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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 Sermon XXVI At Lawrence Jewry London Februar 9. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the
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 Vriah and then further Abimelech the Heathen King though he had Sarah in the house yet the Scripture tells you he did not defile her but David took Bathsheba into his house and was actually unclean with her Now should you look upon these two men in this particular case you would judge Abimelech to be the gracious King and David the Heathen King But now if you look upon David in the ordinary course of his life he was far better 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 Vse 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 't is 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 â—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 paâ—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
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 neckâ— 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 Joâ— 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 Psâ—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 quà m detestâ—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 Vse The Use I shall make of this point shall be to wicked men Puâ—câ—rum est in secundis tâ—rtiâ—sque consisterâ— 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
least for outward trouble when the comfort of his sins forgiveness doth more rejoyce him then the continuance of any affliction upon him can grieve him as in the 33 of Esay and the last The Inhabitants shall not say I am sick for the people that dwell therein shall be forgiven their iniquity those people they were like a Ship in a great tempest their Mast broken and their sails loosed all their tackling lost and gone why what then yet the Inhabitants shall not say I am sick because the Lord hath forgiven them their sin he doth not say they shall not say they were sick but they shal not say they are sick because their sins are pardoned the sense of their pardon should take away the sense of their pains under their present sufferings now when it is thus with you it is an argumēt that your trouble was more for sin then for affliction But then is a man more troubled for his afflictions then for his sins when he will grieve though he be assured that his sins are pardoned and that he is an heir apparent unto glory All the perswasions he hath of sins forgiveness doth no whit allay his impatience And thus I have done with this second caution that you take heed you do not look upon that as a mourning for sin that is onely for some outward trouble and affliction Before I come to the third caution give me leave to lay all close to your hearts by a word or two of application and the use that I shall make of what hath been said in these two Queries shall be first for reproof Use of Reproofe and then for exhortation 1. For reproof to those that are so far from weeping as if they wept not for afflictions that they weep so excessively as if their whole bodies were made of a lump of Ice that does all dissolve into tears when the Sun of affliction does scorch them How many men are there that are easily drawn to sorrow immoderately for worldly crosses VVe use to say when a man weeps that he waters his plants and you know that when you water your plants in your Garden too much you drown and kill them and so when you weep over much for afflictions you drown your plants and discompose your spirits and make them unfit for any spirituall imployment 2. This reproves those that when they come to mourn and weep for their sins and corruptions they are so sparing of their teares that then they weep as if they wept not a slight superficiall sigh or some tear extracted by violence is the greatest sorrow that many men have for sin when men are like a Cloud that will easily drop down teares for any outward affliction but like a Rock that cannot shed a drop for sin for dishonouring and displeasing of God Many people are like to Lewis the ◅th King of France that did alwayes carry a Crucifix in his hat and when he committed any grosse and abominable sin would take off his hat and bow to his Crucifix and aske forgiveness and then thought all was well presently Most men are apt to be slight and superficiall in their griefs for sin why now how do you invert the Apostles Order and direction here when you weep for sin as if you wept not and are excessive and immoderate in your worldly sorrows 2. Use of Counsel By way of counsel be perswaded to look upon your sins as greater matter of sorrow and grief then all the afflictions that ever befell you oh weep and weep again for them for your sins are worser and greater evills then all your outward troubles and the better to encourage you to this duty consider First That sin is the cause or inlet of all your afflictions had it not been for sin you had undergone no suffeirngs◠rather therefore mourn for the cause then for the afflictions themselves Secondly Afflictions are not so bad as sin in regard God is the Authour of all our afflictions but sin is such an evill that God disclaims that though there be no evill in the City but God doth it that is he is the Authour of the evill of afflictions yet he disclaims being the Authour of sin Thirdly Consider that all outward afflictions are consistent with grace but many sins are utterly incompatible and inconsistent with grace Let your afflictions be never so great yet you may be a godly man for all that you may be as poor as Job was or as miserable as Lazarus and endure any afflictions whatsoever and yet all this be consistent with grace but all sin is not consistent with grace as the sin against the Holy Ghost the sin of finall impenitency or finall obduracy and hardness of heart these are not consistent with grace and therefore you have more cause to mourn for sin then for afflictions and 4thly Consider that afflictions they reach but to the body but sin that reaches to the soul afflictions can make but the outward man miserable but sin will destroy and undo the soul and make that miserable and therefore be perswaded rather to weep for your sins and corruptions then for your sufferings and corrections SERM. V. Caution 3 WEe come now to the third caution and that is this Conc concerning mourning for sin is it so that we must weep as if we wept not then take this caution that Christians are not only to take heed that they weep moderately for worldly afflictions but they are also to take care that they be not excessive in their sorrows for their sins and corruptions But before I handle this case of Conscience give me leave to premise three conclusions Con. 1 1. That a man may weep overmuch for his sins This you have laid down in 2 Cor. 2.7 The Corinthians did fear that the excommunicated person would be swallowed up with over much sorrow for his sin saies the Apostle ye ought rather to forgive him and to comfort him lest perhaps such a one should be swallowed up with over much sorrow 2. Con. 2 Take this conclusion that there be but few in the world that do overmuch grieve sorrow for their sins where one offends in sorrowing too much thousands and ten thousands do offend in sorrowing too little there are but few that are immoderate in their sorrows for sin 3. Con. 3 Consider that none but disconsolate and doubting and despairing sinners do over-much grieve for their sins Obdurate sinners do not grieve at all and assured Christians they will not grieve too much only disconsolate and despairing sinners do sorrow over-much And here comes in the third case of conscience Case of conscience when Christians may be said to grieve too much for sinne how or in what case a man may weep and sorrow over-much for sin I shall resolve this case very briefly First That sorrow for sin is excessive that makes a Christian pore so much upon his corruptions that he over-looks his graces A Child grieves
too much when he so blubbers and cries the tears trickling down his eyes that he cannot see his Letters nor read his Book so a Christian grieves too much for his corruptions when he cannot see nor blesse God for those graces he gives him 2. You grieve over-much for sin when it doth damne and darken your evidences for Heaven when a Christian does so pore upon his sins and discover such cause of grief and sorrow from them that he never looks into his own heart to see what cause of joy he hath there in having an assurance of his interest in Christ and a right and title unto glory Beloved God would not have one grace to justle out another sorrow for sin is a grace but yet God would not have this to justle out spirituall joy When a Christian does so grieve for sin that he casts away all hopes of Heaven then his forrow is excessive when he grieves and blubbers so that he cannot read his evidences for Heaven 3dly Sorrowing for sin is excessive when it laies discouragements upon the soul to come in to Christ for pardon and remission when a man shall so grieve for sin that he dares not venture to look up to Jesus Christ for mercy and to lay hold upon a promise for his comfort when a sinner does thus then he mourns excessively If the Children of Israel in the wilderness when they were stung of the fiery Serpents had not had the boldness to look up to the Brazen Serpent they could not have been healed and recovered so when sorrow for sin makes us that we cannot look up to Christ for pardon then it is excessive Sorrow and teares for sin are never right till they are like floods of water to drive us to Christ Fourthly sorrow for sin is then immoderate when it so overwhelms you that you can take no comfort in the outward blessings that God hath given you as Houses or Lands or Corne or Wine or the like When a Christians sorrow for sin doth so damp his spirits that he cannot take that outward joy and lawful complacency in worldly comforts that God allowes him then is your sorrow inordinate though many think that God allowes that sin should be so bitter to them yet it is no such matter you must be sorry for sin and yet take comfort in the outward blessings that God bestowes upon you Fifthly Sorrow for sin is inordinate when it puts a man into an incapacity to receive comforts from the Gospel when a Christian shall see his sin so great and his case so sad that if you tender the promises of the Gospel to him they are as things of no worth to him he thinks they do not belong to him and therefore can find no comfort nor savour in any of them When a man shall be obstinate and peremptorily stand out against the comforts of the Gospel because of his sin then is his sorrow inordinate Thus Asaph did in Psal 74.2 saies he I was in trouble and my soul refused to be comforted When a mans condition is sad and yet he refuseth to be comforted then is his sorrow excessive Sixthly Then is sorrow for sin immoderate when it disables or indisposeth a man to perform his duty either in his generall or particular calling when it doth indispose him to the duties of his generall calling as a Christian that he cannot pray nor read nor discourse nor hear the word of God but lies alone in a corner and will not admit of any body to comfort him or confer with him that sorrow that indisposeth a man to holy duties is an irregular sorrow Ps 77.4 I am so troubled that I cannot speak to wit to God in prayer And so again that sorrow that indisposeth a man to the duties of his particular Calling as a man that he cannot work or study or trade and follow his particular imployments that sorrow is an inordinate sorrow God doth require us to work in our Callings as well as to work out our salvation and therefore that sorrow that hinders and indisposeth us to it is excessive and immoderate And thus I have shewed you when sorrow for sin is excessive and have onely given you the heads of things and have likewise done in resolving the third case of conscience Vse VVe come now to the application and if it be so that a Christian must not onely take heed of grieving overmuch for afflictions but for sin too then take heed you do not pervert this Doctrine take heed of being obstinate and perverse and hard-hearted in sin though I tell you that Christians should not be excessive in their sorrows for sin yet I do not say that wicked men should be obstinate and stout-hearted in sin and never mourn for sin at all No it were well for them that they could weep bitterly for their sins therefore you that are obstinate and presumptuous sinners take heed that you do not abuse this Doctrine and again you that count sin your greatest burthen that every mole-hill of sin is like a Mountain upon you take heed that ye be not so overwhelmed with sorrow that you can see no comfort at all in Christ and in the promises of Salvation through him but do you look to the Lord Jesus Christ and see that there is more in Christ to save you then there is in your selves to condemn you though there be abundance of corruption in you yet there is a fullnesse of satisfaction in Christ he is able to save to the uttermost all that shall come unto God by him All you that do belong to Christ do neither weep too much for your sins nor yet too little do not say I will not grieve nor shed tears at all for them for as Christs blood was shed for our sins so we should shed tears for them but yet we must not so grieve for them as to discourage us from going unto Christ and to darken our evidences for Heaven Use Exhor ∣ tation We have onely now a use of exhortation and then I have done If Christians must take heed that they weep as if they wept not for that is the scope of the Text then let me in the bowells of Christ perswade all you that are the people of God to labour to fulfill this Apostolike Rule that you would so carry your selves as those that have better hopes Several Considerations to keep men from excessive sorrow and better things to look after then any thing here below And as before I gave you twelve considerations to allay keep under excessive sorrow so now I shall give you 7 or 8 Considerations more to keep out excessive sorrow which if seriously laid to heart may be a great help to keep you from breaking out into immoderate sorrow whatever betides you Consid 1 1. Consider that excessive sorrow for worldly crosses argues either a totall want of grace or else an extream weakness of grace First it sometimes argues a totall want of
very full of affections and of singular tendernesse towards his dearly-beloved wife and children yet he had not onely conquered such sinful distempers as too frequently prevaile wofully amongst common Professors of Religion but had also in such measure got above natural exorbitances that having by Faith and Prayer put his nearest Relations into the bosome of his God and father he went to the Block without any expression of perplexity Oh that his experience might encourage both the endeavours and hopes of other Christians to attaine the like gracious frame of heart which would tend much to the credit of the Gospel for this end we commend thee in the use of this Book and all other holy helps unto the blessing of the Almighty desiring thy prayers Thy Friends and Servants in Christ EDM. CALAMY SIM ASHE JER WHITAKER January 26. 1653. ERRATA In the Christian Directory in p. 56. l. 28. â—â—ot out one grace hindered and interrupted another in p. 57 l. 12. after sinfull read one grace doeh not justle out another therefore SERMON I. At Lawrence Jury London October 27. 1650. GEN. 6. verse 3. And the Lord said My Spirit shall not alwayes strive with man for that he also is flesh yet his dayes shall be an hundred and twenty yeers 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
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 Vse 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 Vphold 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
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 tempâ—…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 Vriah 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 Vriah 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
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 slaughter-house to good motions it is a store-house to wicked motions An evil man out of the evil treasure of his heart bringeth forth that which is evil Luke 6 45. saith our Saviour what a natural receptivenesse is there in thy heart for the 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
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 Vse 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 manâ—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 SERMON XII At Lawrence Jury London Decemb. 15. 1650. GAL. 5. verse 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would HAving treated in several Sermons upon the Verse foregoing concerning walking in the Spirit I come now to handle this Verse which 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 habâ—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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 quenâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 removâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Alasâ— 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Primitive Church that they continued in the doctrine of the Apostles c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 Sermon XXII At Lawrence Jewry London Januar. 26. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would HAving formerly 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 bea rt 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse 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
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 SERMON XXVII at Lawrence Jury Lond. Feb. 16. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would I Shall by 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
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 doeâ—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 râ—nâ—ing grace Vse 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vsurper 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 FINIS An ALPHABETICAL TABLE TO the foregoing Treatise of the conflict between the Flesh and Spirit A SPirit of God works not alike in all Page 66 Attendance on Ordinances p. 103 Affections unruly p. 179 Aptnesse to fall into any sinne p. 194 Spiritual Abatements p. 214 Christian Religion not Austere p. 218 Arminian objections answered p. 249 B Blame of sin onely due to us p. 131 132 And not to God or devil p. 161 Business of the world hinders holy duties p. 210 C Conviction for sin long after the Commission of it p. 40 We must not go out of our Calling p. 49 We must follow our particular Calling p. 52 Constancy in duty p. 65 Customary sinning p. 117 Conflict of Flesh and Spirit p. 124 Of Corruption of our natures p. 141 Concupiscence a sinne p. 160 Conflict against sinne fourefold p. 165 Conscience Gods spie p. 182 Contrariety of Flesh and Spirit p. 186 187 Why God suffers this Contrariety of our Corrupt natures to good p. 198 No Confidence to be put in duties p. 256 D Despising Ordinances p. 10 Depending on Ordinances ibid. Deliberate sinners p. 33 34 Devil may move a man to that which is good p. 48 We must not Depend on that we do p 54 Spiritual desertions of three sorts p. 59 Duties spiritually done p. 63 64 Duties diligently done p. 64 Satanical delusions p. 86 87 Difference between the godly sinning and the wicked p. 112 113 114. Diabolical motions p. 156 Corruption in us to our dying day p. 192 Sin diverts from and disturbs in duty p. 207 Gods decrees abused p. 216 Defilement cleaves to duty p. 233 Desire to do is doing p. 258 E Our Flesh a malicious enemy p. 135 An universal enemy p. 136 Other properties of this enmity p. 137 138 We can never do good enough p. 220 False ends of doing
Rachel that when she was a dying the Child being born she called its name Benoni the Son of my sorrow but now mark Jaâ—ob would not let it be called by that name the Mother called it by but he called it Benjamin the Sonne of my right hand And Divines give this Reason of it because if Jacob had suffered the Child to have been called by that name every time he had heard it it would have been a means to recall to mind the losse of his Wife who died while she was in labour with him and so have revived his grief and sorrow for it therefore we should not call to mind our afflictions so as to renew our sorrows 6. If you would keep your sorrows within bounds live much in the meditation and contemplation of divine things The reason why you mourn so much for things below is because you meditate no more on things above were your contemplations raised up to the speculation of divine and spirituall things the joy of these would swallow up your sorrow for the losse of any thing here below Adam in innocency did so converse with God that he did not see his own nakedness I have read of the Eagle that she is of a temper and condition contrary to all other Birds whereas all other Birds that fly when they are hurt or in want will cry and make a noyse as the Crane will chatter the Dove will mouâ—ne the Raven will croake all creatures will make a noyse when they are hart or in want but now the Eagle she will flye aloft towards the Sun and there recreate her selfe with its warme beames Oh now beloved that you would be Eagle like to soare up in your meditations heavenward to raise up your thoughts to spirituall and heavenly things and this would greatly allay your sorrowes for the losse of any outward comfort Rule 7 7. Labour to mourne for sin more and then you will mourne for outward afflictions lesse when once the conscience is touched with a penetentiall sorrow for sin it will then cease sorrowing for the losse of worldly comforts Oh Beloved the letting your sorrowes run out upon sin will divert them from any other object because when once the soul is in a veine of weeping for sin it sees and apprehends sin to be so great an evill that no evill in the world is so much a ground of sorrow as that and therefore if you would weep as if you wept not for outward troubles weep more for sin and the corruptions that are in your own hearts I may say of sorrow as it is said of feare in Esay 8.12,13 sayes the Text Feare not their feare neither be afraid but sanctifie the Lord of Hosts himselfe and let him be your feare and let him be your dread They that feare the Lord will not feare men they that have a religious feare will not have a worldly feare so if you have a godly sorrow for sin it will keep you from any immoderate worldly sorrow and therefore I could wish when you finde your sorrowes breaking out for the losse of worldly comforts and things goe crossse with you here below that you would consider that you have greater evils to mourne for and a great deale more cause to let your sorrowes run in sins Channell then for any outward crosse or affliction 8. If you would allay excesse in wordly sorrow ballance your outward wants with your inward and spirituall injoyments and your outward crosses with your inward comforts and see whether the scale of your spirituall comforts doth not exceedingly weigh downe the other and if God make your spirituall mercies to outvy your outward afflictions you have more cause to rejoyce then to mourne This course David tooke in 2 Sam. 25.5 sayes he Although my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow as if he should have said although I have not an affluence and confluence of all worldly happinesse yet I care not seeing God hath made with mean everlasting covenant ordered in all things and sure though things goe amisse without yet all is well within God hath made with me a covenant and that is all my desire and all my salvation so that now if you would with David ballance your outward crosses with your inward comforts Pro. 14.14 you would there see more cause of joy then outwardly of sorrow A good man saith Solomon shall be satisfied from himselfe he hath that within him which will afford him comfort whatsoever his outward condition be You that are dejected with worldly sorrow reason thus with your selves what though my condition be said and I want necessaries for this life and have not a house to put my head in or if I have it is but a poore smoky Cottage yet why should I be troubled seeing I have a house not made with hands eternall in the heavens though I have no habitation here 2 Cor. 5.1 yet Christ is gone before me into heaven to prepare a place for me there What though I am a man of a meane estate and can scarce with all my labour and paines bring the yeare about Joh. 14.2 yet God is my portion and I have an inheritance among them that are sanctified by faith in Christ what though I am in debt and in continuall danger when I goe abroad to be arrested and imprisoned yet my great debt is paid Christ hath satisfied divine justifice for me and I shall never goe to the Prison of hell to all eternity what though I have no money in my purse to buy bread yet I have a treasure in heaven that shall never be exhausted what though I have scarce cloaths to cover my nakednesse yet I have the long Robe of Christs righteousnesse to cover my sinfull nakednesse and though I have scarce meat and drinke to put in my belly yet I doe feed upon the bread of life the Lord Jesus Christ what though I am reproached and scandalized and defamed in my good name yet my name is written in the booke of life and though I have never a foot of Land here to enjoy yet I am an heire to a Kingdom A Prince in disguize in a forraign Country meets with ill usage but it troubles him not much why because he is heire to a Crowne and knows that when he is in his owne Kingdome he shall have respect enough Beloved let these inward and spirituall enjoyments allay all worldly sorrow considering that if thou doest ballance thy spirituall enjoyments with thy outward wants and thy inward comforts with thy outward losses the former will infinitely preponderate and outweigh the latter 9. Would you keep your sorrowes within bounds then make the most of the mercies you receive and the least of the afflictions you endure it is the property of a sorrowfull spirit to make the
is inordinate that man is not fit to receive any instruction from any friend that goes about to comfort him Thus Asaph in Psal 27.2 when he was overwhelmed with sorrow his soul refused to be comforted they are then like Rachel that would not be comforted Matth. 2.18 In Rama was there a voice heard lamentation and weeping and great mourning Rachel weeping for her Children and would not be comforted because they were not The women of Bethlehem did weep and mourn and would not be comforted which did evidence their sorrow to be immoderate When no promise in the Bible no comfort nor support from the word will ease and quiet the heart this shews that such a spirit is too much overcome with sorrow vexation and grief for worldly crosses And thus I have done with the first caution to take heed when you are over much grieved for worldly afflictions that you do not then say it is only a naturall sensibleness of the hand of God upon you and no more Caution 2 2. Is it so that we must not be immoderate in our sorrows for worldly crosses but must weep as if we wept not then take heed ye do not judge that to be a mourning for sin which is only for outward troubles And beloved the reason why I give you this caution is because of that aptness and propensity there is in people when they have lost Husband or Wife or Children or Estate c. and are extreamly troubled and dejected If you aske them why they mourn and grieve so much they will answer it is for their sins and will say what will you not give me leave to mourn for my sins it is my sin that is the cause of all my grief and sorrow and teares and I hope you will allow me to do so yes mourn for your sins in Gods name Case 2 but because men are apt to deceive themselves in this particular I shall therefore handle another case of conscience concerning this How you may discerne when a man doth excessively sorrow whether he doth weep rather for his afflictions then for his sin rather for his troubles and worldly crosses then for his corruptions and offending and sinning against God I shall give you 4 plain discoveries of such a man 1. Then a man doth grieve under worldly crosses Discoveâ—ies of men that mourn rather for sin then for affliction rather for his sin then for his afflictions if so be that man did grieve and mourn for his sins before ever he was afflicted It is an Argument that your grief is rather for sin then for affliction if when you were in prosperity sin did break your heart and you could then have no rest nor quietness within you by reason of your sins and thus David did mourn for his sins when he did water his couch with his teares for defiling of Bathshebah for he had then no affliction or crosse lay upon him and yet David did roar in the disquietness of his soul and he had no rest in his bones by reason of his sin When David sate upon the Throne in worldly glory and prosperity yet then could he lie in the dust in spirituall shame and this before the Child was sick And therefore if upon examination you finde that you did weep and mourn for your sins and corruptions before ever you had this or any other crosse lying upon you then you may conclude that your sorrow is more for sin then for worldly afflictions but now when a man shall pretend to grieve for sin and yet that mans sins never troubled him all his lifetime before his corruptions never grieved his heart nor troubled his conscience before this showes it is more for afflictions then for his sin that such a man mourns and weeps Discov 2 2. Then a man mourns rather for sin then for affliction when he takes more care to remove his sins from his soul then his afflictions from his body VVhen thou canst make it the great request of thy soul and the care of thy heart rather to have thy sins removed then thy afflictions Hosea 14.2 Oh Lord take away all iniquity and receive us graciously they did not say Oh Lord take away affliction although they had many then upon them but say they Lord take away the iniquity of thy Servants and receive us graciously but he that desires rather to have his troubles removed then his sins it is a sign he does not mourn for sin but for affliction Thus Pharaoh when the Judgements of God were upon him when the Thunder and Hail came and the froggs and lice Exo. 9.28 and murrain of Beasts c. saies he to Moses intreat the Lord that there be no more mighty Thunderings and Hail he desired Moses to pray to God to remove the plagues from him but never desired that his sin and the hardness of his heart might be taken avvay You that can cry out oh Lord take avvay this crosse or this affliction from me but never pray to have your sins removed and your corruptions subdued this is an Argument you mourn for affliction more then for sin 3. If vvhen the committing of a sin and the removing of an affliction stand in competition together you would rather have the affliction continued then commit a sin this shevvs you grieve for sin rather then for affliction As for instance vvhen a man is brought to a lovv condition and a great decay in the vvorld his Trade fails and his stock is spent if that man be more troubled for his sin that brought him into that condition then for the affliction it self then he vvill not commit a sin to repair and make up his losses though he did knovv that the committing of such a sin vvould do it and so in any other case as I have read a story of a Noble man whose Sonne and Heire was supposed to have been bewitched and being advised by some to go to a Witch to have his Sonne helped and unbewitched again he answered no by no means for he had rather the Witch should have his Sonne then the Devill But if you make no conscience to commit a sin to avoid or remove an affliction if you will break the hedge of a command to avoid a little foul way of affliction it is a sign that you mourn for your crosses and afflictions more then for your sins and that you never grieved so much for your corruptions as you have done for your corrections Job 36.21 so those that in their distress go to VVitches and VVizzards and Fortune-tellers as Saul did to the vvitch at Endor shew that they grieve more for affliction then for sin 4. If you mourn for sin the true joy that ariseth from the forgiveness of sin will swallow up the grief that comes to thee through any worldly crosse or affliction and will likewise make thee to undergoe them with patience That man grieves for sin most who when his sin is pardoned grieves
grace It is with a Christian in this case as it is with the rusty hinges of a door if you open or shut the door they will skreak make a noise but if you put some oyl upon them they do not so so Christians many times God cannot touch them with his rod of afflictions but they cry out and are immoderate in their sorrows and impatient under Gods hand and the reason of it is because they want the Oyl of grace or if it doth not argue a totall want of grace yet it is a sign of a great deal of weakness of grace I have observed often times in London streets that a pair of new Cart wheels will skreak and make a noyse as they go along but an old Cart goes away silently So if when God laies afflictions upon thee thou art like a new Cart that thou criest out and mournest immoderately under his hand it argues that thou art but a new and a weak Christian he that faints in the day of adversity saies Solomon his strength is small But now a Christian that hath been long used and experienced in troubles and afflictions you may lay a great and heavy burden upon him and he will make no noyse under it Consid 2 2. Another consideration to keep out excessive sorrow is this consider that whatsoever crosses befall you in the world they are but the manifestations and executions of Gods will which is the rule of order and justice his dispensations are good and just in themselves if Gods will be done though thy will be crost it is no matter This was that which kept David from excessive sorrow in 2 Sam. 12.21,22 Davids Servants wondred that he should fast and weep for his Child while it was alive but when the Child was dead he should rise up and eat bread and be no more sad And David said while the Child was yet alive I fasted and wept for I said who can tell whether God will be gracious to me that the Child may live but now he is dead wherefore should I mourn can I bring him back again I shall go to him but he shall not return to me Now I see the will of God is accomplisht why should I grieve at it I will hold my tongue and not open my mouth because the Lord hath done it Psal 39.9 Consid 3 3. Consider that before conversion you did never grieve for the want of grace and want of spirituall mercies Why then after conversion should you weep for worldly things when you enjoy spirituall mercies Consider before conversion I was content with outward worldly comforts and never was troubled for want of grace and hopes of Heaven and want of reconciliation with God I did never grieve for these and seeing when I was without Christ I did not grieve for the want of him now when I have Christ shall I grieve because I want the ordinary and common blessings of worldly things A Christian with a holy indignation should take a revenge upon himself if before my conversion I could not grieve for the want of grace now I have grace I will not grieve for the want of outward comforts seeing there is infinitely more reason you should grieve for want of spirituall then temporall mercies 4. To keep out worldly sorrow consider that God never laies any outward crosse or affliction upon his people but it is for sin either for the punishment of sin or the prevention or purging of it out 1. For the punishment of thy sins and if it be for the punishment of thy sin then if thou mourn for any thing mourn for thy sins that was the cause rather then for affliction which is but the effect of thy sin accept the punishment of thine iniquity Levit. 26. with submission but look upon the sin with detestation we have no reason to complain of our afflictions Lamen 3.39 why doth the living man complain man for the punishment of his sin you should in this case rather grieve for your sins then for your punishments And 2dly If it be not for the punishment then it is for the prevention of sin to keep thee from sin and this was the end why God punished Job 33 Job 17. it was that he might drive man from his purpose and hide pride from him And therefore suppose God takes away an Estate or friends or any outward comfort from you as long as it is to prevent a sin to preserve you from Hell and damnation you have no cause of grief If a Doctor takes away your blood from you to prevent a pleurisie will you be angry with him surely no so God never takes away any outward comfort from his people but it is in mercy that he may prevent sin thereby Or 3dly If not for the punishment or prevention of sin then it is for the purging out of sin as in Esay 27.9 by this therefore shall the iniquity of Jacob be purged and this is all the fruit of it to take away his sin A man will not be grieved that Physick makes him sick and pains him in his bowels because it purgeth out noxious and hurtfull humours Beloved your crosses are but purging pills to purge out your corruptions All worldly afflictions are either for the punishment prevention or purging out of sin and therefore we have cause to bear them patiently Consid 6 6. Consider that God turns all worldly crosses and losses into spirituall advantages to his people thou shalt never be a loser by thy afflictions As when a poor man that is in debt and in very much want of money shall come to a rich man and make known his condition to him and beg relief from him the man goes presently to his Chest and fetches a bag of money and throwes it at him the poor man would not look upon this as any wrong or injury done to him but would rather be thankfull for it So God turns all our seeming crosses and afflictions into reall and spirituall advantages to us Phil. 1.19 I know said Paul that this shall turn to my salvation All things shall work together for good to them that love God Rom. 8 28. Though we cannot see how it should come to passe but are in this case like unto little Children who when they see a heap of beautifull and sweet Roses lying upon a Table and their Mother goes and puts them in a morter and pounds them all to peeces the Child cries and thinks the Mother spoyls them though she does it to make a conserve of them that they may be more usefull and durable So we think we have comforts like beds of Roses and when the Lord takes them from us and breaks them all to pieces we are apt to conceive they are all spoiled and destroyed and we undone by it whereas God intends it to work for our greater benefit and advantage Consid 7 7. Live in the meditation and contemplation of the joyes and glory of Heaven And this
inward gripes grief of spirit then the worldly joy of a godly man is As in Prov. 13,14 In the midst of laughter the heart is sorrowfull 2 Cor. 5.12 the Apostle there speaks of some that did glory in appearance but not in heart The joy of the wicked is but in appearance but not in reality When they are in their greatest jollity and mirth even then they have some inward gripes and anguish of conscience that galls troubles them a man may have a neat shooe on his foot yet no man knows where it pincheth but he that wears it A wicked mans joy is like a godly mans sorrow the formers joy is but in appearance not in truth and a godly man hath something like sorrow but it is not so indeed they are but as sorrowing yet alwayes rejoycing 2 Cor. 6.10 The blessing of the Lord maketh rich and he addeth no sorrow with it Prov. 10.22 Conclu 4 4. A smaller matter will interrupt the worldly joy of a wicked man then will interrupt the joy of a godly man I mean that outward worldly joy that he hath here in this world Esth 5.13 How soon was Hamans joy interrupted though he had so much cause of ioy in the glory of his riches and the multitude of his Children and his promotion in the Court above all the Princes and Servants of the King And yet because poor Mordecai did not bow to him and reverence him he was sore displeased and could take no joy in all that he had So it was with Ahab though he had a whole Kingdom yet he could take no content in it for want of Naboths Vineyard a little thing diverts the joy of a wicked man and therefore their joy is compared to the crackling of thorns under the pot Eccles 7.6 they make a noyse and a blaze for a little while but are soon put out Belshazzer when he was quaffing in his golden Bowles and in the midst of all his jollity yet a hand-writing upon the wall quickly dasht all his joyes and made him hang down his head Conclu 5 5. Though it be lawfull and allowed by God for you to rejoyce in worldly comforts yet there are some things that you are not to rejoyce in I shall give them you in five or six particulars 1. You must not rejoyce in your own sins the sins you do commit must never be matter of rejoycing to you but thus wicked men do many times as in Jer. 11.15 when thou doest evill then thou rejoycest so in Prov. 2.14 Solomon speaks of some who did rejoyce to do evill so in Psal 52.1 it is said of Doeg why boastest thou thy self in mischief oh mighty man and thou lovest evill more then good Gaudia panitenda God does not allow us to boast and rejoyce in sin Such rejoycings as one saith are joyes to be wept for these go merrily to Hell 2. Neither are you to rejoyce in the sins of other men they are never permitted by God to be matter of your joy 1 Cor. 13.6 it is said of love that it rejoyceth not in iniquity but rejoyceth in the truth that is love to any man does not make us to rejoyce in that mans sin but in his well-doing In Rom. 1. last those are not only condemned by God that do the same things with wicked men but those also that have pleasure in them that do them not only Covenant-breakers uninercifull men backbiters haters of God despitefull proud boasters inventers of evill things c. not onely those that commit these things but they also that delight in those men that do commit them are condemned This is rather matter of grief then joy Psal 119.136 Rivers of water run down mine eyes because men keep not they Law and 2 Pet. 2.8 't is said Lot vexed his righteous soul with the ungodly conversation of wicked men and upon this ground learned Mr. Perkins condemns the use of Stage-playes they being for the most part representations of mens villany and wickedness to provoke the spectators to joy and laughter and therefore are unlawfull and not to be used 3. You are not to rejoyce at all for the punishment of sin in the unreasonable Creatures And upon this ground the same Authour condemns the use of Bull or Bear-baiting or Cock-fighting because it is a rejoycing in that which is the product of sin for it was sin that first put an enmity between the Bear and the Dog and between Creature and Creature sin was the cause of all discords and antipathies between Creatures and therefore it is not allowable for us to rejoyce in that which is the effect of our own sin Indeed for Bull-baiting more may be said it may make the Bull the more serviceable for mans food but meerly to bait a Bull for recreation is unlawfull So likewise hawking and hunting are allowable because those Creatures cannot be taken without it But all you that delight in Stage-playes and make other mens sin the matter of your joy And you that frequent Bear-beatings and Cock-fightings and the like are to be reproved and let me perswade you to leave it off in time to come And upon this ground likewise the same Authour condemns Noble-men that keep fools in their Houses to be matter of sport and pleasure to them This is not allowed by God because it is a rejoycing in that which is a punishment for sin in another Creature 4. You must not rejoyce in goods ill gotten goods ill gotten the Lord never allows you to rejoyce in Psal 62.10 Rejoyce not in robberies neither in goods ill gotten so in Habakkuk 1.13,14,15 The Lord is of purer eyes then to behold evill wherefore lookest thou upon them that deal treackerously and holdest thy tongue when the wicked devoureth the man that is more righteous then he and makest men as fishes of the Sea as the creeping things that have no Ruler over them They take up all of them with the angle they catch them into their Net and gather them in their drag that is the poor and what followes therefore they rejoyce and are glad The Lord condemns the rich men because they got their Estates by wronging the poor and by usury and the like therefore you had more need make restitution for what you have injured men and fraudulâ—ntly taken from them then to rejoyce in it or to build Hospitalls and make a great flourish in the world to advance thy pride and vain glory Levit. 6.4 You may rejoyce in your lawfull negotiations in buying and selling and getting gain honestly these you may rejoyce in But you are not to rejoyce in goods illgotten If thou canst in buying or selling over-reach or circuÌ„vent a man when thou hast got a good penyworth then to laugh in thy sleeve that 's an evill Prov. 20.14 it is naught it is naught saies the buyer but when he is gone his way then he boasteth In Deut. 23.18 I hate saies God the hire