natural motions from conscience may put a man upon the doing of a good thing Video meliora probóque Deteriora sequor yet it cannot give any power for its performance it leaves thee like Ovids Medea that saw good yet would not do it Natural motions to the soul are as Pharaoh to the Israelites who moved them to make brick but gave them no materials Natural conscience moves to duty but conveighs no power to do it withal therefore you read that the law is weak through the flesh Rom. 8 3. weak as to justification thereby there being no power in man to fulfil it 2. Virtutis amore non formidine poenae 2 Tim. 1.7 The Spirit it moves a man to do good more out of the lovelinesse and beauty that is in holinesse then out of fear of hells torments Hence we read that God hath not given us the Spirit of fear but of power of love and of a sound minde we do not do things meerely out of fear of hell but out of love to God and holinesse So the Apostle Paul sayes he As many as are led by the Spirit are the Sonnes of God for ye have not received the Spirit of bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father Rom. 8.14,15 Ducuur à spiritu non trahâ—tur The Spirit of God makes a man do a thing as a childe out of love to his father and not out of fear this is the effect of the Spirit of God But now the motions of natural conscience to good are not out of any excellency a man seeth in the good he doth but meerly out of feare of punishment he seeth damnation if he doth otherwise 3. The Spirit of God moves a man to do good in things not only good for the matter but to make conscience of the end why he doth such a thing that he be sound in his aime and therefore sayes the Apostle 2 Tim. 17. We have received the Spirit of a sound minde that is the Spirit it puts a man not only upon the doing of a good duty but makes him have a sincere end in the doing thereof But the natural conscience it rests in the duty in case it be done though done never so corruptly Prov. 7.14 As the harlot Solomon speaks of who had sacrificed and paid her vows though her end was most abominable and base viz. that she might the more uncontrolable play the harlot she first playes the hypocrite and then the harlot 4. The Spirit of God moving men to do good it regulates them in the manner of doing good the duty it must be done with affection with love with faith fervency and composednesse of minde but natural conscience moving a man to duty takes no farther care so it be done not how it be done it may move to prayer and to hearing but never moves to take heed how these duties are done 5. The Spirit of God moves a man so powerfully that it carrieth him to do good notwithstanding difficulty and danger and neither shall hinder him in its performance The Spirits motions are like unto new wine in a barrel that wanting vent is ready to burst holy motions will break forth into holy actions Wicked men are sick till they act their wickednesse and cannot be satisfied till they have done sinfully But those who have natural motions to good they go no farther but rest in them and never bring forth good accomplishments Balaam he had a good motion Num. 23.10 oh sayes he that I might die the death of the righteous and that my latter end might be like unto his What a heavenly ejaculation was here it was a very good wish but yet it was a lazie one he wisht to die the death of the righteous but yet would not live the life of the righteous he would not practise what he prayed for Natural motions in men freeze between their lips they only deâ—re but never break out into the acting of duty Difficulties do discourage natural men from following their good resolutions with constant practice and the sluggard will not plow because of the cold Prov. 20.4 Querie 3 How may we know the Spirits motions from Satanical delusions The devils suggestions they are like unto the Spirits motions and there have been men in all ages which have taken phantastical illusions for the Spirits motions therefore to difference the one from the other Consider 1. That the motions of Gods Spirit are alwayes agreeable to a written word the words prescript and the Spirits motions are correspondent the one to the other You have both joyned together by Solomon I will poure out my Spirit upon you I will make known my words unto you Prov. 1.23 So the Prophet Isaiah My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth c. Isa 59.21 The motions of the Spirit of God they are alwayes suitable to the Word of God To the law and to the Testimony if they speak not according to them it is because there is no light in them Isa 8.20 and therefore all that are contrary they are the delusions of the evil spirit 2. The motions of Gods Spirit in men are not now to foretell future events but they are holy motions pressing to duty Therefore the Papists who boast of a prophetical Spirit and of foretelling things to come and your starre-gazers and sooth-sayers who pretend to tell future contingent events telling you this party shall prevaile this moneth and that party another moneth these are diabolical delusions and not from the Spirit of God who since the Canon of the Scripture hath been established refers us to the Word as a rule of our obedience 3. The Spirits motions where ever they are they stirre up grace and keep under sinne they stir up grace and therefore we read of the assisting exciting and supplying work of the Spirit those motions which stirre up sinne and cherish corruption are diabolical Rom. 8.13 Therefore saith the Apostle Paul If ye live after the flesh ye shall die but if 〈◊〉 through the Spirit do mortifie the deeds of the body ye shall live Motions from the Spirit of God they are holy motions exciting grace and depressing sin Micah 2.11 And therefore it is said if a man walk in the Spirit and do lie that is if a man will pretend a message from the Spirit of God and yet Prophesie of wine and strong drink that is by his Doctrine incourage drunkennesse or any sin that man lies he comes not from the holy Spirit but from the devil SERMON IX At Lawrence Jury London Decemb. 8. 1650. GAL. 5. verse 16. This I say then Walk in the Spirit and ye shall not fulfil the lusts of the flesh A third Querie I Proceed now to a third thing to be enquired into and that is How we may know the
their preparations rob themselves of much time which they ought to imploy in the maine duties themselves but the Spirit of God doth so gird up the loyns of our mind 1 Per. 1.13 that it makes us succinct in the dispatch of his duties 12. Motions to good come from the Divel in case thou art moved to it that so it may be a cloak to thee to do wickedly with the less suspition and with the more boldness Thus it was with Absolom it was a good thing in him that he would do justice to all the people and when they came for justice to his father he would speak friendly to them and kiss them 2 Sam. 15.3,4 but all this was meerly in a pretence that so they might not entertain the suspition of his usurping his fathers Kingdome And so also the Scribes and Pharisees they devoured widows houses and for a pretence made long prayers Mat. 23.14 It was good to make long prayers but to do it for so wicked an end was most abominable So that if a mans motions to good be for this end that he may sin with more freedome and less suspition they come from the Divel not from God The Devil cares not how good you seem so you may but be really evil and sinful vse 1 Oh then do not conclude that you are in the state of grace because sometimes good motions come into your mindes thou mayest have good motions and yet thou mayest be a bad man all fire is not the fire of the Sanctuary Remember therefore that you may have a thousand good motions and yet you may go to hell It was a good motion in Balaam O that I might die the death of the righteous and yet he was one who loved the wages of unrighteousness 2 Pet. 2.15 Though I would not discourage good motions yet I say such you may have and they may come rather from the Devil then the Spirit of God therefore survey your wayes and your motions to good and see whether they come from the strivings of the Spirit of God in you or from the excitations of the evil Spirit which is against you SERMON VI. At Lawrence Jury London Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said My Spirit shall not alwayes strive with man c. Quest 3 I Proceed now to a third Question and that is Why or for what reason it is that God doth withdraw or withhold the strivings of his Spirit from the souls of men I shall say down four reasons as the cause of this judgement Answ 1 Because you quench the motions of Gods Spirit therefore he withdraws the Spirit in its motions from you Res delicatula est Spiritus Dei it à nos tractat sicut tractatur Tertullian Psal 81.11,12 The Spirit of God is a delicate thing it must not be injured no◠abused if it be it wil deal with us as we deal with him Your act is a sinful act and Gods act is in a way of justice Because Israel would not hear therfore God gave them up to their hearts lusts Thus it was with the Spouse in the Cantieles Cant. 5.2,3,6 Christ he came knocking at the door saying Open to me my sister my love my dove my undefiled for my head is filled with dew and my looks with the drops of the nigh But sayes she I have put off my coat how shall I put it on I have washed my feet how shall I defile them Thus she puts off Christ and hereupon Christ withdrawes himself and then she seeks him in bitterness but cannot finde him I opened sayes she to my beloved but he had withdrawn himself and was gone my soul failed when he spake I sought him but I could not finde him I called him but he gave me no answer Because we refuse Christ and quench the motions of his blessed Spirit therefore he in an act of his justice departs from us There are three sorts of spiritual desertions 1. Cautional for preventing of sin so was Paul buffeted by Satan lest he should be exalted above measure 2 Cor. 12.7 2. Probational for trial and exercise of grace and thus it was with holy Job 3. Penal and castigatory for chastisement of spiritual sloth and so in the example of the Spouse before mentioned 2. Because men are more ready to entertaine evil motions to sin then the Spirits motions to good This is another reason When a friend shall see that an old acquaintance will rather hearken to the solicitations of an enemy then himself this will provoke him to break off intimacy with him thus the Spirit of God which hath been thy old friend thy best friend when he shall see thee hearken to the suggestions of the evil spirit rather then to his motions this provokes him to a departure I may accommodate the History of Rehoboam to this purpose When the grave sage Ancients of the children of Israel saw that that inconsiderate King had forsaken their advice and did adhere to the raw and rash advice of a company of green-headed young men they left him and ten parts of twelve fell from him even so doth the holy Spirit leave them that do slight his motions and saving counsels 3. Because men have abused the motions and workings of the Spirit to base and sinful ends as for popular applause vaine glory secret advantage for a cloak to hide some secret lust when the Spirit of God in its workings is made so ill an use of as to be made an excuse for a mans lusts this provokes the Spirit of God to leave a man to prostitute spiritual gifts to base imployments What is this but for a man to light his Lanthorne at the Lamp of the Sanctuary that he may see to steal by it And this was the sin of Simon Magus Acts 8.19 he would faine with money have bought the gift of the Spirit that so he might have prostituted it to an ill use This is a high provocation to the Spirit of God 4. Because men have fathered and fastned those sinful affections which proceed from the flesh upon the Spirit when men shall accompt their own wrath kindled from hell to be the zeal of the Spirit coming from heaven Satans delusions the Spirits motions licentious living a Christians Spiritual liberty erroneous opinions the Spirits teaching when men shall intitle a presumptuous peace the Spirits testimony this is as if an adulterous begger should lay his brat at the Kings door this is such a high provocation that the Spirit of God cannot but withdraw from such I now come to lay down the Symptom's or signes of the Spirits withdrawings and when I mention a withdrawing of the Spirit I do not mean a total but a gradual with-drawing and there are ten symptomes I shall lay down any of which if you sinde you may be able to pass a righteous sentence upon your selves 1. If the Spirit be with-drawn thou settest
flesh is against the Spirit and the Spirit against the flesh and then I call it an irreconcileable contrariety because though enemies may be reconciled yet contraries never In the handling of which point I shall onely demonstrate the truth of it and then conclude with a practical application Demonst 1 And first this contrariety appears by the contrary names given both to the flesh and Spirit in Scripture as here in the Text corruption it is called flesh and grace is called the Spirit corruption is called darknesse but grace is called light Rom. 13.12 Rom. 13 12. It is called a law of death Rom. 8.2 2 Cor. 7.1 1 Tim. 4.12 but grace is called the law of the Spirit of life Rom. 8.2 Corruption is called filthinesse of the flesh 2 Cor. 7.1 but grace is called purity of spirit 1 Tim. 4.12 So that by the these contrary names given both to the flesh and the Spirit the contrariety of both is set out 2. They are both contrary principled and origined for First corruption it is called the work of the devill and For this purpose was the Son of God manifested that he might destroy the works of the devil John 3.8 1 John 3.8 but grace is called the work of God Phil. 1.6 Phil. 1.6 Again corruption it is called the lust of the devil John 8.44 John 8.44 but grace is called the fruit of the Spirit Gal. 5.22 Gal. 5.22 so that these proceed from a contrary original That which is born of the flesh is flesh and that which is born of the Spirit is Spirit John 3.6 3. They have contrary acts and contrary uses the flesh is said to lust against the Spirit and the Spirit against the flesh they are contrary in their works and hence in Scripture sin it is called a work contrary to God Levit. 26. sin makes a man walk contrary to God but the Spirit drawes a man to walk in the wayes of God sinne is the Dalilah that will never let a man alone but presse him with importunity to yield to the temptations thereof 4. They are contrary in their ends and issues the end of the flesh is to damne the soul but the Spirit its motions and workings are to save the soule We are commanded to abstain from fleshly lusts which warre against the soule and the Apostle tells us That if we live after the flesh we shall die but if we through the Spirit do mortify the deeds of the body we shall live Rom. 8.13 The tendency of sin is unto death but of grace unto eternal life And therefore saith the same Apostle The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death Rom. 8.2 Upon these demonstrations it appears the flesh and the Spirit are contrary the one to the other Vse 1 Of instruction If so be these are contrary the one to the other first let us consider the contrariety of the flesh against the Spirit and thence learn these three inclinations 1. Learn to admire the free grace and mercy of God that notwithstanding this contrariety of the flesh against the Spirit in thee yet that this should not stirre up anger and fury in God but rather pity and mercy herein is Gods great love shewed to his people God doth to us as we would do to a man that hath taken poyson we pity such a man but poison in a tode that we hate when God sees sinne in his people tormenting them as poison in the body though they have such sinful natures and so contrary to grace yet this stirres not up fury but favour and pity in God It is a note worth your observation by comparing two Scriptures together Gen. 6.5,6 Compared with Gen. 8.21 Gen. 6.5,6 with Gen. 8.21 In the sixth of Genesis it is said there that the Lord saw that the imaginations of mans heart were evill and only evill and that continually and therefore saith God I will destroy man from the earth there their corrupt nature and the issues and acts of it provoked God to fury but compare that place with Chapt. 8.21 and there you read that God will not any more curse the ground for mans sake because the imagination of his heart is evill from his youth this is a strange reason one would think it should be on the contrary but God doth not bring a curse but annexeth a promise as if he should say though I might destroy man as I did in the flood yet I will not do it though the imagination of his heart be evill and that continually no though his heart be so bad this should teach us to admire the grace of God that notwithstanding the contrariety of our natures unto holinesse yet that this should not stirre up fury but rather pity and mercy in God to us 2. Learn to admire the grace and mercy of God that notwithstanding the contrariety that is in our natures against the Spirit that yet there is an irresistiblenesse in the Spirits working converting grace that the Spirit should conquer a man and break down the strong holds of nature 2 Cor. 10.4 that the Spirit of God should out of these contraries bring other contraries for so the Lord doth commanding light to shine out of darknesse Oh admire the omnipotency of Gods grace 2 Cor. 4.6 that notwithstanding the contrariety of thy nature yet it hath not been able to resist converting grace 3. Admire the grace of God that notwithstanding the contrariety of thy nature yet that there should be in the regenerate either activity or perpetuity of grace that thou doest act grace seeing thou hast a principle of sin in thee Gratia in nobis est flamma in extingui bilis in med â—o mari and that thou hast a perpetuity in the state of grace that this contrariety should never be able either totally or finally to conquer grace admire that this spark of fire should not be drowned by this flood of corruption that this contrariety in thy heart against grace should not destroy grace if thou art once in the state of grace thou art ever so and therefore let this heighten your admiration Adam had perfect grace and yet not perpetuity in it but thou hast imperfect grace and yet thou art established therein that thou shalt not fall Vse 2 Of humiliation and indeed these doctrines about corruption of nature they tend chiefly to debase this proud heart of man that is degenerated and fallen from so glorious an estate Be humble oh man though thou hast a principle of grace yet thou hast something in thee that carries a contrariety to grace thou hast a contrary principle to a gracious principle The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other now here I shall speak not onely to unregenerate men but to the regenerate also and there are these seven
digge into it how quickly will the stench thereof take away the sweetnesse of the flowers though our natures seem not to be so bad as they are yet if the devil do but rake into them then will it appear what we are The heart of man may be compared to a tinder-box the corruption of nature to the tinder in this box now let but the devil strike flint and steele together that is suite a temptation to our corruption and how soone are we set on fire Christs nature it was like Iron it would not take with the sparks but the devil he tempts us and our natures are like tinder to the temptation What cause have we therefore to be humbled and greatly to be abased in the rememberance of the receptivenesse of our natures to take in the devils suggestions 5. Be humbled for that antipathy that is in our natures against the Spirits motions Our natures in innocency they were like the rivers of Egypt before they were turned into blood they were then the proper element for fish to live in but being once turned into blood all the fish die In innocency thy nature it was the proper element for the motions of the Spirit of God to be in but when thy nature was turned into blood by degeneration then the Spirits motions depart The words following my Text set out the contrariety of our natures Gal. 5.17 The flesh lusteth against the Spirit by Spirit is not meant the regenerate part but the motions of Gods Spirit corrupt nature warres against Gods Spirit in its motions and workings There are three expressions in Scripture which set out the enmity of mans nature against the Spirit of God As Isa 63.10 Acts 7.51 Heb. 10.29 1. A vexing of the Spirit 2. A resisting of the Spirit And 3. A doing despight to the spirit of grace Now all these expressiotions they denote the very height of enmity and that the nature of man it carries a deadly enmity to the Spirits motions Vse 2 I come now by way of instruction to lay down some inferences that may be drawn from this Doctrine and they shall be of two sorts First I shall lay down some general positions Secondly some particular directions about the Spirits motions Position 1 That the motions of the Spirit they are free and voluntary they are in whom and in what measure the Spirit pleases John 3.8 The winde blowes where it listeth that is the Spirits motions are imparted to whom God pleases The Spirit of God it is called a free Spirit Psal 51.12 it is a holy Spirit if you regard the effects of it but a free Spirit if you regard the grounds of its working And therefore the Apostle James sayes he Of his own will begat he us with the word of truth James 1.18 The Spirit of God it is a free agent Position 2 No man doth enjoy the Spirits motions alwayes alike That as the Sunne in the firmament though it be alwayes there yet it hath not alwayes the same influence so the same Spirit it is not alwayes in the same measure in regenerate men As it is with the winde in the aire sometimes it is calme at other times it is boysterous thus it is with the Spirit in the hearts of the godly they have it not alwayes in the same measure Posit 3 That men do more walke after the motions of the evil spirit then after the motions of the good Spirit It is a note which Divines commonly gather from Verse 19. and 22. following my Text where it is said that the works of the flesh are manifest Gal. 5.19,22 and there he layes down a catalogue of them But when he comes to speak of the works of the Spirit he doth not give them that name but calls them the fruits of the Spirit to let us know that men do more walke after the flesh then after the Spirit The wayes of most men are rather to follow manifestly the guidance of the flesh then of the Spirit Eph. 2.2 And so the Apostle speaks of men Who walk after the course of this world and according to the Spirit which worketh in the children of disobedience not according to the motions and suggestions of the holy Spirit of God Posit 4 That there is more fruit and profit to be found in walking after the motions of Gods Spirit then after the sinful motions of the evil spirit And this I gather from the variation of the phrase when the Apostle makes a catalogue of the workes of the flesh and of the Spirit sayes he The works of the flesh are manifest but the fruits of the Spirit are c. Gal. 5.19,22 To let you know that there is no fruit nor profit in sinne and therefore sayes the Apostle elsewhere Rom. 6.21 What fruit had ye then in those things whereof yee are now ashamed for the end of those things is death Sinne brings forth no fruit but sorrow and shame sinne it is a work of the flesh it is the devils drudgery sinne is a work and it is a work of the flesh and there is no profit in it but there is fruit in the Spirit to let you know that if you imbrace the Spirits motions there will fruit and profit redound unto you thereby He that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Gal. 6.8 There is no profit in following the flesh but much in following the Spirit Luther hath a good glosse upon that of Paul Let us cast off the work of darknesse and put on the armour of light Rom. 13.12 Sinne is called a work of darknesse and if you regard the antithesis grace should be called the work of light but it is not called so it is called the armour of light not the garment but the armour of light now why is the opposition carried on so unevenly it is sayes Luther for this reason sinne is called a work of darknesse not armour to note that there is no force in it against the wrath of God but grace it is called the â—rmour of light that as armour is for ornament and defence so grace it is that which beautifies the soul and keeps you from the wrath which is to come I shall conclude this particular with that of the Apostle Paul to be carnally minded is death but to be spiritually minded is life and peace there is peace in this world and eternal life in the world to come much profit to a man which walkes after the Spirits guidance here but everlasting life and happinesse hereafter SERMON X. At Lawrence Jury London Decemb. 8. 1650. GAL. 5. verse 16. This I say then Walk in the Spirit and ye shall not fulfil the lusts of the flesh I Come now to the particular directions touching the motions of the Spirit of God Direct 1 1. When the Spirit of God suggests holy motions
set on work to suppresse this enemy no lesse then the power of an Almighty God can suppresse these corrupt motions and therefore sayes the Apostle The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds 2 Cor. 10.4 It is a weapon edged with the power of a Deity which must pull down these strong holds 3. Corrupt nature is strong because it is set on by a powerful spirit the Devil he provokes thee to sin and that makes the corruption of thy heart so potent The Sea will move of it self being a fleeting body but when a tempestuous storme arises then it rages and roares So is it with thy corrupt nature if there were no Devil yet thou wouldst be a Devil to thy self and wouldst commit sin but when the Devil shall set on this Sea of thy corrupt nature then how doth it rage and swell He is that Prince of the power of the Aire the spirit that now worketh in the children of disobedience Ephes 2.2 4. It argues the flesh is potent because it often prevailes over the Spirit The Apostle tells you that not only in wicked men but even in the regenerate the flesh doth many times carry a prevalence over the Spirit The Law is spiritual Rom. 7.14 sayes he but I am carnal sold under sin He speaks of himself as a regenerate man he doth not say he sold himself that was the property of wicked Ahab but it is meant that corrupt nature did carry him away captive to sinne just as a conquerour carries away his prisoner 5. The flesh is a potent enemy because there is a greater measure of the flesh in regenerate men then there is of the Spirit thou hast more sin in thee then grace more of a corrupted nature then of a renewed nature In the best of Gods children there is more ignorance then knowledge more pride then humility and generally more sin then obedience and this may be hinted from the catalogue here enumerated of the works of the flesh and of the fruits of the Spirit Gal. 5.19,20 There are seventeen sins as the fruit of the flesh and but seven graces as the fruit of the Spirit to note that there is more of the old nature in thy heart then of the new more of the old leaven then of the new lump more drosse then gold and this God suffers in his children to keep them humble and in a continual dependance upon him the spirits of just men are never made perfect till they come to heaven Heb. 12.21 and in the mean time it is the admirable power of Christ to keep alive a sparke of grace in the midst of a sea of corruption 2. As the flesh is a potent enemy so it is a malicious enemy against the Spirit Rom. 8.7 The carnal minde is enmity against God and its maliciousnesse against the Spirit appeares two wayes 1. It suffers no good to be left in it I know in me that is in my flesh dwells no good thing saith the Apostle Rom. 7.18 Caâ—o à carendo though there may be good in the man yet there is no good in the flesh that is in his sinful nature 2. It is content with nothing but with the death of the creature in whom it is and this is a very pernicious enemie it not only kills the Spirits motions but is malicious against the man Rom. 7.11 Chap. 8,13 and therefore sayes the Apostle Paul Sin taking occasion by the Commandment deceived me and by it slâ—w me And again If ye live after the flesh ye shall die nothing lesse then death and eternal damnation of the soul will content it this argues the maliciousnesse of the flesh â—o be great indeed 3. Corrupt nature it is an universal enemy against the Spirit and its universality appeares in three regards 1. The flesh it is seated in the whole man in all the parts of thy body and in all the powers of thy soul The flesh is in the soul just as the soul is in the body And Philosophers say that the soul is in the body the whole soul is in the whole body Anima est tota â—n toto corpâ—re tota in qualibet parte and the whole soul in every part of the body just so is corruption and sin in thy soul the whole corruption of nature is in the whole soul and in every part of it in thy body eyes eares hands in all the parts of it not only in the concupiscible and irrascible part but also in the more noble parts as in the will understanding reason it is universal in every part of man 2. It containes in it virtually all sin Nothing doth virtually containe all evil but corrupt nature As we may say of the first man Primus homo fuit omnis homo Rom. 7.8 Primum peccatum fwt omne peccatum that he was every man So we may say of sin the first sinne had every sin that is every sin virtually Sinne taking occasion by the Commandment wrought in me saies the Apostle all manner of concupiscence Corrupt nature it is an inclination to all actual evil in the world I may illustrate this by an egge An egge hath in it potentially and seminally all the parts of the bird only it wants the warmth of the hen to hatch and produce it So our corrupt flesh hath in it all sin the seed and spawne of all sin and as the hen produceth the chicken so doth the devil hatch sin 3. It opposes all the graces of Gods Spirit other sins take what sin you will it opposes but the contrary grace particular sins do carry but a particular opposition as for instance the sin of pride opposes humility lust opposeth charity drunkennesse sobriety in justice opposes righteousnesse wrath opposes meeknesse hatred opposes love and so of all other sins they carry but a particular opposition to particular graces but thy flesh it carries an universal opposition to all grace 4. The flesh it is an insatiable enemy insatiable in two regards 1. In regard of sin because if we yield to the motions of sinne to day corrupt nature will not be satisfied if thou yieldest to sin to day thou must to morrow yea all thy dayes Prov. 30.16 Corrupt nature is like those four things which Solomon speaks of which are never satisfied and as he elsewhere speaks Hell and destruction are never full so the eyes of man are never satisfied Prov. 27.20 that is corrupt nature in the eye sinful concupiscence in the heart causes an adulterous eye never to be satisfied 2. In regard of punishment as well as sin Suppose sin doth bring diseases upon thy body or poverty on thy estate yet thou wilt not leave it it aimes at no lesse then the damnation of thy soul 5. Corrupt nature it is an indefatigable enemy against the Spirit Suppose the flesh to have all the foregoing properties yet
the difference between that conflict which arises from natural conscience and that opposition against sin which comes from the Spirit of God This Question is handled by many late Authours Perkins in his Treatise concerning the flesh and the Spirit and so Downam and many others Vide Amesium de conscientiâ lib. 2. cap. 11. therefore I would refer you to read them but yet I would not leave the point wholly and that you may know the difference I shall lay it down in these particulars There is a difference 1. In the manner of this conflict 2. In the extent of it 3. In regard of the principles from whence this conflict arises 4. In the time of duration And 5. In regard of the issue and end of this conflict First in regard of the manner of this conflict there is a threefold difference about the manner 1. That opposition which is in the unregenerate it is an involuntary opposition if conscience did not trouble him he would never trouble sin he comes to this battel not as a voluntier but rather as one imprest to this service by the impressions of a natural conscience he comes not to the field like a stout Champion but is dragged thither Conscience is Gods spie and mans overseer and therefore whether a man will or no it will fly in his face so that the opposition from natural conscience it is an involuntary opposition the commission of sin is voluntary but the opposition is involuntary Conscience in a wicked man is like the light of a candle to a thief it is still shining in his face whilest he is in the act of stealing But in the godly it is quite contrary the commission of sin is unvoluntary Rom. 7.19 the opposition in them it is a voluntary opposition they rejoyce when the Spirit does its office when grace in the renewed part doth suppresse the corruption of their hearts Wicked men are said to be willingly ignorant Heb. 13.18 but the Apostle tells you that the godly are willing in all things to live honestly Indeed a wicked man is loath to conflict with corruption his heart would alwayes be in the house of mirth as the wise man tells you Eccles 7.4 he is loath that his conscience should trouble him he would fain strangle conscience he is unwilling to conflict with the flesh but a godly man is most willing therefore you read that they groan to be unburthened for sin is the greatest burthen they lie under sin as a burthen 2 Cor. 5.4 and would fain cast it off 2. The conflict which is in the wicked it is but a jesting conflict it is like childrens playing together who will wrastle and strive but it is only for sport not to hurt one another or as Fencers who will make many flourishes and give one another some slight hurts but intend not to kill it is not like that of the warriour who comes into the field with an intent to kill his enemy but thus it is with the regenerate in their conflict with sin they indeavor in good earnest to kill it as the Apostle Paul sayes So fight I sayes he not as one that beateth the aire but I keep under my body and bring it into subjection 1 Cor. 9.26,27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicuntur Pugiles cùm pugnis aut coestibus antagonistam obtundunt Pareus Gal. 5.24 Rom. 8.13 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphatical it is a metaphor drawne from wrastlers wherein the Champions did strive for life the word imports the beating of an enemy black and blue to do him all the hurt I can therefore sayes Paul I do not beat the aire but do beat down my body in good earnest They which are Christs have crucified the flesh saith the same Apostle unto which also we have a promise That if we through the Spirit do mortifie the deeds of the body we shall live 3. The conflict proceeding from natural conscience it is a disorderly opposition just like men fighting in a tumult but the regenerate fight against sin as men in an Army Video meliora probóque deteriora sequor Sen. Med. The disorderlinesse of the unregenerates conflict appears in this because it is found in different faculties a wicked man hath a will and desire to commit such or such a sin now there is no regenerate part in their will there is nothing in the will against the will but there may be something in the understanding and oftentimes there is and therefore wicked men though they desire to do such or such an act of wickednesse yet their understandings tell them that sin will not only disgrace them here but will damne them hereafter Thus the conflict in the wicked is in several faculties and so is disorderly but in the regene rate the combate it is an orderly combate in the same faculty not the will against the understanding and the understanding against the will but the will against the will and the understanding against the understanding and the affections against the affections the renewed part of these do warre against the unrenewed part So the memory as farre as it is converted it labours to retain holy truths and to justle out the retention of evill the regenerate part opposes the unregenerate in the affections the warre is in the same faculty the love that we bear to God and heavenly things warres against selfe-love the love of the world and love to sin These are the differences between that conflict found in the regenerate unregenerate against sin in reference to this manner of the combat 2. In regard of the extent of this conflict the difference appears in these three particulars 1. The conflict of a natural conscience against sin reaches onely to the opposing of sins of life to outward sins but extends not to the sin of nature inward sins and the reason is this because natural conscience doth not know natural corruption to be a sin and if nature wants an eye to discover sin Rom. 7.12 it will also want a hand to oppose it Paul while he was unregenerate knew not that lust was a sin therefore original sin falls not under the cognizance of a natural conscience We read of wicked men that natural conscience hath gone so far as to check them for sins of life as Cain for his murder Ahab for his idolatry Saul for his cruelty and Judas for his treachery but nature cannot oppose nature it may oppose the branch but not the root but it is otherwise with a conscience enlightened by the Spirit of God it warres with the inward motions and workings of sin Paul after he was converted complains of a law of sin which was in his members and of a body of death and therefore you have him crying out Rom. 7.24 O wretched man that I am who shall deliver me therefrom natural conscience may check a man for sin of life but onely a renewed conscience will
corruption yet if you do not oppose it you will not only have it in your hearts but also visible in your lives 2. Though you cannot remove and destroy this contrariety of nature yet you may be able to suppresse it it is true destroy it you cannot but weaken it you may remove it you cannot but represse it you may You may do with it as Joshua did by the Gibeonites he saved their lives but made them hewers of wood and drawers of water and as the Israelites did with the Canaanites they did not throw them out but made them tributaries so though thou canst not drive out corruption of nature yet thou mayest keep it under and the more thou dost contest with thy corrupt heart the more thou wilt be able to keep iâ— under Lev. 14.41,46 It is an observable Law which the Lord gave the Jews touching an house that was infected with the pâ—aguâ— of Leprosie God bid the people do this that if the Leprosie were in the house they should scrape every stone in this house and if it could not be clean by scraping afterwards they were to pull the house down Thy nature it is this leprous house the plague of leprosie hath defiled thy nature and the Lord bids thee do with thy nature as the Jewes were to do with their houses they were to scrape every stone so do you labour to cleanse your hearts sweep thy heart with the beesom of sanctification and if all will not do when this house of thine shall be pulled down by death then it shall be cleansed But as long as thou livest in the world be contesting against the workings of corrupt nature and though thou canst not expell it yet thou mayest subdue it Though our grace in this life will never be so strong as to expell and utterly subdue our corruption yet by our striving and labouring to keep up this contest thou wilt keep thy corruption at such an under as it shall never extinguish grace 3. Consider that not to conflict with thy corrupt nature it is an argument that thou hast no grace in thee Between one there is no opposition opposition must be betweeen two These are contaary the one to the other as corrupt nature is contrary to grace so grace is contrary to corrupt nature and therefore if thou doest lie still and not conflict with corruption it is an evident argument thou hast no grace Vse 1 Let this contrariety that is in our hearts against grace Libera me Domine à meipso Aug. make us ever watchful and jealous over our own hearts you know not how farre the contrariety and corruption of your hearts may carry you before you die do not think surely I shall never fall into such a sin and such a sin be not secure thou hast a nature in thee that may prompt thee to the worst sin that ever was commited upon the earth I told you of an observation of Mr. Capels that a Christian before he died should be tempted to break every Commandment of the Law and to doubt of every Article in the Creed thou hast a contrariety against all grace and therefore an inclination to all sin carry therefore a jealous eye over thy selfe Peter he was not suspicious enough of himselfe when he told Christ That though all should forsake him yet he would not Nay sayes he though I die with thee yet I will not deny thee and yet Peter he did both he forsook him and denied him Matth. 26.35 and that with a curse and an oath Had Peter known his own heart he would never have said so Good men know not to what the corruption of their natures may carry them it may be thou art a holy and a gracious Christian thou walkest unblameably in the place where thou livest but consider if God should let thy nature loose with what impetuous violence wilt thou be drawne to sin Hazael as I noted before thought not that there was that wickednesse in his heart which the Prophet foretold him of 2 Kings 8.13 and therefore sayes he Is thy servant a dog that he should do this wickednesse Nay Christ himselfe forewarnes his disciples Luke 21.34 That they should beware of surfetting and drunkennesse and the cares of this world a strange exhortation one would think to such as they were one would think it had been a uselesse caution to such good men the disciples they were not at that time hunger-bitten and that they should be guilty of surfetting and they who had not a house to put their heads in that they should be overtaken with drunkennesse that they who had not the things of this life should be careful about them this was very strange yet Christ he knew that they had the feeds of these sinnes in their natures and as they so also have all we and therefore we ought to have a suspicious eye over our own hearts As in the first creation all creatures were seminally in the Chaos and there wanted onely the motion of the Spirit to bring them forth so in our natures there is the seed of all evil and there wants but occasion and temptation to draw it forth Remember Direction 2 though there be this contrariety in thy heart against grace yet be not discouraged though thou discernest this corruption in thy nature more then ever thou didst in all thy life-time past yet be not disheartened there are many godly soules in this case who never saw more corruption nor more violence then now they do they thought sin was dead but now they see it alive they thought the power of it was weakened but now they see the edge of it sharpened There are these considerations why such should not be discouraged 1. Because it may proceed not from an increase of sin in thy nature but from a clearer discovery of sinne not that the object is multiplied and greatened but because thy sight is cleared a godly man he sees more corruption in his nature then ever he saw before this proceeds not because there is more corruption then indeed was before but because the Lord hath given him a clearer inspection into his own heart I may illustrate it by this comparison In a dark and gloomy day you see no dust nor motes flying up and down your chamber but let the bright beames of the Sunne shine in there and then you see abundance of dust now the dust was there before but you saw it not because the Sunne made it not appear to you thus it is with men Before conversion they have an abundance of lusts in their hearts but they see them not because the Sunne of righteousnesse hath not shined into them You have a notable passage of Paul in Rom. 7.13 Rom. 7.13 But sin sayes he that it might appear to be sin wrought death in me sin was sin before but sin did not appear to be sin untill he was converted and now sayes he I perceive the workings
you there is a clashing between Gods will and yours as if God did not so well know how to deal with you as you do with your selves else you would quietly submit to his will 3. Another evill cause from whence this immoderate sorrow ariseth is ignorance both of the vanity of temporall things and the reality of spirituall things we discover thereby that we think temporall things to have more worth in them then indeed they have and spirituall things lesse But 2dly As it proceeds from evill causes so it produceth evill effects there are these five evill effects that immoderate sorrow produceth as 1. It prejudiceth your naturall health 2 Cor. 7.10 godly sorrow worketh repentance never to be repented of but worldly sorrow causeth death And Solomon tells us a sorrowfull spirit drieth up the bones Prov. 17.22 so saies David in Psal 31.10 my life is spent with grief and my years with sighing my bones are consumed 2. It is a blemish to Religion for a Christian to be excessive in his sorrows for the joy of the Lord should be his strength A godly Christian hath alwayes cause of joy unspeakable and full of glory therefore it is a blemish to Christianity to see a godly man overpressed with worldly sorrow it is an aspersion upon Religion for a godly man to hang down his head for the losse of any outward things as if he had no greater concernments to look after no joy nor comfort nor happiness to look after but here in this life 3. It exceedingly indisposeth the heart to holy and spirituall duties it hinders and interrupts you in hearing the word and prayer Exod. 6.9 They hearkened not unto Moses for anguish of spirit and cruel bondage c. Psal 77.4 I am so troubled that I cannot speak 4. Excessive sorrow imbitters those sweet and comfortable mercies you do injoy a thousand mercies are buried under the excessive sorrow for one affliction as in Gen. 37.35 the place before quoted Jacob did so extreamly mourn for Joseph his youngest Sonne which he supposed to be dead that though he had eleven Sonnes and many Daughters and all of them came to comfort him yet he could take no comfort in any of them but resolved that his gray hairs should go down to the grave in mourning for him this one excessive sorrow for Joseph did imbitter many mercies and comforts which he did injoy So Esther 5.13 though Haman was admitted to the greatest intimacy familiarity with the King yet all this availed him nothing so long as he saw Mordecai sitting at the Kings Gate in this regard many men discover a temper much like the Hedg-hog which as naturalists tell us hath this property it will gather a great many apples or such like fruit upon his bristles and then go to a Hedge and eat them but it is so mournfull a Creature that if it chance but to let fall one of his apples by the way it will so vex and trouble him that he will throw down all the rest So many men if they meet but with one cross or affliction it will make them throw away all the other mercies they enjoy and take no comfort in any of them 5. Excessive sorrow for worldly crosses provokes God many times to send heavier and greater afflictions then ever yet you suffered As I told you before a stubborn Child that blubbers and cries and murmurs under the Fathers corrections will fare the worse and have the more blowes for it so the more we repine and immoderately grieve for any worldly afflictions the more crosses and troubles we are like to have And thus I have done with the second question why Christians should take heed of immoderacie and excessiveness in worldly sorrows We come now to lay down some considerations whereby to allay your sorrows but I must leave that till the afternoon I shall onely for the present make a short application of what hath been said and so have done Vse Vse Is it so that Christians should not be excessive in worldly sorrows but weep as if they wept not then this reproves those that can mourn for every crosse that befalls them but yet cannot shed a teare for any sin they commit Many men complain of small inconsiderable troubles and affliction but yet never complain of their sins and corruptions these never trouble them nor come near their hearts they can mourn for that which can but at most prejudice the body and yet never grieve for that which can prejudice and destroy their soules 2. I beseech you beloved take heed of being lavish of your teares for worldly crosses or afflictions it is pitty to wash a foul Room with sweet water I must needs tell you teares are too pretious to shâ—d for every trifle it were a great deal better you would keep this pretious water to wash away your sins for though it is Christs blood alone that can wash away the guilt of sin yet your teares may much conduce to wash away the filth and power of sin When you mourn for worldly crosses then weep as if you wept not but when you mourn for sin mourn as much as you can Be like yee before the Sun that will soon melt and convert into water you that are the Children of God know that you have greater things and of higher concernment to bestow your teares upon then any outward troubles you have daily failings and many sins and corruptions unmortified and unsubdued and the losse of the light of Gods countenance to mourn for your sorrows never run aright but when they run in this Channel when your tears run into the Mill-pond to grind your lusts and corruptions to consume and weaken them then are your sorrows right and regular Lastly Let me intreat and advise you not to mistake in reference to your sorrows to think you do mourn and grieve for sin when it is only for outward afflictions Many men when their Neighbours aske them why they are so sad and mournfull and weep so much will be ready to say it is for their sins and failings and corruptions that are too strong for them or the like when indeed it is only for some crosse or outward trouble they have met with therefore do not mistake that sorrow to be for your sins which is onely or especially for some outward affliction you have met with SERMON 2. WEe come now to the third Question which I shall spend this whole Aftemoon upon and that is this to lay down to you 12 considerations whereby to allay and keep under immoderateness and excessive sorrow for any worldly crosses or afflictions and how to keep our selves in the frame and temper of spirit which the Apostle here enjoyns us namely to weep as if we wept not I told you in the morning God would not have us stupid and insensible of his hand in any affliction but yet as we should not be stoicall so neither must we be excessive in our sorrows I have
pollute the Ordinances of God to you the Lord looks upon all your unjust gains as if you did defile his Sanctuary Ezek. 14.3.4 The word of the Lord came unto Ezekiel saying Son of man these men have set up their Idolls in their heart and put â—he stumbling block of their iniquity before their face should I be enquired of at all by them therefore speak unto them and say thus saith the Lord God every man of the house of Israel that setteth up his Idolls in his heart and putteth the stumbling block of his iniquity before his face and cometh to the prophet I the Lord will answer him according to the multitude of his Idolls Oh beloved when you approach in to the solemn Assemblies to make your addresses to God he knows what unjust gain is your Idoll and he himself will answer you according to your iniquities and will not hear your prayers O let this Consideration terrifie you the sin of your Shops will defile your Sanctuary and blast all the benefit of your prayers and services 3. Consider that if ever God awaken your Conscience you cannot look upon your unjust gains but with abundance of disquietness and horrour and perplexity of spirit it may be now stolen waters are sweet and the bread of deceitfulness is pleasant to you but when God comes to awaken your Conscience oh what horrour and terrour and consternation will seaze upon your spirits Job 20.15.18.20 He hath swallowed down riches and he shall vomit them up again the riches that a man hath gotten unjustly shall be like meat that lies undigested in a mans stomach and forceth him to vomit up again and in verse 18. That which he laboured for shall he restore and shall not swallow it down surely he shall not feel quietnesse in his belly that is in his Conscience Those that are the great Cormorants of the world that swallow down riches by oppression they shall not feel quietness in their Consciences so Prov. 6.7 the getting of Treasures by a lying tongue is a vanity tossed to and fro of those that seek death the robbery of the wicked shall destroy them The word here translated destroy in the originall signifies to sawe which intimates that goods gotten by deceit oppression shall so trouble perplex those that get them as a sawe will trouble torment a man to have his arm or Leg sawed of with it When a man cometh to die shal consider all this wealth that I have labored for in my life must leave me at my death that your riches are the price of your souls and that they have been gotten by defrauding and over-reaching your Neighbour by lying and cheating and oppression How can such a man look God in the face Esay 33.14 who shall dwell with the devouring fire who shall dwell with the everlasting burnings he that walketh righteously and speaketh uprightly and despiseth the gain of oppression None of those that use dishonest gain and defraud their Brethren can look God in the face what horrour and terrour of Conscience will it be to you when you come to die to consider that all your riches are purchased with your souls blood Thus it was with Judas Mat. 27.3 4 Consider that sometimes those that have goten great Estates unjustly God doth so punish them that he makes them to be objects of shame and reproach amongst the people where they dwell As in Habbak 2.9,10 Wo to him that coveteth an evill covetousness to his house that he may set his nest on high thou hast consulted shame to thy house When men do add house to house and squeeze the poor by oppression they do consult shame to their own house that is not intentionally but equentually though they do not intend it so yet it falls out so and we see it by experience that many times your great Cormorants and oppressors bring shame upon their own heads in the places where they live 5. Consider that sometimes God in his just judgements does blast those Estates that are gotten dishonestly even in this life the oppressors Estate dies before he dies some times it is so In Prov. 13.11 saies Solomon wealth gotten by vanity shall be diminished Ill gotten goods are called the treasures of snow now the property of snow is if you hold a ball of it in your hand it will melt away presently so many times God makes riches unjustly gotten to melt away as Treasures of Snow there is a notable expression in Prov. 20.21 An Inheritance may be gotten hastily at the beginning but the end thereof shall not be blessed It is a very good observation that one hath who takes notice that of all the Tribes of Israel the Tribe of Gad Ruben and half the Tribe of Menasseth were most hasty to get possession of the promised Land And those that were most eager to take their possessions first the Lord was pleased to make them lose their possessions a great while before any of the other lost theirs as you may see a King 10.33 I only mention this to let you see that though you be never so hasty in getting an Estate yet God may quickly take it from you You have another notable Text for this purpose Jer. 17.11 As the Partridge sitteth on eggs and hatcketh them not so he that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a fool Oh think of this beloved that the curse of God waits upon wealth ill gotten and he will blast it it may be before you die Ezek. 22.12,13 thou hast taken usury and increase and thou hast greedily gained of thy Neighbours by extortion and hast forgotten me saith the Lord behold therefore I have smitten my hand at thy dishonest gain which thou hast made God will smite with his hand and blast all dishonest gain Obj. Object But methinks I hear some rich men say surely this is not so as you say for I have gotten by dishonest gains and have dealt thus and thus and have gotten a great Estate and am a rich man still I have left all my Children so much a year and have thus much still left in the whole and therefore I do not see that this that you say is true Answ I answer that it is true men may sometimes get wealth dishonestly and yet die rich men and leave their wealth to their Children as in Jer. 5.27 As a Cage is full of Birds so are their houses full of deceit therefore they are become great and waxen rich God may suffer men that do live and trade by deceit to become great and wax rich 2. Consider this that you can have no true comfort or quietness of conscience in the wealth that you have ill gotten though you have gotten it unjustly yet you cannot keep it quietly The riches that you have swallowed down you shall vomit them up again Job 20.15.18 and surely you shall find no rest