to Vse 1 Of comfort Consider in the general what cause of comfort we have in that the Lord hath promised to us more of his Spirit then he gave out under the law It shall come to passe in the last dayes Acts 2.17 saith God that I will power out my Spirit upon all flesh The Spirit it reveales things now more clearly and more abundantly In the last dayes the Spirit speaks expresly before they saw things darkly but now we see face to face that is more plainly there shall be a more full revelation of the Spirit Isaiah 30.26 When the light of the Moone shall be as the light of the Sunne and the light of the Sunne sevenfold as the light of seven dayes Eph. 3 5. And hence is that promise that knowledge shall fill the earth as water filleth the sea In other ages the Mystery of Christ was not made known unto the sons of men as it is now revealed unto us by the Spirit Blesse God then this is a general comfort that more of the Spirit was reserved under the New Testament then was dispensed under the Old In particular there are six comforts which I shall lay down for such who walk after the guidance and motions of Gods Spirit 1. The Spirit of God will be a sure guide to you to discover to you John 16.13 and to lead you in all truth so saith our Saviour He will guide you into all truth that is into all truth necessary to salvation A like place you have in the same Evangelist John 14.26 where it is said that the Spirit shall teach you all things that is all things needful for an elect man to know that he may be saved The Spirit of God reveales the Mysteries of salvation to his people 1 Cor. 2.9,10 and therefore you read that eye hath not seen nor eare heard neither have entred into the heart of man the things which God hath prepared for them which love him but God hath revealed them unto us by his Spirit The Spirit it makes known to us Gospel-truths and reveals Gospel-Mysteries 1 Cor. 2.15 The spiritual man judgeth all things yet he himselfe is judged of no man he hath the Spirit of God inabling him to discerne of Doctrines whether they be true or false and sayes the Apostle he himselfe is judged of no man that is he is so assured of the truth of his Doctrine Hildersam on Psalme 51. pag. 774. that other men cannot pervert him 2. The Spirit will not be only a guide to lead you but a seale to assure you of your Adoption Rom. 8.14 As many as are led by the Spirit of God that is which walk after its motions and guidance they are the Sonnes of God And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Gal. 4.6 that is giving you a farther assurance and Seale of your Sonneship that you may with more boldnesse poure out your hearts into the bosome of your Father 3. The Spirit will be an evidence unto thee of thy union with Jesus Christ So saith the Apostle Hereby we know that he abideth in us by the Spirit which he hath given to us And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 John 3.24 Chap. 4 13 Get therefore the Spirit into thy heart and follow its motions and guidance and hereby wilt thou be assured of thy union with Christ 4. Walk in the Spirit and it will be a sure pledge to thee that thou art exempted from damnation and brought into a state of salvation Rom. 8.1 There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the Spirit It will be an evidence to you that you are past damnation 5. That you are free from the curse and power of the law If ye be led of the Spirit ye are not under the law Gal. 5.18 Liberati sumas per Christum à damnatione non à directione legis You must not understand it as if you were not under the moral law as a rule of life but only that you are freed from the curse of it so you are not under it 6. And lastly if ye have the Spirit of God and walk after its guidance here will be your comfort that ye shall not fulfill the lusts of the flesh And this brings me to the second Doctrine to wit That walking after the Spirit is an especial help to Beleevers that they shall not fulfill the lusts of the flesh though they may act the lusts of the flesh and commit those sinnes which the devil and their own hearts may move them to yet they shall not fulfill the lusts of the flesh But more of this in the following Sermons SERMON XI At Lawrence Jury London Decemb. 15. 1650. GAL. 5. verse 16. And ye shall not fulfil the lusts of the flesh I Have hitherto treated on the duty Walk in the Spirit And am now to treat of the benefit annexed to this duty And ye shall not fulfill the lusts of the flesh In the handling of which I shall first explaine it and then give you the Doctrine There are two things to be opened First what is meant by the lusts of the flesh Secondly what is meant by fulfilling these lusts Quest 1 What is meant by this phrase the lusts of the flesh Answ 1 By the lusts of the flesh if you take them for the natural desires of the body then this Text cannot be made true for we may and do fulfill the natural appetite of the body if it be hungry we give it meat if thirsty we give it drink if weary we give it rest So that the lusts of the flesh if you take them for the natural desires of the body these ye may lawfully fulfill therefore it cannot be so taken here 2. Neither is it to be confined to the sinne of incontinency but to be taken more comprehensively for the sinfulnesse of our corrupt nature the lusts and motions whereof you must not fulfill 3. These motions and lusts of corrupt nature must be considered two wayes First either as a power Or secondly as an act 1. As a power and so they nore that radical indisposition that is in mans nature to good and its proneness to evil Or 2. As an act and so it notes those sinful motions to sinne that come from corrupt nature and so I take the meaning of this place 1 Pet. 2.11 You shall not fulfill the lusts of the flesh that is walk according to the dictates and motions of the Spirit and you shall not act those sinful motions which arise from corrupt nature Quest 2 But then a farther question is what is meant by not fulfilling these lusts of the flesh Answ To which I answer 1. Negatively we must not understand this as if so
of the holy Spirit do not fill the sailes of thy heart to set thee forward to heaven then the instigation and provocations of Satan will help to drive thee forward to hell Ephes 5.18 1 John 4.13 and it is worth your noting as the Scripture speaks of the indwelling of the Spirit that is by its motions in the hearts of the godly as we say the Sunne is in the house when only the beames thereof are there So when evill motions shall fill our hearts the Scripture expresses this by the Devils being there thus the Apostle to Ananians Why hath Satan filled thy heart Acts 5.3 it is not to be understood of a bodily possession but the meaning is that the Devil put that covetous motion into his heart the Devill was in that motion which was in his heart and therefore men are to look upon evill motions as having the Devill in them When Judas had a motion to betray Christ it 's said Luke 22.3 Then entered Satan into him the Devill entered with that motion for immediately he went out and communed with the high Priests and came to an agreement with them about the betraying of Christ and they must needs go whom the Devill drives as we say in the Proverb What a misery then is this when the Spirit of God is withheld in its gracious motions then will the Devill possesse thy heart by evill motions 3. If the Spirit withdraw in its exciting acts it will also be withheld in its assisting acts this is a farther misery if it never move you to act grace it will never assist you therein It is true that sometimes there may be motions to good in the heart which may not be backt with assistance The resolutions that many take to become reformed are the common workings of the Spirit which many times are never brought into act by any farther assistance of the Spirit as sometimes convictions are without conversion But this is certain that where the Spirit moves not to good it will not assist in the doing thereof water can rise no higher then the spring from whence it flows if thy motions are natural there will be no more assistance then what comes from nature Now we may know the misery of the Spirits withdrawing his exciting and assisting power by the particulars following viz. 1. Upon this withdrawing the soul is not so voluntarily put upon doing good nor doth it set upon holy duties with so much liking delight and complacency but rather doth them in a compulsory way and we come to them as a Bear to the stake or as a childe sent to schoole 2. Nor with so much frequency once seven times a day with David or three times a day with Daniel now not seven times in a moneth nor thrice aweek 3. Nor with so much fervency nor with such warme working affections as formerly but men are lazie luke-warme listlesse and livelesse in all holy exercises 4. Nor is there such consistency of holy motions but they are gliding transient and fleeting not fixt and abiding upon the heart But how may a man know the difference between the Spirits exciting to good and the Devils motions in the heart to do good This is a practical and useful case because it is possible yea common that the Devill will move men to do good the Devill in this case doth sometimes appear as an Angel of light therefore to answer the Question I shall lay down several particulars Answ 1 If thou hast a motion to do good out of thy place and calling this motion is from the devil not from God An example hereof you have in Saul when the Philistims were comming down against him and sayes he I have not made supplication to the Lord I forced my selfe therefore and offered a burnt-offering 1 Sam. 13.12,13 The matter of the thing he did was good to offer a sacrifice and make supplication but it was not Sauls office and place to do so and therefore though the matter was good yet the motion thereunto came from the devil and hereupon you finde how much the Lord was dispâ—eased with him for the doing of it and Samuel reproved him for it ver 13. and said Thou hast done foolishly and hast not kept the Commandment of the Lord. So you read of Vzziah he would not intermit the worship of God and therefore he himself would burne incense 2 Chron. 26.18 but for his fact you finde that he was smitten with a Leprosie To offer sacrifice it was a good thing but it was not good in Vzziah who had no call so to do And as it is thus in Divine so also in Political affairs as for a private man to do the work of a Magistrate it being out of his place and calling it is from the devil not from God Absolom undertakes to shew justice to the people but what this he was but an usurper of the royal office and as he had no right to the regal power neither had he any call to administer pulick justice For private men upon a pretence of being gifted to take upon them the publick Ministery it cannot be from the Spirit of God for the Spirit keeps men within their bounds therefore sayes the Apostle Let every man wherein he is called abide therein with God 1 Cor. 7.20,24 The Spirit it puts men upon the doing of good in their place and calling but the devil doth not As fire in the Chimney it is good and is put there by your sevants but fire put in the roofe or rafters of your house that is done by an enemy Motions to good in your place and calling they come from the Spirit of God but motions to good out of your calling are suggested by the devil 2. The devil he may move you to good but then it may be it is that he may hinder you in the doing of a greater good It is very observable when our Saviour began to shew his Disciples Mat. 16.21,22,23 how that he must go unto Jerusalem and suffer many things of the Elders the chief Priests and the Scribes and be killed and be raised again the third day That Peter took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee Now this came from the devil that he might hinder the work of mans salvation and therefore sayes Christ Get thee behinde me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men There is much of Gods minde in these words Indeed the Papists who pretend a fu cession from Peter they would excuse Peter in this motion and would make it a divine motion But Protestants do generally concurre in this that Peters motion was naturally good he shewed in it a natural love to Christ but yet the devil was in it too and therefore Christ calls him Satan Get thee behinde me Satan and then Thou
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
You have cause to blesse God because otherwise you would commit more sinnes then you do and those which you do commit after a worse manner more willingly more eagerly more wilfully blesse God therefore in this regard for his holy Spirit Vse 2 You may learne the happinesse of a godly man and the misery of a wicked man The happinesse of a godly man that thou hast the Spirit to keep thee from sinning so as other men sinne 1 John 3.9 Non homines sed monstra Hominum sunt Pelagiani Cathari Caelestiani Donatistae A nabaptistae Libertini qui ex hoc loco perfectionem illam somniant à qua absunt ipsi emnium hon inum longissimi Beza Chap. 2.1 Job 1.22 Job 5.24 and the Scripture speaks of a godly man in this regard as if he had no sinne at all Whosoever is borne of God sayes the Apostle doth not commit sinne for his seed remaineth in him and he cannot sinne because he is borne of God It is not to be taken absolutely as if we had no sinne but comparatively he cannot sinne so as wicked men These things write I unto you that ye sinne not saith the Apostle And as it is said of Job that in all this he sinned not These expressions are not to be taken absolutely but comparatively not that godly men sinne not at all but that they sinne not after that manâ—er wicked men do Thou shalt visit thy habitation and shalt not sinne saith Job What an honour then is this put upon the godly that because they sinne not as the wicked therefore the Scripture makes mention of them as if they did not sin at all But farther see the misery of the wicked what a case are they in who have not the Spirit of God to lay a controule upon their sinful natures what servants to sin are they what vassals to their own lusts when the devil tempts from without and their own lusts from within they have no Spirit of God to withhold them Wicked men they sin so as no godly men can and therefore saith the Lord Deut. 32.5 They have corrupted themselves and their spot is not the spot of my children It is true I confesse there may be a spice of those particulars I mentioned in thy practice there may be something of the will in sin some delectation some deliberation yet do not be discouraged if thy heart yield not fully if there be not such a strong bent of will to sin as is found in wicked men SERMON XII At Lawrence Jury London Decemb. 15. 1650. GAL. 5. verse 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would HAving treated in several Sermons upon the Verse foregoing concerning walking in the Spirit I come now to handle this Verse which containes in it the combate between the flesh and the Spirit I shall only open the first clause of the Text at this time and dispatch the other in order The first onset given in this spiritual combate is by the flesh The flesh lusts against the Spirit to open which two things must be unfolded Quest 1 1. What is meant by flesh 2. What is meant by the Spirit and then what by the lusting of the flesh against the Spirit Answ By flesh is to be understood the corruption of mans nature by original sinne which corruption may be understood either as an habâ—t or as an act If you consider the flesh as an habit then it notes that primitive radical and original indisposition in mans nature to good But if it be taken as an act then it notes our corrupt motions against grace and so I take it in this place The flesh lusteth against the Spirit that is when the Spirit of God doth by divine pulsations beat upon the heart in holy motions then there is a contrariety in the flesh against these motions suppressing them and carrying the heart to evill The corruption of nature may be called flesh for these reasons 1. Because the soul was defiled with corruption immediately upon its union and conjunction with the body It is true there is a contest among Divines when the soul comes to be corrupted seeing it is infused by creation and is therefore pure But the generality of Authors conclude upon this that immediately upon the conjunction of the soul with the body the creature is said to have natural corruption and for this reason some think that corrupt nature is called flesh because man is naturally corrupted assoon as soule and body joyne together 2. Corrupt nature is called flesh because this corruption of nature remaines as long as we carry flesh and blood about with us as long as you have flesh you shall have sin The body of death is not destroyed but by the death of the body and therefore corruption may be called flesh 3. Because the motions of corrupt nature are naturally as deare to a man Ephes 5.29 as his own flesh No man yet ever hated his own flesh and this is the reason why the Scripture calls it a right hand Math. 5.29,30 and a right eye corruption of nature it is closely joyned to a man Quest 2 What is meant by the spirit Answ By spirit some understand the soul of a regenerate man but this seems to be incoherent the scope of the place carrying it to something else though this also may be included Therefore by spirit is to be understood the holy motions and workings of Gods Spirit and there the flesh is said to lust against Gal. 3.2,14 Gal 4.6,29 Gal. 5.5,16,17 18,22,25 and it is apparent that it is thus to be understood because spirit is so taken in the foregoing Verse and also in the Verse following my Text so that by spirit I understand the motions and workings of Gods Spirit in the soule And in this sense is the word spirit taken in most places of this Epistle Quest 3 What is meant here by lust Answ When it is said to lust against the Spirit you may observe that it is not said to work against the Spirit nor act against the Spirit though sin be of an active nature yet it is not alwayes in the act but though it be not alwayes acting yet it is alwayes lusting there is an opposite disposition in nature to the work of Gods Spirit upon the heart In the words you may observe three parts 1. A double conflict The flesh lusteth against the Spirit and the Spirit against the flesh 2. A double cause These are contrary the one to the other the flesh contrary to the Spirit and the Spirit contrary to the flesh 3. Here is a double consequent So that ye cannot do the things ye would the flesh lusts against the Spirit so that ye cannot do the good ye would and the Spirit against the flesh so that ye cannot do the evil ye would Before I raise the
wanting this there would be hope that it would be tyred and wearied out at last but this is the nature of corruption it is unweariedly an enemy against the Spirit Things that act naturally act unweariedly the fire is never weary of burning nor the water of ebbing and flowing because it is natural to those creatures the Sun is never weary of going its course because its motion is natural sin it is a thing natural to thee thou wast borne in in it and bred up in it and therefore it acts unweariedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This war between the flesh and Spirit is a truceless war 6. Corrupt nature it is an inward enemy it dwells not only with us but in us and therefore sayes Paul It is not I but sin that dwelleth in me Rom. 7.20 An enemy without to assault a City cannot do much hurt if the walls be strong and well mann'd but if there be traytors within as well as assailants without it will indanger that City Remember thou hast not only the Devil without but corrupt nature within a sin within which ever seeks to betray thee A little thief once gotten in there is more danger of him then of all the robbers without Corrupt nature is this little thief which alwayes will seek to betray thee to the Devil 7. This corruption of nature it is a continual enemy against the Spirit There is nothing which acts continually but corrupt nature the eye is not alwayes seeing the Sea not alwayes flowing the Sun not alwayes shining but corrupt nature it is alwayes working the Spirit cannot send forth a good motion but the flesh labours to send it back again and to quenâ—h it The Devil is not always tempting nor the world alwayes vexing but the flesh is alwayes resisting the Spirit 8. The flesh it is a politick enemy against the Spirit it works more by flattery James 1.14 then by force Every man is tempted when he is drawn away of his own lust and enticed It is a Metaphor taken from fisher-men which shew the baite but hide the hook it works slyly and subtilly 9. It is an outragious enemy against the Spirit The Apostle exhorting the Thessalonians to holinesse and sanctification 1 Thes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids them not to walk in the lust of concupiscence as the Gentiles which knew not God Not in the passion of concupiscence as the original hath it corrupt nature it is inveterate against a man and therefore it is called a burning in lust Rom. 1.27 and what is more fierce and outragious then fire burning Corrupt nature it puts the soul on fire so also it is compared to a horse rushing into the battell It is called a drawing of sin with cart-ropes to note the eagernesse of a sinner it is fierce out ragious and violent 10. It is an equal enemy in all men it is not in one man more and in another lesse but in all alike all are equally tainted with it and there is this reason for it because all men are equally alike in Adam otherwise some men should be more in Adams sin then others which is impossible We are all sons of Adam and therefore are all equally polluted yet this is true that actuall corruption is more drawn out in some men then in others some are more profane some more incontinent some more passionate then others because in some there are strong natural inclinations and more prevalent corruptions then in others to some sins yet no man is more corrupted in his nature then another and therefore thou which art regenerate thou hast as much cause to bewaile a corrupt and sinful nature as any Devil in hell hath And these are the properties of this enemy which wars against the soul Vse 1 Let the consideration of this stirre you up to thankfulnesse that notwithstanding corrupting nature hath all these properties to wit that it is so powerfull so malicious so universal unsatiable indefatigable inward subtile and outragious an enemy yet that it could not hinder converting grace blesse God that converting grace hath conquered this enemy and notwithstanding all its potency malice and subtilty yet hath brought it into subjection 2. Blesse God for establishing grace This is one of the wonders of the world that a childe of God should have so much corruption in him and that that corruption should not destroy grace the wonder appeares in this Adam who had no sinful nature seeing only he was a mutable creature left to the liberty of his own will yet being tempted by the Devil fell And the Angels in heaven who neither had an evil nature within nor a tempting Devil without yet rhey fell also But thou who hast both a tempting Devil without and a corrupt nature within yet thou shalt not fall Oh blesse the Lord for this It comes from this thy being interessed in an unchangeable Covenant because thou art chosen by an unchangeable decree and kept by an unchangeable God therefore being once in the Covenant of Grace thon art alwayes kept therein Jude vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.5 blesse God for this unchangeable grace of his towards thy poor soul whereby thou art kept unto salvation whereby the people of God are kept from falling Vse 2 Let this also stirre you up to watchfulnesse against the motions of sin in your corrupt natures If the flesh hath all these properties have you not cause to keep watch and ward in your own hearts There is this reason why thou should'st be watchful because thy corrupt nature hath a manifold advantage against grace 1. It hath been longer in thee then grace hath been Therefore in the first place it is said The flesh lusteth against the Spirit which is a great advantage As we may observe in military affaires when a pitcht battel hath been fought that Army which first takes the field will be sure to chuse ground for their own advantage Thy corrupt nature which warres with the Spirit it was first in the field and so hath got wind and ground thou waft borne a sinner with an evil nature but not with a divine nature therefore here in the Text the flesh begins the conflict watch therefore against the flesh having this advantage against you 2. The flesh hath not only the advantage of time but of number there is more of flesh in thee then there is of the Spirit more kindes of sin then of grace there are more weeds then flowers in the best garden more corruptions then graces in the best soul I may appeal to your experience whether ever you have acted so many graces as sins in the Chapter wherein my Text is there are seventeen sins mentioned in the catalogue but there are but seven graces to shew that the flesh is more in us then the Spirit there are swarmes of lusts and vain thoughts but alas how few good thoughts and holy motions of the Spirit of God are there in
Ordinances as the meanes but to the Spirit of God as the Author of grace the Ordinances cannot without the Spirit do us good and the Spirit without the Ordinances ordinarily will not Therefore we must neither refuse Ordinances nor rest in them lest Gods Spirit depart 3. God may withhold his Spirit from the Word because men withhold preparation from the Word they hear With what measure you mete it shall be measured to you again Mark 4.24 It is spoken of hearing of the Word as you measure to God in an holy endeavour to prepare for hearing God by his Spirit will proportion to you a blessing in hearing 4. Generall unfruitfulnesse under fruitful Ordinances that may be another cause When men sit under the droppings of Heaven as it were and are yet barren this may provoke God to do as he did with his Vineyard to take away the hedge and let the beasts of the field destroy it and that no rain fall on it 5. when men increase in sin Isa 5.3 who attend on the Ministery of the Word and thus it was with the old world who enjoyed the Ministery of Noah Methusalah and other holy men and yet their wickednesse grew exceeding great which did greatly provoke God and caused him to withdraw his Spirit that it should not any longer strive with them SERMON II. At Lawrence Jury London Novemb. 3. 1650. GEN. 6. verse 3. And the Lord said My Spirit shall not alwayes strive with man c. HAving opened and explained these words and shewed how that it is a grievous judgement for God to withhold or withdraw the workings and operations of his Spirit from the Ministery of the Word and likewise laid down the reasons hereof I come now to make the application thereof which shall carry a double reference 1. To those who finde the strivings and workings of the Spirit in the ministery of the Word 2. To those who have the Spirit withheld from the ministery which they attend upon Vse 1 To those who are perswaded that they finde the Spirit of God working upon their hearts in the ministery of the word there are two cautions or positions I would lay down for such Position 1 Be sure you do not mistake moral perswasion to be the Spirits special working in you When reason is convinced by the strength of Scripture-argument this is a morall perswasion and the word of God may go farre this way and yet there be onely a common work of the Spirit reason may be convinced and there may be a great stirring up of the affections where there is no effectual working of the Spirit there may be flashes of joy as in John Baptists hearers they rejoyced in him for a season pangs of fear as in Felix fits of sorrow as in Esau and Ahab Moral perswasions are very like unto the Spirits workings and that you may not take the one for the other I shall lay down these three distinctions 1. Moral perswasions do reach but to the outward man but the Spirits operations to the inward man they are such which reach the heart and the inward part Thou desirest truth saith David in the inward parts and in the hidden part thou shalt make me to know wisdome Psal 51.6 2. Moral perswasions they do only restraine the acts of sinne but the Spirits working debilitates the habits of sinne and herein is the force and power of the Spirits workings seene in that it changes the habit and mortifies the inclination to that which is evill 3. Moral perswasions they only make a man forbeare sinne rather for feare of punishment then out of love to holinesse or hatred of sinne with respect to God whereas the operations of the Spirit they are upon the heart changing it and making it in love with holinesse causing us to hate sinne more then fear the punishment of it viz. because of its contrariety to Gods goodnesse holinesse and authority Position 2 To them who have found the Spirit of God working upon their hearts in the Ministery of the Word ascribe the glory to God only not to the meanes nor to your selves in the use of the meanes neither glory to the Minister nor glory to the Ministery 2 Cor. 3.3 nor glory to your selves but to God only Ye are our Epistle written saies the Apostle not with pen and inke but with the Spirit of the living God he compares the people to paper the Ministery to inke the Minister to the pen but it must be the Spirit of God which must write with it 2 Cor. 10.4 through the working of the Spirit the Ministery becomes effectuall The weapons of our warfare are mighty through God to pull down strong holds he doth not say we are mighty but the Gospel â—s mighty not in it self but it is mighty through the operations of the Spirit of God And so also the Apostle saies he I laboured more abundantly then they ai yet not I but the grace of God with me 1 Cor. 15.10 Ministers must say with Peter Acts 3.12 Why look you so earnestly on us as if by our own power and holinesse we had made this man walke vers 16. No But the name of Jesus Christ hath made this man strong Ascribe not therefore praise to the Minister nor to your selves you have not been your own converters you gave not your selves your first being in nature much lesse your being in grace it is not you but the grace of God Thy pound saith that servant in the Parable hath gained ten pounds and thy pound hath gained five pounds Luk 19.16,18 not my paines but thy pound So say you to God in all that good you have received by Ordinances thy Spirit hath been the worker and effecter of it Psal 115.1 and unto thee be given all the glory Not unto us but unto thy Name be the glory Position 3 To them who have found the workings of the Spirit in the Ministery of the Word see thou be thankful for it Consider that the Spirit doth work upon men more clearly and more efficaciously now under the Gospel then ever it did upon men under the Law and this is a very comfortable position the Spirit of God works more clearly and efficaciously 1. More clearly In the latter dayes the Spirit speaks expresly and holy men of God wrote as they were directed by the Spirit of God 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearer it was to Christs coming in the flesh the clearer were things of the Covenant of grace known and so the Evangelist Saint Luke writing to Theophilus saies Most excellent Theophilus the things which we write are most surely believed among us Luke 1.1 things were hardly believed before because they were darkly delivered and therefore you read that in other ages the Ministery of Christ was not made known to the sonnes of men as it is now revealed unto us by his Spirit Eph. 3.5 it was a Mystery hid
from the foundation of the world that is not totally hid in comparison of the now revealing it but there was not so clear a discovery made thereof by the Spirit and here I would have you to observe that under the Old Testament the Spirit did reveale things gradually now a little and then a little and did keep the full manifestation of the glory of Christ untill he came in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 As first in Adams time it was only known unto the world that the Saviour of mankinde should be born of a woman And then in Abrahams time it was farther revealed that Christ which should save the world should come out of Abrahams loines but then all this while Gen. 12.3 though it were known that he should be of the seed of a woman and of the seed of Abraham also Yet thirdly it was not revealed of what tribe he should be that was revealed in Jacobs time viz. of that tribe of Judah Gen. 49.10 but yet in all this time it was not mentioned how he should be borne and therefore in Isaiahs time it was said A Virgin shall conceive and bring forth a Sonne but where he should be borne Isa 7.14 that was not revealed untill Micahs time where it is said Micah 5.2 But thou Bethlem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings out have beene from of old from everlasting nor the time till Daniel had it by revelation Dan. 9.24 Thus you see and thus true it is what the Apostle tells you that at sundry times and in divers manners the Lord hath revealed himself to the sonnes of men Heb. 1.1 so that herein what cause have we to blesse God that we are not borne in ancient dayes but in those wherein the Spirit of God doth reveale plainly and clearly the Mysteries of Religion 2. As the Spirit in these dayes of the Gospel doth make known things more plainly and clearly So also more efficaciously the Spirit operates with more efficacy upon mens affections and therefore in the dayes of John the Baptist it is said Matth. 11.12 that the Kingdome of Heaven suffered violence and the violent tooke it by force that is the Spirit by its effectual working did make men more eager and vehement for heaven then they were before under the Law There shall be a more glorious manifestation of the Spirit in its operations and hence you read of that promise in the Prophet Isaiah concerning the abundance of Gospel-grace that the light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seven-fold as the light of seven dayes Isa 30.26 In Gospel-times there is a full revelation of the Spirit and therefore you read that when Ezekiel described the holy City in his Prophesie and Saint John the New Jerusalem in his Revelations John describes his City farre more large then Ezekiel did his to note say Interpreters that God reveals more by his Spirit now then he did in former time Position 4 You that have found the Spirit of God efficacious in the Ministery Consider That the Spirit to set a dignity on the Ministery of the Word doth not work upon man immediately but mediately the Spirit will not teach men immediately but transmits them to an outward ministery which sets a great dignity upon it I shall give you three famous instances hereof wherein the Spirit refuses to teach men immediately but leaves them to an outward Ministery One whereof you haves concerning the Ethiopian Eunuch who reading in his Chariot the Prophecie of Isaiah and the Spirt observing him how he read and could not understand bids Philip go neare and joyne himself to his Chariot and expound to him what he read Acts 8.29 the Spirit would not do it immediately himself but bids Philip go Interpreters observe hence what a dignity the Spirit of God puts on the Ministery of the Word that in those times when Visions and Revelations were in use yet God establisht the Ministery Another instance you have of Paul at his conversion Act. 9.4 c. when he saw that Vision and heard that voice Saul Saul why persecutest thou me and crying out Lord what wilt thou have me to do Now Christ would not tell Paul immediately but saies he Go to Damascus and thertehou shalt meet with Ananias and he will tell thee what thou shalt do Thus Christ he would not immediately himself teach Paul but sends him to Ananias that he might set◠greater dignity upon the Gospel-Ministery And therefore they that will expect the Spirit must attend upon the Ordinances as those that would be healed must step into the Poole when the Angel moved Another example you have of Cornelius when he saw the Angel and was sore afraid and said What is it Lord The Lord he bids him send for Peter and he should shew him what he ought to do Thus doth the Lord dignifie the Ministery of the Gospel I mention this particular the rather to shew the vanity of Enthusiasme that would abolish the Ministery and cry up the Spirits immediate teaching but here we see the great dignity which the Spirit sets on the Ministery of poor weak and fraile man in that he will not teack men immediately but sends them to the Ministery of the Gospel Position 5 Though the Spirit who is absolutely free in his operations sometimes hath wrought without the Word yet never hath the Spirit wrought upon any mans heart against the Word To the Law and to the testimony if they speak not according to the Word it is because there is no light in them Isa 8.20 I mention this Position to condemne those vaine impulses of Spirit which men in our dayes pretend to but let such remember that to plead an impulse of Spirit contrary to the Word of God it is not from God but an instigation from the Devill And yet many have forsaken the bright Lamp of Gods Word to follow the ignis fatuus of their own fancy Position 6 You which have found the efficacious working of the Spirit in the Ministery of the Word blesse you God that hath not left you a naked empty and inefficacious Ministery to attend upon the word as it is in our mouths without the operation of the Spirit is but a poor weak and empty thing thereby men often occasionally are hardened and perverted but you who have found the Spirit backing the Word in the Ministery thereof blesse you God that hath put such rich treasure in earthen vessels that what the Apostle said to the Corinthians is made good to you 1 Cor. 2.4,5 Our Ministery saies he came not to you with enticing words of mans wisdome but in demonstration of the Spirit and of power blesse you God that hath put forth such a power in
smoak perfumed with myrrhe and frankincense By him who came out of the wildernesse is not meant Christ but the spouse of Christ Now here observe two things she comes out of the wildernesse That the Church may be an afflicted Church though a Religious Church It alludes to the great trials by which God exercised his people with when he led them through the wildernesse of Canaan And then she is said to come out of the Wildernesse like a Pillar of smoak Now what is meant by that A Divine gives this sense of it Gods people they may have smoky duties blackt with many foul infirmities they may be Pillars of smoak thy duties may be much sooted but now what is thy comfort though it be said the Spouse came out like a Pillar of smoak yet she was perfumed with myrrh and frankincense that is she had the righteousnesse of Jesus Christ to perfume her duties he perfumes my duties with the myrrh of his own righteousnesse And when the prayers of the Saints which are compared to incense Psal 142.2 are offered by Christ they go up to heaven as a most sweet and acceptable sacrifice far more acceptable and welcome then the costly evaporations of the most pretious Arabian gummes Oh then let this bear up thy heart thou art black by reason of thy infirmities yet there is a perfume which can sweeten all thy duties Hence it is said That the Angel came and stood at the Altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all the Saints upon the golden Altar which was before the throne Rev. 8.3,4 This doth not make for the Popish opinion as if we should use the Mediation of Angels but by the Angel here is not meant a created Angel of the Lord but the Angel of the Covenant who is the Lord and what was his office he had much incense and this much incense he offered with the prayers of the Saints all the people of God they share in the righteousnesse of Jesus Christ to cover their imperfect duties And then it is said that the smoak of the inoense which came with the prayers of the Saints ascended up before God out of the Angels hand that is the righteousnesse of Jesus Christ is sented with the prayers of the Saints unto the Lord whereby they are accepted 4. And lastly this may be your comfort though thou canst not performe duty without infirmity yet thou doest performe duty without known hypocrisie though thou doest offend in the manner of performance yet thou wouldest not be false in the end or principle of thy doing the sincerity of thy heart herein may be thy comfort and from such though the Spirit may withdraw for a while yet 't will not be long before it return again who though to humble thee he may for a while withdraw in anger yet he will returne again In a little moment have I hid my face and forsaken thee but I will gather thee with everlasting mercy Isa 54 7. SERMON VII At Lawrence Jury London Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said My Spirit shall not alwayes strive with man c. I Proceed Now to some farther use and Application of this point which I shall do by laying down some particular inferences directions or positions concerning the withdrawings of Gods Spirit Posit 1 Be convinced of the great need you stand in of having the motions of the Spirit vouchsafed and continued to you and that upon a fourfold ground 1. If you consider the weaknesse and disability of our natures to holy motions as well as to holy actions Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt acti agentes ut moti moventes 2 Cor. 3.5 A man is not only weak to act good but is weak to any holy motion therefore sayes the Apostle It is the Lord which works in us both to Will and to do the very desire of the soul after good it is a thing above nature it comes from God and therefore the same Apostle sayes he We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God The inferior orbes move as they are acted and moved by the superior A Mole can as easily move the earth from its centre or a sparrow drink up the waters of the Ocean out of their channels as thou of thy self have any good motion or ability to act good all your assistance comes from the Spirit of God and therefore sayes Saint Paul If ye through the Spirit do mortifie the deeds of the flesh Rom. 8.13 Thou art weak in thy self therefore that should make thee see thy need of the Spirit 2. Consider not only the weaknesse but the backwardnesse that is in us unto that which is good And therefore the Scripture mentions not onely a grieving and quenching but also a resisting of the Spirit Acts 7.51 And therefore those phrases of Scripture John 6.44 Draw me and I will runne after thee And None can come unto me except the Father which hath sent me draw him they denote not only a weaknesse but an unwillingnesse in us to come and a backwardnesse also in our hearts to yield subjection to a law of holinesse Psal 110.3 Till God by his Spirit make us a willing people in the day of his power 3. Be convinced of the great need you stand in of the Spirit from those strong resistances that are in your natures to holy motions Though grace be of an active nature yet because there is an indisposition in the subject therefore grace must be put on by the Spirit Fire you know it is of an active nature apt to burne but let fire be put to green or wet wood the greenesse of the wood resists the prevalency of the flame thus it is with grace in our natures it is like fire in green wood there must be much blowing before it will burne therefore the Apostle uses these words to Timothy 2 Tim. 1.6 sayes he Stirre up the gift of God which is in thee Blow up the coales There is much resistance in our hearts against the Spirit of God 4. You have great need of the Spirits motions if you consider the abundance of evil motions which will break in upon thy heart if the Spirit in its motions be withdrawn What a receptacle for the devil and lusts will thy heart be if the Spirit absent himself As smoak comes out of a chimney so will corruption come out of thy heart As sparks out of a blown fire so will evil motions come into thy heart when corruption is blown with temptation Thou art unwilling and backward to good it must be the Spirit wich must stirre thee up To this purpose you have a passage in the Prophet Isaiah He wakeneth me morning by morning Isa 50.4 sayes he thou hast need to be awakened and excited by the Spirit of God day
by day because of thy daily indisposition From hence see the need thou hast of the Spirit of God Posit 2 It is not enough you be convinced of the need you have of the Spirits motions but also you should be convinced what a great gulfe of misery you are plunged into if the Spirits motions be restrained which will appear upon this threefold account 1. It is recorded in Scripture as a great misery if but the common workings and gifts of Gods Spirit be withdrawn 1 Sam. 28. and therefore you read what a lamentable complaint Saul made because the Spirit was departed from him which was but in its common gifts And so also of Sampson it is said he wist not that the Spirit was departed from him that is the Spirit of fortitude Judg. 16.20 and is this a lamentation when the Spirit in its common gifts shall be withdrawn and shall it not be looked upon as a sad misery when the Spirit in its saving comforting and sanctifying operation shall be withheld 2. Be convinced hereof because whilest the Spirit is withdrawn thou art under a constant losse I may exemplifie it by this comparison Suppose a great Merchant that had a ship at sea richly laden and this ship should be neer the harbour but being becalmed or having crosse windes it should not be able to come to its haven Now all the while the ship is out the Merchant is at a daily losse Make it your case in a spiritual sense this ship is thy soul the lading is grace and the haven is heaven the gales of winde are the motions of the Spirit cross gales that arise are temptations now if the motions of the Spirit help thee not thou wilt not be able to come to the haven from hence see your misery without the motions of Gods Spirit 3. Be convinced of thy misery because if good motions do not possesse thy heart multitudes of evil motions will if the house of thy heart be empty of good motions the devil will enter by evil motions and dwell there Mat. 12.44,45 Either thy heart is an habitation for the Spirit of God or else it is a receptacle for the evil spirit with all its sinful motions The soul is a restlesse active thing and when the good Spirit doth not act it the evil spirit will the devil will slippe no oportunity that may advantage he will not let any house long stand empty Posit 3 What cause have we to be humbled for that receptivenesse that is in our natures to entertaine evil motions from the wicked spirit and for that backwardnesse in our hearts to entertaine holy motions from the good Spirit Our natures are as gunpowder to fire if a spark of temptation fall upon us how soon are we all on a fire but to good motions out hearts are as green wood to the fire what opposition is there in us and backwardnesse to entertaine them Evil thoughts in the soul are natural but good thoughts are supernatural Mans heart by nature is a slaughter-house to holy motions many good motions hast thou stifled and strangled in thy heart but that nature which is a slaughter-house to good motions it is a store-house to wicked motions An evil man out of the evil treasure of his heart bringeth forth that which is evil Luke 6 45. saith our Saviour what a natural receptivenesse is there in thy heart for the intertaining of that which is evil Posit 4 When the Spirits motions are withdrawn labour to search and finde out the cause and then bewaile it what injuries or unkindnesse hast thou done to the Spirit that it is gone To grieve the Spirit Eph. 4.30 is more unkindnesse then to resist the Spirit a man is more troubled for the unkindnesse of a friend then for all the hatred and opposition of his enemy Surely something is the matter hast thou not kept thy conscience nasty it is nastinesse in the dove-house that causes the dove to leave the house Is there not an indulgence of some allowed provoking sinne that the Spirit of God sees in thee hast thou not quenched the Spirits motions hast thou not grieved the Spirit vexed resisted or tempted the Spirit Search out the cause and when thou hast found it then bewaile it and cry Wo is me the Spirit would have taken up his residence in my heart and I would not give him entertainment And so whom I have begg'd with teares and enjoyed with comfort I have lost through the folly of my sinful doings If thou hast not yet found out the cause I would have thee to consult with thy own conscience which is Gods officer in thee and it will give thee a true account if thou wilt hearken to it ask it these three question Have not I fallen from my first love as the Ephesians did Revel 2.4,5 Have I not stifled checks of conscience and the Spirits motions Have I not prostituted the Spirits motions to servile and base imployments as Simon Magus for secular advantage and worldly interest hast thou not addicted thy self to contrary motions hast thou not been more ready to hearken to the solicitations of the evil spirit then to the incitations of the good Spirit Aske thy conscience it may be it will give in this answer Hath not the Spirit departed because of thy pride and idlenesse and self-conceitednesse by such like proposals as these to conscience thou mayest come to know the cause wherefore the Spirit is withdrawn from thee Posit 5 Consider that the withdrawings of the Spirits motions is not alwayes for sinne but some other higher and greater ends which God hath 1. It is true that God doth usually withdraw the motions of his Spirit because of sinne and therefore sayes the Prophet Isaiah Your iniquities have separated between you and your God Isai 59.2 and so also the Prophet Micah They shall cry unto the Lord but he will not hear them he will even hide his face from them at that time as they have behaved themselve ill in their doings Micah 3.4 Usually sinne is the cause for which the Spirit of God withdraws 2. This is most true that if there were not sinne in us Gods Spirit should never be withdrawn from us we should be uncapable of desertion of the Spirit were it not for sinne in general and therefore though sinne in general be the causa sine qua non yet it is not alwayes the cause immediate for which the Spirit withdraws 3. Though there be sinne in us as a cause to us why Gods Spirit departs yet God doth not alwayes make sinne a cause to himselfe but it is for some other higher ends Divines that handle this subject touching the desertion of the soul and the withdrawings of Gods Spirit they distinguish a threefold desertion upon a threefold cause and we have touched upon that already 1. There may be a desertion which is cautional not for sinne 2 Cor. 12.7 but to prevent sin And
sinne but that you shall not act sinne with such a strong and full consent of the will nor with such deliberation as unregenerate men who want the Spirit of God Quest 4 How can this be true that if we walk in the Spirit we shall not fulfil the lusts of the flesh whereas experience tells us that set a man walk never so exactly and be never so spiritual yet that man he shall yield to and act the lusts of the flesh and those corruptions which are hid in his nature will break out in his life Answ I have two things to give you by way of answer hereto 1. Though it be true that a man walking in the Spirit shall have the lusts of the flesh yet it is as true that a godly man so walking shall not fulfil the lusts of the flesh and the reason is this There is a difference between the acting and between the fulfilling of the lusts of the flesh a godly man when he sinnes he acts the lusts of the flesh yet he doth not fulfil it because when he sinnes he doth not sinne with such a full consent nor with such a deliberate and compleat act of the will as wicked men do Sinne carries wicked men with more force and violence and with a more deliberate act of the will so some Interpreters resolve this difficulty 2. Others answer it thus Walk in the Spirit and ye shall not fulfil the lusts of the flesh that is say they eatenus whilest you imbrace the Spirits motions Musculus in locum sinnes motions shall not prevaile so farre as you hearken to the Spirits good motions you shall not be overcome with the sinful motions of your own corrupt nature or of the devil You shall not fulfil the lusts of the flesh so it is in the original and so it is translated in the singular number from whence Criticks shew that in that one sinne of nature there are many sinnes contained all the sinnes in the world being in the womb of original sin In the whole verse you have three parts 1. A duty injoyned Walk in the Spirit 2. A benefit annexed You shall not fulfil the lusts of the flesh 3. The certainty of having this benefit This I say c. There are two observations I shall note from the words Doct. 1 That it ought to be the special care of Beleevers to walk after the motions and guidance of Gods Spirit Doct. 2 That those who walk after the motions and guidance of Gods Spirit they shall not fulfil the lusts of the flesh In the opening of the first Doctrine there are several queries I shall dispatch Querie 1 Why must a beleever walk after the guidance of the Spirit of God and what are the reasons hereof Reas 1 Because it is a great part of the Spirits office after converting grace to excite and move the heart to more grace and to guide a man in the way wherein he should walk Thus it is expressed by the Prophet Isaiah Thine ears shall hear a word behinde thee saying This is the way walk in it when ye turne up to the right hand and when ye turne to the left Isa 30.21 As the starre was to the Shepherds Mat. 2.9 or as the fiery Pillar to the Israelites in their passage thorow the Wildernesse So is the Spirit to Beleevers to guide them in the way which is everlasting Therefore if thou walkest not after its motions and guidance thou doest as much as in thee lies to put the Spirit out of office Reas 2 Therefore oughtest thou to walk after the guidance of Gods Spirit because the devil he will be suggesting evil motions to thee he goes up and down compassing the earth not to do good but evil Job 1.7 1 Pet. 5.8 He walketh about seeking whom he may devour And not onely the devil but thine own spirit is a false spirit prompting and provoking thee to sinne that as the furnace casts out sparks and the Chimney smoak so doth thy spirit sinful motions therefore what causehast thou to follow the motions of the Spirit of God There are also many erroneous men Many false Prophets are gone out into the world 1 Joh. 4.1 Many seducing spirits and corrupt teachers are gon out into the world Believe not every spirit saith Saint John for many false Prophets are gone out into the world such which pretend they have the Spirit and are teachers of truth but indeed are broachers of errour A tempting devil without us an evil heart of unbelief within us and seducing teachers abroad in the world how should they make us to prize and to follow the motions and guidance of Gods Spirit Reas 3 Because the delusions and enthusiasmes of false teachers are so handed and suggested that they seeme like the motions of the Spirit And therefore is the Apostles caution to the Thessalonians Be not so soone shaken in minde neither by Spirit nor by Word nor by letter as from us that the day of Christ is at hand 2 Thes 2.2 Now if you ask what is meant here by the words Be not shaken in minde by any false spirit Learned Interpreters answer Sclater in Loc. by Spirit that is by revelations instincts and inspirirations that are pretended to come from the Spirit of Christ It was a wicked blasphemy in that wretched Impostor Mahomet to give out that those dead fits that came upon him by his falling sicknesse were raptures from the Spirit of God and that the Dove which he had taught to come feed at his eare was the holy Ghost which did from God reveal unto him the Laws which are set down in the Alchoran by which the pure Mahometans are deluded to this day And therefore seeing the devil hath helpt men in these dayes to such artificial dresses for their wicked errours and the devil himself seems so like an Angel of light we have the more need to walk after the guidance of the Spirit Reas 4 Another reason why you should walk after the motions of the Spirit is because that in so doing you shall not fulfil the lusts of the flesh and this is the reason laid down in the text which because it will come pertinently to be handled in the second Doctrine I therefore wholly wave the handling of it here Querie 2 How we may know the Spirits motions from the natural motions of our own consciences Answ To resolve this point I shall lay down five markes or differences whereby we may know the one from the other 1. The Spirit when it moves a man to good it doth not onely excite him to it but doth also assist him in the doing of it Rom. 8.26 2 Tim. 1.7 Therefore the Spirit is said to help our infirmities making intercession for us with groans which cannot be uttered The Spirit of God it is a Spirit of power to enable us in good duties as it excites so also it assists in what it moves to But though
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
into your mindes leave not these motions till you have brought them into actions holy motions should be backed with holy resolutions which also should be followed with holy actions It is the fault of many Christians they let good motions die in their breasts and so they come to an untimely issue Daniel 1.8 That of Daniel is for our imitation He purposed in his heart that he would not defile himself with the portion of the Kings meat nor with the wine which he drank therefore he requested of the Prince of the Eunuchs that he might not defile himself He did not rest in the bare motion and purpose but he made it his request he joyned endeavour to his resolution but as for us how may we as I before told you take up the complaint of Job Our purposes are broken off even the thoughts of our hearts Job 17.11 Holy motions they should be followed with holy resolutions and accomplished with holy performances 2. When the Lord vouchsafes you the motions of his Spirit you must not conceive that you have the Essence or the Person of the Spirit this is the errour of the Familists and no lesse then blasphemy for want of a distinction between the motions of the Spirit and the Person of the Spirit their opinion is this that there is in a Beleever not only the graces of the Spirit but the Person of the Spirit but this is nothing else but to make humanity the Deity For the clearing hereof let me exemplifie it by a comparison The Sunne that is in the firmament we use to say that it is in such a house or such a window but when we say so we do not mean that the body of the Sunne is there but only that the light heat or influence of the Sunne is there So though the Scripture tells us that the holy Ghost 1 Cor. 3 16. Spiritus Dei habitatin nobis quia regit gabernat saâ—ctificat Paraeus or Spirit dwells in us the meaning is not as if the Person of the holy Ghost were in us but only the motions and graces of the Spirit are there And therefore in both those expressions You are the Temple of the holy Ghost and The holy Ghost dwelleth in you there is saith Paraeus a Metaphor 3. Take heed that you mistake not the Spirits motions for Satanical illusions I gave you the characters before how you might know the Spirits motions from the devils delusions I shall only hint this to you which is an infallible rule That all motions that are not consonant to a written Word they are from the devil not from God Prov. 1.23 Isa 59.21 I gave you two Texts of Scripture wherein the Spirit and the Word were joyned together therefore see that all your motions be according to a written Word Direct 4 4. Take heed of beleeving every one that sayes he is inspired by the Spirit There are many high-flown Teachers in these dayes who indeed are Masters of errour yet would be thought the Disciples of truth that say they are inspired when none else are beside them But as the Apostle John saith Believe not every Spirit 1 Ioh. 4.1 2 Thes 2.2 that is every corrupt teacher but try the Spirits whether they are of God because many false Prophets are gone out into the world They are called Spirits because they pretend with such confidence to have the Spirit Now that you may know such men I shall discusse this Question Quest How you may know men who pretend to have the Spirit when indeed they have not Answ 1 Such men who only pretend to have the Spirit they are always proud of the gifts of the Spirit their conceited opinion of having the Spirit raises their mindes to a high degree of pride This is a certaine rule that they who are truely inspired of the Spirit 1 Cor. 7.40 they are alwayes humble thus it was with Paul I give my judgement sayes he and I think I have the Spirit of God Paul he knew he had the Spirit yet would he speak in humility not boastingly and insultingly as many did And so at another time sayes he 2 Cor. 12.2,3,4 I knew a man in Christ above fourteen years ago whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such a man caught up into the third heaven and heard words which it is not lawful for man to utter Now who was this man it was none but himself it was his modesty that made him speak in a third Person therefore those who boast of the Spirit and are vain glorious it is an argument that indeed they have not the Spirit of Christ which is a Spirit of meeknesse and of humility Answ 2 Those that so cry up the Spirit as to cry down ordinances and the Ministery they have not the Spirit of God In the time of the New Testament when vision and inspiration were in use yet then the Spirit would not teach men immediately but did referre them to an outward Ministery Acts 8. A famous instance you have hereof as I noted before in the Ethiopian Eunuch who being reading in his Chariot the Prophecie of Esaias the Spirit would not interpret to him the meaning hereof Acts 9.6 but bids Philip go and expound it So Paul when Christ revealed himself to him he would not teach him himself but bids him go to Damascus and there it should be told him what he should do The like example we have in Cornelius Acts 10.5,6 the Spirit would not teach him immeditely but bids him send for Peter and he should tell him what he ought to do By these examples we see how the Lord hath honoured the Ministery of the Word And therefore those who cry up the Spirit so as to cry down the Ministery as expecting to have the immediate teaching of the Spirit doubtlesse they have not the Spirit of God Answ 3 Those who pretend to the Spirit and yet boast of the effects of the Spirit rather in future Revelations then in present motions to holy duties are deceived by a Satanical delusion There are many in these dayes that will take upon them to tell you future contingent events but this can be nothing else but a delusion of the devil because the gifts of the Spirit in foretelling future events is now ceased and doth not remaine in the Church It is true I deny not but that the devil by a special manifestation from God may tell a future event but I am sure your Astrologers cannot by the help of the starres Thus the devil appeared to Saul in the shape of Samuel 1 Sam. 28. â—9 and sayes he To morrow shalt thou and thy sonnes be with me the Lord also shall deliver the Host of Israel into the hands of the Philistines Now how came the devil to the knowledge of this but by a special Revelation from God the Lord permitting it for the
from hence take this doctrine Doct. That the motions and workings of Gods Spirit in the regenerate do warre and conflict with the motions of sin which flow from corrupt nature In the handling of which point I shall do these four things 1. Shew what the nature of this conflict is 2. Wherein it consists 3. How you may know that conflict which the Spirit hath against the motions of sin from that conflict against sin which may be found in a natural mans conscience 4. Give you rules about this conflict Quest 1 What this conflict is Answ Negatively There are four sorts of conflicts against sinne which come short of the Spirits conflict 1. There may be a conflict against sin by sin one corruption may conflict with another and a lesser sin may oftentimes be overcome by a greater and this oftentimes is found in natural men as pride and covetousnesse a man that is proud he must have something to feed his pride and because he is proud therefore he will be in high company and in brave and rich apparel now covetousnesse being a contrary vice may give a check to pride So a man that is prodigal that spends his dayes in revelling and roaring inordinate love of the world will tell him that he spends too much in money thus one corruption may contest with another and yet may come short of the Spirits conflict against sin 2. There may be a conflict against sin in the natural affections wherein nature seeks to preserve it selfe As it is with brute creatures fear many times keeps them from that which their natural appetite would carry them unto the wolfe would fain worry the sheep but his fear of the shepherd restraines him so between anger and fear a man that is angry his anger puts him upon it that he would fain be revenged on the man whom he is angry with but another passion fear tells him if thou killest the man thou art angry with the Law will take hold on thee this arises not at all from the Spirit 3. There is a conflict which arises from a mans natural disposition some men have such heroick and generous dispositions that they naturally conflict with many vices as Luther said of himselfe that he was never tempted to the sin of covetousnesse he was of such a generous and free spirit It was a saying of Plutarch I had rather said he that men should say there was never any such person in the world as Plutarch rather then say Plutarch is unfaithful or unconstant of such a noble disposition was this Heathen to scorn all basenesse 4. There is a conflict which arises from the light of reason helped by a natural conscience which checks and controls a man for sin The Heathens could by the light of natural conscience see and detest sinne they counted it a base thing to prostitute themselves to base and beastly lusts Conscience it is Gods spy and mans overseer Major sum ad majora natus quam ut corporis mei sim mancipium it is Gods officer in man to warne him against sin now this is found in unregenerate men and falls short of the Spirits conflict against the flesh as shall be shewed afterwards But to shew you positively what this conflict is I answer that the conflict of the Spirit against the flesh it is a mighty and irreconcileable opposition stirred up by the motions of Gods Spirit in regenerate soules against all the motions of sin proceeding from corrupt nature this is a plain and full description of this conflict Quest 2 The next question is wherein the conflict of the Spirit against the flesh consists Answ This conflict of the Spirit against the flesh hath a double reference First to sin to prevent it Secondly to good to provoke it In reference to sin the Spirit doth these five things 1. It enlightens a man and discovers sin to a man which he never saw before Thus saith Paul Rom. 7.7 John 16.8 I had not known lust to be sin except the Law had said Thou shalt not covet The Spirit of God by the Law discovered sin to Paul and the discovery of an enemy is a degree of opposition 2. The Spirit doth not rest only in discovering sin but resists the motions of sin which proceed from corrupt nature the Spirit it lusts against the flesh that is it opposes the workings of corrupt nature this is in the Text. 3. The Spirit puts conscience on work to check and rebuke a man for entertaining evil motions for making his heart a lodging for sin It convinces the world of sin John 16.8 4. The Spirit it sanctifies the nature of a man and washes him from the filth of sin 1 Cor. 6.11 and therefore the Spirit of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit because of the sanctifying work of the Spirit upon the hearts of Gods people the Spirit is not only holy himself but the Author and maker of holines in the hearts of believers 5. The Spirit of God it suppresseth the motions of sin ' it not only resists but helps a man to mortify the motions of sin Rom. 8.13 If ye through the Spirit do mortify the deeds of the body ye shall live saith the Apostle and you have a promise for this in the verse before my Text Gal. 5.16 That if ye walk in the Spirit ye shall not fulfill the lusts of the flesh he doth not say you shall not act but you shall not fulfill them it shall not have so much power and prevalency over you as over wicked men thus as to sin you see how the Spirit conflicts with the flesh 2. In reference to the doing of good the Spirit opposeth the flesh several wayes 1. By enlightening and discovering to a man what is good Isay 30.21 thus the Lord promiseth by the Prophet Thou shalt hear a voice behinde thee saying This is the way walk ye in it the Spirit discovers to a man his way his work and his duty 2. Not only so but the Spirit stirres up holy motions and holy resolutions in thee to do that duty it not only shewes thee the way but presses thee to walk therein 3. The Spirit assists a man in the doing of good when the flesh hinders Rom. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know not what to pray for as we ought but the Spirit it self maketh intercession for us and helps our infirmities 4. It more and more communicates grace to his people whereby they may be inabled to do that which is good it gives continual supplies of help and therefore you read of the supplies of the Spirit of Jesus Christ Phil. 1.19 Thus you see wherein the conflict of the flesh against the Spirit consists both in reference to sinne and in reference to good Quest 3 Seeing there may be a conflict in wicked men against sin as I have shewed you arising from natural conscience wherein then appeares
rebuke a man for sin of nature 2. Natural conscience as it doth not reach to sin of nature so neither to the nature of sin My meaning is this natural conscience it never conflicts against the nature of sin but only against the punishment of sin it rebukes not a man for sin under this consideration that it is against a holy God and contrary to a holy and pure Law it is the punishment of sin and not the nature of sin which natural conscience relucts at not because sin defiles the soul but because sin destroyes the soul not because sin blots out the image of God but because sin keeps men that they shall not see the face of God not because God hates sin but because God punisheth sin But the regenerate they do not only through the Spirit conflict with the sin of their nature but with the nature of their sin with their sin not as destroying their soules but as defiling their soules not as tormenting the conscience but as polluting the conscience not as damning the soul but polluting the heart A natural man may be afraid of sin as a childe is afraid of a fire-stick not that it feares to handle it because it will colly his hands but because it will scorch his fingers It is a main difference for a childe of God would abstain from sin because of God not only because of hell The godly would not offend against the purity holinesse authority and goodnesse of God and therefore abstaines from sin The natural man as Augustine saith metuit ardere non metuit peccare is afraid to burn in hell but is not afraid to sin 3. Natural conscience may conflict with sinne yet it comes farre short of the Spirits conflict because it reaches only to open and grosse sins not to secret and small evils Cursing it is so execrable an evill that a mans own heart wil tel him of it Eccles 7.22 as the wise man sayes Oftentimes thine own heart knoweth that thou thy selfe hast cursed others natural conscience will not so often check thee for secret and bosome-sins as spiritual pride wandring thoughts in holy duties and emptinesse of minde but a renewed conscience when the Spirit of God comes by it to convince of sin it reaches to secret sins it reaches to the very motions is well as to actions and thus it was with the Apostle Paul sayes he Sin taking occasion by the Commandment Wrought in me all manner of concupiscence Rom. 7.8 whilest original sin did work but in its motions before they were acted the Apostle was sensible of them And so Hezekiah a good man it is said that he humbled himself for the pride of his heart for the lifting up of his heart as in that no man could accuse him of These are the differences between the conflict which natural conscience hath against sin and that conflict which the Spirit hath against corruption Vse 1 If this be so that the Spirit doth as well lust against the flesh as the flesh against the Spirit in regenerate men Then first see the reason why regenerate men do not live so sinfully as the wicked do It is not as if good men had better natures then bad men for the best man on earth yea the most glorious Saint in heaven had as bad a nature as the worst man on earth The true reason is this because a godly man hath the Spirit to warre against the flesh he hath the Spirit to conflict with corruption Gal 5.16 and therefore he acts not sin as wicked men do If ye walk in the Spirit ye shall not fulfill the lusts of the flesh 1 John 3.9 and according to this is that of the Apostle John Whosoever is born of God doth not commit sinne for his seed remaineth in him and he cannot sinne because he is born of God He cannot sin it is not to be taken absolutely but comparatively he shall not sin after that manner and in that measure with those circumstances as the wicked do because they are born of God have a seed of grace remaining in them this is the reason why godly men live not as the wicked do The godly have another kinde of spirit in them then the meer natural man hath he hath the Spirit of Christ whereas the other hath only the spirit of the world Vse 2 Learn to blesse God seeing thou hast so bad a nature that thou hast the Spirit within thee which is able to suppresse the workings of corrupt nature All you that are begotten again by the immortal seed of the Word that have the Spirit to keep under your corruption what evill would you not do and what good would you not leave undone if the Spirit were but withheld from you what will that man be that wants the Spirit will he not be an habitation for swarms of lusts and a cage for every unclean bird if thy heart be not a storehouse for the Spirit it will be a workhouse for the devil if it be not Christs garden wherein he sowes the seed of grace it will be the devils seminary wherein nothing but sin will thrive and grow oh therefore blesse God seeing thou hast such an evill heart that thou hast the motions of the Spirit to warre against the motions of the flesh 3. Pray unto God that his Spirit may do its office in thee thou needest not pray thy heart to tempt thee to sin but the Spirit needs intreaty to do its office in thy heart do thou every day put up that request of David Lord withhold not thy Spirit from me seeing every day I have sinful motions let me every day have the motions of thy Spirit seeing every day Satan perswades me to sin let thy Spirit every day perswade me to good 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 Come now to the third difference touching this conflict A third difference Of this conflict in an unregenerate and a regenerate person and that is in regard of time concerning which there are these particulars to be handled 1. The time when this conflict begins 2. The time of its continuance 3. The time how often this conflict comes 1. The conflict between natural conscience and sinne may begin assoon as ever a man hath light of nature whilst a man is in an unregenerate estate Rom. 2.14 The Apostle tells you that the Gentiles which have not the Law do by nature the things contained in the Law that is natural conscience it carries the force of a Law with it and hath power over them so that they shall not break out into many evils contrary to natures light so that the time when a natural conscience may conflict against sin may be whilest a man is in the
considerations to provoke you to be humbled 1. Consider that the flesh and thereby this contrariety against grace it was more ancient in thee then grace was in thee it was in thee before the Spirit of grace was Divines make the strugling of Esau and Jacob in the womb of Rebeccah an embleme of corruption and grace in a regenerate man they strugled in the womb and it is observed that Esau the bad sonne was born first and Jacob the good son born last it is a fit resemblance of nature and grace which strive in the heart of a regenerate man but remember this that sin is the elder of the twaine before thou hadst the Spirit thou hadst the flesh nature is the elder brother nay assoon as ever there was an union between the soul and body sin was in the soule nay not only before thou couldst act grace thou hadst sin but before thou couldst act reason I remember Augustine hath a relation in his Confessions concerning a little childe Vidi infantulum Zelantem c. which saw another childe suck his mothers brest and sayes he before the childe spake I saw an envious nature in it the child grew pale to see the other suck his mothers brest this sayes he made me call to mind my original sin and truly this is a great advantage to the flesh that the flesh is first in a man as if two Armies come to fight a pitcht battel that Army which first comes to the field hath much advantage against the other that come after into the field the flesh hath gotten the sunne and winde against us it hath many advantages upon this consideration that it was first in thee and therefore be humbled 2. Be humbled on this consideration that the flesh and this contrariety of the flesh against grace in thy nature 't is more abundant in thee then grace is 't is not onely more timely but also more abundant though a Christian hath the Spirit yet every regenerate man hath more of the flesh you have now received but the first fruits of the Spirit but you have the whole crop of sin the whole harvest of original corruption in a regenerate man there are more swarms of lusts and unholy thoughts then there are gracious thoughts as in every hedge there are more briars and thornes then fruitful trees so in every mans heart more briars and thornes of corruption then of the fruitful trees of grace And as in every field there are more thistles and weeds then lilies and roses so in every heart there is more of corrupt nature then of true grace Sin growes naturally but grace only by divine culture Corruption is natural but grace is supernatural That of the Apostle is observable to this purpose Rom 6.19 where he exhorts us As we have yielded our members to uncleannesse and to iniquity unto iniquity so now to yield cur members servants to righteousnesse unto holinesse Divines gather hence that the Apostle speaking of sin maketh mention of three To 's there is to uncleannesse to iniquity and unto iniquity but when he speaks of grace and holinesse he mentions but two To 's to note that there is more abundance of sin in thee then grace Ransack a believer in every faculty and in every faculty you shall finde more sin then grace First look into the understanding Hoc tantum scio me nihil scire Hieronym and there you shall finde more ignorance then knowledge and so Hierom himselfe confesseth that he was ignorant of more truths then he did understand In the memory there is more forgetfulnesse then retention of good thou forgettest more good then thou doest remember Heb. 2.1 the best man alive doth not remember so much of a Sermon as he doth forget And therefore the Apostle gives this counsell that we should give the more earnest heed to those things which we have heard lest we let them slip as a broken and leaking vessel runs out for the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a metaphor taken from leaking vessels And so likewise in the fancy there are more vain sinful and unclean speculations then there are divine and holy contemplations In the affections there is more love to earthly things then to heavenly thou more fearest man then God and grievest more for affliction then sin for the punishment more then for the evill of sin if you ransack all men you shall finde more corruption of nature then holinesse and grace in them Gal. 5.19,20 this the Apostle hints in that catalogue which he gives of the works of the flesh and the fruits of the Spirit where he reckons up seventeen sins and but seven graces to note that there is more sinne then grace in men Corruption it is like great Goliah and grace is but like little David but yet though corruption be strong there be more of it in us then grace yet we shall get the victory in the close though Goliah be stronger then David yet as David so all the regenerate shall have the final successe and conquest 3. That you may be humbled consider that this contrariety of nature to grace it works unweariedly in you if this contrariety did shew it selfe now and then upon some extraordinary occasion it were not so much but this corruption it works unweariedly against grace grace and good motions are supernatural and therefore are sometimes irksome to us that are flesh and blood but corrupt motions to sinne they are natural to a man and things which act naturally act unweariedly as the Sea it 's never weary of flowing nor the Sunne of running its course and as the fire is never weary of burning so neither is corrupt nature of opposing the holy Spirit our whole course and way to heaven is up the hill and against the tide and winde both of corruptions and temptations 4. Be humbled also on this ground that this contrariety of nature it will work continually against grace even to thy dying day if it did but oppose sometimes and then would be weary or else if it were stinted to some age of a mans life it were something but this corruption will shew it self contrary to grace as long as thou livest thou mayest get rid of actual sin but thou canst never rid thy heart of this habitual corrupt nature It is a notable saying of Cyprian to this purpose It is more sayes he to take away one sin then many sins his meaning is this that it is harder to take away this one sin of nature then to take away many sins of life as for actual sins the sinnes thou wast haunted with the last year thou mayest not be troubled with them now nor the sins that now thou art troubled with hereafter but the sin of thy nature it hath troubled thee the last year and this year also and it will do all thy dayes that as Ivy in a wall though you lop off the branches yet it is so
to Religion 4. He will give the lesse bad example 2. Unto such who have restraining grace I would give this caution that you would not boast thereof The Pharisee had restraining grace but he made ill use thereof Luke 18.11 Non Deum sed seipsum laudavit Pharisaeus I thank God sayes he I am no extortioner nor no adulterer nor as this Publicane is Doth God restraine these sins in thee do not thou boast in these restraints who hath made a difference between thee and others is it not God therefore be not proud of it 3. Take heed that you do not take restraining grace to be an evidence of renewing grace and here I shall shew you twelve wayes whereby you may be deceived but of this in the following Sermon SERMON XXVII at Lawrence Jury Lond. Feb. 16. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would I Shall by Gods assistance in this Sermon finish this point and there is only one question that depends upon the last caution I named in my last Sermon which was that you should not look upon the restraints of the Spirit in keeping you from sin to be the saving and gracious work of the Spirit And hereupon I shall answer this question and shew you what other causes there may be besides the renewing grace of the Spirit that may keep wicked men from doing evil 1. Men may be kept from wickednesse from the power which a religious education hath had on them while they were young when you are under the tuition of Parents or Masters or Governours this may restrain men from doing much evil 2 King 12.2 You have an instance hereof in King Jehoash He did that which was right in the sight of the Lord all the dayes wherein Jehoiada the Priest instructed him All the dayes his Uncle lived he walked in the wayes of the Lord but assoon as ever he was dead he fell to work wickednesse Thus you read concerning Paul that he was according to the Law blamelesse Phil. 3.6 that is as to the outward letter now how came he to be thus why sayes he Quo semel est imbuta recens servabit odorem Testa diu I am an Hebrew of the Hebrews and touching the law a Pharisee that is he was trained up in the Jewish religion and the force of education had made Paul a man of a very good moral life And so the young man he saith to Christ that all the Commandments he had kept from his youth this was the power of education Mark 10.19,20 Plutarch A colt if he be never taken nor tamed with bit nor bridle will be a very savage and wilde creature all his life-time and if you let him runne too long he will hardly be tamed at all but if you take up a colt when he is young though he be wilde by nature yet by breaking of him you will make him fit for service It is true religion doth not runne in a blood yet the profession of it may and this may be one cause why men do not the evil they would because a religious education hath a power to keep them back yet this falls far short of renuing grace 2. Disability of body whether through age or sickness may be a meanes to restraine men from many sinnes Ambrose calls diseases the shops of vertue Indeed sicknesse it is a prison but not a grave to sinne it is only mortification which is a slaughter-house to sinne Morbi virtutis officinae Ambr. sicknesse keeps sinne in when men are fastened to their beds and when their bones are made to rattle in their skin they have then no pleasure nor leisure left them to think of Luxurious excesse Thus we see in Abimelech how God kept him by laying some sicknesse or other upon him Gen. 20.6 compared with vers 17. This you see by comparing Gen. 20.6 with the 17. ver of that Chapter In ver 6. God told Abimelech that he withheld him from sinne there it is only said in the generall that God restrained him but in ver 17. is hinted the manner how God did this Abimelech would faine have defiled Abrahams wife but God laid some disease upon him and therefore it is said that Abraham prayed unto God and God healed Abimelech Rivet Rivet upon these words saith that assoone as ever he took Sarah into his house God smote him with a sore sicknesse so that he was not able to commit folly with her And he gives this reason because Isaac was the promised seed and if Abimelech should have laine with Sarah the childe would have been thought Abimelech's and not Abrahams and therefore God did send some exquisite disease upon him that so he might be disabled to his intended folly 3. Outward meannesse and poverty of a mans present condition is a cause to hinder many men from sinne whereas if they had wealth they would work wickednesse with greedinesse And this was Hazaels condition while he was a servant he could not then do much mischiefe his outward condition was so mean that he had not opportunity and advantage 2 King 8.12 but when he came to be King in his Masters roome Then shalt thou burne the City rip up women with childe and dash children against the stones he never thought he should have been so bad but when he came to be King he did this and much more We may blesse God as it is a common proverb That curst cowes have but short hornes that wicked men are not sometimes rich men and great in place and power God many times so orders it that men that have much evil in their natures should not have opportunity to act it in their lives 4. Another way whereby men may be kept from sin may be from the affrightment of a natural conscience Gods Spirit doth not only sometimes witnesse with the spirit in godly men but also checks the spirits of wicked men and though a wicked man doth not forbeare to act sinne obedientially with any respect to the command of God yet he forbeares to sinne rationally out of conviction from a natural conscience Natural conscience it is that which over-rules and swayes a wicked man so that he shall not do the evil he would the Gentiles having not the law as the Apostle saith that is the written law Rom. 2.14 yet they do by nature the things contained in the law and these having not the law are a law unto themselves these Gentiles though heathens the Scripture sayes they were a law unto themselves that is they have a conscience which is instead of a law to them 5. The feare which is implanted in men of humane lawes and penal statutes is another meanes to keep men from much sinne when a divine law cannot bear sway with a wicked mans conscience
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