THis chapter containes in it two parts. 1. Gods determination to deſtroy the world by a deluge. 2. Gods proviſion that he made in this general judgement to ſave Noah and his family by preparing an Arke.

The text is under the firſt head, Gods 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 ſinne, and therefore God will decreaſe the number of the world, that he may decreaſe the ſinnes of the world. The particular ſinne here ſpecified, why God would deſtroy the world, is laid down in the ſecond verſ. where it is ſaid, that the ſons of God ſaw the daughters of men, that they were faire, and they took them wives of all which they choſe. By the ſonnes 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, ſaies 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 Sonnes 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 ſonnes of God, and theſe ſonnes of God ſaw the daughters of men; that is, the poſterity of godly Seth, did joyne 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 wickedneſſe 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 threatned; And the Lord ſaid, My Spirit ſhall not alwayes ſtrive with man. 2. The reaſon of this aſſigned; For he alſo is fleſh. 3. A mitigation and reſpiting of this puniſhment, Yet his dayes ſhall be an hundred and twenty yeers.

There are theſe difficulties in the text to be explain'd, as 1. What is meant by this, My Spirit ſhall not alwayes 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 therfore 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 dayes ſhall be an hundred and twenty yeares.

Queſt. 1 1. Qu. What is meant by this, My Spirit ſhall not, &c.

Anſw. Anſw. That by Spirit, ſome underſtand the ſoul of man, and ſo the vulgar Latine renders this phraſe, underſtanding it of mans 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 alwayes 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, &c. go this way,—My Spirit ſhall not alwayes strive with man. By Spirit is not meant mans ſpirit, but Gods Spirit, the third perſon in the bleſſed Trinity; and when he ſaies, his Spirit ſhall not ſtrive with man, it is to be meant in its operations and workings, that it ſhal not attend the Miniſtery of Noah, who was a preacher of righteouſneſſe, and the Patriarchs; as if he ſhould ſay, I will now take away my Spirit from my Ordinances, it ſhall not alwayes ſtrive with man. As if God ſhould have more at large expreſſed himſelfe, I ſee that though my ſervant Noah proteſt and preach againſt the increaſing wickedneſſe of the world, yet all is but in vaine, 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, &c.

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 mans 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 dayes 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 mans life, as if man ſhould now becauſe of their wickedneſſe have ſhorter lives, becauſe after the flood men did live longer then the terme of an hundred and twenty yeares; Sem lived 600 yeares, Arphaxad 425 yeares, and Serug 230. Abraham 175. Iſaac 180. The meaning then is this, although I will remove my Spirit from my Ordinances, yet his dayes ſhall be an hundred and twenty years, that is, it ſhall be an hundred and twenty yeares 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 yeares old, therefore here is twenty yeares ſhorter then Gods promiſe?

This is an intricate knot, and interpreters are forced to take much paines to untie it, and to vindicate the faithfulneſſe of God herein, let God be true and every man a lier. Jerome he gives this anſwer, ſaies he, It is true, God did promiſe an hundred and twenty years between the making of the promiſe and the accompliſhment; the wickedneſſe of men grew ſo great, and did ſo provoke God, that he did contract the promiſe to twenty years leſſe; and thus Muſculus alſo, who farther ſaies, 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 wickedneſſe, 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 farre from me, &c.

But the beſt and genuine anſwer given hereto, is this, that this promiſe was made to Noah, not when he was five hundred yeares 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 yeares 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 womans 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 reade that he was two hundred and five years old, and he died, Gen. 11.32. and yet you finde 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 ſhew 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 yeares, 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 alwayes ſtrive with man, &c. 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 then any bodily puniſhment. I mention this in the prologue to the point, that ſo when you hear me handle the grievouſneſſe 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 Gods Spirit, when the Scripture ſaies, My Spirit ſhall not alwayes ſtrive with man, it includes two things. 1. My Spirit ſhall not alwayes ſtrive in the Miniſtery of the word by effectual working. 2. My Spirit ſhall not alwayes ſtrive by inward motions and checks upon the conſcience. I ſhall handle the point both wayes.—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 Miniſtery 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 eaſie work to convince a man: But I ſhall follow the doctrine I have propounded, and in the opening thereof ſhall diſpatch two things. 1. Shew you that it is a grievous judgement to have the Spirit withdrawn, or withheld from the Miniſtery 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 mans hand may pierce and wound, but a painted ſword in a painted mans hand upon the wall can do nothing at all: ſo the word preached without the Spirit of God can do no more then a ſword in the hand of a George on horſeback; it may pleaſe the phanſie and tickle the eare, 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 inticing words of mans wiſdome, 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 Miniſtery of the word it is like that poole of Betheſda, John 5.4. there was no native vertue in the water to heale; but the text ſaies, when the Angel did move the water, he that firſt ſtept in was healed of whatſoever diſeaſe he had. Ordinances they are like this poole; there is no native vertue 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 Origens 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 Miniſtery of the word, makes it effectual to give Spiritual life. Thus it appeares 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 ſhew, 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 withdrawes 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 winde may ceaſe to blow, if when it blowes, we do not get our ſailes 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 ſinne then the motions of the Spirit, to Satanical deluſions rather then 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 then 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 ſinne, 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 alwayes reſiſt the Holy Ghoſt; Acts 7.51. and this is a higher degree then 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 perſwaſions 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 explaines this place, and ſaies, 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 ſinne. Now this was a higher kinde of wickedneſſe, and a moſt deſperate pitch of Atheiſme, 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 ſinne 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 hearkening 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 ſinne, not only out of an unavoidable infirmity, but out of wilfulneſſe; ſo if we ſinne wilfully after we have received the knowledge of the truth, there remaineth no more ſacrifice for ſinne. Heb. 2.6. 2. It is a ſinne not unwittingly, but knowingly committed. 3. It is a ſinne 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 ſinne 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 perſwaded of this, yet out of malice againſt the Deity of Chriſt they would put him to death; ſo that to ſumme 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 Miniſtery. I will not ſay the perſons of the Miniſters, though that is an evill which God will puniſh; but certainly a contempt of the Miniſtery, of the Ordinance of Preaching, it may provoke God to withdraw the operations of his Spirit; if you deſpiſe prophecying, 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 contemne or deny the Miniſtery 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 Arke of God among them; but when they had the Arke with them, it is ſaid the ſecond day there fell of the Iſraelites thirty thouſand men. Thus did God puniſh their ſinful dependance on the outward badge of his preſence, and therefore they had leſſe ſucceſſe when they had the Arke, 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 meanes, 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 Gods Spirit depart.

3. God may withhold his Spirit from the Word, becauſe men withhold preparation from the Word they hear; With what meaſure you mete, 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. Generall unfruitfulneſſe 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 Miniſtery of the Word; and thus it was with the old world, who enjoyed the Miniſtery of Noah, Methuſalah, and other holy men, and yet their wickedneſſe grew exceeding great, which did greatly provoke God, and cauſed him to withdraw his Spirit that it ſhould not any longer ſtrive with them.

HAving opened and explained theſe words, and ſhewed how that it is a grievous judgement for God to withhold or withdraw the workings and operations of his Spirit from the Miniſtery 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 finde the ſtrivings and workings of the Spirit in the miniſtery of the Word. 2. To thoſe who have the Spirit withheld from the miniſtery which they attend upon.

Ʋſe 1 To thoſe who are perſwaded that they finde the Spirit of God working upon their hearts in the miniſtery of the word, there are two cautions or poſitions I would lay down for ſuch.

Poſition 1 Be ſure you do not miſtake moral perſwaſion to be the Spirits ſpecial working in you. When reaſon is convinced by the ſtrength of Scripture-argument, this is a morall perſwaſion, and the word of God may go farre this way, and yet there be onely 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 rejoyced in him for a ſeaſon; pangs of fear, as in Felix; fits of ſorrow, as in Eſau and Ahab. Moral perſwaſions 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 perſwaſions 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 wiſdome. Pſal. 51.6.

2. Moral perſwaſions they do only reſtraine the acts of ſinne, but the Spirits working debilitates the habits of ſinne; and herein is the force and power of the Spirits workings ſeene, in that it changes the habit, and mortifies the inclination to that which is evill.

3. Moral perſwaſions they only make a man forbeare ſinne rather for feare of puniſhment, then out of love to holineſſe, or hatred of ſinne with reſpect to God; whereas the operations of the Spirit they are upon the heart, changing it, and making it in love with holineſſe, cauſing us to hate ſinne more then fear the puniſhment of it, viz. becauſe of its contrariety to Gods goodneſſe, holineſſe and authority.

Poſition 2 To them who have found the Spirit of God working upon their hearts in the Miniſtery of the Word; aſcribe the glory to God only; not to the meanes, nor to your ſelves in the uſe of the meanes, neither glory to the Miniſter, nor glory to the Miniſtery, 2 Cor. 3.3. nor glory to your ſelves, but to God only. Ye are our Epiſtle written, (ſaies the Apoſtle) not with pen and inke, but with the Spirit of the living God; he compares the people to paper, the Miniſtery to inke, 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 Miniſtery becomes effectuall. 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 it ſelf, but it is mighty through the operations of the Spirit of God. And ſo alſo the Apoſtle (ſaies he) I laboured more abundantly then 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 holineſſe we had made this man walke? verſ. 16. No,—But the name of Jeſus Chriſt hath made this man ſtrong. Aſcribe not therefore praiſe to the Miniſter, nor to your ſelves; you have not been your own converters, you gave not your ſelves your firſt being in nature, much leſſe 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 paines, 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 Miniſtery 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 dayes the Spirit ſpeaks expreſly, and holy men of God wrote, as they were directed by the Spirit of God; 1 Tim. 4.1. 〈 in non-Latin alphabet 〉 . the nearer it was to Chriſts coming in the fleſh, the clearer were things of the Covenant of grace known; and ſo the Evangeliſt Saint Luke writing to Theophilus, ſaies (Moſt excellent Theophilus) the things which we write, 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 Miniſtery of Christ was not made known to the ſonnes 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 reveale things gradually, now a little and then a little: and did keep the full manifeſtation of the glory of Chriſt untill he came in the fleſh; 〈 in non-Latin alphabet 〉 Heb. 1.1.—As firſt in Adams time it was only known unto the world, that the Saviour of mankinde ſhould be born of a woman. And then in Abrahams time it was farther revealed, that Chriſt which ſhould ſave the world, ſhould come out of Abrahams loines; 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 Jacobs 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 Sonne; but where he ſhould be borne, Iſa. 7.14. that was not revealed untill 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 goings out have beene 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 ſonnes of men; Heb. 1.1. ſo that herein what cauſe have we to bleſſe God that we are not borne in ancient dayes, but in thoſe wherein the Spirit of God doth reveale plainly and clearly the Myſteries of Religion.

2. As the Spirit in theſe dayes of the Goſpel doth make known things more plainly and clearly: So alſo more efficaciouſly the Spirit operates with more efficacy upon mens affections; and therefore in the dayes of John the Baptiſt it is ſaid, Matth. 11.12. that the Kingdome of Heaven ſuffered violence, and the violent tooke 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 Moone ſhall be as the light of the Sunne, and the light of the Sunne ſhall be ſeven-fold, as the light of ſeven dayes. 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 Propheſie, and Saint John the New Jeruſalem in his Revelations; John deſcribes his City farre more large then 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 Miniſtery; Conſider, That the Spirit to ſet a dignity on the Miniſtery of the Word, doth not work upon man immediately, but mediately; the Spirit will not teach men immediately, but tranſmits them to an outward miniſtery, 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 Miniſtery. One whereof you haves concerning the Ethiopian Eunuch, who reading in his Chariot the Prophecie of Iſaiah, and the Spirt obſerving him how he read, and could not underſtand, bids Philip go neare, and joyne 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 Miniſtery of the Word; that in thoſe times when Viſions and Revelations were in uſe, yet God eſtabliſht the Miniſtery.

Another inſtance you have of Paul at his converſion, Act. 9.4. &c. 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 ſaies 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 Poole 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 ſhew him what he ought to do. Thus doth the Lord dignifie the Miniſtery of the Goſpel.

I mention this particular the rather, to ſhew the vanity of Enthuſiaſme, that would aboliſh the Miniſtery, and cry up the Spirits immediate teaching; but here we ſee the great dignity which the Spirit ſets on the Miniſtery of poor weak and fraile man, in that he will not teack men immediately, but ſends them to the Miniſtery 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 mans 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 condemne thoſe vaine impulſes of Spirit, which men in our dayes 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 Devill. And yet many have forſaken the bright Lamp of Gods Word to follow the ignis fatuus of their own fancy.

Poſition 6 You which have found the efficacious working of the Spirit in the Miniſtery of the Word, bleſſe you God, that hath not left you a naked, empty, and inefficacious Miniſtery 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 Miniſtery thereof, bleſſe 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 Miniſtery (ſaies he) came not to you with enticing words of mans wiſdome, but in demonſtration of the Spirit and of power; bleſſe you God that hath put forth ſuch a power in the Miniſtery of the Word for the good of your ſouls. This is the firſt uſe to to thoſe who have found the Miniſtery of the Word accompanied with the efficacy of the Spirit.

Ʋſe 2 To thoſe who have the efficacy and operation of the Spirit withheld from the Miniſtery they attend upon; there are ſeven things I would have ſuch to take notice of.

1. That Gods Spirit is a free agent, and is not to be tied to an outward Miniſtery, but to be left at liberty to work how, when, and in what manner he pleaſes. The winde 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. Ʋphold 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 Miniſtery, meerly 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 your ſelves. Sinne 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 finde 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 dayes 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 your ſelves, he is provoked unto it. Thus God departed from the Iſraelites, becauſe of their ſinfull provocations, Pſalm 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 wayes. The Spirit in Scripture is compared to a Dove; now a Dove will alwayes keep in the houſe where it is bred, unleſſe 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 ſoone leave you; ſin is the cauſe why the Spirit withdraws it ſelf 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 Miniſtery of the Word, the fault is rather to be imputed to thy ſelf, then unto the Word. Many like the woman in Seneca, complaine the roome is dark, when they themſelves are blinde, 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 your ſelves, 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 badneſſe of the ſoile. 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 Chriſts, that thoſe perſons profited not by Chriſts 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 Miniſtery, and not thou, the fault is thine, not his; If at a feaſt others are fed, & thou famiſht, 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 rejoyced onely for a ſeaſon; this alſo was the fault of the Galatians that they profited not by Pauls Miniſtery as before, Gal. 4.16. Gal. 4.16. This cometh not from the ſeed it ſelf, but from the badneſſe 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, (ſaies 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 ſayes 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 Miniſtery 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 effectuall 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 Miniſtery, and this is a very ſad judgement; it may be withheld from Gods elect in a converting way. As the man lay 38. yeers at the poole of Betheſda before he was healed; ſo an elect veſſell of God may lie twenty, thirty, or fourty yeers in a ſtate of unregeneracy before he is converted. Nay, after converſion the Spirit of God may be withheld from the Miniſtery of the Word, which Gods own people attend upon, and that in theſe two wayes.

1. In its Comforting work, and thus it was with David, Lord, ſaies he, take not thy holy Spirit from me; Reſtore unto me the joy of thy ſalvation, and stabliſh 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 Gods 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 Gods 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 warme working and quickening influence.

7. And laſtly, The Spirit of God may be given to men waiting on a publike Miniſtery in its common workings, and yet it may be withheld from them in its ſaving and effectuall operations; and thus it was with the Corinthians, many of them had the Spirit to attend Pauls Miniſtery in the common workings of it, but yet not in its ſaving effects, and therefore ſaies Paul, Though you come behinde in no gifts, yet I must ſpeak unto you as carnal; look to your ſelves therefore, the Spirit in its common workings may attend the Miniſtery to fill you with notions, yet it may be withheld in regard of its ſaving operations.

HAving ſhewed that it is a grievous judgement to have the Spirit withheld from the Miniſtery 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 then infallible Demonſtrations; There are many things that give me to fear that in part the ſaving operations of the Spirit are withheld from the Miniſtery of the Word.

1. And firſt, we have cauſe to fear that in part the Spirit is withdrawn from the Miniſtery of the Word amongſt us, becauſe there are fewer which are converted by the Miniſtery of the Word now, then there were in former times; now the Spirit ceaſes to back the Miniſtery 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 lightening before the Word; there were three thouſand converted in one day by Peters 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 leſſend, 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 yeers? 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 Miniſtery of the Word.

2. Another conjecture is this; when men that live under the Miniſtery of the Word grow worſe and worſe, and not better; for men to remaine many yeeres under the Miniſtery of the Word, and yet to be more blinde 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 raine 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 raine of the Goſpel is a curſe to them, and the end of ſuch ſhall be burning.

3. You may feare the Spirit is withdrawn from the Miniſtery of the Word, becauſe there are more perverted by Errour, then converted by the Truth; for theſe laſt years eſpecially, ſince erroneous men have had liberty and countenance. What multitudes have beene perverted and led away by the Errours of ungodly men? this is an argument of a judiciall hardneſſe 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 wayes. 2 Pet. 2.1,2. How many in theſe our dayes have been perverted, following the pernicious wayes of falſe teachers; which ſurely is an argument of the Spirits ſuſpenſion from the Miniſtery.

Demonſtr. 4 4. Becauſe the Word of truth is ſo adulterated with Error; this may be a reaſon why the Word prevailes 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 Errours ſprung up in a Church, the ſeed of Gods Word will not thrive there. The increaſe of damnable Hereſies ſuſpends the working of Gods 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 Marke; ſayes 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 dayes; how do they ecclipſe the glory and ſplendor of the Word of God, and hinder the Spirits working? Is not this the language of many. How ſhall we beleeve Miniſters? if we go to one Congregation, we ſhall hear one thing preached; if we go to another, 2 Cor. 4.2. 〈 in non-Latin alphabet 〉 . 2 Cor. 4.17. 〈 in non-Latin alphabet 〉 . 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 tels you of the force of his Miniſtery, ſaies he, we do not handle the Word of God deceitfully; that is, we do not mixe, nor adulterate the Word, as Vintners do their wine; but ſaies he, by manifeſtation of the truth commend our ſelves to every mans 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 Miniſtery, this may he another reaſon why God ſuſpends his Spirits operation in it. God will not purſue the Miniſtery to ſuch with efficacy, who contemn and deny the Miniſtery. There are multitudes of men which do not onely deſpiſe, our perſons, but the very Miniſtery it ſelf, 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 Miniſtery, that they ſhall not finde the efficacy of the Spirit in it. Hence the Apoſtle Paul to the Theſſalonians, ſaies, Our Goſpel came not unto you in word onely, 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 Baptiſme of John was of Heaven, and not of man; and therefore for men to cry down the Office of the Miniſtery, 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 withdrawes his Spirit from the Miniſtery, becauſe multitudes runne upon the Office of the Miniſtery without a call; and thoſe who runne when God ſends them not, he will not bleſſe 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 ſaies, 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 finde 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 runne upon the Office without a Call.

Demonſtr. 7 7. And laſtly, another reaſon why the Spirit of God backs not the Miniſtery 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 ſickneſſe upon a mans body, the plague, famine, or ſuch like, they concurre 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 Gods hand in them: before theſe warres how many Converts were brought in, ſince the ſword came among us, how hath it made neighbut bour cruell to neighbour; that amiableneſſe and ſweetneſſe, for which the Engliſh Nation had a commendation? how is it now turned into barbarouſneſſe? Thus I have done with the firſt particular, wherein I have ſhewed you this great ſpiritual judgement when the Spirit is withdrawn from the publike Miniſtery, and likewiſe the demonſtrations and cauſes of ſuch a jugement.

I now come to the ſecond part to ſhew you the wofulneſſe 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 proceeed after this method.

The Spirit of God may be withheld from men in its inward motions upon the conſcience two wayes. 1. In regard of ſinne. 2. In regard of duty.

1. In regard of ſinne, the Spirit may be withheld two wayes. 1. Before the commiſſion thereof, that it ſhall not check nor diſſwade thee from it. 2. After the commiſſion of ſinne, that it ſhall not rebuke and convince for it.

1. I ſhall ſhew 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 wayes.

3. How farre a childe of God may be thus left of the Spirit.

Firſt, Now to make it appear that it is a grievous judgment 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 diſſwade thee, thou wilt be ready and apt to yeeld to any ſin thou art tempted unto. Men under the temptations of ſin, without the contrary diſſwaſions of Gods Spirit, are like a City whoſe walls are broken down, and ſo are liable to every incurſion of an enemy; Prov. 4.23. the diſſwaſions of the Spirit they are as fortreſſes to preſerve the ſtrong hold of mans heart, they fence and keep the heart; when the Devill by his temptations perſwades to ſinne, the Spirit by his motions graciouſly diſſwades from it, Oh do not break Gods Law, do not wound and hurt thine owne conſcience; by theſe diſſwaſions there is a curb laid upon the heart: but when theſe are away, how venturous will a man be to do evill? It is ſaid of Paul and Timothy, that they aſſayed to go into Bithynia, 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 ſinne, 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 evill he would, becauſe of the Spirit. When the winde blows with a freſh gale, the veſſell may ſaile againſt the ſtreame, which otherwiſe was to be carried down againſt the ſtreame; ſo is it with the gales of the Spirit, they help a man to overcome the ſtreame both of temptation and corruption too; but when the Spirit is withdrawn, then how venturous will a man be to commit ſinne?

If thou art left of the Spirit, thou wilt not only be apt and ready to yeeld unto ſinful temptations, but thou wilt ſuddenly and eagerly commit ſinne. We read of that young man being ſeduced by the flattering and faire ſpeech of a Harlot, that ſtraight way he followed her. Prov. 7.22. When the temptation is once given, and the Spirit doth not diſſwade, how ſuddenly will a man be ſurprized? As Gun-powder to fire; ſo is temptation to a corrupt heart, if the diſſwaſions of Gods Spirit do not fence and keep it.

But this is not all; a man will not onely be apt to fall, and fall ſuddenly, but here is a farther miſchief, thou wilt commit a ſinne eagerly, thou wilt be mad upon thy luſt, thou wilt burne in the ſinne, thou wilt be poyſoned with the evill; and this the holy Ghoſt hints to us, ſpeaking of the Gentiles who were without the Spirit of God; ſaies he, They were paſt feeling; that is, Epheſ. 4.19. they had no motions of Gods Spirit, they were without the operations of the quickening Spirit; but then what followes? ſaies he, They have given themſelves over unto laſciviouſneſſe, to work all uncleanneſſe with greedines; 〈 in non-Latin alphabet 〉 . that is, they ſinne, and think they can never ſin enough. As a covetous man that is greedy of gaine, 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 followes this, it is not ſaid they were carried away inconſiderately to ſinne, but they gave themſelves to ſinne; when the Spirit is in a man, and it doth diſſwade him from ſinne, 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 Devill.

2. When the Spirit is withdrawn, they not onely give themſelves, but they give themſelves over to laſciviouſneſſe; that is, they give themſelves not partially, but totally unto the wayes of ſinne.

3. It is ſaid they give themſelves, and this was worſe then Ahabs fact, 1 King. 21.25. for he ſold himſelf to work wickedneſſe; now for a man to ſell himſelf to the Devill, it is a great evill; but when a man ſhall give himſelf, and give himſelf over, this is a farre greater wickedneſſe.

4. Here was not only a giving themſelves over to ſin in thought, but the text ſaith, they gave themſelves over to work uncleanneſſe, they contented not themſelves with contemplative wickedneſſe, but they were workers of iniquity, ſuch as made a trade of ſinne.

5. It is ſaid they gave themſelves over to all uncleanneſſe, not only to ſome ſinnes, but to all ſinnes, and that with greedineſſe; which is to my purpoſe, Whither will that man runne whom the evill ſpirit drives? if the Spirit of God doth not come in with contrary motions to the Devils motions, with what a vehement eagerneſſe 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 careere, and ſay to him, this is the way, walk in it; but when the Spirit withdrawes, every man turnes to his courſe as the horſe into the battle, Jer. 8.6.—and how violently will a horſe runne 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 diſſwaſions of the Spirit.

Thirdly, A man being left of the Spirit of God when he is tempted unto ſinne, will not onely fall into it aptly, ſuddenly and eagerly, but alſo with complacency, and this is worſt of all; ſo we reade of thoſe that received not the truth in the love of it, that they took pleaſure in unrighteouſneſſe; 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 ſinne.

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 ſinne, which may be thus evidenced.

1. Becauſe otherwiſe thou wilt never be convinced of the evill 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 ſinne if the Spirit do not after its commiſſion rebuke and convince thee, for the Spirits conviction precedes repentance, therefore ſaies the Prophet, no man repents him of his wickedneſſe, ſaying, what have I done; Jer. 8.6. a man muſt be convinced that what he hath done is evill, before he repents of that evill. 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 ſinne, the heart will never be troubled for ſinne.

3. Thou canſt never have thy nature ſanctified from the filth of ſin, unleſſe the Spirit work on thee after thy falling into ſin; ſanctification it is by the Spirit of God: And therfore the Apoſtle Paul to the Corinthians, ſpeaking of wicked and unregenerate men, ſaies, 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 chuſeth this houſe, God the Sonne he buyes 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, unleſſe the Spirit of God ſweeps thee with the boſome of ſanctifying grace.

4. Thou canſt never ſubdue the power of ſin without the Spirit. Rom. 8.13. Therefore ſaies the Apoſtle, If ye live after the fleſh, ye ſhall die; but if ye through the Spirit do mortifie the deeds of the body, ye ſhall live. It is by the Spirit that we mortifie ſinne; thus you ſee what a miſery it is to want the Spirit in its diſſwaſions and convictions both before and after the commiſſion of ſin.

Queſt. But why doth God withhold his Spirit, that it ſhall not diſſwade men from ſinne 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 ſtrivings with men.

1. Becauſe in times paſt you have refuſed to hearken to the frequent motions and perſwaſions of Gods Spirit; the Spirit of God hath told you that if you walk in ſuch wicked wayes, 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 ſinne, and would not hearken unto the Spirit; thus God complaines 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 diſſwade 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 zeale 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 inferiour, then if ſome ſubject ſhould lay his baſtard at his Princes 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 evill 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 Devill ſhall come and eaſily prevaile with you, when you ſhall either ſinne upon no temptation, or upon a ſmal temptation; this is a high provocation to Gods Spirit, and this is a reaſon why there is ſo ſevere a judgment annexed to the third Commandment; that God will not hold them guiltleſſe that take his name in vaine, becauſe there is leſſe temptation to the ſinne of ſwearing then to any other ſinne in the world. Other ſinnes they are more conſonant to fleſh and blood, but ſwearing of all ſinnes, men have the leaſt temptation to it; The ſwearer ſerves the Devill gratis, and hath neither profit nor pleaſure by his ſinne, and therefore God annexes ſo ſevere a puniſhment. When thou ſhalt runne unto ſinne upon an eaſie t • mptation, and wilt not hearken to Gods Spirit upon an earneſt motion, this provokes the Lord to withhold the ſtrivings of his Spirit from thee.

4. Becauſe in former time thou haſt plotted and deliberated how to commit ſinne, therefore the Spirit will withdraw from thee for time to come. There are many that do commit ſinne with deliberation, premeditation, and conſultation; and that man which commits a ſinne 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 ſinne inconſiderately and unadviſedly, he will not withdraw from thee for this; but when the Spirit ſhall ſee that we way-lay 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 reade concerning David, that he did that which was right in the eyes of the Lord all the dayes of his life, ſave onely in the matter of Ʋriah 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 onely in the matter of Bathſheba, for that was the fouleſt ſinne? There is this reaſon given hereof, why the Spirit of God ſhould ſay that he was a perfect man, ſave onely in the matter of Ʋriah, rather then in that of Bathſheba; becauſe his ſinne in the matter of Bathſheba, it was done raſhly and inconſiderately, he was ſuddenly ſurprized with a temptation; but the matter of Ʋriah, 2 Sam. ch. 11. it was done more deliberately, plottingly and contrivedly; for firſt, he ſends for him home from the warres, that ſo he might cloak his foul fact, then 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 ſinne ſo deliberately acted, that the Spirit of God put a brand upon him for it; take heed therefore of deliberate acts of ſinne. I cenſure none, every one of you muſt ſtand or fall to your own Maſter; but this I ſay, that it is a ſinne 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 ſinne without the act, is more ſinful then the act of ſinne 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, then 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 ſinne of thoſe againſt whom the Prophet prayes, Lord, be not merciful to thoſe that ſinne 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 onely to commit ſinne, and enjoy their luſts more ſecurely. Thus Simon Magus he deſired the extraordinary gifts of the Spirit, that he might ſeeme ſome body, and enrich himſelf; this was but 〈 in non-Latin alphabet 〉 , as the Apoſtle ſpeaks, 1 Theſ. 2.5. a cloak for his covetouſneſſe. Many grieve and provoke the Spirit to depart, when they themſelves do not ſerve God, but rather ſerve themſelves on God.

I Proceed now to anſwer another Quere, or caſe of Conſcience very uſefull which is this—

Queſt. How farre the Spirit of God may be withheld or withdrawn even from a godly man, both before and after the commiſſion of ſinnes?

Firſt, I ſhall ſhew 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 ſinne.

1. That it ſhall not enlighten thee to make thee know it is a ſinne thou art tempted unto; and thus we read of the Patriarchs that married divers wives. The Spirit of God in that dark age of the world, the Patriarchs was ſo withheld, that it did not enlighten them, no not till their dying day, that we read of, that Poligamy was a ſinne, and therefore they lived and died in it.

2. Though thou mayeſt be enlightened to know that it is a ſinne thou art tempted unto, yet thou mayeſt be ſo left of the Spirit, that through the impetuouſneſſe 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 farre left by the Spirit, that when he is tempted to a ſinne, he may rather conſult with fleſh and blood then with the Spirit of God, whether he ſhould commit the ſinne, yea or no: And thus a godly man, when life, liberty and eſtate lie at ſtake, doth often conſult his own ſafety rather then inward peace; and this is very much, 2. Sam. 11. and yet thus it was with David in the matter of Ʋriah.

4. Godly men may be ſo left, that they may contrive and deliberate how to commit a ſinne before they commit it. Divines do uſually give it as a difference between godly and wicked men, that the one ſinnes deliberately, the other not; yet there are inſtances in Scripture that ſhew that godly men may contrive and deliberate how to commit a ſinne; now this as Divines ſhew, is at the threſhold of hell, there is but a little between them and damnation; and thus David, it is true, the ſinne of adultery, it was not ſo deliberate as the murther of Ʋriah, for there David did contrive the meanes 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 ſinne, yet thus farre may agodly man be left, therefore what cauſe have they to bleſſe and magnifie the free grace of God, that come ſo near hell, and yet never come there; you may have your garments ſmell of hell-fire, yet you may never come into burning. Deliberate acts of ſinne tend unto that unpardonable ſinne 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 ſinnes that are contrary to thoſe graces, wherein thou art moſt eminent; For a man that is chaſte to keep from thoſe ſinnes 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 evill. I ſhall lay down ſeverall inſtances hereof, of godly men that have been thus left by the Spirit of God.—Abraham, you finde him in Scripture recorded to be the father of the faithful; Rom. 4. what a large encomium doth the Apoſtle make of Abrahams 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 finde 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 drunkenneſſe was the ſinne 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 ſinne of uncleanneſſe, and that he ſhould fall into the abominable ſinne of Inceſt; for ſo you finde 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 ſinnes you would leaſt ſuſpect that he ſhould fall into paſſion; but yet you finde Moſes his meekneſſe, turned into paſſionateneſſe, inſomuch that he ſpake unadviſedly with his lips, Pſal. 106.33. Num. 11.15. and thus ſpeaks unto God, If thou deale thus with me, kill me I pray thee out of hand.

David, the book of Pſalms tels you how eminent he was for patience, 2 Sam. 16.10. how quietly he bore Gods afflicting hand; how patient 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 patient, would you think that ever he ſhould fall into impatiency? why yes, he falls into that ſinne 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-childe conceived? and ſo he prayes earneſtly for the day of his death, Job. 6.8,9. Oh (ſaies 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 looſe 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 Gods Spirit leave him, that he ſhall not onely fall into thoſe ſinnes which are pleaſing unto nature, but into thoſe ſinnes which are moſt contrary to his nature; thus you ſee how farre the Spirit may leave a man before the commiſſion of ſinne.

Queſt. 2 How farre may the Spirit of God leave a man after the commiſſion of ſinne?

Anſw. 1 The Spirit it may not convince thee that it is a ſinne thou haſt done, after thou haſt committed it; and thus it was with the Patriarchs in the firſt age of the world, they were given to marry many wives, and it was as in doubtleſſe, becauſe it did croſſe 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 ſinne, they were not convinced of it, and therefore they lived and died in it.

Anſw. 2 The Spirit may be ſo farre from convincing a man of ſinne, and may ſo withdraw from a man, that after he hath ſinned, he may go about to defend and juſtifie the ſinne he hath committed; and thus Jonah, he ſinned in not obeying Gods commandment of going to Nineveh, and when God ſpared Nineveh, Jonah was very angry, and when God comes to reaſon with him, asking him whether he did well to be angry, why yes, ſaies he, I do well to be angry, even unto death. Jonah 4.9. Here was a good man in a pettiſh mood, and to Gods face would juſtifie his own paſſion. So Iſrael under the name of Ephraim, they would juſtifie their own wickedneſſe. Ephraim is a Merchant (ſaith the Prophet,) Hoſea 12.7,8. the balances of deceit are in his hand, he loveth to oppreſſe; But what ſaid Ephraim: yet (ſaies he) I am become rich, I have found me out ſubſtance, in all my labours they ſhall finde no iniquity in me that were ſinne; 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 ſinne, and the Spirit of God may not work remorſe of conſcience in him for the ſinne he hath committed, and this is very ſad; thus the Spirit was withdrawn from David, he commits adultery with Bathſheba, and till the childe was borne, and Nathan the Prophet came to him, we never read that he was troubled for his ſinne; the Spirit did not work remorſe of conſcience in him, which muſt be nine moneths after the manner of women. Nay, we read of Joſephs 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, then they ſaid one to another, Verily we are guilty of our brothers blood, and therefore is this evill come upon us. Gen. 42 21.

Anſw, 4 The Spirit of God may ſo farre withdraw from a godly man after he hath committed ſinne, that he may rather commit more ſinnes to hide that one ſinne, 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 ſinne, but puts his wits on work how to cover this ſinne, and for that end ſends for Ʋriah home to lie with his wife, to cover his own ſinfull fact; and makes him drunk, and when he could not bring that to paſſe, then he contrives his death, and makes him the meſſenger of death to himſelf. So Peter a good man, and yet Peter committed many ſinnes to excuſe one ſinne; nay, he committed many ſinnes, ſooner then he did repent of one ſinne, 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 certaine. Thus committed he many ſinnes to excuſe one. This is a farre degree, and yet thus farre may a godly man go.

Anſw. 5 A godly man after he hath committed ſinne may be ſo farre from having power to mortifie that ſinne, 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 ſinne of lying, in denying his own wife; ſo Joſeph, Gen. 42.15,16 1 Kings 11.9. he fell twice into the ſinne 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 ſinne of murmuring againſt God ten times together, one after aanother. 1 Kings 22.49 2 Chron. 18.2 Thus Jehoſaphat ſinned in ſinfull compliance with wicked men twice, as may be gathered. I do not mention this to boulſter any man in a ventrous way of ſinning, but only for the eaſe of afflicted conſciences; the Spirit may leave thee thus farre, both before and after the commiſſion of ſin.

Before I come to handle the witholdings 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 farre, then I inferre

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 Gods 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 diſſwaſions of the Spirit in thy heart.

Inference. 2 Do not cenſure a man when thou ſeeſt him fall into ſinne; be not ſevere againſt him: if Gods Spirit ſhould be withdrawn from thee, thou wouldeſt ſinne a thouſand times more then that man. The Scripture commands that you ſhould reſtore men fallen with the ſpirit of meekneſſe, conſidering your ſelves, leſt you alſo be tempted. Gal. 6. i. Tu hodie, Ego cras. Aug. Doeſt thou ſee another man ſinne? do not judge him; conſider thy ſelf, if the Devill ſhould tempt thee to a worſe ſinne, and the Spirit withdraw from thee, thou wouldeſt ſinne worſe then that man hath ſinned.

Inference. 3 What cauſe have you to bleſſe God that he hath given the ſtrivings of his Spirit both to your ſelves and other men. 1. Bleſſe God, the Spirit is given to you; The Spirit in the Word, is the voice behinde thee, ſaying, This is the Way, walk in it; and by this meanes you are renced from many temptations, and freed from many evils. ſhould a tempting Devill and thy corrupt heart meet, and Gods Spirit but withdraw, into what evill wouldeſt thou runne? Even ſuch a man in ſuch a caſe would ruſh on in evill, as the horſe ruſhes on into the battle, if the Spirit ſhould not reſtraine him from ſin.

Secondly, bleſſe God for other men, that by the common reſtraining power of the Spirit he laies a check and controll 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 deſtroied? every man would be ſavage and cruell each to other; we ſhould kill and murther 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 ſinne. There is great wickedneſſe done in this laſt and worſt age of the world, but there would be more evill done, did not the Spirit lay curb • and reſtraints upon mens conſciences,

Inference. 4 Labour and pray, the leſſe 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 bin withheld from thee before the commiſſion of ſinne, pray to have it ſtrive the more with thee afterwards, and that in theſe three wayes.

1. By working in thee a more clear conviction of ſinne, to ſhew thee not ſin in the lump, but thy particular ſinne, clothed with all its haynous 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 ſinne, 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, then he was to caſt off all his clothes: So if you have but touched a ſinne, you are to be humbled; but if you have fallen into a ſinne which the Spirit hath not convinced you of, then 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 ſinne then he did all the other Apoſtles, except Judas; Now, when Chriſt comes to aske Peter whether he loved himor not? ſaies he, Simon Peter, doeſt thou love me more then theſe? He doth not ſay onely doeſt thou love me, Peter, but loveſt thou me more then theſe? as if he ſhould ſay, Peter, thou haſt ſinned againſt me more then all the other Apoſtles have, and therefore thou ſhouldeſt love me more then 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 ſinnes which are many, are forgiven her, for ſhe loved much; that is, the leſſe love ſhe had to Jeſus Chriſt before the commiſſion of ſinne, the more ſhe had afterwards, Many ſinnes 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.

I Proceed now to handle to you the withholdings of the Spirit in reference to good, that it ſhall not ſtirre 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 coales 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 rememberance.

2. There is an aſſiſting act of the Spirit; Rom. 8.26. 〈 in non-Latin alphabet 〉 . the Spirit in Scripture is ſaid to help our infirmities. You reade not onely 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 vertue in the tree, yet without the helping influence of heaven it beares 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 onely 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. 〈 in non-Latin alphabet 〉 . 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 beare him witneſſe in the holy Ghoſt; the Spirit of God did witneſſe 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 ſhew what a grievous judgement it is to have the Spirit withheld in theſe regards: Yet I ſhall onely ſpeak of the Spirit, and ſhew 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. Shew 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 emptineſſe 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 ſtirre. 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. Mans heart it is like that houſe in the Parable, Matth. 12.44. (when the Spirit is withheld from him) when the Devil came to poſſeſſe 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 Gods Spirit, but with the Devils furniture; and if you will ſee what that furniture is, read Matth. 15.19,20. There will be an emptineſſe in thy heart of good motions, when God withdrawes his Spirit.

2. Thy heart will he filled and peſtered with evill motions from the Devill. Mans heart it cannot lie long idle or empty; if it be not filled withe the Spirits motions, it will be by the Devils inſtigations. The heart if it be not Chriſts garden, it will be the Devils Seminary; if not Chriſts ſtore-houſe, it will be the Devils work-houſe; if it be not the Temple of the holy Ghoſt, it will be the Devils Chappel. Now this is that which makes the miſery the greater when evill 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 ſailes of thy heart to ſet thee forward to heaven, then 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 Sunne is in the houſe, when only the beames thereof are there: So when evill 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 Devill was in that motion which was in his heart; and therefore men are to look upon evill motions, as having the Devill in them. When Judas had a motion to betray Chriſt, it's ſaid, Luke 22.3. Then entered Satan into him; the Devill 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 Devill drives, as we ſay in the Proverb. What a miſery then is this? when the Spirit of God is withheld in its gracious motions, then will the Devill poſſeſſe thy heart by evill 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 backt with aſſiſtance. The reſolutions that many take to become reformed, 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 then the ſpring from whence it flows; if thy motions are natural, there will be no more aſſiſtance then 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 childe ſent to ſchoole.

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 moneth, nor thrice aweek.

3. Nor with ſo much fervency, nor with ſuch warme working affections, as formerly; but men are lazie, lukewarme, liſtleſſe, and liveleſſe in all holy exerciſes.

4. Nor is there ſuch conſiſtency of holy motions, but they are gliding, tranſient and fleeting; not fixt, 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 Devill will move men to do good; the Devill in this caſe doth ſometimes appear as an Angel of light; therefore to anſwer the Queſtion, I ſhall lay down ſeveral particulars.

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 ſtrivings 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 Gods 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 wil deal with us as we deal with him. Your act is a ſinful act, and Gods act is in a way of juſtice; Becauſe Iſrael would not hear, therfore 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, ſayes 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 withdrawes himſelf, and then ſhe ſeeks him in bitterneſs, but cannot finde him. I opened (ſayes ſhe) to my beloved, but he had withdrawn himſelf, and was gone; my ſoul failed when he ſpake; I ſought him, but I could not finde 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 entertaine evil motions to ſin, then 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 then 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 then 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 greenheaded 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, vaine glory, ſecret advantage, for a cloak to hide 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 mans luſts, this provokes the Spirit of God to leave a man to proſtitute ſpiritual gifts to baſe imployments! What is this but for a man to light his Lanthorne 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 faine 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 faſtned thoſe ſinful affections, which proceed from the fleſh, upon the Spirit; when men ſhall accompt their own wrath kindled from hell, to be the zeal of the Spirit coming from heaven; Satans deluſions the Spirits motions; licentious living, a Chriſtians Spiritual liberty; erroneous opinions, the Spirits teaching; when men ſhall intitle a preſumptuous peace the Spirits teſtimony, this is as if an adulterous begger ſhould lay his brat at the Kings 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 ſignes of the Spirits withdrawings; and when I mention a withdrawing of the Spirit, I do not mean a total, but a gradual with-drawing; and there are ten ſymptomes I ſhall lay down, any of which if you ſinde, you may be able to paſs a righteous ſentence upon your ſelves.

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 goodnes, but now the wheels of the chariot of thy ſoul are taken oaff, nd thou driveſt on heavily; it is not the Chariot of Amminadab. Cant. 6.12. It is a deſcription of Gods people in Goſpel-times that they ſhall be a willing people, Thy people ſhal be willing in the day of thy power, Pſal. 110.3. 〈 in non-Latin alphabet 〉 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 childe goes to ſchoole, 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 thon waſt wont to do. In former time you could do as Abraham did, leave his cattel and his ſervants in the valley, Gen. 22.5. ſhake off clogges 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 trimme her ſelf as a bride when ſhe went into the King to injoy communion with the great God, but now is grown careleſſe in this preparation, it is a ſigne 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 egge; time was when thou couldeſt 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 eſteeme of the worſhip of God ſuch, that thou couldeſt ſay with David, That one day in the houſe of the Lord was better then a thouſand elſe-where: 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 with-drawing 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 couldeſt 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 • uties abated? to ſuch I would ſay, Conſider 1. Thou haſt not fewer enemies now then formerly, and therefore why ſhouldeſt thou be leſſe in duty? the watchfulneſſe of the enemy is an taged by our ſloth and ſecurity. 2. Neither have you leſſe temptations then 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 ſinnes then formerly, it may be more; and therefore why ſhouldeſt thou be leſſe in prayer for pardon. He that doth often offend, he had need often to ask forgiveneſſe. 4. You have not leſſe need of grace then formerly, it may be more; and therefore why art thon leſſe in duty to God for ſupply of grace? If thou art leſſe 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 ſigne that thou art very much decayed in grace. Revel. 2.4. This is made a note of the decay of the Church of Epheſus, Nevertheleſſe 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 haddeſt 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 Jonas prayed ſo in the ſea, or Daniel amongſt the lions, or the Thief on the Croſſe, as you do? Siccine put as Jonam in profundo, Danielem inter leones, ſiccine latronem in cruce or âſſe putas? Hieron. Many men they are ſo left of the Spirit, that they are come into that ſtate which Auſtine complaines 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 • 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. 〈 in non-Latin alphabet 〉 .

6. It is an argument of the Spirits with-drawing, when a man performes duty leſſe compoſedly then formerly. Diſtractions break in, and wandring 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 ſigne 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 prayes, Eſtabliſh me by thy free Spirit; but when there is much unconſtancy, and inconſiſtency in the heart, it is a ſigne 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 then a ſeal upon a marble; formerly the ordinances came upon thy ſoul as raine 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 ſent and for ſight, but yet unfruitful. Many Chriſtians are like unto this tree, they grow in Gods 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 leſſe grace exerciſed. 2. When there are more ſins committed in the performance of duty.

1. When there is leſſe grace exerciſed in duty; as if there be leſſe affection, leſſe zeal, leſſe delight, leſſe love, leſſe joy, and leſſe 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 ſinnes in the doing of duty; as if there be more ſpiritual pride, more carnal dependance, more ſelfe-ends, more wandring thoughts, more irreverence of God, more hardneſſe of heart, and wearineſſe of ſpirit in holy exerciſes, this ſhews the abundance of ſinne in thee, and is an argument of the Spirits withdrawing. I appeale to your own conſciences, judge your ſelves, whether ſome, or all of theſe ſymptoms may not be found in you, and whether this in particular that thou doeſt duty leſs ſpiritually then formerly? thou haſt more ſinnes, and leſſe 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 wormes creep upon a living man, but let him be once dead, and his ſoul once departed, how ſoone will wormes and vermine devoure his carcaſe? I only accomodate 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; whileſt 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, then what ſwarmes 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 careleſſe 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 ſayes 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 doeſt 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.

Ʋſe 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 beleever, lie not down in deſpaire, 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 childe 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 alwayes 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 Autum, 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 Ebbings and Flowings of it. As it is in the Aire, ſo it is in the heart, ſometimes it is clear, and ſometimes cloudy. The Sunne in the firmament, it is alwaies there, yet it doth not always give the ſame warmth and heat and influence upon the earth. What is true of the Sunne 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 greenneſſe, 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 bloſoms, nor fruit. A childe 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 onely a faithful but a merciful High-Prieſt. Heb. 2.17. Remember that Jeſus Chriſt doth know that thou canſt not all thy life-time performe du •… without infirmity, and therefore he had his perfect righteouſneſſe, 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 wilderneſſe, like pillars of ſmoak, perfumed with myrrhe, and frankincenſe? By him who came out of the wilderneſſe is not meant Chriſt, but the ſpouſe of Chriſt. Now here obſerve two things, ſhe comes out of the wilderneſſe.—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 wilderneſſe of Canaan. And then ſhe is ſaid to come out of the Wilderneſſe like a Pillar of ſmoak: Now what is meant by that? A Divine gives this ſenſe of it: Gods people they may have ſmoky duties, blackt with many foul infirmities; they may be Pillars of ſmoak: thy duties may be much ſooted; but now what is thy comfort? though it be ſaid the Spouſe came out like a Pillar of ſmoak, yet ſhe was perfumed with myrrh and frankincenſe; that is, ſhe had the righteouſneſſe of Jeſus Chriſt to perfume her duties; he perfumes my duties with the myrrh of his own righteouſneſſe. 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 pretious Arabian gummes. 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 righteouſneſſe of Jeſus Chriſt, to cover their imperfect duties. And then it is ſaid, that the ſmoak of the inoenſe which came with the prayers of the Saints, aſcended up before God out of the Angels hand; that is, the righteouſneſſe of Jeſus Chriſt is ſented 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 performe duty without infirmity, yet thou doeſt performe duty without known hypocriſie; though thou doeſt offend in the manner of performance, yet thou wouldeſt 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 returne again; In a little moment have I hid my face and forſaken thee, but I will gather thee with everlaſting mercy. Iſa. 54 7.

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 Gods 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 weakneſſe and diſability of our natures to holy motions, as well as to holy actions. Phil. 2.13. 〈 in non-Latin alphabet 〉 . Vt 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 ſayes 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, (ſayes he) We are not ſufficient of our ſelves to think any thing as of our ſelves, but our ſufficiency is of God. The inferior orbes 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 thy ſelf have any good motion, or ability to act good; all your aſſiſtance comes from the Spirit of God, and therefore ſayes Saint Paul, If ye through the Spirit do mortifie the deeds of the fleſh. Rom. 8.13. Thou art weak in thy ſelf, therefore that ſhould make thee ſee thy need of the Spirit.

2. Conſider, not only the weakneſſe, but the backwardneſſe that is in us unto that which is good. And therefore the Scripture mentions not onely 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 runne after thee; And None can come unto me except the Father which hath ſent me, draw him; they denote not only a weakneſſe, but an unwillingneſſe in us to come, and a backwardneſſe alſo in our hearts to yield ſubjection to a law of holineſſe. 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 burne; but let fire be put to green or wet wood, the greeneſſe 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 burne; therefore the Apoſtle uſes theſe words to Timothy, 2 Tim. 1.6. ſayes he, Stirre up the gift of God, which is in thee, Blow up the coales. 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 ſmoak 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 wich muſt ſtirre thee up. To this purpoſe you have a paſſage in the Prophet Iſaiah, He wakeneth me morning by morning, Iſa. 50.4. ſayes 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 gulfe 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 Gods 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 Sampſon, it is ſaid he wiſt 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 whileſt the Spirit is withdrawn thou art under a conſtant loſſe.

I may exemplifie it by this compariſon: Suppoſe a great Merchant that had a ſhip at ſea, richly laden, and this ſhip ſhould be neer the harbour, but being becalmed or having croſſe windes, it ſhould not be able to come to its haven. Now all the while the ſhip is out, the Merchant is at a daily loſſe. 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 winde, 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 Gods Spirit.

3. Be convinced of thy miſery, becauſe if good motions do not poſſeſſe 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 reſtleſſe active thing, and when the good Spirit doth not act it, the evil ſpirit will; the devil will ſlippe no oportunity 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 entertaine evil motions from the wicked ſpirit, and for that backwardneſſe in our hearts to entertaine 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 backwardneſſe to entertaine them? Evil thoughts in the ſoul are natural, but good thoughts are ſupernatural. Mans 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 ſlaughterhouſe 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 intertaining of that which is evil?

Poſit. 4 When the Spirits motions are withdrawn, labour to ſearch and finde out the cauſe, and then bewaile it; what injuries, or unkindneſſe haſt thou done to the Spirit that it is gone? To grieve the Spirit, Eph. 4.30. is more unkindneſſe then to reſiſt the Spirit; a man is more troubled for the unkindneſſe 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 naſtineſſe in the dove-houſe, that cauſes the dove to leave the houſe. Is there not an indulgence of ſome allowed provoking ſinne 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 bewaile it, and cry, Wo 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 begg'd with teares and enjoyed with comfort, I have loſt through the folly of my ſinful doings. If thou haſt not yet found out the cauſe, I would have thee to conſult with thy own conſcience, which is Gods 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 imployments, as Simon Magus, for ſecular advantage and worldly intereſt? haſt thou not addicted thy ſelf 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? Aske thy conſcience; it may be it will give in this anſwer. Hath not the Spirit departed becauſe of thy pride and idleneſſe and ſelf-conceitedneſſe? 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 alwayes for ſinne, 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 ſinne, and therefore ſayes 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 hide his face from them at that time, as they have behaved themſelve ill in their doings. Micah 3.4. Uſually ſinne is the cauſe for which the Spirit of God withdraws.

2. This is moſt true, that if there were not ſinne in us, Gods Spirit ſhould never be withdrawn from us; we ſhould be uncapable of deſertion of the Spirit, were it not for ſinne in general; and therefore though ſinne in general be the cauſa ſine qua non, yet it is not alwayes the cauſe immediate for which the Spirit withdraws.

3. Though there be ſinne in us, as a cauſe to us why Gods Spirit departs, yet God doth not alwayes make ſinne a cauſe to himſelfe, but it is for ſome other higher ends. Divines that handle this ſubject touching the deſertion of the ſoul, and the withdrawings of Gods 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 ſinne, 2 Cor. 12.7. but to prevent ſin; And thus it was with Paul, There was given to him a thorne 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 after-time.

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 ſinne, 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 ſinne, when God leaves a man to himſelf; and thus it was with the Spouſe, Cant. 5.3,4,5,6. becauſe ſhe hearkened 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 alwayes penal (though I confeſſe 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 returne when he is withdrawn, then to pore upon thy miſery in the Spirits abſence. It is the fault of many Chriſtians, they reſt contented in fruitleſſe, and doleful complaints of their loſſe, but do not put forth induſtrious indeavours 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 finde out the cauſe, and endeavour to make up the breach. There are ſome profeſſors who by whining and complaining think to excuſe their idleneſſe and ſpiritual ſloth.—Thou haſt loſt the Spirit; do not ſo much pore upon thy loſſe, 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 ſinne, make thy heart clean and ſo fit for Chriſt, and his Spirit will come unto thee; let thy heart be like that roome Chriſt came to eat the Paſſeover in, Luke 22.12. an upper roome, a furniſhed roome, and a ſwept roome; let thy heart be prepared and ſwept with the beſome of ſanctified grace, from the allowance of ſinne, 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 injoyned by God as a means to receive the Spirit of God, Luke 11.13. And it will ſpeed, becauſe it is Gods ordinance.

3. Do not only pray, but bewaile thy condition in prayer; Spread thy complaints before the Lord, and ſay, Lord, how is my heart a cage of uncleane birds? a receptacle for ſinne, 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 graſſe on the houſe-toppe? that once had the imbraces of an everlaſting arme, 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 forreſt 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 bewaile thy ſelf 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 returne 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 runnes. And therefore it is much to be feared, that rather ſelf-love then 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 witneſſe and comforts of the Spirit; it's more ſad to have the Spirits gracious motions with-held, 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 with-held. It was thus with many in the Church of Corinth. 1 Cor. 1.7 The Apoſtle tells them, They came behinde 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 Sampſon, it was told him that the Philiſtines were upon him, Judges 16.20. and he aworke out of ſleep, and ſaid, I will go out as at other times before, and ſhake my ſelf, and he wiſt 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 diſcerne a mans growth, becauſe he grows by little and little. As it is with our natural growth, ſo is it alſo with our ſpiritual decayes;) and partly becauſe the heart is very deceitfull and careleſſe 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 perſwaded that you poſſeſſe 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 Gods Spirit.

Ʋſe 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 aſiſtance, 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.

Ʋſe 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 onely gone for a ſeaſon, Iſaiah 54.8. In a little wrath I hid 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 〈1 page duplicate〉 〈1 page duplicate〉 withdrawn, yet after a while he will returne again.

Ʋſe 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 ſuſpitions of their own hearts, and of their own eſtates. Gen. 44.2. Thou mayeſt have as Benjamin, a golden cup in thy ſacks 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.

Ʋſe 4 Conſider that Jeſus Chriſt may depart 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 hide her ſelf from her childe, 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 ſhewed you both the cauſe and the cure of this miſerable eſtate. The Lord give you underſtanding in all things.

HAving lately treated of the miſery of thoſe, from whom the motions of Gods Spirit were withdrawn: I am now to treat of the happineſſe 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 yee ſhall not fulfil the luſts of the fleſh.—Which words are an Apoſtical direction, or caution, being intire 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 explaine 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.

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 diſcuſſe 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 (ſayes he) partake of the Spirit, as Coocks do of the meat; they dreſſe, 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 meale thereof. Wicked men they have but a taſte, and therefore ſayes the Apoſtle of them, They have taſted of the heavenly gift. Heb. 6.3. They are juſt like unto men going by an Apothecaries ſhoppe, who may ſmell the ſweet ſents 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 paſſe like a ſhadow. And therefore ſaith the Lord by the Prophet Hoſea, ſpeaking of Ephraim, Your goodneſſe is as a morning cloud, and as the early dew it paſſeth away. Hoſea 6.4. As the riſing Sunne diſſipates the clouds, and dries up the dew; ſo do the motions of the Spirit in Reprobates ſoon vaniſh and paſſe 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 aske 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 alwayes 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 dayes, Pſal. 23.6. The motions of Gods Spirit in the godly, they are not by fits and ſtarts, but they are abiding and laſting motions.

2. They are rare and ſeldome, not ordinary and uſual; as they ſtay but a while, ſo they come but ſeldome, 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 blankes: ſo wicked men they have a hundred Satanical motions to evil, for one motion of Gods Spirit to good, they are as rare and ſeldome, 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 fountaine, 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 ſayes 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 whirlewinde, then ſhall they call upon me. Prov. 1.27.28. It muſt be a whirlewinde of feare 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 lightening, 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 (ſayes 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 minde; thus wicked men they contrive how to bring about a miſchievous device, and are ſtudents in ſinne; and to this purpoſe ſaith the Apoſtle Paul, 1 Cor. 4.5. 〈 in non-Latin alphabet 〉 . that God will make manifeſt the counſels of the heart. Deliberate thoughts about ſinne they are called the councels 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 paſſe 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 my ſelf to have alwayes a good conſcience void of offence, toward God, and toward men. There is a univerſality in the motions of Gods Spirit upon the hearts of the godly. The whole heart being moved unto all good, and that alwayes.

6. Motions of the Spirit in the wicked, they are fruitleſſe 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 fruitleſſe motions. But motions to good in the godly are joyned with practice, and holy purpoſes joyned with prayer, Pſal. 119.2.

7. The motions of Gods Spirit in Reprobates, they are for good things done in publick, not in private; thou wilt do good, that thy name may be cryed up. The winde of vaine glory may blow the ſaile of thy heart, and fill it with good motions. Simile. Wicked men may be compared to a nightingal; 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, then they are unto God, and better in the Church then they are in the cloſet. It is reported of one that could faſt ſeveral dayes in a Monaſtery, but not halfe a day in the Wilderneſſe; 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 Wilderneſſe: 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 Gods people to walk after the guidance and motions of the Spirit of God; then,

Ʋſe 1 Be humbled for that inobſervancy that is in us of the Spirits motions. As it is with the winde to which the Spirit is compared, Joh. 3.8. The winde it bloweth where it liſteth; but who takes notice of the winde? How often do men walk in the ſtreets, and yet obſerve not which way the winde blowes? as it is with the winde, 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 Gods Spirit. We cannot ſee the Sunne 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 turne 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 alwayes imbrace 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 entertaine 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 fooliſhneſſe unto him, neither can he know them, becauſe they are Spirit • ally diſcerned.—And the carnal minde is enmity againſt God, for it is not ſubject to the law of God, neither indeed can be. Rom. 8.7. There is not onely a meer ſuſpenſion of the act, but a diſability in the ſoul; this is our infirmity that we cannot imbrace 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 entertaine the Spirits motions, but alas they act not theſe gracious motions. The Spirit moves to pray better, to heare 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 complaine with Job in this caſe, Job 17.11. My purpoſes are broken off, even the thoughts of my heart. Doubtleſſe 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 couldeſt not bring that holy motion into action. But it will become every childe of God to ſay and hold to purpoſe and practice, and with David to ſay, I will confeſſe my ſinne, and ſo to confeſſe then, Pſalme 32.2,3.

4. Be humbled for that receptiveneſſe that is in our natures to imbrace 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 findes ſomething in thee, he findes in thee a receptive nature to cloſe with the temptation he ſuggeſts unto thee. Chriſts nature it was like unto a Cryſtalglaſſe filled with pure water, the devil ſhook the glaſſe, but it was ſtill clear; but when the devil comes to us he findes us as a puddle of water, and he doth but take into this puddle, and how doth the mudde appear? A dunghill may have herbes and flowers grow upon it, but if you rake, and digge into it, how quickly will the ſtench thereof take away the ſweetneſſe 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 tinder-box, the corruption of nature to the tinder in this box; now let but the devil ſtrike flint and ſteele together, that is, ſuite a temptation to our corruption, and how ſoone are we ſet on fire? Chriſts 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 rememberance of the receptiveneſſe of our natures to take in the devils 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, then 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 Gods Spirit; corrupt nature warres againſt Gods Spirit in its motions and workings.—There are three expreſſions in Scripture which ſet out the enmity of mans 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 deſpight 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.

Ʋſe 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 winde blowes 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 (ſayes 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 alwayes alike. That as the Sunne in the firmament, though it be alwayes there, yet it hath not alwayes the ſame influence: ſo the ſame Spirit it is not alwayes in the ſame meaſure in regenerate men. As it is with the winde in the aire, ſometimes it is calme, at other times it is boyſterous: thus it is with the Spirit in the hearts of the godly, they have it not alwayes in the ſame meaſure.

Poſit. 3 That men do more walke 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 layes 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 walke after the fleſh, then after the Spirit. The wayes 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 Gods 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 workes of the fleſh and of the Spirit, ſayes he, The works of the fleſh are manifeſt, but the fruits of the Spirit are, &c. Gal. 5.19,22.—To let you know, that there is no fruit nor profit in ſinne, and therefore ſayes the Apoſtle elſewhere, Rom. 6.21. What fruit had ye then in thoſe things, whereof yee are now aſhamed? for the end of thoſe things is death. Sinne brings forth no fruit but ſorrow and ſhame; ſinne it is a work of the fleſh, it is the devils drudgery; ſinne 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 imbrace 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 gloſſe upon that of Paul, Let us caſt off the work of darkneſſe, and put on the armour of light. Rom. 13.12. Sinne is called a work of darkneſſe, 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 (ſayes Luther) for this reaſon; ſinne is called a work of darkneſſe, not armour, to note that there is no force in it againſt the wrath of God; but grace it is called the • rmour 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 walkes after the Spirits guidance here, but everlaſting life and happineſſe hereafter.

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 mindes, 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 Kings meat, nor with the wine which he drank, therefore he requeſted of the Prince of the Eunuchs, that he might not defile himſelf. He did not reſt in the bare motion, and purpoſe, but he made it his requeſt, he joyned 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 errour of the Familiſts, and no leſſe then 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 Beleever 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 exemplifie it by a compariſon. The Sunne 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 Sunne is there, but only that the light, heat, or influence of the Sunne 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 devils 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 joyned together; therefore ſee that all your motions be according to a written Word.

Direct. 4 4. Take heed of beleeving every one that ſayes he is inſpired by the Spirit. There are many high-flown Teachers in theſe dayes, (who indeed are Maſters of errour, 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 Ioh. 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 diſcuſſe 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 mindes to a high degree of pride. This is a certaine rule that they who are truely inſpired of the Spirit, 1 Cor. 7.40. they are alwayes humble; thus it was with Paul, I give my judgement, (ſayes 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, ſayes 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 meekneſſe and of humility.

Anſw. 2 Thoſe that ſo cry up the Spirit, as to cry down ordinances, and the Miniſtery, 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 referre them to an outward Miniſtery. Acts 8. A famous inſtance you have hereof (as I noted before) in the Ethiopian Eunuch; who being reading in his Chariot the Prophecie 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 Miniſtery of the Word. And therefore thoſe who cry up the Spirit, ſo as to cry down the Miniſtery, as expecting to have the immediate teaching of the Spirit; doubtleſſe 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 dayes 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 remaine 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 ſtarres. Thus the devil appeared to Saul in the ſhape of Samuel, 1 Sam. 28. • 9 and ſayes he, To morrow ſhalt thou, and thy ſonnes 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 Delphick 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 your ſelves 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 whileſt 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 neere and went with them; Chriſt will draw neere to thoſe by the motions of his • pirit, who are diſcourſing about holy things.

2. Give due attendance to the ordinances of God; they are that poole 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 ſayes, 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 behinde thee, ſaying, This is the way, walk ye in it. Mark the connexion; you ſhall ſee your Teachers, and in ſeeing them ſhall heare a voyce, that is, of the Spirit. The ordinances are they which convey the Spirit in its motions to us: and to this purpoſe I may accomodate that of the Prophet Zachariah, Zech. 4.12 where it is ſaid, that the two Olive-branches did empty themſelves of the golden oile, by the two golden pipes, and ſo it ranne into the Candleſtick. This Candleſtick is the Church, the oile is the motions of Gods Spirit, and theſe motions they runne 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 veines 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. Waite upon the Preaching of the Word, and then waite alſo upon prayer; that will be a means whereby you ſhall obtaine the Spirit. Chriſt he makes this an incouragement to prayer. Luke 11.13. If ye then being evil know how to give good gifts to you children; how much more (ſayes he) ſhall your heavenly Father give the holy Spirit to them that aske 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 (ſayes 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 mountaine, 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 winde 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, gives comfort; but the Sanctifying work of the Spirit, whereby I mortifie 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 perſwaſions, for the Spirits motions. This is a very uſeful rule. Men are apt if they have a good motion to intitle it unto the Spirit; whereas there may be a thouſand good motions in thy minde, which may meerly come from moral perſwaſion. Meere nature may make a Reprobate go farre; how do you read of flaſhes of joy in Herod? he heard John Baptiſt gladly; of pangs of fear, and horrour in Felix? and fits of ſorrow and grief in Judas? yet all theſe came from the force of moral perſwaſion, and were not ſaving workings of the Spirit.

That you may not be miſtaken about moral perſwaſion: I ſhall give you four differences between it and the Spirits working.

1. Moral perſwaſion 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. 〈 in non-Latin alphabet 〉 . 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 perſwaſion may move you to do a good act, but it never draws out your affections in love to the things you do.

2. Moral perſwaſion preſſes men to do good, but it gives them no power to do the thing it perſwades to. Moral perſwaſion 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 perſwades.

3. Moral perſwaſion moves men to do good more out of hope of reward, or fear of puniſhment then of love to grace, or holineſſe; it looks more at what God gives, then what he requires; and hath more reſpect to the reward of grace, then to grace it ſelf.

4. Moral perſwaſions they are partial perſwaſions; they move a man to ſome kindes 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.

Ʋſe 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 then he gave out under the law. It ſhall come to paſſe in the laſt dayes, Acts 2.17. (ſaith God) that I will power out my Spirit upon all fleſh. The Spirit it reveales things now more clearly, and more abundantly. In the laſt dayes the Spirit ſpeaks expreſly; 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 Moone ſhall be as the light of the Sunne, and the light of the Sunne ſevenfold, as the light of ſeven dayes. 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. Bleſſe God then; this is a general comfort that more of the Spirit was reſerved under the New Teſtament, then 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 Gods 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 reveales the Myſteries of ſalvation to his people, 1 Cor. 2.9,10. and therefore you read, that eye hath not ſeen, nor eare heard, neither have entred 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 himſelfe is judged of no man; he hath the Spirit of God inabling him to diſcerne of Doctrines whether they be true or falſe; and ſayes the Apoſtle, he himſelfe is judged of no man; that is, he is ſo aſſured of the truth of his Doctrine, Hilderſam on Pſalme 51. pag. 774. that other men cannot pervert him.

2. The Spirit will not be only a guide to lead you, but a ſeale 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 Sonnes of God. And becauſe ye are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts, crying, Abba, Father; Gal. 4.6 that is, giving you a farther aſſurance, and Seale of your Sonneſhip, that you may with more boldneſſe poure out your hearts into the boſome 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 fulfill 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 Beleevers, that they ſhall not fulfill the luſts of the fleſh; though they may act the luſts of the fleſh, and commit thoſe ſinnes which the devil, and their own hearts may move them to, yet they ſhall not fulfill the luſts of the fleſh.—But more of this in the following Sermons.

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 fulfill the luſts of the fleſh.—

In the handling of which, I ſhall firſt explaine 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, then this Text cannot be made true; for we may and do fulfill 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 fulfill; therefore it cannot be ſo taken here.

2. Neither is it to be confined to the ſinne of incontinency, but to be taken more comprehenſively, for the ſinfulneſſe of our corrupt nature, the luſts and motions whereof you muſt not fulfill.

3. Theſe motions and luſts of corrupt nature muſt be conſidered two wayes.—Firſt, either as a power. Or ſecondly, as an act.

1. As a power, and ſo they nore that radical indiſpoſition that is in mans nature to good, and its proneneſs to evil. Or—

2. As an act, and ſo it notes thoſe ſinful motions to ſinne that come from corrupt nature, and ſo I take the meaning of this place; 1 Pet. 2.11. You ſhall not fulfill 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 ſinne, with ſo ſtrong an inclination and bent of the will as wicked and unregenerate men do, ſo you ſhall nor fulfill 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 ſeemes were at a ſtand, how to render theſe words 〈 in non-Latin alphabet 〉 . Beza renders them ne perficite preceptively, fulfill not; the vulgar; ne perficietis, you ſhall not fulfill.—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 fulfill 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. 〈 in non-Latin alphabet 〉 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 ſinne of nature, though it be but one Maſſe of ſin, yet it hath many ſinsin the womb of it; and there may be this uſe made of the tranſlation. That though the ſinne of nature be but one, yet ſeminally there are all the ſinnes in the world contained in it.

5. Touching the benefit annexed, there is no cauſe of doubting to be left in your mindes, 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 fulfill 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 fulfill 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 fulfill, &c.

Now having premiſed theſe particulars, the Doctrine is this.—

Doct. That Walking after the guidance, or motions of the Spirit, is an eſpeciall means to keep men that they ſhall not yeeld 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 fruitfull point, the promiſe is not to be taken abſolutely, you ſhall not fulfill 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, 〈 in non-Latin alphabet 〉 , 1 Joh. 3.9. as wicked men do, who make a trade of ſin.

In the handling of this point I ſhall onely diſpatch this one thing, to ſhew you how the wicked do ſin, and fulfill 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 wils 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 tendencie of the heart: and therefore ſayes the Apoſtle Paul, The evil that I would not, that I do. Rom. 7.19. Paul he tels you he did evil, but he tels you alſo that he did not will the evil he did. A godly man he ſometimes yeelds to ſin, as to an uſurping Tyrant, but never as to his naturall 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 ſayes the Pſalmiſt, ſpeaking of a wicked man, Thou giveſt thy ſelf 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 wickedneſſe; 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 fulfill the luſts of the fleſh ſo impudently as wicked men do. Wicked men they commit wickedneſſe before the Sun, and are not aſhamed; therefore ſayes the Lord by his Prophet, Jer 6.15. Chap. 8.12. Were they aſhamed, when they had c • mmitted abominations? nay, they were not at all aſhamed, neither could they bluſh. Thou haſt a whores forehead (ſayes the ſame Prophet) thou refuſedſt to be aſhamed. Jer. 3.3. The wicked they have caſt off ſhame, and therefore ſayes 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 findes 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 payed 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 ſayes the Pſalmiſt to Doeg, Why boaſteſt thou thy ſelf in miſchief, oh mighty man? Pſal. 52 1. It ſeems Doeg did not onely kill thoſe innocent Prieſts, but boaſted of his villany and wickedneſſe. Hence it is ſaid, Phil. 3.18,19. that the Apoſtle Paul wept over ſome that were enemies to the croſſe of Chriſt, whoſe glory was in their ſhame, that is, in their ſin. A regenerate man may act ſin, and hide 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 neer, 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 rejoycingly as wicked men do. The Prophet Jeremiah tels you of ſome, Prov. 10.23. that when they did evil, they rejoyced. It is a ſport to a fool to do miſchief, as the wiſe man tels you. Chap. 2 14. By Solomons fool is meant a wicked man, and ſuch are they, who rejoyce to do evil, and delight in the frowardneſſe of the wicked. Ungodlineſſe, it is a wicked mans 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 unrighteouſneſſe; and therefore he dares not ſin rejoycingly 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 yeeld to the luſts of the fleſh, and act ſin, but they are not ſo cunning to contrive it. 1 John 3.8. 〈 in non-Latin alphabet 〉 differt ab 〈 in non-Latin alphabet 〉 . Beza in loc. Jer. 4.22. Ezek. 21.31. I ſal. 119.69. 〈 in non-Latin alphabet 〉 concinnârunt, à 〈 in non-Latin alphabet 〉 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 skilfull 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 skilfull 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 skilfull 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 actours 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 treacherouſneſſe of his own ſpirit; but he doth not deliberate ſin, pauſe, and conſider with himſelf how he may commit it: Micah 2.1. Wo 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 minde, becauſe by opening of the eyes many objects are adminiſtered, whereby the minde 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 onely call thee to an account for thy actions, but for thy deliberations, 〈 in non-Latin alphabet 〉 , Heb. 4.12. and the debates of thy minde, how thou mighteſt commit ſuch a ſin, though it were never acted by thee: 1 Cor. 4.5. then will God make manifeſt the counſells of the heart: all thoſe deliberate thoughts and purpoſes that were in your minde 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. 〈 in non-Latin alphabet 〉 , 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 confeſſe, 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 rowl the Sun in his fancie; but a godly man doth not deliberate how to finde 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 finde 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, then he did not deliberate how to commit that foul ſin. The like may be ſaid about his deliberation in the death of Ʋriah, 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 finde 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 fulfill 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 battel; Chap. 8.6. wicked men are as eager in the purſuit of their luſts, as ever a horſe was to ruſh into the battel. Exod. 32.22 You read in Exod. 32. that the people were ſet on miſchief, which intimated their eagerneſſe to do wickedly. How eager was Amnon to ſatisfie his luſt? inſomuch that he was ſick: And how ſick was Ahab for Naboths vineyard? they were ſo intently bent upon their luſts. But good men though they ſinne, 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. 〈 in non-Latin alphabet 〉 Ezekiel 11.21 and all iniquity with greedineſſe. 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 wickedneſſe. A wicked man is ſo ſet upon his ſinne, Prov. 4.16. that it takes away his ſleep, He ſleeps not unleſſe he hath done ſome miſchief, and his ſleep is taken away, unleſſe 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 ſinne, though he may know it to be a ſinne, 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 ſoone was he brought off from his reſolution? And bleſſed be the Lord God of Iſrael, 1 Sam. 15.32,33. (ſayes 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 wickedneſſe; a little good advice will bring them off, and they will bleſſe 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 myre, it pleaſes them to be there; but for a ſheep to be in the myre, 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 ſinne, Pſal. 1.1. which argues their contentedneſſe therein. But it is not ſo with the godly, there is that difference between ſinne in a good man and in a wicked man, as there is between poyſon being in a man and a toade; poyſon in the toade, contents it, becauſe it is natural; but poyſon in a man how doth it offend him? thus it is between ſinne in the godly and the wicked: Sinne in the wicked it contents him, becauſe it's natural to him; but ſinne in the godly it is like poyſon in a mans body, it tortures, and torments him.

10. A godly man he doth not ſinne ſo cuſtomarily as wicked men do. A wicked man he makes it his cuſtome to ſinne, it is his way wherein he walks, and therefore ſayes 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 wickedneſſe in a godly man, but there is not a way of wickedneſſe in him. The wicked are accuſtomed to a way of wickedneſſe, 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. Sinne in a wicked man it is like water in a river, you ſaw it there yeſterday, and you may ſee it to day, alwayes it is there; when they are in a way of ſinne, they are in their proper courſe; but ſinne 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 wickedneſſe, they ſinne with their hearts; and in another place he ſaith, Pſal. 5.9. Their inward part is very wickedneſſe, that is, their ſinne 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 mans heart it is not ſo taken up with ſinne. The wicked are ſaid to hide ſinne 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 ſinne, though he know it will be his ruine, 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 ſinne, yet he takes revenge of it; 2 Cor. 7.11. Rom. 7.21,22. and therefore ſayes Paul, I finde 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 ſayes be, With the minde I my ſelf ſerve the law of God, but with the fleſh the law of ſinne: Godly men they do not delight in a courſe of ſinne.

12. And laſtly, they do not ſinne ſo maliciouſly as wicked men: The Pſalmiſt hath a prophetical prayer againſt ſuch, Lord, (ſayes he) be not merciful to them that ſinne of malicious wickedneſſe; good men who walk after the Spirit, they never ſinne ſo as to deſpight the Spirit of grace; they ſinne inconſiderately, but they never ſinne maliciouſly. Now ſumme up all theſe particulars, and you will ſee the text is true, that if ye walk in the Spirit, ye ſhall not fulfill the luſts of the fleſh, that is, you ſhall not ſinne after that manner, and after that rate as wicked men ſin.

Ʋſe 1 You who have the Spirit of God, bleſſe God, that you have ſuch a preſervative to keep you from ſinning ſo as wicked men ſinne. 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 mens abominable actions, are but commentaries upon thy heart: You have cauſe to bleſſe God, becauſe otherwiſe you would commit more ſinnes then you do; and thoſe which you do commit, after a worſe manner more willingly, more eagerly, more wilfully; bleſſe God therefore in this regard for his holy Spirit.

Ʋſe 2 You may learne the happineſſe of a godly man, and the miſery of a wicked man. The happineſſe of a godly man, that thou haſt the Spirit to keep thee from ſinning ſo as other men ſinne; 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 ſinne at all. Whoſoever is borne of God (ſayes the Apoſtle) doth not commit ſinne, 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 ſinne, but comparatively, he cannot ſinne ſo as wicked men. Theſe things write 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 ſinne, ſaith Job. What an honour then 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 controule 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 confeſſe, 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.

HAving treated in ſeveral Sermons upon the Verſe foregoing, concerning walking in the Spirit; I come now to handle this Verſe, which containes in it the combate 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 combate, 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 then what by the luſting of the fleſh againſt the Spirit?

Anſw. By fleſh is to be underſtood, the corruption of mans nature by original ſinne; which corruption may be underſtood, either as an hab • t, or as an act: If you conſider the fleſh as an habit, then it notes that primitive, radical, and original indiſpoſition in mans nature to good.—But if it be taken as an act, then 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, then there is a contrariety in the fleſh againſt theſe motions, ſuppreſſing them, and carrying the heart to evill.

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 ſoule and body joyne together.

2. Corrupt nature is called fleſh; becauſe this corruption of nature remaines, 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 deare 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 joyned 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 Gods 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 Gods Spirit in the ſoule. 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 alwayes in the act; but though it be not alwayes acting, yet it is alwayes luſting; there is an oppoſite diſpoſition in nature to the work of Gods 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 Gods Spirit, and all the powers and faculties both of ſoule and body; God made man upright.

2. This conflict, it ſhall not be found in a ſtate of glory; for then 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 untill this life be ended; untill 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 imbracing ſinfull motions, then in entertaining divine motions: ſome gather this from the Apoſtles vatiation of ſpeech, when he ſayes. 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 then with the Spirit.

7. Theſe motions of corrupt nature, they do not only reſide in the inferiour part of man, as the concupiſcible faculty exciting to gluttony and luſts, and iraſcible to envy and wrath; but alſo in the ſuperiour 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 ſuperiour 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 warre againſt the motions of Gods 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 mans 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 ſinne, when the Spirit diſſwades from ſinne. Thus the Apoſtle Paul, Rom. 7.5. he ſpeaks it in the name of the regenerate, (ſayes he) When we were in the fleſh, the motions of ſinne 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 Gods 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 ſinne; and thus Paul, he ſpeakes of himſelf as converted, Rom. 7.23. (ſayes he) I ſee another law in my members warring against the law of my minde, and bringing me into captivity to the law of ſinne, which is in my members; the Apoſtle he calls ſinne a law, becauſe it had a force over him, and brought him into captivity; the law of his members did warre againſt the law of his minde, 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 teſtifie 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 complaines 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 complaines of, and herein chiefly 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 prevaile with you to make you not do, it will labour to make you miſdo duty; & herein is the great ſinfulneſſe of it. To will is preſent with me, Rom. 7.18. (ſaith Paul) but how to performe that which is good I finde not; as if he ſhould ſay, I have alwayes 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 ſinne? the Spirit diſſwades from ſinne, the fleſh intices to ſinne. Now what way doth the fleſh take to intice to ſinne, 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 ſubtil: Hence is that of Paul, Rom. 7.11. (ſayes he) Sinne taking occaſion by the commandment, deceived me, and by it ſlew me; by ſinne he means not actual, but original ſin; the ſin of nature is very ſubtil 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 deceitfulneſſe 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 deceitfulneſſe of ſinne. Heb. 3.13.

2. The ſin of nature it is deceitful, as appears by the experience of Gods people; Rom. 7.11. Sinne taking occaſion (ſaith Paul) by the commandment, deceived me, and by it ſlew me.

3. Becauſe this ſinne 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 ſubtill therein.

Anſw. 2 In particular, there are ſeven wayes by which corrupt nature intices men to ſin.

1. By varniſhing over ſinne with the colour and paint of grace. As a light woman may ſometimes dreſs her ſelf in modeſt attire, that ſo ſhe may not be ſuſpected; ſo thy heart may varniſh over ſinne, 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 tenderneſſe of conſcience may be termed a needleſſe ſcrupuloſity; zeal may be called raſhneſſe, holy walking, needleſſe and preciſe niceneſſe; patience in bearing ſuffering, cowardiſe and lowneſſe of Spirit:—So thy corrupt heart on the contrary may paint over foule ſinnes with the varniſh of grace. So many have painted over the foule ſinne of covetouſneſſe with the vertue of frugality and thriftineſſe, pride called neatneſſe, drunkenneſſe good fellowſhip, prodigality may be ſtiled generous magnanimity, and ſuch like varniſh doth the world put upon the deformed face of ſinne.

And as for practice, ſo alſo for opinion; how are old Hereſies that may be found in Euſebius and other Authours, how are they now termed new lights? how are Satans deluſions termed the Spirits motions? how is looſe walking termed Chriſtian liberty? This varniſhing of ſinne with the paint of ſeeming grace comes from our corrupt natures, and is one way by which the fleſh intices to ſinne.

2. By perſwading thee that there are ſome ſinnes, 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 ſinnes ſo foule, 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 burne their Cities, ſlay their young men, daſh children againſt the ſtones, and rip up women with childe: 2 Kin. 8.12,13. Hazael could not believe this, but ſayes he, Mat. 26.35. Is thy ſervant a dog that he ſhould do this great thing? Thus Peters heart deceived him; Though all men forſake thee, (ſayes 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 ſinnes 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 Sauls garment, but he never thought that he ſhould fall into thoſe groſſe and ſcandalous ſinnes of adultery and murder, and ſo his heart grew ſecure and deceived him.

3. The fleſh intices to ſinne, by promiſing to a man pleaſure and delight in the commiſſion of ſinne; 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 inticed. James 1.14. 〈 in non-Latin alphabet 〉 . 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 ſhew thee the pleaſure, but not the danger of ſinne; the bait, but not the hook; as the Apoſtle Peter ſpeaks, beguiling unſtable ſouls. 2 Pet 2.14. 〈 in non-Latin alphabet 〉 . 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 thy ſelf. If you will eat, (ſayes the devil) you ſhall be as gods knowing good and evil, and your eyes ſhall be opened; the devil hid the hook, did not ſhew them that they ſhould be driven out of Paradiſe, but hid 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 righteouſneſſe, ſhall be a ſure reward. Pro theſauro carbones. The work of the wicked ſhews him a ſeeming reward, but it is only the godly whoſe reward is ſure.

4 By perſwading to entertain ſmal 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 ſinnes they are as an inlet to greater ſins. A little thief put into a houſe, may open the doores for greater, and ſtronger to come in. You know a wedge ſmall and thin in one part, makes way for a greater; little ſinnes 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 drunkenneſſe 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 leſſe ſins to greater, untill 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 ſinne 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 meere policy of ſin to undo thee; for though there are ſome ſins leſſe then 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; ſinne muſt not be meaſured by its act, but by its object. A blow given to an ordinary man, it is accompted as nothing; but a blow given to a great man, how hainous 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 intice thee to ſin upon pretence of good that may enſue upon thy committing of it; and how many have been intangled in this ſnare? Hereby were Lots daughters intangled 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 expreſſely 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 Chriſts 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 aime at. It is very remarkable concerning Saul, being to purſue the Philiſtines, he gave out a very cruell 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 untill evening, that he might be avenged of his enemies. Sauls 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 ſinfull means for the obtaining of good, it is juſt with God to diſappoint them of the good they aime 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 ſinne, and yet be preſerved. Thus Peters 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 chaſt; running upon the occaſions of ſinne, 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 venter upon the other.

Ʋſe. 1 You that carry fleſh and blood about with you, and ſinfull natures, and do perceive the conflicts of the fleſh againſt the Spirit; weigh with your ſelves what it is the fleſh conflicts with you for; it is no leſſe then for your immortall ſoules, as the Apoſtle Peter tells you: 1 Peter 2.11. I beſeech you, (ſayes he) as ſtrangers and pilgrims, abſtaine from fleſhly luſts which warre againſt the ſoul. The fleſh aimes to damne the ſoul; It is in this conflict as Ceſar ſaid in the battel, he had once in Africa with the children and partakers of Pompey, that in other battels he was wont to fight for glory, but there and then he was faine to fight for his life: remember thy precious ſoul lyes at ſtake in this combate; therefore I beſeech you, take part with Gods Spirit againſt the fleſh, and not with the fleſh againſt the Spirit.

Ʋſe. 2 When thou art overtaken with ſinne, 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 owne lust, and inticed.

2. Blame not the Devil; it is naturall to men, to take off the blame from their own vicious natures when they fall into ſin, and to lay all upon the Devill; but if you obſerve the Scripture, you ſhall never finde 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 ſayes 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 ſtroak in provoking a man to ſin, then 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 prevaile. 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 betrayes the ſoul to the ſnares and temptations of the Devil.

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 ſayes the Apoſtle, Rom. 6.12. Let not ſin reigne in your mortal bodies. In the unregenerate, the fleſh is as a mighty Monarch, which rules without controule, 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 Beleevers ſoul into his hands: Rom. 7.14. Paul complaines that he was ſold under ſin; though after his regeneration, he did not ſell himſelf to work wickedneſſe, 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 Goliah, and grace to little David; Goliah 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. 〈 in non-Latin alphabet 〉 . 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 Kingdome; it is ſaid to reigne, having the power that a Prince hath over his people.

2. It appeares to be potent, by that mighty power which muſt be ſet on work to ſuppreſſe this enemy, no leſſe then the power of an Almighty God, can ſuppreſſe theſe corrupt motions; and therefore ſayes 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 it ſelf, being a fleeting body; but when a tempeſtuous ſtorme ariſes, then it rages and roares: So is it with thy corrupt nature; if there were no Devil, yet thou wouldſt be a Devil to thy ſelf, 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 Aire, the ſpirit that now worketh in the children of diſobedience. Epheſ. 2.2.

4. It argues the fleſh is potent, becauſe it often prevailes 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. (ſayes 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 ſinne, juſt as a conquerour carries away his priſoner.

5. The fleſh is a potent enemy, becauſe there is a greater meaſure of the fleſh in regenerate men, then 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 Gods children, there is more ignorance then knowledge; more pride then humility; and generally more ſin then 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 droſſe, then gold; and this God ſuffers in his children to keep them humble, and in a continual dependance 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 ſparke 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 minde is enmity againſt God, and its maliciouſneſſe againſt the Spirit appeares two wayes.

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 enemie; it not only kills the Spirits motions, but is malicious againſt the man; Rom. 7.11. Chap. 8,13. and therefore ſayes 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 leſſe then death, and eternal damnation of the ſoul will content it, this argues the maliciouſneſſe of the fleſh • o be great indeed.

3. Corrupt nature it is an univerſal enemy againſt the Spirit; and its univerſality appeares 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, eares, hands, in all the parts of it; not only in the concupiſcible and irraſcible part, but alſo in the more noble parts, as in the will, underſtanding, reaſon; it is univerſal in every part of man.

2. It containes in it virtually all ſin. Nothing doth virtually containe 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 ſinne had every ſin, that is, every ſin virtually. Sinne taking occaſion by the Commandment, wrought in me (ſaies 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 egge. An egge 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 ſpawne of all ſin, and as the hen produceth the chicken, ſo doth the devil hatch ſin.

3. It oppoſes all the graces of Gods 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; drunkenneſſe, ſobriety; in juſtice oppoſes righteouſneſſe; wrath oppoſes meekneſſe; 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 ſinne to day, corrupt nature will not be ſatisfied: if thou yieldeſt to ſin to day, thou muſt to morrow, yea all thy dayes. 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 aimes at no leſſe then 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 tyred, 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. 〈 in non-Latin alphabet 〉 . 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 ſayes 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 mann'd; but if there be traytors within, as well as aſſailants without, it will indanger 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 alwayes 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 alwayes ſeeing; the Sea not alwayes flowing; the Sun not alwayes ſhining, but corrupt nature it is alwayes working; the Spirit cannot ſend forth a good motion, but the fleſh labours to ſend it back again, and to quen • h it. The Devil is not always tempting, nor the world alwayes vexing, but the fleſh is alwayes reſiſting the Spirit.

8. The fleſh it is a politick 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 fiſher-men, which ſhew the baite, but hide the hook; it works ſlyly and ſubtilly.

9. It is an outragious enemy againſt the Spirit. The Apoſtle exhorting the Theſſalonians to holineſſe, and ſanctification, 1 Theſ. 4.5. 〈 in non-Latin alphabet 〉 . 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 outragious then fire burning? Corrupt nature, it puts the ſoul on fire; ſo alſo it is compared to a horſe ruſhing into the battell. It is called a drawing of ſin with cart-ropes, to note the eagerneſſe 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 leſſe; 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 Adams ſin then others, which is impoſſible. We are all ſons of Adam, and therefore are all equally polluted; yet this is true, that actuall corruption is more drawn out in ſome men then in others; ſome are more profane, ſome more incontinent, ſome more paſſionate then 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 bewaile a corrupt and ſinful nature, as any Devil in hell hath. And theſe are the properties of this enemy which wars againſt the ſoul.

Ʋſe 1 Let the conſideration of this ſtirre you up to thankfulneſſe, that notwithſtanding corrupting nature hath all theſe properties; to wit, that it is ſo powerfull, ſo malicious, ſo univerſal, unſatiable, indefatigable, inward, ſubtile, and outragious an enemy; yet that it could not hinder converting grace; bleſſe God that converting grace hath conquered this enemy, and notwithſtanding all its potency, malice, and ſubtilty, yet hath brought it into ſubjection.

2. Bleſſe God for eſtabliſhing grace. This is one of the wonders of the world that a childe of God ſhould have ſo much corruption in him, and that that corruption ſhould not deſtroy grace: the wonder appeares 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 rhey fell alſo. But thou who haſt both, a tempting Devil without, and a corrupt nature within, yet thou ſhalt not fall: Oh bleſſe 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, thon art alwayes kept therein; Jude verſ. 24. 〈 in non-Latin alphabet 〉 . 1 Pet. 1.5. bleſſe 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.

Ʋſe 2 Let this alſo ſtirre you up to watchfulneſſe 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 ſhould'ſt be watchful, becauſe thy corrupt nature hath a manifold advantage againſt grace.

1. It hath been longer in thee, then 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 affaires, when a pitcht battel hath been fought, that Army which firſt takes the field, will be ſure to chuſe ground for their own advantage. Thy corrupt nature which warres 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 begins 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 kindes of ſin, then of grace; there are more weeds then flowers in the beſt garden; more corruptions then 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 ſhew that the fleſh is more in us then the Spirit; there are ſwarmes 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 tyde; ſo is not corruption, for that is favoured by both; therefore watch your hearts upon this conſideration.

Ʋſe 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; bleſſe God therefore that thy practices do not carry correſpondence with thy diſpoſition, and that thy life is not as bad as thy heart.

2. Bleſſe 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 layes a curbe upon, and reſtraines their wicked natures. If God did not reſtraine the wickedneſſe of the wicked, the world had long ago been overwhelmed in confuſion through the exorbitancy of their wicked practices.

Ʋſe. 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 alwayes oppoſing it. As it is with the Peacock, though it hath the fineſt feathers of any bird on earth, yet it hath foule 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 foule 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 leproſie 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 ſparkes of fire in a heap of flax, Heb. 12.1. 〈 in non-Latin alphabet 〉 . they eaſily take with thy nature, and put thee upon the acting of evil; and therefore from hence be perſwaded to a ſtrict and diligent watchfulneſſe over thy own heart.

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 ſinne, and yet he ſuffers all the ſinnes that are, and this Maſſe of ſinne, this one ſinne, which vertually is every ſinne. 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 wilderneſſe when they were ſtung with fiery Serpents and Scorpions, Deut. 8.15,16 it was to humble them. So we whil'ſt we are in the wilderneſſe of this world, have a corrupt nature alwayes cleaving to us, wherewith we are ſtung, and this fiery Serpent of ſinne 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 ſeet; 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 ſubtile, 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 then his ſinnes, which riddle he expounded thus; that many times he was proud of his gifts and graces, but humbled by reaſon of ſinne. The Apoſtle Paul after he had thoſe extraordinary Revelations, There was given him a thorne 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 thorne in the fleſh to be the ſinne of luſt and incontinency: But this cannot be, becauſe he affirmes of himſelfe, 〈 in non-Latin alphabet 〉 . Morbus acutus. that he had the gift of continency. Others ſay that it was a bodily diſeaſe, and that it was the Sciatica or Gowt, or ſome exquiſite paine in his body: but the current of Interpreters vary from all theſe, expounding it to be corrupt nature; and the thorne 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 then 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 fathers 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 wilderneſſe there were ſcorpions and fiery ſerpents, but in Canaan there were none; this world is a wilderneſſe, and whileſt 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, then corruption ſhall put on incorruption. And we ſhall be freed not onely 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 ſinne you would prize God only as a Creator, and not Chriſt as a Mediator. Sin makes you to prize 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 whereever he went; ſo it is with us, we were fallen, and no help but Chriſts could raiſe us up, how ſhould we then be lift up with humble thankfulneſſe to God, who hath therefore ſuffered us to fall, that we might thereby learn to prize 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 pitcht, 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 wiſdome 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 himſelfe, and ſo prevented the acting of them; and the like of Peters denial of Chriſt, but both theſe ſervants of God were ſuddenly ſurprized: And theſe are the reaſons why God leaves regeneration ſo imperfect.

The next Quere is, to ſhew what rules you ſhould follow, that ſo the motions of the fleſh exciting to ſin, may not prevaile againſt the Spirit?

1 If you would not have the fleſh in its ſinful motions prevaile over you, then reſiſt them whileſt they are but bare motions, before they break forth into actions; Cruſh the Cockatrice in the egge, 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 yeeld to theſe motions, reſiſt them whileſt 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 yeares; 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 whileſt they are motions, you ſhall be ſure not to find the devils ſuggeſtions to joyn againſt you with the fleſhes motions; take but this experiment, if thou haſt a motion in thy nature to ſin, and doeſt act that motion, the devil will then joyn with thy corruption to make thee act that ſin again. The devil he knowes 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 yeeldeſt to it, hereby the devil knowes 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 meanes you will hinder the devil, that he ſhall not joyn 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 proneneſſe 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 oile into the fire to make it burn the more: the way therefore to quell ſinful motions, is to withſtand whileſt 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 proneneſſe 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 ſuppreſſe 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 aire, and the winde take hold on it, then 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 ſuppreſſe it afterwards. We take phyſick by way of prevention; health of body and ſoul too is more eaſily preſerved then reſtored. A ſore neglected growes a gangrene, one part being infected after another, till there be no ſoundneſſe 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 drunkenneſſe, keep from bad company; if it be uncleanneſſe, Prov. 5.8. keep off from the dore of the harlot; carefully avoid occaſions of ſin. This is very imitable in Joſeph; Gen 39.10. it is ſaid that as his Miſtreſſe ſpake to him day by day, that he hearkened 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 ventrous 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 ventring 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 ſinnes occaſions. 2 Theſſ. 5.27. Gods children are bound to abſtain from all appearance of evil, 1 Theſſ. 5.17. and to hate the garment ſpotted with the fleſh, Jude 25. Jude 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 peeces thereof are regiſtred in the 6 Chap. to the Epheſ. So the fleſh hath armour to fortify it ſelf; it is armed with power, labour to conquer it; with malice, with an inſatiable deſire of thy ruine, with manifold ſolicitations to ſin. Now labour to diſarm it, of all its pretences, of all its policies. You muſt do with ſinne in this caſe as the Philiſtines with the Iſraelites, they fearing that the Iſraelites would wage warre 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 yeeld to any temptation or ſolicitation to break that Commandment; diſarm ſinne 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 ſubtile inſinuations, ſuch ſlie 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 thy ſelfe 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 watchfulneſſe, prayer, and faſting. You have two of theſe duties preſcribed by our Saviour together: Mat. 26.41. Watch and pray, (ſayes 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 warre between the fleſh and Spirit is 〈 in non-Latin alphabet 〉 . Be much in watchfulneſſe againſt the occaſions of ſin. Watch over the outward ſenſes of thy body, and over the inward faculties of thy minde; 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 joyn faſting with the duty of prayer; it was Pauls cuſtom, 1 Cor. 9.17. 〈 in non-Latin alphabet 〉 , vox à pugi ibus derivata qui propriè di cuntur 〈 in non-Latin alphabet 〉 , i. e. cum pugnis aut coeſtibus An tagomſtam obtundere. ſayes 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 whippings, faſtings, and pilgrimage; but the body here is termed the body of death: by faſting, prayer, and watchfulneſſe, 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 righteouſneſſe, 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 (ſayes 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 it ſelfe 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 ſheath it in the bowels of ſinful fleſh. And if this courſe were taken in this particular, you would be leſſe peſter'd with a tempting devil, and corrupt heart then you are.

Ʋſe. Ʋſe. 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, Wo 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 witneſſe I uſe thoſe means you preſcribed, I do keep off from occaſions of ſin, I watch and pray againſt ſin, and yet God knowes I cannot keep under a naughty heart. To any man that in the ſincerity of his heart, and ſenſe of his ſinnes doth make this complaint, I have four words of comfort.

1. Thou muſt never expect a total extirpation of the corruption of thy nature whileſt 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 remaines, 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 Ivie which growes on a wall, it cannot be rooted up untill the wall be pulled down: ſo untill thy body be pulled down, ſin in thy nature (which is as Ivie gotten into the wall) cannot be gotten out. We have a promiſe made to Gods 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 yeelding 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 yeeld to the motions of the fleſh, but yet all do not fulfill the luſts of the fleſh; thou mayeſt imbrace the motion thy ſinful heart ſtirres thee up unto, yet thou mayeſt not fulfill the motions of ſin; the Scripture gives you this difference, Rom. 13.14. Make not proviſion for the fleſh to fulfill the luſts thereof: godly men may commit the luſts of the fleſh, but they do not make proviſion for them; 〈 in non-Latin alphabet 〉 . thou doeſt 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 alwayes argue ſinnes ſtrength, but ſins weakneſſe; 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, ſinne 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 Phyſick, when it is firſt taken, it will make a man more ſick then the diſeaſe made him; not that a man is indeed worſe, but only from the Phyſick ſearching his body: thus it may be with thee, ſins ſtruglings, is Gods giving of thee Phyſick; and though it be ſtrong, yet in the end God will make it tend to the purging out of evil humours out of thy ſoule.

4. If corrupt motions be ſtrong in thy ſoule, 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.

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 meerly from the devil, and ſo are purely diabolical?

Before I anſwer the Queſtion I ſhall firſt ſhew 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 meerly a ſtander by, and hath no hand in our ſinnes.

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 ought 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 meerly from the devil, then thoſe motions though they are our miſery, yet they are not our ſins if we do not yeeld and conſent to them. The devil layes his baits at our dores, 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 ſinne is to yeeld to the temptation. But wicked motions coming from corrupt nature, hough you never conſent unto them; thoſe firſt motions of the minde to ſin, they are materially ſinful, becauſe they proced 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 ſhew 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 ſayes are from the devil, it layes them upon mens 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 natures light, unnatural ſinnes, at which the very light of nature ſtruggles; and therefore Divines rank temptations to blaſphemy againſt God, and to lay violent hands upon a mans 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 horrour ſhews 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 cattel by the Caldeans 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 Gods people to blaſphemy, Satan is the chief inſtrument therein; not but that there is in mans nature, as the ſeed of all other ſins, ſo alſo of blaſphemy; there is a receptiveneſſe in mans 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 entred into him; the motion came from the devil, becauſe it was an unnatural ſinne. For a ſervant to betray a Maſter, and a good Maſter, this is accompted an unnatural ſinne, and therefore it is charged upon the devil: Rom. 1.24. Though Judas was guilty for receiving this temptation, yet the Scripture layes it upon the devil, as the firſt motioner of this unnatural ſin: And yet the ſeeds of unnatural ſinnes are in mans nature. And ſo the Apoſtle charges the unnatural ſinnes that he mentions of the Heathens upon the luſts of the heart.

2. Motions from the devil they are uſually to groſſe acts of ſinne, which are not ſeated in the inclination and affections. And the reaſon is this; becauſe ſinnes which are groſſe, though there is the ſeed of theſe in the nature, yet men naturally are moſt prone to ſpiritual ſin, and inward ſinne; nature prompts men to inward ſinnes, and the devil to g • oſſe and outward ſinnes; and this is the great miſery of man, that thoſe ſinnes 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 groſſe outward acts of evil: But corrupt nature it is ſtill inticing thee to thoſe ſinnes which are moſt ſuitable to thy corrupt inclination, as ſelf-love, vain-glory, popular applauſe, ſpiritual pride, carnal confidence, ſiniſter aimes, 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 horrour and fear, when they are firſt ſuggeſted. When a temptation is ſo ſtrongly ſuggeſted, that it makes a man quake, and horrour comes upon it; this is an argument it comes from the devil; and the reaſon is this: Becauſe nature provokes to thoſe ſinnes which are moſt pleaſing unto nature; nature doth not raiſea combuſtion in the minde.

4. Satans temptations are uſually ſuggeſted, when a fit object and occaſion to act a ſin is preſented, As when a man troubled in minde ſhall ſee water, the devil tempts him to drown himſelfe; 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, then 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 devils temptation, ſhe took and did eat. And thus it was with David when he fell into that ſinne of uncleanneſſe, 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 ſhal 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 minde about evil, they come meerly 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 then 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 ſayes) they flaſh like lightning into a houſe ſuddenly. Thus you read in Luke 22.37. concerning Peter, Simon, Simon, ſayes 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 Peters heart was to be blamed, for he had the ſeed of that ſinne within him, but yet the Scripture layes it upon the devil, as being firſt in the temptation; becauſe that before that inſtant Peter had no forethought of ſuch a thing; but when he came to warm himſelf in the High-Prieſts Hall, then did the devil tempt him thereunto, and then was Peter overtaken therein; ſo that thoſe temptations; which come into a mans minde, which he never thought of before, they come originally from the devil; but motions to ſinne 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 devill come; and the reaſon is, becauſe they are more ſuitable to nature, and ſo cauſe leſſe violence in the mindes of men.

Ʋſe 1 Of Caution—Know that though there be theſe differences between motions to ſin which come from the devill, 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 ſayes our Saviour, Out of the heart proceed evill thoughts, murders, adulteries, fornications, thefts, falſe witneſſes, blaſphemies. Mat. 15.19. Our Sa • iour ſpeaks of them in the plural number, to ſhew that there is all kindes of ſin in the heart of man, and all ſinne in all its degrees; and if God ſhould but let looſe natures raines, how ſoon wouldſt thou runne into all manner of evill?

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 wrastle not with fleſh and blood, but againſt Principalities and Powers, againſt the Rulers of the darknes of this world, againſt ſpiritual wickednes in high places.—This place may be renonciled with the Text two wayes: Firſt, when the Apoſtle ſayes we wraſtle 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, then the meaning is this, that we do not only wraſtle with fleſh and blood, corrupt nature within, but we have alſo the devil without, againſt whom we are to ſtirre.

But the more likely reconciliation of this place is this, it is ſaid in the Text that we do warre with the fleſh, and in the Epheſians, that we do not warre 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 happines 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. Ier. 25.31. Zech. 2.13. Gal. 1.1. We wraſtle not againſt fleſh and blood, that is, not ſo much againſt wicked men, as againſt the devil the ruſer of the darkneſſe 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 Gods 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 Gods Spirit in the regenerate, do warre 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. Shew 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 mans conſcience. 4. Give you rules about this conflict.

Queſt. 1 What this conflict is?

Anſw. Negatively, There are four ſorts of conflicts againſt ſinne, 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 covetouſneſſe: 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 covetouſneſſe being a contrary vice, may give a check to pride;—So a man that is prodigal, that ſpends his dayes 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 it ſelfe; As it is with brute creatures, fear many times keeps them from that which their natural appetite would carry them unto; the wolfe would fain worry the ſheep, but his fear of the ſhepherd reſtraines 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 mans natural diſpoſition; ſome men have ſuch heroick and generous diſpoſitions, that they naturally conflict with many vices; as Luther ſaid of himſelfe, that he was never tempted to the ſin of covetouſneſſe, 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 then ſay Plutarch is unfaithful or unconſtant; of ſuch a noble diſpoſition was this Heathen to ſcorn all baſeneſſe.

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 ſinne, they counted it a baſe thing to proſtitute themſelves to baſe and beaſtly luſts. Conſcience, it is Gods ſpy, and mans overſeer, Major ſum, & ad majora natus quam ut corporis mei ſim mancipium. it is Gods officer in man to warne him againſt ſin; now this is found in unregenerate men, and falls ſhort of the Spirits conflict againſt the fleſh, as ſhall be ſhewed afterwards.

But to ſhew you poſitively, what this conflict is: I anſwer, that the conflict of the Spirit againſt the fleſh, it is a mighty and irreconcileable oppoſition ſtirred up by the motions of Gods Spirit in regenerate ſoules, 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 〈 in non-Latin alphabet 〉 the holy Spirit becauſe of the ſanctifying work of the Spirit, upon the hearts of Gods people; the Spirit is not only holy himſelf, but the Author and maker of holines 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 fulfill the luſts of the fleſh; he doth not ſay, you ſhall not act, but you ſhall not fulfill 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 wayes.

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 behinde 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 ſtirres up holy motions, and holy reſolutions in thee to do that duty; it not only ſhewes 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. 〈 in non-Latin alphabet 〉 . We know not what to pray for as we ought, but the Spirit it ſelf maketh interceſſion for us, and helps our infirmities.

4. It more and more communicates grace to his people, whereby they may be inabled 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 ſinne, and in reference to good.

Queſt. 3 Seeing there may be a conflict in wicked men againſt ſin, (as I have ſhewed you) ariſing from natural conſcience; wherein then appeares 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 Authours. 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 battel not as a voluntier, but rather as one impreſt 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 Gods ſpie, and mans 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, whileſt 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 rejoyce when the Spirit does its office, when grace in the renewed part doth ſuppreſſe 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 alwayes 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 burthen) they lie under ſin as a burthen, 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 childrens playing together, who will wraſtle 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 intend not to kill; it is not like that of the warriour, 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 indeavor in good earneſt to kill it, as the Apoſtle Paul ſayes. So fight I (ſayes he) not as one that beateth the aire, but I keep under my body, and bring it into ſubjection. 1 Cor. 9.26,27. 〈 in non-Latin alphabet 〉 . Dicuntur Pugiles cùm pugnis aut coeſtibus antagoniſtam obtundunt. Pareus. Gal. 5.24. Rom. 8.13. The words 〈 in non-Latin alphabet 〉 , are very emphatical; it is a metaphor drawne from wraſtlers, 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 ſayes Paul, I do not beat the aire; but do beat down my body in good earneſt. They which are Chriſts have crucified the fleſh (ſaith the ſame Apoſtle,) unto which alſo we have a promiſe, That if we through the Spirit do mortifie the deeds of the body, we ſhall live.

3. The conflict proceeding from natural conſcience, it is a diſorderly oppoſition, juſt like men fighting in a tumult; but the regenerate fight againſt ſin as men in an Army. Video meliora probóque deteriora ſequor. Sen. Med. The diſorderlineſſe 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 wickedneſſe, yet their underſtandings tell them, that ſin will not only diſgrace them here, but will damne them hereafter. Thus the conflict in the wicked is in ſeveral faculties, and ſo is diſorderly; but in the regene rate, the combate it is an orderly combate, 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 warre againſt the unrenewed part. So the memory, as farre as it is converted, it labours to retain holy truths, and to juſtle out the retention of evill; the regenerate part oppoſes the unregenerate; in the affections, the warre is in the ſame faculty; the love that we bear to God and heavenly things, warres againſt ſelfe-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 onely 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 warres 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 onely 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 deſtroyes 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 ſoules, but as defiling their ſoules; 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 childe is afraid of a fire-ſtick, not that it feares to handle it, becauſe it will colly his hands, but becauſe it will ſcorch his fingers. It is a main difference, for a childe of God would abſtain from ſin becauſe of God, not only becauſe of hell. The godly would not offend againſt the purity, holineſſe, authority, and goodneſſe 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 ſinne, yet it comes farre ſhort of the Spirits conflict, becauſe it reaches only to open and groſſe ſins, not to ſecret and ſmall evils. Curſing, it is ſo execrable an evill that a mans own heart wil tel him of it, Eccleſ 7.22. as the wiſe man ſayes: Oftentimes thine own heart knoweth that thou thy ſelfe haſt curſed others; natural conſcience will not ſo often check thee for ſecret and boſome-ſins, as ſpiritual pride, wandring thoughts in holy duties, and emptineſſe of minde; 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; ſayes he, Sin taking occaſion by the Commandment, Wrought in me all manner of concupiſcence; Rom. 7.8. whileſt 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.

Ʋſe. 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 warre 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 fulfill 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 ſinne, 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 kinde of ſpirit in them then the meer natural man hath; he hath the Spirit of Chriſt, whereas the other hath only the ſpirit of the world.

Ʋſe. 2 Learn to bleſſe God ſeeing thou haſt ſo bad a nature; that thou haſt the Spirit within thee, which is able to ſuppreſſe 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 evill 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 Chriſts garden wherein he ſowes the ſeed of grace, it will be the devils ſeminary, wherein nothing but ſin will thrive and grow; oh therefore bleſſe God ſeeing thou haſt ſuch an evill heart, that thou haſt the motions of the Spirit, to warre 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 intreaty 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 perſwades me to ſin, let thy Spirit every day perſwade me to good.

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 begins. 2. The time of its continuance. 3. The time how often this conflict comes.

1. The conflict between natural conſcience and ſinne, 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 natures light; ſo that the time when a natural conſcience may conflict againſt ſin, may be whileſt a man is in the gall of bitterneſſe, and in the bond of iniquity: But the time when the Spirits conflict begins, 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 mans face, it comes ſuddenly, and is ſuddenly gone; juſt ſo is that oppoſition which is in a mans 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, untill the regenerate part in ſome meaſure hath got the victory over that luſt which it doth oppoſe; it ſtayes 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 ſeldome, it checks a man but now and then, by fits and ſtarts; as the Apoſtle Paul ſpeaking of the Gentiles ſhewes, Rom. 2.15. 〈 in non-Latin alphabet 〉 . that their conſciences between whiles 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 groſſe ſin, but the Spirit will caſt in a croſſe 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 (ſayes he) my puniſhment is greater then I am able to bear. He complaines, not that his ſin was greater then he was able to bear, but of his puniſhment.

A wicked man that oppoſeth ſinne 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, meerly 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 charcole if they be burning coles, but he will touch them, though they be black coles; but a cleanly man will not touch them, neither as they are burning, nor black coles. Wicked men will forbear ſinne, becauſe it is a cole of fire; but the godly will reluct at ſin, becauſe it is a black cole; they love God, and they hate ſin, and therefore ſayes 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 feares 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 unrighteouſneſſe; 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 Joſephs principle, How can I do this great wickedneſſe, and ſin againſt God? Gen. 39 9.

2. Becauſe it is the breach of a holy Law; thus Paul, What I hate, (ſayes 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 ths Law, that it is good.

3. Another principle upon which the godly oppoſe ſin, is a hatred to the very nature of ſin it ſelf; and thus David profeſſes of himſelfe, 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 himſelfe, yet notwithſtanding his ſinne remained unmortified; but it is contrary with the Spirits conflict, that not only quiets the minde, but mortifies the ſin, and therefore you finde 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 minde, but kill the ſinne; 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 finde, 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 confeſſe that David was more righteous then he, and that he had done wickedly in purſuing his life; and yet notwithſtanding all this, Sauls unruly affections did overmaſter Sauls 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 Ceſars favour; Luke 19.12. If thou let this man go (ſay the people) thou art not Ceſars 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 Lords ſight, and begged Moſes to pray for him: but obſerve, Pharaohs ambitious affections did over-maſter his conſcience, and therefore when the plage was over, he would continue in ſinne 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 ſinne, though he cannot give it an utter extirpation, yet he will indeavour 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, then conſcience wrought, but yet his ſin was not at all ſubdued, but onely reſtrained; and therefore ſayes the Text, Exod. 8.15. When Pharaoh ſaw that there was reſpite, he hardened his heart, and hearkened 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 himſelfe, that is, he would not now attempt to deſtroy him; Eſth. 5.10. and though he refrained himſelf, yet his revengefull 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, uncleanneſſe, inordinate affections, evill concupiſcence, and covetouſneſſe; Col. 3.5. and again, to crucify the affections and luſts; Gal. 5.24. that is, not onely to reſtrain the act of ſinne, 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 ſinne the next day, and all his dayes; and thus you have the third Quere diſpatched, touching the difference that is between the conflict of the fleſh and the Spirit, and that combate which is onely between the naturall 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 ſinne?

Anſw. This is a practicall, and an uſefull 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 Gods ſpie, mans overſeer, and the Spirits officer: and in hearkening to its checks you take a ready way to imbrace the Spirits motions, and deaf your ear to the motions of ſin; it is the Spirits office not only to witneſſe with our Spirits, but alſo to check and rebuke us for ſin with our ſpirits; therefore hearken to what your own conſcience ſhall ſpeak, whether it will ſolicite thee after this manner, ſaying, Why wilt thou diſhonour ſo good a God, hazzard 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 ſinne, 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 murtherer 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 ſinne might not be admitted to them. And the wiſe man ſhewing the miſchief of whoredome, Prov. 5.8. exhorts not to come near the dore of her houſe; it is no ſinne in it ſelfe to come nigh any ones dore; but becauſe being nigh the dore of an harlot, may occaſion and ſtirre up unclean thoughts and luſtful deſires, therefore we are commanded not to come near her dore. 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, 〈 in non-Latin alphabet 〉 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 ſinne; 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 ſayes 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 ſwines 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 ſwines fleſh, (ſayes he) and the broth of abominable things are in their veſſels; God did onely forbid the eating of ſwines 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 intangled thereby.—

An example you have of this related by Auguſtine of one Allipius, Aug. Confeſ. l • b. 6. cap. 8. that was drawn by importunity of friends to be preſent at the Gladiatory games of the Romanes, 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 prevaile againſt the Spirit, roll not ſinne in your thoughts and contemplations; rolling of ſinne in the fancie and ſpeculation, is that which weakens the Spirits motions and workings, and doth ſtrengthen the motions of ſinne in thy heart. Ezek. 23.19.—This the Prophet Ezekiel ſpeaks of in Chap. 23. and verſe 19. She multiplied her whoredomes in calling to remembrance the dayes of her youth; bodily uncleanneſſe is cauſed by contemplating the ſinne in ones minde, 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 beginne to conflict: many times men ſtay ſo long before they beginne, Principiis obſta, &c. that they are vanquiſht before they fight. Be ready therefore to oppoſe ſin in the birth; do as Pharaoh, who would not let the children of the Hebrewes grow to men of yeares, but killed them aſſoon as they were born: ſo deal thou by thy ſinnes.

5. Cheriſh and entertain the Spirits motions; Intus exiſtens P • ohibet alienum. whenſoever you finde them diſſwade you from ſinne, let the motions of the Spirit be within, and they will keep the motions of the fleſh without.

6. Entertain no Treaty with ſinne; if you parley with ſinne, you have reaſon to ſuſpect the conqueſt; the fleſh is a mortal enemy, 〈 in non-Latin alphabet 〉 . Qui deliberant deſciverunt. and you muſt either kill or be killed. There is no Treaty of Peace to be obtained betwen the fleſh and the Spirit; this combate is of ſuch a nature, that there is neither a Treaty of Peace, nor a ceſſation of armes all your lifelong. 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 Pauls converſion, and ſayes 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 ſayes, Oh King, I was not diſobedient to the heavenly viſion. To note, ſayes a learned man, that conſulting and debating with fleſh and blood, it is a kinde of diſobedience to the heavenly viſion; though thou doeſt not yield to the fleſh, yet it is a kinde of diſobedience to conſult with the fleſh: and therefore never enter into a Treaty with thy ſinne.

7. Reſiſt ſinne impartially, that is, every ſinne; and do this in ſincerity: if thou wilt hate the garment ſpotted with the fleſh, then alſo thou wilt hate the fleſh. Herod did many things, but left not his Herodias.

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 aſſignes the reſon, 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 remiſſe 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 remiſſe 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 darkneſſe, between heaven and hell, fire and water, then between the fleſh and the Spirit. Contrariety, it is more then enmity; enemies may be reconciled, but contraries never; indeed one contrary may expell another, but one contrary cannot be reconciled to another; water may quench fire, but it cannot be reconciled to fire; and light may expell darkneſſe, 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 diſſwades 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 irreconcileable 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 irreconcileable contrariety, becauſe though enemies may be reconciled, yet contraries never.

In the handling of which point, I ſhall onely 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 darkneſſe, 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 filthineſſe 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 devill; 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 drawes a man to walk in the wayes of God; ſinne is the Dalilah that will never let a man alone, but preſſe 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 damne the ſoul, but the Spirit its motions and workings are to ſave the ſoule. We are commanded to abſtain from fleſhly luſts, which warre againſt the ſoule; 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.

Ʋſe. 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 ſtirre up anger and fury in God, but rather pity and mercy; herein is Gods great love ſhewed to his people. God doth to us as we would do to a man that hath taken poyſon, we pity ſuch a man; but poiſon in a tode that we hate: when God ſees ſinne in his people, tormenting them as poiſon in the body, though they have ſuch ſinful natures, and ſo contrary to grace; yet this ſtirres 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 mans heart were evill, and only evill, 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 mans ſake, becauſe the imagination of his heart is evill 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 evill, 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 holineſſe, yet that this ſhould not ſtirre 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 irreſiſtibleneſſe 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 darkneſſe. Oh admire the omnipotency of Gods 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 doeſt 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.

Ʋſe. 2 Of humiliation; and indeed theſe doctrines about corruption of nature, they tend chiefly 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 onely 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 ſtrugling of Eſau and Jacob in the womb of Rebeccah, an embleme of corruption and grace in a regenerate man; they ſtrugled in the womb; and it is obſerved that Eſau the bad ſonne 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 twaine; 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 ſoule; 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 childe, Vidi infantulum Zelantem, &c. which ſaw another childe ſuck his mothers breſt, and ſayes he, before the childe ſpake, I ſaw an envious nature in it, the child grew pale to ſee the other ſuck his mothers breſt, & this, ſayes 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 pitcht battel, 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 ſunne and winde 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 onely 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 briars and thornes then fruitful trees, ſo in every mans heart, more briars and thornes 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 growes 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 uncleanneſſe, and to iniquity unto iniquity: ſo now to yield cur members ſervants to righteouſneſſe unto holineſſe. Divines gather hence, that the Apoſtle ſpeaking of ſin, maketh mention of three To's, there is to uncleanneſſe, to iniquity, and unto iniquity; but when he ſpeaks of grace and holineſſe, 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 finde more ſin then grace.

Firſt, look into the underſtanding, Hoc tantum ſcio me nihil ſcire. Hieronym. and there you ſhall finde more ignorance then knowledge; and ſo Hierom himſelfe confeſſeth, that he was ignorant of more truths then he did underſtand. In the memory there is more forgetfulneſſe then retention of good; thou forgetteſt more good then thou doeſt 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 counſell, 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, 〈 in non-Latin alphabet 〉 , which is a metaphor taken from leaking veſſels. And ſo likewiſe in the fancy there are more vain ſinful, and unclean ſpeculations, then 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 then for the evill of ſin; if you ranſack all men, you ſhall finde more corruption of nature, then holineſſe 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 ſinne then grace in men. Corruption it is like great Goliah, 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 Goliah be ſtronger then David, yet as David, ſo all the regenerate ſhall have the final ſucceſſe 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 ſhew it ſelfe 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 ſinne they are natural to a man, and things which act naturally, act unweariedly; as the Sea, it's never weary of flowing, nor the Sunne 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 winde, 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 mans life, it were ſomething; but this corruption will ſhew it ſelf 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 (ſayes he) to take away one ſin, then 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 ſinnes 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 dayes; that as Ivy in a wall, though you lop off the branches, yet it is ſo faſtened in the joints and intrals 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, Lev. 14.41,45. in that houſe which was infected with a fretting Leproſie, 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 remov • d: 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 embleme of thy indeavour 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, untill it be plucked down and laid in the duſt. I remember a learned Authour, Luke 23.40. he makes the impenitent thief on the Croſſe an embleme of the ſin of our natures, when he was nailed to the Croſſe, and (as we ſay) bound hand and foot, he had onely one member untied, and that was his tongue, and with that he falls a reviling on Jeſus Chriſt; juſt ſo, ſayes this Authour, are our natures, when a man lies on his death-bed, and cannot ſtirre hand nor foot, even then hath he a nature kindled with fire from hell, wherewith he ſinnes 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 wilderneſſe being an hungry, Command, ſayes he, Matth. 4.3. that theſe ſtones be made bread; this was a very ſuitable temptation to Chriſts condition, for he had faſted fourty dayes and fourty 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 mans owne heart knowes what is more ſuitable to his inclination then the devil doth; it is true, the devil knowes what a mans 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 ſinnes which either by cuſtome or inclination we are moſt inclined to. And this the Apoſtle James ſpeakes of, as I have formerly noted; Jam. 1.14. 〈 in non-Latin alphabet 〉 . when he ſayes, that every man is tempted, when he is drawn away of his own luſts, and enticed. It is a metaphor taken from fiſher-men, who will ſuit their bait to the fiſh which they deſire to take, and will not alwayes fiſh with the ſame bait; thus it is here, thy corrupt nature doth play the fiſherman, and layes ſuch a bait which is moſt ſuitable to every mans 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 ſinnes, 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 childe; Oh, ſayes 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 then 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 ſinne, 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 ſurfetting and drunkenneſſe, and worldly cares; Alas • 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 ſetled in thy judgement, that thou ſhalt never fall into errour; 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 concurre together, thou wouldeſt fall into as bad a ſinne 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 groſſe ſinnes that are in the world. Auguſtine had a good ſaying when he ſaw a man fall into ſinne, 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 onely 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 ſinne too. There is ignorance in thy underſtanding, forgetfulneſſe in thy memory, ſtubbornneſſe in thy will, diſorder in thy affections, hardneſſe in thy heart, ſearedneſſe 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 ſoule, 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 ſoule, then the ſoule is in the body; for though the whole ſoule 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, then the ſoule is in the body: for though the ſoule 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 ſinne 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 kinde of evil: this the univerſality of that corruption found in mans nature, for which we have great cauſe to be humbled.

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 ſhewed his goodneſſe if man had never fallen; but being fallen, Rom. 5.21. 〈 in non-Latin alphabet 〉 . God ſhewes his mercy to him. The end of our redemption is that Gods 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 conquerer at laſt, though it be alwayes fighting, whileſt 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 onely have admired God as a Creator; but now having a principle of ſinne 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 ſtirre 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 ſinne had been totally extirpated. This was Pauls 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 foure interpretations given of theſe words, ſome referre this thorn in the fleſh to be meant of Hymeneus and Alexander, which did vex Paul ſo; but this is groundleſſe. Others referre it to ſome exquiſite bodily diſeaſe; but that can harldy be proved. 〈 in non-Latin alphabet 〉 . Cypr. Others referre it to the particular ſinne of luſt of uncleanneſſe; 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 thorne 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 joyn with mans nature, and doth ſet on the corruption of mans 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 wilderneſſe, to humble the Iſraelites; and the Lord leaves corruption in thy nature to humble thee, that thou mighteſt not be puffed up in thy ſelfe, 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 joyn with them; there is a contrary principle to grace left in us, to try whether we will joyn 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 combate?

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 briars and thornes; Out of the heart proceed evill thoughts, murders, adulteries, fornication, thefts, falſe witneſſe, blaſphemies; Matth. 15.19 if we ſtifle not evil thoughts in the heart, they will break out you ſee into evill 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 ſuppreſſe it; it is true, deſtroy it you cannot, but weaken it you may; remove it you cannot, but repreſſe 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. Lev. 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 Leproſie; God bid the people do this, that if the Leproſie 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 leproſie hath defiled thy nature, and the Lord bids thee do with thy nature, as the Jewes 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 beeſom of ſanctification; and if all will not do, when this houſe of thine ſhall be pulled down by death, then 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 expell it, yet thou mayeſt ſubdue it. Though our grace in this life will never be ſo ſtrong as to expell 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 betweeen 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 doeſt lie ſtill, and not conflict with corruption, it is an evident argument thou haſt no grace.

Ʋſe. 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 farre 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 commited upon the earth. I told you of an obſervation of Mr. Capels, 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 thy ſelfe: Peter he was not ſuſpicious enough of himſelfe, when he told Chriſt, That though all ſhould forſake him, yet he would not; Nay, ſayes 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 unblameably in the place where thou liveſt; but conſider, if God ſhould let thy nature looſe, with what impetuous violence wilt thou be drawne to ſin? Hazael, as I noted before, thought not that there was that wickedneſſe in his heart, which the Prophet foretold him of, 2 Kings 8.13. and therefore ſayes he, Is thy ſervant a dog, that he ſhould do this wickedneſſe? Nay, Chriſt himſelfe forewarnes his diſciples, Luke 21.34. That they ſhould beware of ſurfetting and drunkenneſſe, and the cares of this world; a ſtrange exhortation one would think to ſuch as they were, one would think it had been a uſeleſſe caution to ſuch good men; the diſciples they were not at that time hungerbitten, and that they ſhould be guilty of ſurfetting; and they who had not a houſe to put their heads in, that they ſhould be overtaken with drunkenneſſe; 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 ſinnes 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 onely 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 then ever thou didſt in all thy life-time paſt, yet be not diſheartened: there are many godly ſoules in this caſe, who never ſaw more corruption, nor more violence then 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 ſinne; 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 then 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 beames of the Sunne ſhine in there, and then you ſee abundance of duſt: now the duſt was there before, but you ſaw it not, becauſe the Sunne 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 Sunne of righteouſneſſe hath not ſhined into them.—You have a notable paſſage of Paul in Rom. 7.13. Rom. 7.13. But ſin (ſayes he) that it might appear to be ſin, wrought death in me; ſin was ſin before, but ſin did not appear to be ſin, untill he was converted; and now ſayes he, I perceive the workings of my corrupt nature; whileſt I was a Phariſee, I did not then ſee, nor know my ſelfe 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 appeare beames; and thoſe which ſeemed as little as gnats, now appeare as bigge as Camels,

2. It may proceed from a more gracious and tender ſincerity in thy conſcience, then there was in times paſt. In former time thy conſcience was hard, ſeared, and ſenſeleſſe, fighting againſt the ſenſe of ſinne, 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 then 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 tenderneſſe 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 ſtrugled 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 then the ether, 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 then the other, that is, the poſterity of Eſau they ſhall be ſtronger fot 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 paſſe, 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 then Grace in many good men, and it is elder then grace; but here is your comfort, The elder ſhall ſerve the younger; Grace ſhall get the final victory.

Direction 3 I inferre 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 onely a diſability as to grace, it were matter of humiliation for you; if you had onely 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 minde is not onely an enemy to God, but enmity it ſelfe. What the Spirit perſwades to, that the fleſh diſſwades from: Rom. 8.7. 〈 in non-Latin alphabet 〉 . 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 devill 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 withall, but he hath onely one which overcomes grace, and that is the fleſh. Were it not for corruption within, all temptations would be no other to thee, then 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 ſuitablenes 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, ſayes he, but who doth he blame? Rom 7.20. not the devil, nor the world, but ſin that dwelleth in me; that is, an evill and corrupt nature; it is my corrrupt nature which drawes me to evill, and hinders me from good; and if you would thus reduce your ſinne 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 ſayes he, I have ſinned, and I have done fooliſhly: we are all tranſgreſſours from the womb. Complain not of the evill that is in thy life, but charge it upon thy corrupt nature; and thus alſo David in another place, Iſai. 48.8. he duces thoſe two great evils of murther and adultery to the corruption of his nature; and ſayes 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 robbed an Orchard, he ſaith, neither hunger, nor want of the fruit he ſtole, for he had better at home, but it was meerly to gratifie corrupt nature.

5. If there be contrariety in thy nature againſt grace, oh then do not joyn in with this contrariety againſt the Spirit; wouldſt thou joyn with an enemy? this contrariety, why is it in thee? is it not to damne and deſtroy thy ſoule? 1 Pet. 2.11. therefore ſayes the Apoſtle, Abſtain from fleſhly luſts, becauſe they warre againſt the ſoule; the fleſh ſtrives to damne you, but the Spirit ſtrives to ſave you; therefore do not take part with thy enemy. Yet how many men are there that joyn with the corrupt motions of their hearts when they prompt them to evill? 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 owe nothing to corrupt nature, and why will you yield thereunto? It is honeſty in every man to pay his debts: But you owe 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 ſpeakes, 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 Armes to an enemy to deſtroy you? this is that which men do, when they joyn with the fleſh againſt the Spirit. By how much any man makes proviſion for the fleſh, by ſo much doth he joyn 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.

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 evill 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 joyntly; 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 evill 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 finde not; that when he would do good, evill was preſent with him.

I ſhall branch out this Doctrine into two parts, and ſhall ſhew 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 embleme 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 thred about his finger, but Pharez ſtrugled 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 ſhew you what are thoſe politick devices of mans 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 perſwading 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 formes, and but for the inferiour rank of Chriſtians, not for thoſe that are growne 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 dayes of the Apoſtles, as the Apoſtle Paul ſpeaks, Are there not contentions among you, 1 Cor. 1.12. ſayes he, whileſt 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 condemnes a fourth ſort alſo, which ſaid they were of Chriſt, and why ſhould the Apoſtle condemne ſuch? why, the meaning is this: the Apoſtle condemnes Enthuſiaſme; theſe were ſo farre 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 condemnes thoſe that ſo cry up Chriſt, as to decry an ordinary Miniſtery. 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 Kingdomes of this world are become the Kingdomes of our Lord, and of his Chriſt, and he ſhall reign for ever and ever; and in the nineteenth verſe it followes, The Temple of God was opened in heaven, and there was ſate in his Temple the Ark of his Teſtament; That is, there was to be Goſpel-Ordinances even in the pureſt times of Gods Church, after Antichriſt ſhould be deſtroyed; yet then there ſhould be a Temple, and within it the Ark of Gods 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 Romanes, Rom. 15.14,15. he tells them that he was perſwaded that they were full of goodneſſe, filled with all knowledge, able alſo to admoniſh one another; nevertheleſſe, ſayes he, I am bold to put you in minde, as if he ſhould ſay, though you are full of knowledge and goodneſſe, yet I muſt put you in minde 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, Jude 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. Untill 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 wildernes, the Lord ſent them Manna from heaven, but when once they came to Canaan, then Manna ceaſed; ſo whileſt you are in the wilderneſſe 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 profeſſe themſelves above Ordinances.

2. Another ſtratagem which corrupt nature hath, is a pretence of urgent and extraordinary affaires and occaſions in the world, and this ſome will make a hinderance 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 affaires, would give you time enough to ſet about divine duties; a holy prudence and providence will redeem time for prayer, hearing, &c.

2. Conſider that the way for God to bleſſe you in your outward callings, is to be much imployed 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 mans was fruitful, and the Lords was barren; whereupon the Lord came to him, and ask't him the reaſon: Oh Sir, ſayes he, I water my little ground with prayers and teares every morning, this is the way to be bleſſed in the world: Pſal. 34.10. Mat. 6.33. 〈 in non-Latin alphabet 〉 . give God his due, and he will give you yours. Seek ye firſt the Kingdome of God and his righteouſneſſe, 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 imployments; without Gods bleſſing it is in vain, to riſe up early, and to ſit down late, and to eat the bread of ſorrowes, 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 affaires to plead, then 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 childe; and yet the Lord was ſo diſpleaſed at this neglect of his, that he met him in his Inne, 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, whileſt they were in the wilderneſſe, 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 imployments, nor neceſſary affaires 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, then 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 houres wouldeſt thou ſpend in Gods 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 wouldeſt 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 deceitfull hearts, I would lay down theſe partilars:

1. Know that it is a meer deceit of heart, to think that if thy condition were changed, thou wouldeſt be a changed man; it appeares 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 childe, thou wilt be a bad father; if thou art not good in a ſingle condition, thou wilt not be good in a married eſtate, unleſſe 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 incumbrances and inconveniences, then the preſent condition thou complaineſt of; thou art now a young man, and thou complaineſt that thou haſt not time to pray, what wouldeſt thou do, 1 Cor. 7.34. if thou hadſt the charge of a houſe and family? a publick condition hath more diſtractions and encumbrances then any private condition, and therefore do not deceive your ſelves.

4. Another ſtratagem of corrupt nature to keep a man from duty, is by putting a foule 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 godlineſſe, with carnal prejudices; even as Judas did diſparage that moſt excellent and memorable act of Mary in that honourable liberality ſhe ſhewed unto Chriſt in breaking the boxe 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 raſhneſſe and indiſcretion? and what is holineſſe, but baſeneſſe of minde? what is patience, not to give injury for injury; but a ſordid temper? and what is walking with God, but a Monkiſh kinde of life? what is a conſciencious care to ſanctify a Sabbath? it is but Judaiſme; and what is it to be of a tender conſcience, but to have a needleſſe ſcrupuloſity? By this meanes, men allowing their corrupt hearts to argue thus carnally, they are hindred from much good; and therefore if thou wouldeſt be taken off from this deceit, thou muſt labour to ſee the native luſtre and beauty that is in holineſſe, and the filthineſſe 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 mans own heart diverts him many a time. It is an obſervation of Mr. Greenham, that in many families, every triſling buſineſſe ſhall hinder prayer; and this is the nature of a mans heart, to make every ſlight buſineſſe to divert him from duty, and the exerciſes of religion. Thus it was with the Phariſees, Matth. 23. They would tithe Mint Anniſe and Cummin, and ſo neglect righteouſneſſe, and the more ſerious and weighty things of the Law.

Many men will content themſelves to read a Chapter at home, and neglect the Miniſtery of the Word, and prayer in publick; this is meerly the ſly deceit of a mans own heart, even as the ancient hereticks 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 perſwade men wholly to neglect duty, yet it will endeavour to make them abate in duty. It may be thy corrupt heart cannot prevaile 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 ſeldome then 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 knowes, that abatements when they are gradual, they are leſſe 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 decayes they are not ſo ſenſibly perceived, and therefore the devill 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 Gods people have been taken in.

2. Conſider that the ſoule is in as much danger by gradual decayes and abatements, as by total omiſſions. A leake 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 ſtorme. Lingring conſumptions do kill men, as ſurely as violent burning fevers; it is true, a fever or the plague may kill a man in three dayes, 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 doeſt 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 ſonnes of men: and in anſwer thereto, I have onely theſe three things to lay before you.

1. As to duty, you are not to conſult with Gods 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 godlineſſe; 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, untill 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 wayes which lead to damnation; and if thou art decreed to be ſaved, God hath alſo decreed that thou ſhouldeſt walke in thoſe wayes 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 onely our happineſſe, but our holineſſe 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 accompt this man rather a mad man, then one in his wits. He that refuſeth meat, Gods Ordinance to continue life, is a ſelf-murderer; and he that omitteth duties of Religion out of any pretence of Gods 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 natures 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 Gods 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 leſſe evill in the performance of a duty, though thou ſinneſt in the manner of doing it, then in a total omiſſion; that man ſinnes leſſe, which prayes, and doth not pray well, then 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.

I Proceed now to lay down ſome other pleas which corrupt nature makes, to divert us from duty. I have layed 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 thy ſelfe to holy exerciſes, Spiritus Calvinianus, eſt ſpiritus melancholicus. thou doeſt but give thy ſelf to a rigid courſe of life, and thereby abridge thy ſelfe of many lawful pleaſures. Calviniſme, ſay the Papiſts, makes men melancholy.—This is a great prejudice to many men, unexperienced in the way of holineſſe; 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 • ul • ocks 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 complaines of the auſterity of Goſpel-duties, if he were a Jew, he would then complain much more. Goſpel-Ordinances they are eaſie; Chriſt calls al 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 learne of him; for his yoke is eaſie, and his burden is light. The invitation, is to imbrace the Chriſtian Religion, in oppoſition to the Jewiſh religion, which was a heavy yoke: but ſayes Chriſt, Take my yoke, for it is eaſie; that is, walk in a Chriſtian courſe, and you ſhall finde eaſe and reſt to your ſoules.

2. Thou which art kept off from the exerciſes of Religion, becauſe thou feareſt thereby thou ſhalt be abridged of thy joyes and delights in the world; conſider, that the duties of Religion they will not extirpate, and nullify thy joyes, but only regulate them; not remove, but raiſe your delights. Religion, it is not a mattock to digge up your joyes by the roots, but a pruning-hook to pare and cut off your luxurious branches.

3. Know that there are none that have more ground of joy, then thoſe who are moſt conſciencious 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 rejoyce, 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 yeares in a courſe of Religion; ſo many yeares 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 progreſſe; 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 behinde, and reaching forth to thoſe things which are before, I preſſe toward the mark; that is, I forget all my part paſt duties and performances; I will not reſt contented in them, but I will preſſe 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 imployed 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 ſayes he, as you have abounded, ſo abound in this grace alſo. Phil. ver. 8,9. And as Paul to Philemon, in that Epiſtle ſayes he, Shew mercy to Oneſimus; why? for thou haſt ſhewed 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 unreaſonableneſſe 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 mens 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 muchneſſe of duty could expiate the ſinfulneſſe of ſinne: it ſavours of much idleneſſe, 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 then 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 leſſe thou art in duty; and if thy duties do not abate thy ſins, thy ſinnes 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; alwayes in duty, though never in ſinne: 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 leſſe ſin then thou haſt, yet thou haſt more guilt which cleaves to little ſins, then all thy duties can expiate or take away; that man will deceive himſelfe, 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 ſinne, 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 ſinne 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 almes to the poor, and prayed to God alway; though he was a devout and holy man, yet he prayed to God alwayes; he was much in duty, though he was not much in ſin. So it is ſaid of Anna, Luke 2.37. 〈 in non-Latin alphabet 〉 . And of the Primitive Church, that they continued in the doctrine of the Apoſtles, &c. 〈 in non-Latin alphabet 〉 , &c.

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 mans 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 layes 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 wayes, 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, (ſayes 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 fooles, 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 croſſe; 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 apoſtatize from God; but, ſayes ſhe, I will return to my firſt husband, for then was it better with me, then now; then when I ſerved my God, and walked in his wayes, 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 evill 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 perſwade them to omit duty, that evill 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 it ſelfe, 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 wandring thoughts; by this reaſon a man ſhould never perform duty. Now to hear and to pray, it is good in it ſelfe; but that thou art diſtracted in hearing, or thy minde wandring in praying, this is an accident, and therefore thou muſt not upon a pretence of being guilty of leſſe evill, leave undone thoſe duties, which in themſelves are good.

2. Thoſe men which make this a plea, they will not performe 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 intangled therewith, yet by this plea you will not onely 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 evill; and the reaſon is, becauſe wilful neglects, and total omiſſions, are greater then ſpiritual defects in the manner of religious performances; it is a leſſer ſin to be diſtracted in prayer, then 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 incouraged 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 minde, and thou wanteſt apt expreſſions; and hence the fleſh pleades, that diſability to duty ſhould take a man off from duty. This plea prevailes 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, ſayes 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 mans heart againſt duty. The carnal minde, Rom. 8.7. ſayes 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 then 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, then 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 ſayes Moſes? Oh, ſayes 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 ſayes 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 shat 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 ſucceſſe in his ſervice.

2. Duty it ſelfe is ſucceſſe; the very performance is a recompence: if God ſhould never bring thee to heaven, thou haſt in part a recompence, 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; holineſſe and duty, they are the reward of duty

3. Conſider, that there is a two-fold ſucceſſe attendant on duty. Firſt, a real ſucceſſe.—Secondly, a ſenſible ſucceſſe. Sometimes the ſucceſſe is ſenſible, and a mans affections are raiſed, and his luſts ſubdued; but though ſucceſſe may not alwayes be ſenſible, yet it is alwayes reall: a godly man gets real good by all the duties he performes. Epheſ. 6.8. Whatſoever good any man doth, the ſame he ſhall receive, whether he be bond or free. No man ſhall open the dores of Gods houſe in vain. Wicked Ahab that did God but temporal ſervice, God requited him with a temporal reward; 1 Kings 21.29. there is alwayes a real ſucceſſe, which goes along with the performance of our duty. And thus I have layed 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 ſubtility thereof.

Ʋſe. 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 tel 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 runnes, not ſo much for commiſſions, as for omiſſions, Matth. 25.41. that men ſhall be ſentenced for. Depart from me ye curſed, ſayes Chriſt: for I was an hungred, 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. Meerly for omiſſions is the ſentence pronounced againſt them; it may be thou doeſt not die a drunkard, an adulterer, a ſwearer, or a deceiver, but doeſt 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 talent, Chriſt commanded that he ſhould be caſt into utter darkneſs; what was the cauſe? he did not imbezzel his Maſters talent, but becauſe he did not improve it, therefore did the ſentence paſſe 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 layes 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, Poure 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 Gods 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 adde fuel to your duty, the heat of your affection will quickly go out. The longer we diſuſe uny duty, the leſſe 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, then he is with many commiſſions of evill. 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 Inne, and had like to have killed him; what was the matter? why, it was onely this, that he omitted the circumciſion of his childe, when he was eight dayes old; this did ſo provoke God, that he ſought to kill Moſes, and yet Moſes might have had more plauſible pretences for his omiſſion, then we can have for many of the duties which we neglect. I mention this to ſhew 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 buſineſſe, and command them to perform ſuch a ſervice, if they are negligent; and when you ſhall call them to an accompt, 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 groſſe 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 ſinne, and make excuſes for it.

HAving formerly ſhewed by what meanes and ways the fleſh labours to divert men from duty; I come now to ſhew 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 intend 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 prevailes 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 beart, then he is either by the devill, or the world, or any thing elſe beſide. We many times blame our callings, and the devil, that he is buſie 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 devill, 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 Pavl ſayes of himſelfe, Rom. 7.18. To will is preſent with me, but how to perform that which is good, I finde not; that is, I finde not ability to be intent and ſerious, in the worſhip of God; but what doth he blame, Rom. 7.25. not the devill, or the world, but it is ſin which dwelleth in me. And in the 25. verſe he ſayes, With my minde 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 devill, 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 publick duties; thy heart will be violent againſt thee, when thou art alone, between God and thy own ſoul, as alſo when thou art in publick; your own experience will contribute to the truth of this. What roving mindes, and what diſtracted thoughts are you haunted with in your ſecret retirements? Yea, alſo in publick duties, how hard is it to bound the thoughts, and to compoſe the minde, to lay a reſtraint upon devotion?

4. That a mans 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 evill thoughts upon a ſolemn faſt-day, then upon an ordinary day: did you ever ſet your ſelves 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 diſturbe and interrupt you, and the devill will not fail to ſet thy heart at work to diſturb thee in thoſe duties, whereby his Kingdome is battered and aſſaulted,

5. That the leſſe 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 wandring thoughts? Oh man! (ſayes he) take my experience, didſt thou prepare more for duty, thou wouldeſt be leſſe diſtracted in duty. Phyſick doth the body little good if it be taken on a full ſtomack, and if the body be not prepared; ſo it is with duties and Ordinances, they will do thee little good, unleſſe thou doeſt firſt prepare thy ſelfe for them.

Poſit. 6 6. That the fleſh interrupts us more in thoſe duties which others perform, then in thoſe which we perform our ſelves. A Preacher when he is preaching a Sermon, he hath leſſe wandring thoughts in preaching, then he himſelf would have if he were a hearer, and why? but becauſe at ſuch a time his minde 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 leſſe apt to be diſtracted in that duty, becauſe popular applauſe, a reſpect to the company among whom you pray, they binde your thoughts, that they runne not aſtray, leſt you ſhould be confuſed in the duty; whereas if you did joyn in duty, then you would be more careleſſe, and diſtracted; and therefore you whoſe lot it is never to preach or pray in publick, do you look to your own hearts; for the fleſh is more apt to interrupt you in thoſe duties, wherein you joyn with others, th • n in thoſe which you your ſelfe perform.

Poſit. 7 7. That in the corruption of the fleſh in duties, it may be more violent after a long ſtanding in Religion, then it did appear to be upon your firſt converſion. At a mans 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 proceſſe of time, and after ſome continuance in the wayes 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 coldneſſe and deadneſſe, 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 evill tincture of the fleſh cleaves to it; though the duty is good in it ſelf, yet there is ſome evill in it as it comes from thee. Prayer is good, and hearing is good, but theſe duties as they paſſe 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. ſayes Paul, evill 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 fore-head, 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, ſayes a Divine, that Jeſus Chriſt our fore-runner, he is gone into the holy of holieſt, and he by his interceſſion, and ſitting at the right hand of his Father, weares that plate of pure gold upon his fore-head, and there beares not onely the iniquity of our lives, but the inquity of our holy things; and if this were not ſo, and did there not a viciouſneſſe cleave unto all our holy duties, then 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 evill 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 Mediatour, 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 minde 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 winke 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 ſoule, 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 Davids 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 finde his heart. It is the hardeſt thing in the world, when you come to pray to finde 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 knowes 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 damne you who are regenerate ſoules; thou mayeſt be often hindred in duty, but that interruption ſhall never damne 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 net-work of braſſe, 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 Mediatour, which will carry away all your defects in the ſervice of God. And this ſhould incourage the people of God, though you are weak in duty, yet neglect not duty; though you are forgetful in hearing, yet leave not to heare; 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 ſhew 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. 〈 in non-Latin alphabet 〉 . Phil. 2.12. 〈 in non-Latin alphabet 〉 . you have not only Pauls teſtimoy, but his own experience; how to perform the good I would, I finde 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 feare and trembling. As he complain of himſelfe, and as he gives you his experience, ſo we may conferre all our experiences with his, and ſay, that how to do that which is good we finde 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 forgetfulneſſe? In meditation, how doth it make the minde roving and wandring 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 legge of a bird, and the bird aſſaying to fly upwards, was ſtill pulled down again by the ſtone: Juſt thus, ſayes he, is it with my ſoule; fain would I ſo are aloft by holy meditation, but there is a ſtone tied to my legge; 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 wayes 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 prevaile with you to omit duty, or not to be ſo much in duty as thou haſt been heretofore, to pray leſſe, and hear leſſe; herein is a great policy of thy corrupt heart, to perſwade the heart that thou needeſt not be ſo zealous, becauſe remiſſe 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 intangled by the fleſh, that they decay in duty; to ſuch I have three things to ſay.

1. You have not leſſe 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 leſſe corruptions in thy ſoule, nor fewer ſpiritual wants, no leſſe troubles on the Church; and therefore let not nature prevaile with you to decay in duty.

2. As it is a deceit of the heart in ſinne, to bring you from little ſinnes to great ſinnes: 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 decayes in duty, may be as dangerous to thy ſoule, 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, then he that is ſick of a lingring 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 lingring conſumption; thou mayeſt conſume and conſume, untill thou comeſt to a meer skeleton in Religion, and to have no verdure, nor vigour in thy ſpirit, in the exerciſes of holineſſe.

Anſw. 2. And chiefly, 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 onely 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 minde, 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 non-ſenſe. 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 ſhew much love, but their heart goeth after their covetouſneſſe; 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 ſhew, wherein the prevalency of the fleſh to interrupt us in holy duties, doth appear?

I ſhall anſwer this querie 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 chiefly in the manner how he performes duty; and there are theſe ſeveral wayes 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 ſayes, Much ſtudy it is a wearineſs to the fleſh; and if much ſtudy, why, then religious exerciſes: when the minde is taken up with them, the devill and a mans own nature are ready to divert and interrupt them, eſpecially a mans nature is apt to be wearied: and hence it is that you have ſuch preſſing perſwaſions, 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 mans 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 Sunne 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 ſinne, and therefore the Scripture ſayes, 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 onely above, but againſt nature. Hence in Scripture hell it is compared to a pit, and heaven to a hill; now it is an eaſie matter for a childe that can but go, to tumble into a pit, but it is a hard matter to climbe 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 mountaines, and exalted above the hills; and this is, becauſe duties they are againſt nature, 'tis a going againſt winde and tide.

I remember a Divine he doth illuſtrate the corruption of a mans heart diſturbing in duty, by a compariſon of a birds being in an egge; while it is in the ſhell it cannot ſtirre, but that bird aſſoon as ever it is hatcht, and the ſhell broken, then it is of a lively motion: thus a man in duty, whileſt 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 winde in their wings, Zech. 5.9. to note the ſwiftneſſe (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 winde, naturally going againſt winde 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 appeares, to make you perform duty weariedly. It is as a clogge to hinder us, and therefore the Apoſtle commands us to lay aſide every weight, and every ſinne 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 followes another, and as in the aire the clouds follow the rain: ſo in the heart, one impertinent thought followes another; the corruption of a mans heart makes him vain in his thoughts. Whileſt thou art, O man, in Gods houſe, the devill is in thy heart as in his work-houſe, forming and framing many contemplative vain thoughts in thy minde, 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 mans 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 ſcated in the head, as of a wiſe man, ſo alſo of a foole; what then is Solomons meaning, when he ſaith, that the eyes of a wiſe man are in his head? his meaning is, that a wiſe mans eyes they are fixed and not wandring; but what is the fooles eye? Solomon tells you in Prov. 17.24. that the eyes of a foole are in the ends of the earth; that is, he hath a wandring heart, and is no wayes intent in the worſhip of God. Prov. 4.25. Let thine eyes look right on, and let thy eye-lids look ſtreight before thee. This is Solomons 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 complaines, My hearr is gone from me, and I cannot catch it; and if I do eatch it, I cannot keep it. You know what a ſlippery thing an Eele is, the harder you graſpe 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 wandring thoughts, he will labour to diſturb you by caſting in vain tonfiding thoughts; this is an evill which you are to watch againſt. We are they (ſayes the Apoſtle, ſpeaking to the Philippians) who worſhip God in the ſpirit, and rejoyce 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, ſayes the Prophet, ye who ſay, The Temple of the Lord, the Temple of the Lord; This was the devils policy, Jer. 7.4. if he could not make them ſlight the Temple, he would endeavour to carry them to the other extreame, 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 battel fought by the Philiſtines againſt Iſrael, wherein there fell of Iſrael 4000 men, and when they had received this great loſſe, 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 enemies 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 battel, they loſt 30000. men. 1 Sam. 4.10. Now what was the reaſon why they had worſe ſucceſſe when they had the Ark among them, then they had before; the reaſon was, becauſe they depended upon the Ark, that outward badge and teſtimony of Gods preſence, and therefore God would puniſh their carnal confidence; this being the policy of the devill, if he cannot diſtract you in duty, yet he will labour to make you rely upon it.

IN the laſt Sermon I ſhewed you three wayes, by which the devill and your own hearts, laboured to diſtract and hinder you in duty. I proceed now to adde 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 devill. Corrupt nature labours above all things to weaken your faith: Luke 24.25. O fooles, and ſlow of heart to believe! ſays our Saviour. Chriſt he layes 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 deſigne of the devill, to rob you of your faith. Chriſt he tells Peter, that Satan had deſired to winnow him as wheat; Luke. 22.31,32. but ſayes he, I have prayed for thee, that thy faith faile not. Satan ſingled out Peters faith above all his other graces, and therefore the care of Chriſt was moſt ſeen in the preſervation of Peters faith from failing; and as this is the work of the devill, 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 faile.

5. Another deſigne 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 childe 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 ſhewed 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 onely ſeen in the manner how you do duty, but alſo in the end why you do duty. And herein I ſhall ſhew you how the fleſh caſts in ſiniſter aimes 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 ſinfull end, to make you perform good duties rather for vain glory, then for Gods 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 ſhewing 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 proneneſſe in mans nature, to make him vain-glorious in the doing of good. Hence the Apoſtle James hath an expreſſion; Jam. 4.5. ſayes 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 mans 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 out-vie Paul: not that they aimed at Chriſts 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 complaines of his people, Hoſea 7.14. That they aſſembled themſelves for corn and for wine; they did not cry for grace, but for corne and wine, their doing duty was for their ſecular advantage. And ſo the Lord by the ſame Prophet ſpeaks concerning Ephraim, and ſayes he, Ephraim is a beifer that is taught, and loveth to tread out the corne: 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 noyſe of conſcience, Jonah 1.5. which otherwiſe will flie in their faces; as the mariners in Jonah prayed, but it was onely becauſe danger of death awakened their natural conciences.

4. The fleſh will put men upon duty, rather out of a fear of the threatenings for neglect of duty, then out of love to the command which injoynes duty. The fleſh never cares for the commands of God; all it feares, is the terrifying threatenings of Gods law. Were the Scripture all promiſes and precepts, a wicked man would be idle, and yet preſume; but becauſe there are threatenings mixt 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 feares the command, but a wicked man never feares 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. then out of any inward and ſpiritual excellency, that the ſoule 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 then inward judgements; judgements upon the body, rather then thoſe on the ſoule. 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, then ſoul-judgements; and thus it was with the Egyptians, when the Lord ſlew their firſt-born, then 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 heards, 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, then 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 freedome, and leſſe ſuſpition; This the Apoſtle was driven to vindicate himſelfe from, 1 Theſ. 2.3,5. 〈 in non-Latin alphabet 〉 Prov. 7.14. that he did not preach the Goſpel, to be a cloake unto ſin. This is natural to men, as the Harlot would cover over her wickedneſſe 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 intruſted, and ſo they might get widowes eſtates, and widowes 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 himſelfe: Homo lapſus ſuper acervum lapidum & in luto. Beruard. 1 Cor. 15.43. 〈 in non-Latin alphabet 〉 . or a metaphor taken from a dead corps, which is utterly unable to help it ſelfe or move it ſelfe; and therefore the Apoſtles word is, 〈 in non-Latin alphabet 〉 , a body dead, weak, i.e. helpleſſe.

The Scripture ſets out a natural man four wayes.

1. As one that hath loſt his ſtrength; thou canſt not do any good action. The imagination of mans heart is evill, and onely evill, and that continually; mans heart it is evill, Gen 6.5. there is no good in it; and it is evill, that is, it is all evill; and then it is evill, that is, it is aiwayes, and that continually evill; this is mans natural eſtate: The carnall minde it is not ſubject to the Law of God, neither indeed can be; Rom. 8.7. there is the feebleneſſe of mans nature.

2. Thou art without ſtrength to have any good motion; not onely 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 our ſelves to think any thing as of our ſelves, 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, ſayes unto them, Mat. 12.34. O generation of vipers, how can ye being evill, 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 fooliſh • eſſe 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 almes, 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 wayes, 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 almes, 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. 〈 in non-Latin alphabet 〉 . 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 confeſſe 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 (ſayes 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 boyling in Job's breſt.—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 ſinne in that dury; that which is good in it ſelfe, is not to be forborn, though an accidental evil follow; It is good in it ſelfe, that a man ſhould hear, and pray, and do other duties, but it is onely caſual that a man ſins in theſe; if this ſhould be admitted, by the ſame reaſon the Sunne ſhould not ſhine, becauſe it over-heats ſome bodies, and puts them into a fever, or becauſe it parches and over-dries the ground.

2. You ſinne leſſe in doing duty, though you ſinne 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 Gods 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 bewaile their impotency.

3. Though God commands men what they are not able to performe; yet to all elect men, though unregenerate, God ſometime or other, will ſend forth his owne power with his own command, and make it efficacious in their ſoules; Thus there went a power with Gods 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 Gods commands, though natural men are not able to obey them.

Inference. 2 2. I inferre hence, If the fleſh be thus diſabled to good, then this ſhewes 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 Gods 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 Gods 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 Sampſons; 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 wiſt not the Lord was departed from him: So I may ſay of ſuch men as theſe, they would ſtirre 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 inferre 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 inabled to do any good, it is of Gods grace. Do as Joab to David, when he had taken the skirts and ſuburbs of the City, he then 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 ſpeakes: I luboured more abundantly then 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 himſelfe. It is Gods 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 doeſt, extoll the free grace of God both for initiall, progreſſive, Phil. 1.6. and conſummative grace; He which once begins a good work in you, will perform it to the day of Jeſus Christ: Heb. 12. • . and he which is the authour, 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 n • ture. 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, ſtabliſh, ſtrengthen, ſettle you; to him be glory and dominion for ever and ever, AMEN.

4. Doth the fleſh diſable you to do good? Oh then labour to have a ſight of, and to mourne 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 glaſſe 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 your ſelves; behold the interruptions of the fleſh to hinder you, and be humbled. It is ſaid of the Spouſe, Returne, 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 ſtrugled 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 complaine unto God, and ſay, Lord, why am I thus? why doth the fleſh thus diſturb and interrupt me in all my performances to God?

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 Gods 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 Iehoſophat 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 doeſt; & as Ioſeph 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 fore-head, Exod. 28.36. and upon it was to be ingraven, 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. 〈 in non-Latin alphabet 〉 . Ver. 34. 〈 in non-Latin alphabet 〉 . 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 Sea-ſide, 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 yeares 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 warre 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 warre 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, whileſt 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 hinderance unto holy duties, and therefore we are to watch againſt them. Secondly, we are hindred 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 onely from the world and natural indiſpoſitions, but; Thirdly, from the devil are interruptions, and hinderances caſt in; and in this caſe you are to do as Abraham did, when the fowles did light upon his ſacrifice, he drove them away. Gen. 15.11. By the fowles coming upon the carcaſes of Abrahams offering, as Deodate ſaith, it is an evident ſigne of the devils diſturbing the elect, when they are about any holy performance; now as Abraham did, ſo do you; when theſe fowles 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 Sonnes of God there cannot be meant the Angels; for then it would follow that the devils would be in heaven where the Angels are; therefore by the Sonnes of God are meant the children of Iob; 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 Iob 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 onely 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 your ſelves.

7. If the fleſh doth interrupt you in Gods 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 evill, how dareſt thou reſt in thy duties? It is the ſpeech of Iob, Though I were righteous, yet would I not plead with thee; Job 9.28. and again ſayes he, I am afraid of all my ſorrowes, I know that thou wilt hold me innocent. In the vulgar tranſlation it is, I am afraid of all my good works; and further ſayes he, Though I ſhould waſh my ſelfe with ſnow-water, and make my ſelfe never ſo clean, yet ſhalt thou plunge me in a ditch, and my own clothes ſhall abhorre me. Cap. 30.31. Though I ſhould acquit my ſelfe never ſo well in duty, yet thou wouldeſt finde 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, then acts of grace that come from the Siprit in thy duties; and wilt thou reſt upon ſuch a duty that hath more ſinne then grace acted in it? more wandring thoughts then holy thoughts? thou forgetteſt more of a Sermon, then thou remembreſt of a Sermon, and the ſin of thy nature doth caſt in more wandring thoughts, then the Spirit of God doth caſt in holy thoughts; thy graces are as the filings of gold, but thy ſinnes as heapes 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 wel 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 recompence for paſt ſinnes. Suppoſe a tenant who payes his rent duly for time preſent, yet being in arrear, it may be ten or twenty yeares, 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 ſinnes; therefore rely not upon duty.

8. Doth the fleſh thus interrupt us in duty? then from hence we may ſee the evill 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 originall ſin. I may illuſtrate it by this example: if you have a veſſel full of liquor, a little gall ſhall more imbitter it, then 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 uuclean: this is ſpoken of ceremonial uncleanneſſe; 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 oile, 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 worke 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.

Ʋſe 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 Gods 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 ſighes 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 ſighes, 1 Joh. 4.4. and groans. And though the devil be buſie to tempt thee, yet Stronger is he that is in you, ſaith St. John, then 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 finde recorded touching Nehemiah; if you compare two Scripturts together:—The firſt is Nehem. Neh. 1.11. 1.11. where he prayes, Lord, let thy eare 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 oppreſſe the people as former Governours 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 minde, 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 appeare 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 mourne, but wouldſt thou mourne for thy ſinnes? 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 it ſelfe maketh interceſſion for us with ſighes 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 Gods 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, then 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 doeſt not want truth of deſire, neither the ornament of a meek ſpirit, a pure heart. God had rather have truth of grace, then 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 imployed 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 then 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 unfitneſſe 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 ſinne. Thus it was with Paul, Gal 4.13,14. he ſpeakes 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 weakneſſe, 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 hindred 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 hindred 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 ſinne; 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 poore 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 Chriſts 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 alwayes taken from the greater part; God denominates a man from his better part; be ſinnes 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 retaines the colour of wine, therefore the whole cup is called wine: So though in thy heart there may be a mixture of ſinne 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 ſinne as the wicked) becauſe they have a ſeed of grace remaining in them.

3. Wicked men they do not ſo clearly diſcerne, and ſenſibly bewaile 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. Sinne 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.

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 ſhew 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 ſinne, 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 ſinne in its nature, and the danger of ſinne in its event. Thus you read in Job 36.9. Job. 36.9. He ſheweth them their worke, and their tranſgreſſions, that they have exceeded; here is the inlightening of their judgements: and then it followes in the tenth verſe, He openeth alſo their eare 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 ſinne of nature, it is deſcribed by a ſtate of ignorance; to note that a man without the Spirit, is blinde, 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 mens eyes, and to turn them from darkneſſe 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 ſinne.

2. The Spirit keeps a man from ſinne by ſetting conſcience on work to check and rebuke a man, when he is tempted thereunto. Conſcience is Gods Officer, and mans Overſeer; and were it not for a natural conſcience, a wicked man would commit all imaginable evills, every wicked man would commit every ſinne that he had opportunity to act. Now as ſinne wounds the conſcience after commiſſion, ſo conſcience checks for ſinne before commiſſion. It is conſcience which is as an iron gate, and as a brazen wall to keep thee from many evills which otherwiſe thou wouldſt run into. And therefore Ioſeph conſults with his conſcience, How can I do this great wickedneſſe? and this kept him from committing folly with his Miſtreſſe.

3. Another way whereby the Spirit keeps a man from ſinne, is by infuſing into a man a principle of grace and holineſſe, repugnant to that principle of ſinne, which is in the nature; and thus the Apoſtle John tells you, that Whoſoever i • born of God, doth not commit ſinne: 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 ſinne unto which he is tempted. To this purpoſe David ſpeakes, 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 ſonne, 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. ſaies 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 wantonneſſe, and it pleaſed God by bringing this paſſage to his remembrance, Not in rioting, and drunkenneſſe, not in chambring, and wantonneſſe; it pleaſed God to make this a meanes whereby he left off his dalliance, and wantonneſſe 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 depart from evil; Prov. 37. the wiſe man joynes 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 parallell place ſpeaks to the ſame purpoſe, Prov. 16.6. Prov. 14.16. that By the fear of the Lord men depart from evil. An awefull fear of the great God, is a good preſervative gainſt ſin.

Queſt. 2 The next queſtion is, Wherein this worke of the Spirit in keeping a man from ſinne, conſiſts?—And for anſwer hereto, in the general it conſiſts in three things. 1. In regard of the kindes of ſinne. 2. In regard of the time, and place where ſinne would be committed. 3. In regard of the manner of ſin.

1. In regard of the kindes of ſinne, ſo the Spirit keeps a regenerate man, that he ſhall never commit the ſinne againſt the Holy Ghoſt; not but that there is the ſeed of that ſinne 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 ſinne unto death, and ſaies 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 himſelfe, and that wicked one toucheth him not; That is, ſhall not prevaile over a godly man to ſinne this ſinne 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 ſinne, 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 perſwaſions ſoon allayed Davids hot ſpirit; and herein the work of Gods 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 Gods Spirit kept him back.

3. And chiefly the Spirit keeps a man from ſinne in reſpect of the manner, how a man doth evil. A regenerate man, he ſhall not ſinne after that manner as he did ſinne before he was converted. I ſhewed you before how the Spirit keeps a man from fulfilling ſinne: And now I ſhall ſhew 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 himſelfe, 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 referres that exhortation of the Apoſtle, As obedient children, not faſhioning your ſelves according to the former luſts in your ignorance: before converſion a man walks in darkneſſe; 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, then 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. 〈 in non-Latin alphabet 〉 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 doeſt ſin, it is as the pricking of a ſword into raw fleſh; before converſion the Law was caſt behinde a mans back, Eph. 4.17,18. 〈 in non-Latin alphabet 〉 . 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 medows again. I told you formerly, Jude 18. that corruption in a godly man, it was like poyſon in a mans body, troubleſome and painful; but ſinne in the wicked; it was but like poyſon in a toade, which was natural; before thy converſion thou waſt as much content with ſin and corruption in thee, as a toade that hath poyſon naturally in it: but now after converſion, ſinne troubles thee as if poyſon were in thy bowels; Prov. 13.23 2 Theſ. 2.12. ſinne to a wicked man is his ſport and paſtime, to the godly his grief and burden.

4. Thou doeſt not ſo fearleſly commit ſinne, as in times paſt. Formerly thou didſt ruſh into ſinne, as a horſe ruſheth into the battel, thou hadſt not the impreſſion of Gods fear ſtamped upon thy minde, the dread of God did not keep thee from ſin; but when God hath converted a man, he ſinnes with more feare of heart then ever he did before; and it is worthy your noting, that when the Scripture ſpeakes of a converted man, it doth not ſpeak of him, as forbearing a ſinne, 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 ſpeakes of wicked men, Judg 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 ſinne after converſion. We reade of ſome who do deſpite unto the Spirit of grace, Heb. 10.29. but a godly man ſhall never ſo ſinne; 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 wickedneſſe. Pſal. 59.5.

6. Thou canſt not do evil, as to the maine, not ſo voluntarily as thou haſt formerly done; before converſion thou didſt ruſh into ſinne voluntarily, but now thou goeſt and yieldeſt to ſinne, with much unwillingneſſe. This change doth converting grace make in thee; formerly thou didſt ſinne with all thy will, but now there is one part of the will againſt the other, and therefore ſaies the Apoſtle, With my minde I ſerve the law of God, but with my fleſh the law of ſinne; Rom. 7.25. whereas before converſion, the whole of man was given up to the ſervice of ſinne: a childe of God when he is converted, though he ſinne: yet it is upon ſome ſurpriſe, as Peter raſhly denied Chriſt; but a wicked man ſinnes deliberately, even as Judas betrayed Chriſt.

7. Not ſo impudently as before converſion; then men ſinned and were not aſhamed, as the Prophet Jeremy ſpeakes, 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.

Ʋſe. 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 ſinne 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 diſſwaſions, they are as a bulwark and fence to guard the heart againſt ſinne. The Spirit it is as the ſluce of a pond, if the flood-gate be down, it keeps the water within its bounds; but if you pull up the ſluce, 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 thy ſelfe; the Spirits keeping of a man doth not exclude his holy care to keep himſelfe: Pſal. 18.23. this was Davids practice, He kept himſelfe from his iniquity; he would not make Gods 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 your ſelves from the occaſions of ſinne, the Spirit will never keep you from the execution thereof; and therefore you reade, 1 Joh. 5.18. that he that is begotten of God, he keepeth himſelfe, that the evil one toucheth him not; and ſo ſpeaks Jude, Keep your ſelves in the love of God. Jude 23.

3. What cauſe have regenerate men to bleſſe 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 appeale to your own conſcience, how often have you reſolved to do wickedly, nay, how farre 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 bleſſe 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 counſell of a poor woman; and therefore here upon ſee what cauſe you have to bleſſe 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 Adams ſinne. Rom. 5.12.

2. If you conſider the univerſality of parts; there is never a part of man, but it is defiled with ſinne; 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 ſinne in every part.

3. In regard of the object; a mans 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 vertually in it all the ſinnes 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 Adams 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 ſinne, conſider but all this, and have you not great cauſe to admire, that there is no more wickedneſſe 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 magnifie Gods grace in reference to wicked men, that are enemies to the Church of God; if the reſtraining grace of Gods 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 murther every man that angred 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. Pſalme 76.10. God he will turne the wrath of man to his praiſe, and the remainder of wrath wilt thou reſtraine. It is ſpoken of Gods enemies, and God will reſtraine their wrath by the common workings of his Spirit, and it ſhall evidentially, turne 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 Labans 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 dayes of his fathers 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 reſtraine 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 evill he would, therefore you have much cauſe to bleſſe 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 harme, as David ſpeaks, yea, He reproved Kings for their ſakes, ſaying, Touch not mine anointed, and do my Prophets no harme.

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 ſinne, 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 ſuppreſſe and abate the acts, but doth not alter the diſpoſition, and will of a man as to ſiune. Reſtraning grace to a wicked man it is juſt as a chaine to a Lion, or a priſon to a thief, which reſtraines 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 Gods 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 bleſſe Iſrael, he went not as at other times to ſeek for inchantments, but he ſet his face towards the wilderneſſe. 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 aske Gods leave whether he ſhould curſe them or no. But now the text ſaith, he did not aske God leave, but did look toward the wilderneſſe, that is, toward the place where the people of Iſrael were incamped; and ſo he attempted to curſe the people without Gods 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 meerly 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 then it formerly had been; but at that time while the three children were in, God did ſuſpend, or reſtraine the natural property of the fire to burne: Thus it is with wicked men, their luſts do burne 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 denne, but God reſtrained it all the while Daniel was there: thus God deals with wicked men; he may reſtraine their ſin, but their diſpoſition is toward ſin ſtill.—But now it is contrary with renuing grace; it reaches not only to the ſuppreſſing of the act, but works an alteration in the diſpoſition of a man; it doth not onely reſtraine a Lion, but turnes a Lion into a Lamb; Rom. 12.2. there is in the work of regeneration, A renuing of the minde, as the Apoſtle ſpeaks; there is a change in the minde that was not there before, and therefore ſaith the ſame Apoſtle, If ye through the Spirit do mortifie the deeds of the body, ye ſhall live; Rom. 8.13. not only reſtraine the act, but mortifie the diſpoſition; this is the effect of renuing grace.

2. Reſtraining grace makes a natural man refrain from ſin more becauſe of the ſeverity of the law which condemnes, then becauſe of the purity of the law which forbids ſin. And this is it which Auſtin ſpeaks of; ſayes he, That man which feares 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 ſinne, but fears to burne; but that man fears to ſinne, that feares ſinne as he would fear hell. Reſtraining grace never makes a man thus fear ſin; but renuing grace doth, and therefore ſaith the Pſalmiſt, Becauſe, ſayes 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 ſinne.

3. Reſtraining grace it doth only make a man forbear groſſe and palpable ſins; but doth not reach to any abſtinence from ſecret and inward evils. Outward reſtraint doth not reach to inward ſinnes. Natural conſcience may ſee ſinnes that are more groſſe; that as we have a ſight of the ſtars, in a bright night we may ſee the ſmalleſt ſtarres, 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 ſinnes which are of a more groſſe nature; whereas we are to mortifie our ſinful and inordinate affections; and thus the Apoſtle Paul commands, Col. 3.5. Mortifie (ſayes he) your members that are upon the earth, fornication, unclcanneſſe, inordinate affection, evil concupiſcence, and covetouſneſſe, 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 himſelfe 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 ſinne 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 forwardneſſe on Abimelech his part to commit fornication with Abrahams wife. Reſtraining grace makes a man leave his ſinnes as unwillingly as a man that leaves his wife and children, countrey 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 renuing grace he is kept from ſinne willingly; he is as willing to leave a luſt as a ſlave the gally, a priſoner the dungeon, or a begger 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 dores, 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 ſtorme, becauſe he cannot help it.

5. Reſtraining grace though it keep a man from the act, yet it ſtirres up a more vehement eagerneſſe to commit that ſinne 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 returne greater to its former courſe: ſo reſtrained corruption, when the reſtraint is over, will returne upon a man with the greater eagerneſſe. And as it is with a Smiths 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 burne the hotter: ſo it is with reſtraining grace, it lets the luſt out with greater violence; renuing grace it ſuppreſſeth not only the act, but takes away the impetuous and eager deſire of committing ſinne.

6. Reſtraining grace it is but partial, whether you reſpect the ſubject, or the object.

1. In reſpect of the ſubject, reſtraining grace it bindes but one part of a man, and leaves the other looſe; it bindes the tongue, but not the hand; it bindes the hand, but not the ear and eye; it bindes only one part of a man, and not another: But now renuing grace, it is univerſal, 1 Theſ. 5.23. 〈 in non-Latin alphabet 〉 . 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 ſanctifie you throughout, both in body, ſoul, and ſpirit; the work of Regeneration is not a new tongue, or a new eare, 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 renuing grace it is univerſal; as it keeps under one ſinne, ſo it will labour to keep under all ſins; Pſal. 119.3. this is the particular and proper work of renuing grace, that a man is thereby inabled to have reſpect unto all Gods commandments.

7. Reſtraining and renuing grace they differ in their ends, and that two wayes. 1. In regard of Gods end. 2. In regard of mans end.

1. In regard of Gods end. Gods end in giving reſtraining grace is to maintaine humane ſocieties for the good of others; but Gods end in giving renuing grace is, that mans nature might be ſanctified, and that man may be ſaved.

2. They differ in regard of mans end. As firſt the end of men that have reſtraining grace, is, that they may preſerve their ſouls in ſafety; but a godly mans end in keeping under ſinne is, that he may keep the peace of his ſoul; and this was Jabez his end; you finde it mentioned in 1 Chron. 4.10. He called upon the God of Iſrael, ſaying, Oh that thou wouldſt bleſſe me indeed, and inlarge 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 aimes at the peace and purity of his ſoul; but a wicked mans end is, only that he might have his ſoul not diſturbed by the preſent trouble for ſin, and condemned for the deſert of ſin.

Ʋſe. 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 evill they would; Then

1. You may gather hence, that a man is not able to keep himſelf. Hence Chriſt prayes 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 our ſelves; and this the Prophet Jeremiah acknowledgeth, ſaying, O Lord, I know that the way of man is not in himſelfe: it is not in man that walkech to direct his ſteps. Jer. 10.23. We cannot keep our ſelves from do committing evil.

2. The Spirits keeping of us from evil, doth not exclude our care and endeavour to keep our ſelves. 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 ſtreight paths for their feet, and to ponder the path of our feet, Prov. 4.23. as Solomon expreſſeth it. Hence you finde in Scripture, Promiſes not only of what God will do, and of Chriſts 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 your ſelves. We muſt not truſt ſo in Gods keeping of us as to be idle, but we muſt labour to keep our ſelves, 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 groſſe 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 warre 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 eaſie; Balack did not actually wage warre againſt Iſrael, but he did intend ſo to do, and therefore he hired Balaam to curſe the people; and then, ſaith he, I ſhall prevaile. I mention this to this purpoſe, that you may not think your ſelves guiltleſſe, 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 murther; 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 thy ſelf to be righteous and gracious, by bare reſtraints from ſin in particular actions; but if you would judge your ſelves, 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 your ſelves 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 then David; it is ſaid of Abimelech that he took Sarah; he did not know that ſhe was Abrahams wife, but David did know that Bathſheba was the wife of Ʋ riah; 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 then Abimelech; you are not therefore to paſſe 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 depart from evil.

Ʋſe 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 learne:

1. Bleſſe 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 bleſſe God, it is the greateſt mercy next converting grace. It was the prayer of Jabez, O that thou wouldeſt bleſſe me indeed! and O that thou wouldest 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 bleſſe God. How did David bleſſe God, when he intended to have cut off Nabal and all his family, when Abigail came with ſmooth words and prevented him? O then, ſayes 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 magnifie 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 wouldeſt 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 Gods 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 ſpake 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 Iob, Jam. 5.11. whom the Scripture tells you was the most patient man on earth; and of all ſins Iob 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-childe is conceived. I name theſe examples to you, to let you ſee what cauſe you have to bleſſe 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 wouldeſt. 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 foule. 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 our ſelves 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 bleſſe God for this mercy; though they ſhall go to hell, yet they have cauſe to bleſſe God for reſtraining grace on earth; for though it will not make you good; yet it will and doth make you leſſe 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 leſſe ſcandal to Religion. 4. He will give the leſſe 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, ſayes he, I am no extortioner, nor no adulterer, nor as this Publicane is. Doth God reſtraine 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 ſhew you twelve wayes, whereby you may be deceived: but of this in the following Sermon.

I Shall by Gods 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 ſhew 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 wickedneſſe, 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 Governours, 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 dayes wherein Jehoiada the Prieſt inſtructed him: All the dayes his Uncle lived he walked in the wayes of the Lord; but aſſoon as ever he was dead, he fell to work wickedneſſe. Thus you read concerning Paul, that he was according to the Law blameleſſe, Phil. 3.6. that is, as to the outward letter; now how came he to be thus? why, ſayes 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 wilde creature all his life-time; and if you let him runne too long, he will hardly be tamed at all; but if you take up a colt when he is young, though he be wilde by nature, yet by breaking of him, you will make him fit for ſervice. It is true, religion doth not runne 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 renuing grace.

2. Diſability of body, whether through age or ſickneſs, may be a meanes to reſtraine men from many ſinnes: Ambroſe calls diſeaſes the ſhops of vertue. Indeed ſickneſſe it is a priſon, but not a grave to ſinne; it is only mortification which is a ſlaughter-houſe to ſinne, Morbi virtutis officinae. Ambr. ſickneſſe keeps ſinne 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 exceſſe: Thus we ſee in Abimelech, how God kept him by laying ſome ſickneſſe 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 ſinne; there it is only ſaid in the generall, that God reſtrained him; but in ver. 17. is hinted the manner how God did this; Abimelech would faine have defiled Abrahams 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 aſſoone as ever he took Sarah into his houſe, God ſmote him with a ſore ſickneſſe, 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 laine with Sarah, the childe would have been thought Abimelech's, and not Abrahams; and therefore God did ſend ſome exquiſite diſeaſe upon him, that ſo he might be diſabled to his intended folly.

3. Outward meanneſſe and poverty of a mans preſent condition, is a cauſe to hinder many men from ſinne; whereas if they had wealth, they would work wickedneſſe with greedineſſe. And this was Hazaels condition; while he was a ſervant, he could not then do much miſchiefe, 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 Maſters roome; Then ſhalt thou burne the City, rip up women with childe, 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 bleſſe God, as it is a common proverb, That curſt cowes have but ſhort hornes; that wicked men are not ſometimes rich men, and great in place and power, God many times ſo orders 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; Gods Spirit doth not only ſometimes witneſſe with the ſpirit in godly men, but alſo checks the ſpirits of wicked men; and though a wicked man doth not forbeare to act ſinne obedientially, with any reſpect to the command of God; yet he forbeares to ſinne rationally, out of conviction from a natural conſcience. Natural conſcience it is that which over-rules and ſwayes 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 ſayes they were a law unto themſelves, that is they have a conſcience which is inſtead of a law to them.

5. The feare which is implanted in men of humane lawes, and penal ſtatutes is another meanes to keep men from much ſinne; when a divine law cannot bear ſway with a wicked mans conſcience, a humane law will reſtraine his practice; if it were not ſo, how many murthers would there be, were it not more for venturing their neck • , then their ſouls? It is a mercy to have good lawes in a Nation, becauſe they reſtraine men from the practice of evil, when the law of God hath not a ſway upon mens conſciences. You finde in Scripture how men have been reſtrained meerly upon this account; the favourites of Nebuchadnezzar 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 roome. 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 ſpake any thing amiſſe 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 raile againſt the God of Shadrach, Meſhech, and Abednego before, yet now they were ſilent: I only mention this to ſhew what force and power a humane law hath to reſtraine the ſin of wicked men.

6. Men may be kept from ſin, meerly by the preſence and example of good men among whom they live; who do take notice of, and obſerve their wayes. I remember that it is reported as a proverb among the Romanes, 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 finde 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 vollume, concerning John the Evangeliſt who wrote the Revelation; as he was riding upon the high way, a company of thieves met with him; and it ſo happened that the Captain of theſe thieves was a youth which lived under John's Miniſtery; and though John hardly knew him, yet he knew Iohn; and it is ſaid, when he ſaw the old man, he ran away; the guilt of his conſcience did ſo recoile upon him, and the preſence of Iohn, that he ranne away, not daring to act his accuſtomed wickedneſſe. To this purpoſe is that of the Apoſtle Paul, It is good to be zealouſly affected alwayes 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 whileſt 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 ſinne.

7. Men may be kept from ſinne, from an heroickneſſe of Spirit, and from the ingenuouſneſſe of a mans 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 covetouſneſſe; he was of ſo ingenuous a ſpirit, that ſuch a ſordid ſinne 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, &c. 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 vaine, unjuſt, or unconſtant; the natural temper of the man did incline him to equity and juſtice. Paul ſpeaking of the Gentiles ſayes, 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 renuing grace; but it is, becauſe there is in ſome a more ingenuouſneſſe of ſpirit then in others; and hereby many evils as to the act of them are reſtrained, though men be deſtitute of renuing grace.

8. Wicked men they may be kept from doing evil, for feare 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 Polititians they would do many injurious acts, were it not that they feared the people.

9. The fear of hell, and Gods wrath, that may lie hard on the ſoul of a ſinner, and may keep him from doing wickedneſſe, fear of everlaſting burnings. To this purpoſe you have a notable paſſage of the Prophet Iſaiah, The ſinners in Sion, ſaies he, are afraid, fearfulneſſe hath ſurprized 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 feare of Gods wrath made them afraid of ſinne.

10. Hope of temporal and eternal reward may be another cauſe why men may forbear ſinne. 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 ſteale: 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 refraine from ſinne; ſuch who are wholly without any truth of grace.

Ʋſe. The Uſe I ſhall make of this point ſhall be to wicked men, Pu • c • rum eſt in ſecundis t • rti • ſque conſiſter • , &c. Cicero. even to thoſe who upon any of the forementioned grounds have been kept from ſin.

1. Hereby you have leſſe ſinne then others have, or then your ſelves would have had, if you had been without reſtraining grace; though reſtraining grace in checking ſinne do not make you good; yet it makes you leſſe evil; though not holy and ſpiritual men, yet good moral men.

2. Your puniſhment will be leſſe then otherwiſe it would have been, in that God hath given you reſtraining grace to keep under ſinne. A Heathen ſhall be puniſhed leſſe, that hath reſtraining grace, then a Chriſtian which wants it. A ſober Heathen ſhall be puniſhed leſſe then a drunken Chriſtian.

3. Conſider, that in keeping under ſinne, you will not ſo fearfully break the peace of your conſciences; open and groſſe ſinnes they lay the conſcience open, and fill it with terrour and amazement; but the leſſe thou acteſt ſinne, the leſſe ſhall thy conſcience be troubled.

4. Hereby thou doeſt leſſe ſcandal religion, then otherwiſe thou wouldeſt have done; leſſer evils they give a ſcratch to the face of religion, but open ſinnes they give religion a ſtab at the heart; religion receives not ſo much diſreputation by cloſe hypocrites as by open prophaneneſſe.

5. Thou mighteſt do more hurt by thy ſinnes example if God ſhould leave thee, then now thou doeſt. Though thou art a bad man, yet if God reſtraine ſinne in thee, thou doe • t not give ſo bad an example as otherwiſe thou wouldeſt do.

6. Who knows but that theſe ſmal beginnings of reſtraining grace may be a forerunner of renuing grace? thou which art reſtrained from evil, though thou art at preſent wicked, who knows but that God may turne reſtraining grace into r • n • ing grace?

Ʋſe. 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 feare as this may be in the breſts of many, and they may ſay,

Object. Sir, you have been treating of the power of Gods Spirit, even in its common workings by reſtraining grace to keep under ſinne 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 refraine thoſe ſinnes which I cannot. This objection may come from the heart of many a good man; and to this I ſhall lay down three or foure words by way of anſwer, and comfort, and ſo conclude all.

Anſwer. 1. Conſider, that to perceive the unbridled workings of ſinne in your natures, doth not argue the increaſe of ſinne; but your increaſe of light, and tenderneſſe 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 roome 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 your ſelves to be in a bad eſtate, by the want of particular reſtraints under ſinne; but judge your ſelves 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 depart from evil; yet now & then thou maiſt loſe thy way. You are not to judge of your ſelves by particular acts of reſtraint.

3. Though thou art overtaken with a ſin when other men are not, who are worſe then thy ſelf; yet conſider, thou haſt more temptations unto ſin then other men have. It is true, in ſome caſes a godly mans ſins they are more to be aggravated then a wicked mans, yet in other caſes a godly mans ſin is not ſo to be aggravated. The devil is more ſolicitous to tempt a godſy man to ſin, then 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 doeſt yield to a ſinful act, Rom. 7. 〈 in non-Latin alphabet 〉 . 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 Ʋſurper, 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 reſtraine the acts of ſin, yet ere long thou ſhalt be a compleat conquerour 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 combate is but ſhort, your victory is certaine, your conqueſt is great, and your reward, and Crown everlaſting.