clear 2 Tim. 3.4 they loved God who loved pleasures more than God They may have Faith Simon Magus believed they may hate sin in others Acts 8.13 2 Sam. 13.22 if not in themselves Absalom hated Amnons uncleannesse they may delight in God and in his wayes Isa 58 2. They may have a zeale for God and such a a zeale as may prevail more with them than temporall things The Jewes were so zealous of the Law Rom. 10.2 and for the traditions of the Elders that they would have ventured their lives for them so Paul before his conversion how zealous was he Acts 22.3 4. Gal. 1.14 To come more particularly and closely to the question Though Conversion be wrought in an instant yet men have some praevious dispositions thereunto who live under the sound of the Gospel and obtain such knowledge as worketh in them several things which I shall shew unto you from Acts 2.37 38. v. And when they heard this they were pricked in their heart and said men c. Many preparative dâ—spositions or qualifications they had unto repentance or conversion but they had not yet repented for Peter saith notwithstanding these repent 1. Men may be convinced of sin as these were they found they had transgressed the law of God and were guilty before him for they were pricked in their hearts Men may have strong convictions of sin and not converted from sin 2. They may mourn for sin and grieve that they have done such and such things These men had crucified the Lord Christ put an innocent person to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutum animi dolorem significat Piscat saw themselves in an ill condition and thereupon mourned and grieved sorely as the word pricked intimates they had such grief as pained and afflicted their hearts There 's a How set upon Ahabs humiliation by the Lord himself Seest thou how Ahab humbleth himself 1 King 21.29 3. They may be fil'd with fear and dread the threatnings and punishments of God due to sin This was the case here they had provoked the Lord against their soules felt their consciences condemning of them apprehended the judgements of God near unto them and so were possest with much fear lest the Lord should destroy them and therefore say Men and brethren what shall we do We know not whither to go where to hide our selves or what to do that we may escape the things we have deserved and fear 4. They may confesse their sin renounce it and reform much these Auditors of Peter being pricked in their hearts said What shall we do We have sinned and that greatly we confesse and acknowledge it before God and you it was a cursed act of ours we abhor it we will never do so hereafter They were sick of sin and vomited it up as they in Peter 2 Pet. 2.22 and would change their minds and manners walke in any way the Apostles should direct them The Merchant Mat. 13.46 sold all that he had for the pearle before he bought it This selling all is made by som Interpreters to be his restraint from all inward sin and his conformity to all outward duties This was much and yet not more than unconverted persons may attain unto Herod reformed many things the foolish Virgins went far as was said before they were Virgins free from spot and pollution they had Lamps visible professions they went forth to meet the Bridegroom they had some faith in him and affection to him else they would not have gone forth 5. They may justifie the Law and the Lord should he condemn them deal severely with them what shall we do say these persons we are guilty we have broken the Law which is holy righteous and good and so is God likewise who is the Author thereof if therefore we be condemned and must bear the curse and punishment of the law we must both justifie the Lord and it Men may accept the punishment of their iniquity and justifie the inflictors thereof man hath no cause to complain of the punishment of his sins It 's brought in by way of objurgation Lam. 3.39 Wherefore doth a living man complain for the punishment of his sins He may complain of his sins not of his punishment Many Malefactors after sentence passed on them do justifie both Judge and Law 6. Men may seriously consider the nature of their sin what circumstances it is cloathed with what aggravations it admits what crimson and skarlet is in it what light love mercies means ingagements it is against What shall we do say these troubled souls We have sinned against the light of nature the Law of Moses our own consciences the love of God and Christ towards sinners in that we have crucified Christ a man approved of God whom we knew had done many miracles wonders and signes Acts 2.22 and deserve not death oh what shall we do our sins are so dreadful It 's in mens power to lay to heart what wrong an infinite blessed holy God hath by their sins what mercies they keep from them how greatly they defile them what miseries and mischiefs they bring upon them what a weight of wrath hangs over their heads for them They may consider what checks of conscience they have stifled what motions of the Spirit they have withstood what precious seasons of grace they have neglected and slighted what paines they have taken to satisfie a lust how dear it hath cost them how carelesse they have been of their soules what a separation their sins have made between God and them They may mind and meditate on it that mans life is short the pleasures of sin but for a season that there is absolute necessity of turning to God Except you repent you shall all perish That turning is acceptable to God else he would not call for it nor make such gracious promises to it as are in holy Writ 7. They may come to it to see no help in themselves or in any creature whatsoever What shall we do say these wounded men we cannot help our selves we have no playsters that will stick no medicines which will heal we are wounded in our Consciences and as our hands so theirs are too short to help us it s not in humane power to bind up our breaches What shall we do men may see themselves helpless that they are without strength shut up under sin guilt and unbelief children of wrath and in a lost condition the Law cursing them and sentencing them to suffer 8. They may arrive to a resolution of doing or suffering any thing to be saved What shall we do we are resolved if we may find mercy and live to do whatever shall be commanded to suffer whatever shall be imposed The pride of their spirits was broken their hearts become teachable and tractable and their resolutions high for any thing to be done or suffered so was it with the Jaylor Act. 16.30 when men are in storms at sea or
Archeus is busie in holy souls that mighty principle of life is counter-working the flesh and its lusts So that now the weapons of a Christians warfare are mighty thr ugh God for the pulling dâ—wn of strong holds and the captivating every imagination yea bringing every thought into the obedience of Chr st 2 Cor. 10 4 5 17. 3 Here are the terms and bounds of the Spirits conquests in this present life at which a Christians hopes and endeavours must take aim not the extirpating but subduing not the not having but the not fullfilling the lusts of the flesh the flesh will be lusting that accursed womb will be conceiving in the regenerate themselves But here is the Christians priviledge that while he walks in the Spirit those conceptions shall prove abortive 4. The words entirely and in sum present us with the method and way of conquering with the art of circumventing sin in the first avenues and approaches of it Walk in the Spirit c. this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and Achillaean Stratagem against the powers of darkness the true and only course we are to take if we would strangle the brats of night and hell in their very birth and crush the Cockatrice's egge whilst it is hatching and before it excludes the Serpent So that in fine the Observation which resulteth is this The best expedient in the world not to fulfill the lusts of the flâ—sh Doctr. is to walk in the Spirit which what it imports I come now to shew 1. Walk in the Spirit i. e. in obedience to Gods Commandments which are the Oracles of the Spirit that this is excellently preventive of fulfilling the motions to sin appeareth Psa 119 1 2 3. Blessed are the undefiled in the way who walk in the law of the Lord Blessed are they that keep his testimonies they also do no iniquity again a little lower ver 9. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy word Aristotle that great Dictator in Philosophy despaired of atchieving so great an enterprise as the rendering a young man capable of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grave and severe lectures of morality for that age is light and foolish yet b Cereus in vitium flecti monitoribus asper Hor. ar Poct head-strong and untractable Now take a young man all in the heat and boyling of his blood in the highest fermentation of his youthful lusts and at all these disadvantages let him enter that great School of the holy Spâ—râ—t the divine Scripture and permit himself to the conduct of those blessed Oracles and he shall effectually be convinced by his own experience of the incredible vertue the vast and mighty power of Gods word in the success it hath upon him and in his daily progressions advances in heavenly wisdom Let me invite you then this day in the Prophets words Isa 2 5. O house of Jacob come ye and let us walk in the light of the Lord and what that is David tels us Psa 119.105 Thy words are a light to my feet and a lamp to my paths and Hos 6.5 His judgements are as a light that goeth forth Order thy steps by his word and thou shalt not tread awry let the Law of thy God be in thine heart and sin which is the transgression of the Law shall not come nigh thee walk in this broad day-light of the Sun of Righteousness shining in the Scriptures and thou shalt have no fellowship with the unfruitful works of darkness This was the practise and experience too of the man after Gods own heart I have hid thy word in my heart that I might not sin against thee Psal 119.11 It is good writing after the copy of so great a Master Go thou and do likewise 2. Walk in the Spirit i. e. as becometh those in whom Gods Spirit dwells as if the Apostle had said the part which ye are now to act O ye Christian Galatians it is that of new creatures see that ye keep the Decorum Demean your selves like the children of God who are led of the Spirit of God Rom. 8.14 Be true to your part fill it up adorn it and then sure enough ye shall not fulfill the lusts of the flesh for that were to act the part just contrary to what you sustain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he that is to represent upon the stage some generous and heroique person cannot do the least base and sordid thing but he breaks his part and digresseth into the garb and posture of a vile and abject person whilst he is true to his part he cannot possibly do any thing that is absurd and mis-beseeming Some of the Nethinim stood continually Porters at the door of the Temple to keep out whatsoever was unclean and hereunto the Apostle palpably alludeth 1 Cor. 3.16 17. Know ye not that ye are the temples of God and that the Spirit of God dwelleth in you now if any man defile the Temple of God him will God destroy for the Temple of God is holy which Temple ye are So then that which the Rule amounts to by this interpretation is Walke in th sp rit * That a good mans soule is a Temple which God inhabits the Phâ—losophers acknowledge and that the honour and worship rendred to him in a purâ— and holy mind is incompaâ—ably more worthy and acceptable then all the cosiliest sâ—crifices offerings in Temples made with ha ds how magnificent soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hicrocl in â—ythag aur carn p. 28. i. e. Walke as becomes the Temples of the holy Ghost and ye shall not fulfill the lusts of the flesh 8. Walke in the Spirit i. e. Fulfill the counsels and advices of the Spirit and you shall not fulfill the lusts of the flesh Every renewed soul is the Scean and Stage wherein the two mightiest Contraries in the world the Spirit and the Flesh i. e. light and darknesse life and death heaven and hell good and evill Michael and his Angels and the Dragon with his are perpetually combating hand to hand And well is it for a Christian that the holy Spirit is lusting in him against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God takes thy part Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian in Epictet l. 2. c. 17. the spirit of the Lord of Hosts is with thee if thou dost not sinne and grieve him away Follow but thy Leader be prompt and ready to start at the Divine signall when the holy Ghost displays his Ensâ—gns then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 March presently forth under those mighty and victorious banners and thou shalt become Invincibâ—e * When a Christian goeth out thus to warfare following the Almighty conduct of his God he must needs proceed conquering and to conquer My soul followeth hard after thee saith David thy right hand upholds me Psal 63.8 The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul cleaves after thee As
opinions or principles that are contrary to sound doctrine to be broach'd or loose wayes and customes that are contrary to the power of godlinesse to be observed and shall not use his authority to prevent and suppresse them he contracts to himself the guilt and drawes upon himself the mischief of all those Sins and Enormities Just as he that licences a Book to the Prâ—ss if there be any faults of ignorance or errour or poysonous opinions they may be justly charged upon him and laid at his doore though he is not the author yet because he is the licencer though he is not the Parent yet because he is the midwife So if there be any heresie and blasphemy tolerated in a place if there be any profanenesse and ungodliness suffered among a people because it has the Magistrates Imprimatur and he suffâ—â—s it to passe the Countrey without whipping therefore he 's highly guilty Sabbath-breaking abounds let it passe sayes the Major of a Towne drunkennesse abounds let it alone sayes the Justice of peace profanenesse abounds let it go sayes the Minister Sirs if it should be thus this were to bear the Sins of a whole Parish and a whole County and a whole Nation upon a mans back at once See that Rev. 2. to this purpose Where you finde the sins of the people charged upon the Governours for their permission and toleration both sins of Doctrine Practise Of Doctrine Rev. 2.12 14 15. Unto the Angel of the Church of Pergamus write I have a few things agaâ—nst thee because thou hast there them that hold the doctrine of Balaam so hast thou also them that hold the doctrine of the Nicola tans which thing I hate This is charged upon the Angel the Overseer and Governour of the Church he should have hindered it and he did tolerate and permit it and it was his Sin and so of Practice Rev. 2.18 20 Vnto the Angel of the Church in Thyatira write I have a few things against thee because thou sufferest that woman Jezabel which calleth her self a Prophetesse to teach and seduce c. To suffer Jezabel to teach in a Nation is to suffer painting and wantonness and uncleannesse these were the Sins of Jezabel and to permit them is to partake of them Object But some may object and say Why does God then permit Sin to be in the world he might hinder it and he might prevent it if he would there could be no wickednesse acted under the Sun but by Gods permission the Devil could not tempt Job nor Satan could not fift Peter without leave and commission from God neither could any wicked man act his villany and spit out his venome without Gods sufferance If permission of Sin be a partaking of Sin how shall we vindicate God from the imputation of unrighteousnesse Answ 1. This was Marcion's wicked and malicious cavil at Gods providence about the first Transgression Why would not God who foresaw the issue hinder Eve and the Devil from conference and communion together that so Sin might have been prevented and the World bin everlastingly happy unlesse saith he God was either envious and would not or weak and could not hinder it To which â—ertâ—llian replies Because God was arbitrary and free in his gâ—fts Austin answers Because it was his will Prosper and Hilary reply The cause may be unknown it cannot be unjust All which is enough Os obturare to muzzle that Heaven-daring mouth of Blasphemy But afterward Austin answers That though sin be the worst thing in the world yet the existence of sin is not ill as poyson would do no hurt if men would not meddle with it but that satisfies not our case Therefore 2. Though God hath authority and is of ability to prevent and hinder the Commission of sin yet hee is not bound in duty so to do God's under no tye and obligation but his own purpose and pleasure Deus non tenetur Legibus God is a Law to himself Herein lies the guilt and evil of mans permitting of sin hee is bound in duty as well as furnished with ability and authority to prevent it and therefore his permitting of sin is a partaking of sin Exod. 22.18 Thou shalt not suffer a Witch to live man is bound to hinder prophaneness and wickedness if hee can but so is not God though hee is of infinite power and ability to restrain it or to remove it yet hee is not bound in duty and so it is no unrighteousness in God to suffer sin Sin is the transgression of the Law but where here is no Law there is no transgression 3. It is no unrighteousness in God to suffer sin when hee may hinder it because hee can by his infinite Wisdome order it to his own glory hee suffered Pharaoh to harden his heart that hee might bee glorified on Pharaoh Rom. 9.17 Pharaoh's sin turned to Gods glory as hee makes all penal evils work together for our good so hee makes all sinful evils concur to his own glory 4. It is no unrighteousness in God to suffer sin because hee can turn every mans sin to a greater benefit and advantage Gen. 50.20 You thought evil against mee saith Joseph to his Brethren but God meant it unto good hee can bring good out of evil and light out of darkness God suffers Toads and Serpents to live because they are useful they suck the noxious and hurtful gusts from herbs and flowers and so make them wholesome for mans use So God permits sin in the world because hee knows how to make it useful hee can make an Antidote of the Vipers flesh Hee did by an excellent and rare Chymistry extract the greatest Mercy from the greatest Mischief the grea-Good from the greatest Evil the Salvation of Mankinde from the Crucifixion of Jesus Christ 5. By influence of bad Example by setting loose and bad Examples for others to imitate So men are guilty of others sins as namely when Children sin by the Examples of their Parents those very Parents are guilty of their Childrens sin So wee have some Families that inherit the lusts as well as the lands of their Ancestours Parents swear and curse and so do Children Parents are Drunkards and so are Children Parents are unclean and so are Children as they make them rich by their Livings so they make them wretched and debaucht by their lives this is to make themselves partakers of all their sins So when people sin by the looseness and licentiousness of their Minister that Minister is guilty of those very sins that the people so commit which made Austin though a very holy man so exceeding jealous of himself in this case that that was his constant Prayer Libera me Domine a pecca is meis alienis Lord saith hee deliver mee from mine other mens sins those sins that others have committed through my carelesness and incogitancy And indeed Examples are more cogent and influential a great deal than Precepts The Adulteries of Jupiter and other Pagan
least the Translatour does here seem Critically to distinguish between companying and keeping company vers 9. compared with 11. I wrote to you in an Epistle not to company with Fornicators but now I write to you not to keep company Company wee may yea wee cannot avoid it but keep company wee must not with wicked men As elsewhere the Holy Ghost distinguishes between sinning and committing sin Hee that is born of God doth not commit sin saith St. John The holiest man on this side Heaven cannot but sin saith the same Apostle aye but hee that is born of God does not commit sin sin hee does but commit sin hee doth not i. e. hee doth not delight in it hee doth not use it hee doth not make it his practice So here Wee read in Scripture where wicked men have often fared better for the godly as Laban for Jacob and Potiphar for Joseph and Ahab for Jehoshaphat c but wee never read that godly men fared better for the company of the wicked but rather worse Psal 119.115 Depart from mee yee evil doers for I will keep the Commandements of my God it is a very hard matter to keep wicked company and to keep the Commandements of God together The Lacedemonians would never suffer a stranger to bee with them above three daies for fear of infection and corruption with their evil manners And verily those that are strangers to God and godliness should bee as little as may bee our companions 8. By Maintenance by upholding and incouraging men in their sins though thou never committest them thy self yet thou art guilty 2 Joh. 11. Hee that biddeth him God speed is partaker of his evil deeds Though thou dost not commit it yet if thou dost applaud it and rejoyce in it and say it is well done thou art a partner if thou art not the Mother of it yet thou art the Nurse of it if thou art not the Father of it yet thou art the Guardian of it and God will lay the brat at thy door as sure as if thou hadst begot it Thus I have done with the first thing how wee become guilty or how many waies partakers of other mens sins There are many more might bee named as by hindring good by excusing evil by administring occasion by not reproving not mourning not reclaiming c. But these and many more that practical Authors handle they are but underling-sprigs from the great branches that I have opened 2. Why a Christian must bee careful to avoid and not to partake of other mens sins The reasons of the Doctrine Answ Out of a threefold Principle 1. Out of a Principle of Charity to our Brethren 2. Out of a Principle of Pitty to our selves 3. Out of a Principle of Piety to God 1. Out of charity to our brethren that we be not means and instruments to promote their ruine and destruction for to partake of other mens Sins though it does more burden us yet it does never a whit ease them but does rather harden them and confirm them in their practises for company in sin makes men act it with the greater confidence Now this is to do the Devils part in the habit of a friend Sirs we must be charitable Charity is the golden rule charity is the bond of perfection now if it be a piece of charity to help up our brothers Oxe or Ass when he 's fallen into a ditch Exod. 23.4 Sure 't is more charity to do as much for his soul Jude 23. Others save with fear pulling them out of the fire Sin is the deep ditch of the soul and Sin is the Hell fire of the soul as it were here should be lifting and plucking indeed The neglect of this duty of keeping one another from Sin the Scripture calls an hating of our brother Lev. 19.17 Thou shalt not hate thy brother in thine heart thou shalt not suffer sin upon him I observe in company that if many persons sit together by a fire and a spark flie upon any one of them every one is ready to shake it off and beat it off and why should not we be as friendly and charitable to mens souls when Sin which is as Hell flakes lies smothering in their consciences or burning upon their souls 2. Out of pitty to our selves that we may keep our selves from the blood of other mens souls and secure our selves from the judgements of other mens sins For the former sayes St. Paul Acts 20.26 27. I take you to record this day that I am pure from the blood of all men for I have not shunned to declare unto you all the counsel of God had the Apostle connived at or consented to their sins God would have made inquisition for the blood of their soules at his hands For the latter sayes Jacob Gen. 49.5 6 7. Simeon and Levi are brethren instruments of cruelty are in their habitations Oh my soul come not into their secrets unto their assembly mine honour be not thou united Why Oh I will divide them in Jacob and scatter them in Israel he would not have an hand in their sinfull union because he would not have a share in their dreadfull division they were united in sinne and they must be divided in punishment 3. Out of piety towards God God forbids it Ephes 5.7 be not partakers with them and God forbid that we should do it Nay God abhorres it and condemnes it Psal 50.18 21. When thou sawest a thief thou consentedst with him and hast been partakers with the adulterers c. These things hast thou done but I will reprove thee and set them in order before thee This sin is a breach of all the Law at once being against the Rule of Charity Hee that hath his own sins alone doth only commit them but hee that takes other mens sins doth highly approve them and this greatly dishonours God it is worse partaking of sin than committing of sin Rom. 1.32 They do not onely do the same saith the Apostle but have pleasure in them that do them that 's worse Wherefore Zelophehads daughters pleaded in Mitigation of their Fathers offence that hee died in his own sin hee was not partner with Korah but died in his own sin It is worse to bee a partner than to bee an actor Numb 27.3 3. Application 1. Information Is there such a thing as partaking of other mens sins after this manner 1. Hence you may bee informed of the Equity and Justice of Gods proceeding in punishment you oft-times see God punishing one mans sin upon another or at least hear of it and you think it strange why this Oedipus will read you the riddle This Clue will conduct you through the labyrinth they have been some way or other partakers of those sins either by contrivance or by compliance or by connivance c. one way or other else God would never punish them if they have not been actors they have been abettors Shall not the Judge of all the world do
his mercies and promises and pardoning grace True repentance among other companions is alway attended with these three what carefulness what indignation what fear hath it wrought in you 8. Consider sin reiterated riseth high addes another figure to increase thy account Is the sin of Peor too little for you old sins in ignorance but that you must this day again turn away a new The Lord keeps an account how often and how often thou hast-committed such and such a sin Josh 22.27 28 Am. 1. and 2. chap. Num. 14 22. at length saith for three transgressions and for four I will not turn away their punishment when Israel had seen Gods works forty years and tempted him ten times he sware they should not enter into his rest In the Law if an Oxe did gore a man and the Master knew not of it the Oxe should dye not the owner but if the Oxe was wont to push with his horn and the Master was told of it Oxe and Master were both to dye Exo. 21.28 29 Lastly though I will not say to thee who art a frequent Relapsarian it is impossible as to the malicious relapser yet I say Remember that every time the bone is broken the more danger and though thou mayst possibly after a second breaking have it well set yet thou mayst at times against weather specially when in years feel it to thy dying day thy sins will lye down with thee in thy grave Job 13.26 and in sickness and trouble thou wilt possess the sins of thy youth I conclude all as St. Jude concludes his Epistle Now to him that is able to keep you from all falling and relapses and to present you faultless before his presence with exceeding joy to the only wise God our Saviour be glory and majesty dominion and power now and for ever Amen How may we be so Spiritual as to check Sin in the first risings of it Gal. 5 16. Walk in the Spirit and ye shall not fulfill the lusts of the flesh THe Case of Conscience to be discussed this Morning from these words is How a Christian may be able to check sin in the first risings of it And without controversie great is this Myste of godliness and if any other of inestimable use and moment in the practise of Christianity As the title which Solomon inscribes on the Frontise-piece of that divine Poem of his the Canticles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs and as Aristotle calls the Hand the Instrument of Instruments and the Mind the Form of Forms so may we with as just a reason style this holy skill of arresting and intercepting sin in its earliest motions and overtures the Art of Arts. Could the Chymists ever compass their grand Elixir it were but a poor and cheap trifle in comparison of this grand Secret of the School of Christ So that the Case of Conscience before us like Diana of the Ephesians is great and illustrious amidst it's fellows My Text presents us with it resolved in this excellent Rule of sanctification Walk in the Spirit c. Wherein we have 1. The principle and root of sin and evil the flesh with its lusts 2. The opposite principle and root of life and righteousness the Divine Spirit 3. The terms and bounds of a Christians conquest how far he may hope for victory Ye shall not fulfill the lusts of the flesh 4. the method and way of conquering Walk in the Spirit of each a word 1. The principle and root of sin and evil the flesh with its lusts The Apostle meaneth pardon the phrase a spiritual flesh not that of the body but the minde The immortal souls of men through their Apostasie from God the blessed source and original of all goodness are become carnal Rom. 4.7 There is a principle of evil radicated in the very nature interwoven in the very frame and births and constitution of all men a byass that turns us off in large and wide aberrations from the paths of life and happiness but with notorious partiality seduceth us into the ways of sin and death This the Scripture calls the a Eph. 4. 7 22. old man b Rom. 7.23 24. the law of sin in our members and the body of death c. The wiser Heathen felt by the very dictate of Reason that humane nature was not either as it should be or as they could have wisht it what meâ—neth else that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hanging flagging of the souls wings that drooping of her noblest faculties that fatal unwieldiness and untractableness of the will to vertue which the Platonists so much complain of and what meaneth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that reluctancy to the divine life and that impetuous hurry and propension wherewith they felt themselves driven head-long towards folly and sensuality This flesh in man this corrupt and depraved nature is perpetually fly-blown with evil lustings This body of death like a rotten carcase is constantly breeding vermine as a filthy quag-mire a noisom Mephitus or Camarina sends out stench and unsavouriness This Region of the lesser World like Africa in the greater swarms with monsters it is the valley of the shadow of death a habitation for dragons and a Court for Owls where dwells the Cormorant and the Bittern the Raven the Scrich-owl and the Satyre if I may allude to that of the Prophet Isa 34.11 12 13 14. The Apostle sets down elegantly the whole pedigree and lineage of evil Jam. 1.15 Then when lust hath conceived it brings forth sin and sin when it is finished bringeth forth death Lust is the root of bitterness fruitful in all the unfruitful works darkness and these like the Apples of Sodom and Clusters of Gomorrah if you gather them crumble into the dust and ashes of death they are fruits nigh unto a curse and whose end is to be burnt That is the first The old Adam Heb. 6.8 the flesh with it's lusts 2. We have here the second Adam who is a quickning Spirit 1 Cor. 15.45 There is in good and holy souls an immortal seed a principle of life and righteousness an antidote to the former poyson for the law of the Spirit of life which is in Jesus Christ hath made us free from the law of sin and death Rom. 8.2 Philo the Jew or whoever was the Author of that noble tract in the Apocrypha Wisd 7.6 called the Wisdom of Solomon stiles it The unspotted Mirrour of the power of God and a pure influence flowing from the glory of the Almighty Every one that is in Christ is a 2 Cor. 5.17 a new creature b Joh. 3.3 4 5 6. born again c 2 Pet. 1.4 anâ— made partaker of the divine nature for it is the royalty of that King of Saints d Rev. 21.5 Behold I make all things new The divine Spirit that great and heavenly
sight are often but as the uncertain twinkling star-light to us whereby to steer our course All that 's said of Moderation will more clearly appear if we consider it's Extreames from the nature of God's Commands which are of two sorts 1. Some are affirmative and those either general what we must do c. and imply the end for which and all the circumstances that necessarily attend our doing it Or particular and express the circumstances external as time and place and internal usually called the manner which comprehends the quality and the moral quantity or proportion we are speaking of which implies the intenseness frequency and duration of our actions These continually oblige us though not to continual practice but only when God requires the former by way of more absoluteness the latter more conditionally as depending thereupon 2. The other sort of precepts are negative some what we must not do and so consequently at once forbid all the concomitants of such actions as are prohibited others not forbidding us the object but rectifying us about it in the end we most do it for manner how c. both which obliges us to continual observance and in morals to the contrary duties By which it appeares in our not right proportioning our actions we sin in omission by not doing so fully as he commands in commission when we do those things that are our duty but exceed therein and go beyond the bounds God hath set us and this is formally immoderateness which is rectified by Moderation As for actions materially evil as Jonah's being angry with God hating virtue and loving vice c. which are absolutely forbidden no proportion is to have place but it and all other circumstances together with the action wholly avoided or suppressed because towards undue objects forbidden us there can be no defect in regard there should be no action and therefore no Moderation or government thereof For instance in those two great Commands on which hang all the Law and the Prophets as our blessed Saviour tells us Matth. 22.46 Thou shalt love the Lord thy God with all thy heart and with all thy Soul and with all thy strength and with all thy mind and thy Neighbour as thy self Luke 10.27 Here 's the grace of Love required to act towards God the manner exprest in heart soul strength mind the measure in the four all 's the New Testament adding one to the three of the Old Testament so far is the Gospel from detracting from duty here can be no excesse in regard we can never love him as he deserves not only in regard of what he hath done for us but is to us being our end and happinesse and towards our Neighbour the manner exprest as thy self i. e. truly and sincerely but not with all thy heart c. that 's only God's due who is absolutely to be loved for himself others for him Herein alas Grace is defective but never exceeds so that Moderation hath here no place for if we love any person or thing more than God Christ and our selves it is not the action of Grace but sinful affection which is to be moderated For he that with his natural affection loves Father or Mother Wife or Child which yet they ought greatly to love more then God or Christ is no◠worthy of them I am not ignorant all this while that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently used in a forinsecal or Law sense more strictly the Moralists Schoolmen and Civilians borrowing it from Aristotle and restraining it to that particular Moderation of mitigating strickt Justice in the execution of humane Laws and so is rendred equitas equitie Which is either that of the Magistrate in his publick capacity and is so clementia clemencie and is opposed to cruelty the Magistrate being obliged as not to write his Laws in blood like Draco's so also not to execute them with cruelty though where requisite with severity but to moderate them by the Law of Nature other Laws former prcedents constant customs which hath the nature of Laws or the reason and end of the Law which is more equitable and more Law say some than the letter and amongst Christians by the written Laws of God that there may be convenientia poenae ad delictum or a proportioning punishment to the quality of the offence all circumstances which the Law cannot possibly foresee or provide for being duly considered This includes all Superiors Political Ecclesiastical Domestical c. and is frequently joyned with Justice and Judgement in Scripture as executed both by God and man Psal 98.9.99.4 Is 11.4 Prov. 1.3.2.19.17.26 Micah 3.9 c. Or secondly that of private persons or publick in their private capacity which is between party and party when according to the rules of equity we omit what the rigor of the letter of the Law would adjudge us thereby neither injuring our selves or others which is usually called probitas or honestas by us common honesty that should be 'twixt man and man And hence some borrow it and restrain it to that carriage the Law takes not cognisance of in our meeknesse and gentlenesse making it that single Vertue the Moralists call mansuetudo we meeknesse But though it be all these yet 't is also more these not reaching the latitude of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the extent of the duty here in joyned the word being not used here in that strict sense the Philosophers use it as the learned Grotius well observes upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scoliast in l. 1. Thucyd. but for that equalnesse of mind and spirit that becomes us in our conversation and diffuseth it self through many very many other actions than are proper to these Vertues and though sometimes restrained to this or that particular kind of Moderation yet in it's latitude as the best Philologers tell us denotes mediocrity indifferency equality or the like And in this general acception which I may call the Moral or Theological Sense not restraining it to though not excluding the forinsecal and stricter acceptation thereof I shall through Gods assistance handle it The rather because our Judicious and Learned Perkins hath in a peculiar little Tractate already spoken sufficiently to that particular of the Moderation of Justice by the Magistrate and private persons in reference to their remitting from the rigour of the Law which every one may peruse and I seriously wish they would also practise 2. General now follows The exercise of Moderation The exercise of Moderation wherein the case proposed is included viz. Case Wherein must we practise Moderation Which necessarily implies the external object or about what our Moderation must be conversant and appear to all call it the object of the faculty or of the action or of Moderation when imployed in