are as a bulwark and fence to guard the heart against sinne The Spirit it is as the sluce of a pond if the flood-gate be down it keeps the water within its bounds but if you pull up the sluce what an inundation of water will there be 2. If thou wouldst have the Spirit to keep thee from evil thou must labour to keep thy selfe the Spirits keeping of a man doth not exclude his holy care to keep himselfe Psal 18.23 this was Davids practice He kept himselfe from his iniquity he would not make Gods care to keep him an occasion for him to be idle Remember and take this for a rule that if you do not take care to keep your selves from the occasions of sinne the Spirit will never keep you from the execution thereof and therefore you reade 1 Joh. 5.18 that he that is begotten of God he keepeth himselfe that the evil one toucheth him not and so speaks Jude Keep your selves in the love of God Jude 23. 3. What cause have regenerate men to blesse God both in reference to themselves and in reference to wicked men 1. In reference to themselves to what evil would not the flesh have drawn you had it not been for the contrary working of the Spirit in you I appeale to your own conscience how often have you resolved to do wickedly nay how farre have you gone in it insomuch that you have resolved on the time when on the place where and the manner how to bring your intended evil about and yet God hath kept you from your intended purpose so that ye could not do the evil ye would what cause have you to blesse God for positive grace and not only so but for preventing grace that you have been restrained from sin It was thus with David with a full resolution he did resolve to kill Nabal and all his family but the Spirit of God prevented it by setting home the counsell of a poor woman and therefore here upon see what cause you have to blesse God for preventing grace and that you may be provoked hereunto I would leave with you some considerations upon a twofold account 1. If you consider the universality of that corruption that is in your natures 2. If you consider the strength of it 1. If you consider the universality of corruption in the universality of persons all the children of Adam are infected with this common contagion all having sinned in him and so are guilty of the punishment so are they obnoxious to the contagion of Adams sinne Rom. 5.12 2. If you consider the universality of parts there is never a part of man but it is defiled with sinne even regenerate men as there is something in every part sanctified so there is something in each part unsanctified as there is grace in every part so there is sinne in every part 3. In regard of the object a mans nature it is averse to all good and prone to all evil Corruption of nature it is set out by Divines by comparing it to that rude Chaos which was before the creation in which rude heap there was vertualiy all creatures which afterwards the Lord created So it is with corruption of nature it hath vertually in it all the sinnes acted in the world 4. There is an universality in respect of the time this corruption of nature it was not only in one age of the world and not in another but in all ages of the world It reigned from Adam to Moses Rom. 5.14 even over those who had not sinned after the similitude of Adams transgression Now put all these together that all persons and all parts of men are corrupted and that in all times and that this corruption prompts you to all sinne consider but all this and have you not great cause to admire that there is no more wickednesse committed in the world 2. Consider not only the universality of corruption but the strength of it If it were but a weak enemy it were not so much but there is great strength and potency in it and therefore it is called sometimes an enticing and sometimes a drawing enemy and if it cannot entice by policy it will draw by power 2. We are to magnifie Gods grace in reference to wicked men that are enemies to the Church of God if the restraining grace of Gods Spirit did not withhold wicked men from doing the evil they would there would be no living in the world if it were not thus every wicked man would murther every man that angred him and he would deceive every man that dealed with him we should have all humane societies overturned the Church of God rooted out from under Heaven did not God by the common workings of his Spirit restrain men Psalme 76.10 God he will turne the wrath of man to his praise and the remainder of wrath wilt thou restraine It is spoken of Gods enemies and God will restraine their wrath by the common workings of his Spirit and it shall evidentially turne to his praise and shall be conducible to the glory of God and the good of his people You have a famous instance in Laban and Jacob Laban came with a mischievous intent against Jacob but God meets with him Gen. 31.29 and gives him a charge that he should not meddle with Jacob no not so much as to speak against him God laid a mighty restraint upon Labans spirit so that he could not do the mischief he intended Gen. 33.4 So likewise in the case of Esau and Jacob Esau he pursued his brother with a deadly hatred insomuch as he resolved when the dayes of his fathers mourning were over to kill his brother but God did so alter his disposition and restrain his bloody intent that when he met with his brother he fell on his neck and kissed him To this purpose the Psalmist hath an expression that the Lord shall cut off the spirit of Princes he is terrible to the Kings of the earth Psal 76.12 In other translations it is The Lord shall restraine the spirit of Princes and it was so in all ages and it is so in this age Men that hate religion though they have much power in their hands yet the power of their hands shall not come into act and because there is no wicked man in the world which shall do the evill he would therefore you have much cause to blesse God Pharaoh though he had much power in his hands yet God delivered his people out of his hands and thus the Lord would not suffer Balaam to curse his people Num. 23. Psal 105.14,15 he will suffer no man to do them harme as David speaks yea He reproved Kings for their sakes saying Touch not mine anointed and do my Prophets no harme Sermon XXVI At Lawrence Jewry London Februar 9. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the
rather then charge it upon our selves There are three things which men usually lay the blame upon Either upon God the devil or else upon other men 1. Upon God and so did Adam The woman whom thou gavest to be with me she gave me of the tree and I did eat Gen. 3.12 thus he layes the blame of his fall upon God himselfe if thou hadst not given me this woman she had not tempted me and I had not eaten 2. Others say the blame upon the devil and yet if there were no devil to tempt us weshould tempt ourown selves and indeed neither the one nor the other is to be blamed God is never to be blamed though the devil be sometimes to be blamed the Apostle James tells you that God tempts no man James 1.13 And the devil sometimes is not to be blamed James 1.14 because thy own nature is a tempter to thee so the same Apostle declares that every man is tempted when he is drawn away of his own lust and entised Lust conceives sin the devill may be the Father to beget sin but the flesh is the mother which conceives nourisheth and bringeth forth sin and the reason is this because the devils suggestions could do no harm were it not for our vicious inclinations The devill came to Christ but he found nothing in him the devil shak't the bottle but it was a Crystal glasse of pure water there was no mud in it but thou though thou hast a fair appearance yet if the devil do but rake into thy heart the mud of thy corruption doth quickly appear 3. Again some there are who will lay the blame of their sinne upon men and thus did Aaron when Moses chode him for his Idolatry Exod. 32.22 Thou knowest the people sayes he that they are set on mischief he would fain shift off and excuse his own wickednesse by laying it upon the people yet this would not serve his turn for God charges the sin upon him Nothing is more natural then to excuse and hide our sin Job 31.33 and therefore it is said that men cover their transgression as Adam if thy heart were not in the fault examples of sin would rather provoke to detestation then imitation Others there are who will lay the blame upon the badnesse of the times whereas if thou hadst not a bad heart thou wouldest be good in bad times if thou hadst a good heart the worse the times were the better thou wouldest be and therefore lay the blame of thy sin where it ought to be upon the naughtinesse of thy evill heart Vse 3 Of exhortation doth the flesh lust against the Spirit oh then joyn with the motions of the Spirit against the flesh though thou art a godly man and sin shall not damne thy soul yet it may wound thy conscience and will eclipse thy comfort And though thy sirs cannot as to damnation huurt thee who art a childe of God yet they may hurt others As Tostatus oâ—seves upon the 1 Chron 21.1 where it is said That Satan stood up against Israel and provoked David to number the people Observe it is not said that Satan stood up against David but against Israel and the reason is this David was a publick person and the devil knew if he could provoke him to sinne Israel should smart for it and therefore the devil in tempting David stood up against Israel so that if thou art a publick man and the devill get thee to yield to sin others will be hurt by it Vse 4 Lastly you who are regenerate remember that you carry flesh and blood about with you you have the flesh lusting against the Spirit and there is a repugnancy in your spirits to the holy Spirit of God go home therefore and complain of the contrariety and naughtinesse of your hearts Gen. 25.22 and say as Rebecca when she had two babes strugling in her womb Why am I thus thou hast an Esau and a Jacob within thee nature and grace evill motions strugling against good motions go unto the Lord and say Rom. 7.24 Why am I thus and with Paul Oh wretched man that I am who shall deliver me from the body of this death Sermon XVI At Lawrence Jewry London Decemb. 29. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would I Now proceed to the second part of the conflict the Spirits lusting against the flesh the flesh began the onset first because there was flesh in us before the Spirit but the Spirit doth undertake the war and as the flesh lusts against the Spirit so the Spirit against the flesh Before I draw out the point I shall clear one Scripture which seems to contradict this which is in Ephes 6.12 where it is said that we wrastle not with flesh and blood but against Principalities and Powers against the Rulers of the darknes of this world against spiritual wickednes in high places This place may be renonciled with the Text two wayes First when the Apostle sayes we wrastle not with flesh and blood but against Principalities and Powers the words may be understood not simply or absolutely but comparatively and if you take flesh and blood there for corrupt nature then the meaning is this that we do not only wrastle with flesh and blood corrupt nature within but we have also the devil without against whom we are to stirre But the more likely reconciliation of this place is this it is said in the Text that we do warre with the flesh and in the Ephesians that we do not warre with the flesh now though the same word be used in both places yet it is used in a different sense and that you may know how it is used in both places â—ake these three acceptations of the word 1. Flesh and blood is sometimes taken for corrupt nature and so is that saying of Christ to be understood Matth. 16.17 Flesh and blood hath not revealed these things unto thee 2. Flesh and blood is taken for the natural body of man so it is used in 1 Cor. 15.50 1 Cor 15.50 Flesh blood cannot inherit the Kingdom of God that is as now we are living in the world as our bodies are now natural corruptible mortal bodies they are not capable of the glory and happines of Heaven 3. Flesh and blood it is taken for wicked men in Scripture and so it is taken in Ephes 6.12 Isay 66.16,23 Ier. 25.31 Zech. 2.13 Gal. 1.1 We wrastle not against flesh and blood that is not so much against wicked men as against the devil the ruser of the darknesse of this world and thus you have the reconciliation of these places The flesh lusts against the Spirit that is the motions and workings of Gods Spirit they do oppose the motions to sin of corrupt nature so that
wanting this there would be hope that it would be tyred and wearied out at last but this is the nature of corruption it is unweariedly an enemy against the Spirit Things that act naturally act unweariedly the fire is never weary of burning nor the water of ebbing and flowing because it is natural to those creatures the Sun is never weary of going its course because its motion is natural sin it is a thing natural to thee thou wast borne in in it and bred up in it and therefore it acts unweariedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This war between the flesh and Spirit is a truceless war 6. Corrupt nature it is an inward enemy it dwells not only with us but in us and therefore sayes Paul It is not I but sin that dwelleth in me Rom. 7.20 An enemy without to assault a City cannot do much hurt if the walls be strong and well mann'd but if there be traytors within as well as assailants without it will indanger that City Remember thou hast not only the Devil without but corrupt nature within a sin within which ever seeks to betray thee A little thief once gotten in there is more danger of him then of all the robbers without Corrupt nature is this little thief which alwayes will seek to betray thee to the Devil 7. This corruption of nature it is a continual enemy against the Spirit There is nothing which acts continually but corrupt nature the eye is not alwayes seeing the Sea not alwayes flowing the Sun not alwayes shining but corrupt nature it is alwayes working the Spirit cannot send forth a good motion but the flesh labours to send it back again and to quenâ—h it The Devil is not always tempting nor the world alwayes vexing but the flesh is alwayes resisting the Spirit 8. The flesh it is a politick enemy against the Spirit it works more by flattery James 1.14 then by force Every man is tempted when he is drawn away of his own lust and enticed It is a Metaphor taken from fisher-men which shew the baite but hide the hook it works slyly and subtilly 9. It is an outragious enemy against the Spirit The Apostle exhorting the Thessalonians to holinesse and sanctification 1 Thes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids them not to walk in the lust of concupiscence as the Gentiles which knew not God Not in the passion of concupiscence as the original hath it corrupt nature it is inveterate against a man and therefore it is called a burning in lust Rom. 1.27 and what is more fierce and outragious then fire burning Corrupt nature it puts the soul on fire so also it is compared to a horse rushing into the battell It is called a drawing of sin with cart-ropes to note the eagernesse of a sinner it is fierce out ragious and violent 10. It is an equal enemy in all men it is not in one man more and in another lesse but in all alike all are equally tainted with it and there is this reason for it because all men are equally alike in Adam otherwise some men should be more in Adams sin then others which is impossible We are all sons of Adam and therefore are all equally polluted yet this is true that actuall corruption is more drawn out in some men then in others some are more profane some more incontinent some more passionate then others because in some there are strong natural inclinations and more prevalent corruptions then in others to some sins yet no man is more corrupted in his nature then another and therefore thou which art regenerate thou hast as much cause to bewaile a corrupt and sinful nature as any Devil in hell hath And these are the properties of this enemy which wars against the soul Vse 1 Let the consideration of this stirre you up to thankfulnesse that notwithstanding corrupting nature hath all these properties to wit that it is so powerfull so malicious so universal unsatiable indefatigable inward subtile and outragious an enemy yet that it could not hinder converting grace blesse God that converting grace hath conquered this enemy and notwithstanding all its potency malice and subtilty yet hath brought it into subjection 2. Blesse God for establishing grace This is one of the wonders of the world that a childe of God should have so much corruption in him and that that corruption should not destroy grace the wonder appeares in this Adam who had no sinful nature seeing only he was a mutable creature left to the liberty of his own will yet being tempted by the Devil fell And the Angels in heaven who neither had an evil nature within nor a tempting Devil without yet rhey fell also But thou who hast both a tempting Devil without and a corrupt nature within yet thou shalt not fall Oh blesse the Lord for this It comes from this thy being interessed in an unchangeable Covenant because thou art chosen by an unchangeable decree and kept by an unchangeable God therefore being once in the Covenant of Grace thon art alwayes kept therein Jude vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.5 blesse God for this unchangeable grace of his towards thy poor soul whereby thou art kept unto salvation whereby the people of God are kept from falling Vse 2 Let this also stirre you up to watchfulnesse against the motions of sin in your corrupt natures If the flesh hath all these properties have you not cause to keep watch and ward in your own hearts There is this reason why thou should'st be watchful because thy corrupt nature hath a manifold advantage against grace 1. It hath been longer in thee then grace hath been Therefore in the first place it is said The flesh lusteth against the Spirit which is a great advantage As we may observe in military affaires when a pitcht battel hath been fought that Army which first takes the field will be sure to chuse ground for their own advantage Thy corrupt nature which warres with the Spirit it was first in the field and so hath got wind and ground thou waft borne a sinner with an evil nature but not with a divine nature therefore here in the Text the flesh begins the conflict watch therefore against the flesh having this advantage against you 2. The flesh hath not only the advantage of time but of number there is more of flesh in thee then there is of the Spirit more kindes of sin then of grace there are more weeds then flowers in the best garden more corruptions then graces in the best soul I may appeal to your experience whether ever you have acted so many graces as sins in the Chapter wherein my Text is there are seventeen sins mentioned in the catalogue but there are but seven graces to shew that the flesh is more in us then the Spirit there are swarmes of lusts and vain thoughts but alas how few good thoughts and holy motions of the Spirit of God are there in
but it is called so because the devil is an instrument to set on our sinful nature to sin this thorn in the flesh was left in Paul to humble him and this is the true and proper reason why God will not have regeneration to be as perfect as Creation because he would keep us humble So it is that humility the best of graces comes from the worst root our sin and pride the worst of sins comes from the best root our graces How wise and how good is God that by this thorn in the flesh he doth prick thereby let out the impostumation of pride out of our hearts 2. To make the regenerate put a difference between earth and heaven between being in a course of pilgrimage and in their fathers house Heb. 12.22 In heaven the spirits of just men are made perfect but they are not so on earth if the spirit were made perfect we should have all spirit and no flesh In the wildernesse there were scorpions and fiery serpents but in Canaan there were none this world is a wildernesse and whilest we live here the fiery serpents of sin will sting us but when we come to heaven we shall be above sin Corruption now dwells in the soul as the body in a house and so long as the soul dwells in the body sin will dwell there in the soul but when we come to heaven then corruption shall put on incorruption And we shall be freed not onely from the natural corruption of the body but also from the moral corruption of the soul by sin 3. Which is the chief reason of all God suffers it that so you may the more prize a Mediator if you had no sinne you would prize God only as a Creator and not Christ as a Mediator Sin makes you to prize a Saviour thus it was with Paul O wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord Rom. 7.24 as if he should say if I had been perfect I should have thanked God as a Creator as Adam in Paradise but now having a sinful nature it makes me to prize Christ as a Mediator delivering me from sin I may exemplify this by an Elephant which as some say if it once falls to the earth cannot rise again and therefore Naturalists say that the Elephant doth not lie down to sleep but doth sleep leaning to a tree now the story is this An Elephant being fallen to the earth and a man having helped him to rise the Elephant like Andronicus his grateful Lion followed his Benefactor whereever he went so it is with us we were fallen and no help but Christs could raise us up how should we then be lift up with humble thankfulnesse to God who hath therefore suffered us to fall that we might thereby learn to prize the help we have and hope to have by Jesus Christ 4. God suffers corruption in nature to try his people which side they will take in this conflict here are two Camps pitcht army against army and the Lord leaves the flesh in thee to try which side thou wilt take wilt thou cleave to the strongest side wilt thou worship the rising Sun why then thou wilt side with the flesh for many times and for the present that conquers though indeed the final issue and conquest will be on the Spirits side Now will you war against the flesh and side with the Spirit in opposing the motions of sin hereby will the Lord make a trial of you Deut. 8.2 The Canaanites and Jebusites were left in the land on purpose to try whether the Israelites would cleave unto the true worship of God so God suffers corruption to bein us to try the truth of our grace 5. The Lord suffers motions to sin to be in the hearts of his own people that so he might make use of the motions of sin to keep men from the acting of sin and this is a mysterious consideration God so disposes of it that those sins which we most are frequently tempted unto we shall be most watchful against A man that is suddenly tempted may yield but a man often haunted with motions to sin God in his wisdome makes use of these motions to prevent the action Had David been often haunted with motions to those great and abominable sins of adultery and murder he might happily had time to have bethought himselfe and so prevented the acting of them and the like of Peters denial of Christ but both these servants of God were suddenly surprized And these are the reasons why God leaves regeneration so imperfect The next Quere is to shew what rules you should follow that so the motions of the flesh exciting to sin may not prevaile against the Spirit 1 If you would not have the flesh in its sinful motions prevaile over you then resist them whilest they are but bare motions before they break forth into actions Crush the Cockatrice in the egge tread out sin which is the fire of Hell while it is in the spark the suggestion and motion As we say It is easier to keep out an enemy then to beat him out being once gotten in so it is easier to keep out sin then to beat out sin sin in the motion it is like an enemy in the suburbs not got into the city and if thou wouldst not yeeld to these motions resist them whilest they are so quench them while they are motions A disease if it be taken in time Principiis obsta serò meâ—icina paratur Cùm mala per longas invaluêre moras before the humours be gathered together may easily be cured Do to thy sins as Pharaoh gave command should be done to the Israelites children he would not stay till the children were grown up to yeares but commanded the Midwives to kill them assoon as they were born this was a cruel act in him but thus do thou to thy sins and it will be a merciful act in thee to thy soul what Pharaoh did most cruelly do thou do prudently against thy sins kill them when they are in the birth and there are three cogent reasons why you should take this course 1. Because if you resist motions whilest they are motions you shall be sure not to find the devils suggestions to joyn against you with the fleshes motions take but this experiment if thou hast a motion in thy nature to sin and doest act that motion the devil will then joyn with thy corruption to make thee act that sin again The devil he knowes not the motions to sin that are in thy heart but as thou actest such motions as suppose thou art tempted to lust and thou yeeldest to it hereby the devil knowes what motion there was in thy heart and thy love to that sin and so will be ready to tempt thee to the committing of that sin again therefore resist motions while they are so and by this meanes you will
hinder the devil that he shall not joyn his suggestions to the sinful motions of your own hearts 2. If you do not resist motions while they are motions there will be a more eager vehement pronenesse to sin in your natures then was before acting of sin is not the way to cease and quell a sinful motion but to increase it it is as it were a casâ—ing oile into the fire to make it burn the more the way therefore to quell sinful motions is to withstand whilest they are so In Philosophy we say that acts do strengthen habits Habitus acquiritur actibus actus confirmant habitum if a man hath a habit of any grace acting of that grace makes the habit more strong thus it is in sin acting of sin begets a greater pronenesse thereunto and therefore it behoves you to keep under sins motions lest they lead you farther to sinful actions For sinful suggestions when they meet with our sinful inclinations the inclination begets consent consent acting acting continuance of act then delight then security and then scornful contempt of all reproof and means of amendment If you keep not under sin in its motion it will be more difficult for thee to suppresse corruption if a house be on fire and you can keep the fire within there is no danger of a great conflagration but if it break out into the aire and the winde take hold on it then it will burn exceedingly thus it will be with thee in regard of thy sin if thou keepest it not under in the motion it will be hard for thee to suppresse it afterwards We take physick by way of prevention health of body and soul too is more easily preserved then restored A sore neglected growes a gangrene one part being infected after another till there be no soundnesse in the flesh 2. Keep off from all external occasions of that sin which thou hast a motion to commit whatever thy sin be suppose it be pride wear not that apparel which may minister an occasion of pride suppose drunkennesse keep from bad company if it be uncleannesse Prov. 5.8 keep off from the dore of the harlot carefully avoid occasions of sin This is very imitable in Joseph Gen 39.10 it is said that as his Mistresse spake to him day by day that he hearkened not unto her to lie by her or to be with her he kept out of her company as much as might be And this is the counsel and command of the Lord Keep thee far from a false matter Exod. 23.7 the occasions of sin are as it were the awakening of corrupt nature what else should be the reason that a man not thinking of sin when he hath an occasion hath a motion to commit it therefore be not ventrous to run upon occasions of sin and whensoever thou art moved to any sin keep off from the external occasion thereof A Divine sets out men ventring upon occasions of sin to be like those who pray to God they may not be burned and yet will thrust their fingers into the fire thou which prayest against sins motions have a care also to keep from sinnes occasions 2 Thess 5.27 Gods children are bound to abstain from all appearance of evil 1 Thess 5.17 and to hate the garment spotted with the flesh Jude 25. Jude 25. The Nazarite was not only to abstain from wine but also from touching the very husk of the grape Numb 6.3,4 Numb 6 3,4 3. Labour to unarm the flesh As the godly have armour and the peeces thereof are registred in the 6 Chap. to the Ephes So the flesh hath armour to fortify it self it is armed with power labour to conquer it with malice with an insatiable desire of thy ruine with manifold solicitations to sin Now labour to disarm it of all its pretences of all its policies You must do with sinne in this case as the Philistines with the Israelites they fearing that the Israelites would wage warre against them used this stratagem they would suffer no iron weapon to be found among them nor no Smith in Israel to make these weapons Do you as the Philistines did unarm sin take away any occasion which corrupt nature may have to act transgression in you you must do as the Rechabites did they were commanded not to drink wine and they would not yeeld to any temptation or solicitation to break that Commandment disarm sinne by taking away its occasions 4. Do not so much dispute with evil motions as resist them It is the folly of many that they will dispute with sins temptations whereas there is no man that hath ever consulted with flesh and blood but at last hath been overcome by it Count the flesh as thy enemy but never let it be thy Counsellor the flesh is a great dissembler it hath such subtile insinuations such slie evasions that it will cheat a man into sin and therefore do not dispute with it you will do with disputing with flesh as our first parents with the devil after disputing they fall to eating the flesh will tell thee this sin is profitable for thee and the other sin is pleasurable and suitable and therefore beware of sin and be more in resisting then in disputing with the flesh 5. Give thy selfe much to the exercises of mortification and the exercises of those duties which tend thereunto and this will be an especial means to preserve thee There are three duties I shall commend to you for this end Spiritual watchfulnesse prayer and fasting You have two of these duties prescribed by our Saviour together Mat. 26.41 Watch and pray sayes he that ye enter not into temptation The flesh will be still assaulting thee and Satan by thy flesh and therefore we had need to be still watching and praying the warre between the flesh and Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be much in watchfulnesse against the occasions of sin Watch over the outward senses of thy body and over the inward faculties of thy minde be much in prayer that sinful motions may be suppressed and subdued Do not pray as Austin Metuebam nè me exaudiret Deus Aug. who confessed that before his conversion through the light of a natural conscience he prayed against the lust of incontinence and the sins of his youth but was afraid that God should hear his prayer do not you so pray And joyn fasting with the duty of prayer it was Pauls custom 1 Cor. 9.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox à pugi ibus derivata qui propriè di cuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cum pugnis aut coestibus An tagomstam obtundere sayes he I keep under my body and bring it into subjection that is corrupt nature By the body cannot be meant the body in a natural sense who hereupon do excruciate and torment their body by whippings fastings and pilgrimage but the body here is termed the body of death by fasting prayer and
manner in every part of the body as it is in the whole body it is more eminently in the whole then in part but corrupt nature it is more in man then the soule is in the body for though the soule be in the body yet it is but in the members of the body for particular uses it is in the eye to see not to work and in the hand to work and not to see it is in the ear to hear and not to go and in the foot to walk and not to hear but sinne is in the soul not for particular acts but it is in every man and in every part of man provoking and enticing to all kinde of evil this the universality of that corruption found in mans nature for which we have great cause to be humbled Sermon XIX At Lawrence Jewry London Januar. 19. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would HAving opened the enmity and contrariety that is between the flesh and the Spirit I come now to answer two cases of conscience relating to this Doctrine and the first is this 1. If the flesh doth carry such a contrariety to grace what are the reasons why God is pleased to leave such contrary principles in the hearts of regenerate men 2. If there be such a contrariety which can never be reconciled then to what end is it for a man to oppose the flesh Quest 1 What are the reasons why even in regenerate men God suffers such a contrariety against grace Answ 1 I shall answer the question by these four particulars 1. God doth it for the clearer illustration of his mercy God would have shewed his goodnesse if man had never fallen but being fallen Rom. 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shewes his mercy to him The end of our redemption is that Gods grace and mercy might reign And herein you may see a manifest signal thereof that God should work grace in thee when thou hadst such a contrariety in thy heart against it this is great mercy though thou hast a contrary principle in thy nature to grace yet converting grace will overcome and though it do not remove yet it will subdue corruption and grace though it be opposed yet it shall never be expelled grace shall be conquerer at last though it be alwayes fighting whilest we are in this life 2. God is pleased to leave such a contrariety against grace even in the hearts of regenerate men that they might put a higher estimation on Jesus Christ If you had not had a contrary principle to grace you would onely have admired God as a Creator but now having a principle of sinne within you you come to see the need you stand in of a Mediator Adam in innocency needed not a Saviour but now thou being fallen by sin and having a principle of enmity in thy nature nothing but the power of a Saviour can take away this enmity by the work of sanctification and nothing but a Saviour can free thee from the guilt of this enmity even Jesus Christ as the Apostle speaks Rom. 7.24,25 I thank God through Jesus Christ that hath delivered me from this body of death it is he by whom thou art delivered from this guilt and enmity 3. The Lord leaves this corruption of nature in the hearts of his people to stirre up in them a greater and deeper measure of humiliation Humiliation it had not been a duty in us if the Lord had not left the remainers of original corruption in the hearts of his chosen indeed thou shouldest have delighted in God to all eternity but thou shouldest not have had this ground of humiliation if sinne had been totally extirpated This was Pauls case 2 Cor. 12.7 an eminent Apostle There was given him a thorn in the flesh a messenger of Satan to buffet him lest he should be exalted above measure There are foure interpretations given of these words some referre this thorn in the flesh to be meant of Hymeneus and Alexander which did vex Paul so but this is groundlesse Others referre it to some exquisite bodily disease but that can harldy be proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypr. Others referre it to the particular sinne of lust of uncleannesse but that cannot be admitted because Paul had the gift of continency and wished that all men were as himself as to that particular But here by the thorne in the flesh the most inquisitive and exquisite Interpreters understand it to be the sin of nature and it is called a messenger of Satan because the devil doth joyn with mans nature and doth set on the corruption of mans heart Now why was this thorn in the flesh left in Paul was it not to humble him lest he should be exalted above measure Deut. 8.15,16 Thus the Lord left the fiery scorpions in the wildernesse to humble the Israelites and the Lord leaves corruption in thy nature to humble thee that thou mightest not be puffed up in thy selfe but that when thou perceivest the corrupt workings of thy nature thou mayest be the more vile and base in thine own eyes 4. The Lord leaves this corrupt nature in thee for the exercise of thy grace Grace is never more exercised then when it is opposed hereby God will try the truth of thy grace and the honesty of thy heart whether thou wilt fall in with the Spirit and side with it against the flesh Thus the Lord left the Canaanites in the land to try whether the Israelites would joyn with them there is a contrary principle to grace left in us to try whether we will joyn with the flesh or follow the motions and dictates of the Lords Spirit Quest 2 The next Question is To what purpose is it for a man to contest with the corruption of his heart seeing that we shall carry this corruption to our grave we have heard that contraries can never be reconciled therefore to what end is it to strive against corruption when there will be no end of the combate I shall name three reasons that though it be true you cannot remove the contrariety that is in your hearts against grace yet there is just reason why you should maintain a contest against it 1. If you will not oppose corruption of nature it will break forth with greater rage and violence in your lives thou hast now an unclean nature but if thou dost not oppose it thou wilt have a vicious life let but thy nature alone and it will be like a field unmanured over-runne with briars and thornes Out of the heart proceed evill thoughts murders adulteries fornication thefts false witnesse blasphemies Matth. 15.19 if we stifle not evil thoughts in the heart they will break out you see into evill and inordinate practices of life so that herein though you cannot remove original
have a seed of grace remaining in them 3. Wicked men they do not so clearly discerne and sensibly bewaile the interruptions of the flesh as those who are godly do 4. The wicked they shall never be rid of the evil workings of the flesh neither in this world nor in that which is to come Sinne in this life shall hinder duty and in the world to come they will cast off duty But the godly though pestered with the flesh yet they shall one day be rid of the flesh And thus I have finished the first part of the double consequent Sermon XXV At Lawrence Jewry London Februar 9. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would I Am now to proceed to the second reference of these words and that is the Spirits conflicts against the flesh so that men cannot do the evil they would And the observation is this Doct. That the Spirit of God keeps regenerate men oftentimes that they shall not do the evil they would In the handling of which Point there are three particulars in the doctrinal part that I shall insist on 1. I shall shew you how the Spirit doth keep a man from doing the evil he would do 2. Wherein consists this work of the Spirit 3. How you may know the difference between the restraining grace of the Spirit in keeping a wicked man from sinne and the renewing grace of the Spirit in keeping regenerate men from evil 1. How doth the Spirit keep a man from doing the evil that he would do To this question I shall give you five particulars by way of answer 1. The Spirit keeps a man from doing the evil he would by enlightening his judgement and making him to see the evil of sinne in its nature and the danger of sinne in its event Thus you read in Job 36.9 Job 36.9 He sheweth them their worke and their transgressions that they have exceeded here is the inlightening of their judgements and then it followes in the tenth verse He openeth also their eare to discipline and commandeth that they return from iniquity verse 10. vers 12. and in the twelfth verse If they obey not they shall perish by the sword and shall die without knowledge The sinne of nature it is described by a state of ignorance to note that a man without the Spirit is blinde and cannot see those evils which he commits the Spirit therefore enlightens a man and hence you read Acts 26.18 that the Apostle Paul was sent to open mens eyes and to turn them from darknesse to light and from the power of Satan unto God See 2 King 6.15 intimating that there must be first the opening of the eyes and the enlightening of the judgement before there can be a rescuing from sinne 2. The Spirit keeps a man from sinne by setting conscience on work to check and rebuke a man when he is tempted thereunto Conscience is Gods Officer and mans Overseer and were it not for a natural conscience a wicked man would commit all imaginable evills every wicked man would commit every sinne that he had opportunity to act Now as sinne wounds the conscience after commission so conscience checks for sinne before commission It is conscience which is as an iron gate and as a brazen wall to keep thee from many evills which otherwise thou wouldst run into And therefore Ioseph consults with his conscience How can I do this great wickednesse and this kept him from committing folly with his Mistresse 3. Another way whereby the Spirit keeps a man from sinne is by infusing into a man a principle of grace and holinesse repugnant to that principle of sinne which is in the nature and thus the Apostle John tells you that Whosoever iâ— born of God doth not commit sinne for the seed of God remaineth in him and he cannot sinne because he is born of God 1 Joh. 3.9 1 Joh. 5.18 He that is born of God hath a renewed nature and a new principle put into him contrary to the sin of his nature 4. The Spirit keeps a man from evil by calling to his remembrance some particular passage out of Sctipture against that sinne unto which he is tempted To this purpose David speakes that he had hid the Word of the Lord in his heart Psal 119.11 that he might not sinne against him This is the way whereby the Spirit fortifies the heart against sin you have it often mentioned in particular cases Solomon gives this counsel to his sonne that he should keep his words Prov. 7.1,5 and lay up his commandments and that to this end that they may keep thee from the strange woman and thus David Psal 17.4 saies he By the Word of thy lips I have kept me from the paths of the destroyer Thus Augustine reports of a young man who was given to wantonnesse and it pleased God by bringing this passage to his remembrance Not in rioting and drunkennesse not in chambring and wantonnesse it pleased God to make this a meanes whereby he left off his dalliance and wantonnesse ever after 5. The Spirit keeps a man from doing the evil he would by possessing the heart with an awe and dread of the presence of God when he is tempted to evil Fear the Lord and depart from evil Prov. 37. the wise man joynes them both together to let you know that when the heart is possessed with the fear of God it keeps a man from evil And thus Solomon in a parallell place speaks to the same purpose Prov. 16.6 Prov. 14.16 that By the fear of the Lord men depart from evil An awefull fear of the great God is a good preservative gainst sin Quest 2 The next question is Wherein this worke of the Spirit in keeping a man from sinne consists And for answer hereto in the general it consists in three things 1. In regard of the kindes of sinne 2. In regard of the time and place where sinne would be committed 3. In regard of the manner of sin 1. In regard of the kindes of sinne so the Spirit keeps a regenerate man that he shall never commit the sinne against the Holy Ghost not but that there is the seed of that sinne in the godly as well as others this you have fully proved by John in 1 Joh. 5.18 1 Joh. 5.18 After he had been telling that there was a sinne unto death and saies he I do not say ye shall pray for it he tells you after in the eighteenth verse We know saith he that whosoever is born of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not That is shall not prevaile over a godly man to sinne this sinne unto death grace in the hearr will keep a man that the wicked one shall not so touch
of a whore or the price of a Dog to be for a sacrifice though the mony in its self be good yet because gotten by wickedness and uncleanness the Lord abhorrs it the Lord abominates those that bring their wickedness before him to rejoyce in Micah 1.7 all the graven Images of Samaria were to be beaten in peeces and all the hire thereof burnt with fire because she gathered it of the hire of an Harlot When Ahab was heavy and displeased because he could not have Naboths Vineyard in 1 Kings 21.7 Jezebel his wife did very wickedly when she bid him rise up and be merry because she would get the Vineyard for him It is a very ungodly practice to rejoyce in goods ill gotten by cozening and defrauding the poor 5. You must not rejoyce for the afflictions and sufferings of Gods people this is that which the Lord condemned the Edomiâ—es for in the Prophecy of Obadiâ—th 12. thou shouldest not have rejoyced over the Children of Judah in the day of their destruction neither shouldest thou have spoken proudly in the day of distress and so on and so the Lord threatneth Mount Seir and Idumea for their hatred of Israel and rejoycing over her in the day of their distress Ezek. 35.16 saies God as thou didst rejoyce at the inheritance of the house of Israel because it was desolate so will I do unto thee thou shalt be desolate oh Mount Seir c. Micah 7.8 saies the Church there rejoyce not against me oh mine enemies for though I fall I shall arise Prov. 17.5 he that is glad at other mens calamities shall not go unpunished Lam. 1.21 6. You are not to make the miseries and sufferings of your very enemies to be matter of rejoycing to you Prov. 24.17 Rejoyce not when thine enemy falleth let not thy heart be glad when he stumbleth Job was so conscientious in this particular that he quite disclaimes any such practice Job 31.29 saies he if I rejoyced at the destruction of him that hated me or lift up my self when evill found him neither have I suffered my mouth to sin by wishing a curse to his soul Job disavoues such courses as these you ought not to make the afflictions and sufferings of the worst enemy you have in all the world to be matter of rejoycing to you Indeed if you look upon them as the enemies of God and of his Church then you may rejoyce at their destruction as they are Gods enemies thus David did saies he I hate them that hate thee yea I hate them with a perfect hatred You must hate no man as he is your enemy or does an injury to you but as he is Gods enemy you ought to hate him and to rejoyce at his destruction neither of these six particulars ought to be the matter of a Christians joy Con. 6 Sometimes unfit to rejoyce in lawfull things 6. Take this conclusion that there are some times and seasons wherein it is not expedient to rejoyce even in lawfull things I shall name them to you very briefly First in dayes of publick and solemn fasting and humiliation then the Bride must come out of her Closet and the Bridegroom out of his Chamber expressions of joy are then unseasonable Secondly When a Land is made desolate by wasting and ruining Judgements Isa 23.12 Esay 24.8 all rejoycing shall cease because the day of their captivity is drawing on Ezek. 21.10 A sword a sword is sharpned and also furbished to make a sore slaughter should we then make mirth it contemneth the rod of my Son as every Tree As if he should have said now the Sword is sharpned and afflictions ready prepared for us if we should now make mirth were not this to contemn the Rod of God and to account no more of his glittering Sword then of a rod that growes upon a Tree Nehem. 1.4.5 it is said of Nehemiah that was the Kings Cup-bearer though he were never sad aforetime in the Kings presence yet when he heard that the remnant that were left of the captivity were in such great distress the Wall of Jerusalem broken down and the Gates thereof burnt with fire then he sate down and wept and mourned and fasted and prayed before the God of Heaven and would by no means rejoyce Thirdly when the hand of God lies heavy on any particular man or Family wherein he dwelleth it should be a house of mourning then Eccles 7.2 Fourthly after some great defection or apostatizing from God after you have fallen into some great and foul sin or transgression then is no time to rejoyce You have an excellent Text for this Hosea 9.8 rejoyce not oh Israel for joy as other people for thou hast gone a whoring from thy God other people may rejoyce but thou must not because thou hast gone a whoring after other Gods Psa 38. Psa 31.10 thou shouldest go mourning all thy life long till the scandall were stopt thy sin subdued and thy soul reconciled It is very observable of David you read after he fell into the sin of uncleanness what a sad man he was a great while saies he I have no quietness in my bones by reason of my sin I roar in the disquietness of my heart but was all Davids joy gone Yes for though he had many mercies that might have promoted his joy yet he could take no comfort in any There were three circumstances more especially that might have provoked David to break forth into worldly joy As first he was a King and sate upon a Throne in State and pomp and dignity and yet this could not chear up his spirits but he lay humbling himself and sorrowing in the dust And secondly David was a Musitian a man cunning in playing upon the Harp 1 Sam. 16,17,18 and yet the melody of his musick could not chear up his heart Thirdly He was naturally a man of a merry constitution David was of a ruddy countenance and merrily disposed and yet all these advantages could not make him rejoyce His sin did so trouble him and deject him lying upon his conscience that though he were a King a Musitian and of a merry temper yet all these could not make him rejoyce neither could he rejoyce till after his sin was pardoned So much for the sixth Conclusion Con. 7 7. That a man whose naturall temper is joyous is exposed to severall evills as lust lightness of spirit abundance of discourse to company-keeping c. Con. 8 8. Take notice that there may be an excess in spirituall joy as well as in worldly joy though you may think this conclusion a very strange one yet it is a true one Christians should take heed that they be not excessive in their spirituall joy as well as in their worldly sorrow and then they are excessive when their spirituall joy makes them inconsiderate and rash in their undertakings when it makes them wilfull and precipitant and neglect their Callings and live above Ordinances and the like