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
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
delusion of wicked Saul Or else the devil may know future events by that great knowledge which he hath in Scripture-Prophecies those Prophecies which are dark to us the devil may know them and therefore we read in History that the devil hath told the events of Wars Thus the devil in the Delphick oracle told Alexander that both the Caldean and Grecian Monarchies should be under his government the devil told him so So that if men shall take upon them peremptorily to tell future contingent events I may confidently say it comes from the devil not from God Direct 5 Another direction about the Spirits motions is this Bring your selves under all advantages whereby you may gain the Spirits motions There are three advantages which I would commend to you 1. Be much in holy discourse with good company conversing with those who have the Spirit about spiritual things is a likely advantage for thee to gain the Spirits motions What Christ did whilest he was upon earth that will he yet do by his holy Spirit You read when the two Disciples were going to Emmaus Luke 24.15 communing and reasoning together that Jesus drew neere and went with them Christ will draw neere to those by the motions of his â—pirit who are discoursing about holy things 2. Give due attendance to the ordinances of God they are that poole which the Angel at certain times will move It is a Text worthy of observation which you read of in the Prophet Isaiah where the Lord sayes Isa 30.20,21 That thy Teachers shall not be removed into a corner any more but thine eyes shall see thy Teachers and thine ears shall hear a voice behinde thee saying This is the way walk ye in it Mark the connexion you shall see your Teachers and in seeing them shall heare a voyce that is of the Spirit The ordinances are they which convey the Spirit in its motions to us and to this purpose I may accomodate that of the Prophet Zachariah Zech. 4.12 where it is said that the two Olive-branches did empty themselves of the golden oile by the two golden pipes and so it ranne into the Candlestick This Candlestick is the Church the oile is the motions of Gods Spirit and these motions they runne through ordinances they are those golden pipes which convey the Spirits motions into your hearts It is with the motions of the Spirit and holy ordinances as it is with the blood and Spirit and the veines and Arteries for as these convey the blood and spirit to each part so also ordinances convey the graces and comforts of the Spirit to each believing member of Christ Waite upon the Preaching of the Word and then waite also upon prayer that will be a means whereby you shall obtaine the Spirit Christ he makes this an incouragement to prayer Luke 11.13 If ye then being evil know how to give good gifts to you children how much more sayes he shall your heavenly Father give the holy Spirit to them that aske him Go therefore to God in prayer and that will be a means to bring the Spirit into thy heart 3. Be much alone in holy meditation Christ could tell you that he was alone and yet sayes he I am not alone because the Father is with me So you if you are alone in meditation yet you will not be alone because the Spirit will be with you in its holy motions That as Isaac when he went forth to meditate Gen. 24.63,64 it is said that then he saw Rebeccah that mercy he so long prayed for so may I say to thee be much in meditation and the Spirit which thou hast prayed for shall be given in unto thee 1 Kings 19.12 As Eliah when he was in the mountaine he perceived that the Lord was in the still voice so will the soul at last perceive that though the holy Spirit is not in the strong winde of boisterous passions yet he will be in the still voice of holy meditation Direct 6 Look more after the holy motions of the Spirit then after the ravishing comforts of the Spirit and the reason is this because you more need the Spirits motions then the Spirits comforts you may go to heaven without comfort but you cannot go to heaven without grace though it be the ravishing work of the Spirit which makes my life comfortable yet it is the holy work of the Spirit which makes my soul saveable The sealing work of the Spirit whereby I cry Abba Father gives comfort but the Sanctifying work of the Spirit whereby I mortifie the deeds of the flesh Romans 8.13,14,15 is the ground of that comfort Direct 7 And lastly take heed that you do not mistake moral perswasions for the Spirits motions This is a very useful rule Men are apt if they have a good motion to intitle it unto the Spirit whereas there may be a thousand good motions in thy minde which may meerly come from moral perswasion Meere nature may make a Reprobate go farre how do you read of flashes of joy in Herod he heard John Baptist gladly of pangs of fear and horrour in Felix and fits of sorrow and grief in Judas yet all these came from the force of moral perswasion and were not saving workings of the Spirit That you may not be mistaken about moral perswasion I shall give you four differences between it and the Spirits working 1. Moral perswasion it may move a man to do good but it never changes the affections And therefore you read of those 2 Thes 2.10 That did not receive the truth in the love of it Which intimates that men may receive the truth in the motion of it and yet not in the love of it Eph. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence are those expressions Of speaking the truth in love or doing the truth in love whatsoever you do you must do it in love Now moral perswasion may move you to do a good act but it never draws out your affections in love to the things you do 2. Moral perswasion presses men to do good but it gives them no power to do the thing it perswades to Moral perswasion may give a man an eye to see what is to be done but the Spirit it gives not only an eye Rom. 3.26 but a hand also and helps us in the doing of that good whereunto it perswades 3. Moral perswasion moves men to do good more out of hope of reward or fear of punishment then of love to grace or holinesse it looks more at what God gives then what he requires and hath more respect to the reward of grace then to grace it self 4. Moral perswasions they are partial perswasions they move a man to some kindes of good but not to all good to good that may be easily done but not to difficult duties to outward but not to inward good but the Spirits motions they are universal there is no good act but the Spirit it moves a man
down against the streame so is it with the gales of the Spirit they help a man to overcome the streame both of temptation and corruption too but when the Spirit is withdrawn then how venturous will a man be to commit sinne If thou art left of the Spirit thou wilt not only be apt and ready to yeeld unto sinful temptations but thou wilt suddenly and eagerly commit sinne We read of that young man being seduced by the flattering and faire speech of a Harlot that straight way he followed her Prov. 7.22 When the temptation is once given and the Spirit doth not disswade how suddenly will a man be surprized As Gun-powder to fire so is temptation to a corrupt heart if the disswasions of Gods Spirit do not fence and keep it But this is not all a man will not onely be apt to fall and fall suddenly but here is a farther mischief thou wilt commit a sinne eagerly thou wilt be mad upon thy lust thou wilt burne in the sinne thou wilt be poysoned with the evill and this the holy Ghost hints to us speaking of the Gentiles who were without the Spirit of God saies he They were past feeling that is Ephes 4.19 they had no motions of Gods Spirit they were without the operations of the quickening Spirit but then what followes saies he They have given themselves over unto lasciviousnesse to work all uncleannesse with greedines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they sinne and think they can never sin enough As a covetous man that is greedy of gaine thinks he can never have enough so these think they shall never have their fill of their lusts Observe a fivefold gradation in this sin 1. They were past feeling now what followes this it is not said they were carried away inconsiderately to sinne but they gave themselves to sinne when the Spirit is in a man and it doth disswade him from sinne he is never carried to it but he goes in a hurry he is carried with reluctancy but let the Spirits motions once be withdrawn and then he shall give himself to the Devill 2. When the Spirit is withdrawn they not onely give themselves but they give themselves over to lasciviousnesse that is they give themselves not partially but totally unto the wayes of sinne 3. It is said they give themselves and this was worse then Ahabs fact 1 King 21.25 for he sold himself to work wickednesse now for a man to sell himself to the Devill it is a great evill but when a man shall give himself and give himself over this is a farre greater wickednesse 4. Here was not only a giving themselves over to sin in thought but the text saith they gave themselves over to work uncleannesse they contented not themselves with contemplative wickednesse but they were workers of iniquity such as made a trade of sinne 5. It is said they gave themselves over to all uncleannesse not only to some sinnes but to all sinnes and that with greedinesse which is to my purpose Whither will that man runne whom the evill spirit drives if the Spirit of God doth not come in with contrary motions to the Devils motions with what a vehement eagernesse will a poor man damn his own soul such a man will never stay till he comes to Hell if the Spirit of God do not stop him in his careere and say to him this is the way walk in it but when the Spirit withdrawes every man turnes to his course as the horse into the battle Jer. 8.6 and how violently will a horse runne into the battle that is not restrained with bit and bridle Psalm 32.9 so is the man that hath neither checks of conscience nor the disswasions of the Spirit Thirdly A man being left of the Spirit of God when he is tempted unto sinne will not onely fall into it aptly suddenly and eagerly but also with complacency and this is worst of all so we reade of those that received not the truth in the love of it that they took pleasure in unrighteousnesse 2 Thes 2 12. they not only acted sin but acted it with delight Thus I have cleared the first particular that it is a grievous judgement to have the Spirit withheld before the commission of sinne Quest 2 How it appears to be so great and grievous a judgement to have the Spirit of God withheld from a man after the commission of sinne which may be thus evidenced 1. Because otherwise thou wilt never be convinced of the evill thou hast done John 16.8 it is the Spirit which convinceth the world of sin without the Spirits conviction there is no conviction 2. Thou canst never repent of sinne if the Spirit do not after its commission rebuke and convince thee for the Spirits conviction precedes repentance therefore saies the Prophet no man repents him of his wickednesse saying what have I done Jer. 8.6 a man must be convinced that what he hath done is evill before he repents of that evill We have a proverb amongst us that what the eye sees not the heart grieves not for so if the eye of the soul sees not sinne the heart will never be troubled for sinne 3. Thou canst never have thy nature sanctified from the filth of sin unlesse the Spirit work on thee after thy falling into sin sanctification it is by the Spirit of God And therfore the Apostle Paul to the Corinthians speaking of wicked and unregenerate men saies 1 Cor. 6.11 such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Ephes 2.22 So believers they are said to be an habitation of God through the Spirit Whence you may observe the different works of the Trinity in the heart of a believer God the Father he chuseth this house God the Sonne he buyes it and God the holy Ghost he cleanseth and furnisheth this house else it would be a nasty and dark dungeon thou canst never have thy Spirit to be a house for God to dwell in unlesse the Spirit of God sweeps thee with the bosome of sanctifying grace 4. Thou canst never subdue the power of sin without the Spirit Rom. 8.13 Therefore saies the Apostle If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the body ye shall live It is by the Spirit that we mortifie sinne thus you see what a misery it is to want the Spirit in its disswasions and convictions both before and after the commission of sin Quest But why doth God withhold his Spirit that it shall not disswade men from sinne when they are tempted to it nor convince them for sin after they have committed it Answ In the general you are to know that God doth it not as an act of Sovereignty but as an act of Justice you wrong the Spirit and therefore God withholds the Spirit
how far the Spirit of God may be withheld before and then secondly after the commission of sin The Spirit of God in a fivefold respect may be said to be withdrawn from a godly man before the commission of sinne 1. That it shall not enlighten thee to make thee know it is a sinne thou art tempted unto and thus we read of the Patriarchs that married divers wives The Spirit of God in that dark age of the world the Patriarchs was so withheld that it did not enlighten them no not till their dying day that we read of that Poligamy was a sinne and therefore they lived and died in it 2. Though thou mayest be enlightened to know that it is a sinne thou art tempted unto yet thou mayest be so left of the Spirit that through the impetuousnesse of thy lust and the violence of the tempâ—…tion thou mayest be carried to commit that sin and thus we find plainin the case of David David he could not but know that Adultery was a sin and yet being left of the Spirit of God the strength of his lust and the violence of his temptation was such that he was carried to commit it 3. A godly man may be so farre left by the Spirit that when he is tempted to a sinne he may rather consult with flesh and blood then with the Spirit of God whether he should commit the sinne yea or no And thus a godly man when life liberty and estate lie at stake doth often consult his own safety rather then inward peace and this is very much 2. Sam. 11. and yet thus it was with David in the matter of Vriah 4. Godly men may be so left that they may contrive and deliberate how to commit a sinne before they commit it Divines do usually give it as a difference between godly and wicked men that the one sinnes deliberately the other not yet there are instances in Scripture that shew that godly men may contrive and deliberate how to commit a sinne now this as Divines shew is at the threshold of hell there is but a little between them and damnation and thus David it is true the sinne of adultery it was not so deliberate as the murther of Vriah for there David did contrive the meanes whereby he should be killed and the time when with the manner how and the instrument by whom now this was a very deliberate act of sinne yet thus farre may agodly man be left therefore what cause have they to blesse and magnifie the free grace of God that come so near hell and yet never come there you may have your garments smell of hell-fire yet you may never come into burning Deliberate acts of sinne tend unto that unpardonable sinne against the holy Ghost which is of malice therefore take heed of such sins 5. The Spirit of God may so leave thee though a godly man that thou mayest fall into those sinnes that are contrary to those graces wherein thou art most eminent For a man that is chaste to keep from those sinnes which are not so contrary to his native disposition is not so much but for a chaste man to be so left of God as to fall into adultery for a meek man to fall into passion this is a great evill I shall lay down severall instances hereof of godly men that have been thus left by the Spirit of God Abraham you finde him in Scripture recorded to be the father of the faithful Rom. 4. what a large encomium doth the Apostle make of Abrahams faith and God did so leave him that he fell into unbelief and distrust of God Gen. 12.11,12 by denying his own wife which was most contrary to that grace wherein he was so eminent You finde also of Noah that in the Scripture he is commended for a very sober man and that when all the world were eating and drinking marrying and giving in marriage it was a very drunken excessive and luxurious age and Noah he was commended by God for his sobriety Gen. 9.21 but yet through drunkennesse was the sinne most contrary to that excellent grace of sobriety he was so eminent in yet was he overtaken therewith Likewise Lot he is commended by the holy Ghost for disliking the filthy conversation of the Sodomites and it is strange that Lot himself should be overtaken with the sinne of uncleannesse and that he should fall into the abominable sinne of Incest for so you finde it related of him Gen. 19.33,35 he lay with his two daughters So also Moses the Scripture tells you of him that he was the meekest man upon the earth Num. 12.3 Now of all sinnes you would least suspect that he should fall into passion but yet you finde Moses his meeknesse turned into passionatenesse insomuch that he spake unadvisedly with his lips Psal 106.33 Num. 11.15 and thus speaks unto God If thou deale thus with me kill me I pray thee out of hand David the book of Psalms tels you how eminent he was for patience 2 Sam. 16.10 how quietly he bore Gods afflicting hand how patient was he when Shimei did so curse and revile him And yet meeting but with a churlish carriage from Nabal his Spirit was all in a rage insomuch that he went with a purposed revenge to kill Nabal and all his family 1 Sam. 25.13 Job you know the Scripture tells of him that he was the most eminently and exemplarily patient would you think that ever he should fall into impatiency why yes he falls into that sinne which was most contrary to that grace wherein he was most eminent how doth he curse the day of his birth Job 3.3 Let the day perish saith he wherein I was borne and the night in which it was said There is a man-childe conceived and so he prayes earnestly for the day of his death Job 6.8,9 Oh saies he that I might have my request and that God would grant me the thing that I long for even that it would please God to destroy me that he would let loose his hand and cut me off Here you see the impatiency of Jobs spirit this I mention to you to let you see what a poor thing man is if Gods Spirit leave him that he shall not onely fall into those sinnes which are pleasing unto nature but into those sinnes which are most contrary to his nature thus you see how farre the Spirit may leave a man before the commission of sinne Quest 2 How farre may the Spirit of God leave a man after the commission of sinne Answ 1 The Spirit it may not convince thee that it is a sinne thou hast done after thou hast committed it and thus it was with the Patriarchs in the first age of the world they were given to marry many wives and it was as in doubtlesse because it did crosse the first institution of marriage which was between one man and one woman now the Spirit of God was
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
are as a bulwark and fence to guard the heart against sinne The Spirit it is as the sluce of a pond if the flood-gate be down it keeps the water within its bounds but if you pull up the sluce what an inundation of water will there be 2. If thou wouldst have the Spirit to keep thee from evil thou must labour to keep thy selfe the Spirits keeping of a man doth not exclude his holy care to keep himselfe Psal 18.23 this was Davids practice He kept himselfe from his iniquity he would not make Gods care to keep him an occasion for him to be idle Remember and take this for a rule that if you do not take care to keep your selves from the occasions of sinne the Spirit will never keep you from the execution thereof and therefore you reade 1 Joh. 5.18 that he that is begotten of God he keepeth himselfe that the evil one toucheth him not and so speaks Jude Keep your selves in the love of God Jude 23. 3. What cause have regenerate men to blesse God both in reference to themselves and in reference to wicked men 1. In reference to themselves to what evil would not the flesh have drawn you had it not been for the contrary working of the Spirit in you I appeale to your own conscience how often have you resolved to do wickedly nay how farre have you gone in it insomuch that you have resolved on the time when on the place where and the manner how to bring your intended evil about and yet God hath kept you from your intended purpose so that ye could not do the evil ye would what cause have you to blesse God for positive grace and not only so but for preventing grace that you have been restrained from sin It was thus with David with a full resolution he did resolve to kill Nabal and all his family but the Spirit of God prevented it by setting home the counsell of a poor woman and therefore here upon see what cause you have to blesse God for preventing grace and that you may be provoked hereunto I would leave with you some considerations upon a twofold account 1. If you consider the universality of that corruption that is in your natures 2. If you consider the strength of it 1. If you consider the universality of corruption in the universality of persons all the children of Adam are infected with this common contagion all having sinned in him and so are guilty of the punishment so are they obnoxious to the contagion of Adams sinne Rom. 5.12 2. If you consider the universality of parts there is never a part of man but it is defiled with sinne even regenerate men as there is something in every part sanctified so there is something in each part unsanctified as there is grace in every part so there is sinne in every part 3. In regard of the object a mans nature it is averse to all good and prone to all evil Corruption of nature it is set out by Divines by comparing it to that rude Chaos which was before the creation in which rude heap there was vertualiy all creatures which afterwards the Lord created So it is with corruption of nature it hath vertually in it all the sinnes acted in the world 4. There is an universality in respect of the time this corruption of nature it was not only in one age of the world and not in another but in all ages of the world It reigned from Adam to Moses Rom. 5.14 even over those who had not sinned after the similitude of Adams transgression Now put all these together that all persons and all parts of men are corrupted and that in all times and that this corruption prompts you to all sinne consider but all this and have you not great cause to admire that there is no more wickednesse committed in the world 2. Consider not only the universality of corruption but the strength of it If it were but a weak enemy it were not so much but there is great strength and potency in it and therefore it is called sometimes an enticing and sometimes a drawing enemy and if it cannot entice by policy it will draw by power 2. We are to magnifie Gods grace in reference to wicked men that are enemies to the Church of God if the restraining grace of Gods Spirit did not withhold wicked men from doing the evil they would there would be no living in the world if it were not thus every wicked man would murther every man that angred him and he would deceive every man that dealed with him we should have all humane societies overturned the Church of God rooted out from under Heaven did not God by the common workings of his Spirit restrain men Psalme 76.10 God he will turne the wrath of man to his praise and the remainder of wrath wilt thou restraine It is spoken of Gods enemies and God will restraine their wrath by the common workings of his Spirit and it shall evidentially turne to his praise and shall be conducible to the glory of God and the good of his people You have a famous instance in Laban and Jacob Laban came with a mischievous intent against Jacob but God meets with him Gen. 31.29 and gives him a charge that he should not meddle with Jacob no not so much as to speak against him God laid a mighty restraint upon Labans spirit so that he could not do the mischief he intended Gen. 33.4 So likewise in the case of Esau and Jacob Esau he pursued his brother with a deadly hatred insomuch as he resolved when the dayes of his fathers mourning were over to kill his brother but God did so alter his disposition and restrain his bloody intent that when he met with his brother he fell on his neck and kissed him To this purpose the Psalmist hath an expression that the Lord shall cut off the spirit of Princes he is terrible to the Kings of the earth Psal 76.12 In other translations it is The Lord shall restraine the spirit of Princes and it was so in all ages and it is so in this age Men that hate religion though they have much power in their hands yet the power of their hands shall not come into act and because there is no wicked man in the world which shall do the evill he would therefore you have much cause to blesse God Pharaoh though he had much power in his hands yet God delivered his people out of his hands and thus the Lord would not suffer Balaam to curse his people Num. 23. Psal 105.14,15 he will suffer no man to do them harme as David speaks yea He reproved Kings for their sakes saying Touch not mine anointed and do my Prophets no harme Sermon XXVI At Lawrence Jewry London Februar 9. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the
cast his goods over board in a storme because he cannot help it 5. Restraining grace though it keep a man from the act yet it stirres up a more vehement eagernesse to commit that sinne when the restraint is over though the act be suspended yet the desire is increased Just as it is with a river the more it is dammed up with the force and violence it will returne greater to its former course so restrained corruption when the restraint is over will returne upon a man with the greater eagernesse And as it is with a Smiths forge if ye cast much water upon it it will quench the fire but if you do but sprinkle some water it causes the fire to burne the hotter so it is with restraining grace it lets the lust out with greater violence renuing grace it suppresseth not only the act but takes away the impetuous and eager desire of committing sinne 6. Restraining grace it is but partial whether you respect the subject or the object 1. In respect of the subject restraining grace it bindes but one part of a man and leaves the other loose it bindes the tongue but not the hand it bindes the hand but not the ear and eye it bindes only one part of a man and not another But now renuing grace it is universal 1 Thes 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.17 Ezek. 36.26 and reaches to th whole man it is a throughout work as the Apostle speaks The very God of peace sanctifie you throughout both in body soul and spirit the work of Regeneration is not a new tongue or a new eare but all is become new in a new heart 2. Restraining grace it is partial in that it reaches but to part of the object as thus it reaches but to some sins not to all it keeps a man from one sin and gives him scope to another But renuing grace it is universal as it keeps under one sinne so it will labour to keep under all sins Psal 119.3 this is the particular and proper work of renuing grace that a man is thereby inabled to have respect unto all Gods commandments 7. Restraining and renuing grace they differ in their ends and that two wayes 1. In regard of Gods end 2. In regard of mans end 1. In regard of Gods end Gods end in giving restraining grace is to maintaine humane societies for the good of others but Gods end in giving renuing grace is that mans nature might be sanctified and that man may be saved 2. They differ in regard of mans end As first the end of men that have restraining grace is that they may preserve their souls in safety but a godly mans end in keeping under sinne is that he may keep the peace of his soul and this was Jabez his end you finde it mentioned in 1 Chron. 4.10 He called upon the God of Israel saying Oh that thou wouldst blesse me indeed and inlarge my coast and that thy hand might be with me and that thou wouldst keep me from evil that it may not grieve me 1 Chron. 4.10 A godly man aimes at the peace and purity of his soul but a wicked mans end is only that he might have his soul not disturbed by the present trouble for sin and condemned for the desert of sin Vse For the Use of this point I shall first give you some general Positions about the Spirits keeping of men from sin and then shall give you some particular Instructions Seeing that the Spirit of God doth often keep regenerate men that they cannot do the evill they would Then 1. You may gather hence that a man is not able to keep himself Hence Christ prayes to his Father for his people not that he would take them out of the world but keep them from the evil John 17.15 We are not able to keep our selves and this the Prophet Jeremiah acknowledgeth saying O Lord I know that the way of man is not in himselfe it is not in man that walkech to direct his steps Jer. 10.23 We cannot keep our selves from do committing evil 2. The Spirits keeping of us from evil doth not exclude our care and endeavour to keep our selves The Lord he makes a gracious Promise 1 Sam. 2.9 that he will keep the feet of his servants and yet the Scripture tells you that it is their care and their duty also to make streight paths for their feet and to ponder the path of our feet Prov. 4.23 as Solomon expresseth it Hence you finde in Scripture Promises not only of what God will do and of Christs Prayer that you may be delivered from evil but of the practice of the godly and their care in keeping themselves 1 John 5.18 and this is their duty He that is begotten of God keepeth himself and as the same Apostle saith Little children keep your selves We must not trust so in Gods keeping of us as to be idle but we must labour to keep our selves as the Psalmist did who kept himself from his iniquity Psalm 18.23 3. It is a great evidence of integrity and sincerity of heart when men labour to keep themselves from inward and constitution-sins as well as from grosse sins and this David did He kept himself from his iniquity that is from those sins which by constitution he was inclined to and this was an argument of his great sincerity 4 Consider that though the Spirit of God doth keep regenerate men from doing the evil they would yet the inclination and will to do any evil doth make us guilty in the sight of God as if we had actually done it That in Scripture sense is said to be done that is either purposed or intended to be done A notable passage to this purpose you have in Josh 24.9 Ihshua 24.9 where it is said that Balack King of Moab waged warre against Israel and yet if you read the History Numb 2.23 and 24. chap. in the 22.23 and 24. chapters of Numbers you shall not read one word of any such war Now the reconciliation of these two places are easie Balack did not actually wage warre against Israel but he did intend so to do and therefore he hired Balaam to curse the people and then saith he I shall prevaile I mention this to this purpose that you may not think your selves guiltlesse so ye keep out of the act of sin but if so be you have a will and an inclination to those evils you will be found guilty before God and hereupon it is that Christ tells us that He that is angry with his brother without a cause is guilty of murther and he that looks after a woman to lust on her hath committed adultery already in his heart Mat. 5.22 Ver. 28. This Position may greatly humble us we are guilty of many actual sins which we have committed and we are guilty of many sins which though we have not acted yet have they been in our purposes and