your hands, which you may easily pull off without any pain; Then when God calls for any of your comforts, or strips you of all of them, you will be willing to part with them, and say with Job, the Lord gave, and the Lord takes, blessed be his name for all. Job, 1.21. Otherwise it will be a great misery and a sad affliction to thee, to be stripped of those possessions that have taken full possession of thy heart. And thus I have done with the Doctrinal part of this part of the Text, and they that buy as if they possessed not. Use. We come now to the application; and the use that I shall make of this, shall be directed to three sorts of people. Is it so that Christians ought to take heed, that they do not place immoderate affections upon the riches and possessions they get in the world? then I have something to say First, to those that do buy and sell, and trade in the world, and take a great deal of pains, and yet God doth not bless their endeavours with any increase; they buy, but possess nothing, they labour and toil in the world, but get nothing. 2. To those that buy and sell, and possess riches in the world, but do it by dishonest gain. 3. To those that buy and sell, and get great Estates, and do it lawfully, and by honest and commendable courses. I shall spend two Sermons in speaking to these three sorts of people, and shall now begin with the first. 1. To you that buy and sell, and are industrious in your Callings in the world, and yet God doth not bless you with any increase; you buy, but possess nothing, and can hardly bring the year about with all your pains, and labour and sweat, and toil in the world, you cannot advance your Estate, nor get any thing at the years end: Advice to such as take pains in the world, and yet are scarce able to get a subsistence. to such as you are I have two things to say. First, something by way of Counsel. Secondly, something by way of comfort. 1. By way of Counsel, I would have you first to look about you, and seriously to consider, whether your poverty be not of your own procuring, whether it be not your own fault, that you do not grow rich and thrive in the world. Beloved, there are many ways wherein men may follow a Calling, and yet not get riches. As 1. Doth not your poverty proceed from your own indiscretion in managing your Calling. In Psal. 112.5. A wise man will guide his affairs with discretion: so in Ezek. 28: 4. with thy wisdom and with thy understanding thou hast gotten thee riches, there is a great deal of wisdom and judgement required in the managing a Trade, which it may be thou wantest, and so by thy indiscretion in buying and selling, and trusting out thy Commodity's, thou keepest thyself behind hand in the world. 2. It may be though you follow your Calling, yet you are idle and slothful, do not follow your Trade closely. Now says Solomon, Prov. 6.9. To a slothful man poverty comes as one that traveleth, and want as an armed man. 3. It may be you are a Company-keeper, and what you get by your Trade you spend in the Alehouse, what you get one way you spend another. Prov. 28.19. He that followeth after vain persons shall have poverty enough. It may be you spend your Estate in riot and excess, Prov. 23.21. The drunkard and the glutton shall come to poverty, and drowsiness shall a man with rags. 4. It may be thou dost follow a Calling, and get a great deal of money, and yet ar● a niggard, and a close Fisted man, that wilt not pity and relieve the necessities of the poor, and this is the way to make thee a beggar. In Prov. 11.24. says Solomon, There is that scattereth, and yet increaseth, that man that gives when no eye sees him, or ear hears him, he that distributes to the poor shall increase his store; but (says he) there is that withholdeth, (that is, withholdeth from the poor) and that tends to poverty, when God sees that thou dost improve thy talon, and employ what thou hast to his glory, he will give thee more; but if not, he will take away what thou hast, and give it to others that shall make better use of it. 2. You that buy and sell and yet get nothing, take this advice; do not grudge at, nor envy the wealth and prosperity that other men have and enjoy in the world, Psal. 37.7. says David, Fret not thyself because of him that prospereth in his way. David himself slipped into this fault almost, Psal. 73.2.3. and Jeremy reasons with God about it, Jerem. 12.1. The riches and possessions of wicked men it is their portion, and all they are like to have, and therefore do not envy them, but rather pity them, because their riches will be their ruin, and they are but like unto Oxen fatted for the slaughter. Will it grieve thee that thou goest on foot, when another rides to the place of execution? 3. You that can get nothing here below, do you labour to lay up a treasure in Heaven: if you cannot get riches here, labour to get grace here. If you cannot get gold, yet buy the Gold that Christ speaks of in Rev. 3.18. I counsel thee, says he, to buy of me gold tried in the fire, that thou mayst be rich. If you cannot get goods, get grace; if you cannot get wealth, get Christ; if you cannot get earth, get Heaven. And thus much by way of counsel to you that buy and sell and get nothing: but now I have a word or two by way of comfort to you. 1. Rest contentedly satisfied with thy condition; and know, that if God denies thee possessions and increase by thy trading in the world, he sees it is for thy good. In Psal. 84.11. The Lord will give grace and glory, & no good thing will he withhold from them that walk uprightly. Eccles. 5.13. Now it may be the Lord sees that if he should give thee wealth and great possessions in the world, it would be for thy hurt, thy riches would be thy ruin, and thy wealth thy woe, and thy prosperity a snare to thee; and therefore he keeps it from thee in a great deal of mercy. We should look upon all the comforts that God keeps from us as so many mercies, because God keeps that from us that would ruin us. 2. God in his dispensations of outward blessings in the world, doth in his wisdom think it best to let good men have the least share in these worldly possessions, and wicked men to have the greatest. In Psal. 73.3. The wicked are not in trouble as other men, neither are they plagued as other men; but their eyes stand out with fatness, and they have more than heart can wish; they spend their days in jollity and mirth. But now on the other side, James 2.5. God hath chosen the poor of the world to be rich in faith, and heirs of a Kingdom: the wisdom of God is very much discovered in thus dispensing his blessings, God doth herein like to a Nobleman, that will not suffer his Son to go from house to house, to gather in his yearly Rents; but employs his Servant in so mean a work, and many times the Servant hath money enough when the Son hath none. In Eccles. 9.11. I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding. Wicked men shall have riches, when men of wisdom and understanding shall have none; God in his wisdom sees it meet, that wise men shall scarce have bread to eat, when fools have abundance, that men of understanding shall want, when wicked men have more than their hearts can wish. Now will you murmur and complain when God sees it meet to be thus? 3. Consider for thy comfort, that God gives thee better riches than they have, and though he give wicked men the possession of these outward comforts, yet you have the true right and title to these possessions: now who would be so foolish, as to count the Steward happier than the Heir? the Steward only hath it in possession; but the Heir in propriety. And consider, that if thou art one that belongs to the election of grace, though thou be never so poor here, yet thou hast the only true and durable riches; Rev. 2.9. thou art enriched with those treasures of wisdom and knowledge, and grace and happiness that are at God's right hand. And though God doth not trust thee with Pebbles, yet if he gives thee Pearls, thou hast no reason to complain: though God doth not trust thee with riches, yet if he gives thee grace and Christ, and heaven and glory, thou hast no reason to murmur against him. Acorns are good enough for Hogs, but bread is for the Children. 4. Consider, that the poorer you are in the world, the fit you are for God's service. The lean Ox is fit for service then the fatted Ox: what if God keeps thee low and poor, seeing it is to make thee more capable of doing him service, why should you be troubled? 5. Consider, that thou art free from the more cares and encumbrances, by how much the less the Lord gives thee here in this world; for they that will be rich fall into divers snares and temptations, 1 Tim. 6.9. Now which is best, either to go in a broad way where there is a snare laid for thee, or to go in a narrow way where you may go with safety, and without danger. And therefore (beloved) if God give you but a small portion here below, why then say, I have the less cares and troubles, and snares and encumbrances that rich men are liable and exposed to. In Gen. 13.2. 'tis said, Abraham was rich, the word in the Hebrew is heavy; and so those that are encompassed with riches, the Prophet Halbakuk expresseth it by a compassing about with thick Clay; they are so loaden with worldly enjoyments, that they cannot run the race that is set before them in the way to Heaven. 6. Consider, that it may be thou hast more peace and comfort, and contentedness in the little thou possessest, than many times wicked men have in their great abundance, you have many times more real comfort in your scarcity and penury, than the wicked have in all their plenty. Psal. 37.16. A little that the righteous man hath is better than the riches of many a wicked man. Prov. 15.6. Beloved, those to whom God gives abundance, they have every thing neat and necessary about them, yet they may have something or other that pinches and troubles them; the condition of poverty, want and disgrace, may be more easy in some respects. A Satin Suit may more gall a rich man, than a Russet Coat that a poor man wears does trouble him. God doth many times mingle care and trouble with the riches and abundance that wicked men have; but now a poor man, though he has but a little, yet he hath the blessing of God with it, Prov. 10.22. The blessing of God maketh rich, and he adds no sorrow with it, Eccles. 4.6. Better is a bandfull with quietness, then both the hands full with travel and vexation of spirit: A little Estate with peace and contentedness is better than twice as much with sorrow and care. Suppose thou art a poor man, yet it may be thou hast more comfort in what thou hast, than the rich have in their affluence and confluence of all worldly things. Now consider with yourselves, is it not better for thee to wear a Russet Coat, and have a sound and healthy body, then to be clothed in Satin and Purple, and have a Leprosy all over thy body? Is it not better for thee to enjoy a little with the blessing of God upon it, then to have all the riches and abundance of the wicked, and to have their care and trouble with it? SERM. XI. 1 Cor. 7.30. — And they that buy as though they possessed not. I Come now to direct the use of this Doctrine, (that Christians ought to take heed that they do not place an inordinate and excessive affection upon the Estates that they have gotten by buying and selling in the world) to the second sort of people I promised to speak to, and those are such as do buy and sell in the world, and have gotten them Estates and possessions, and that honestly and justly. I have three things to say to you. 1. I shall give you some cautelary directions. 2. Some astonishing considerations. 3. Some useful admonitions in reference to your Estates, justly and honestly gotten. 1. I shall begin with the cautelary directions. 1. You that have gotten wealth and riches in the world, Several cautelary directions to those that have got great Estates in the world, justly. I would have you often recollect and call to mind your former poverty in the world, before you were rich: this the Lord commanded the Israelites to do, Deut. 8.2. says God there to them, when you shall live and multiply, and go in and possess the Land, which I promised to your Fathers, than thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, and to keep thee from pride and haughtiness of spirit. I remember what Plutark relates of Agathocles, that when he was advansed from a Potter's Son to be a Prince, he would always have his meat served up to him in earthen Platters, to humble him in the remembrance of his mean extraction, and to put him in mind from whence he came, that he might not be lifted up with pride. And so beloved, you should often call to mind, and reflect upon your former poverty and low condition: it may be some of you, when you came to this City, had scarce to your backs, which now are clad in Silk and Satin, you should remember from whence you came. Thus David did in Psal. 78.71. He chose David also his Servant, and took him from the sheep Folds, from following the Ewes great with young, be brought him to feed Jacob his people, and Israel his inheritance. This is here mentioned by the Psalmist, as a holy meditation to keep his heart humble, this is the first direction. Direct. 2 2. Attribute nothing to your own industry and diligence in your Calling; but to the blessing of God upon your endeavours, if he hath given thee an increase of riches by thy Trade; and the reason of it is this; because though a man doth rise up early, and go to bed late, and take never so much pains in the world, yet without the blessing of God, Psa. 127.2. all will do no good, Deut. 8.17.18. Thou shalt not say in thy heart, my power, and the might of my hand hath gotten me this wealth; but thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. Beloved, you must take heed of ascribing your riches to your own industry; for without the blessing of God nothing can prosper, Hab. 1.16 take heed of sacrificing to your own nets, and burning incense to your own drags, because you have gotten wealth in the world. 3. Be not proud of those riches that God hath given thee. In 1 Tim. 6.17. Charge them, says the Apostle, that are rich in the world, that they be not high minded, Vermis divitia um superbia est. August. Ardua res haec est opi●us non ●adere mores. Et cum tot 〈◊〉 oesos viceris esse N●mam. Martial. the worm of pride does often breed in rich men's hearts, it is a hard matter to keep your heart low and humble when your Estate is high, and to keep pride down, when God hath lifted thee up above thy Brethren, Ezek. 28.4.5. By thy great wisdom, and by thy traffic thou hast increased thy riches, and thy heart is lifted up. As God doth lift you up in wealth, take heed that your heart be not lifted up with pride. 4. Trust not in your possessions and riches, as if they were able to protect you from dangers, and deliver you from troubles, etc. The rich man's wealth, says Solomon, is his strong Tower, and as an high wall in his conceit, Mat. 10.24. How hard is it for them that trust in riches to enter into the Kingdom of God? Prov 10.15 Juvenal could say, Quantum quisque sua nummorum servat in Arca, tantum habet & fidei, your silver and gold cannot shelter you from the wrath of God. 5. You that have gotten great Estates and possessions, look not on yourselves as owners, but as Stewards of the manifold blessings of God, and of the great abundance that he affords you. Beloved, God is the owner of all that you possess; the Cattle upon a thousand hills are his. He is the right Owner, you are but the Stewards of your abundance; and therefore if God hath blessed thee with abundance of riches in the world, that thou art worth so many hundreds by the year, consider, that you are no Owner, but a Steward of the blessings of God, they are left thee but for a season of years, and therefore do not abuse them to excess and wantonness; but improve them to the giver and owner of them, Luke 16.11.12. If you be not faithful in the unrighteous Mammon, who will commit to your trust the true riches, and if you be not faithful in that which is another man's, who shall give you that which is your own: so verse 9 make you friends of the Mammon of unrighteousness. 6. If God hath blessed you with a great Estate, you may possess it; but let not your wealth possess you. If riches increase, you must not set your hearts upon them, your eye, or hand or tongue may be upon them; but you must not set your heart upon them. Let your money come no nearer your heart, than your hands. A Heathen could say, R●bus non me trado sed comm● d●. Seneca. that though he did lend himself, yet he would not give himself to his wealth. Possessions in the world, are like a rose in a man's hand, if you use it gently, it will preserve its savour and sent, and colour a great while; but if you crush it and handle it roughly, it will quickly lose its colour and sweetness: so if you use and employ your wealth well, you will possess it the longer; but if you set your hearts too much upon it, you will quickly lose it. And thus I have done with these cautelary directions, I shall now lay before you some astonishing considerations. 1. You that have gotten great Estates in the world, Several astonishing consideraon; to those that are rich in the world. though never so honestly, consider, that God in the dispensations of his grace, distributes most commonly the blessings of eternal life, rather among the poorer and meaner sort of people, then amongst the rich, and men of great possessions. In 1 Cor. 1.26.27. You see your Calling Brethren, says the Apostle, how that not many wise men after the flesh, not many mighty, not many noble are called, (he doth not say, not any, but not many) great good men like Stars of the first magnitude, are thinly scattered in the firmament of a Stae; but GOd hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty; & base things of the world, and things that are despised hath God chosen: so in James 2.5. God hath chosen the poor of this world to be rich in faith, and Heirs of a Kingdom. It is very observable, that among the seven Churches of Asia, the best Church was the poorest, and the worst among them was the richest,: the Church of Laodicea was the worst of all the Churches; Rev. 3.17. for she was lukewarm, neither cold nor hot. And yet the Text says, she was rich, and increased in goods, and needed nothing; and the Church of Smyrna, that was one of the best Churches, Rev. 2.9. yet says Christ of her, I know thy poverty, but thou art rich, though they were outwardly poor, yet they were inwardly rich. God doth ordinarily bestow his grace upon the poor, more than upon the rich; and therefore this may be an astonishing consideration to you. As heretofore God did choose mean and silly Creatures to be for sacrifices, he did not choose the Lion and the Eagle, the Lion being the King of Beasts, & the Eagle the King of Birds; but the Lord chose the Lamb & the Dove, poor silly mean & harmless Creatures, not so noble, nor so well accounted of as the Lion and Eagle. So in his elections to grace & glory, hechose the Lamb and the Dove, that is, the poorer and meaner sort of people, rather than men of great riches and possessions in the world. 2. Consider, that in the first and primitive preaching, and planting of the Gospel: it was a rare thing for a rich man to embrace Christ, and be a follower of him, Mat. 11.6. The poor receive the Gospel: these were the men that embraced Christ. So in John 7.48. When the Officers and Soldiers that came to apprehend Christ, heard him speak, they were convinced, and said, never man spoke as he spoke; but says the chief Priests to them, are ye also deceived? have any of the Rulers or Pharisees believed on him? It is worth your noting in Mat. 27.57. it is said there, that Joseph, a rich man of Arimathea, he himself also was one of them that did follow Christ. It is spoken as a matter of wonder, that Joseph that was a rich man should follow Christ, Mark saith, that he went boldly to Pilate, Mark 15.43. but John saith, he was Christ's Disciple secretly for fear of the Jews. The poor and meaner sort of people, the poor Fishermen did most of all receive the Gospel. 3. Consider, that where one man is made better by his abundance and riches in the world, there are multitudes made worse by them. And therefore let this consideration startle you, Eccles. 5.13. says Solomon, There is a sore evil that I have seen under the Sun, namely, riches kept for the owners thereof to their hurt. Beloved, where riches makes one man better, it makes a thousand worse. I remember I have read of Pius Quintus, who relates of himself, that when he was a man of a mean and low condition in the world, than he had a very good hope of his salvation; but afterwards being advanced to be a Cardinal, than he began very much to doubt and question it; but after that, being again promoted higher, and made Pope, than he began quite to despair of it. His riches and preferment in the world making him grow worse and worse. May not some of you too truly complain when I was poor and in a low condition, than I did continually remember to pray in my Family, to read and hear the word of God, and frequent the Ordinances of God; but now I am grown rich, my Family goes without prayer, and my worldly occasions interrupts and takes me off from the worship and service of God, from reading, hearing and praying, both in public, and privately in my Family, I am now a great deal worse, than when I was poor, and I have evilly requited the Lord for all his mercies. men's honours change their manners, whiles they increase in wealth, they decrease in grace. The people of God are usually better in a state of affliction than prosperity. And thus you shall find, that David was a great deal better, when he was hunted by Saul, like a Partridge upon the Mountains, then when he sat upon the Throne. Therefore 'tis said, 2 Chron. 17.3. that Jehosaphat walked in the first ways of David his Father; it seems his last ways were not so good: many men in their last days, when they come to be aged and wealthy, they are then even possessed with their riches, and they are in their hearts (it may be) when they are not in their hands: and therefore consider seriously with yourselves, whether your first days in the world were not your best days, and now your last and richest days, your worst days. It is observed of the Children of Israel, that they were better under bondage in Egypt, than they were in the Land of Canaan, where they had all things needful; for than they waxed proud and forgot the Lord: therefore Moses gives them such a caution, Deut. 8. from verse 7. to 15. 4. Consider this beloved, that your wealth and possessions in the world, though they may be lawful and honestly gotten: yet they lay you under a greater difficulty of coming to Heaven, than other men; in Mat. 19.23.24. when Christ told the young man, that if he would be perfect, he must go sell all that he had, and give to the poor, he went away sorrowful, for he had great possessions. Then said Jesus to his disciples, how hardly shall a rich man enter into the Kingdom of Heaven. And again, I say unto you, it is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of God. Upon how hard terms can a rich man hope to go to Heaven? some are of opinion, that the word here translated Camel, properly signifies a Cable Rope, and Mr. Perkins is of that judgement too; and says he, though a Cable Rope cannot go through a needle's eye, as it is, yet if you untwist it, there is a possibility of getting it through. So if men do untwist themselves from the world, and live with weaned affections from their wealth and possessions, this is the way for them to come to heaven. Heaven is compared to a stately palace, with a narrow Gate, the expression shows a great deal of difficulty for rich men to go to Heaven. Mark and Luke set it forth with a pathetical emphasis, oh how hard, etc. but says Christ, That which is impossible with man, is possible with God. The riches of the world are perplexing and alluring vanities, and lays you under the greater difficulty of coming to Heaven, and it is a hundred to one, but they do ensnare and entangle you. 5. Consider, that you to whom God hath given great possessions in the world, are exposed to more distracting and distorting and disquietting cares, then poor men are; for they have no cause to complain of their poverty, if they have but food and raiment, because they are free from those cares and troubles that are incident to rich men; who would desire silken Stockings, if he must have gouty Legs under them? and indeed the Gout is a disease that ordinarily follows rich men? or desire a Satin Doublet, or a purple Robe, to have a leprous and infirm body under them? so it is better for you to be poor as you are, then to have riches, and so many troubles, and crosses and afflictions, with them. In 1 Tim. 6.9,10. says the Apostle there, they that will be rich fall into temptations and a snare, and into many foolish and hurtful lusts, which drown men in perdition and destruction; for the love of money is the root of all evil, which while some have coveted after, they have pierced themselves through with many sorrows, Eccles. 5.12. The rest of a labouring man is sweet, but the abundance of the rich will not suffer him to sleep. So in Eccles. 2.26. God giveth to the sinner travel, both in gathering and heaping up of riches, he meets with a great deal of sorrow and trouble which a poor man is without: therefore riches are compared to thorns, you can hardly grasp them with your hand, but they will pierce & wound you. A rich man hath three vultures continually feeding on his heart, great care in getting, fear in keeping, grief in parting, and this hinders his quiet. It is observable, that the same word in the Hebrew that signifies Merchandise, signifies trouble, to note unto us, that those that do entangle themselves in the affairs of the world, will meet with a great deal of trouble, and anguish, and vexation with it. 6. Consider, that many times your wealth and riches doth stifle and interrupt the success and power, and benefit of the word of God upon your souls. In Mat. 13.22. it is spoken of the thorny ground, that the deceitfulness of riches choked the word, and made it altogether unfruitful. Can a crop of Corn grow in a hedge of thorns? no more can the word thrive in a heart filled with worldly cares. Beloved, it may be these awakening considerations that I have laid before you concerning riches, may make some of you go home with a resolution, never to be rich, or endeavour after a great Estate in the world; but do not mistake me, and conclude from hence that it is a sin to be rich, it is a danger to be rich, but not a sin, it is a snare and temptation, and therefore you should take care, both how you get, and how you use and employ your riches. 2. Because there is a danger in wealth, do not therefore cast away your wealth, and spend it idly and wastefully, and throw away the blessings of God from you. As 'tis reported of Crates the Theban, Directions how to procure God's blessing upon our Estate, thereby to preserve and increase them. who said of his wealth, Ego perdam te ne tu perdas me. I'll destroy thee, lest thou shouldst destroy me. And this brings me to the 3d particular I promised to handle, namely, to give you some useful directions and admonitions how you may do to have God's blessing upon your Estates, and thereby have them both preserved and increased. And 1. Season thy possessions with grace, get grace to be mingled with thy goods, and get the true riches to be mingled with thy worldly wealth; and this is the way to preserve and improve them. In Psal. 112.1.3. says the Psalmist, Blessed is the man that feareth the Lord, that delighteth greatly in his Commandments, his seed shall be mighty upon the earth, wealth and riches shall be in his house. When God bid Solomon ask what he would of him, 2 Chron. 1.12. he did not ask riches, but wisdom and knowledge, and an understanding heart, and says God to him, because this was in thy heart, and thou hast not asked riches, wealth, or honour, therefore says God, wisdom and knowledge is granted to thee, and thou shalt have riches and wealth, and honours likewise, such as none of the Kings have had, that have been before thee, neither shall any after thee have the like. Beloved, you should first seek the Kingdom of God, and his righteousness, and then all other things shall be added to you. The way to keep and increase your riches, is to get grace into your hearts. 2. Employ part of your increase to pious and Christian uses, to promote and advance Religion, and do it in your life-time, Prov. 3.9.10. Honour the Lord with thy substance, and with the first fruits of all thine increase, (that is) give it to pious uses, what then? so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. In token of thankfulness to God for his blessing, improve part of them to his glory, for good and pious uses. 3. Give up part of thy increase to charitable uses, towards the relieving the necessities of the poor, Prov. 11.24. There is that scattereth, and yet increaseth, and there is that withholdeth more than is meet; but it tendeth to poverty. A penurious withholding tends to poverty, God may blast an Estate that is well gotten if it be ill kept, works of mercy done prudently were never a hindrance, but rather a furtherance to men's outward Estates. As in other gifts the good usage of them doth bring an augmentation: so in these 2 Cor. 9.10. the Apostle calls works of charity seed sown. No field so fruitful to sow in, as the poor Members of Christ, no seed better than mercy, no Crop of Corn so commodious as liberality will bring you. Yet Psal. 112.5. give with discretion. The wise man is merciful, but he order his affairs with discretion. You should be discreet in considering how much you ought to give according to your ability, and no more; and when, and to whom you must give, not hand over head, to tag and rag, to every beggar that goes up and down the streets, without any difference; but to those poor men that follow a Calling, and if they be able, do take pains to live in the world, and such as walk holily and religiously; if you do thus give, I will assure you, you shall never be the poorer man at the years end, or at least at your lives end; but to be a penurious man, is the way to be a poor man. As things ill gotten are soon lost, so things ill kept will not long continue. If you would have God's blessing upon your possessions, be of a tender and compassionate disposition towards the poor. And do not only give to those that come and beg of you, but do you go and find out the poor, Esa. 32.8. and relieve them. The liberal, says the Prophet Esay, will devise how to give liberally: you should seek out, where is the man that I may do most good to relieve and secure? Throw your money upon the waters and after many days you shall find it again, 'tis a proverbial speech for fruitless charges, we use to say, I might as well have thrown my money down the River; Eccles. 11.12. so though it may seem that you had as good cast your money into the water, yet you shall find, that God before the years end, will bring about an increase, and a good advantage for all that you have given away to the poor, for Christ sake. And therefore be not reserved and niggardly towards the poor, do not only give a morsel of bread at your door, that your Neighbour may see you, but give in secret when no body sees you, and give to them that most need your charity, and this is the way for God, both to bless and increase your riches. 4. And lastly, you whom God hath blessed in your endeavours, and enlarged your possessions, follow your Calling conscionably and diligently still: as God hath blessed thee hitherto, so do not now use any indirect or false ways to get more riches, but follow thy Calling honestly still, for the Hand of the diligent says Solomon, makes rich, and in all labour there is profit, but the talk of the lips tendeth only to penury. Prov. 10.4.14.23. And thus I have done with these two branches: first I spoke something to those that buy and sell, and follow a Trade in the world, and yet can scarce bring the year about. And now I have spoken something to those that buy and sell, and have gotten great Estates and possessions in the world, and that justly and honestly. And in the afternoon I shall spend an hour in speaking to those that have gotten possessions and riches in the world; but dishonestly and fraudulently. SERM. XII. 1 Cor. 7.30. — And they that buy as though they possessed not. WE come now to speak of those that have gotten possessions in the world; but have gotten them dishonestly and unjustly by false weights or measures, or any other sinful or indirect courses. To such as these it will be worth the while, especially in such a populous auditory, to spend an hour upon this last part of the use. It may be something that may be said this day, may come near the bosoms of some of you. In the prosecution of this I shall do these three things. 1. Show you what conjectures may be given of a man that hath gotten an Estate unjustly. 2. I shall give some cautelary Counsels & directions unto such. And 3. Lay before them some terrifying considerations. For the first, Conjectures of an Estate dishonestly gotten. what conjectures may be given of a man that hath gotten his Estate unjustly? I shall name but three; as 1. You may conjecture that man to have come by his Estate dishonestly, that has gotten a great Estate suddenly. When a man from a beggar shall suddenly become a rich man. That's a notable passage, Prov. 28.20. He that makes haste to be rich says Solomon, shall not be innocent, and therefore there is a curse annexed to it in Prov. 20.21. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. Plutarch in the life of Sylla mentions a notable passage that a Senator of Rome spoke to Sylla, Quo modo vir bonus esse, cum tantas possideas opes, cum a Patre tibi nihil sit relictum. And Menander said, a just man never grows rich on a sudden, In 1 Tim. 6.9.10. They that will be rich, that is, over eagerly and over hastily, fall into temptations and a snare. Conject. 2 2. You may guests that man to have gotten his Estate by dishim is rich as well as he. When a man shall follow a Trade, & honest gain, when no man of the same Calling & Trade with get a great Estate by it, & another man of the same Profession, cannot live half so well, though his pains and diligence be as much, and his returns as great as his. 'Tis a sign that there is some mystery of iniquity that he hath in driving his trade; compare Prov. 22.2. with Prov. 29.13. The poor and rich, and the poor and the deceitful. And this is a Rule that Seneca hath, says he, a man that is rich singly, it is very probable, he is rich dishonestly and unjustly. Conject. 3 3. When a man hath gotten an Estate by those ways that God disallowes of, as selling false wares, by false weights, false measures, and false lights, or by a false tongue, he that useth any of these ways in trading, Cautelary directions to such as have go●…ten Estates unjustly. which God disallows of, gets his Estate dishonestly. And thus much shall serve for the first particular. I come now to the second; what cautelary Rules and directions may be given to such men, as have gotten riches and possessions unjustly? I shall give you three of them. 1. Take this Rule, let it not satisfy your Conscience, nor do you think it will bear you out in your unjust gains, that what you have gotten unjustly and irreligiously in your life-time, you will employ religiously, & charitably at your death. Many men are apt to think, that when they have been unjust and deceitful dealers all their life-time, if they employ what they have unjustly gotten, to good uses when they die, to give Legacies, build Hospitals or Churches, that they are well enough, and do therein give God satisfaction for all their injustice; but it is not so, God will not be satisfied with such offerings. God doth not love a sacrifice that is gotten by rapine and violence. Esay 61.8. says God there, I love judgement, and hate robberies for offerings. And it is very observable, that in Deut. 23.18. the Lord gave an express charge, that they should not bring to the Altar, the hire of a whore, to offer it unto God, the Lord could not abide, that the money that was the hire of a whore, or the price of a Dog, should be offered up to him in a sacrifice. And therefore consider, you that employ to good uses the money gotten by oppression, violence and deceit, the Lord will not be well pleased with it, this is the first direction. Direct. 2 2. Think speedily of making a restitution, if you expect salvation make a restitution to those whom you have wronged, God had rather you should make restitution to those you have injured, then that you should build Hospitals with it, or convert it to any other pious or charitable use: saith Zacheus, if I have taken away any thing from any man, by any false ways, I will restore him fourfold. Sultan Selimus, when his Counsellor Pyrrbus persuaded him to bestow the great wealth he had taken from the Persian Merchants, upon some notable Hospital for the Relief of the poor; the dying Turk commanded it, rather to be restored to the right owners. When Henry the third of England sent the Friar Minors a load of Frieze to them, they returned it back with this Message, that he ought not to give Alms of what he had taken from the poor unjustly; neither would they accept of that abominable gift. See Levit. 6.4. 3. Do not justify yourself in a course of dishonest gain, when your conscience tells you, that you have dealt unjustly. This was the great sin of Ephraim in Hosea 12.7. Ephraim is a Merchant, the balances of deceit are in his hand, he loveth to oppress. And Ephraim said, yet I am become rich, I have found me out substance; in all my labours they shall find none iniquity in me that were sin. He justified himself, though the balances of deceit were in his band; but do not you do so; for though you do, yet God will not justify you: In Mica 6.11. says God there, shall I count them pure, that have a deceitful balance, or shall I count them honest that have a bag of deceitful weights? no, I will not do it says God. I now come to lay down some terrifying and astonishing Considerations. Six terrible considerations for those that have gotten their Estates dishonestly. All you that have gotten your Estates unjustly and dishonestly, let these six terrible considerations lie near your hearts. 1. Consider, that an Estate ill gotten, is in the sight of God no better than robbery, though it be gotten in a way of commerce and trading in the world. God looks upon it as robbery, as if you had played the thief, and stole it out of a man's house, or picked his pocket. In Psal. 62.10. Trust not in oppressiou, become not vain in robberies, oppression and Robbery is all one. So in Prov. 21.6.7. The getting of Treasures by a lying Tongue, is a vanity tossed to and fro of them that seek death. The robbery of the wicked shall destroy them, because they refuse to do judgement. An Estate gotten by a lying tongue, is called by God robbery, or a stealing with the tongue, and though we do not account it so, yet it is no other in God's account, then if you did rob a man, or pick his pocket. And therefore beloved, it is very observable, that what God required as a restitution, for things that were stolen, in Exod. 22.1,2,3. was given by Zacheus for those things which he had got unjustly, though he did not steal them: Exod. 21.1. If a man did steal a sheep, the law was, that he should restore four fold: so David judges, 2 Sam. 12.6. and Zacheus though he was not a thief, yet says he, If I have taken any thing from any man unjustly, I will restore him four fold, which notes to us, that things gotten by a deceitful tongue, and riches gotten by oppression, is in the sight of God no better than robbery: & beloved, none of you would be willing to have the brand of a thief upon you, when indeed you are so, & no better in God's account, if you get an Estate dishonestly. Consid. 2 2. Take in this terrible consideration, that the guilt which you contract in your Trades, by dishonest gains on the weekday, come up in remembrance before the Lord on the Sabbath day. You bring the curse of all your week days sins along with you on the Lord's day. In Ezek. 28.18. Thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic, said God to Tyrus. Beloved, the sins of your Trades, & of your traffic defiles your addresses to God, & your approaches into his presence; when you come to worship before him, the sins of your shops defiles your prayers, and pollute the Ordinances of God to you, the Lord looks upon all your unjust gains, as if you did defile his Sanctuary, Ezek. 14.3.4. The word of the Lord came unto Ezekiel, saying, Son of man, these men have set up their Idols in their heart, and put ●he stumbling block of their iniquity before their face, should I be enquired of at all by them? therefore speak unto them, and say, thus saith the Lord God, every man of the house of Israel, that setteth up his Idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the prophet, I the Lord will answer him according to the multitude of his Idols. Oh beloved, when you approach in to the solemn Assemblies, to make your addresses to God, he knows what unjust gain is your Idol, and he himself will answer you according to your iniquities, and will not hear your prayers. O let this Consideration terrify you, the sin of your Shops will defile your Sanctuary, and blast all the benefit of your prayers and services. 3. Consider, that if ever God awaken your Conscience, you cannot look upon your unjust gains, but with abundance of disquietness and horror, and perplexity of spirit: it may be now stolen waters are sweet, and the bread of deceitfulness is pleasant to you; but when God comes to awaken your Conscience, oh what horror and terror, and consternation will seize upon your spirits, Job 20.15.18.20. He hath swallowed down riches, and he shall vomit them up again, the riches that a man hath gotten unjustly, shall be like meat that lies undigested in a man's stomach, and forceth him to vomit up again, and in verse 18. That which he laboured for shall he restore, and shall not swallow it down, surely he shall not feel quietness in his belly, that is in his Conscience. Those that are the great Cormorants of the world, that swallow down riches by oppression, they shall not feel quietness in their Consciences: so Prov. 6.7. the getting of Treasures by a lying tongue, is a vanity tossed to and fro of those that seek death, the robbery of the wicked shall destroy them. The word here translated destroy, in the original, signifies to saw, which intimates, that goods gotten by deceit & oppression, shall so trouble & perplex those that get them, as a saw will trouble & torment a man to have his arm or Leg sawed of with it. When a man cometh to die & shall consider, all this wealth that I have laboured for in my life, must leave me at my death, & that your riches are the price of your souls, and that they have been gotten by defrauding and overreaching your Neighbour, by lying and cheating, and oppression; How can such a man look God in the face? Esay 33.14. who shall dwell with the devouring fire? who shall dwell with the everlasting burn? he that walketh righteously, and speaketh uprightly, and despiseth the gain of oppression. None of those that use dishonest gain, and defraud their Brethren, can look God in the face, what horror and terror of Conscience will it be to you, when you come to die? to consider, that all your riches are purchased with your souls blood. Thus it was with Judas, Mat. 27.3. 4 Consider, that sometimes those that have gotten great Estates unjustly, God doth so punish them, that he makes them to be objects of shame and reproach amongst the people where they dwell. As in Habbak. 2.9,10. woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, thou hast consulted shame to thy house. When men do add house to house, and squeeze the poor by oppression, they do consult shame to their own house, that is not intentionally, but equentually, though they do not intent it so, yet it falls out so, and we see it by experience, that many times your great Cormorants and oppressors, bring shame upon their own heads in the places where they live. 5. Consider, that sometimes God in his just judgements does blast those Estates that are gotten dishonestly, even in this life, the oppressors Estate dies before he dies, some times it is so; In Prov. 13.11. says Solomon, wealth gotten by vanity shall be diminished. Ill gotten goods are called the treasures of snow; now the property of snow is, if you hold a ball of it in your hand, it will melt away presently, & so many times God makes riches unjustly gotten, to melt away as Treasures of Snow: there is a notable expression in Prov. 20.21. An Inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. It is a very good observation that one hath, who takes notice, that of all the Tribes of Israel, the Tribe of Gad, Reuben, and half the Tribe of Menasseth, were most hasty to get possession of the promised Land. And those that were most eager to take their possessions first, the Lord was pleased to make them lose their possessions a great while before any of the other lost theirs, as you may see, a King. 10.33. I only mention this to let you see, that though you be never so hasty in getting an Estate, yet God may quickly take it from you. You have another notable Text for this purpose, Jer. 17.11. As the Partridge sitteth on eggs, and hatcketh them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. Oh think of this beloved, that the curse of God waits upon wealth ill gotten, and he will blast it, it may be before you die, Ezek. 22.12,13. thou hast taken usury and increase, and thou hast greedily gained of thy Neighbours by extortion, and hast forgotten me saith the Lord; behold therefore I have smitten my hand at thy dishonest gain which thou hast made. God will smite with his hand, and blast all dishonest gain. Obj. Object. But methinks I hear some rich men say, surely this is not so as you say; for I have gotten by dishonest gains, and have dealt thus and thus, and have gotten a great Estate, and am a rich man still, I have left all my Children so much a year, and have thus much still left in the whole, and therefore I do not see that this that you say is true. Answ. I answer, that it is true, men may sometimes get wealth dishonestly, and yet die rich men, and leave their wealth to their Children, as in Jer. 5.27. As a Cage is full of Birds, so are their houses full of deceit, therefore they are become great, and waxed rich. God may suffer men that do live and trade by deceit, to become great and wax rich. 2. Consider this, that you can have no true comfort, or quietness of conscience in the wealth that you have ill gotten; though you have gotten it unjustly, yet you cannot keep it quietly. The riches that you have swallowed down, you shall vomit them up again, Job 20.15.18. and surely you shall find no rest in your bellies. 3. Suppose you may keep an Estate all your life-time, yet you will be a great loser by the bargain, for all that; for what though you have gotten and kept your Estate, yet you will lose your own soul by it. And says our Saviour, what will it profit a man to gain the whole world, and lose his own soul? Hab. 2.10. Thou hast by thy unjust gains, consulted shame to thy house, and sinned against thy own soul: and thus much for the fift Consideration. 6. Consider, that by dishonest gains thou dost run the hazard of the greatest loss in all the world; to wit, a precious and immortal soul. In that place before quoted, Hab. 2.10. woe be to that man that gets wealth by dishonesty and oppression, he sinneth against his own soul. James 5.3. woe be to you rich men, your gold and silver is cankered, and the rust of them shall be a witness against you at the last day. Heb. 2.11. The stone shall cry out of the wall, and the beam out of the timber, in the house which you have gotten unjustly, shall cry for vengeance against you another day. A Lapide hath a notable Fable to this purpose, comparing men that are unjust in their deal to Spiders, the righteous man to a Bee. The Spider upbraded the Bee for going up and down, oh said the Bee, stolidissimum est pro vita vitam evomere, provilissima re charissimam medullam fundere, pro incerto certum expendere, pro minimo magnum perdere. And therefore consider oh wicked man, thou hast gotten a fair Estate; but that Estate shall cost thee thy souls blood, without repentance: oh let this consideration lie near your hearts, that you endanger your precious souls by your unjust gains. And thus I have done with these three branches of the use, directed to three sorts of people, 1. To those that buy and sell in the world, and can scarce bring the year about. 2. To those that trade in the world, and get great Estates, but unjustly and dishonestly. And lastly, to those that have got great Estates and Possessions, by just and commendable courses. I shall now conclude all with another short and practical use, and so have done. I have already spent 4. Sermons about this business of commerce and trading in the world, and all that I shall now say by way of use in the close of this subject, shall be this, earnestly to exhort and beseech you in the midst of all your buy and sellings in the world, to drive a Trade for Heaven, and to labour to possess grace as well as worldly goods, and to encourage you herein, let me but offer these three things to your consideration. 1. Do not you expect some gain and increase by your Trades? there is not one of you but think to get by your Trading. O therefore do not drive a Trade for Heaven, and yet never labour to increase and grow better and better by it. Luke 19.5. the Lord expects that we should improve our talon, and gain by our trading for Heaven. Do you expect to gain by your worldly Trade? and doth not God expect, that in your Trade for Heaven, you should gain more grace and more knowledge, more experience, humility, holiness, heavenly mindedness, and the like? 2. Would it not be matter of grief to you, to continue a long time, buying and selling, and trading in the world, and yet not increase your stock, would not this grieve you Beloved? and shall it not grieve you too, that you have been trading for Heaven a long time, and yet from your first stepping forth to this instant, have gotten no increase? and would it not grieve you to decline in your Estates, after all your labour and pains, and trading in the world, and should it not grieve you much more to be further off from Heaven now, than you were at first? Consid. 3 3. Is it not unreasonable, that all your pursuits and endeavours should be to gain and procure things for the body, and totake no care, and make no provisions for the soul? Beloved, would you not count him an unnatural man, that should take care to his slave, and yet let his Child go naked? so is it not unreasonable, that you should take all pains for the body, and none for the soul. Beloved, what a folly is it for you to be so solicitous to preserve your bodies, and never take any care, concerning the welfare of your precious and immortal souls. And thus now I have gone through these three parts of the Text. And they that weep as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not. In the next place I shall proceed to handle the fourth and last part, and they that use this world as not abusing of it, for the fashion of this world passeth away. SERM. XIII. 1 Cor. 7.31. — And they that use this world as not abusing of it, for the fashion of this world passeth away. IN which words there are these two general parts. 1. A duty commanded. 2. The reason of it adjoined. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the duty commanded in these words, and they that use this world as not abusing of it. Secondly, the reason of it affixed, for the fashion, or the scheme of this world passeth away. The word signifies a mathematical figure, which is a mere notion, and nothing in substance. I shall principally insist upon the first part of the words, Doct. And they that use this world as not abusing of it; from whence observe this point of Doctrine. That while men use their lawful comforts in this world, they must take a great deal of heed that they do not abuse them. This is the Doctrine I shall spend this hour upon. You must not only take heed of things sinful; but of some things lawful too; for though there be no sin in them, yet there may be a snare in them. In the prosecution of this point I shall thus proceed. 1. To give you the reasons why you must not abuse the lawful comforts of this world. 2. I shall show you when a man may be said in the use of lawful comforts to abuse them. And lastly, I shall give you some directions, how a Christian may so use the lawful comforts of this life, as not to abuse them. I shall begin with the first, and show you the reasons why you must not abuse the lawful comforts of this life. There are four potent reasons for it, two of them found in Scripture, and the other two deduced from Scripture. Reasons why we should not abuse the lawful comforts of this life. 1. Abuse nothing you use; why? because nothing that you use is your own, but Gods, he is the true owner of all that you possess, and you know it is a part of dishonesty to abuse other men's goods. All that you have is Gods, the Cattle upon a thousand hills are his, your Corn and wine are Gods, and if you use any of them to excess or drunkenness, you abuse that which is none of yours, this is the first reason drawn from Scripture. 2. There are two reasons found in Scripture, why you should not abuse the comforts you enjoy; the one before my Text, and the other after it. That before my Text is this; but this I say Brethren (says the Apostle) the time is short, it remaineth therefore, that whatsoever you use in the world, seeing you cannot use them long, you should use them well: our time is short, and therefore do not abuse the comforts you enjoy, The reason after my Text is, because all our comforts are fleeting and fading, and running away from us, therefore use the world as not abusing of it, for the fashion of this world passeth away; they pass away with eagle's wings, but they come to you with the wings of a Sparrow: your comforts do vanish away like smoke, Sic transit gloria mundi. and therefore it was a custom in Rome, when the Pope went by, there was an Officer appointed to burn flax before him, which put him in mind, that all his honour and riches should soon vanish and pass away like the smoke. And it was a good meditation that one had standing by a River side; says he, the water which I see, now runs away, and I see it no more, so the comforts of this world are like the running River, that are still gliding and running away from us: seeing therefore we cannot enjoy these comforts long, let us use them well, without abusing of them. Reason 4 4. Another reason why we should not abuse the comforts of th●s world, is, because that men are naturally more apt and bold, and venturous, to launch forth into the abuse of lawful things, then in the committing of those things that are unlawful. There are more die by meat, then by poison. It was the judgement of a learned man, that he thought there were more went to Hell, by doing of lawful things unlawfully, then by doing those things that in themselves are merely sinful and unlawful, palpable and gross wickedness is easily checked and withstood; but who suspects lawful things: When a man is eating or drinking? who suspects that his Table should be made a snare to him? and he that marries a wife, little dreams that she should unsofder this conjunction with Jesus Christ, and he that buys and sells, and trades in the world, little suspects that he is then selling away his soul: therefore take heed that you do not abuse lawful things, because men are naturally more apt and prone to abuse lawful things, then to do those things, which the very doing of them is sinful and unlawful: you may lose yourselves in saving your comforts, licitis perimus omnes. Surfeit with junkets and sweet meats hath destroyed more than eating what is bitter of taste. It is very observable, that in Luke 14.18. there were three sorts of people that made their apology, why they would not come to the Supper of the great King, and none of them did plead any thing that was sinful, as an excuse of their absence; but says one, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excued; and another said, I have bought five Yoke of Oxen, and I ●o to prove them; and another said, I have married a wife, and therefore I cannot come. Neither of them did plead a sin for their excuse, as that they had cheated their Neighbour of his Land, as Ahab did Naboth of his Vineyard, or stolen Oxen, or used wanton dalliance with Whores and Harlots, etc. but those things they pleaded as a ground of excuse, were in themselves lawful, which doth clearly demonstrate to us that the using of lawful things abusively, is a great sin, and therefore it requires our care and circumspection, that we do not offend in this particular. And thus I have done with the first question, why we must not abuse the lawful comforts of this life. Quest. 2 When a man may be said to abuse the lawful comforts of this life. We come now to the second, and that is to show you, when a man may be said in the use of lawful comforts to abuse them. Answ. I shall give it you in these four or five particulars. 1. A man may be said to abuse the lawful comforts of this life, when they do use them too affectionately. Many men do hug their comforts so close in their Arms, that they spoil them, as the Ape kills her young by hugging them too hard. Beloved, did you but gently and moderately use the things of the world, the lustre, and beauty, and comforts of them would remain longer with you; but by crushing of them, and loving them too much, you spoil them. If riches increase, set not your hearts upon them: it is a good observation that one hath upon that place, Job 38.22. where God challengeth Job, says he, hast thou entered into the treasures of Snow, or hast thou seen the treasures of the Hail. Says he, all the comforts of this world are but like treasures of Snow. If you take a handful of Snow, and crush it in your hand, it will melt away presently; but if you let it lie upon the ground, it will continue a pretty while: and so it is with the things of this world; if you take the comforts of this life in your hands, and lay them too near your hearts in affection and love to them, they will quickly melt and vanish away from you. But if you leave them in their proper place, and do not set an inordinate affection upon them, they will continue the longer with you. If you line a Garment with linen, it doth well; but if you line it with pitch or glue, that it sticks to the body, you spoil both the Garment, and the man that wears it: so when the world is glued to your hearts, it spoils the comforts of the mercies you enjoy, so that this is the first thing, wherein a man may be said to use the lawful comforts of this life abufively, when he useth them too affectionately; for whatsoever a man loves excessively, he makes a God of it; the covetous man makes a God of his Gold, the ambitious man of his honour, etc. and this is a great abuse of the Creature to make Gods of them. 2. Men abuse lawful things in their use, when they go about the things of the world, which in themselves are lawful, too eagerly, when men do rise early, and go to bed late, and eat the bread of carefulness, and lie down in sorrow, being intent on nothing but the world, as those James 4.13. when a man does thus, he abuseth the world in the using of it. Obj. Obj. But when may a man be said too eagerly to use the things of this world? Answ. I answer. 1. When thy worldly employments interrupt thee in holy performances, than you are too eager in the pursuit of worldly things; though you do follow your Trade, which is lawful and commendable, yet if this makes thee neglect the duties of God's service, as Family-duties, and closet-duties, etc. then you do abuse lawful things, and therein consisted Martha's abuse of lawful things in Luke 10.40. Martha, Martha, thou art careful, and troubled about many things, says Christ, she was troubled about the matters of the house; but she neglected the one thing necessary, the hearing of Christ's voice. And therefore all you that are Tradesmen, & men of great employments in the world, take a serious survey over your own hearts, consider whether you do not rob God of his due, and by your too eagerly pursuing the things of the world, neglect the duties of his service. 2. When you cannot take that natural refreshment in the blessings of God, which he allows; when you cannot eat your bread with quietness, you are so perplexed and ingulpht in the world, that when (as Solomon says) by reason of your abundance you cannot sleep, when you have neither time to eat by day, or sleep by night, than you are too eager about the things of this world. And thirdly, when a man is restless and unsatisfied with his condition, he would be greater and richer than he is, and drive a greater Trade than he does, this is to be too eager upon the things of the world. 3. Another thing wherein men abuse the lawful things of this world in their use, is when they use them too dependingly; when they trust, and rely and depend too much upon the things of this world. The comforts of this life may well be compared to the Reeds of Egypt, that if a man lean upon them, would not only deceive his expectations, and break under him; but pierce and run into his hand: so if you rely too much upon the things of this world, they will break and frustrate your hopes, and fly away from you, and pierce you through with many sorrows. It is a good observation that one hath, (says he) The World hangs upon nothing, and therefore why should we depend upon that which hath no foundation. 4. A man useth lawful things abusively, when he uses the world too carkingly, when a man shall be so troubled with solicitousness what shall become of him and his Family hereafter, in his old age, that he cannot enjoy any comfort, or quietness in what he possesses for the present, than he abuseth the things of this world. The things of this world are not durable and lasting, and therefore we should not set our hearts upon them, or be troubled at our future Estates; but live without care, as the Apostle says in the next verse to my Text, we should not be too carking and solicitous about the things of the world. Quest. 3 We come now to the third Query, what a Christian should do, that in the use of the lawful comforts of this life he may not abuse them? but that he may use lawful things lawfully. what course should a Christian take, that he may do thus? Answ. I shall dispatch this very briefly, and show you in 4 particulars, how you may do to use lawful things lawfully, and not to abuse them. 1. If you would use lawful things lawfully, use them spiritually, and then you will not use them abusively; use earthly things with a heavenly mind. As wicked men do use spiritual things carnally, so should you use carnal things spiritually, that is, while you are about carnal things, you should make a spiritual use of them. And thus our Saviour did, when the people came about him for bread, he took occasion thereby, to tell them, of the bread of life, and of that Mannah that came down from Heaven, that a man might eat thereof and not die. So when the Samaritan woman was busy at the well, drawing of water, Christ from thence took occasion to tell her of the water of life; of living water, that if a man drinks thereof he should never thirst more. Thus did Christ improve carnal things spiritually. A man may lawfully talk and discourse of worldly things, of buying and selling, and trading; but still in the close, there should be a touch of something that's spiritual and heavenly. A man will never use the world well, till he uses it spiritually: one that treats upon this subject, says, that as he sat once in his study, he saw a little Robin-red-breast, pitch upon his window, chirping; and he presently made this spiritual use of it. Says he, this poor Bird that knows not where to abide, but to rest upon a hedge, and knows not where to have a bit of meat, or where she shall pick up the next crumb, yet she can sing and be merry, and therefore why should I that have enough of the things of this world, be dejected and troubled with care and solicitousness for them? 2. Use the things of this world reflexively, and then you will not use them abusively. Reflect from the world up to God. When you are enjoying any of the comforts of this life, and find a relish and sweetness in any of the Creatures, then by way of reflection, consider, that if there be such a sweetness and deliciousness in the Creature, what a sweetness is there in God the Creator? if there be so much beauty and excellency in the Creature, how much beauty and glory, and transcendent excellency is there in God, and in the Lord Jesus Christ? if there be so much light and brightness in a Candle, what is the light of the Sun, & the glory of Heaven, and the splendour of the Lord Jesus Christ, who is ten thousand times brighter than the Sun? If you do thus use the world, you will not abuse it. If the Creature be so full of goodness and sweentess, how full is God? if there be such comfort in having an estate here below, what comfort is there in having grace in our hearts, & to enjoy those treasures that are incorruptible, and fade not away, which neither the moth nor rust can corrupt, nor thiefs break through and steal, use the world as a Looking-glass, which casts a reflection, not as a mudwall. O beloved, if we could thus in the use of all creature comforts, look up to God, and reflect upon the giver of them, we should never abuse them. 3. You must use the comforts of the world weanedly with weaned affections from them. Thus David did, though he were the King of Israel, and sat upon the Throne, yet he was as a weaned Child, to the things of the world, Psal. 131. verse 1. Beloved, you that have great Estates in the world, should yet live with weaned affections from the world; the Scripture does not only enjoin Christians to crucify the flesh; but the world too, They that are Christ, have not only crucified the flesh with the affections and lusts, as in Gal. 5.24. but they are crucified to the world too: thus Paul was; says he, I am crucified to the world, and the world is crucified to me: the world did not care a pin for Paul, and he did not care a pin for the world; he that will use the world well, must use it weanedly. 4. If you would not use the comforts of the world abusively, you must use them orderly; first seek the Kingdom of God, and the righteousness thereof, and then all other things shall be added to you, Mat. 6.33. before you seek after the world, you should seek the things of Heaven; seek the Kingdom of Heaven first in your judgements and esteem, as the chief and supreme object of your desires and delight, let the chief bent of your heart be after spiritual things, make this your business, for which you were sent into the world: you may seek after the things of the world; but when you have them, you must use them in a way of subserviency to heavenly and spiritual things; you may follow your Calling in obedience to Gods Command; but let your aims be thereby to be the better able to maintain your Family, to serve God in that relation and place he hath set you, to relieve the poor, and comfort the needy, and support others that want the help and assistance of your charity; you should have an eye upon spiritual things, as being chief to be looked after, and use all your comforts as so many steps to advance you nearer Heaven, you should be subservient to God in whatsoever condition he hath placed you, and not use the world for the world's sake, and follow a Calling, and buy and sell merely to get gain, and to grow rich and great in the world, making Religion and godliness subservient to the world; for this is a very great abuse of the world: but let all things here below, be secondary and subservient to spiritual and heavenly things. It is observable, that in the Lord's Prayer, where there are five Petitions for spiritual things, there is but one for temporal things, and that is, give us this day our daily bread, to note and intimate to us, that our desires and endeavours should be most after spiritual things. And besides, these are petitioned for in the first place, before worldly things, to note, that the things of the world should be subservient to spiritual things. These are four Rules, which if you observe, you will not use the world abusively. And thus I have gone over the Doctrinal part of this Subject; I shall only speak a word or two by way of application, and so have done. Use. 1. Is it so, that we ought not to abuse the lawful comforts of this life, then by way of reproof this Doctrine lays (from God) a just blame and rebuke upon all those that do abuse the things of this world. It is lawful foremen to eat and drink, and enjoy the comforts of this life; but you must not abuse them, to excess, to gluttony, or drunkenness, etc. 2. By way of exhortation: There is none of you that live in the world, but you must some way or other make use of the world: my great request therefore is, that you would use the world as not abusing of it, and to prevail with you herein, I shall lay before you several Considerations, but the time being now past, I shall reserve them to another time. SERM. XIV. 1 Cor. 7.31. — And they that use this world as not abusing of it, for the fashion of this world passeth away. THere is yet something behind by way of use from this Doctrine, That Christians in the use of lawful things, must take heed that they do not abuse them, which I shall finish this morning, and leave the inducement, (because the fashion of this world passeth away) till the after noon. Use. The uses that I shall make of it, are only two. 1. By way of caution, and 2. By way of exhortation. 1. Is it so, that Christians should be careful in the use of lawful comforts, not to abuse them; but so to use the world, as if they used it not, then beloved, take these few cautions along with you. Caution. Caution 1. If you must not abuse worldly things, then much more ought you to take heed, that you do not abuse spiritual things in your use of them. You must be careful that your practices be answerable to your Professions, and not profess much, and practise little. Do not make Religion a Cloak to impiety. You use to come to Church, and frequent the Ordinances of God; but take heed that you do not abuse this practice, and make it a Cloak to cover some secret villainy or impiety. Do not abuse the word of God, nor use thy tongue to scoff and jeer at the Scriptures; do not abuse your gifts, nor graces, nor contemn and despise those that want them. If a man be careful not to abuse an Iron tool or Instrument, he will be much more careful, that he does not abuse a silver or a golden one; if you must not abuse things of an inferior and base nature, then much more should you not abuse things of a higher and more excellent nature. If you must not abuse worldly things, then much less spiritual things; therefore abuse not Ordinances, abuse not Sacraments, nor Sermons, nor the means of grace, by living unfruitfully, and unprofitably under them. 2. Take this caution, that these advices of the Apostle, to weep as if we wept not, & to rejoice as if we rejoiced not, & to buy as if we possessed not, are not to be extended to any spiritual performances; but only to outward things. The Apostle does not bid you weep for sin, as if you wept not, neither doth he bid you rejoice in God, and Christ, as if you rejoiced not; nor does he bid you use spiritual things, as if you used them not, and buy the things of God, as if you possessed not: there are many men, that in the use of worldly things, will rejoice as if they were made up of nothing but joy and mirth, and as if all their bliss & happiness did consist in these outward comforts; and many there are that can almost dissolve into tears, for outward losses, troubles, or afflictions; but when they come to rejoice in spiritual things, they can then rejoice as if they rejoiced not, and in mourning for sin, they can weep as if they wept not, and use the things of God as if they used them not. Oh how opposite and contrary do men go to the rule of the blessed Apostle here, they can pray as if they prayed not, they do not pray, even while they are a praying. Men should use a moderation and indifferency in the things of the world; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but you should not do so in spiritual things, but in them you must pray as if you were praying, as 'tis said of Elian, James 5.17. and power forth strong cries to God, and hear the word of God, as if you were a hearing of it, and do every duty with your whole strength and might. Use. Exhortation. Use 2. Let me persuade you (by way of exhortation to yield to, and pat in practice this Apostolical Rule, to use the world as not abusing of it. And the better to set home this exhortation upon your hearts, I shall lay down before you these ten pressing considerations by way of motive: and Beloved, in regard of the coldness of the season, I shall very much shorten my meditations, and give you only the heads and pith of things, 1. If you would use the world as not abusing of it, Ten considerations to persuade men to use the world as not abusing of it. consider, That in ab●sing the things of the world, you do pervert the end of God in giving you the things of the world; for the end that God aims at is, that every Creature should lead thee to the Creator, that thereby you may the more admire his goodness, and advance his praise and glory; he looks that every blessing he bestows upon you, should be as a Perspective-glasse, through which you may have a clearer sight, and view of himself, though you are at a great distance from him. In 1 Tim. 4.4. Every Creature of God is good, and to be received with thanksgiving. As Doves every grain they pick look upward; so should Christians; and therefore if thou dost abuse any of his Creatures, thou dost pervert the end of the most High. God did ordain food for thy use, to satisfy thy hunger, and not to feed thy gluttony. He gave thee drink to extinguish thy thirst, and not to provoke thee to drunkenness. God gave thee Apparel to cover thy nakedness, and to keep thee warm, and not to be an instrument of pride in thee, and so of any other comfort: this is the first Consideration. Consid. 2 2. To keep you from the abuse of the things of the world, consider, that thou art not a proprietor, but only a possessor of those blessings thou injoyest in the world. It is true, there is a common Proverb amongst men, when they are reproved & taxed, for abusing the Creatures, they will presently reply, may not I do with my own what I please? why not beloved you may not, for you have nothing that is your own, they are all Gods. As in Psal. 50.10,11,12. Every beast of the Forest is mine, and the Cattle upon a thousand hills. I know all the fouls of the Mountains, and the wild Beasts of the forests are mine. If I were hungry, I would not tell thee, for the world is mine, and the fullness thereof. Hos. 2 8 9 So that if you abuse the things of the world, you abuse that which is none of your own, but Gods. And you know, it is a part of dishonesty to abuse another man's goods. All that you have in the world, they are but borrowed blessings, God only hath a right and propriety in them He does but only lend them to us for our use, and keeps the propriety of them to himself. If there be any thing (amongst all those things we call our own) may be properly said to be our own, it is our bodies, for that is nearest us, and yet this is not our own neither; for the Apostle says, in 1 Cor. 6.19,20. What, know you not that your body is the Temple of the Holy Ghost, and ye are not your own, but you are bought with a price? therefore glorify God in your bodies, & in your spirits which are Gods. When a man borrows a thing, he that lends it prays him to use it well. Elisha's Servant borrowing but an Axe to cut down wood, and it falling into the water, cried, alas Master, 'twas but borrowed, 2 King. 6.5. The mercies you have are rather lent then given you; shall I wound a man with his own Weapons? yet thus thou dost to God, when thou abusest any of his blessings. Consid. 3 3. To keep you from abusing the lawful comforts of this life, consider, what was noted before, that men are more apt to miscarry in the use of lawful things, then in committing those things that are in themselves simply unlawful: there are more a great many die by surfeiting upon wholesome meats, than there do by taking of poison. Beloved, millions of men miscarry by the use of lawful things. Consid. 4 4. Consider, that it is not so easy for men to repent for the abuse of lawful things, as for the commission of gross sins, they are more easily discernible, and the conscience does often check and control, and rebuke men for such notorious and palpable sins; but a man may soon miscarry in the use of lawful things, and yet not perceive it. Who suspects lawful things? these sins are not so evidently discerned, and therefore cannot be so easily repent of. Consid. 5 5. Consider, that the Creatures that you abuse in this world, they shall rise up as a witness against you at the last day. Jam. 5.3. Deut. 4.26. Your silver and gold shall rise up and witness against you; not as if the unreasonable Creatures, as silver and gold, should by a vocal expression plead against you; but when God shall condemn thee, he shall declare that he proceeds thus against thee for the abuse of his Creatures that he has given thee, as silver and gold, riches and possessions in the world. The very Creatures that thou hast abused, shall be a witness against thee to condemn thee. As in Hab. 2.10,11. says the Prophet there, The stone shall cry out of the wall, and the beam out of the timber shall answer it against wicked men and oppressors at the day of judgement. Not as if the stones and timber should have a voice; but God shall then say, the cries of the very stones and timber in my ears, which thou hast gotten by violence, does witness against thee. And Christ shall then say, when he condemns thee, the word that hath been so often preached to you in my name, inviting and beseeching you to come in and accept of mercy and pardon, and you would not hear nor obey, but rejected it, and cast it behind your backs, that word does now witness against you. 6. Consider, that it is a part of the Creatures curse, and bondage to be abused, by those that make use of them; in abusing the Creatures you make them groan under you, I will give you a very full Text for this, in Rom. 8.20.21.22. for (says the Apostle) the Creature was made subject to vanity, not willingly, but by reason of him that hath subjected the same in hope, because the Creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, for we know that the whole creation groaneth and travaileth in pain until now. The great burden and bondage of the Creatures is then, that being created by God to be instruments of his glory, and to provoke those that use them to advance his praise, they are notwithstanding employed by wicked men to the dishonour of God, and scandal of Religion. Under this bondage do the Creatures groan, that although they were made to promote their Creator's glory, yet they are made to be instruments of his dishonour, and subjected to the lusts of wicked men, and therefore consider of it, when thou dost abuse the Creatures to excess, either in drunkenness or gluttony, or pride, if it were possible, those Creatures would sigh and groan, that they are thus necessitated to serve thy lusts, which should be instruments of their Creator's glory. 7. Consider, that by abusing the lawful blessings you enjoy, you provoke the Lord to take away those blessings from you. As in Hos. 2.8.9. says God there, because I gave thee Corn and wine, and Oil and silver, and gold, and thou hast abused them, therefore will I return and take away my Corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness, the abuse of mercies does many times provoke God to strip us of them, we see by experience, that many that abuse their wealth and Estates come to beggary before they die, and many that abuse their wits become very fools. 8. To dissuade you from the abuse of lawful blessings, consider, that such practices will nourish in your heart's security, and carelessness in preparing for the coming of Christ to judgement, Mat. 24.38. Luke 17.27. As it was in the days of Noah, so shall it be also in the days of the Son of man; they did eat, they drank, they married wives, they were given in marriage, until the day that No entered into the Ark, and the flood came and destroyed them all, and as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded, till it reigned fire and brimstone from Heaven, and destroyed them all, even thus shall it be in the day when the Son of man is revealed. Beloved, many of you have your hands and heads, and hearts so full of the world, that you are secure and heedless in preparing for the last day, at least in preparing for your last day, the day of your death. 9 Consider, that by abusing the Creatures, you force them to do that which by natural instinct, they have no inclination or promptitude to do, in Rom. 8.19. The Creature was made subject to vanity, not willingly, that is, the Creature is employed in vain and sinful uses, not by its natural instinct, or by the Creatures natural inclination, but unwillingly; thy hand that is employed in any sinful action, or thy legs that carries thee to a Stage-play, or thy tongue that is an instrument of lying, or swearing, etc. they do not do these things willingly, or by natural instinct, they are not inclined to do it, but rather to set forth their Creator's glory. The Sun does not willingly shine to give light to wicked men, to deceive and oppress their Neighbours in their Shops. No Creature does give a willing consent to be employed to his Creator's dishonour, the Creatures are made subject to vanity, not willingly, but by reason of him that hath subjected the same in hope (that is) in hope that always the Creature shall not be thus subject to wicked men, and instrumental to their sin, and of their Creator's dishonour. The Creature is subjected in hope to be some time or other freed from this burden of being made use of by wicked men to God's dishonour. 10. Consider, that you cannot use the things of the world long, and therefore you should use them well: this is the Argument in the text, It remains Brethren (says the Apostle) the time is short, therefore let him that weeps be as if he wept not, and he that rejoiceth as if he rejoiced not, and they that buy as if they possessed not, and those that use the world as not abusing of it; why? because your time is short, you cannot enjoy them long▪ and therefore you should use them well. And thus beloved I have done with these Apostolical Directions: there now remains behind, only the reasons or motives why we should not use the things of this world abusively, because the fashion of this world passeth away. Why must we weep as if we wept not, and rejoice as if we rejoiced not, and buy as if we possessed not, and use the world as not abusing of it, why? because the fashion of this world passeth away. The fashion of this world: The word signifies a mathematical figure (as hath been noted) which is a mere notion, and nothing in substance, such a thing is the world: all the pomp and glory and honours, or riches and greatness of the world, they are all fading vanishing comforts, they are continually passing away, like the gliding stream. The fashion of this world. The word, saith another Author, signifies such a fashion as is in a Comedy, or Stage-play, where all things are but for a while to please the eye; A man acts the part of a King that is but a Beggar: so all the comforts and glory, and honours of the world, they are passing away, like the water of a River, they are continually running away from you. Budaeus reads it, deceiveth, as an ignis fatuus. Doct. I should in the first place handle these words in a relative consideration, as a reason why we must use the world as not abusing of it, because the fashion of this world passeth away, and from thence you may observe. That the serious consideration that all the comforts and blessings of this world soon pass and fade away, should be a strong motive to Christians, not to set their hearts upon them. Doct. 2 Who would set his heart upon that which so quickly passeth away? as the running water posteth swiftly away; so the things of the world are soon gone, and therefore this should provoke Christians not to abuse them; but to use them well, seeing they are passing away. But I had rather handle the words as an entire proposition of themselves, and then the Doctrine from them will be this, That all the comforts and conditions of this world, are passing away from us, even while they are with us. This is the Doctrine I shall spend an hour upon in the afternoon. SERM. XV. 1 Cor. 7.31. — For the fashion of this world passeth away. THe fashion of this world passeth away. The observation from these words was this, that all the comforts and contentments of this life are passing away from us, even while they are with us. They are of ●…ansitory and fading nature. (Beloved) that I may a little work this general point upon your affections, I shall first show you that this is a truth, and then draw some practical inferences from it, and so finish this Text. That all the things of the world are posting away from us while they are with us, I shall manifest unto you by these 3. or 4. demonstrations. 1. It appears to be so by an induction of particulars, All the comforts of this life are passing away from us while they are with us. if you look upon all conditions of men, whether in honours or prosperity, or riches, etc. you shall see all these conditions in a fading and consuming posture. Look upon Adam's condition in innocency, his condition was in probability like to be a firm and lasting condition, and yet Adam continued not a night in honour, but became like unto the beast that perisheth. And so if you look upon Solomon that was the glory of the world neither before him nor after him was there any like unto him; all the things of the earth made obeisance, and brought presents to him, 2 Chron. 9.13. there is set down the total sum of Solomon's glory, the weight of Gold that came to him in one year was 666. Talents of Gold, and as for silver it was plentiful as stones in the street, and nothing at all accounted of in his days, he had 4000 stalls for Horses and Chariots, and 12000 Horsemen; he had 232 quarters of wheat every day brought into his house, he had silver as stones and gold was of no value with him; and yet what became of all his honour and glory? Solomon in all his glory was not arrayed like the Lily in the field, (as Christ says) and so if you look upon the conditions of all men in honour, they stand in slippery places, and are sliding down every day, as in Job 20.6,7,8,9. Though his excellency mount up unto the Heavens, and his head reach unto the Clouds, yet he shall perish for ever like his own dung, they which have seen him shall say, where is he? he shall flee away as a dream, and shall not be found, yea he shall be chased away as a vision of the night. So the Assyrian Monarchy passed to the Persian; the Persian to the Grecian, and the Grecian to the Roman. The condition of honour is a fading condition. D●v●tiae habent si nem suum cut finem tuum. Or if it be your fortune to be rich and wealthy in the world, th●… condition is fading too; thy riches will either see an end of thee, or thou wilt see an end of them, 1 Tim. 6.17. Trust not in uncertain riches; so Prov. 23.5. Riches take unto them wings and fly away: so Prov. 27.24. Richeses are not for ever, neither does the Crown endure to every Generation. Demon. 2 2. Another demonstration to prove that all the things of the world are fading and passing away is this; because the whole world is of a perishing nature, and therefore the things of the world must needs be so. In 2 Pet. 3.10. The Heavens shall pass away with a noise, and the Elements shall melt with fervent heat; the earth also, and the works that are therein shall be burnt up. Demon. 3 3. Man which is God's Masterpiece in the world, is still fading, and passing away, and therefore the things of the world much more. Man's life is but a vapour, but a flying from his womb to his Tomb, Animantis cujusque vita est in fuga. Psal, 14● 4 Psal. 39 6. Men have here no continuing City, Heb. 13.14. In the 1 Job last, says Job, Naked came I out of my mother's womb, and naked shall I return: there is no mention made of staying in the world, nothing but a coming into the world, and a going out of it again. Demon. 4 4. It appears to be so by those similitudes that this world and the things thereof are compared to in Scripture. The spirit of God, to note the uncertainty of all things here below, in Rev. 15. compares the world to a Sea of glass mingled with fire. It is compared to a Sea, because of its fluctuation and variation: and to a Sea of glass, for its brittleness and uncertainty, it is soon broken; and to a Sea of glass mingled with fire, to note to us that the world is always in a consuming condition. Now no man will look upon the Sea but as a very uncertain and unstable Element; that drop of water that was here, but now, is presently gone, and cannot be found. 2. The world is compared to a Cloud, in Job 30.15. my welfare (says Job) passeth away like a Cloud, Clouds are always posting away, and so is the world, and all things therein. And therefore David saith, Psal. 104.3. God maketh the Clouds his Charrets, noting his volubility and celerity in his works of mercy or judgement. 3. The World is compared to the wind in Psal. 78.39. as a wind that passeth away and cometh not again: so in Psal. 18.10. and 104. Psal. 3. what more swift than the wind? how soon is a gust and a gale of wind gone by: so neither is there any continuance in any thing here below. 4. The world is compared to grass in 1 James 10. as the flower of the grass the rich men shall pass away; for the Sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof faileth, and the grace of the fashion thereof perisheth; so also shall the rich man fade away in his ways. Not only to grass, but the flower of grass. 5. They are compared to smoke, and you know the wound scattereth, and driveth that to and fro presently. In Hos. 13.13. They shall be as the morning Cloud, and as the early dew, it passeth away. (You know as soon as the Sun shines, the dew is presently gone.) and they shall be as the chaff that is driven with a whirlwind out of the floor, & as the smoke out of the chimney: there are 5. resemblances put together in one verse, so that beloved, you see these comparisons do make it very manifest and evident, how uncertain and fading and perishing all the glory and comforts of the world are. I come now to that which I chief intended, and that is, to wind up all in a practical application. And all that I shall do herein, shall be to draw out seven practical instructions from this general Doctrine. 1. Is this so, Practical instructions by way of use that all the things of this world are passing away from us, while they are with us? why then let the consideration of this, wean your affections from all worldly things. Why will you love that much that cannot stay with you long. It is the advice that Solomon gives in Prov. 23.5. says he, why wilt thou set thine eyes upon that which is not, (that is) though they are in being, yet not in continuance; for riches certainly make themselves wings and fly away. This consideration should wean our loves from all creature comforts. And though we look upon the things of the World with our eyes, yet not with our hearts; but let them be fixed, not upon those things that are seen; but upon those things that are not seen: for the things that are seen are temporal; but the things that are not seen are eternal, 2 Cor. 4.18. they are not worthy the looking on, because temporary. In Sparta, a City of Greece, a man was King but one year: afterwards lived in retirement and meanness, therefore no man could hardly be gotten to accept of it: so should the consideration of the fading nature of all worldly things, cause us to withdraw our affections from them. 2. If the fashion of this world be passing away, then let this excite and stir up your souls to look after the things of another World, which are more permanent and lasting. chrysostom compares the World to an Eel; and you know the harder you hold an Eel, the sooner it will slip out of your hands; so the things of the world, the faster you think to hold them, the sooner it will slide from you, and therefore labour to lay hold upon Christ, and grace, and glory, upon Heaven and happiness. In Heb. 13.14. (says the Apostle) here we have no continuing City, therefore let us seek one to come. Because they had no continuance here, therefore they looked for one to come, even a City whose builder and maker was God, they looked after the things of another world, that would not pass away as these do. As in 2 Cor. 4.18. we look not to the things which are seen, that are temporal, but to the things which are not seen that are eternal. You have another notable Text for this purpose, in Heb. 11.15,16,17. it is spoken of the godly Patriarches, that if they had been mindful of the Country from whence they came out, they might have had opportunity to have returned; but they desired a better Country, that is, an heavenly. Because they did not look after their own Land, the Land of Canaan, therefore they did declare that they had a better Country in their eye, which they did look after, namely, a heavenly Kingdom. The King of Sparta that year he was King, sent a great deal of Treasure into the place of his banishment, that he might live well ever after: so should Christians while they are here, lay up treasure in Heaven, Mat. 6.19,20. (Beloved) if the things of this world be so vain and fading, and uncertain, let us look after the things of a better world. Instruct 3 3. If it be so, that this world is so fading and vanishing, then labour to be convinced of the truth of it, and let your hearts be sensible of the vanity and uncertainty of all things here below. I may say of them as the Apostle speaks in another case, in Col. 2.22. All these things perish with the using. No sooner are you grasping of the world, but it goes from you. We have no more hold of these earthly things, then of a flock of Birds, I cannot say they are mine, though they sit in my yard: The glory of Ephraim is said to fly away like a Bird. The world like a Nosegay withers while you are smelling to it, as snow melts while it is in the hands of Children. At the inthronization of Popes, one used to go before him, burning a wad of straw, or flax, crying, sic transit gloria mundi. It is an admirable observation that a learned man hath upon the names of the two first men that were born into the world, Cain and Abel; says he, we may learn this Lesson from their very names. Cain here signifies possession, and Abel here signifies vanity; to show that Adam and Eve did see nothing but vanity in all their possessions. And oh that you that are the Sons and Daughters of Adam, that have a great deal less of the world than Adam had, that you would not set your hearts upon the vanities and uncertainties of this world, that are so soon gone away from you. 4. If this be so, that all the comforts of the world are passing away, than this shows the folly and madness of those men whose eager pursuits are after fading vanities. O what a madness is it for men to be eager in their pursuits of these transient and fading things, and in the mean time neglect these things that are of a greater excellency and duration: and yet there are a world of such fools and mad men amongst us, that seek after vanities, and neglect durable and lasting riches. O how foolish are many men in the world, that are eagerly employed about the mean and low businesses of the world, and in the mean time neglect the great affairs of Heaven, like Artaxerxes, who employed himself in making hafts for knives, and neglected the weighty affairs of his Kingdom, or like Archimedes, who was drawing mathematical lines, and never took care to save the City nor his own life. It is storied of Caligula, an Emperor of Rome, (and for which he is befooled of all that ever writ of him) that having prepared and set out a very great Navy of Ships, when his men thought he would have done great exploits, and have conquered many Kingdoms with them, he contrary to all their expectations, commanded them to go and load all their Ships with Cockle shells and pebble stones, and so return again: Just such fools are many men, that trouble themselves in purchasing Cockle shells and pebble stones, the fading vanities of this world, and neglect the looking after the firm and durable, and substantial riches of the Kingdom of Heaven. 5. If the things of this world be so fading, then from hence we may see the disparity and vast difference there is between earthly things and heavenly. The glory of this world passeth away; but you cannot say so of the things of Heaven: the former wears as your Garments, the other as the body wears not away. Riches are a vanity used to and fro, Prov. 21.6. but grace is durable riches, Prov. 8.18. 1 Pet. 1.24. The grass withereth, and e flower thereof faileth; but the word of God, that endureth for ever: by grass and the flower of grass, is meant all the glory of this world, and these all fade and whither away; but the word of God that endureth for ever, (that is) the work of grace wrought in your hearts by the word that shall last and endure forever; that shall remain and continue when all the glory of the world passeth away, 1 John 2.17. The world passeth away and the lusts thereof; but he that doth the will of God abideth for ever. (Beloved) here you see the great disparity between heavenly things and the things of the world, as riches and honours, etc. Suppose thou art an Heir to a Crown or Kingdom, yet these are but temporal inheritances, and last but for a season, but an heavenly inheritance that endureth for ever, as in 1 Pet. 1.4. an inheritance incorruptible, undefiled, and that fadeth not away. All your comforts here below, are but momentary comforts, riches and honours are not everlasting; but God and Christ, and grace and Heaven, and glory is everlasting: these are comforts that ade not away, but last for ever: your earthly parents are not fverlasting; but your Father in Heaven is everlasting, Esa 9.6. eour livee here are not everlasting, but your life in Heaven is everyasting, Luke 18 30. here below you rejoice one day, and lweep another; but in Heaven your joy shall be everlasting, as in Esa 61.7. Everlasting joy shall be upon their heads; so in 2 Thes. 2.16. says the Apostle, who hath loved us, and given us everlasting consolation, etc. here your comforts are but short; but in Heaven you shall have everlasting consolation. Here your possessions are not everlasting; but there shall last for ever in Heaven, and here you are soon forgotten, and the memory of your names lost; but in Heaven you shall be had in everlasting remembrance, Psal. 112. vers. 6. 6. Are the glory and comforts of the world passing away? why then know this for your comfort, that the crosses and troubles, and afflictions of the world are passing away too, slight afflictions which are but for a moment, 2 Cor. 4.17. Suppose thou art a man of a mean fortune, poor and low in the world, why yet thy poverty shall pass away: suppose thou art a man of a sickly and weak constitution, your sickness shall pass away too: suppose thou art imprisoned and in bondage, yet the prisoner shall shake off his fetters, and his prison Garments, Job 11.16. thy misery shall pass away as a stream of water: Omnia dura teleraltia quia brevia. so in Esa 35 10. sorrow and sighing shall fly away, your miseries and sorrows as well as your comforts are passing away. And therefore beloved, this should support and bear up your hearts. 7. If the pleasure and comforts of this world are passing away, than we should take a great deal of heed that we do not incur eternal punishments for momentary pleasures: Beloved, it were something if our comforts here were equivalent and proportionable to our punishments hereafter; Gu●…a quae ad usum diutur na esse non possunt ad supplicium diutur●…m deposcent. Amb●. Divitiae sunt cadu cae, sae●… vero perpetua. but why should any man be so foolish as for to get an Estate that passeth away, to damn his soul, and purchase to himself a misery and torment that shall never pass away. Riches and the outward blessings of this life quickly pass away; but the punishment for the abuse of them that endureth for ever. This is like profane Esau, who for a mess of pottage sold his birthright. Be persuaded therefore to choose rather to suffer afflictions with the people of God for a little season here, that so you may reign and be happy with them in Heaven to all eternity, then to enjoy the pleasures of sin for a season here, and thereby incur to yourselves everlasting punishments in the world to come. And thus beloved, I have in these 15. Sermons, gone over many material points touching this subject. It remains only now, that for the time you have yet to live here in the world, that those that meet with crosses, and troubles, and afflictions, do weep as if they wept not. And those that have riches, and honours, and comforts, and enjoy an affluence and confluence of all worldly prosperity, that they rejoice as though they rejoiced not. And those that buy and sell and trade in the world, it remains that they buy as if they possessed not. And those that any other way use this world, it remains, that they so use it, as not abusing of it; for the fashion of this world passeth away. The TABLE. A. REligion should bear sway over our Affections, p. 64. We must not place an inordinate affection upon our Estates, p. 85. When men place an immoderate affection upon their Estates, p. 86. & seq. Reasons why we should not? p. 91. & seq. Use directed to three sorts. p. 93. & seq. Take heed we abuse not lawful comforts. p. 118. 126. Why we must not abuse lawful comforts? p. 119. & seq. When a man may be said to abuse lawful comforts. p. 121. & seq. How to use lawful comforts that we may not abuse them. p. 123. Reproof to such as do abuse them. p. 126. Take heed of abusing spiritual things. p. 127. Motives to use the world so as not to abuse it. p. 129. B. Christian's must take heed they do not transgress in buying and selling. p. 68 74. Rules to be observed in buying Commodities. p. 68 & seq. What things are not to be bought. p. 73. Be careful to buy spiritual things. p. 74. Be humbled if we have transgressed in buying. p. 75. Advice to such as buy and sell; yet get nothing by it. p. 29. & seq. Comfort to such. p. 95. & seq. Advice to those that have gotten Estates honestly by buying and selling. p. 98. & seq. Astonishing considerations to such. p. 101. To such as have gotten Estates unjustly. p. 110. C. God's people bear crosses better at one time then at another. p. 4. Christian's should not abridge themselves of lawful comforts. p. 64 The Doctrine of community erroneous. p. 67. Abuse not lawful comforts. See abuse. E. Getting an Estate by trading is not disallowed of God. p. 85 Christians must not place an inordinate affection upon the Estates they have gotten. ibid. How to get God's blessing on your Estates unjustly. p. 106. & seq. Conjectures of one that hath gotten an Estate. p. 109 Directions to such. p. 110 Six terrible considerations to them. p. 111. & seq. F. Every one should be careful to provide for his Family. p. 67 Fashion of the world what it imports. p. 133. G. Grieve not excessively for worldly crosses. See sorrow. H. Exhortation to drive a Trade for Heaven. p. 116 I. Christian's should not be excessive in worldly joy. p. 48 Yet are allowed to rejoice in worldly comforts. p. 49 Religion doth not extirpate, but only regulate worldly joy. p. 49 The joy of wicked men often mixed with inward griping. p. 50 A smaller matter will interrupt their joy, than the joy of the godly. ibid. Men of a jolly temper exposed to sundry evils. p. 55 There may be excess in spiritual joy. ibid. Worldly joy when excessive. p. 57 & seq. Rules to keep worldly joy within bounds. p. 61. & seq. Run not to worldly joy to drive away trouble of mind. p. 65 See rejoicing. L. Whether a man may go to Law to recover his due. p. 83 M. A married life exposed to troubles. p. 2 We must not be overmuch cast down at the troubles of it. p. 3 We must not mourn immoderately for worldly crosses. See sorrow. P. Every one hath a propriety in his Estate. p. 67 Whether it be lawful to take a pawn. p. 82 R. Christians allowed to rejoice in outward comforts: p. 49 See worldly joy. What things we are not to rejoice in. p. 51. & seq. What seasons are unfit for rejoicing. p. 54. 55. Christian's should honour Religion by letting it bear sway over their affections. p. 64 Be not prejudiced against Religion, as if it were an enemy to your outward comforts. p. 64. Do not disparage Religion by abridging yourselves of lawful comforts. ibid. S. We must not be excessive in worldly sorrow. p. 3 We should be sensible of Gods afflicting hand. ibid. Immoderate sorrow for affliction provokes God to increase our affliction. p. 4 When our sorrows are immoderate. p. 5, 6, 7. Why we should take heed of immoderate sorrow. p. 8 Reproof of immoderate sorrow. p. 10. 29. 37. & seq. Sorrow more for sin. p. 11 Mistake not sorrow for sin, when 'tis for outward troubles. p. 11 Twelve Considerations to allay immoderate sorrow. p. 12. & seq. Rules to moderate worldly sorrows. p. 30. & seq. The difference between a natural sensibleness of affliction and immoderate eaten sorrow. p. 30. & seq. How to know whether a man sorrow for his sin or his affliction. p. 34. & seq. Reproof of those that sorrow not for sin. p. 38 Exhortation to sorrow for sin. ibid. Sin how great an evil. ibid. A man may sorrow immoderately for sin. p. 39 Few do so. p. 40 When sorrow for sin is excessive. p. 40. & seq. Take heed we be not obstinate in sin. p. 42 Exhortation not to sorrow immoderately. p. 43. Motives. ibid. & seq. The Scripture reacheth to all occasions & conditions of men. p. 67 Rules to be observed in selling. p. 76. & seq. What things are not to be sold. p. 80 At what price we are to sell. p. 80 Whether a man may sell a commodity for more than 'tis worth? p. 81 Whether he may sell dearer for time then for ready money. ibid. T. Advice to such as Trade in the world. p 93. & seq See buying. W. When we are too eager upon worldly things. p. 122 Worldly things are passing away from us, even while they are with us. p. 134 Four demonstrations of it. p. 135 Where to worldly things are compared in Scripture. p. 137 We should have weaned affections from worldly things. p. 138 FINIS.