SERMON. I. At Lawrence Jury, London, October 27. 1650.

THis chapter containes in it two parts.

• 1. Gods determination to destroy the world by a deluge.
• 2. Gods provision that he made in this general judgement to save Noah and his family by preparing an Arke.

The text is under the first head, Gods determination to destroy the world by a flood. Touching which judgement, the procuring cause is here laid down, When men begun to increase in number, (by reason of Poly­gamy first practised by Lamech) they increased in sinne, and therefore God will decrease the number of the world, that he may decrease the sinnes of the world. The particular sinne here specified, why God would de­stroy the world, is laid down in the second vers. where it is said, that the sons of God saw the daughters of men, that they were faire, and they took them wives of all which they chose. By the sonnes of God here spoken of, Job 1.7. Job 38.7. cannot be meant the Angels, as Tertullian and some other of the Ancients thought, (though it is true elsewhere they are called by this name.) Christ speaking of Angels, saies of them, Matth. 25.30. the Angels of God neither marry nor are given in marriage.

Quest. 1 Quest. But whom shall we understand by the Sonnes of God in this place?

[Page 2] Answ. Answ. Good interpreters conceive that hereby was meant the posterity of godly Seth, who because they had the true worship of God amongst them, are called the sonnes of God, and these sonnes of God saw the daughters of men; that is, the posterity of godly Seth, did joyne in marriage with the posterity of wicked Cain; and so by these marriages, and mixtures between the wicked Cainites, and those that professed to worship the true God, Religion began to decay, and wicked­nesse to abound in the world, for which God is resolved to destroy the world.

In the whole verse you have three parts.

• 1. A general judgement and grievous punishment threatned; And the Lord said, My Spirit shall not al­wayes strive with man.
• 2. The reason of this assigned; For he also is flesh.
• 3. A mitigation and respiting of this punishment, Yet his dayes shall be an hundred and twenty yeers.

There are these difficulties in the text to be explain'd, as

• 1. What is meant by this, My Spirit shall not alwayes strive with man.
• 2. What is meant by the reason assigned, for he also is flesh; one would think it should be a reason on the contrary, to this asserted, that therfore God should indulge man; yet here it is a reason of the punish­ment; though in other places it is a reason of a mercy.
• 3. What is meant by this, yet his dayes shall be an hun­dred and twenty yeares.

Quest. 1 1. Qu. What is meant by this, My Spirit shall not, &c.

Answ. Answ. That by Spirit, some understand the soul of man, and so the vulgar Latine renders this phrase, under­standing it of mans soul; and it is called my Spirit, say they, because God did infuse the soul into man; and they would have the sense to be my Spirit, i.e. the soul of man shall not alwayes abide in man, but he shall die. But our best interpreters do reject this interpretati­on. [Page 3]—Not to trouble you with other opinions about this text, the current of the best interpreters as Mercer, Musculus, Rivet, &c. go this way,— My Spirit shall not alwayes strive with man. By Spirit is not meant mans spirit, but Gods Spirit, the third person in the blessed Trinity; and when he saies, his Spirit shall not strive with man, it is to be meant in its ope­rations and workings, that it shal not attend the Ministe­ry of Noah, who was a preacher of righteousnesse, and the Patriarchs; as if he should say, I will now take away my Spirit from my Ordinances, it shall not alwayes strive with man. As if God should have more at large expressed himselfe, I see that though my servant Noah protest and preach against the increasing wickednesse of the world, yet all is but in vaine, I am now weary of their rebellious obstinacy, and therefore I am now come to a final reso­lution for their utter destruction, I will bear and forbear them no longer, 1 Pet. 3.19,20. My Spirit shall no longer strive, &c.

Quest. 2. Quest. 2. What force is there in this reason, for he also is flesh? one would think this should not be a reason of so grievous a judgement, God remembers we are but flesh, and why should he be so severe?

Answ. Answ. For answer to this, we must know, that by flesh here spoken of, is not to be understood, the natural substance of mans body, but corrupt nature. I will with­draw my Spirit, why? because you are wholly given up to the lusts and dictates of the flesh? you are fleshly and carnal, and given up to the concupiscence of the flesh, and therefore my Spirit shall not strive with you.

Quest. 3.3. Quest. What is the meaning of these words, yet his dayes shall be an hundred and twenty years? what is to be understood by this?

Answ. Answ. 1. For answer hereto, it cannot be meant (as Tostatus and others) of the age of mans life, as if man should now because of their wickednesse have shorter lives, because after the flood men did live longer then the terme of an hundred and twenty yeares; Sem lived [Page 4]600 yeares, Arphaxad 425 yeares, and Serug 230. A­braham 175. Isaac 180. The meaning then is this, al­though I will remove my Spirit from my Ordinances, yet his dayes shall be an hundred and twenty years, that is, it shall be an hundred and twenty yeares before the flood come upon them.

But now there is an objection lies in this, how it should be an hundred and twenty years before the flood should come, when these words were spoken, when Noah was five hundred years old, and the flood came when he was six hundred yeares old, therefore here is twenty yeares shorter then Gods promise?

This is an intricate knot, and interpreters are forced to take much paines to untie it, and to vindicate the faithfulnesse of God herein, let God be true and every man a lier. Jerome he gives this answer, saies he, It is true, God did promise an hundred and twenty years between the making of the promise and the accomplishment; the wickednesse of men grew so great, and did so pro­voke God, that he did contract the promise to twenty years lesse; and thus Musculus also, who farther saies, God making promise reserves the condition in his own breast; for as God may not bring a judgement threaten­ed upon a people, upon their speedy repentance, as in the case of the Ninevites: so neither is he bound to give them a mercy promised, in case of wilful and obstinate and incorrigible wickednesse, as in the case of Elies fa­mily. I said (saith God to Eli) that thy house, and the house of thy father should walk before me for ever, But now the Lord saith, [...]e it farre from me, &c.

But the best and genuine answer given hereto, is this, that this promise was made to Noah, not when he was five hundred yeares old, but when he was four hundred and fourscore; for though it be said in the fifth chapter and the last verse, that Noah was five hundred yeares old, yet that text doth not say he was so old when this promise was made.—Thus Rivet, Mercer and others. [Page 5]There is one difficulty in this answer; It may be objected that this promise was made after Noah was said to be five hundred years old. 1 Sam. 2.30.

To which I answer, that in Scripture it is usual, in the relating of Histories not to observe an exact order, Gen. 1.21. so that some things may be placed before which may be done after, and some things after which may be done before, as for instance you may read of the womans cre­ation after the seventh day; Moses would not observe a direct order, but did put those things after which were done before.—And so likewise another instance you have of a thing put before, done afterwards. In the case of Terah you reade that he was two hundred and five years old, and he died, Gen. 11.32. and yet you finde that Isaac's birth is not mentioned until some ten chapters after­wards, whereas Terah lived some thirty five years after the birth of Isaac. I only mention this to shew the con­sistency of this answer with other places of Scripture; to which may be added what judicious Calvin hath to solve this doubt, that though it be said that Noah was six hundred years old, when he was but five hundred and eighty, yet because he was going in the six hundreth year, and so near it as twenty yeares, therefore the Holy Ghost saith, Noah was six hundred years, expressing his age by a whole number. Thus you have the difficulties explained.

My Spirit shall not alwayes strive with man, &c. It may be observed from the whole that when God threat­ened the judgement of a flood, he threatened a worse judgement before it; to note that Gods withdrawing his ordinances, or withdrawing the efficacy of his Spirit from his ordinances, was a worse punishment then any bodily punishment. I mention this in the prologue to the point, that so when you hear me handle the grie­vousnesse of this judgement, you may look upon it as a most sad and heavy one.

And yet before I raise the doctrine, I must distinguish [Page 6]to you about a double withdrawing of Gods Spirit, when the Scripture saies, My Spirit shall not alwayes strive with man, it includes two things.

• 1. My Spirit shall not alwayes strive in the Ministery of the word by effectual working.
• 2. My Spirit shall not alwayes strive by inward moti­ons and checks upon the conscience.

I shall han­dle the point both wayes.—And the first point is this,

Doctr. 1.That it is a very grievous and deplorable judgement for God to withhold or withdraw the workings of his Spirit from the outward Ministery of the word.

I might note collaterally from the word strive, That the work of conversion it is a hard work, it is not an ea­sie work to convince a man: But I shall follow the do­ctrine I have propounded, and in the opening thereof shall dispatch two things.

• 1. Shew you that it is a grievous judgement to have the Spirit withdrawn, or withheld from the Mini­stery of the word.
• 2. The reasons why God sends this judgement upon any part of the world.

1. To demonstrate the truth of the first, I shall lay down but this one evidence. It appears to be so great a judgement, because when the Spirit is withheld from the ordinances, there can be no efficacy in them to convert a soul. A sword in a living mans hand may pierce and wound, but a painted sword in a painted mans hand upon the wall can do nothing at all: so the word preach­ed without the Spirit of God can do no more then a sword in the hand of a George on horseback; it may please the phansie and tickle the eare, but never pierce the heart; it must be the Spirit of God which works up­on the heart: Ye are the epistle of Christ ( [...]aies the Apo­stle) written not with ink, but with the Spirit of the living God. 2 Cor. 3.3 And as the same Apostle speaks, My preaching was [Page 7]not with inticing words of mans wisdome, but in demonstra­tion of the Spirit and of power. 1 Cor. 2.4. It must be the mighty power of God which works upon the heart. The Mini­stery of the word it is like that poole of Bethesda, John 5.4. there was no native vertue in the water to heale; but the text saies, when the Angel did move the water, he that first stept in was healed of whatsoever disease he had. Ordinances they are like this poole; there is no native vertue in bare preaching, and bare hearing; but it must be the Spi­rit of God which must move upon these waters, other­wise they become not effectual: 2 Cor. 3.6. The letter kills, but the Spirit gives life; which words are not to be understood in Origens sense, the letter, that is the literal sense, and the Spirit, that is, the allegorical sense; neither the meaning is, the letter, that is, the Old Testament, and the Spirit, that is, the New Testament, as the Antinomians say; but the meaning of the word, the letter, that is, the word of God abstractively considered from the Spirit of God, that kills, it leaves a man in a dead estate; but it is the Spirit which gives life, that is, the Spirit backing the Ministery of the word, makes it effectual to give Spi­ritual life. Thus it appeares to be a grievous judgement when the Spirit is withheld from the Ordinances of God, because without the Spirit there can be no benefit at all by Ordinances.

2. The next thing is to shew, for what reason it is that God sends this grievous judgement upon any people.

For answer whereto I shall say down some reasons in the general, and then some in particular.

1 In the general, the reason, why God withholds or withdrawes the operation and working of his Spirit in his Ordinances, Res delicatula est spiritus Dei; ita nos tractat, sicut tra [...]tatur. it is from that injury or offence that men have done to the Spirit of God; if men grieve the Spirit, and quench its motions, it is just with God to withhold its workings and operations. The Scripture mentions a six-fold wrong done unto the Spirit of [Page 8]God, for one, or all of which the Lord may withdraw his Spirit.

1. There is a quenching of the Spirit, 1 Thes. 5.19 Quench not the Spirit. By quenching the Spirit is meant any act of o­mission or slighting of the Spirits motions in our hearts; take heed therefore of omitting good duties, or neglect­ing its motions; for how know you but that the Lord may withdraw his Spirit from you? The winde may cease to blow, if when it blowes, we do not get our sailes ready.

2. Another injury which is of a higher nature, is grie­ving of the Spirit, Ephes. 4.30 And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Then do you grieve the Spirit, when you shall do any sinful act, for which the Spirit checks you, and yet you will run up­on the committing of it, when you shall hearken rather to the motions of sinne then the motions of the Spirit, to Satanical delusions rather then the Spirits motions; this grieves the Spirit exceedingly, as it will grieve a friend when we leave his counsel, and follow rather the counsel of an enemy.

3. Another injury done against the Spirit, is vexing the Spirit, They rebelled, and vexed his Holy Spirit. And this is a higher degree; Esay 36.10. for then may a man be said to vex the Spirit, when he quenches the Spirit, and grieves the Spirit, and doth so by many reiterated acts, hereby is the Spirit grieved. A man is grieved when his friend doth him one discourtisie; but when he shall persist in the doing of more, this raiseth up vexation in him: Even so is it with the Spirit of God, when we slight its moti­ons, and notwithstanding its warnings, will yet venture upon the committing of sinne, we not only grieve but also vex the Spirit; Isa. 63.4. and so saith the Prophet, They rebelled, and vexed his Spirit.

4. Another Scripture expression of wrong done to the Spirit, is resisting of the Spirit, Ye do alwayes resist the Holy Ghost; Acts 7.51. and this is a higher degree then any of the [Page 9]former; for resisting of the Spirit, is when a man knows such and such motions are from the Spirit, and yet not­withstanding will stand out obstinately against its per­swasions and motions.

5. Another expression in Scripture, is Acts 5.7. a tempting of the Spirit; How is it that ye have agreed together to tempt the Spirit of the Lord? Calvin explaines this place, and saies, that their tempting of the Spirit was this, Ananias and Sapphira having sold a possession, brought a part of the price thereof and laid it at the Apostles feet, and kept back the rest, and they would carry it so secretly, that they would try whether the Holy Ghost was an omniscient God, able to punish that secret sinne. Now this was a higher kinde of wickednesse, and a most desperate pitch of Atheisme, to try the omnisciency of the Spirit of God.

6. And lastly, another injury the Scripture expresses, Heb. 10.29. is a doing despite to the Spirit of Grace, and this is the ve­ry top of all, the highest injury that a devil in hell, or a man on earth can do to the Spirit. This is the sinne a­gainst the holy Ghost, Which shall never be forgiven. Matth. 12.31. Now what is this despite? it cannot be to neglect good mo­tions, for godly men may be, and are overtaken with those neglects; the not hearkening to a friends motion, is not a doing of despite to him. Therefore there can­not be a despite done to the Spirit of God, but there must be these ingredients in it; as

• 1 A committing of sinne, not only out of an una­voidable infirmity, but out of wilfulnesse; so if we sinne wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sinne.
  Heb. 2.6.
• 2. It is a sinne not unwittingly, but knowingly com­mitted.
• 3. It is a sinne not only wilfully and knowingly com­mitted, for regenerate men do sin partly with the will, but that which is the very characteristical dif­ference [Page 10] is this, that it is a sinne committed out of malice and hatred to the Spirit of God; and this Divines apply to the Pharisees, who knew and were convinced by the Miracles which Christ wrought, that he was the Son of God, and yet though they knew and were perswaded of this, yet out of ma­lice against the Deity of Christ they would put him to death; so that to summe up all together, this is the general reason why God will not suffer his Spirit to strive with men, because of those injuries which they do unto the Spirit of God. The par­ticular Reasons may be these.

1. Despising of the Ordinance of the Ministery. I will not say the persons of the Ministers, though that is an evill which God will punish; but certainly a contempt of the Ministery, of the Ordinance of Preaching, it may provoke God to withdraw the operations of his Spirit; if you despise prophecying, you also quench the Spirit, and then the Spirit will not have those operations upon you which otherwise it would. 1 Thes. 5.19. God will not follow the Word with efficacy to them who either contemne or de­ny the Ministery thereof.

2. Another reason may be, because men do too much depend upon the hearing of the Word preached. Men come to hear the Word preached in the strength of their own spirits, and therefore God will not give them the workings of his Spirit. When men shall depend upon Ordinances, it is just with God to deny the benefit of them; 1 Sam. 4.2,3. as the Israelites having received an overthrow by the Philistines. Wherein they lost about four thousand men, looked upon this as the reason, because they had not the Arke of God among them; but when they had the Arke with them, it is said the second day there fell of the Israelites thirty thousand men. Thus did God punish their sinful dependance on the outward badge of his presence, and therefore they had lesse successe when they had the Arke, then when they were without [Page 11]it; God may deny the operations of his Spirit in his Ordinances, because men do sinfully depend upon them, and not look to the God of the Ordinances for the bles­sing of his Spirit. We must look to 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.

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.

Ʋse 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 [Page 13] 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 [...]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 [Page 14]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, [Page 15]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 [Page 16]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 [Page 17]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 [Page 18]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 the Ministery of the Word for the good of your souls. This is the first use to to those who have found the Ministery of the Word accompanied with the efficacy of the Spirit.

Ʋse 2 To those who have the efficacy and operation of the Spirit withheld from the Ministery they attend upon; there are seven things I would have such to take no­tice of.

1. That Gods Spirit is a free agent, and is not to be tied to an outward Ministery, but to be left at liberty to work how, when, and in what manner he pleases. The winde bloweth where it listeth, even so is every man which is born of the Spirit. John 3.8. By the wind is meant the Spirit. There is a Sovereignty and free agency in the Spirit of God to work when he pleases, or to withhold working from whom he pleases; And therefore the Spirit of God is cal­led a free Spirit, Psal 51.12. Ʋphold me with thy free Spirit; and James 1.18 Of his own will begat he us with the word of truth.

2. Consider that God doth not withhold his Spirit from the outward Ministery, meerly as an act of his So­vereignty, but as an act of his Justice, because of your sins whereby you have provoked him. You provoke him to withhold the efficacy of his Spirit from his Ordinances by your sins, and therefore are you hardened, and re­ceive not benefit by them; you do some of those inju­ries to the Spirit, as quenching, grieving, resisting, vex­ing, tempting and despising the Spirit (which I mention­ed before;) therefore do not think hardly of God, but judge your selves. Sinne was the cause which made the [Page 19]Lord withdraw his Spirit, that it should not strive with the men of the old world; it was their disobedience, as you finde the Apostle Peter speaking, Christ by his Spi­rit went and preached unto the spirits in prison, which some­times were disobedient, when once the long-suffering of God waited in the dayes of Noah; 1 Pet 3.19.20. their disobedience made God withdraw the efficacy of his Spirit; if therefore the Spirit do not work on you, think not hardly on God, but thank your selves, he is provoked unto it. Thus God departed from the Israelites, because of their sin­full provocations, Psalm 81.11,12.— But my people would not hearken to my voice, and Israel would none of me. So I gave them up unto their own hearts lusts, and they walk­ed in their own wayes. The Spirit in Scripture is compared to a Dove; now a Dove will alwayes keep in the house where it is bred, unlesse the Dove-house be nastily kept. The Spirit of God in this may fitly be resembled by a Dove; keep your hearts clean, and the Spirit will abide with you; keep them nasty; and the Spirit will soone leave you; sin is the cause why the Spirit withdraws it self from the Ordinances, and why men are left unto themselves, and God doth it as an act of his justice, punishing of sin.

3. If God do withhold his Spirit from the Ministery of the Word, the fault is rather to be imputed to thy self, then unto the Word. Many like the woman in Se­neca, complaine the roome is dark, when they them­selves are blinde, and the place wants no light, but they want eyes: Or to him that preaches the Word, usually if men do not profit by the hearing of the word, the blame is cast upon the Minister; and truly we Ministers have our faults as well as others, if we preach not plain­ly, methodically, and duly there is a fault in us; but yet I say, you are rather to blame your selves, then either the Word, or the Minister thereof: If the seed grow not, the fault is neither in the hand of the husbandman, nor in the influence of the heavens, but in the badnesse of [Page 20]the soile. That you may know where the fault lies; consider

1. If a Minister preaches plainly and impartially, and yet thou gettest no good by him, the fault is thy own, not his. It was the Herodians fault, not Christs, that those persons profited not by Christs preaching, for they themselves give this testimony of Christ, Matth. 22.16. Master, we know that thou art true, and teachest the way of God in truth.

2. If other men get good by his Ministery, and not thou, the fault is thine, not his; If at a feast others are fed, & thou famisht, the fault is in thy stomach, not meat.

3. In case you have formerly got good by a Minister, but now you get none, formerly your affections were stirred up, your desires were increased, your love infla­med, but now no such effect, the fault is thine own; It was the fault of the hearers of John Baptist, the fault was not in John's Doctrine, that they rejoyced onely for a season; this also was the fault of the Galatians that they profited not by Pauls Ministery as before, Gal. 4.16. Gal. 4.16. This cometh not from the seed it self, but from the badnesse of the ground into which it is cast. If thou pro­fitest not by the Word thou hearest, thou art to blame thine own naughty heart, not the Word, or the dispenser thereof.

4. Though there is much dignity and excellency to be a­scribed to the Word of God nakedly considered, yet there is no efficacy in it to convert a soul without the Spirits' concurrence; As it was in the Pool of Bethesda, not the water, nor stepping into it healed, but the Angels mo­ving therein, John 5.4. So also, not the Word alone, nor hearing of it, 2 Cor. 3.6. but the Spirit healeth; The letter kills, but the Spirit gives life, (saies the Apostle) that is, the Word without the Spirit, it is only the Spirit which can give life: The Spirit without the Word will not ordina­rily convert, and the Word without the Spirit cannot. I create the fruit of the lips, peace, peace; Isa. 57.19. by the fruit of the [Page 21]lips the Prophet understands a Gospel-Ministery, but sayes God I must not create peace by the fruit of the lips. it is the working of the Spirit with the Word, which makes the Word to become effectual; and therefore the Gospel is called the Ministery of the Spirit, 2 Cor. 3.8,9.

5. It is a worse judgement to have the Spirit withheld from the Word, then to be without the Word; and the reason is this, because the Spirit can convert a man with­out the Word, but the Word can never convert a man without the Spirit; and therefore it is a worse judgement for thee to hear Sermons every day, and to have the Spirits concurrent efficacy withheld from those Sermons, then if thou shouldest never learn a Sermon in all thy life-time; therefore pray unto God that his own Spirit may accompany his own Word and Ordinances to make them effectuall for the good of thy soul.

6. The Spirit of God may be for a time withheld from Gods own people, that it shall not attend an outward Ministery, and this is a very sad judgement; it may be withheld from Gods elect in a converting way. As the man lay 38. yeers at the poole of Bethesda before he was healed; so an elect vessell of God may lie twenty, thir­ty, or fourty yeers in a state of unregeneracy before he is converted. Nay, after conversion the Spirit of God may be withheld from the Ministery of the Word, which Gods own people attend upon, and that in these two wayes.

1. In its Comforting work, and thus it was with Da­vid, Lord, saies he, take not thy holy Spirit from me; Re­store unto me the joy of thy salvation, and stablish me with thy free Spirit; Psal. 51.11.12. thus was the Spirit withdrawn from Da­vid in its comforting work. I do not tell you the gra­ces of Gods children can be taken away, but the com­fort of their graces, and of the Spirit of God may be ta­ken away from them.

2. God may withhold his Spirit in its quickening [Page 22]work, thou mayest come to an Ordinance with a hard heart, and it may not soften thee; though the presence of God is never utterly taken away from a godly man, yet the influences and quickenings of Gods Spirit may be withdrawn; the Spirit may be withdrawn in a quicken­ing way, so as in grace thou mayest decay, and in duty thou mayest grow cold and dull, but yet the presence of God shall never be taken away from a godly man. There is the same Sun in the firmament in winter as in summer, but not the warme working and quickening influence.

7. And lastly, The Spirit of God may be given to men waiting on a publike Ministery in its common workings, and yet it may be withheld from them in its saving and effectuall operations; and thus it was with the Corin­thians, many of them had the Spirit to attend Pauls Mi­nistery in the common workings of it, but yet not in its saving effects, and therefore saies Paul, Though you come behinde in no gifts, yet I must speak unto you as carnal; look to your selves therefore, the Spirit in its common workings may attend the Ministery to fill you with noti­ons, yet it may be withheld in regard of its saving ope­rations.

SERMON. III. At Lawrence Jury, London, Novemb. 3. 1650.

HAving shewed that it is a grievous judgement to have the Spirit with­held from the Ministery of the Word, and laid down several Cau­tions and Positions concerning this judgement. I come now to answer an objection.

Objection You may say, This is a very sad judgement indeed, but what demonstration may be given thereof, or how may it be known that this judgement is in any part of the world.

Answ. For answer hereunto, you must know that this is a very dark point, and hardly determined, and therefore many of the particulars I shall give in answer to it, they shall be but probable conjectures rather then infallible Demonstrations; There are many things that give me to fear that in part the saving operations of the Spirit are withheld from the Ministery of the Word.

1. And first, we have cause to fear that in part the Spirit is withdrawn from the Ministery of the Word a­mongst us, because there are fewer which are converted by the Ministery of the Word now, then there were in former times; now the Spirit ceases to back the Ministery of the Word with numerous numbers of Converts, it is an argument that the Spirit is in part withdrawn. When the Disciples did first preach the Gospel, how did Sa­tan [Page 24]fall down like lightening before the Word; there were three thousand converted in one day by Peters Sermon; and how may we preach three thousand times, and yet not convert one? Acts 2.41. Multitudes were brought in and converted in the morning of the Gospel, according to that Gospel-promise, Psal. 110.3. From the womb of the morning thou hast the dew of thy youth; that is, multitudes of peo­ple should be converted upon the first preaching of the Gospel, which should overspread the earth, even as the morning dew; but in the age wherein God hath cast us, the number of converts are greatly lessend, and not only lessened to what they were in former time, but to what they have been in our time; what numbers of the younger sort of people did come in upon the preaching of the Word within these few yeers? but now how is the work of conversion at a great stand? heretofore Mi­nisters fished as with a net, many were brought in; but now we fish as it were with an angle, now one comes in, and then another; this may be one probable demon­stration, that in part the Spirit of God is withdrawn from the Ministery of the Word.

2. Another conjecture is this; when men that live under the Ministery of the Word grow worse and worse, and not better; for men to remaine many yeeres under the Ministery of the Word, and yet to be more blinde and more blockish, and more perversel, and more pro­fane, this argues that certainly the Spirit of God is with­held from such, and that their destruction is nigh; the ground which hath the raine often falling upon it, and yet is unfruitful, Heb. 6.7.8. is nigh unto cursing, whose end is to be burned (as the Apostle speaks.) The Spirit being with­held, the raine of the Gospel is a curse to them, and the end of such shall be burning.

3. You may feare the Spirit is withdrawn from the Ministery of the Word, because there are more pervert­ed by Errour, then converted by the Truth; for these last years especially, since erroneous men have had li­berty [Page 25]and countenance. What multitudes have beene perverted and led away by the Errours of ungodly men? this is an argument of a judiciall hardnesse upon the Land. How are we fallen into those times of which the Apostle Peter speaks, wherein shall be false teachers, and such who shall bring in damnable Heresies, even deny­ing the Lord that bought them, and bring upon themselves swift destruction, and many shall follow their pernicious wayes. 2 Pet. 2.1,2. How many in these our dayes have been perverted, following the pernicious wayes of false teachers; which surely is an argument of the Spirits suspension from the Ministery.

Demonstr. 4 4. Because the Word of truth is so adulterated with Error; this may be a reason why the Word prevailes so little upon the hearts of men. As in a field where there are many weeds, the seed will never grow there; so where there are many Errours sprung up in a Church, the seed of Gods Word will not thrive there. The increase of dam­nable Heresies suspends the working of Gods Spirit in the hearts of men. Christ, it is said of him, Mark 7.13. that he taught the people with authority, and not as did the Scribes; and why not as did the Scribes? you have the reason given by Christ in the Evangelist Saint Marke; sayes he, You make the Word of God of none effect through your tra­ditions which ye have delivered. It was of no force upon the consciences of their followers; their erroneous tra­ditions made the Word of God of none effect, even as those erroneous opinions in our dayes; how do they ec­clipse the glory and splendor of the Word of God, and hinder the Spirits working? Is not this the language of many. How shall we beleeve Ministers? if we go to one Congregation, we shall hear one thing preached; if we go to another, 2 Cor. 4.2. [...]. 2 Cor. 4.17. [...]. we shall hear the same thing contradict­ed. How doth [...]his stagger people, and greatly hinder the working of the Spirit upon them? The Apostle Paul when he tels you of the force of his Ministery, saies he, we do not handle the Word of God deceitfully; that is, we [Page 26]do not mixe, nor adulterate the Word, as Vintners do their wine; but saies he, by manifestation of the truth commend our selves to every mans conscience in the sight of God; the word in their mouths it was truly and powerfully preached, it reached even the conscien­ces of men.

Demonstr. 5 Because men deny the calling of the Ministery, this may he another reason why God suspends his Spirits operation in it. God will not pursue the Ministery to such with efficacy, who contemn and deny the Ministery. There are multitudes of men which do not onely de­spise, our persons, but the very Ministery it self, who deny the Calling, and would beat down the Office; and there­fore it is just with God that those who will not believe the Office of the Ministery, that they shall not finde the efficacy of the Spirit in it. Hence the Apostle Paul to the Thessalonians, saies, Our Gospel came not unto you in word onely, but also in power, and in the holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sakes; 1 Thes. 1.5. as if he should say, you know our Office and Calling, and our manner of living, you believe it, and therefore the Gospel comes to you, not in word but in power, and in the holy Ghost. It is observable of John the Baptist, that the reason why he wrought so much on the people, insomuch that all Judah, and the Re­gions round about came out unto him; the reason was this, Matth. 14.5. because they did all hold John for a Prophet, the people did believe his Office; They all held that the Ba­ptisme of John was of Heaven, and not of man; and therefore for men to cry down the Office of the Mini­stery, Matt. 21.26,25. and to deny it, this may render it ineffectual, and may provoke God to withhold his Spirit from accompa­nying of it.

Demonstr. 6 Another Reason why God withdrawes his Spirit from the Ministery, because multitudes runne upon the Office of the Ministery without a call; and those who runne when God sends them not, he will not blesse the [Page 27]Word in their mouths for the good of people. Thus you see clearly from that of the Prophet Jeremiah, Jer. 23.21. where the Lord saies, he sent not those Prophets, yet they ran, he spoke not to them, yet they prophesied; but what good shall they do to the people to whom they prophesied? you finde in the 32. verse, Vers. 32. therefore they shall not profit this people at all saith the Lord; such shall be the effect of their preaching who runne upon the Office without a Call.

Demonstr. 7 7. And lastly, another reason why the Spirit of God backs not the Ministery of the Word as in former time, it may be this, because the judgement of the sword is upon the Land, it may be you may think this a strange reason; but I may evidence it thus, other judgements, as sicknesse upon a mans body, the plague, famine, or such like, they concurre with the Word, and set the Word preached home upon the hearts of people; but the sword it is a judgement which makes men savage and brutish one towards another, Inter arma si­lent leges Dei hominumque. whereas in other judge­ments, men will look at Gods hand in them: before these warres how many Converts were brought in, since the sword came among us, how hath it made neigh­but bour cruell to neighbour; that amiablenesse and sweetnesse, for which the English Nation had a com­mendation? how is it now turned into barbarousnesse? Thus I have done with the first particular, wherein I have shewed you this great spiritual judgement when the Spi­rit is withdrawn from the publike Ministery, and likewise the demonstrations and causes of such a jugement.

I now come to the second part to shew you the wo­fulnesse of that judgement, when the Spirit is withheld from men in its inward motions upon the conscience in their ordinary walkings; in the handling whereof I shall proceeed after this method.

The Spirit of God may be withheld from men in its inward motions upon the conscience two wayes.

• [Page 28]1. In regard of sinne.
• 2. In regard of duty.

1. In regard of sinne, the Spirit may be withheld two wayes.

• 1. Before the commission thereof, that it shall not check nor disswade thee from it.
• 2. After the commission of sinne, that it shall not rebuke and convince for it.

1. I shall shew you how it appears to be a misery to have the Spirit withheld from you both before and af­ter the commission of sin.

2. Why, or for what reason it is that the Spirit of God is withheld both these wayes.

3. How farre a childe of God may be thus left of the Spirit.

First, Now to make it appear that it is a grievous judg­ment to have the Spirit withheld from a man before the commission of sin, it may be thus Demonstrated.

1. Because if the Spirit do not disswade thee, thou wilt be ready and apt to yeeld to any sin thou art tempted unto. Men under the temptations of sin, with­out the contrary disswasions of Gods Spirit, are like a City whose walls are broken down, and so are liable to every incursion of an enemy; Prov. 4.23. the disswasions of the Spi­rit they are as fortresses to preserve the strong hold of mans heart, they fence and keep the heart; when the Devill by his temptations perswades to sinne, the Spirit by his motions graciously disswades from it, Oh do not break Gods Law, do not wound and hurt thine owne conscience; by these disswasions there is a curb laid upon the heart: but when these are away, how venturous will a man be to do evill? It is said of Paul and Timothy, that they assayed to go into Bithynia, but the Spirit suffere [...] [Page 29]them not; Acts 6.7. so may it be said of many a man in respect of sin, he hath through the corruption of his heart assayed to commit such and such a sinne, but the Spirit hath not suffered him. As a godly man he cannot do all the good he would, because of the flesh; so sometimes he shall not do all the evill he would, because of the Spirit. When the winde blows with a fresh gale, the vessell may saile against the streame, which otherwise was to be carried 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 [Page 30]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 [Page 31]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 [Page 32]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.—There may be five reasons laid down as the ground why God withholds his Spirit in its strivings with men.

1. Because in times past you have refused to hearken to the frequent motions and perswasions of Gods Spirit; the Spirit of God hath told you that if you walk in such wicked wayes, the end of them will be death; how often hath it suggested unto you, that if you go on in such and such courses, you will be undone for ever? and yet you have gone on in sinne, and would not hearken unto the Spirit; thus God complaines of his people by the Psalmist, Psal. 81.11,12 My people would not hearken & my voice, and Israel would have none of me; so I gave them up unto their own hearts lust, and they walked in their own counsels; as if he should say, they would not hearken unto me, and [Page 33]therefore my Spirit shall disswade them no more. I will leave them to themselves, and let them take their own course.

2. Because it may be you have fastened, and fathered sinful affections that arise from the flesh, upon the Spi­rits motions, and this is such an injury to the Spirit that he will not bear, as when men shall say their wrath kind­led from hell, is the zeale of the Spirit coming down from Heaven; that their erroneous opinions are the Spirits teachings, when he is the Spirit of truth; and Satanical delusions, divine inspirations. And this is an indignity not inferiour, then if some subject should lay his bastard at his Princes gate; and this some think is understood by the vexing of the Spirit mentioned by the Prophet Isaiah; Isa. 63.10. this may be another cause why the Lord may withhold his Spirit.

3. Because men do more easily listen to the suggesti­ons of the evill Spirit, then to the motions of the good Spirit; it makes your friend deny to come to your house when you shall give entertainment to his enemy, when the Devill shall come and easily prevaile with you, when you shall either sinne upon no temptation, or upon a smal temptation; this is a high provocation to Gods Spi­rit, and this is a reason why there is so severe a judgment annexed to the third Commandment; that God will not hold them guiltlesse that take his name in vaine, because there is lesse temptation to the sinne of swearing then to any other sinne in the world. Other sinnes they are more consonant to flesh and blood, but swearing of all sinnes, men have the least temptation to it; The swearer serves the Devill gratis, and hath neither profit nor pleasure by his sinne, and therefore God annexes so severe a punishment. When thou shalt runne unto sinne upon an easie t [...]mptation, and wilt not hearken to Gods Spirit upon an earnest motion, this provokes the Lord to withhold the strivings of his Spirit from thee.

4. Because in former time thou hast plotted and de­liberated [Page 34]how to commit sinne, therefore the Spirit will withdraw from thee for time to come. There are many that do commit sinne with deliberation, premeditation, and consultation; and that man which commits a sinne deliberately and contrivedly, he doth greatly provoke the Spirit of God. Pro. v 16.30. It is said of a wicked man that he shutteth his eyes to devise mischief; shutting of the eye is a studying, plotting and deliberating posture. As it is with a friend, if you shall give him a blow at perad­venture, though he may be angry at first, yet when he shall understand that it was against your will, he will be quickly pacified, but if he sees that you plot and con­trive his death, this makes him that he will never come into your company more: Thus it is with the Spirit of God, when he sees thee fall into sinne inconsiderately and unadvisedly, he will not withdraw from thee for this; but when the Spirit shall see that we way-lay him, and do deliberate and contrive how to commit sin, this provokes him, if not for ever, yet for a long departure. Such de­liberate acts of the soul they are more directly against God; 1 King. 15.5. and to this purpose is observable what you reade concerning David, that he did that which was right in the eyes of the Lord all the dayes of his life, save onely in the matter of Ʋriah the Hittite. Now why doth not the text say rather, that he was perfect, or did that which was right in the eyes of the Lord, save onely in the mat­ter of Bathsheba, for that was the foulest sinne? There is this reason given hereof, why the Spirit of God should say that he was a perfect man, save onely in the matter of Ʋriah, rather then in that of Bathsheba; because his sinne in the matter of Bathsheba, it was done rashly and incon­siderately, he was suddenly surprized with a temptation; but the matter of Ʋriah, 2 Sam. ch. 11. it was done more deliberate­ly, plottingly and contrivedly; for first, he sends for him home from the warres, that so he might cloak his foul fact, then he makes him drunk, and after he makes him carry the contrivance of his own death in a letter [Page 35]to Joab; so that it was a sinne so deliberately acted, that the Spirit of God put a brand upon him for it; take heed therefore of deliberate acts of sinne. I censure none, e­very one of you must stand or fall to your own Master; but this I say, that it is a sinne which gives an especial provocation to the Spirit of God. It is the saying of a Modern Divine, and a true one; That a deliberate will to sinne without the act, is more sinful then the act of sinne without a deliberate will; and thus in the case of Peter, that man does worse who purposes to deny Christ, though he never doth it, then Peter that did actually de­ny Christ, and never intended it; therefore look to your purposes and deliberations; if you sinne deliberately, it is the next step to the sinne of those against whom the Prophet prayes, Lord, be not merciful to those that sinne maliciously.

5. The Spirit of God will withdraw from a man when men prostitute the holy Spirit to base lusts, as all hypocrites do who do talk of the Spirit onely to com­mit sinne, and enjoy their lusts more securely. Thus Simon Magus he desired the extraordinary gifts of the Spirit, that he might seeme some body, and enrich him­self; this was but [...], as the Apostle speaks, 1 Thes. 2.5. a cloak for his covetousnesse. Many grieve and provoke the Spirit to depart, when they themselves do not serve God, but rather serve themselves on God.

SERMON. IV. At Lawrence Jury, London, Novemb. 10. 1650.

I Proceed now to answer another Quere, or case of Conscience very usefull which is this—

Quest. How farre the Spirit of God may be withheld or withdrawn even from a god­ly man, both before and after the commission of sinnes?

First, I shall shew you 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 temp [...]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 [Page 37]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 Ʋriah.

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 Ʋriah, 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, [Page 38]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.

[Page 39] 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 so withheld from them, that after they fell into that sinne, they were not convinced of it, and therefore they lived and died in it.

Answ. 2 The Spirit may be so farre from convincing a man of sinne, and may so withdraw from a man, that after he hath sinned, he may go about to defend and justifie the sinne he hath committed; and thus Jonah, he sinned in not obeying Gods commandment of going to Nineveh, and when God spared Nineveh, Jonah was very angry, and when God comes to reason with him, asking him [Page 40]whether he did well to be angry, why yes, saies he, I do well to be angry, even unto death. Jonah 4.9. Here was a good man in a pettish mood, and to Gods face would justifie his own passion. So Israel under the name of Ephraim, they would justifie their own wickednesse. Ephraim is a Mer­chant (saith the Prophet,) Hosea 12.7,8. the balances of deceit are in his hand, he loveth to oppresse; But what said Ephraim: yet (saies he) I am become rich, I have found me out sub­stance, in all my labours they shall finde no iniquity in me that were sinne; and yet God charges them with the ba­lances of deceit.

Answ. 3 A godly man he may for a long time, yea many years lie under sinne, and the Spirit of God may not work re­morse of conscience in him for the sinne he hath com­mitted, and this is very sad; thus the Spirit was with­drawn from David, he commits adultery with Bathshe­ba, and till the childe was borne, and Nathan the Pro­phet came to him, we never read that he was troubled for his sinne; the Spirit did not work remorse of consci­ence in him, which must be nine moneths after the man­ner of women. Nay, we read of Josephs brethren, that they cast him into a pit, and sold him unto the Ishmae­lites, and though they dealt thus unnaturally with their brother, yet the Scripture tells us that it was about one and twenty years before they were troubled for this sin; when they were in prison in Egypt, then they said one to another, Verily we are guilty of our brothers blood, and there­fore is this evill come upon us. Gen. 42 21.

Answ, 4 The Spirit of God may so farre withdraw from a god­ly man after he hath committed sinne, that he may ra­ther commit more sinnes to hide that one sinne, then to repent of it; and this is a high step, how near hell it is! Yet thus David, after he had fallen into adultery, he doth not put his conscience on work to repent of this sinne, but puts his wits on work how to cover this sinne, and for that end sends for Ʋriah home to lie with his wife, to cover his own sinfull fact; and makes him drunk, and [Page 41]when he could not bring that to passe, then he contrives his death, and makes him the messenger of death to him­self. So Peter a good man, and yet Peter committed many sinnes to excuse one sinne; nay, he committed many sinnes, sooner then he did repent of one sinne, when he denied Christ. First, he denies him; Then he denies him with an oath; And thirdly, he denies him with a curse; whether he cursed Christ, or himself, or both, it is not certaine. Thus committed he many sinnes to excuse one. This is a farre degree, and yet thus farre may a god­ly man go.

Answ. 5 A godly man after he hath committed sinne may be so farre from having power to mortifie that sinne, that he may fall into it often and again. Gen. 12.13. Gen. 20.2. We have many Scri­pture-instances hereof. Abraham, he fell twice into the sinne of lying, in denying his own wife; so Joseph, Gen. 42.15,16 1 Kings 11.9. he fell twice into the sinne of swearing. Solomon, he sinned a­gainst the Lord after he had twice appeared to him. And so the children of Israel, Num. 14.22. they fell into the sinne of murmuring against God ten times together, one after a­another. 1 Kings 22.49 2 Chron. 18.2 Thus Jehosaphat sinned in sinfull compliance with wicked men twice, as may be gathered. I do not mention this to boulster any man in a ventrous way of sinning, but only for the ease of afflicted consciences; the Spirit may leave thee thus farre, both before and after the commission of sin.

Before I come to handle the witholdings of the Spirit in reference to that which is good, I shall give you the use of the former points. If the Spirit of God do leave you thus farre, then I inferre

Inference 1 That you are not to impute it to God, as an act of Sove­reignty, but as an act of Justice; God is provoked to do it. Why doth the Spirit of God say to thee, as the Lord to Ephra [...]m. He is given to Idols, let him alone? Hosea 4.17. why is it that Gods Spirit leaves thee? some affront or other thou hast done to the Spirit; either thou hast quenched the Spirits motions, or grieved the Spirit, or vexed the Spi­rit, [Page 42]or resisted the Spirit in its operations, and therefore thou shalt hear no more of the disswasions of the Spirit in thy heart.

Inference. 2 Do not censure a man when thou seest him fall into sinne; be not severe against him: if Gods Spirit should be withdrawn from thee, thou wouldest sinne a thousand times more then that man. The Scripture commands that you should restore men fallen with the spirit of meeknesse, considering your selves, lest you also be tempt­ed. Gal. 6. i. Tu hodie, Ego cras. Aug. Doest thou see another man sinne? do not judge him; consider thy self, if the Devill should tempt thee to a worse sinne, and the Spirit withdraw from thee, thou wouldest sinne worse then that man hath sinned.

Inference. 3 What cause have you to blesse God that he hath gi­ven the strivings of his Spirit both to your selves and o­ther men. 1. Blesse God, the Spirit is given to you; The Spirit in the Word, is the voice behinde thee, saying, This is the Way, walk in it; and by this meanes you are renced from many temptations, and freed from many evils. should a tempting Devill and thy corrupt heart meet, and Gods Spirit but withdraw, into what evill wouldest thou runne? Even such a man in such a case would rush on in evill, as the horse rushes on into the battle, if the Spirit should not restraine him from sin.

Secondly, blesse God for other men, that by the com­mon restraining power of the Spirit he laies a check and controll upon the spirits of men; were it not for this, there would be no living in the world; Homo homi­nis Lupus. how would hu­mane socies be destroied? every man would be savage and cruell each to other; we should kill and murther every man that angered us; deceive every man that dealt with us; tell a lie to every man that speaks to us; we should commit all sinne. There is great wickednesse done in this last and worst age of the world, but there would be more evill done, did not the Spirit lay curb [...] and restraints upon mens consciences,

Inference. 4 Labour and pray, the lesse the Spirit of God hath stri­ven [Page 43]with you before the commission of sin, that it may the more strive with you by convincing you after you have fallen into it. It may be you have sinned ignorantly, aptly, eagerly or deliberately; the more the Spirit hath bin with­held from thee before the commission of sinne, pray to have it strive the more with thee afterwards, and that in these three wayes.

1. By working in thee a more clear conviction of sinne, to shew thee not sin in the lump, but thy particular sinne, clothed with all its haynous and agravating circumstances; to convince thee saving­ly, that there may be (as it were) some compensation made of the Spirits being before whithheld from thee.

2. In a more deep humiliation, the more the Spirit hath been withheld from you before the commission of sinne, desire that the more the Spirit may cast thee down after its commission. This was typed out under the Law; that man which did but touch an unclean thing, was to be unclean till evening; but if a man had carried an unclean thing about him, then he was to cast off all his clothes: So if you have but touched a sinne, you are to be humbled; but if you have fallen into a sinne which the Spirit hath not convinced you of, then you are to la­bour for a greater measure of conviction and humili­ation afterwards.

3. Learn that the Spirit may work in thee a more dear affection to Jesus Christ. It is observed of Peter, the Spirit did more leave him to fall into sinne then he did all the other Apostles, except Judas; Now, when Christ comes to aske Peter whether he loved himor not? saies he, Simon Peter, doest thou love me more then these? He doth not say onely doest thou love me, Peter, but lovest thou me more then these? as if he should say, Peter, thou hast sinned against me more then all the other Apostles have, and therefore thou shouldest love me more then they. So Mary Magdalene, she was a great sinner, having [Page 44]seven Devils cast out of her; but what is said of her? Luke 7.47. Her sinnes which are many, are forgiven her, for she loved much; that is, the lesse love she had to Jesus Christ before the commission of sinne, the more she had afterwards, Many sinnes were forgiven her, and therefore she loved much; therefore in that place must not be understood as if her love was a cause of her being forgiven, but a demonstration and an evidence of it.

SERMON. V. At Lawrence Jury. London. Novemb. 17. 1650.

I Proceed now to handle to you the with­holdings of the Spirit in reference to good, that it shall not stirre up holy mo­tions in the heart unto duty. But before I come particularly to speak of this, I shall lay down a fourfold distinction about the Spirits moti­ons to good.

1. There are exciting acts of the Spirit in stirring up holy affections in the heart, in blowing up those coales of affection and grace within them; John 14.26. and this is that which was promised by Christ, that the holy Ghost shall bring all things to rememberance.

2. There is an assisting act of the Spirit; Rom. 8.26. [...]. the Spirit in Scripture is said to help our infirmities. You reade not onely of an intercession of the Spirit in a way of accept­ance, but of an intercession of the Spirit by way of as­sistance. As in a tree, though there be a seminal vertue in the tree, yet without the helping influence of heaven it beares no fruit: So the Spirit of God helps us to work, Col. 1.18. Psal. 12.13. and Ephes. 1.19.

3. There is a corroborating act of the Spirit; not onely bare assistance, but strength and increase of grace by the Spirit of God to the souls of men; and therefore you read of the supplies of the Spirit, Phil. 1.19. [...]. farther degrees and measures of the Spirit.

4. There is a comforting and a testifying act of the [Page 46]Spirit, when the Spirit of God shall back the testimony of thy conscience, to evidence the sincerity of thy heart; and thus you read of Paul, that his conscience did beare him witnesse in the holy Ghost; the Spirit of God did wit­nesse with his spirit the truth and sincerity of his heart. Rom. 9.1. 2 Cor. 1.12.—Now though I might handle all these particulars, and shew what a grievous judgement it is to have the Spirit withheld in these regards: Yet I shall onely speak of the Spirit, and shew what a sad judgement it is to have the Spirit withheld in its exciting acts, that it shall not stir up holy motions in the heart to good; in the hand­ling of which I shall proceed after this method.

• 1. Shew you, wherein it appears to be a judgement to have the Spirit withheld in regard of holy mo­tions to good.
• 2. When the Spirit doth vouchsafe such motions; how you may know them, and difference them from those motions to good which the Devil may stir a man up unto.

1. That man from whom the Spirit is withheld in its motions unto good, there are these three miseries which will attend him.

1. There will be a vacuity or emptinesse of holy thoughts in thy heart. The Spirit of God is like unto the spring in the Clock, if that lie still, all lies still; so if the Spirit of God lies still within thee, Phil. 2.13. all thy affections which are the motions of thy soul, they cannot stirre. It is God which worketh in us both to will and to do of his good pleasure. If the Spirit of God be withheld, there cannot be so much as a will in thee to that which is truly good. Mans heart it is like that house in the Parable, Matth. 12.44. (when the Spirit is withheld from him) when the Devil came to possesse it, it is said that he found it empty, swept and garnished; empty, that is, void of any holy thoughts, and gracious motions; and garnished, that is, not with the graces of Gods Spirit, but with the Devils furniture; and if you will see what that furniture is, read Matth. [Page 47]15.19,20. There will be an emptinesse in thy heart of good motions, when God withdrawes his Spirit.

2. Thy heart will he filled and pestered with evill motions from the Devill. Mans heart it cannot lie long idle or empty; if it be not filled withe the Spirits motions, it will be by the Devils instigations. The heart if it be not Christs garden, it will be the Devils Semi­nary; if not Christs store-house, it will be the Devils work-house; if it be not the Temple of the holy Ghost, it will be the Devils Chappel. Now this is that which makes the misery the greater when evill motions do pe­ster and fill the heart; the Sripture expresses it by the De­vils filling of the heart. If the gales 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 [Page 48]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, luke­warme, 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 disp [...]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 Ʋzziah, 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 Ʋzziah 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 [Page 50]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 art an offence to me in that thou shouldest make such a motion, to hinder me from going on to work out and accomplish the sal­vation of my people; and then it could not be from the Spirit; for, sayes he, Thou savourest not the things that be of God, but those that are of man. At the first view you would deeme this a very loving motion, but the devil had a finger in it, he will move you to do good, so it may hinder you in the performance of a greater good. But the Spirit of God will so move you to the doing of one good thing, that it shall not justle out the performance of another.

3. The devil when he moves men to do good, it is to make them do it unseasonably, on p [...]rpose that one duty may justle out another; as suppose thou wouldest pray, and happily the devil he cannot distract thee by sin­ful thoughts, yet he will labour to do it by good thoughts [Page 51]unseasonably remembred, as if thou art praying to have thy thoughts then taken up with what Sermons thou hast heard, and of what parts of the Bible thou hast read, this though in it selfe it is good, yet it comes from the devil; and therefore those that now come to our assem­blies, and will presently fall upon private prayer in the time of publick worship, though the duty in it self is good, yet it is unseasonably done and comes not from the holy Spirit, the God of order. There are several instances hereof. That man which came to Christ and desired him to di­vide the inheritance between him and his brother; Luke 12.13. the motion though it was good, yet it was unseasonably made, because it was when Christ was preaching; and therefore though good, yet it came from the devil that he might hinder a greater good. And thus those people, When will the new Moone be over, that we may sell corne? and the Sabbath, that we may set forth wheate? Amos 8.5. It was no evil thing to sell wheat, but the motion was unseasonable, because it was upon the Sabbath day. Good motions in season they are a blessing, Deut. 28.12. even as rain in a dry season is a comfort; but raine in harvest is not so. Good moti­ons coming into a mans minde unseasonably, as when a man is praying, then to think of what he hath heard in a Sermon; and when a man is hearing, then to think of praying, these come from the evil, not the good Spi­rit; as a Printer though his paper be good, and his letter faire, yet if he misplace his letter, and put one letter for another he will make non-sense: Even so are good thoughts out of season.

4. When a man is moved so to do good, that the performance of it is a prejudice to bodily health; this comes not from Gods holy Spirit, but from the evil spirit. And herein young converts are very injudicious, at first they have strong affections, and they think they must read so many Chapters, pray so many houres, and hear so many Sermons, otherwise their consciences check them, and they think that all this comes from [Page 52]God, whereas rather they are put upon it by the impul­ses of their own spirit. If thou art strongly moved to a duty, and so moved to it that either the continuance or frequency in it doth impaire the strength of nature, this is not commanded by God; for God had rather have mercy then sacrifice in such a case, God is not ri­gorous and cruel in commanding of duty. The Jews learnt of God to sacrifice; their beasts but they learnt of the devil to sacrifice their children. God requires not that you should fast so often, and do duty so long, as to weaken health and strength; he hath made no duty for the soul to be prejudicial to the body. God will have mercy, and not sacrifice. Hosea 6.6. God deals with young converts as Jacob did with the children and flocks, he will not out-drive them. Indeed it is the devils Reli­gion to put men upon such services as are cruel to their own bodies, and thus the worshippers of Baal they cut themselves, till the blood gushed out upon them; 1 Kin. 18.28. they were cruel to their own bodies, whereas the Lord never com­manded any such thing at their hands.—I mention not this, that it may be a plea for any one to pamper their bodies, or that they should be negligent in the service of God; but for the sake of young converts, who think they can never do enough in duty, who do more then e­ver God required at their hands.

5. Motions from the devil to good, they are usually when they may hinder, and cause a man to neglect his outward and necessary calling; this young converts are greatly faulty in; their endeavours are such, and their prosecutions so earnest to live holily, that they live idly. God did never so order Religion that it should be a disadvantage to our particular callings in the world. He is a good Christian that knows how to pray, and hear, and how to labour in his calling too. I know that se­cular affaires and imployments, they robbe the soul of much time in that duty it ows to God. I plead not at all for this, but this is that which I would presse: I would [Page 53]neither have your particular callings rob time from your general callings and duties as Christians, nor your gene­rall callings rob time from your particular callings as men, who are to live here in the world. This was a corrup­tion grown upon the first plantation of the Church; the A­postle tells you of some, who walked disorderly, and did not worke at all. 2 Thes. 3.11. Some imagine that under this pretence they would not follow a calling, because they would wholly de­vote themselves to the service of God; of these the Apostle speakes, and such are they who lead a Monasterial life, under a pretence to be more at leasure to serve God, when indeed they but put their candle under a bushel, and hide their talent in a napkin. This comes from the Devil, and not from God; for God never ordained that his service should make you negligent in your outward cal­lings; but hath commanded that with quietness you work, and eat your own bread. 2 Thes. 3.12. 1 Tim. 5.8. I speak not this to make men worldly, and that they should glut themselves with worldly business. It is the fault of many, that they grasp too much worldly business, and are to their souls worse then Egyptian task-masters; but let not men rob time from God, and give it to the world; but I speak this for the sake of young converts, who will be every day fasting, and every day hearing, and in the mean time neglect their outward and necessary callings in the world.

6. Motions to good come from the Divel, in case our motions of duty to God make us neglect our duty to man. A notable text you have for this out of the Evan­gelist Matthew; the Scribes and Pharisees had taught this Doctrine, that if any man had been free and liberal in giving towards pious uses, he should be free from those duties which he owed to his father and mother, there­fore say they, Whosoever shall say to his father or his mother, It is [...] gift, by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free. Mat. 15.5,6. This the Scripture condemnes for hypo­crisie, when men out of a pretence of duty to [Page 54]God, shall neglect their duty to men, & therefore it comes from the Divel. The Spirit of God when it moves men to duty, it moves them with an equal motion, as wel duties to man, Mich. 6.7. as duties to God, duties of the second, as wel as of the first table; unto duties of charity & equity, as wel as of pi­ty towards God, if a man be never so pious towards God, and yet is neglective of his duty to man, this man is not led by the Spirit of God, for that leads a man to one duty as well as the other. A boat that's made onely by one oare on one side, will not go right, no more will a man go right to Heaven that is partial in his obe­dience.

7. When the Devil moves you to do good, he so moves you to be eager in the doing of it, Gal. 5.4. compared with Verse 8. that you may depend on the good you do. To this purpose saith the Apostle Paul, Whosoever of you are justified by workes, ye are faln from grace; whosoever shal depend upon the works he doth for justification, is not led thereunto by the Spirit of God; and therfore it followeth (saith he) This perswasion cometh not of him that calleth you, it cometh not from God; for the Spirit of God it quells and keeps down the thought of merit. In former times (though I could not contemne works of mercy, but wish there were more of them in this iron age of the world, when most men are guilty of hard-hearted uncharitableness.) What was the reason that men Popishly affected have left such monu­ments of their liberality behinde them, doing many no­table works of mercy. but only hope of merit by them? a worke of mercy it is good in it self, but to be moved to it upon a hope of merit, this comes from the Devil, not from God.

8. When the Devil shall put thee upon the doing of good at that time, which is not thy own time. As sup­pose the life of any neer in relation unto t [...]e is in danger, and thou out of love to the Word of God, wilt go and hear it, and neglect thy sick friend; in this case the Lord would have thee rather shew mercy then sacrifice; every [Page 55]thing is most beautiful in its season. Again, for servants when they are about their Masters business, when the wel­fare of thy Master lies upon thy diligence, and thou shalt then have a motion to pray, or a motion to hear, and so fall upon the exercise of Religious duties, so as to neglect thy Masters business; this is a sin, and comes from the De­vil. And the reason is this, because God looks upon ser­vants, their persons and their time, as none of their own, and thou shalt at such time please God more in the doing of thy Masters business then if thou wert on thyknees at thy prayers.—Now I do not mention this to make men severe towards their servants, as to allow them more time for God and their souls; nor to quench any good motions which shall be in them to good, as many wretch­ed and worldly Masters do to their godly servants; but this is that I could advise them, that they should not take time for holy duties from their necessary business, whereby their Masters may be prejudiced, but rather from their sleep, and those vacant houres which are allowed them.

9. when you shall be moved to do a good thing which is above your growth, ann too high, and too hard for you, this motion comes not from the Spirit of God. When women and young men, whose educations do not require it, shall dive into questions, and darke controversies in Religion, God requires not this at their hands, but rather that they should study and follow plain sundamental points. Christ he would not put his young disciples upon duties above their strength and growth, Mat. 9.16,17 and young and weak Christians they should not put them­selves upon the doing of those things which are too hard for them, and which God never commanded them; you have an excellent rule for this in Psal. 131.1. Lord, my heart is not hau [...]hty, nor mine eyes lofty, neither do I ex­ercise my self in great matters, nor in things that are too high for me.

10. The Devil will put men upon the doing of that [Page 56]which is good, that so he may the sooner tire and weary them out in the wayes of Religion; and this is a great policy of the Divel, and hereupon the Divel will make a young convert at first conversion pray more in one day then in a moneth of after-time; and though there is much of God in these young affections, yet there is much sin mingled with them too.—The divel hath a twofold end to make young converts do good.—First, either to make them the sooner weary of Religion; or else secondly, to make wicked men think the more hardly of Religion.—I do not mention this to quench and stifle good motions in any, I know where there is one man over-does, there are ten thousand which do too little. But we must take heed lest like the Church of Corinth, we be not too severe; for as they by too much austerity had like to have swallowed up the penitent excommunicate person with too much grief: so the rigorous and over-much strictness will discourage them from the wayes of Christ.

11. Motions to good come from the Divel, in case thou art moved to those things which are subservien and introductory to duty rather then to the duties of Re­ligion themselves. This is a great subtilty of the Devil, if he can keep men in the porch, they shall never come into the Temple. As consideration it is apreparatory duty to prayer, meditation to hearing, and examination to the duty of receiving the Lords Supper; now if the Divel can keep thee so long in these preparitory duties, that thou canst take no time for the maine duties themselves, here­in the Divel hath his end. Christians are oftentimes very inconsiderate in this case; Simile 1 it is just as if a man should have an houres time allotted him to play a melodious lesson to a company, and he spends all his time in tuning his in­strument: Thus it is with many Christians, the prepara­tion for duty is only in order to the furtherance of us in holy duty; he that is so long in preparation, as he neg­lects duty, destroyes the very end of preparation. I know there are some which never use preparation to duty, and [Page 57]others there are who by the subtilty of the Divel in their preparations, rob themselves of much time which they ought to imploy in the maine duties themselves; but the Spirit of God doth so gird up the loyns of our mind, 1 Per. 1.13. that it makes us succinct in the dispatch of his duties.

12. Motions to good come from the Divel, in case thou art moved to it, that so it may be a cloak to thee to do wickedly with the less suspition, and with the more boldness. Thus it was with Absolom, it was a good thing in him that he would do justice to all the people, and when they came for justice to his father, he would speak friendly to them and kiss them; 2 Sam. 15.3,4. but all this was meerly in a pretence, that so they might not entertain the suspition of his usurping his fathers Kingdome. And so also the Scribes and Pharisees, they devoured widows houses, and for a pretence made long prayers. Mat. 23.14. It was good to make long prayers, but to do it for so wicked an end was most abominable. So that if a mans motions to good be for this end, that he may sin with more freedome and less suspition, they come from the Divel, not from God. The Devil cares not how good you seem, so you may but be really evil and sinful.

vse 1 Oh then do not conclude that you are in the state of grace, because sometimes good motions come into your mindes, thou mayest have good motions, and yet thou mayest be a bad man; all fire is not the fire of the Sanctua­ry. Remember therefore that you may have a thousand good motions, and yet you may go to hell. It was a good motion in Balaam, O that I might die the death of the righteous, and yet he was one who loved the wages of unrighteousness. 2 Pet. 2.15. Though I would not discourage good motions; yet I say, such you may have, and they may come rather from the Devil then the Spirit of God; therefore survey your wayes and your motions to good, and see whether they come from the strivings of the Spirit of God in you, or from the excitations of the evil Spirit which is against you.

SERMON. VI. At Lawrence Jury, London, Novemb. 24. 1650.

Quest. 3 I Proceed now to a third Question, and that is, Why, or for what reason it is that God doth withdraw or withhold the strivings of his Spirit, from the souls of men?

I shall say down four reasons as the cause of this judgement.

Answ. 1 Because you quench the motions of Gods Spirit, there­fore he withdraws the Spirit in its motions from you. Res delicatula est Spiritus Dei, & it à nos tra­ctat sicut tra­ctatur. Tertul­lian. Psal. 81.11,12 The Spirit of God is a delicate thing, it must not be injured, no [...] abused, if it be, it wil deal with us as we deal with him. Your act is a sinful act, and Gods act is in a way of justice; Because Israel would not hear, therfore God gave them up to their hearts lusts. Thus it was with the Spouse in the Cantieles; Cant. 5.2,3,6. Christ he came knocking at the door, saying, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my looks with the drops of the nigh. But, sayes she, I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Thus she puts off Christ, and hereupon Christ withdrawes himself, and then she seeks him in bitterness, but cannot finde him. I opened (sayes she) to my beloved, but he had withdrawn himself, and was gone; my soul failed when he spake; I sought him, but I could not finde him; I called him, but he gave me no answer. Because we refuse Christ, and quench the motions of his blessed Spirit, therefore he in an act of his justice departs from us.

[Page 59]There are three sorts of spiritual desertions.

• 1. Cautional, for preventing of sin; so was Paul buffet­ed by Satan, lest he should be exalted above mea­sure.
  2 Cor. 12.7.
• 2. Probational, for trial and exercise of grace; and thus it was with holy Job.
• 3. Penal and castigatory, for chastisement of spiritual sloth; and so in the example of the Spouse before menti­oned.

2. Because men are more ready to entertaine evil mo­tions to sin, then the Spirits motions to good. This is ano­ther reason. When a friend shall see that an old acquaint­ance will rather hearken to the solicitations of an enemy then himself, this will provoke him to break off intimacy with him; thus the Spirit of God which hath been thy old friend, & thy best friend, when he shall see thee hearken to the suggestions of the evil spirit, rather then to his moti­ons, this provokes him to a departure. I may accommodate the History of Rehoboam to this purpose.—When the grave & sage Ancients of the children of Israel saw that that in­considerate King had forsaken their advice, and did ad­here to the raw and rash advice of a company of green­headed young men; they left him, and ten parts of twelve fell from him: even so doth the holy Spirit leave them that do slight his motions and saving coun­sels.

3. Because men have abused the motions and workings of the Spirit to base and sinful ends; as for popular ap­plause, vaine glory, secret advantage, for a cloak to hide some secret lust; when the Spirit of God in its workings is made so ill an use of, as to be made an excuse for a mans lusts, this provokes the Spirit of God to leave a man to prostitute spiritual gifts to base imployments! What is this but for a man to light his Lanthorne at the Lamp of the Sanctuary, that he may see to steal by it? And this was the sin of Simon Magus, Acts 8.19. he would faine with money have bought the gift of the Spirit, that so he might have [Page 60]prostituted it to an ill use. This is a high provocation to the Spirit of God.

4. Because men have fathered, and fastned those sin­ful affections, which proceed from the flesh, upon the Spi­rit; when men shall accompt their own wrath kindled from hell, to be the zeal of the Spirit coming from hea­ven; Satans delusions the Spirits motions; licentious living, a Christians Spiritual liberty; erroneous opinions, the Spirits teaching; when men shall intitle a presumptuous peace the Spirits testimony, this is as if an adulterous begger should lay his brat at the Kings door, this is such a high provocation that the Spirit of God cannot but withdraw from such.

I now come to lay down the Symptom's or signes of the Spirits withdrawings; and when I mention a with­drawing of the Spirit, I do not mean a total, but a gra­dual with-drawing; and there are ten symptomes I shall lay down, any of which if you sinde, you may be able to pass a righteous sentence upon your selves.

1. If the Spirit be with-drawn, thou settest not upon the doing of good so voluntarily as thou hast done in former time. Thy soul in former time did run swiftly and freely in away of goodnes, but now the wheels of the chariot of thy soul are taken oaff, nd thou drivest on heavily; it is not the Chariot of Amminadab. Cant. 6.12. It is a description of Gods people in Gospel-times that they shall be a willing people, Thy people shal be willing in the day of thy power, Psal. 110.3. [...] Pepulus devo­tionum sive de­votus, populus spontaneitatum sive spontan [...]us. a people of wil­lingnesses, as it is in the original; but a man from whom the Spirit of God is withdrawn, he is carried to do good, not so much out of content, as by a compulsory act: he comes to duty as a Bear to the stake, or a childe goes to schoole, which doth nothing but what is commanded, with much regreet, and much backwardness, with little willingness; he is rather drawn then led to duty, Nilnisi jussus agit. Ovid. co [...]strained to do good out of a dreadful awe of hell, and some hope of hea­ven, or to still the clamouring of a craving natural con­science; when the Spirit is with drawn thou comest [Page 61]not to duty so willingly as in former time.

2. Neither so preparedly as thon wast wont to do. In former time you could do as Abraham did, leave his cattel and his servants in the valley, Gen. 22.5. shake off clogges which might hinder and divert you; when you prayed, you would use consideration; when you heard, prepa­ration; and when you received the Sacrament, examin­ation: but now the Spirit of God being with-drawn, thou layest aside those preparitory duties, which are so helpful to us in those duties wherein we have com­munion with God. The soul was wont to trimme her self as a bride when she went into the King to injoy communion with the great God, but now is grown carelesse in this preparation, it is a signe the Spirit is with­drawn.

3. Thou hast not so much complacency of heart in holy duties as formerly. Those duties which hereto­fore have been done as a delight, are now as a task; formerly they were as sweet as honey to thy taste, but now thou findest no more relish in them then in the white of an egge; time was when thou couldest say with the Psalmist, I was glad when they said, Come and let us go up unto the house of the Lord, Psal. 122.1. and thy esteeme of the worship of God such, that thou couldest say with David, That one day in the house of the Lord was better then a thousand else-where: Psal. 84.10. But alas, where is this delight now? now duty is as a burden, not as a prea­sure.

4. It is an argument of a gradual with-drawing of the Spirit, This grieves the Spirit when we stifle and quench its most holy motions unto holy duties. when thou dost not do duty so frequently as formerly. Heretofore thou couldest pray seven times a day with David, or three times a day with Daniel; but now not three times a week: how are the frequen­cy of thy [...]uties abated? to such I would say, Consider

• 1. Thou hast not fewer enemies now then former­ly, and therefore why shouldest thou be lesse in duty? [Page 62]the watchfulnesse of the enemy is an taged by our sloth and security.
• 2. Neither have you lesse temptations then you had, and therefore why should you not be frequent in prayer to be delivered out of them? Watch and pray, that you fall not into temptation, said our Saviour, Mat. 26.41.
• 3. Neither fewer sinnes then formerly, it may be more; and therefore why shouldest thou be lesse in prayer for pardon. He that doth often offend, he had need often to ask forgivenesse.
• 4. You have not lesse need of grace then formerly, it may be more; and therefore why art thon lesse in duty to God for supply of grace? If thou art lesse frequent in holy duties then formerly, it is an argument that the Spirit is gradually with-drawn from thee.

5. If thou hast not that fervency in holy duties as for­merly, it is a shrewd signe that thou art very much decayed in grace. Revel. 2.4. This is made a note of the decay of the Church of Ephesus, Neverthelesse I have somewhat a­gainst thee, because thou hast left thy first love. He doth not say, thou hast lost, but thou hast left thy first love; grace may be left, but not lost: that first affection which thou haddest in the ways of God, thou hast left that, thou art decayed in these affections. Hierom chides the sloth­ful in prayer, What, said he, do you think that Jonas pray­ed so in the sea, or Daniel amongst the lions, or the Thief on the Crosse, as you do? Siccine put as Jonam in pro­fundo, Danie­lem inter leones, siccine latronem in cruce or âsse putas? Hieron. Many men they are so left of the Spirit, that they are come into that state which Austine complaines of in his time: Plurimi no­vitate conver­sionis ferventer orant, posted sri­gidè, posteà languidè, posteà negligenter. Aug. Many men at the be­ginning of their conversion they will pray feelingly, bu [...] in tract of time they will pray coldly, negligently, and languidly; they lose those affection [...] which once they had. They had need stir up the fire that lies hid in the ashes. Ferventior esse solet qui rem primùm aggreditur. 2 Tim. 1.16. [...].

6. It is an argument of the Spirits with-drawing, [Page 63]when a man performes duty lesse composedly then for­merly. Distractions break in, and wandring thoughts go out; holy motions they are declining and transient, when they have not such a fixed abiding on the heart as formerly; this is a signe of a gradual departure of the Spirit. For where the Spirit of God is, there it doth establish and fix the heart in holy duties, and therefore David prayes, Establish me by thy free Spirit; but when there is much unconstancy, and inconsistency in the heart, it is a signe that the Spirit in part, departed from that soul.

7. If thou art under the use of duty not so fruitful as in former time. Duties formerly took an impression on thy heart, as a signet on soft wax; but now they make no more impression then a seal upon a marble; formerly the ordinances came upon thy soul as raine up­on the valleys, now they are as water poured out upon a wrock. Many men they lie under ordinances without profit, and like unto the Cypress-tree, of which it is said, that it is a tree that is very good for sent and for sight, but yet unfruitful. Many Christians are like un­to this tree, they grow in Gods garden, and they are good in the sight of others; but yet they bring not forth fruit. If thou art not a fruitful tree in the garden of grace, it is an argument, that the Spirit of grace is withheld from thee.

8. It is an argument of a gradual departure of the Spi­rit, when thou continuest in the use of duty, not so spiritual as in former time. This appears in two regards.

• 1. When there is lesse grace exercised.
• 2. When there are more sins committed in the performance of duty.

1. When there is lesse grace exercised in duty; as if there be lesse affection, lesse zeal, lesse delight, lesse love, lesse joy, and lesse heavenly mindedness then there was found in thee in years past, it is an argument of a gradu­al departure of the Spirit.

[Page 64]2. If thou committest more sinnes in the doing of duty; as if there be more spiritual pride, more carnal dependance, more selfe-ends, more wandring thoughts, more irreverence of God, more hardnesse of heart, and wearinesse of spirit in holy exercises, this shews the abundance of sinne in thee, and is an argument of the Spirits withdrawing. I appeale to your own con­sciences, judge your selves, whether some, or all of these symptoms may not be found in you, and whether this in particular that thou doest duty less spiritually then formerly? thou hast more sinnes, and lesse grace exer­cised in it. I may illustrate this by a Simile. You never see a crow pitch upon a living man, but if the man be dead, and lie in a ditch, then how will every bird of prey fasten on him? You never see wormes creep upon a living man, but let him be once dead, and his soul once departed, how soone will wormes and vermine de­voure his carcase? I only accomodate this Simile to this end: That what the soul is to the body, that is the Spirit of God to the soul; while the soul is with the bo­dy, a crow, or a bird of prey will not fasten on it; whilest the Spirit of God quickens thee, vermine-lusts will not seize upon thee; but if once the Spirit of God which is the life of thy soul be withdrawn, then what swarmes of vermine-lusts will fasten on thy heart in all the dnties thou performest to God? what a cage of un­clean birds, what a receptacle of devils will thy heart be, if the Spirit of God be but once with-drawn from thee?

9. Thou mayest know if the Spirit be withdrawn by this; if thou settest not upon duty so carefully and di­ligently as thou hast done in former time, thou dost with more negligence set upon the performance of duties, rush hand over head (as we say) upon it.—When the Spirit of God is withdrawn from a soul, it wi [...] grow carelesse in holy duties, in two respects. 1. thou wilt be careless of the manner how thou dost it, and never take care how [Page 65]to make thy Spirit meet for its performance.—And then secondly, thou wilt never take care for the end of duty, that thy soul may be bettered by it, and thou made more meet for the enjoyment of God.

10. If the Spirit be withdrawn thou mayest know it by this, that thou continuest not in the use of duty, so practically, and influencially, as in former time; the meaning of this is in such a case. Good duties done have not such an influence to the bettering of our conversation. God never ordained duties for themselves, that you might rest in them, but for other ends, Gal. 5.25. in order to your lives and conversations, therefore sayes the Apostle, If we live in the Spirit, let us also walk in the Spirit. Those du­ties wherein the Spirit assists us should have an influence upon our lives; thou therefore which art constant in ho­ly duties, and those duties have no influence upon thy heart, thou art a great hearer, but not a godly liver, a great professor, but thy practice doth not hold-level with thy profession, this is an argument that thy duties do not carry a saving influence unto thy life; thou canst pray well, but thou doest not live well; thou art a good man upon thy knee, but a bad man in thy trade, this is an argument that the Spirit of God is withdrawn from thee. Now look over your hearts and examine them in all these particulars, and see whether the Spirit of God be not departed from thee, yea or no?—I now come to the Application hereof.

Ʋse 1 Shall be of comfort, lest any thing which I have said should be a discouragement to any perplexed conscience; and there are four words of comfort I shall lay down for such.

1. Consider, that though the quickenings of the Spi­rit may be withdrawn from a godly man, yet the pre­sence of the Spirit can never be withdrawn; and there­fore, oh beleever, lie not down in despaire, and despond­ence. The Spirit to thee is but as the Sun under a cloud, it is in the firmament still: so is the Spirit in thy heart, [Page 66]and though it be under a cloud as to the influence of it, yet it is constantly with thee as to its presence. A Believer may have the truth and being of grace in him, though not the comfort of it.

2. Consider then, Oh childe of God, who sayest that these symptoms discover the departure of the Spirit from thee. Why, remember that God did never continue the Spirit in its motions and workings alwayes alike in any godly man. It is with thy soul in this case as with na­tural things: in the water of the sea there is an Ebbing and Flowing: in the seasons of the year there is the Winter, as well as the Summer; and the Autum, as well as the Spring: as it is thus with the times and seasons in natu­ral things, so also is it in Spiritual things; the Spirit of God was never continued to all men alike, but there are Ebbings and Flowings of it. As it is in the Aire, so it is in the heart, sometimes it is clear, and sometimes clou­dy. The Sunne in the firmament, it is alwaies there, yet it doth not always give the same warmth and heat and influence upon the earth. What is true of the Sunne in this respect, is also of the Spirit of God in the hearts of his; it hath not always the same influence upon the heart. The time may be that thou mayest be in thy winter, where­in thy graces may not have a verdure, and greennesse, and yet still the Spirit is in thee, and will in the spring-time cause thee to flourish. The tree may have life in the root, when during the Winter-season it may have neither leaves, nor blosoms, nor fruit. A childe of God may have his life hid in Christ, the root of all spiritual life, though it may be winter-season sometimes with him both in respect of the growth, exercise and comfort of grace.

3. Jesus Christ is not onely a faithful but a merciful High-Priest. Heb. 2.17. Remember that Jesus Christ doth know that thou canst not all thy life-time performe du [...] without infir­mity, and therefore he had his perfect righteous­nesse, to cover thy imperfect duties; and this should greatly establish the hearts of poor Christians. It is a good [Page 67]note which one hath upon Cant. 3.6. It is said there, Cant. 3.6. Who is this that cometh out of the wildernesse, like pillars of 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 [Page 68]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 'twill 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.

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.

[Page 70]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 [Page 71]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 [Page 72]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 slaughter­house 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 [Page 73]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 [Page 74]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 thus it was with Paul, There was given to him a thorne in the flesh, a messenger of Satan to buffet him, lest he should be exalted above measure. And so Peter when he fell in denying Christ, his desertion was cautional, Matth. 26.70. that he might not depend up­on his own strength (as he had most foolishly done) for after-time.

2. There may be a desertion which is probational, that is, to try some grace which God would have exer­cised; and thus Job he was not afflicted for sinne, but God did thereby prove him and try him in his faith and patience.

3. There is a desertion which is penal, and that is for sinne, when God leaves a man to himself; and thus it was with the Spouse, Cant. 5.3,4,5,6. because she hearkened not, and o­pened not to Christ, therefore he withdrew himself.—Art thou therefore deserted by the Spirit of God? why, remember that desertions are not alwayes penal (though I confesse they are most often so; and it is most suitable to that humble and penitent frame of heart, that should be in a deserted soul to judge himself smitten and forsa­ken of God for his sin:) but sometimes they are caution­al, and sometimes probational.

Posit. 6 Be rather industrious how to procure the Spirits re­turne when he is withdrawn, then to pore upon thy [Page 75]misery in the Spirits absence. It is the fault of many Christians, they rest contented in fruitlesse, and dole­ful complaints of their losse, but do not put forth in­dustrious indeavours to recover what they have lost. It was not enough for Joshua to lie upon his face at the defeat at Ai, Joshua 7.10.11.—but he must stand up­on his feet and finde out the cause, and endeavour to make up the breach. There are some professors who by whining and complaining think to excuse their idle­nesse and spiritual sloth.—Thou hast lost the Spirit; do not so much pore upon thy losse, as to think what thou must do to recover the Spirit again.—Which that thou mayest do, follow these directions.

1. Cleanse thy conscience from the allowance of any known sinne, make thy heart clean and so fit for Christ, and his Spirit will come unto thee; let thy heart be like that roome Christ came to eat the Passeover in, Luke 22.12. an upper roome, a furnished roome, and a swept roome; let thy heart be prepared and swept with the besome of sancti­fied grace, from the allowance of sinne, and this will be a means for thee to recover the Spirit again.

2. Go unto God by prayer, which is the universal remedy for all spiritual distempers. Is any among you afflicted, let him pray, saith the Apostle James. James 5.13. Let the affliction be what it will, prayer will be a means to de­liver thee. Prayer is injoyned by God as a means to re­ceive the Spirit of God, Luke 11.13. And it will speed, because it is Gods ordinance.

3. Do not only pray, but bewaile thy condition in prayer; Spread thy complaints before the Lord, and say, Lord, how is my heart a cage of uncleane birds? a re­ceptacle for sinne, and the devil? This is the best that my heart is now fit for. I who once had my graces fresh and flo [...]ishing, how are they now like the withered grasse on the house-toppe? that once had the imbraces of an everlasting arme, but now am I forsaken of the Spirit. I was once like a field whom God had [Page 76]blessed, and like unto the Cedars of Lebanon, casting forth my roots and pleasant branches: But now I am as a tree of the forrest which brings forth nothing; I once was as a fruitful vine in the vineyard of Christ, but now am like unto the mountains of Gilboa upon whom neither the rain nor the dew falls; thus bewaile thy self in the presence of the Lord, and it may be when he sees thee with tears in thy eyes, and thy petitions in thy hand, he may returne unto thee. Though he hath for­saken thee, yet he will not forget thee; though he hath cast thee down, yet he will not cast thee off for ever, (He will not cast away his people) if thou for­sakest not him; labour therefore by prayers and tears to recover thy fall.

Position 7 Look upon it as a more grievous judgement to have the sanctified and sanctifying motions of the Spirit with­drawn, then to have the comforts of the Spirit with­held. This is a fault among many Christians, especially among those who are troubled in conscience, all their complaints are for want of assurance and comfort, and I do not know whether Christ be mine, or no; into this channel all their sorrow and grief runnes. And therefore it is much to be feared, that rather self-love then love to Christ is the ground of many such complaints as many make when they say they are deserted; where­as it is a more sad judgement, if thou wantest the quick­ening and exciting motions of the Spirit, then if thou wantest the witnesse and comforts of the Spirit; it's more sad to have the Spirits gracious motions with-held, then to have the Spirits comforts withdrawn.

Position 8 Another position is this, that the common gifts of the Spirit may be imparted when the saving gifts of the Spirit may be with-held. It was thus with many in the Church of Corinth. 1 Cor. 1.7 The Apostle tells them, They came behinde in no gifts, 1. Cor. 3.1. and yet as to grace he tells you they were carnal, and walked as men.

Position 9 Consider that the Spirit in its motions and work­ings [Page 77]may be really withdrawn from a man, when he in his own apprehensions thinks he fully enjoys them. It may be with a man in this case as with Sampson, it was told him that the Philistines were upon him, Judges 16.20. and he a­worke out of sleep, and said, I will go out as at other times before, and shake my self, and he wist not that the Lord was departed from him. He knew not that his strength was gone. Thus you may be left of the Spirit, and you may not know it; and the reason is, partly because the de­partures of the Spirit are gradual; (You cannot discerne a mans growth, because he grows by little and little. As it is with our natural growth, so is it also with our spiri­tual decayes;) and partly because the heart is very deceit­full and carelesse and negligent to search and try how it is with the soul. And therefore let this lie upon your thoughts, you may have the Spirit in its motions with­drawn from you, when yet in your apprehensions you may be perswaded that you possesse them.

Application of the Do­ctrine by way of consolation.I shall conclude this point with a few words of com­fort, lest peradventure there may be some which may be troubled and perplexed about what I have delivered con­cerning the withdrawings of Gods Spirit.

Ʋse 1 Thou Oh Christian, who complainest that the Spirit is withdrawn from thee, remember this, though the Spirit be withdrawn, yet it is but a gradual, not a total with­drawing; it is but in some things, not in all; in some motions and in some asistance, not in other some. The Spirit is never totally witdrawn from godly men; the presence of the Spirit is not withdrawn, though the com­fort and assurance of it may be.

Ʋse 2 It is with a soul in this case, as it is with the herbs and trees in winter; the whole sap is not gone, but retired into the root.Let this be thy comfort that the departures of the Spirit they are temporary, not eternal; the Spirit is one­ly gone for a season, Isaiah 54.8. In a little wrath I hid my face from th [...]e, for a moment. It is but in a little wrath, and for a little while. That which Christ said of his per­son to his Disciples, I will go away, but I will come again, the same may be said of the Spirit; though he may be [Page 76] [...] [Page 77] [...] [Page 78]withdrawn, yet after a while he will returne again.

Ʋse 3 Thou sayest the Spirit is withdrawn, but it may be it is a sensible, not a real withdrawing. My meaning is this, it may be thou apprehendest it to be so, when in re­lity it is not so; for of all men the godly they are most apt to have suspitions of their own hearts, and of their own estates. Gen. 44.2. Thou mayest have as Benjamin, a golden cup in thy sacks mouth, a pledge of Joseph's love, and thou mayest not know it. Out of thy belly may flow a fountain of living water, and yet thou mayest not know it; even as Hagar, when she was ready to die for thirst, had a well of water by her, and yet knew it not; therefore it may be it is but a sensible, not a real withdrawing. It is with the soul in respect of the Spirit of Christ, as it was with Ma­ry Magdalen, who when she was speaking with Christ, knew it not, but asked Christ whither they had carried him John? 20.15.

Ʋse 4 Consider that Jesus Christ may depart from you, not out of hatred, but out of trial, to see whether thou wilt follow him. As a Mother will sometimes run into a corner, and hide her self from her childe, but it is not to leave her child shiftless, but to see its love, whether it will seek after her or not: So Jesus Christ he may sometimes leave you, and withdraw his Spirit, to see whether you will follow hard after him, & account the motions of his Spirit worth seeking after. And thus I have briefly given you an ac­count of the withdrawings of the Spirit of Christ from or­dinances, and from our souls. I have shewed you both the cause and the cure of this miserable estate. The Lord give you understanding in all things.

SERM. VIII At Lawrence Jury, London. Decemb. 1. 1650.

HAving lately treated of the misery of those, from whom the motions of Gods Spirit were withdrawn: I am now to treat of the happinesse of others, who walk after the motions and guidance of the Spirit, which I shall do out of these words, Walk in the Spirit, and yee shall not fulfil the lusts of the flesh.—Which words are an Apostical direction, or caution, be­ing intire in themselves, and therefore I shall handle them without reference to what goes before, or what follows after. The method I observe shall be this.

First, I shall explaine the words.—Secondly, divide them; then deduce some observations; and lastly, make application of all.

1. In the explanatory part there are four things to be unfolded.

• 1. What is here to be meant by the Spirit?
• 2. What is meant by walking in the Spirit?
• 3. What by not fulfilling the lusts of the flesh?
• 4. How can it be said that men shall not fulfil the lusts of the flesh?

Quest. 1 What is meant by the Spirit?

Answ. 1 In general it doth denote the whole divine essence di­stinguished into three persons; God is a Spirit, John 4.24. i. e. a spiritual Essence. 2 Cor. 3.17.

Answ. 2 More particularly it notes the third person in the bles­sed Trinity, 1 John 5.6.

Answ. 3 By Spirit is understood the gifts of the Spirit, Luk. 1.15.

Quest. 2 What is meant here by walking in the Spirit?

Answ. 1 For answer hereunto there is something must be para­phrased upon, as conducible to the explaining of it;—As first, Gal. 3.2. Verse 25. Gal. 5.18. there is mention made in Gal. 3.2. of receiving the Spirit.—Secondly, of living in the Spirit, Gal. 5.25.—Thirdly, of being led by the Spirit, Gal. 5.18.—And fourthly, of walking in the Spirit, and that in the words of my text.—Now by receiving and living in the Spirit, is set out to us the first implantation or work of Gods Spirit on us in our regeneration.—And by the other two phrases of being led by the Spirit, and walking in the Spirit, these two are one and the same, and set out to us the progressive work of the Spirit upon the soul in the work of sanctification; so that he that would walk in the Spirit, must follow the motions and instructions of it. Therefore if you would walk in the Spirit, you must not follow the impulses of your own spirits. Quicquid som­niant Fanatici volunt esse Spi­ritum sanctum. Melanchton. they follow the instinct of their own spirits. Of such Melanchton speaks, that they think their own dreams as Canonical as Gods Word; and thereby are so far from abolishing the lusts of the flesh, that they grati­fie the lusts of the flesh. The genuine sense therefore of these words of walking in the Spirit, is to walk after the Spirit, and so it is an expression of the same importance with those words in Rom. 8.1. Rom. 8.1. There is therefore no con­demnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. That is, if we follow the motions and instructions of Gods Spirit, then may we be said to walk in it.

Quest. 3 But what benefit will accrue hereupon? Ye shall not ful­fill the lusts of the flesh.— Answ. Now before I answer this particular, I must give you caution. The Apostle doth not say, you shall not have the lusts of the flesh; for you know that he which doth most follow the motions and directi­ons [Page 81]of the Spirit in his practice, he finds in himselfe the workings of corrupt nature; whilest you have this natural body, you will have these lusts of the flesh in you. But, saith the Apostle, Ye shall not fulfill the lusts of the flesh.—Now by the lusts of the flesh, you must not understand it in a limited sense, of the sinne of incontinency, or unclean­nesse, which elsewhere is truly called the lust of the flesh,—but you are to take it in a comprehensive sense, for all those corrupt and irregular inclinations to sinne, which are in the nature of man.—Now when the A­postle saith, you shall not fulfil these lusts, his meaning is, not that you shall not 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, [Page 82]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 [Page 83]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 [Page 84]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 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 [Page 85]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 trah [...] ­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. [Page 86]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 de [...]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.

[Page 87]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.

A third Querie. I Proceed now to a third thing to be enqui­red into, and that is, How we may know the difference between those common motions of the Spirit in the wicked, and the saving motions of the Spirit in the regenerate?

Answ. The reason why I shall discusse this question is, Heb. 6.4. because the Scripture saith, that wicked men may be partakers of the holy Ghost; and therefore to answer the question, you must know that there is a twofold difference between the wicked and the godly their partaking of the Spirit.

• 1. About the measure.
• 2. About the manner.

1. In the measure; though a Reprobate partakes of the motions of the Spirit, yet he hath not such a measure of the Spirit as a regenerate man hath. Forbes in that practical Tract of his concerning this doubt, gives you this exemplification. Summis tuntam labris pitissare. Wicked men (sayes he) partake of the Spirit, as Coocks do of the meat; they dresse, they taste of as much as will relish their palates, but do not take so much as to make a meal of, which may refresh na­ture and strengthen it: But the regenerate are as the in­vited guests, and they not only taste the meat prepared, but also make a meale thereof. Wicked men they have but a taste, and therefore sayes the Apostle of them, [Page 89] They have tasted of the heavenly gift. Heb. 6.3. They are just like unto men going by an Apothecaries shoppe, who may smell the sweet sents of his pots, but only the sick pa­tient gets benefit by his cordials: Thus it is with the wicked, God he may and doth give them tastes of his Spi­rit, but they have not so much as will do their souls good. It is only the godly who have saving participa­tions of grace. As there were many of the Israelites who had a taste of the fruit of the land of Canaan, who yet never came to heaven; so some may taste of the hea­venly gift, who shall never come to heaven.

2. They differ, as in the measure of their receiving the Spirit, so also in the manner.

1. Motions of the Spirit in the reprobate they are tran­sient, and gliding, not lasting motions; they passe like a shadow. And therefore saith the Lord by the Prophet Hosea, speaking of Ephraim, Your goodnesse is as a morning cloud, and as the early dew it passeth away. Hosea 6.4. As the rising Sunne dissipates the clouds, and dries up the dew; so do the motions of the Spirit in Reprobates soon vanish and passe away. But the motions of the Spirit in the godly, they are like an old inhabitant, they dwell with him; and therefore saith our Saviour, If my words abide in you, ye shall aske what ye will, and it shall be done unto you. John 15.7. The words of Christ are transient, and as sojourners in the wicked, but abiding in the godly; they stay with a god­ly man all his life-time; he is one that hath alwayes a conscience void of offence, Acts 24.16. My soul break­eth for the longing it hath to thy judgements at all times, Psal. 119.20. Psal. 27.4. saith David; And that I might dwell in the house of the Lord all my dayes, Psal. 23.6. The motions of Gods Spi­rit in the godly, they are not by fits and starts, but they are abiding and lasting motions.

2. They are rare and seldome, not ordinary and usual; as they stay but a while, so they come but seldome, now and then upon some extraordinary emergencies. It is in this case with the Reprobate, in regard of good moti­ons. [Page 90]As it is with a man in a lottery, to one prize he may draw a hundred blankes: so wicked men they have a hundred Satanical motions to evil, for one motion of Gods Spirit to good, they are as rare and seldome, as it is to see a Swallow in Winter. While a wicked man is think­ing evil thoughts, he is in his own element, and he as familiarly doth that as breath; but good thoughts are but as strangers in his heart.

3. The Spirits motions in wicked men, they are con­strained, not voluntary; they are not in them as water which proceeds from a fountaine, but as water coming from a still, forced by reason of the fire underneath it.—The Spirits motions in wicked men they are con­strained upon a double ground.—First, either from natural conscience, which tells them they must not be such devils incarnate, as never have any good mo­tions. Balaam he had a desire to curse the people of Is­rael, yet natural conscience prevaised with him to the contrary; Numb. 23.12. and sayes he, Must I not take heed to speak that which the Lord hath put into my mouth?—Or secondly, this may proceed from the sense of outward judgements, this may occasion the entertainment of good thoughts. When their fear cometh as desolation, and destructions as a whirlewinde, then shall they call upon me. Prov. 1.27.28. It must be a whirlewinde of feare which drives them to call upon the name of the Lord, agreeable to that of the Prophet Hosea, In their affliction they will seek me early. Hose 5.15. When the Israelites were afraid of the thunder and the ligh­tening, They said unto Moses, Speak unto us all that the Lord our God shall speak unto thee, and we will do it, Deut. 5.26,27.

4. Motions of the Spirit in the Reprobate, they are casual and accidental, not studied, and considered; such which fall in by the by without preparation, or medi­tation; motions which tumble in they know not how. The wicked man he consulteth evil thoughts, therefore (sayes the wise man) He shutteth his eyes to devise froward [Page 91]things. Prov. 16.30. Shutting of the eyes it is a posture which ar­gues intentions of minde; thus wicked men they con­trive how to bring about a mischievous device, and are students in sinne; and to this purpose saith the Apo­stle Paul, 1 Cor. 4.5. [...]. that God will make manifest the counsels of the heart. Deliberate thoughts about sinne they are called the councels or consultations of the heart, and these will God lay open. The wicked are said to plot against the just, but they never study to have good thoughts; when they come they fall in accidentally, and passe away without consideration.

5. Good motions in wicked men they are partial not universal, as moving them not to good at all times, so neither to all good. They may have motions to move them to the doing of outward good things, such whereby their names may become to be spoken of with applause, but not to the doing of all good; their motions to good put them not upon the mortifying of strong lusts, and keeping under sin; whereas the Spirits moti­ons to good in the godly they are universal, to one good thing as well as another. Heb. 13.18. We trust (saith the Apo­stle Paul) that we have a good conscience in all things wil­ling to live honestly: Acts 24.16. and as the same Apostle in another place, Vniversalitas objecti & sub­jecti. Herein do I exercise my self to have alwayes a good conscience void of offence, toward God, and toward men. There is a universality in the motions of Gods Spirit up­on the hearts of the godly. The whole heart being mo­ved unto all good, and that alwayes.

6. Motions of the Spirit in the wicked, they are fruitlesse motions, which have no influence upon their lives. One saith, that the heart of a fool is like unto a cart­wheel, & his thoughts like a roving a xletree, as a cart­wheel it goes round and round all the day, 2 Cor. 1.17 Isa. 51.1. Daniel 1.8 yet still abides where it used to be: so wicked men it may be some­times they have good thoughts, and good motions, but yet these have not an influence upon his life, his moti­ons to good are fruitlesse motions. But motions to [Page 92]good in the godly are joyned with practice, and holy pur­poses joyned with prayer, Psal. 119.2.

7. The motions of Gods Spirit in Reprobates, they are for good things done in publick, not in private; thou wilt do good, that thy name may be cryed up. The winde of vaine glory may blow the saile of thy heart, and fill it with good motions. Simile. Wicked men may be compared to a nightingal; they say of that bird, if it sees a man listen to her, it will sing the more sweetly: thus it is with wicked men, they are better to men, then they are unto God, and better in the Church then they are in the closet. It is reported of one that could fast se­veral dayes in a Monastery, but not halfe a day in the Wildernesse; and being asked the reason, he gave this answer. When I fast in the Monastery, I feed upon vain glory and the praise of men, but not so in the Wil­dernesse: It is so with formal professors; their motions are such which put them upon outward and visible good, but never upon inward and secret duties to ex­amine their hearts, to watch over them, to keep close communion with God in secret; if thou comest short of this, thou comest short of the effectual and saving mo­tions of the Spirit.

The use I shall make of this point shall be twofold.—First of humiliation. Use of humili­ation. Secondly, by way of instructi­on, to draw out some practical inferences from the point. If it be the duty of Gods people to walk after the guidance and motions of the Spirit of God; then,

Ʋse 1 Be humbled for that inobservancy that is in us of the Spirits motions. As it is with the winde to which the Spirit is compared, Joh. 3.8. The winde it bloweth where it listeth; but who takes notice of the winde? How often do men walk in the streets, and yet observe not which way the winde blowes? as it is with the winde, so is it with the Spirit, the Spirit comes with many a sweet gale, and yet we do not observe it. That as Job said of the Lord, [Page 93] He passed by, and he saw him not, Job 9.11 so may we say of the Spirit of God, It was nigh me, and I perceived it not. Thus our Saviour speaks of the world, that they can­not receive the Spirit of truth; Because they neither see him, nor know him. The meaning is not, John 14.17. as if they could see the Spirit with a bodily eye, for the Spirit is not a bodily substance, but they neither see him nor know him, that is, they see not his motions, neither have any experimental knowledge of the Spirits workings. Natural men are unacquainted with their own Spirits, and much more with the motions of Gods Spirit. We cannot see the Sunne but by its own light, nor observe the Spirit without the Spirit. There are many in the world like unto that Ruler of the feast, when Christ turned the water into wine, Joh. 2.9. it is said He knew not whence it was. I may allude to this Scripture thus; there are many men whose water the Spirit would turne unto wine, that is, their corrupt motions into holy and gracious motions, yet they do not know it, neither will they see it.

2. If you are not guilty of inobservancy of the Spi­rits motions, yet be humbled for the infirmity of the flesh, that you cannot alwayes imbrace the Spirits motions when you know them. You read in Joh. 14. where Christ speaks concerning the sending of the Spirit, That the world cannot receive him. He doth not say, John 14.17. the world doth not receive him; but the world cannot receive him, to note a debility in the flesh, that men cannot entertaine holy motions. Rolloc on this place compares the heart of natural men unto wet wood, 1 Cor. 2.14. which is not so easily set one fire. The natural man recei­veth not the things of the Spirit of God, for they are foolishnesse unto him, neither can he know them, because they are Spirit [...]ally discerned.—And the carnal minde is enmity against God, for it is not subject to the law of God, neither indeed can be. Rom. 8.7. There is not onely a meer [Page 94]suspension of the act, but a disability in the soul; this is our infirmity that we cannot imbrace the Spirits mo­tions in the flesh, though we know them.

3. Be humbled, though knowing them, yet because you cannot bring these motions into holy practice; there are many men who entertaine the Spirits motions, but alas they act not these gracious motions. The Spirit moves to pray better, to heare better, to live more ho­lily, and yet still they remain as they were, and though sometimes they may resolve to live better, yet how soon are these resolutions forgotten; such may com­plaine with Job in this case, Job 17.11. My purposes are broken off, e­ven the thoughts of my heart. Doubtlesse these were good thoughts, as if he should have said, I have purpo­sed to live thus and thus, if God had kept me in pro­sperity, but now they are broken off, and I am disappoint­ed in my own thoughts; many of us may take up this com­plaint, that our purposes are disappointed, many a good motions hath the Spirit [...] stirred up in thy heart, and yet thou couldest not bring that holy motion into action. But it will become every childe of God to say and hold to purpose and practice, and with David to say, I will confesse my sinne, and so to confesse then, Psalme 32.2,3.

4. Be humbled for that receptivenesse that is in our natures to imbrace all sinful motions. How unlike are we unto our Saviour; John 14.30. the Tempter came unto him, but found nothing in him, he found no matter for his tempta­tion to fasten upon; but the Tempter comes to thee, and he findes something in thee, he findes in thee a re­ceptive nature to close with the temptation he suggests unto thee. Christs nature it was like unto a Crystal­glasse filled with pure water, the devil shook the glasse, but it was still clear; but when the devil comes to us he findes us as a puddle of water, and he doth but take in­to this puddle, and how doth the mudde appear? A dunghill may have herbes and flowers grow upon it, [Page 95]but if you rake, and 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.

[Page 96] Ʋse 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 [Page 97]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 [...]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 [Page 98]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.

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 [Page 100]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 & sa [...] ­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.

[Page 101] 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 [Page 102]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. [...]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 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.—

[Page 103]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 [...]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 [Page 104]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 [Page 105]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 [Page 106]act, but the Spirit it moves a man to.

Ʋse 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 [Page 107]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.

[Page 108]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.

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—

[Page 110]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 be we were not to have any lusts of the flesh in us. But secondly, that if you walk after the Spi­rits motions, you shall not yield to the motions of sinne, with so strong an inclination and bent of the will as wicked and unregenerate men do, so you shall nor fulfill the lusts of the flesh.

Before I come to handle the Doctrine, I shall premise these particulars.

1. This benefit here annexed may be understood, either preceptively, or promissively; either as a precept what you should do, or as a promise what you shall do. And the Translators of the Bible it seemes were at a stand, how to render these words [...]. Beza renders them ne perficite preceptively, fulfill not; the vulgar; ne per­ficietis, you shall not fulfill.—Which our translatours followed, but as you may perceive, put also the other rendering and reading in the Margin. But it is not ma­terial which way you take it.

2. This promise, (for so it seems to be taken) it is not to be taken absolutely, but conditionally; my meaning is this, God doth not promise this absolutely, but upon this condition, If you walk in the Spirit, on this condition, you shall not fulfill the lusts of the flesh.

3. It is not said, you shall not have the lusts of the flesh; for what man is there which hath them no [...]? but you shall not fulfil them.

4. [...] We read in our translation the lusts of the flesh; but it is in the Greek, The lust of the flesh, in the singular num­ber. [Page 111]—Now what may be the reason that though the Word be in the singular number, yet it is read in the plu­ral? For this reason, because the sinne of nature, though it be but one Masse of sin, yet it hath many sinsin the womb of it; and there may be this use made of the translati­on. That though the sinne of nature be but one, yet se­minally there are all the sinnes in the world contained in it.

5. Touching the benefit annexed, there is no cause of doubting to be left in your mindes, that this benefit shall not be yours, if you perform the condition. Do you walk in the Spirit, and God will keep you that you shall not fulfill the lusts of the flesh; and this I draw from the Apostles Assertion, in these words; This I say then, Walk in the Spirit, and ye shall not fulfill the lusts of the flesh. This I say, as if the Apostle should say, This is that which I have to speak unto you in the name of the Lord, that if you walk in the Spirit, you shall not fulfill, &c.

Now having premised these particulars, the Doctrine is this.—

Doct. That Walking after the guidance, or motions of the Spirit, is an especiall means to keep men that they shall not yeeld to the lusts of the flesh with so strong and full a bent of the will, as wicked and ungodly men, when they sin against God.

This is a very fruitfull point, the promise is not to be taken absolutely, you shall not fulfill them at all; but comparatively, you shall not sin as wicked men do; you may sin, but you shall not regard iniquity in your heart, as the phrase is, Psal. 66.18. you shall not commit sin, [...], 1 Joh. 3.9. as wicked men do, who make a trade of sin.

In the handling of this point I shall onely dispatch this one thing, to shew you how the wicked do sin, and ful­fill the lusts of the flesh, that all godly men which walk after the guidance of the Spirit, shall not so sin.

1. They who walk after the Spirit, they shall not sin [Page 112]so wilfully, Heb. 10 26. nor so voluntarily as wicked men do. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. Godly men they do not sin with so strong a bent of will, as wicked men do; sin they do, and they sin with their wils too, but there is much resistenice in the will against the will; it is not a full consent of the will, nor a full bent and tenden­cie of the heart: and therefore sayes the Apostle Paul, The evil that I would not, that I do. Rom. 7.19. Paul he tels you he did evil, but he tels you also that he did not will the evil he did. A godly man he sometimes yeelds to sin, as to an usurping Tyrant, but never as to his naturall Lord. Wic­ked men they will the evil they do, but godly men will the good they do not. Wicked men they sin with all their will, because there is no part of their will regenera­ted; Psal. 50.19. Impii delecton­tar impi [...]tate, & bell [...]m in [...] ­cunt perspect [...]e veritati, uti sc­cit Saul, Abab, Julianus Ape­stata, Arrius, & alii quorum exceranda est memoria. Beza. Rom. 7.14. 1 King. 21,25. and therefore sayes the Psalmist, speaking of a wic­ked man, Thou givest thy self to speak evil. It is remarka­ble that variation of expression concerning Ahab and Paul. Ahab, it is said of him, that he sold himself to work wickednesse; but of Paul it is said, that he was sold under sin. They were both sold, but there is this difference. A­hab he sold himself; but Paul was sold, he did not sell him­self. Ahabs act was a voluntary act, he sold himself; but Paul was sold under sin, it was not voluntary, but against his will.

2. Those who walk after the Spirit, they do not ful­fill the lusts of the flesh so impudently as wicked men do. Wicked men they commit wickednesse before the Sun, and are not ashamed; therefore sayes the Lord by his Prophet, Jer 6.15. Chap. 8.12. Were they ashamed, when they had c [...]mmitted abominations? nay, they were not at all ashamed, neither could they blush. Thou hast a whores forehead (sayes the same Prophet) thou refusedst to be ashamed. Jer. 3.3. The wicked they have cast off shame, and therefore sayes the Prophet Zephaniah, The unjust knoweth no shams; Zeph. 3.5. they will not be ashamed when they have done wickedly: as that whore she findes a young man, Pro 7.13,14. and she caught him, and kis­sed [Page 113]him, and with an impudent face said unto him, I have peace-offerings with me, this day have I payed my vows. Thus wicked men they sin impudently, and are not asha­med when they have committed abomination; but the godly they do not so sin. Rom. 6.21. What fruit had ye then in those things whereof ye are now ashamed? (saith the Apostle.) And Ezra, Oh God, our iniquities are increased, I blush and am ashamed to look up. Ezra 9.6. The godly they do not sin so impu­dently as wicked men do.

3. Neither so boastingly as wicked men, ungodly men they boast in their ungodly deeds; and therefore sayes the Psalmist to Doeg, Why boastest thou thy self in mischief, oh mighty man? Psal. 52 1. It seems Doeg did not onely kill those innocent Priests, but boasted of his villany and wicked­nesse. Hence it is said, Phil. 3.18,19. that the Apostle Paul wept over some that were enemies to the crosse of Christ, whose glory was in their shame, that is, in their sin. A regenerate man may act sin, and hide sin; nay, he may extenuate sin, he may mince the matter, and put off, and excuse it all he can; but we never read of a regenerate man which did boast in his sin. A godly man may go neer, Jer. 11.15. ever to the suburbs of hell, by his sin; but he never glories in shame, nor boasts of his sin.

4. Godly men they sin not so rejoycingly as wicked men do. The Prophet Jeremiah tels you of some, Prov. 10.23. that when they did evil, they rejoyced. It is a sport to a fool to do mischief, as the wise man tels you. Chap. 2 14. By Solomons fool is meant a wicked man, and such are they, who rejoyce to do evil, and delight in the frowardnesse of the wicked. Ungod­linesse, it is a wicked mans sport, he makes a jest of sin, Prov. 10.23. but a man of understanding hath wisdom, that is, he hath more wisdom then to make a sport of sin, he knows that they shall be damned, that have pleasure in unrighteousnesse; and therefore he dares not sin rejoycingly as other men do; he hath wisdom rather to mourn for it, as David, I will declare mine iniquity, I will be sorry for my sin. Psal. 38.18.

5. Godly men they sin not so plottingly, and contri­vingly, [Page 114]as unregenerate men. It is true, godly men they may yeeld to the lusts of the flesh, and act sin, but they are not so cunning to contrive it. 1 John 3.8. [...] differt ab [...]. Beza in loc. Jer. 4.22. Ezek. 21.31. I sal. 119.69. [...] concinnârunt, à [...] conjunxit, me­taphora à Fa­bris. Psal. 50.19. He that committeth sin, is of the Devil. It is not said, He that sins, but he that commits sin, that is, he that makes sin. The word is ta­ken from Artificers, that are skilfull and cunning about their work. Godly men are bunglers about sin, but wic­ked men they do it artificially. Hence it is said, that they are wise to do evil; And skilfull to destroy. David he tells you, The proud have forged a lie against me. It is bad to tell a lie, but worse to forge a lie. It is an expression drawn from Smiths, that when they would bring a piece of iron into any curious frame, they bring it to the forge. Wicked men, they are as skilfull in the way of sin, as if they were bound aprentice to it. Therefore we read of them, that their tongues are said to frame deceit. It is said, that Christ at last day will put away those who are work­ers of iniquity; all are actours of iniquity, but all do not work iniquity, that is, they do not make a trade of sin, neither are cunning in the cursed craft of sin.

6. Godly men, they sin not so deliberately as wicked men do. A godly man (it is true) may be carried to sin through the violence of temptation, and through the trea­cherousnesse of his own spirit; but he doth not deliberate sin, pause, and consider with himself how he may commit it: Micah 2.1. Wo be to them that devise iniquity and work evil upon their beds: and when the morning is light they practise it. Wicked men are said to shut their eyes to devise froward things. Prov. 16.30. Which is a posture which argues the intentnes of the minde, because by opening of the eyes many objects are administered, whereby the minde is distracted. Thus wicked men, they plot, contrive, and deliberate, how they may commit sin: wicked men are students in sin. But remember that at the day of judgement, God will not onely call thee to an account for thy actions, but for thy deliberations, [...], Heb. 4.12. and the debates of thy minde, how thou mightest commit such a sin, though it were never acted by [Page 115]thee: 1 Cor. 4.5. then will God make manifest the counsells of the heart: all those deliberate thoughts and purposes that were in your minde to sin these will God make manifest, and judge you even for the counsels of the heart. Psal. 36.4. The Psalmist tells you, that a wicked man, he deviseth mischief upon his bed, he setteth himself in a way that is not good. He deviseth mischief, there is his deliberation, and sets himself in a way that is not good, that is a further expres­sion of it. A godly man may be turned aside by the De­vil and his own heart, Gal. 6.1. [...], si praeoccupa­tus sit à carne & Satana, & in cantus inci­dit in insidias. Beza. but the wicked they set themselves in a way of sin. A godly man may be overtaken with sin, as the Apostle tells you, which intimates that he is going from it; but a wicked man, he goes not from sin, but sets himself in a way which is not good. It is true I must confesse, as Divines upon this case, that in a sense there may be de­liberation in a godly man to sin, yet there is great differ­ence between the godly and the wicked herein. There is difference betwixt the deliberating about the act of sin, & between a deliberation to find out an occasion how to commit sin. A godly man he may be deliberate about the act, he may rowl the Sun in his fancie; but a godly man doth not deliberate how to finde an occasion whereby he may be wicked. There was a deliberation in David, when he committed adultery, but he did not deliberate about the occasion to finde it out; he did not go to his house­top, thinking with himself that there he should see a wo­man to lust after; but when he was there, the Devil pre­sented him with an occasion, and when the occasion was found out, then he did not deliberate how to commit that foul sin. The like may be said about his deliberation in the death of Ʋriah, for though he did it deliberately, yet the violence of the temptation that then was upon him, pressed him thereunto. But now wicked men they de­liberate how they may finde occasions to sin, they are De­vils to themselves, plotting how they may do mischief, they tempt the Devils to tempt them.

7. Godly men, they do not fulfill the lusts of the flesh [Page 116]so eagerly, and intently as wicked men do, who are ea­gerly set upon their lusts. The adulterous thoughts of the wicked are compared to the neighing of a well-fed horse, which is a very strong desire, Jer. 5.8. and to the fury of a horse rushing into the battel; Chap. 8.6. wicked men are as eager in the pursuit of their lusts, as ever a horse was to rush into the battel. Exod. 32.22 You read in Exod. 32. that the people were set on mischief, which intimated their eagernesse to do wickedly. How eager was Amnon to satisfie his lust? insomuch that he was sick: And how sick was Ahab for Naboths vineyard? they were so intently bent upon their lusts. But good men though they sinne, yet they do not sinne so eagerly, and therefore the Apostle he makes this a difference between godly and wicked men, the wicked they commit all iniquity, Eph. 4.19. [...] Ezekiel 11.21 and all iniquity with greedinesse. It is said of the wicked that their heart walketh after their detestable things.

8. Godly men they do not sin so resolvedly as wicked men do; wicked men are so resolved upon their lusts that there is no taking of them off. When God bids the people leave their Idolatry, they say, No, we have loved strangers, and after them we will go; Jer. 2.25. as if they should say, we have done evil, and we will do evil still; Thus at another time when they had burned incense to the Queen of heaven, and the Lord had commanded them to leave their Idolatry, Jer. 44.16. and threatened to punish them, yet say they, As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee: They were resolved to follow their wickednesse. A wicked man is so set upon his sinne, Prov. 4.16. that it takes away his sleep, He sleeps not unlesse he hath done some mischief, and his sleep is taken away, unlesse he cause some to fall; but godly men they do not sin so resolvedly. It is true, a godly man may have a purpose to act a sinne, though he may know it to be a sinne, but a little good counsel will take him off. That of David is very remarkable, how resolved was he to kill Nabal and all his family; [Page 117]and what a bloody resolution was it? nay he had bound himself under an oath, and was going up to execute his bloody resolution, but at last Abigail meets him, and by her good counsel how soone was he brought off from his resolution? And blessed be the Lord God of Israel, 1 Sam. 15.32,33. (sayes he) which sent thee this day to meet me, and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood. Godly men they are not so resolved upon wickednesse; a little good advice will bring them off, and they will blesse God for such pre­venting counsel, and you for giving it them.

9. They do not sinne so contentedly as wicked men. Wicked men they sinne contentedly because they are in their proper element, when they are sinning. Nil gravitat in suo centro. Now Philosophers say of the elements; that the earth is not heavy in its proper place. Wicked men they are as swine in the myre, it pleases them to be there; but for a sheep to be in the myre, how doth it trouble it? 'tis their de­light to be in the green Pastures. Wicked men they not only walk, and stand, but sit down in sinne, Psal. 1.1. which argues their contentednesse therein. But it is not so with the godly, there is that difference between sinne in a good man and in a wicked man, as there is between poyson being in a man and a toade; poyson in the toade, con­tents it, because it is natural; but poyson in a man how doth it offend him? thus it is between sinne in the god­ly and the wicked: Sinne in the wicked it contents him, because it's natural to him; but sinne in the godly it is like poyson in a mans body, it tortures, and tor­ments him.

10. A godly man he doth not sinne so customarily as wicked men do. A wicked man he makes it his custome to sinne, it is his way wherein he walks, and therefore sayes David, Search me, O God, and know my heart, and my thoughts: And see if there be any wicked way in me: Psal. 139.23,24. There may be a work of wickednesse in a godly man, but there is not a way of wickednesse in him. The [Page 118]wicked are accustomed to a way of wickednesse, and as the Prophet speaks, If the Leopard can cleanse his spots, or the blackmore his skin, then may they also who are ac­customed to do evil. Sinne in a wicked man it is like wa­ter in a river, you saw it there yesterday, and you may see it to day, alwayes it is there; when they are in a way of sinne, they are in their proper course; but sinne in a god­ly man, it is like the water of a land-flood, you see it to day, but to morrow it is gone; sin it is not a customary thing to them.

11. They who walk after the Spirit, they yield not to sinne so indulgently as wicked men; the Prophet he brands wicked men with this, Psal. 58.2. that in heart they work wickednesse, they sinne with their hearts; and in another place he saith, Psal. 5.9. Their inward part is very wickednesse, that is, their sinne it comes from their hearts. Hence also they are described to be such, Jer. 11.21. Whose heart walketh after detest­able things, they sinne affectionately; but a good mans heart it is not so taken up with sinne. The wicked are said to hide sinne under their tongues as a sweet morsel, but the godly though they may have sin in their mouths, yet it is there as a bitter morsel, it is unpleasant to them. A wicked man is as indulgent to his sinne, though he know it will be his ruine, as David was to Absolom, and he deals gently with it; but it's otherwise with the godly, for though he be overtaken with a sinne, yet he takes revenge of it; 2 Cor. 7.11. Rom. 7.21,22. and therefore sayes Paul, I finde a law that when I would do good, evil is present with me. For I delight in the law of God after the inward man. My in­ward man is changed, Vers. 25. and therefore sayes be, With the minde I my self serve the law of God, but with the flesh the law of sinne: Godly men they do not delight in a course of sinne.

12. And lastly, they do not sinne so maliciously as wick­ed men: The Psalmist hath a prophetical prayer against such, Lord, (sayes he) be not merciful to them that sinne of malicious wickednesse; good men who walk after the [Page 119]Spirit, they never sinne so as to despight the Spirit of grace; they sinne inconsiderately, but they never sinne maliciously. Now summe up all these particulars, and you will see the text is true, that if ye walk in the Spirit, ye shall not fulfill the lusts of the flesh, that is, you shall not sinne after that manner, and after that rate as wicked men sin.

Ʋse 1 You who have the Spirit of God, blesse God, that you have such a preservative to keep you from sinning so as wicked men sinne. Why is it that the wicked sin so as they do; but because they have not the Spirit of God? Hast thou not the same sinful inclinations with the worst that are? other mens abominable actions, are but commentaries upon thy heart: 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.

Ʋse 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 man [...]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 [Page 120]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.

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 hab [...]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 [Page 122]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 [Page 123]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 doctrine, I shall premise a few parti­culars to be considered of.

1. This conflict between the flesh and the Spirit, it was not found in innocency; then there was an harmony be­tween the motions of Gods Spirit, and all the powers and faculties both of soule and body; God made man up­right.

2. This conflict, it shall not be found in a state of glory; for then thou shalt be all Spirit, and no corrupt flesh; for then the flesh shall be utterly abolished.

3. This opposition, it is not found in infancy; it is true, there is a corrupt nature in infants, sinful motions in children; but there is not that which we call actual opposition, because they cannot exercise neither grace nor sin.

[Page 124]4. This conflict, it is not found in the state of unrege­neracy: while a man is wholly unregenerate, he hath no saving motions in him; and there cannot be an oppo­sition, but where there are two contraries.

5. That the time of this life, is the time how long this conflict shall last; it cannot be ended untill this life be ended; untill thou castest off the body of flesh, thou shalt not be rid of the motions of sin.

6. That even in the most holy that are, there will be this conflict between the flesh and Spirit; and those who have most grace, are most sensible of the contest of the flesh against the Spirit.

7. That even regenerate men do more often side with the motions of the flesh, then close with the motions of the Spirit; they are more in sin, then in obedience; more in imbracing sinfull motions, then in entertaining divine motions: some gather this from the Apostles vatiation of speech, when he sayes. The works of the flesh are manifest; but he doth not say so of the fruits of the Spirit; intima­ting that m [...]n are apt to close with the flesh rather then with the Spirit.

7. These motions of corrupt nature, they do not only reside in the inferiour part of man, as the concupiscible faculty exciting to gluttony and lusts, and irascible to envy and wrath; but also in the superiour part; (though the Papists would make us believe otherwise.) The more noble and rational faculties of man are become corrupt, thou art become vain in thy reason, and in thy imaginati­on; thy understanding is tainted, and thy will rebellious; thy affections displaced; thy superiour faculties are de­filed.—Now having laid down these particulars, I come to raise the Doctrine, which is this.

Doctr. That the motions, or inclinations in our natures to sin, do ever conflict or warre against the motions of Gods Spirit pressing us to good.

I shall not dilate upon the proving of this point; it is written legibly in the Word, and engraven in every mans [Page 125]experience.—Therefore in the handling thereof there are several Queries I shall dispatch, and then shall give you the use.

Querie 1 Wherein consists this conflict between the flesh and the Spirit?

Answ. 1 In stirring up in the heart motions to sinne, when the Spirit disswades from sinne. Thus the Apostle Paul, Rom. 7.5. he speaks it in the name of the regenerate, (sayes he) When we were in the flesh, the motions of sinne which were by the law, (accidentally) did work in our members to bring forth fruit unto death. Not only in unregeneracy do motions arise from corrupt nature, James 1.7,14. contrary to Gods Spirit; but in a regenerate man. Every man is tempted when he is drawn away of his own lusts and enticed, that is, by original sinne; and thus Paul, he speakes of himself as converted, Rom. 7.23. (sayes he) I see another law in my members warring against the law of my minde, and bringing me into captivity to the law of sinne, which is in my members; the Apostle he calls sinne a law, because it had a force o­ver him, and brought him into captivity; the law of his members did warre against the law of his minde, by pro­voking him to sin.

Answ. 2 By quenching, and stifling the good motions of the Spirit that presses us to good. The Spirits office is not only to testifie to us our graces, and to evidence to us our interest in Christ; but also to excite and stir up holy motions in the heart. Now the flesh it doth what it can to quench all these good motions; Rom 7.19. hence it is that Paul complaines of himself, that the good he would do, he did not, and the evil he would not do, that he did; and this arose from that corruption of nature, which in the whole Chapter he complaines of, and herein chiefly consists the opposition that is between the flesh and the Spirit.

Answ. 3 By inturrupting you when you are about good duties; if the flesh cannot prevaile with you to make you not do, it will labour to make you misdo duty; & herein is the great sinfulnesse of it. To will is present with me, Rom. 7.18. (saith Paul) [Page 126] but how to performe that which is good I finde not; as if he should say, I have alwayes an evil nature within me, which is interrupting me and debilitating me, that I cannot do the good I would; herein consists the conflict between the flesh and the Spirit.

Querie 2 How doth the flesh oppose the Spirit and provoke to sinne? the Spirit disswades from sinne, the flesh intices to sinne. Now what way doth the flesh take to intice to sinne, so as thereby to conflict with the Spirit?

Answ. 1 In general, the way and manner which the flesh takes to oppose the Spirit, it is very sly and subtil: Hence is that of Paul, Rom. 7.11. (sayes he) Sinne taking occasion by the commandment, deceived me, and by it slew me; by sinne he means not actual, but original sin; the sin of nature is very subtil to deceive, as will appear,

1 By the names the Scripture gives to the sin of nature, They are called deceitful lusts. Eph. 4.22. There is great deceitful­nesse in sin, according to that exhortation of the Apostle, Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulnesse of sinne. Heb. 3.13.

2. The sin of nature it is deceitful, as appears by the experience of Gods people; Rom. 7.11. Sinne taking occasion (saith Paul) by the commandment, deceived me, and by it slew me.

3. Because this sinne of nature, it is that which makes the heart deceitful above all things, and desparately wick­ed; Jer. 17.9. Quicquid effi­cit tale, est ma­gis tale. the heart is deceitful, and is very subtill there­in.

Answ. 2 In particular, there are seven wayes by which corrupt nature intices men to sin.

1. By varnishing over sinne with the colour and paint of grace. As a light woman may sometimes dress her self in modest attire, that so she may not be suspected; so thy heart may varnish over sinne, that thereby it may the sooner deceive thee. As it is usual that the beau­tiful face of grace by the corruption of our hearts may [Page 127]be smeared over with deformity; as that tendernesse of conscience may be termed a needlesse scrupulosity; zeal may be called rashnesse, holy walking, needlesse and precise nicenesse; patience in bearing suffering, cowardise and lownesse of Spirit:—So thy corrupt heart on the contrary may paint over foule sinnes with the varnish of grace. So many have painted over the foule sinne of covetousnesse with the vertue of frugality and thrifti­nesse, pride called neatnesse, drunkennesse good fellow­ship, prodigality may be stiled generous magnanimity, and such like varnish doth the world put upon the deform­ed face of sinne.

And as for practice, so also for opinion; how are old Heresies that may be found in Eusebius and other Au­thours, how are they now termed new lights? how are Satans delusions termed the Spirits motions? how is loose walking termed Christian liberty? This varnishing of sinne with the paint of seeming grace comes from our corrupt natures, and is one way by which the flesh intices to sinne.

2. By perswading thee that there are some sinnes, that there is no fear of thy committing them. The de­vil hath a great advantage over men in this regard. Our own hearts sometimes tell us that there are some sinnes so foule, and so contrary to our natural temper, and we think we have such a measure of grace, that certainly we shall never commit them; thus it was with wi [...]ked Ha­zael; when the Prophet told him what evil he should do unto Israel, that he should burne their Cities, slay their young men, dash children against the stones, and rip up women with childe: 2 Kin. 8.12,13. Hazael could not believe this, but sayes he, Mat. 26.35. Is thy servant a dog that he should do this great thing? Thus Peters heart deceived him; Though all men forsake thee, (sayes he) yet I will not; but how did his heart deceive him? even a godly man may be thus cheated by his own heart. Men will not believe their hearts to be so bad as they are, and when the heart is once brought to [Page 128]this to think that there are some sinnes which it shall never commit, by that means a man grows secure and is thereby the more easier drawn unto it. Thus David, who made conscience of lesser matters, for his conscience smote him for cutting off the lap of Sauls garment, but he never thought that he should fall into those grosse and scandalous sinnes of adultery and murder, and so his heart grew secure and deceived him.

3. The flesh intices to sinne, by promising to a man pleasure and delight in the commission of sinne; but con­ceals the hurt and mischief which comes by it: and how are thousands deceived hereby? Every man is tempted, when he is drawn away of his own lust and inticed. James 1.14. [...]. We are said to be enticed by our lusts; the word is very em­phatical, being a Metaphor drawn from fishermen, who will let the fish see the bait, but not the hook; and as the fisherman deals with the fish, so also doth the devil and thy corrupt nature; they will shew thee the pleasure, but not the danger of sinne; the bait, but not the hook; as the Apostle Peter speaks, beguiling un­stable souls. 2 Pet 2.14. [...]. It is thy own heart which deceives thee. As the devil before Adam had a sinful nature, used this engine against him: so now thy own heart uses it against thy self. If you will eat, (sayes the devil) you shall be as gods knowing good and evil, and your eyes shall be opened; the devil hid the hook, did not shew them that they should be driven out of Paradise, but hid their danger, and so deceived them. Now thy own corrupt heart sets upon thee in the same method. The way of a wicked man seduces him, Prov. 12.26. Prov. 11.18. saith Solomon. The wicked worketh a de­ceitful work; but to him that soweth righteousnesse, shall be a sure reward. Pro thesauro carbones. The work of the wicked shews him a seeming reward, but it is only the godly whose reward is sure.

4 By perswading to entertain smal and lesser sins, pro­mising that if they will but yield to these, they shall never be troubled to commit greater. This is a great deceit [Page 129]of the heart, wherein thousands have been taken, whereas small sinnes they are as an inlet to greater sins. A little thief put into a house, may open the doores for greater, and stronger to come in. You know a wedge small and thin in one part, makes way for a greater; little sinnes they will draw us on to greater. I have read a story of a young man that was tempted by the Devil and his own heart to three sins; to kill his father, to lie with his mother, and to be drunk: the two former he would not do being abhorrent to nature; but thought he, I will yield to the last, because that was the least; which was enough, for being drunk, he did in his drunk­ennesse kill his father, and ravished his own mother. Take heed therefore of this deceit of sin, thy own heart will not prompt thee to all sin at first; but will labour to draw thee on by degrees, from lesse sins to greater, untill thou become abominable therein; Behold, Isa. 3.5. saith the Apostle James, what a great matter a little fire kindleth! Little sins yielded to, may be occasions to bring forth many great sins; therefore take heed you be not deceived by the cor­rupt dictates of nature.

5. The flesh will tempt thee to sinne upon this ground, because it is but a little one; it is but a small sin, as Lot said of Zoar, Is it not a little one? but consider that this is the meere policy of sin to undo thee; for though there are some sins lesse then others are in respect of the act, yet all are alike in regard of the object; there is no little God to sin against, and therefore there can be no little sin; sinne must not be measured by its act, but by its object. A blow given to an ordinary man, it is accompted as no­thing; but a blow given to a great man, how hainous is it? therefore if thy heart shall say to thee that it is but a little sin, do thou say, The God I sin against is no little God; and th [...] merit which must procure pardon for this sin, can be no small merit; and the hell prepared for the punishment of a little sin, is no small torment; therefore take heed to thy heart in this regard.

[Page 130]6. Thy heart may intice thee to sin upon pretence of good that may ensue upon thy committing of it; and how many have been intangled in this snare? Hereby were Lots daughters intangled to lie with their own father, Gen. 19.32. up­on this pretence that they might preserve seed of their fa­ther; they saw there was no likelihood for a posterity to come from their father, and so thought that the Church of God would cease; here was their end, and therefore for preserving a seed, they would venture to sin. This is expressely against the Scripture, which forbids that we should do evil, Rom. 3.8. Job 13.7. that good may come thereon; Will ye talk wickedly for God, and deal deceitfully for him? and if upon pretence of good, we may commit evil; by the same rule Judas his treason may be excused, because of the great good coming by Christs death. But let me tell you farther, that if you sin that good may come thereby, it is the way to lose the good you aime at. It is very remark­able concerning Saul, being to pursue the Philistines, he gave out a very cruell and harsh command; 1 Sam. 14.24. he command­ed the people, and bound them under an oath that they should not eat a bit of meat untill evening, that he might be avenged of his enemies. Sauls pretence was good, but using an unlawful means, the people became feeble and faint for food; who otherwise might have obtained afar more glorious victory. When men therefore shall use sinfull means for the obtaining of good, it is just with God to disappoint them of the good they aime at.

7. And lastly, thy corrupt heart will tell thee, though thou may'st not boldly act sin, yet thou may'st safely ven­ture on the occasion of sinne, and yet be preserved. Thus Peters heart deceived him; he would go into the high Priests Hall, venture upon the occasion of sin, thinking that he should not be taken in it. And thus the Israelites, they would marry strange wives, and this was an occasi­on whereby at last they fell to worship strange gods; keep off therefore from the occasion of sin. Solomon hath a good saying; Can a man tread upon fire, and not be burned? [Page 131]his meaning is, that a man cannot keep company with a harlot and be chast; running upon the occasions of sinne, brings to the acting of sin: you will not venture upon ice, or slippery places, because of the occasion of falling; and if you desire to be freed of the one, be not bold to venter upon the other.

Ʋse. 1 You that carry flesh and blood about with you, and sin­full natures, and do perceive the conflicts of the flesh a­gainst the Spirit; weigh with your selves what it is the flesh conflicts with you for; it is no lesse then for your immortall soules, as the Apostle Peter tells you: 1 Peter 2.11. I be­seech you, (sayes he) as strangers and pilgrims, abstaine from fleshly lusts which warre against the soul. The flesh aimes to damne the soul; It is in this conflict as Cesar said in the battel, he had once in Africa with the children and partakers of Pompey, that in other battels he was wont to fight for glory, but there and then he was faine to fight for his life: remember thy precious soul lyes at stake in this combate; therefore I beseech you, take part with Gods Spirit against the flesh, and not with the flesh a­gainst the Spirit.

Ʋse. 2 When thou art overtaken with sinne, blame none but thy own heart, blame neither God nor the Devil.

1. Not God, for he made man upright; Eccles. 7.29. he gave a pure and unspotted soul to man; but they have sought out many inventions; therefore blame thy own self. James 1.13,14 Let no man say when he is tempted, that he is tempted of God: for every man is tempted, when he is drawn away of his owne lust, and inticed.

2. Blame not the Devil; it is naturall to men, to take off the blame from their own vicious natures when they fall into sin, and to lay all upon the Devill; but if you observe the Scripture, you shall never finde that a godly man did ever lay the blame upon the Devil after he fell into sin: It is true Adam and Eve did, but there was some reason for that, because they had no sinful nature to [Page 132]tempt them; but after being fallen, their sinful nature did tempt them, not the Devil. It is said of David, that Satan stood up and provoked him to number the people; 1 Chron. 21.1. but David he doth not say so himself, Vers. 8. but sayes he, I have sinned greatly, and I have done very foolishly. David he charges his own heart, and the reason is, because the heart of man hath a greater stroak in provoking a man to sin, then the Devil hath; alas, what could the Devil do, if we had not a sinful inclination within? The Devil when he came to tempt Christ, he found no matter in him to fasten upon him, and therefore he could not prevaile. The Prince of this world cometh, and findeth nothing in me, said Christ; But 'tis otherwise with us, temptations meet with corruptions that do suit them. The Devil when he comes to thee, thy heart it is as flax among fire, or as gun­powder which having a spark of fire in it, is suddenly blown up; therefore blame not the Devil, but thine own heart; neither the Devil nor the world could hate thee, were it not for thine own heart, which like a false Trayter lodgeth within thy breast, and betrayes the soul to the snares and temptations of the Devil.

Sermon. XIII. At Lawrence Jury. London, Decemb. 22. 1650.

I Come now to give you the properties of this enmity, and of this conflict; and there are nine or ten qualities of this enemy, corrupt nature.

1. The flesh it is a potent enemy against the Spirit, it is no weak enemy, but it's strong; and therefore sayes the Apostle, Rom. 6.12. Let not sin reigne in your mortal bodies. In the unregenerate, the flesh is as a mighty Monarch, which rules without controule, the flesh, the power or a Law over them; And in the rege­nerate, sin is an usurping tyrant, which gets a great deal of the Beleevers soul into his hands: Rom. 7.14. Paul complaines that he was sold under sin; though after his regeneration, he did not sell himself to work wickednesse, yet he was taken captive by the flesh, as by a powerful and prevailing adversary, and as conquerors sell their prisoners, so was Paul.—Divines do usually compare corrupt nature to great Goliah, and grace to little David; Goliah had more strength, yet David gets the victory; though corruption be potent, yet grace in the end will get the victory.

The potency of the flesh may appear by these de­monstrations.

1. By the names which in Scripture are attributed to [Page 134]corrupt nature, 2 Cor 10.4. [...]. it is called a strong hold; a man may easi­ly win an ordinary dwelling house, but it is hard taking a strong hold. Rom. 7.23. It is called a Law, The Law of sin; it hath that power over the soul, as the Law hath over the sub­jects of a Kingdome; it is said to reigne, having the pow­er that a Prince hath over his people.

2. It appeares to be potent, by that mighty power which must be 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 [Page 135]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. Ca [...]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 sl [...]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 [...]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 [Page 136]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 [...]n toto corp [...]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 [Page 137]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 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 [Page 138]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 quen [...]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 [Page 139]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.

Ʋse 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.

Ʋse 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.

[Page 140]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 the best?

3. In regard of constitution the flesh hath a great advantage; corruption is more suitable to thy nature then grace; grace it is above nature, but sin it is in nature, and with nature; the way of grace is all up the hill, the way to heaven is against both wind and tyde; so is not cor­ruption, for that is favoured by both; therefore watch your hearts upon this consideration.

Ʋse 3 Break out in the praise of God, that being corrupt na­ture hath so many evil properties, yet that thou hast no more evil practices. It is a mercy that from such a mischie­vous root, there should come no more poysonful fruit, if God should let alone the Devil and thy own heart, and [Page 141]leave thee to thy own inclinations, there would be no sin committed by any man which thou also wouldst not com­mit, thou wouldst be an incarnate devil; blesse God therefore that thy practices do not carry correspondence with thy disposition, and that thy life is not as bad as thy heart.

2. Blesse God for other men. It is a wonder that wicked men having no new nature to oppose the old na­ture, that they do no more evil in the world, it is God which layes a curbe upon, and restraines their wicked na­tures. If God did not restraine the wickednesse of the wicked, the world had long ago been overwhelmed in confusion through the exorbitancy of their wicked pra­ctices.

Ʋse. 4 If it be so that corrupt nature hath all these properties, then be humbled in the sense of thy corrupt nature; not­withstanding thou may'st be endowed with many excel­lent gifts and graces, yet be humbled on this ground, that though thou hast a divine nature, yet thou hast also a cor­rupt nature which is alwayes opposing it. As it is with the Peacock, though it hath the finest feathers of any bird on earth, yet it hath foule feet; and as the Swan, though it is of the whitest colour, yet it hath a black skin and black feet: So thou who art white, or innocent in thy life, yet remember thou hast a black skin and foule feet, sinful af­fections and vicious motions which arise from a corrupted nature.

There are these considerations to provoke us to remem­ber, and to be watchful against corrupt nature in us.

1. It is a sad consideration to provoke us to humility and watchfulness, that thou hast as much evil in thy heart as the worst man living upon earth.

2. It is ancient in us, it was in us before we were borne; before thou waft in the world, sin was in thy nature, for assoon as ever thou hadst life, thou hadst sin.

3. This corruption of nature, it will be continually with us while we live in the world; Our bodies are com­pared [Page 142]to earthen vessels, and the Scripture tells you that the leprosie of a vessel of earth; if any unclean thing were put into it, all the washing and scouring that could be, should not make it clean. Levit. 11.35 Chap. 15.12. but it must be broken; so it is with thee, the vessel of thy body must be broken, before thy corruption can be done away.

4. This corruption, it is that which doth easily beset thee. Motions of sin in thy nature, they are like sparkes of fire in a heap of flax, Heb. 12.1. [...]. they easily take with thy nature, and put thee upon the acting of evil; and therefore from hence be perswaded to a strict and diligent watchfulnesse over thy own heart.

Sermon. XIV. At Lawrence Jury, London, Decemb. 24. 1650.

I Proceed now to a fourth Quere, and that is why, or for what reason is it that in re­generate men God should suffer corrupt nature thus to war with the Spirit? Why doth not God deal with us in our regene­ration, as he did in creation, make us perfect?

This is a question worth discussing; God loves no sinne, and yet he suffers all the sinnes that are, and this Masse of sinne, this one sinne, which vertually is every sinne. For answer hereto I shall lay down five Reasons.

First, Corruption of nature is left remaining, even in regenerate men to humble them; even as it was with the Israelites in the wildernesse when they were stung with fiery Serpents and Scorpions, Deut. 8.15,16 it was to humble them. So we whil'st we are in the wildernesse of this world, have a corrupt nature alwayes cleaving to us, wherewith we are stung, and this fiery Serpent of sinne should humble us before the Lord. God hath so ordered it in nature, that creatures of the greatest [Page 144]excellency should have some manifest deformity: if we look either among birds, or beasts. Among birds, the Peacock a bird of the finest feathers, yet it hath the foulest seet; the Swan a bird of the whitest feathers, yet of the blackest skin; The Eagle a bird of the quickest sight, and of the high­est flight, yet the most ravenous among birds. A­mong beasts, the Lion, the most goodliest of all beasts, yet the most fierce and cruel: The Fox it is most subtile, yet is a creature of the foulest smell: Thus God hath ordained even in nature, and thus it is with his own people in respect of grace, though they may have many excellent endowments, and gifts, yet he leaves this corruption in them to humble them. James 4.8,10.

That of the Apostle James is observable, Chap. 4. having spoken in the eight Verse of corrupt nature, in the next Verse but one, he exhorts men to be humbled; to note that the consideration of a corrupt heart, should be an incitement to humiliation. It was a saying of Master Fax, that his graces hurt him more then his sinnes, which riddle he expound­ed thus; that many times he was proud of his gifts and graces, but humbled by reason of sinne. The Apostle Paul after he had those extraordinary Reve­lations, There was given him a thorne in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure. 2 Cor. 12.7. It is true, this Text is variously expounded. Some expounding this thorne in the flesh to be the sinne of lust and incontinency: But this cannot be, because he affirmes of him­selfe, [...]. Morbus acutus. that he had the gift of continency. O­thers say that it was a bodily disease, and that it was the Sciatica or Gowt, or some exquisite paine in his body: but the current of Interpre­ters vary from all these, expounding it to be corrupt nature; and the thorne in the flesh to [Page 145]be some sharp temptation and motion to sin, which did arise from the corruption of his nature, and the remain­ders of lust. But then it will be objected, how can cor­rupt nature be called the messenger of Satan! To this Di­vines answer, that it is called so, not as if it were a tempta­tion from the devil; but it is called so, because the devil is an instrument to set on our sinful nature to sin; this thorn in the flesh was left in Paul to humble him; and this is the true and proper reason why God will not have regenera­tion to be as perfect as Creation, because he would keep us humble. So it is, that humility the best of graces, comes from the worst root, our sin; and pride the worst of sins, comes from the best root, our graces. How wise, and how good is God, that by this thorn in the flesh he doth prick, & there­by let out the impostumation of pride out of our hearts!

2. To make the regenerate put a difference between earth and heaven, between being in a course of pilgrimage, and in their fathers house. Heb. 12.22. In heaven the spirits of just men are made perfect, but they are not so on earth, if the spirit were made perfect, we should have all spirit and no flesh. In the wildernesse there were scorpions and fiery ser­pents, but in Canaan there were none; this world is a wildernesse, and whilest we live here, the fiery serpents of sin will sting us, but when we come to heaven we shall be above sin. Corruption now dwells in the soul, as the body in a house; and so long as the soul dwells in the body, sin will dwell there in the soul; but when we come to heaven, then corruption shall put on incorruption. And we shall be freed not onely from the natural corruption of the body, but also from the moral corruption of the soul by sin.

3. Which is the chief reason of all; God suffers it, that so you may the more prize a Mediator; if you had no sinne you would prize God only as a Creator, and not Christ as a Mediator. Sin makes you to prize a Saviour; thus it was with Paul, O wretched man that I am who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord; Rom. 7.24. as if he should say, if I had been perfect, [Page 146]I should have thanked God as a Creator, as Adam in Paradise; but now having a sinful nature, it makes me to prize Christ as a Mediator delivering me from sin. I may exemplify this by an Elephant, which (as some say) if it once falls to the earth cannot rise again, and there­fore Naturalists say, that the Elephant doth not lie down to sleep, but doth sleep leaning to a tree; now the story is this, An Elephant being fallen to the earth, and a man having helped him to rise, the Elephant (like Andronicus his grateful Lion) followed his Benefactor whereever he went; so it is with us, we were fallen, and no help but Christs could raise us up, how should we then be lift up with humble thankfulnesse to God, who hath therefore suffered us to fall, that we might thereby learn to prize the help we have and hope to have by Jesus Christ?

4. God suffers corruption in nature to try his people, which side they will take in this conflict; here are two Camps pitcht, army against army, and the Lord leaves the flesh in thee to try which side thou wilt take; wilt thou cleave to the strongest side? wilt thou worship the rising Sun? why, then thou wilt side with the flesh, for many times and for the present that conquers; though indeed the final issue, and conquest will be on the Spirits side. Now will you war against the flesh, and side with the Spirit in opposing the motions of sin; hereby will the Lord make a trial of you. Deut. 8.2. The Canaanites and Jebusites were left in the land on purpose to try whether the Israelites would cleave unto the true worship of God: so God suffers corrupti­on to bein us, to try the truth of our grace.

5. The Lord suffers motions to sin to be in the hearts of his own people, that so he might make use of the motions of sin, to keep men from the acting of sin, and this is a my­sterious consideration. God so disposes of it, that those sins which we most are frequently tempted unto, we shall be most watchful against: A man that is suddenly tempted may yield; but a man often haunted with motions to sin, God in his wisdome makes use of these motions to [Page 147]prevent the action. Had David been often haunted with motions to those great and abominable sins of adultery and murder, he might happily had time to have be­thought himselfe, and so prevented the acting of them; and the like of Peters denial of Christ, but both these ser­vants of God were suddenly surprized: And these are the reasons why God leaves regeneration so imperfect.

The next Quere is, to shew what rules you should fol­low, that so the motions of the flesh exciting to sin, may not prevaile against the Spirit?

1 If you would not have the flesh in its sinful motions prevaile over you, then resist them whilest they are but bare motions, before they break forth into actions; Crush the Cockatrice in the egge, tread out sin which is the fire of Hell while it is in the spark, the suggestion and motion. As we say, It is easier to keep out an enemy, then to beat him out being once gotten in; so it is easier to keep out sin, then to beat out sin; sin in the motion it is like an enemy in the suburbs, not got into the city; and if thou wouldst not yeeld to these motions, resist them whilest they are so, quench them while they are mo­tions. A disease if it be taken in time, Principiis ob­sta, serò me [...]i­cina paratur, Cùm mala per longas invaluê­re moras. before the hu­mours be gathered together, may easily be cured. Do to thy sins as Pharaoh gave command should be done to the Israelites children; he would not stay till the children were grown up to yeares; but commanded the Midwives to kill them assoon as they were born; this was a cruel act in him, but thus do thou to thy sins, and it will be a merci­ful act in thee to thy soul, what Pharaoh did most cruel­ly, do thou do prudently against thy sins; kill them when they are in the birth, and there are three cogent reasons why you should take this course.

1. Because if you resist motions whilest they are moti­ons, you shall be sure not to find the devils suggestions to joyn against you with the fleshes motions; take but this experiment, if thou hast a motion in thy nature to sin, and doest act that motion, the devil will then joyn with thy [Page 148]corruption to make thee act that sin again. The devil he knowes not the motions to sin that are in thy heart, but as thou actest such motions; as suppose thou art tempted to lust, and thou yeeldest to it, hereby the devil knowes what motion there was in thy heart, and thy love to that sin, and so will be ready to tempt thee to the committing of that sin again; therefore resist motions while they are so, and by this meanes you will hinder the devil, that he shall not joyn his suggestions to the sinful motions of your own hearts.

2. If you do not resist motions while they are moti­ons, there will be a more eager, vehement pronenesse to sin in your natures then was before; acting of sin is not the way to cease and quell a sinful motion, but to increase it; it is as it were a cas [...]ing oile into the fire to make it burn the more: the way therefore to quell sinful motions, is to withstand whilest they are so. In Philosophy we say, that acts do strengthen habits; Habitus acqui­ritur actibus, actus confir­mant habitum. if a man hath a habit of any grace, acting of that grace, makes the habit more strong; thus it is in sin, acting of sin begets a greater prone­nesse thereunto, and therefore it behoves you to keep un­der sins motions, lest they lead you farther to sinful acti­ons. For sinful suggestions when they meet with our sin­ful inclinations, the inclination begets consent; consent, acting; acting, continuance of act; then delight; then se­curity; and then scornful contempt of all reproof, and means of amendment.

If you keep not under sin in its motion, it will be more difficult for thee to suppresse corruption; if a house be on fire, and you can keep the fire within, there is no danger of a great conflagration; but if it break out into the aire, and the winde take hold on it, then it will burn exceed­ingly: thus it will be with thee in regard of thy sin, if thou keepest it not under in the motion, it will be hard for thee to suppresse it afterwards. We take physick by way of prevention; health of body and soul too is more easily preserved then restored. A sore neglected growes [Page 149]a gangrene, one part being infected after another, till there be no soundnesse in the flesh.

2. Keep off from all external occasions of that sin which thou hast a motion to commit, whatever thy sin be; suppose it be pride, wear not that apparel which may minister an occasion of pride; suppose drunkennesse, keep from bad company; if it be uncleannesse, Prov. 5.8. keep off from the dore of the harlot; carefully avoid occasions of sin. This is very imitable in Joseph; Gen 39.10. it is said that as his Mi­stresse spake to him day by day, that he hearkened not unto her, to lie by her, or to be with her; he kept out of her com­pany as much as might be. And this is the counsel and command of the Lord, Keep thee far from a false matter; Exod. 23.7. the occasions of sin are as it were the awakening of cor­rupt nature; what else should be the reason that a man not thinking of sin when he hath an occasion, hath a mo­tion to commit it; therefore be not ventrous to run upon occasions of sin; and whensoever thou art moved to any sin, keep off from the external occasion thereof. A Di­vine sets out men ventring upon occasions of sin to be like those who pray to God they may not be burned, and yet will thrust their fingers into the fire; thou which prayest against sins motions, have a care also to keep from sinnes occasions. 2 Thess. 5.27. Gods children are bound to abstain from all appearance of evil, 1 Thess. 5.17. and to hate the garment spotted with the flesh, Jude 25. Jude 25. The Nazarite was not only to abstain from wine, but also from touching the very husk of the grape, Numb. 6.3,4. Numb. 6 3,4.

3. Labour to unarm the flesh. As the godly have ar­mour, and the peeces thereof are registred in the 6 Chap. to the Ephes. So the flesh hath armour to fortify it self; it is armed with power, labour to conquer it; with malice, with an insatiable desire of thy ruine, with manifold soli­citations to sin. Now labour to disarm it, of all its pre­tences, of all its policies. You must do with sinne in this case as the Philistines with the Israelites, they fearing that the Israelites would wage warre against them, used this [Page 150]stratagem; they would suffer no iron weapon to be found among them, nor no Smith in Israel to make these wea­pons. Do you as the Philistines did, unarm sin, take away any occasion which corrupt nature may have to act trans­gression in you; you must do as the Rechabites did, they were commanded not to drink wine, and they would not yeeld to any temptation or solicitation to break that Commandment; disarm sinne by taking away its oc­casions.

4. Do not so much dispute with evil motions, as resist them. It is the folly of many that they will dispute with sins temptations; whereas there is no man that hath ever consulted with flesh and blood, but at last hath been over­come by it. Count the flesh as thy enemy, but never let it be thy Counsellor; the flesh is a great dissembler, it hath such subtile insinuations, such slie evasions, that it will cheat a man into sin, and therefore do not dispute with it; you will do with disputing with flesh, as our first parents with the devil, after disputing they fall to eating; the flesh will tell thee, this sin is profitable for thee, and the other sin is pleasurable, and suitable, and therefore be­ware of sin, and be more in resisting, then in disputing with the flesh.

5. Give thy selfe much to the exercises of mortifica­tion, and the exercises of those duties which tend there­unto, and this will be an especial means to preserve thee. There are three duties I shall commend to you for this end; Spiritual watchfulnesse, prayer, and fasting. You have two of these duties prescribed by our Saviour toge­ther: Mat. 26.41. Watch and pray, (sayes he) that ye enter not into temptation. The flesh will be still assaulting thee, and Satan by thy flesh, and therefore we had need to be still watching and praying; the warre between the flesh and Spirit is [...]. Be much in watchfulnesse against the occasions of sin. Watch over the outward sen­ses of thy body, and over the inward faculties of thy minde; be much in prayer, that sinful motions may be sup­pressed, [Page 151]and subdued. Do not pray as Austin, Metuebam nè me exaudiret Deus. Aug. who con­fessed that before his conversion, through the light of a natural conscience he prayed against the lust of inconti­nence, and the sins of his youth, but was afraid that God should hear his prayer; do not you so pray. And joyn fasting with the duty of prayer; it was Pauls custom, 1 Cor. 9.17. [...], vox à pugi i­bus derivata qui propriè di cuntur [...], i. e. cum pugnis aut coestibus An tagomstam obtundere. sayes he, I keep under my body, and bring it into subjection, that is, corrupt nature. By the body cannot be meant the body in a natural sense, who hereupon do excruciate and tor­ment their body by whippings, fastings, and pilgri­mage; but the body here is termed the body of death: by fasting, prayer, and watchfulnesse, hereby he kept un­der the sinful workings of corrupt nature, and a little care will not serve the turn, but we must be as vigilant as wrestlers or fencers, who are very ready to beat down their adversaries before them.

6. And lastly, be skilful in the Word of righteousnesse, and this will be a great means to keep the flesh from pre­vailing over the Spirit. As Christ did to the devil, so must thou do to the devil of thy flesh: It is written (sayes he;) do thou come with a written Word against the devil and thy own heart; be so skilful in the Word of God, that there may no temptation offer it selfe to thee, but thou mayest draw arguments out of the Word against it; we ought to be very careful to use the sword of the Spirit, the Word of God, and sheath it in the bowels of sinful flesh. And if this course were taken in this particular, you would be lesse pester'd with a tempting devil, and corrupt heart then you are.

Ʋse. Ʋse. he use which I shall make from what you have heard, shall be of comfort to dejected consciences; me thinks I hear many a godly man say, Wo is me, I have a sensible experience in my own soul, that my evil heart hath all those evil properties you named, and my soul bears me witnesse I use those means you prescribed, I do keep off from occasions of sin, I watch and pray against sin, and yet God knowes I cannot keep under a naughty [Page 152]heart. To any man that in the sincerity of his heart, and sense of his sinnes doth make this complaint, I have four words of comfort.

1. Thou must never expect a total extirpation of the cor­ruption of thy nature whilest thou livest here, only a par­tial suppression. Corrupt nature will be in thee; That as those beasts mentioned by Daniel, their dominion was ta­ken a [...]cay, yet their lives were prolonged for a season and time: Dan. 7.12. so the dominion of sin is taken away, sin shall not reign over you, but yet the life of sin remaines, the body of death will live in us as long as we live in the body. Corrupt nature it will live in thee though it shall not reign, like unto that tree mentioned by Daniel, whose branches were cut off, Dan. 4.15. yet the stump remained in the earth; thou mayest lop off actual evils, yet remember, the root will remain; that as it is with Ivie which growes on a wall, it cannot be rooted up untill the wall be pulled down: so untill thy body be pulled down, sin in thy na­ture (which is as Ivie gotten into the wall) cannot be got­ten out. We have a promise made to Gods children, that sin shall not have dominion in them, but no where it is said that sin shall have no being in them while they are in being here.

2. There is great difference between yeelding to the corrupt motions of thy nature to sin, and between fulfil­ing the lusts of the flesh. I know there is none of us all but do in some things yeeld to the motions of the flesh, but yet all do not fulfill the lusts of the flesh; thou mayest imbrace the motion thy sinful heart stirres thee up unto, yet thou mayest not fulfill the motions of sin; the Scrip­ture gives you this difference, Rom. 13.14. Make not provision for the flesh to fulfill the lusts thereof: godly men may commit the lusts of the flesh, but they do not make provision for them; [...]. thou doest not provide for sin, as a man for his fa­mily, because he would have them live; thou art not a Ca­terer for sin, therefore bear up thy heart with comfort, though sin be in thee, yet thou shalt not perish for it.

[Page 153]Thou who hast used all means, and yet findest the flesh prevailing against the Spirit; consider that strong and po­tent motions to sin do not alwayes argue sinnes strength, but sins weaknesse; rather that sin is decaying, then in its full strength. It is observed that dying things they strive and struggle with most strength; a bird, a weak creature, yet if you pull off its head, with what strength will it flut­ter? this doth not argue that the bird is gathering strength, but that its strength is departing; it may be thus with thee, thou hast strong motions to sin, and thou discernest it; it may be, sinne is now playing its last game. Lusts in the Scriptures are said to be crucified; now it is with sin cruci­fied, as it was with the wicked and impenitent thief, he was bound and nailed hand and foot, and yet he raved, and raged; so it is when lust is dying, yet it may be raging: and as we see in the taking of Physick, when it is first ta­ken, it will make a man more sick then the disease made him; not that a man is indeed worse, but only from the Physick searching his body: thus it may be with thee, sins struglings, is Gods giving of thee Physick; and though it be strong, yet in the end God will make it tend to the purging out of evil humours out of thy soule.

4. If corrupt motions be strong in thy soule, then bend the strength of thy heart in prayer to God for the subduing of these corruptions. If a Virgin that was ravish­ed did not cry out, by the law she was accounted guilty and consenting; the more the devil and thy corruptions do attempt thee, the more earnestly must thou pray and cry to God for help. Complain upon those frequent in­cursions which corrupt nature and the devil makes upon thee, and flying unto God for help and succour, thy soul shall never perish for thy iniquity.

Sermon. XV. At Lawrence Jury, London, Decemb. 29. 1650.

I Proceed now to the last Question, and that is, How you may know when moti­ons to sin do arise from the flesh, or when they come meerly from the devil, and so are purely diabolical?

Before I answer the Question I shall first shew of what use it is. Secondly, premise some po­sitions about it; and then give you the resolution to this Question.

There is a threefold use of this Question.

1. It is needful to know it, because unregenerate men when they are tempted to sin, they lay all the fault upon the devil, and none upon their own hearts. These men when they put all their sins upon the score of Satan, they do not give the devil his due. Thus Eve, she laid all the fault upon the Serpent, Gen. 3.13. The Serpent beguiled me, and I did eat. Though David was of another mind; for he when he was tempted and stirred up to sin in his numbering of the people, and that by Satan, yet he doth acknow­ledge, 2 Sam. 24.17. I have sinned, and I have done wickedly. It is natu­ral to men when they are tempted to sin, and if they act it, [Page 155]to charge the devil with the blame, and therefore it is good for us to know the difference; for we must not wrong the devil, but (as they say) give the devil his due for sometimes he is meerly a stander by, and hath no hand in our sinnes.

2. The decision of this question will be needful, be­cause regenerate men (especially those troubled in con­science) do charge those sins upon themselves, which of right ought to be laid upon the devil; as when the devil suggests thoughts of blasphemy, which the nature of man rises against, yet will they charge these upon themselves; and therefore as the wicked on the one hand falsely charge the devil, so the godly on the other hand untruly charge themselves.

3. Because if motions to sin be made to arise meerly from the devil, then those motions though they are our misery, yet they are not our sins if we do not yeeld and consent to them. The devil layes his baits at our dores, and often as a thief would break into the soul, but by faith he is resisted, and when once entertained, it's not our sin. It's to sin to be tempted, but the sinne is to yeeld to the temptation. But wicked motions coming from corrupt nature, hough you never consent unto them; those first motions of the minde to sin, they are materially sinful, be­cause they proced from an evil nature within you; evil mo­tions that do arise and spring from evil hearts, they are such fruits that do spring from an evil root, and therefore we should lament them. For these reasons it is useful to answer this question; but before I come to that, remem­ber these cautions.

1. That whether temptations come from the devil, or from the corrupt nature, yet thou mayest be sure they are both sinful, and [...]herefore are both to be rejected.

2. That we are not to be so careful to distinguish be­tween these motions, as to resist them; for a man to be more curious how to distinguish, then carefully to resist them, it is but curiosity, not sincerity.

[Page 156]3. There is an apparent difference between motions to sin which come from the devil, and those which come from corrupt nature, and yet it is hard to shew where the indivisible part of the difference lies, and there is this reason which a Modern Divine gives; because the Scri­pture charges those temptations which the Scripture sayes are from the devil, it layes them upon mens hearts; therefore in the 5. Acts 5.3,5. Chap. of the Acts, Ananias his lie is charged upon the devil, in the third verse, and upon the man in the fifth verse.—But to answer the question there are these characters I shall give you to difference those motions to sin which arise from the flesh, and those which come from the devil.

1. Motions to sin from Satan, they are usually such which are abhorrent to natures light, unnatural sinnes, at which the very light of nature struggles; and therefore Di­vines rank temptations to blasphemy against God, and to lay violent hands upon a mans self, to be from Satan, because unnatural; these motions do not arise primarily from the flesh, but from the devil; because they are contrary to nature, and therefore not from nature. Temptations unto unnatural evils are from Satan, their horrour shews from whom they come, and therefore to think ill of God is purely diabolical, because it is against the light of nature to have any low or unfitting thought of God. It is a good note upon that of Job, Job 1.16. where it is said that the fire of God fell from heaven, and burnt up Jobs sheep. Now why doth not the devil strip him of his sheep, as he did of the rest of cattel by the Caldeans and Sabeans, who did steal them away: There is this given as the rea­son thereof: The devil he could not tell how to make Job blaspheme God, and therefore he caused a fire from heaven to consume his sheep, that so he [...]ight look upon it as that which came from God immediately, and so might blaspheme him; therefore all those temptations which provoke Gods people to blasphemy, Satan is the chief instrument therein; not but that there is in mans [Page 157]nature, as the seed of all other sins, so also of blasphe­my; there is a receptivenesse in mans nature of blasphe­mous temptations from the devil: but yet the first sug­gestion comes thereof ordinarily and from the devil; Luke 22.3. and therefore we read that when Judas went to betray Christ, it is said that Satan entred into him; the motion came from the devil, because it was an unnatural sinne. For a servant to betray a Master, and a good Master, this is accompted an unnatural sinne, and therefore it is char­ged upon the devil: Rom. 1.24. Though Judas was guilty for recei­ving this temptation, yet the Scripture layes it upon the devil, as the first motioner of this unnatural sin: And yet the seeds of unnatural sinnes are in mans nature. And so the Apostle charges the unnatural sinnes that he mentions of the Heathens upon the lusts of the heart.

2. Motions from the devil they are usually to grosse acts of sinne, which are not seated in the inclination and affections. And the reason is this; because sinnes which are grosse, though there is the seed of these in the nature, yet men naturally are most prone to spiritual sin, and inward sinne; nature prompts men to inward sinnes, and the devil to g [...]osse and outward sinnes; and this is the great misery of man, that those sinnes the devil tempts not to, those corrupt nature tempts to. Acts 5.3. Matth. 5.37. Ana­nias his lie is charged upon the devil; Why hath Satan filled thy heart. And so is sinful swearing charged upon the devil, it being a sin of a grosser nature; it is the de­vils work to put men upon grosse outward acts of evil: But corrupt nature it is still inticing thee to those sinnes which are most suitable to thy corrupt inclination, as self-love, vain-glory, popular applause, spiritual pride, car­nal confidence, sinister aimes, vain thoughts, and such like; these are [...]armes of inward lusts, which are bred in thy corrupt nature, and to these thy nature inclines thee.

3. Temptations from Satan are usually accompanied with much horrour and fear, when they are first sug­gested. [Page 158]When a temptation is so strongly suggested, that it makes a man quake, and horrour comes upon it; this is an argument it comes from the devil; and the reason is this: Because nature provokes to those sinnes which are most pleasing unto nature; nature doth not raisea com­bustion in the minde.

4. Satans temptations are usually suggested, when a fit object and occasion to act a sin is presented, As when a man troubled in minde shall see water, the devil tempts him to drown himselfe; or when he shall see a knife, to cut his throat; or when a man sees an object of beauty before him, then to be tempted to incontinency; such temptations as these usually come from the devil; it is true, the devil can disturb the fancy, when there is no ob­ject, but that is not so usual. But we read of examples in Scripture of those, that when occasions to sin have been present, then they have been tempted thereunto. Thus Eve when she saw that the tree was good for food, Gen. 3.6. and pleasant to the eyes, there was the object, and then the devils temptation, she took and did eat. And thus it was with David when he fell into that sinne of uncleannesse, when he went to the top of his house, he had no thought then of being unclean; but being on the top of his house, & seeing Bathsheba naked, the devil tempted him the reto, and then his nature closed with the temptation, when the occasion was offered; motions which come from corrupt nature are usually, when there is no occasion offered; and therefore when a man upon his bed shal have worldly and covetous thoughts, when there is no occasion given, this comes from the corruption of his heart; and thus all those speculations and contemplations of the minde about evil, they come meerly from thy own heart; and I must tell you, in occasions and temptations to sin, though the devil may be first therein, yet if after you yield to the occasion or temptation, you are to blame your own heart more then the devil.

5. Motions to sin that come from Satan, they usually [Page 159]seize suddenly upon a man; before that instant of time that such motions were suggested, they were never thought of, such motions as these come from the devil; (as Perkins sayes) they flash like lightning into a house suddenly. Thus you read in Luke 22.37. concerning Peter, Simon, Simon, sayes Christ, Satan hath desired to winnow thee; now what is meant hereby? why, it was that temptation, wherein the devil did tempt Peter to deny his Lord and Master; now it is true that Peters heart was to be blamed, for he had the seed of that sinne within him, but yet the Scripture layes it upon the devil, as be­ing first in the temptation; because that before that instant Peter had no forethought of such a thing; but when he came to warm himself in the High-Priests Hall, then did the devil tempt him thereunto, and then was Peter over­taken therein; so that those temptations; which come into a mans minde, which he never thought of before, they come originally from the devil; but motions to sinne which come from corrupt nature, they are more delibe­rate, and more lasting, and come not with that violence, and in such a hurry as temptations from the devill come; and the reason is, because they are more suitable to na­ture, and so cause lesse violence in the mindes of men.

Ʋse 1 Of Caution—Know that though there be these dif­ferences between motions to sin which come from the de­vill, and those which come from corrupt nature, yet know that there is no sin committed in the world, but it might be committed, though there were no devil to tempt, though the devil should stand by as a looker on; there is the seed of all sin in the heart of man; and therefore sayes our Saviour, Out of the heart proceed evill thoughts, mur­ders, adulteries, fornications, thefts, false witnesses, blas­phemies. Mat. 15.19. Our Sa [...]iour speaks of them in the plural num­ber, to shew that there is all kindes of sin in the heart of man, and all sinne in all its degrees; and if God should but let loose natures raines, how soon wouldst thou runne into all manner of evill?

Caut. 2 Know that in all evill actions there is usually a joynt concurrence between Satan and the flesh; as suppose the flesh begins to tempt, the devil he backs that tempta­tion; and if the devil tempts, the flesh cherisheth, and yieldeth to the temptation; so that though there be a difference between the temptations, yet usually there is a concurrence between the flesh and the devil; so that if corrupt nature begins, the devil will second the assault; and if the devil begins, corrupt nature will agree and comply. Corruption is the tide, and temptation is the winde to make drive down faster the stream of a sinful course.

Although it may be true upon thy examination, Caut. 3 that many motions to sinne, as to unnatural sinnes, may arise primarily from the devil, yet if thou dost yield to these motions, thou art chiefly to blame. It is observeable in David, 1 Chron. 21.1. it is said that the devil tempted him to number the people, yet when David comes to call to minde that fact, he mentions not one word of the devil, but sayes he, I have sinned, I have done wickedly, and very foolishly. And so also Peter, he denies Christ; and the Scripture tells you that the first motion to that denial, came from the devil, Luke 22.31. Satan hath desired to winnow thee, sayes Christ: Now Feter might have said, 'Tis true, I have denied my Master, but Satan is in the fault; but we finde not one word of Peters against the devil, but out he goes, and weeps bitterly; so that hereby it appears, though moti­ons to sinne arise primarily from the devil, yet if thou yieldest unto those motions, thou art to blame thy selfe, and not the devil.

Ʋse. 2 Of reproof. If it be so that the flesh carries an oppo­sition against the Spirit, then this reproves that Popish opinion which holds concupiscence to be no sinne. The Papists they deny that an inclination or natural tendency in a man to sin is any evil; or if it be, they say it is done away in Baptisme. And thus the Pharisees they were ig­norant that the motions of the flesh to sin were evil, and [Page 161]it was a tenent among them that the law of God did on­ly reach to outward acts, and that the inward motions of the minde were not any way sinful. But Christ when he opened the nature of the Commandments, he taught another doctrine; and therefore sayes he, Mat. 5.27,28. Ye have heard that it was said by them of old time, Thou shalt not commit Adultery; But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. here Christ shewes, that not only outward acts, but inward motions to sin were forbidden by the law of God. Thus Paul, while he continued a Pha­risee, he judged his life by the outward letter of the Law, and so thought himselfe as to the Law blamelesse: Paul never knew the Law was spiritual, until he was converted; Rom. 7.7. and therefore sayes he, I had not known lust to be sin, if the Law had not said, Thou shalt not covet; take heed then not only to the outward actions of your life, but to the inward motions and lustings of your hearts, for the Law reach­eth to these.

2. It reproves those who when they have yielded to sin­ful motions, are apt to lay the blame any where rather then upon their own hearts; we are apt to transfer the guilt of sinne any where rather then charge it upon our selves. There are three things which men usually lay the blame upon.

Either upon God, the devil, or else upon other men.

1. Upon God, and so did Adam. The woman whom thou gavest to be with me, she gave me of the tree, and I did eat; Gen. 3.12. thus he layes the blame of his fall upon God himselfe: if thou hadst not given me this woman, she had not tempted me, and I had not eaten.

2. Others say the blame upon the devil, and yet if there were no devil to tempt us, weshould tempt ourown selves; and indeed neither the one nor the other is to be blamed; God is never to be blamed, though the devil be some­times to be blamed; the Apostle James tells you that God tempts no man. James 1.13. And the devil sometimes is not to be [Page 162]blamed, James 1.14. because thy own nature is a tempter to thee: so the same Apostle declares that every man is tempted when he is drawn away of his own lust and entised. Lust conceives sin; the devill may be the Father to beget sin, but the flesh is the mother which conceives, nourisheth and bringeth forth sin; and the reason is this, because the devils suggesti­ons could do no harm, were it not for our vicious inclina­tions; The devill came to Christ, but he found nothing in him; the devil shak't the bottle, but it was a Crystal glasse of pure water, there was no mud in it; but thou, though thou hast a fair appearance, yet if the devil do but rake into thy heart, the mud of thy corruption doth quickly appear.

3. Again some there are who will lay the blame of their sinne upon men, and thus did Aaron, when Moses chode him for his Idolatry; Exod. 32.22. Thou knowest the people, (sayes he) that they are set on mischief; he would fain shift off, and excuse his own wickednesse by laying it upon the people, yet this would not serve his turn, for God charges the sin upon him. Nothing is more natural, then to excuse and hide our sin, Job 31.33. and therefore it is said that men cover their transgression, as Adam; if thy heart were not in the fault, examples of sin would rather provoke to detestation, then imitation. Others there are who will lay the blame upon the badnesse of the times; whereas if thou hadst not a bad heart, thou wouldest be good in bad times; if thou hadst a good heart, the worse the times were, the better thou wouldest be; and therefore lay the blame of thy sin where it ought to be, upon the naughtinesse of thy evill heart.

Ʋse. 3 Of exhortation, doth the flesh lust against the Spirit? oh then joyn with the motions of the Spirit against the flesh; though thou art a godly man, and sin shall not damne thy soul, yet it may wound thy conscience, and will eclipse thy comfort; And though thy sirs cannot as to damnation huurt thee, who art a childe of God, yet they may hurt others. As Tostatus o [...]seves upon the 1 Chron 21.1. where it is said, That Satan stood up against Israel, and provoked David to number the people. Observe, it is not said that Sa­tan [Page 163]stood up against David, but against Israel; and the rea­son is this, David was a publick person, and the devil knew if he could provoke him to sinne, Israel should smart for it, and therefore the devil in tempting David stood up against Israel; so that if thou art a publick man, and the devill get thee to yield to sin, others will be hurt by it.

Ʋse. 4 Lastly, you who are regenerate, remember that you carry flesh and blood about with you, you have the flesh lusting against the Spirit, and there is a repugnancy in your spirits to the holy Spirit of God; go home therefore and complain of the contrariety and naughtinesse of your hearts, Gen. 25.22. and say as Rebecca when she had two babes strugling in her womb, Why am I thus? thou hast an Esau and a Jacob within thee; nature and grace, evill motions strugling against good motions; go unto the Lord, and say, Rom. 7.24. Why am I thus? and with Paul, Oh wretched man that I am! who shall deliver me from the body of this death?

Sermon XVI. At Lawrence Jewry London, Decemb. 29. 1650.

I Now proceed to the second part of the conflict, the Spirits lusting against the flesh: the flesh began the onset first, be­cause there was flesh in us before the Spi­rit, but the Spirit doth undertake the war; and as the flesh lusts against the Spirit, so the Spirit against the flesh.

Before I draw out the point, I shall clear one Scripture which seems to contradict this which is in Ephes. 6.12. where it is said, that we wrastle not with flesh and blood, but against Principalities and Powers, against the Rulers of the darknes of this world, against spiritual wickednes in high places.—This place may be renonciled with the Text two wayes: First, when the Apostle sayes we wrastle not with flesh and blood, but against Principalities and Pow­ers; the words may be understood, not simply or absolute­ly, but comparatively; and if you take flesh and blood there for corrupt nature, then the meaning is this, that we do not only wrastle with flesh and blood, corrupt nature within, but we have also the devil without, against whom we are to stirre.

[Page 165]But the more likely reconciliation of this place is this, it is said in the Text that we do warre with the flesh, and in the Ephesians, that we do not warre with the flesh; now though the same word be used in both places, yet it is used in a different sense, and that you may know how it is used in both places, [...]ake these three acceptations of the word.

1. Flesh and blood is sometimes taken for corrupt na­ture, and so is that saying of Christ to be understood, Matth. 16.17. Flesh and blood hath not revealed these things unto thee.

2. Flesh and blood is taken for the natural body of man, & so it is used in 1 Cor. 15.50. 1 Cor 15.50. Flesh & blood cannot inherit the Kingdom of God; that is, as now we are living in the world, as our bodies are now natural, corruptible, mortal bodies, they are not capable of the glory and happines of Heaven.

3. Flesh and blood it is taken for wicked men in Scri­pture, and so it is taken in Ephes. 6.12. Isay 66.16,23. Ier. 25.31. Zech. 2.13. Gal. 1.1. We wrastle not against flesh and blood, that is, not so much against wicked men, as against the devil the ruser of the darknesse of this world; and thus you have the reconciliation of these places.—

The flesh lusts against the Spirit; that is, the motions and workings of Gods Spirit, they do oppose the motions to sin of corrupt nature; so that 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 [Page 166]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 [Page 167]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.

[Page 168]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 the difference between that conflict which arises from natural conscience, and that op­position against sin which comes from the Spirit of God?

This Question is handled by many late Authours. Per­kins [Page 169]in his Treatise concerning the flesh and the Spirit, and so Downam and many others; Vide Amesium de conscientiâ lib. 2. cap. 11. therefore I would refer you to read them; but yet I would not leave the point wholly: and that you may know the difference, I shall lay it down in these particulars.

There is a difference, 1. In the manner of this conflict. 2. In the extent of it. 3. In regard of the principles from whence this conflict arises. 4. In the time of duration. And 5. In regard of the issue and end of this conflict.

First, in regard of the manner of this conflict; there is a threefold difference about the manner.

1. That opposition which is in the unregenerate, it is an involuntary opposition; if conscience did not trouble him, he would never trouble sin, he comes to this battel not as a voluntier, but rather as one imprest to this service by the impressions of a natural conscience; he comes not to the field like a stout Champion, but is dragged thither; Conscience is Gods spie, and mans overseer, and there­fore whether a man will or no, it will fly in his face, so that the opposition from natural conscience, it is an involun­tary opposition; the commission of sin is voluntary, but the opposition is involuntary. Conscience in a wicked man is like the light of a candle to a thief, it is still shining in his face, whilest he is in the act of stealing: But in the godly it is quite contrary; the commission of sin is unvoluntary, Rom. 7.19. the opposition in them it is a voluntary oppo­sition, they rejoyce when the Spirit does its office, when grace in the renewed part doth suppresse the corruption of their hearts. Wicked men are said to be willingly ig­norant, Heb. 13.18. but the Apostle tells you that the godly are wil­ling in all things to live honestly. Indeed a wicked man is loath to conflict with corruption, his heart would alwayes be in the house of mirth, as the wise man tells you; Eccles. 7.4. he is loath that his conscience should trouble him, he would fain strangle conscience, he is unwilling to conflict with the flesh: but a godly man is most willing; therefore you read that they groan to be unburthened; (for sin is the [Page 170]greatest burthen) they lie under sin as a burthen, 2 Cor. 5.4. and would fain cast it off.

2. The conflict which is in the wicked, it is but a jest­ing conflict; it is like childrens playing together, who will wrastle and strive, but it is only for sport, not to hurt one another, or as Fencers who will make many flourishes, and give one another some slight hurts, but intend not to kill; it is not like that of the warriour, who comes into the field with an intent to kill his enemy; but thus it is with the regenerate; in their conflict with sin, they indeavor in good earnest to kill it, as the Apostle Paul sayes. So fight I (sayes he) not as one that beateth the aire, but I keep under my body, and bring it into subjection. 1 Cor. 9.26,27. [...]. Dicuntur Pu­giles cùm pug­nis aut coestibus antagonistam obtundunt. Pareus. Gal. 5.24. Rom. 8.13. The words [...], are very emphatical; it is a metaphor drawne from wrastlers, wherein the Champions did strive for life, the word imports the beating of an enemy black and blue, to do him all the hurt I can; therefore sayes Paul, I do not beat the aire; but do beat down my body in good earnest. They which are Christs have crucified the flesh (saith the same Apostle,) unto which also we have a pro­mise, That if we through the Spirit do mortifie the deeds of the body, we shall live.

3. The conflict proceeding from natural conscience, it is a disorderly opposition, just like men fighting in a tu­mult; but the regenerate fight against sin as men in an Ar­my. Video meliora probóque dete­riora sequor. Sen. Med. The disorderlinesse of the unregenerates conflict ap­pears in this, because it is found in different faculties, a wicked man hath a will and desire to commit such or such a sin; now there is no regenerate part in their will; there is nothing in the will against the will, but there may be something in the understanding, and oftentimes there is; and therefore wicked men, though they desire to do such, or such an act of wickednesse, yet their understandings tell them, that sin will not only disgrace them here, but will damne them hereafter. Thus the conflict in the wicked is in several faculties, and so is disorderly; but in the regene rate, the combate it is an orderly combate, in the [Page 171]same faculty, not the will against the understanding, and the understanding against the will; but the will against the will, and the understanding against the understanding, and the affections against the affections; the renewed part of these do warre against the unrenewed part. So the me­mory, as farre as it is converted, it labours to retain ho­ly truths, and to justle out the retention of evill; the re­generate part opposes the unregenerate; in the affections, the warre is in the same faculty; the love that we bear to God and heavenly things, warres against selfe-love, the love of the world, and love to sin. These are the differences between that conflict found in the regenerate & unregene­rate against sin, in reference to this manner of the combat.

2. In regard of the extent of this conflict, the difference appears in these three particulars.

1. The conflict of a natural conscience against sin reaches onely to the opposing of sins of life, to outward sins, but extends not to the sin of nature, inward sins; and the reason is this, because natural conscience doth not know natural corruption to be a sin, and if nature wants an eye to discover sin, Rom. 7.12. it will also want a hand to oppose it. Paul while he was unregenerate, knew not that lust was a sin, therefore original sin falls not under the cognizance of a natural conscience. We read of wicked men, that natu­ral conscience hath gone so far as to check them for sins of life, as Cain for his murder, Ahab for his idolatry, Saul for his cruelty, and Judas for his treachery, but nature cannot oppose nature, it may oppose the branch, but not the root; but it is otherwise with a conscience enlightened by the Spirit of God, it warres with the inward motions and workings of sin; Paul after he was converted, complains of a law of sin which was in his members, and of a body of death, and therefore you have him crying out, Rom. 7.24. O wretch­ed man that I am, who shall deliver me therefrom! natural conscience may check a man for sin of life, but onely a renewed conscience will rebuke a man for sin of nature.

2. Natural conscience as it doth not reach to sin of na­ture, [Page 172]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 [Page 173] 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.

Ʋse. 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.

Ʋse. 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 [Page 174]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.

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 gall of bitternesse, and in the bond of iniquity: But the time when the Spirits conflict begins, is not till God brings you into the state of grace.

[Page 176]2. Touching the time of duration, how long this con­flict continues; it lasts but a while, it is but a transient re­buke given in by conscience, like unto a flash of lightning in a mans face, it comes suddenly, and is suddenly gone; just so is that opposition which is in a mans natural con­science, either jovial meetings, or sensual delights will quickly deface, obliterate and extinguish the impressions of natural conscience: But on the contrary, the conflict of the Spirit it is an abiding conflict, untill the regenerate part in some measure hath got the victory over that lust which it doth oppose; it stayes with a man all his life-time, from the first day of his conversion, to the last day of his dissolution.

3. The conflict of a natural conscience, it comes but sel­dome, it checks a man but now and then, by fits and starts; as the Apostle Paul speaking of the Gentiles shewes, Rom. 2.15. [...]. that their consciences between whiles accused them, for so the words are to be read; the opposition in the unregenerate, it is not a constant opposition: but the conflict of the Spi­rit it is an abiding conflict in the godly; and as it conti­nues long, so it comes often; hardly can a godly man be tempted to a grosse sin, but the Spirit will cast in a crosse suggestion to that sin; this is the third difference, where­by the conslict of the Spirit may be known from the con­flict of a natural conscience.

4. It differs in regard of the principle, A fourth diffe­rence between the conflict, be­tween the flesh and Spirit, and that conflict which is only between a natu­ral conscience and sin. Gen. 4.13. or moving cause, from whence this conflict arises, as:

1. The opposition that is in a natural conscience, it ari­ses from a principle of slavish fear: but the opposition that is in the godly from the Spirit, it comes from a principle of love to God, and hatred to sin; it appears thus: Cain he cries out, Oh (sayes he) my punishment is greater then I am able to bear. He complaines, not that his sin was greater then he was able to bear, but of his punishment.

A wicked man that opposeth sinne from a natural con­science, may be compared to a thief that refuseth and ab­staineth from stealing, not out of any hatred of theft, or [Page 177]out of any love to justice, but only because he is afraid of being hanged for his theft; even so it is with wicked men, they abstain from sin and acting of sin, meerly out of slavish fear of hell and condemnation, not out of love to God. I may further exemplisie it thus: you know there is this difference between a Collier and a cleanly man; a Collier will not touch charcole if they be burning coles, but he will touch them, though they be black coles; but a cleanly man will not touch them, neither as they are burning, nor black coles. Wicked men will forbear sinne, because it is a cole of fire; but the godly will reluct at sin, because it is a black cole; they love God, and they hate sin, and therefore sayes the Apostle Paul, What I would that I do not, but what I hate that do I. Rom. 7.15. He doth not say, the evil I would not do, and the evil I would fain forbear; but the evil I hate, that I do.

Divines gather thence, that a godly man conflicts with corruption out of a hatred to corruption; not because he feares the punishment, but hates the sin; wicked men reluct at sin, but it is not because they hate the evil of sin, but because they fear the punishment thereof; as Balaam, he would not curse the people, yet it is said of him, that he loved the wages of unrighteousnesse; 2 Pet. 2.15. though he feared the punishment, yet he did not hate the sin. Godly men reluct at sin, from a principle of hatred thereof; and there are four spiritual principles from whence the conflict of a godly man arises.

1. Because that sin it is against a holy God; and this was Josephs principle, How can I do this great wickednesse, and sin against God? Gen. 39 9.

2. Because it is the breach of a holy Law; thus Paul, What I hate, (sayes he) that I do; Rom. 7.16. if then I do that which I would not, I consent unto the Law that it is good; as if he should say, I oppose sin out of the consent that is in my conscience unto ths Law, that it is good.

3. Another principle upon which the godly oppose sin, is a hatred to the very nature of sin it self; and thus David [Page 178]professes of himselfe, that through the precepts of God he got understanding, Psal. 119.104. and therefore hated every false way.

4. He opposeth sin out of love to Jesus Christ; seeing that Christ died for sin, they will labour to die to sin, as the Apostle saith, 2 Cor. 5.14,15 The love of Christ constraineth us, be­cause we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.

5. The fifth difference is this; the conflict between the flesh and Spirit, and the conflict between natural consci­ence and sin, differ in regard of the event and issue there­of; and there is a fourfold different event and issue:

1. The issue of the conflict of a natural conscience and sin is this, that it leaves a man unquiet, and the sin unmorti­fied; Matth. 27.5. and this was the very case of Judas, his conscience told him that he had sinned in betraying his Master, and there­upon he was so troubled, that he went and hanged him­selfe, yet notwithstanding his sinne remained unmorti­fied; but it is contrary with the Spirits conflict, that not only quiets the minde, but mortifies the sin, and therefore you finde the Apostle after he had been speaking of the Spirits conflict with the flesh, Gal. 5.22. telling you, That the fruit of the Spirit is joy and peace; this was the issue of the conflict of the Spirit, it will not only quiet the minde, but kill the sinne; Rom. 8.13. If ye through the Spirit do mortify the deeds of the body, ye shall live.

2. Another event of the conflict of natural conscience is, that the unruly affections of a man, they are too hard for a natural conscience to oppose and subdue. Wicked men will many times contend with sin; but mark the issue, and you shall finde, that the strong inclinations of their hearts to sin, do overcome them. I shall give you three in­stances hereof, in Saul, Pilate and Pharaoh.—As for Saul, his conscience told him that he did ill in pursuing David, 1 Sam. 24 17. and his conscience constrained him to confesse that David [Page 179]was more righteous then he, and that he had done wicked­ly in pursuing his life; and yet notwithstanding all this, Sauls unruly affections did overmaster Sauls unquiet con­science; his ambition of the kingdom caused him yet to go on further in the pursuit of David.—So Pilate his con­science told him, that Jesus Christ whom he was to judge was an innocent person, and therefore he washed his hands, and told the people that he found no cause of death in him; this was his conscience, but his ambitious affections did overpower it, fearing lest he should hereby lose Cesars favour; Luke 19.12. If thou let this man go (say the people) thou art not Cesars friend; he feared this saying of the people, and therefore went against his conscience.—And so also Pharaoh, his conscience told him that he did wickedly in disobeying Gods command, for letting the children of Israel go, and he confesseth that he had sinned and done wickedly in the Lords sight, and begged Moses to pray for him: but observe, Pharaohs ambitious affections did over-master his conscience, and therefore when the plage was over, he would continue in sinne still.—But when the Spirit of God comes to conflict with the lusts of the flesh, though the affections be unbridled and unruly, yet in time the Spirit of God will check and curb them, and overcome; though the Spirit cannot throw them out, yet it will throw them down, as the Apostle Paul speaks, I keep under my body, and bring it into subjecti­on. 1 Cor. 9.27. A godly man thus deals with sinne, though he cannot give it an utter extirpation, yet he will indeavour to bring it into subjection.

2. Natural conscience in opposing sin, it rests content­ed with a bare restraint of the Act, though there be no mortification of the vicious inclination. As it was with Pharaoh, when the plagues were upon him, then conscience wrought, but yet his sin was not at all subdued, but onely restrained; and therefore sayes the Text, Exod. 8.15. When Pharaoh saw that there was respite, he hardened his heart, and hearken­ed not unto them, as the Lord had said; And so Haman, when [Page 180]he saw that Mordecai his mortal enemy was preferred by the King; when he saw that he was taken into royal fa­vour, it is said that he refrained himselfe, that is, he would not now attempt to destroy him; Esth. 5.10. and though he refrained himself, yet his revengefull disposition remained still un­mortified. Thus a drunkard may be outwardly restrained, and yet his drunken inclination remain. But the Spirit of God in its conflict, it doth not only restrain the act, but also weakens, Rom. 8.12,13. and suppresses the inclination; If ye through the Spirit do mortify the deeds of the flesh, ye shall live; there is the mortifying of the act of sin; and thus also we are commanded to mortify our members which are upon the earth, as fornication, uncleannesse, inordinate affecti­ons, evill concupiscence, and covetousnesse; Col. 3.5. and again, to crucify the affections and lusts; Gal. 5.24. that is, not onely to re­strain the act of sinne, but to kill and mortify the sinful inclination.

4. And lastly, natural conscience conflicting with sin, it works not more watchfulness in a man against the assaults of sin for the time to come, but the Spirit of God when that conflicts with a sin this day, it makes him watchful against all sinne the next day, and all his dayes; and thus you have the third Quere dispatched, touching the dif­ference that is between the conflict of the flesh and the Spirit, and that combate which is onely between the naturall conscience of an unregenerate man, and his lusts.

Quere. 4 What rules may be given, seeing the Spirit doth conflict against the flesh in us, that by the following of them we may be able to prevail against the motions of the flesh to sinne?

Answ. This is a practicall, and an usefull question; and for answer thereto, I shall give you five directions.

1. Listen to what conscience shall say to you, when you are tempted to any sin; conscience, it is Gods spie, mans overseer, and the Spirits officer: and in hearkening to its checks you take a ready way to imbrace the Spirits motions, and deaf your ear to the motions of sin; it is the [Page 181]Spirits office not only to witnesse with our Spirits, but also to check and rebuke us for sin with our spirits; therefore hearken to what your own conscience shall speak, whether it will solicite thee after this manner, saying, Why wilt thou dishonour so good a God, hazzard thy precious soul, and break a good Law? As sin gives a wound to consci­ence: so conscience awakened, enlightened, and sanctified gives a great check to sinne, that it shall not reign in a cihlde of God.

2. If you would have the Spirit prevail over the flesh, then be sure you minister no occasion of sin unto the flesh, lest from vicious motions there come sinful actions. This rule the Apostle gives to the Galatians, Gal. 5.13. exhorting them not to use their liberty for an occasion to the flesh; that is, do nothing which may administer an occasion to the flesh, to take hold on you. It is true, the flesh can sinne without an occasion, and a man may be an adulterer though he never saw a woman, and a man may be a thief though he never stole, and a murtherer though he never spilt blood; but occasions to sin they do the more streng­then corrupt nature, as the Philosophers tells us that acts do strengthen habits: so the more thou acts sin, the more strength it gathers; and hence it was, Numb. 6.9. that the Nazarites who were forbidden to drink wine, were also forbid­den to eat any thing that came of the Vine-tree; they were not to eat the raisin nor the husk of the grape, that an occasion of sinne might not be admitted to them. And the wise man shewing the mischief of whoredome, Prov. 5.8. exhorts not to come near the dore of her house; it is no sinne in it selfe to come nigh any ones dore; but because being nigh the dore of an harlot, may occasion and stirre up unclean thoughts and lustful desires, therefore we are commanded not to come near her dore. It is ob­servable, that God would not be called Baali, but Ishi: there was no harm in the word Baali, for it signified in the common use of the word my Husband, Hosea 2.16. Isai. 54.5. as Isai: 54.5. Thy Maker is thy husband. It is in the [Page 182] Hebrew thy Baal, [...] Dominus, ma­ri [...]us. i. e. thy Lord or husband, but this is forbidden, that so the name of an Idol continued amongst them (for they usually called their Idols Baalim) might be no allurement to idolatry.

To this purpose Divines make much use of that place in Deuteron. Deut. 25.13. 25.13. where it is said, Thou shalt not have in thy bag divers weights, a great and a small; the having of these weights in the bag, you would think to be no sinne; you will say, though I have them in my house, yet I never buy nor sell by them, you may say they are only in my bag, not in my scale; but sayes God, Thou shalt not have them in thy bag, lest it be a temptation to thee to bring them from thy bag into thy scale.

So the Israelites were commanded not to eat swines flesh, Levit. 11.7,8. Levit. 11.7,8. Now you shall read in Isaiah 65.4. how the Lord blames the Israelites for two things, They eat swines flesh, (sayes he) and the broth of abominable things are in their vessels; God did onely forbid the eating of swines flesh, and yet here he condemns the broth also. And why? but because the eating of the broth, might be a temptation to them to eat the flesh also; therefore take heed that you minister no occasion to the flesh, lest you be intangled thereby.—

An example you have of this related by Augustine of one Allipius, Aug. Confes. l [...]b. 6. cap. 8. that was drawn by importunity of friends to be present at the Gladiatory games of the Ro­manes, but being there resolved to shut his eyes all the while, that so though he was present in body, yet he might be absent in heart, but upon a great shout the people gave at the fail of one of the Combatants, he opened his eyes, and became an approver of that bloody and bar­barous spectacle; and therefore take heed of yielding to occasions of sin.

3. If you would not have the flesh prevaile against the Spirit, roll not sinne in your thoughts and con­templations; rolling of sinne in the fancie and specu­lation, [Page 183]is that which weakens the Spirits motions and workings, and doth strengthen the motions of sinne in thy heart. Ezek. 23.19.—This the Prophet Ezekiel speaks of in Chap. 23. and verse 19. She multiplied her whoredomes in calling to remembrance the dayes of her youth; bodily uncleannesse is caused by contemplating the sinne in ones minde, and is the way to fence thy heart against the Spirits motions.

4. If you would have the Spirit prevail, resist and conflict with your lusts timely; do not stay too long before you beginne to conflict: many times men stay so long before they beginne, Principiis ob­sta, &c. that they are van­quisht before they fight. Be ready therefore to op­pose sin in the birth; do as Pharaoh, who would not let the children of the Hebrewes grow to men of yeares, but killed them assoon as they were born: so deal thou by thy sinnes.

5. Cherish and entertain the Spirits motions; Intus existens P [...]ohibet alie­num. when­soever you finde them disswade you from sinne, let the motions of the Spirit be within, and they will keep the motions of the flesh without.

6. Entertain no Treaty with sinne; if you parley with sinne, you have reason to suspect the conquest; the flesh is a mortal enemy, [...]. Qui delibe­rant descive­runt. and you must either kill or be killed. There is no Treaty of Peace to be obtained betwen the flesh and the Spirit; this com­bate is of such a nature, that there is neither a Trea­ty of Peace, nor a cessation of armes all your life­long. It is a notable observation if you compare the first of the Galatians, verse 16. Gal. 1.16. compared with Acts 26.19. with the twenty sixth of the Acts, verse 19. In the Galatians you there read the story of Pauls conversion, and sayes he, Imme­diately I conferred not with flesh and blood; that is, with my corrupt heart, what dangers I should meet with, and what hazards I should go through; and in the Acts, where you have Paul relating the same story to King Agrippa; he sayes, Oh King, I [Page 184]was not disobedient to the heavenly vision. To note, sayes a learned man, that consulting and debating with flesh and blood, it is a kinde of disobedi­ence to the heavenly vision; though thou doest not yield to the flesh, yet it is a kinde of disobedience to consult with the flesh: and therefore never enter into a Treaty with thy sinne.

7. Resist sinne impartially, that is, every sinne; and do this in sincerity: if thou wilt hate the garment spot­ted with the flesh, then also thou wilt hate the flesh. Herod did many things, but left not his Herodias.

Serm. XVIII. At Lawrence Jewry London, Januar. 5. 1650.

I Proceed now to the cause of this conflict, whence it is that the flesh lusteth against the Spirit, and the Spirit against the flesh; and the Apostle assignes the reson, these being contrary the one to the other. The words need not much explaining, on­ly the saying of the Apostle, when he tells you that the flesh and the Spirit are in the same man, and that these are contrary the one to the other; Touching which I shall lay down this conclusion, That contraries may be found in the same subject. It is true that contraries cannot be in the same subject, in an intense and highest degree, but they may be in a lesser and lower degree; and thus it is here. The Apostle tells you of the flesh and the Spirit in the same re­generate man, Contraria non possunt esse in eodem subjecto in gradu in­tenso. and of these being contrary the one to the other, that is, not in the highest, but in a more remisse de­gree; In the highest degree they cannot be found, because in heaven there is perfect grace without sin, and in hell there is all sin and no grace; but on earth, we are partly sinful, ann partly gracious, and therefore these two con­trarieties being in a regenerate man in a more remisse de­gree, [Page 186]they may be very fairly consistent. These two are contrary the one to the other; it is impossible to conceive a more bitter opposition and direct contrariety between any thing in the world, then between the flesh and the Spirit; there is not more contrariety between light and darknesse, between heaven and hell, fire and water, then between the flesh and the Spirit. Contrariety, it is more then enmity; enemies may be reconciled, but contraries never; indeed one contrary may expell ano­ther, but one contrary cannot be reconciled to another; water may quench fire, but it cannot be reconciled to fire; and light may expell darknesse, but they are not to be reconciled. The contrariety of the flesh against the Spirit consists in this, that whatsoever good the Spirit wills, the flesh wills; and what good the Spirit excites to, the Spirit disswades from; this is the contrariety, and this is the cause of the conflict in regenerate men.

Doct. The Doctrine is this: That there is a mutual and irrecon­cileable contrariety between the flesh and the Spirit, between nature and grace, in the hearts of regene­rate men.

I call it a mutual contrariety, because it is not a single opposition, the flesh is against the Spirit, and the Spirit against the flesh; and then I call it an irreconcileable con­trariety, because though enemies may be reconciled, yet contraries never.

In the handling of which point, I shall onely de­monstrate the truth of it, and then conclude with a pra­ctical application.

Demonst. 1 And first, this contrariety appears by the contrary names given both to the flesh and Spirit in Scripture, as here in the Text corruption it is called flesh, and grace is called the Spirit; corruption is called darknesse, but grace is called light. Rom. 13.12. Rom. 13 12. It is called a law of death, Rom. 8.2. 2 Cor. 7.1. 1 Tim. 4.12. but grace is called the law of the Spirit of life, Rom. 8.2. Corruption is called filthinesse of the flesh, 2 Cor. 7.1. but grace is called purity of spirit. 1 Tim. 4.12. [Page 187]So that by the these contrary names given both to the flesh and the Spirit, the contrariety of both is set out.

2. They are both contrary principled and origined; for, First, corruption it is called the work of the devill; and, For this purpose was the Son of God manifested, that he might de­stroy the works of the devil, John 3.8. 1 John 3.8. but grace is called the work of God, Phil. 1.6. Phil. 1.6. Again, corruption it is called the lust of the devil, John 8.44. John 8.44. but grace is called the fruit of the Spirit, Gal. 5.22. Gal. 5.22. so that these proceed from a contrary original. That which is born of the flesh, is flesh; and that which is born of the Spirit, is Spirit. John 3.6.

3. They have contrary acts and contrary uses; the flesh is said to lust against the Spirit, and the Spirit against the flesh, they are contrary in their works; and hence in Scri­pture, sin it is called a work contrary to God; Levit. 26. sin makes a man walk contrary to God, but the Spirit drawes a man to walk in the wayes of God; sinne is the Dalilah that will never let a man alone, but presse him with importu­nity to yield to the temptations thereof.

4. They are contrary in their ends and issues; the end of the flesh is to damne the soul, but the Spirit its motions and workings are to save the soule. We are commanded to abstain from fleshly lusts, which warre against the soule; and the Apostle tells us, That if we live after the flesh, we shall die: but if we through the Spirit do mortify the deeds of the body, we shall live. Rom. 8.13. The tendency of sin is unto death, but of grace unto eternal life. And therefore saith the same Apostle, The law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death. Rom. 8.2. Upon these de­monstrations it appears the flesh and the Spirit are con­trary the one to the other.

Ʋse. 1 Of instruction. If so be these are contrary the one to the other, first, let us consider the contrariety of the flesh against the Spirit, and thence learn these three in­clinations.

1. Learn to admire the free grace and mercy of God, that notwithstanding this contrariety of the flesh against [Page 188]the Spirit in thee, yet that this should not stirre up anger and fury in God, but rather pity and mercy; herein is Gods great love shewed to his people. God doth to us as we would do to a man that hath taken poyson, we pity such a man; but poison in a tode that we hate: when God sees sinne in his people, tormenting them as poison in the body, though they have such sinful natures, and so contrary to grace; yet this stirres not up fury, but favour, and pity in God. It is a note worth your observation, by comparing two Scriptures together, Gen. 6.5,6. Compared with Gen. 8.21. Gen. 6.5,6. with Gen. 8.21. In the sixth of Genesis, it is said there that the Lord saw that the imaginations of mans heart were evill, and on­ly evill, and that continually; and therefore saith God, I will destroy man from the earth; there their corrupt na­ture, and the issues and acts of it provoked God to fury; but compare that place with Chapt. 8.21. and there you read that God will not any more curse the ground for mans sake, because the imagination of his heart is evill from his youth; this is a strange reason, one would think it should be on the contrary, but God doth not bring a curse, but annexeth a promise, as if he should say, though I might destroy man as I did in the flood, yet I will not do it, though the imagination of his heart be evill, and that continually; no, though his heart be so bad: this should teach us to admire the grace of God, that notwithstand­ing the contrariety of our natures unto holinesse, yet that this should not stirre up fury, but rather pity and mercy in God to us.

2. Learn to admire the grace and mercy of God, that notwithstanding the contrariety that is in our natures against the Spirit, that yet there is an irresistiblenesse in the Spirits working converting grace, that the Spirit should conquer a man, and break down the strong holds of nature, 2 Cor. 10.4. that the Spirit of God should out of these con­traries bring other contraries; for so the Lord doth, com­manding light to shine out of darknesse. Oh admire the om­nipotency of Gods grace, 2 Cor. 4.6. that notwithstanding the con­trariety [Page 189]of thy nature, yet it hath not been able to resist converting grace.

3. Admire the grace of God, that notwithstanding the contrariety of thy nature, yet that there should be in the regenerate either activity or perpetuity of grace, that thou doest act grace seeing thou hast a principle of sin in thee, Gratia in nobis est flamma in extingui bilis in med [...]o mari. and that thou hast a perpetuity in the state of grace, that this contrariety should never be able either totally or fi­nally to conquer grace: admire that this spark of fire should not be drowned by this flood of corruption; that this contrariety in thy heart against grace, should not de­stroy grace: if thou art once in the state of grace, thou art ever so; and therefore let this heighten your admiration, Adam had perfect grace, and yet not perpetuity in it, but thou hast imperfect grace, and yet thou art established therein, that thou shalt not fall.

Ʋse. 2 Of humiliation; and indeed these doctrines about cor­ruption of nature, they tend chiefly to debase this proud heart of man, that is degenerated, and fallen from so glorious an estate.—Be humble, oh man! though thou hast a principle of grace, yet thou hast something in thee that carries a contrariety to grace, thou hast a contrary princi­ple to a gracious principle, The flesh lusteth against the Spi­rit, and the Spirit against the flesh, and these are contrary the one to the other; now here I shall speak not onely to unregenerate men, but to the regenerate also; and there are these seven 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 [Page 190]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, 'tis more abundant in thee then grace is; 'tis 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 [Page 191]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 [Page 192] 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 fastened in the joints and intrals of the wall, that till you pluck down the wall, you cannot root up the the Ivy; so it is with us, till God pull down this wall of your body, the root of your sin cannot be plucked up. [Page 193]This was typified under the Levitical Law, Lev. 14.41,45. in that house which was infected with a fretting Leprosie, all their scraping and pouring out of the dust thereof, could not make the house clean, and therefore God commanded that the house should be pulled down and be remov [...]d: The corruption of our natures is like this Leprosy, which no­thing but the pulling down of the wall of the house would remedy: so nothing but the death of the body will per­fectly destroy the body of death. This leprous house is a type of thy defiled body, and the scraping thereof, an em­bleme of thy indeavour to sweep thy heart of sin, and yet for all this, the house could not be cleansed till it was pulled down: neither can the house of thy body be wholly purified, and sin quite extirpated, untill it be pluck­ed down and laid in the dust. I remember a learned Au­thour, Luke 23.40. he makes the impenitent thief on the Crosse an embleme of the sin of our natures, when he was nailed to the Crosse, and (as we say) bound hand and foot, he had onely one member untied, and that was his tongue, and with that he falls a reviling on Jesus Christ; just so, sayes this Authour, are our natures, when a man lies on his death-bed, and cannot stirre hand nor foot, even then hath he a nature kindled with fire from hell, wherewith he sinnes against God; Oh let this greatly humble us in the sight of God.

5. Consider that this contrariety in thy nature against grace, though it be repugnant to grace, yet it is suitable to thy nature. Corrupt nature will tempt men to those sins which are most suitable to flesh and blood; as the de­vil when he tempted Christ in the wildernesse being an hungry, Command, sayes he, Matth. 4.3. that these stones be made bread; this was a very suitable temptation to Christs con­dition, for he had fasted fourty dayes and fourty nights and was hungry, the devil did suit him with a temptati­on; and if the devil do suit temptations to our condition, our natures will much more, because a mans owne heart knowes what is more suitable to his inclina­tion [Page 194]then the devil doth; it is true, the devil knowes what a mans inclination is by his actions, otherwise he cannot know; but our natures are so corrupted, that they will propose temptations that are most plea­sing to flesh and blood; and to those sinnes which ei­ther by custome or inclination we are most inclined to. And this the Apostle James speakes of, as I have formerly noted; Jam. 1.14. [...]. when he sayes, that every man is tem­pted, when he is drawn away of his own lusts, and enticed. It is a metaphor taken from fisher-men, who will suit their bait to the fish which they desire to take, and will not alwayes fish with the same bait; thus it is here, thy corrupt nature doth play the fisherman, and layes such a bait which is most suitable to every mans inclination; therefore on this consideration be humbled, that sin is so suitable to thy corrupt nature.

6. Be humbled on this ground, that thy corrupt na­ture will carry thee to commit such sinnes, which thou didst believe in thy heart thou shouldst never fall into; an eminent example hereof we have in Hazael, who when he was told by the Prophet Elisha what evil he should do unto the children of Israel: That he should set their strong holds on fire, and slay their young men with the sword, dash their children against the stones, and rip up women with childe; Oh, sayes he, is thy servant a dog, that he should do these things? 2 Kings 8.12. he could not believe it, and yet this he did, and worse then there the Prophet had told him. Here is cause therefore to be humbled; there is that evil seminally in thy nature that will provoke to sinne, which thou couldst not imagine to be there; why else should Christ admonish his Disciples, Luke 21.34. to take heed that their hearts were not overcharged with surfetting and drunkennesse, and worldly cares; Alas [...] what danger was there for poor Disciples to be overtaken with these sins? yet Christ knew that there was cause for them to take heed; though they were eminent Apostles of Christ, yet they had the seed of those evils in their natures. It is an [Page 195]observation of Mr. Capel, Capel of tem­ptations. that a godly man at one time or other before his death shall be tempted either by the devil or his own heart to break every Commandment of the Law, and to doubt of every article in the Creed; and therefore do not think thou art so well setled in thy judge­ment, that thou shalt never fall into errour; and thou which livest holily, be not over-confident, nor too secure, thinking that thou shalt never fall, as such a man fell; remember thou hast as bad a heart, and if God should suffer the devil, thy own corrupt nature, and an occasi­on to concurre together, thou wouldest fall into as bad a sinne as ever any in the world fell into, there is such a contrariety in thy nature against grace, that it would car­ry thee to the most unnatural and grosse sinnes that are in the world. Augustine had a good saying when he saw a man fall into sinne, Tu hodie; ego cras, Thou fallest to day, and I to morrow, if God help me not.

7. Consider that this contrariety in thee it is an univer­sal contrariety; if there were a contrariety against some grace, and not against all, it were somewhat excusable; or if there were onely a contrariety in some parts, not in all, it were somewhat tolerable: but when this con­trariety is universal in every respect, how intolerable is this? though thou art a godly man, not only the wicked, but even thou who art a godly man, all thy body and all thy soul is defiled; it is true, there is grace in every part of thy soul, so there is sinne too. There is ignorance in thy understanding, forgetfulnesse in thy memory, stub­bornnesse in thy will, disorder in thy affections, hard­nesse in thy heart, searednesse in thy conscience; now it is true, though every faculty be infected, yet also is every part regenerated too in those that are godly. Corruption it is in the soule, as the soul is in the body; the whole soul is in the whole body, and the whole soul is in every part of the body; just so it is with original corruption, it is whole in every man, and it is whole in every part of a man.

One hath this note, that corrupt nature it is more in [Page 196]the soule, then the soule is in the body; for though the whole soule be in the whole body, and every part of it, yet it is not in that manner in every part of the body, as it is in the whole body; it is more eminently in the whole, then in part: but corrupt nature it is more in man, then the soule is in the body: for though the soule be in the body, yet it is but in the members of the body for par­ticular uses; it is in the eye to see, not to work, and in the hand to work, and not to see; it is in the ear to hear, and not to go, and in the foot to walk, and not to hear; but sinne is in the soul, not for particular acts; but it is in every man, and in every part of man, provoking and enticing to all kinde of evil: this the universality of that corruption found in mans nature, for which we have great cause to be humbled.

Sermon XIX. At Lawrence Jewry London, Januar. 19. 1650.

HAving opened the enmity and contrarie­ty that is between the flesh and the Spi­rit: I come now to answer two cases of conscience relating to this Doctrine, and the first is this:

• 1. If the flesh doth carry such a contrariety to grace, what are the reasons why God is pleased to leave such contrary principles in the hearts of regene­rate men?
• 2. If there be such a contrariety which can never be reconciled, then to what end is it for a man to oppose the flesh?

Quest. 1 What are the reasons why even in regenerate men God suffers such a contrariety against grace.

Answ. 1 I shall answer the question by these four particulars.

1. God doth it for the clearer illustration of his mer­cy; God would have shewed his goodnesse if man had ne­ver fallen; but being fallen, Rom. 5.21. [...]. God shewes his mercy to him. The end of our redemption is that Gods grace and mercy might reign. And herein you may see a mani­fest [Page 198]signal thereof, that God should work grace in thee when thou hadst such a contrariety in thy heart against it, this is great mercy; though thou hast a contrary principle in thy nature to grace, yet converting grace will over­come; and though it do not remove, yet it will subdue corruption; and grace though it be opposed, yet it shall never be expelled; grace shall be conquerer at last, though it be alwayes fighting, whilest we are in this life.

2. God is pleased to leave such a contrariety against grace, even in the hearts of regenerate men, that they might put a higher estimation on Jesus Christ. If you had not had a contrary principle to grace, you would onely have admired God as a Creator; but now having a prin­ciple of sinne within you, you come to see the need you stand in of a Mediator. Adam in innocency needed not a Saviour, but now thou being fallen by sin, and having a principle of enmity in thy nature, nothing but the power of a Saviour can take away this enmity by the work of san­ctification, and nothing but a Saviour can free thee from the guilt of this enmity, even Jesus Christ; as the Apostle speaks, Rom. 7.24,25. I thank God through Jesus Christ that hath deliver­ed me from this body of death; it is he by whom thou art de­livered from this guilt and enmity.

3. The Lord leaves this corruption of nature in the hearts of his people, to stirre up in them a greater and deeper measure of humiliation. Humiliation, it had not been a duty in us, if the Lord had not left the remainers of original corruption in the hearts of his chosen: in­deed thou shouldest have delighted in God to all eter­nity; but thou shouldest not have had this ground of humiliation, if sinne had been totally extirpated. This was Pauls case, 2 Cor. 12.7. an eminent Apostle; There was given him a thorn in the flesh, a messenger of Satan to buffet him, lest he should be exalted above measure.—

There are foure interpretations given of these words, some referre this thorn in the flesh to be meant of Hyme­neus and Alexander, which did vex Paul so; but this is [Page 199]groundlesse. Others referre it to some exquisite bodily disease; but that can harldy be proved. [...]. Cypr. Others re­ferre it to the particular sinne of lust of uncleannesse; but that cannot be admitted, because Paul had the gift of continency, and wished that all men were as himself, as to that particular. But here by the thorne in the flesh. the most inquisitive and exquisite Interpreters understand it to be the sin of nature; and it is called a messenger of Satan, because the devil doth joyn with mans nature, and doth set on the corruption of mans heart; Now why was this thorn in the flesh left in Paul? was it not to hum­ble him, lest he should be exalted above measure? Deut. 8.15,16. Thus the Lord left the fiery scorpions in the wildernesse, to humble the Israelites; and the Lord leaves corruption in thy na­ture to humble thee, that thou mightest not be puffed up in thy selfe, but that when thou perceivest the corrupt workings of thy nature, thou mayest be the more vile and base in thine own eyes.

4. The Lord leaves this corrupt nature in thee for the exercise of thy grace. Grace is never more exercised, then when it is opposed; hereby God will try the truth of thy grace, and the honesty of thy heart, whether thou wilt fall in with the Spirit, and side with it against the flesh. Thus the Lord left the Canaanites in the land, to try whe­ther the Israelites would joyn with them; there is a con­trary principle to grace left in us, to try whether we will joyn with the flesh, or follow the motions and dictates of the Lords Spirit.

Quest. 2 The next Question is, To what purpose is it for a man to contest with the corruption of his heart, seeing that we shall carry this corruption to our grave? we have heard that contraries can never be reconciled; therefore to what end is it to strive against corruption, when there will be no end of the combate?

I shall name three reasons; that though it be true, you cannot remove the contrariety that is in your hearts a­gainst grace, yet there is just reason why you should main­tain a contest against it.

[Page 200]1. If you will not oppose corruption of nature, it will break forth with greater rage and violence in your lives; thou hast now an unclean nature, but if thou dost not op­pose it, thou wilt have a vicious life: let but thy nature alone, and it will be like a field unmanured, over-runne with briars and thornes; Out of the heart proceed evill thoughts, murders, adulteries, fornication, thefts, false witnesse, blasphemies; Matth. 15.19 if we stifle not evil thoughts in the heart, they will break out you see into evill and inordi­nate practices of life; so that herein though you cannot remove original corruption, yet if you do not oppose it, you will not only have it in your hearts, but also visible in your lives.

2. Though you cannot remove and destroy this contra­riety of nature, yet you may be able to suppresse it; it is true, destroy it you cannot, but weaken it you may; re­move it you cannot, but represse it you may: You may do with it as Joshua did by the Gibeonites, he saved their lives, but made them hewers of wood and drawers of wa­ter; and as the Israelites did with the Canaanites, they did not throw them out, but made them tributaries, so though thou canst not drive out corruption of nature, yet thou mayest keep it under; and the more thou dost contest with thy corrupt heart, the more thou wilt be able to keep i [...] under. Lev. 14.41,46. It is an observable Law which the Lord gave the Jews touching an house that was infected with the p [...]agu [...] of Leprosie; God bid the people do this, that if the Lepro­sie were in the house, they should scrape every stone in this house, and if it could not be clean by scraping, after­wards they were to pull the house down: Thy nature, it is this leprous house: the plague of leprosie hath defiled thy nature, and the Lord bids thee do with thy nature, as the Jewes were to do with their houses, they were to scrape every stone: so do you labour to cleanse your hearts, sweep thy heart with the beesom of sanctification; and if all will not do, when this house of thine shall be pul­led down by death, then it shall be cleansed. But as long [Page 201]as thou livest in the world, be contesting against the work­ings of corrupt nature; and though thou canst not expell it, yet thou mayest subdue it. Though our grace in this life will never be so strong as to expell and utterly subdue our corruption, yet by our striving and labouring to keep up this contest, thou wilt keep thy corruption at such an under, as it shall never extinguish grace.

3. Consider, that not to conflict with thy corrupt na­ture, it is an argument that thou hast no grace in thee. Be­tween one there is no opposition; opposition must be betweeen two: These are contaary the one to the other; as corrupt nature is contrary to grace, so grace is contra­ry to corrupt nature; and therefore if thou doest lie still, and not conflict with corruption, it is an evident argu­ment thou hast no grace.

Ʋse. 1 Let this contrariety that is in our hearts against grace, Libera me Domine à meipso. Aug. make us ever watchful and jealous over our own hearts, you know not how farre the contrariety and corruption of your hearts may carry you before you die; do not think, surely I shall never fall into such a sin, and such a sin; be not secure, thou hast a nature in thee that may prompt thee to the worst sin, that ever was commited upon the earth. I told you of an observation of Mr. Capels, that a Christian before he died, should be tempted to break eve­ry Commandment of the Law, and to doubt of every Article in the Creed; thou hast a contrariety against all grace, and therefore an inclination to all sin; carry therefore a jealous eye over thy selfe: Peter he was not suspicious enough of himselfe, when he told Christ, That though all should forsake him, yet he would not; Nay, sayes he, though I die with thee, yet I will not deny thee; and yet Peter he did both, he forsook him, and denied him, Matth. 26.35. and that with a curse and an oath. Had Peter known his own heart, he would never have said so. Good men know not to what the corruption of their natures may carry them; it may be thou art a holy and a gracious Christian, thou walkest unblameably in the place where thou livest; but [Page 202]consider, if God should let thy nature loose, with what impetuous violence wilt thou be drawne to sin? Hazael, as I noted before, thought not that there was that wickednesse in his heart, which the Prophet foretold him of, 2 Kings 8.13. and therefore sayes he, Is thy servant a dog, that he should do this wickednesse? Nay, Christ himselfe fore­warnes his disciples, Luke 21.34. That they should beware of surfetting and drunkennesse, and the cares of this world; a strange ex­hortation one would think to such as they were, one would think it had been a uselesse caution to such good men; the disciples they were not at that time hunger­bitten, and that they should be guilty of surfetting; and they who had not a house to put their heads in, that they should be overtaken with drunkennesse; that they who had not the things of this life, should be careful about them▪ this was very strange, yet Christ he knew that they had the feeds of these sinnes in their natures; and as they, so also have all we, and therefore we ought to have a suspicious eye over our own hearts. As in the first crea­tion, all creatures were seminally in the Chaos, and there wanted onely the motion of the Spirit to bring them forth; so in our natures there is the seed of all evil, and there wants but occasion and temptation to draw it forth.

Remember, Direction 2 though there be this contrariety in thy heart against grace, yet be not discouraged: though thou discernest this corruption in thy nature more then ever thou didst in all thy life-time past, yet be not dishearten­ed: there are many godly soules in this case, who never saw more corruption, nor more violence then now they do; they thought sin was dead, but now they see it alive; they thought the power of it was weakened, but now they see the edge of it sharpened. There are these consi­derations, why such should not be discouraged.

1. Because it may proceed, not from an increase of sin in thy nature, but from a clearer discovery of sinne; not that the object is multiplied and greatened, but because [Page 203]thy sight is cleared; a godly man he sees more corruption in his nature then ever he saw before: this proceeds not because there is more corruption then indeed was before, but because the Lord hath given him a clearer inspection into his own heart. I may illustrate it by this comparison. In a dark and gloomy day, you see no dust, nor motes flying up and down your chamber; but let the bright beames of the Sunne shine in there, and then you see abundance of dust: now the dust was there before, but you saw it not, because the Sunne made it not appear to you; thus it is with men: Before conversion they have an abundance of lusts in their hearts, but they see them not, because the Sunne of righteousnesse hath not shined into them.—You have a notable passage of Paul in Rom. 7.13. Rom. 7.13. But sin (sayes he) that it might appear to be sin, wrought death in me; sin was sin before, but sin did not appear to be sin, untill he was converted; and now sayes he, I per­ceive the workings of my corrupt nature; whilest I was a Pharisee, I did not then see, nor know my selfe to be so vile and sinful as now I do; and so when light breaks into the soul, those sins appeared which lay hid, and those which seemed but as motes, now appeare beames; and those which seemed as little as gnats, now appeare as bigge as Camels,

2. It may proceed from a more gracious and tender sincerity in thy conscience, then there was in times past. In former time thy conscience was hard, seared, and senselesse, fighting against the sense of sinne, but now God hath melted and mollified it; God hath made thy conscience to be not as seared, but as raw flesh: godly men may complain of corruption, and think they have more then ever they had, but it is because they are more tender, and more sensible. When a man hath hurt his fin­ger, he thinks he doth never so much touch it as then, and this ariseth from the tendernesse of the part, so God having made thy heart a broken and a soft heart: there­fore the corruption of thy heart is more felt then before. Prov. 7.2 [...] [Page 204]Sin to a wicked man is as a blow on the back, but sin to a godly man is as a blow upon the eye.

3. Consider this, though you discern the corruptions of your nature, and see more of it then ever you saw be­fore; yet be confidently assured of this, that thou shalt have the final victory. To this purpose I may accommo­date that passage concerning Rebecca, who having con­ceived the children strugled together within her, and she said, Lord, Why am I thus? And the Lord said unto her, Two Nations are in thy womb, that is, the rise of two Nations, Gen. 25.22,23. Esau and Jacob; two manner of people shall be se­parated from thy bowels, and the one people shall be stronger then the ether, and the elder shall serve the younger. Whence mark 1. It is said, There was two manner of people in her womb, and these separated; Thus is Sin and Grace.

2. The one is said to be stronger then the other, that is, the posterity of Esau they shall be stronger fot a while then the Israelites, Numb. 22.18. for they did defeat them once; but now what is the comfort? Why, The elder shall serve the younger; and so it came to passe, that the Edomites did serve the Israelites: 2 Sam. 8.14. 1 Kings 22 47. Obad. 8.17,18. Thus I may say as of Esau and Ja­cob, Corruption of nature is stronger then Grace in many good men, and it is elder then grace; but here is your com­fort, The elder shall serve the younger; Grace shall get the final victory.

Direction 3 I inferre hence, that though you are not to be discou­raged, considering this corruption, yet you are greatly to be humbled in the sense of this contrariety, that is, in your natures against grace. If you had onely a disability as to grace, it were matter of humiliation for you; if you had onely an opposition against grace, that would be cause of more humiliation, but having an utter contrariety against grace, here is greater cause for you to be humbled. A carnal minde is not onely an enemy to God, but enmity it selfe. What the Spirit perswades to, that the flesh disswades from: Rom. 8.7. [...]. and what the Spirit wills, that the flesh wills; and therefore you have great cause of humiliation.

[Page 205]4. Learn to reduce all actual sins that have broke out in your lives, to their original; that is, to this contrariety of nature. Thou dost not sin, because the devill tempts thee, nor because thou art in bad company, but because thou hast a corrupt nature. It is a saying of a learned Divine, that a Christian hath many enemies to fight withall, but he hath onely one which overcomes grace, and that is the flesh. Were it not for corruption within, all temptations would be no other to thee, then they were unto Christ; the Tempter came to him, but he found nothing in him; his temptations were but as a spark of fire cast into the sea: but the devil comes to thee, and the world comes to thee, and they find fit matter in thee, a suitablenes in thy nature to fall into and close with the temptation; and therefore reduce actual sin to its original; thus Paul did, It is no more I that sins, sayes he, but who doth he blame? Rom 7.20. not the devil, nor the world, but sin that dwelleth in me; that is, an evill and corrupt nature; it is my corrrupt nature which drawes me to evill, and hinders me from good; and if you would thus reduce your sinne to its original, what cause of sorrow and debasement would it give unto you? It is said of David, that the devil moved him to number the people, but he doth not charge it upon the devil, 1 Chr. 21.1. 2 Sam. 24.10. but upon himself; and sayes he, I have sinned, and I have done foo­lishly: we are all transgressours from the womb. Complain not of the evill that is in thy life, but charge it upon thy corrupt nature; and thus also David in another place, Isai. 48.8. he duces those two great evils of murther and adultery to the corruption of his nature; and sayes he, I was shapen in iniquity, and in sin did my mother conceive me. And thus Augustine in his Confessions, Psal. 51.5. when he confesseth how he robbed an Orchard, he saith, neither hunger, nor want of the fruit he stole, for he had better at home, but it was meerly to gratifie corrupt nature.

5. If there be contrariety in thy nature against grace, oh then do not joyn in with this contrariety against the Spirit; wouldst thou joyn with an enemy? this contra­riety, [Page 206]why is it in thee? is it not to damne and destroy thy soule? 1 Pet. 2.11. therefore sayes the Apostle, Abstain from fleshly lusts, because they warre against the soule; the flesh strives to damne you, but the Spirit strives to save you; therefore do not take part with thy enemy. Yet how ma­ny men are there that joyn with the corrupt motions of their hearts when they prompt them to evill? and how unreasonable is this; the Apostle tells us, that We are not debtors to the flesh, to live after the flesh; Rom. 8.12. as if he should say, You owe nothing to corrupt nature, and why will you yield thereunto? It is honesty in every man to pay his debts: But you owe nothing to corrupt nature, but you are Debtors to the Spirit; and if ye through the Spirit do mor­tify the deeds of the body, ye shall live: Therefore indulge not the flesh, or, as the same Apostle speakes, Make no pro­vision for the flesh. Rom. 13.14. If an enemy come into your houses, will you victual his camp, will you send in Armes to an enemy to destroy you? this is that which men do, when they joyn with the flesh against the Spirit. By how much any man makes provision for the flesh, by so much doth he joyn in opposing, resisting, quenching, and grieving of the Spi­rit. Thus I have done with the double conflict between the flesh and the Spirit, and the double cause of this con­flict, These are contrary the one to the other.

Sermon XX. At Lawrence Jewry London, Januar. 19. 1650.

I Am now come to make entrance to the double consequent of this double conflict, which carries also a double reference, The flesh lusteth against the Spirit, so that ye cannot do the good ye would, and the Spirit lusteth against the flesh, so that ye cannot do the evill ye would. The words they are not much difficult, and therefore I shall not say much in their explication. Augustine understands these words, so you cannot do the things you would, that is, you cannot do the good you would. Musculus understands it of both joyntly; you cannot do the things you would. As if he should say, The flesh lusteth against the Spirit, and so you cannot do the good you would; and the Spirit lusteth against the flesh, so that you cannot do the evill you would. The Doctrine is this from the first part of the consequent, The flesh lusteth against the Spirit, so that ye cannot do the good you would.

Doctr. That the corruption of the flesh, even in regenerate men, doth oftentimes divert them from, and disturb and interrupt them in their holy performances.

To confirm this point, you have not only the testimony [Page 208]of the Apostle, that it was so with other men, but also his own experience, Rom. 8 18. Rom. 7.21. you have him complaining, that to will was present, but how to perform that which is good, I finde not; that when he would do good, evill was present with him.

I shall branch out this Doctrine into two parts, and shall shew that this corruption of nature in reference to good, hath a double mischievous consequence, or effect.

• First, it hinders a man from the doing of good.
• Secondly, it hinders a man in the doing of good.

These are the particulars I shall insist upon, and shall now begin with the first, That corrupt nature hinders a man from the doing of good.

To illustrate this, there is a fit embleme in that Histo­ry mentioned in Gen. 38. concerning Tamar, Gen. 38.27,28 who had twins in her womb, Pharez and Zarah; now the History mentions that Zarah did first put out the hand, and the Midwife tied a scarlet thred about his finger, but Pharez strugled with Zarah, and so got out first. Divines accom­modate this History to this purpose, that a godly man may like Zarnh set on for the doing of duty, but corrupt nature like Pharez hinders the birth of Zarah. Corrupt nature hinders regenerate men from doing of good.

That which I shall now do, shall be to shew you what are those politick devices of mans nature, that hinder him from the doing of good; and there are these twelve stratagems which corrupt nature uses to this end.

1. The flesh hinders us from doing of good, by perswa­ding a man that he is above the use of duty; this is a sug­gestion which comes from proud fantastical nature; Duties saith the foolish Familist, they are but fleshly formes, and but for the inferiour rank of Christians, not for those that are growne up to a tall stature, and are people of a higher dispensation. Corruption doth often make this plea, for the neglect of the use of duty; and this was seen to work in the dayes of the Apostles, as the Apostle Paul speaks, Are there not contentions among you, 1 Cor. 1.12. sayes he, whilest every one of you say I am of Paul, and I of Apollo, I of Cephas, and I [Page 209]am of Christ; here the Apostle doth not only blame them that cried up parties among the Apostles, but condemnes a fourth sort also, which said they were of Christ, and why should the Apostle condemne such? why, the meaning is this: the Apostle condemnes Enthusiasme; these were so farre from crying up Paul, or other of the Apostles, that they were all for Christ; that is, they were for Revelati­ons, and Inspirations; now the Apostle condemnes those that so cry up Christ, as to decry an ordinary Ministery. And to antidote you against this infection of corrupt na­ture, I shall give you these three particulars.

1. That in the most glorious times of the Church, the Word hath promised that duties and Ordinances shall be of use among Believers; Thus S. John speaks, Rev. 11.15. Revel. 11.15. compared with verse 19. The seventh Angel sounded, and there were great voices in heaven, saying, The Kingdomes of this world are be­come the Kingdomes of our Lord, and of his Christ, and he shall reign for ever and ever; and in the nineteenth verse it followes, The Temple of God was opened in heaven, and there was sate in his Temple the Ark of his Testament; That is, there was to be Gospel-Ordinances even in the purest times of Gods Church, after Antichrist should be destroyed; yet then there should be a Temple, and within it the Ark of Gods Testament, meaning Gospel-Ordinances.

2. The Scripture tells you that the strongest Christians are to be conversant in the duties of Religion; and thus the Apostle Paul to the Romanes, Rom. 15.14,15. he tells them that he was perswaded that they were full of goodnesse, filled with all knowledge, able also to admonish one another; never­thelesse, sayes he, I am bold to put you in minde, as if he should say, though you are full of knowledge and good­nesse, yet I must put you in minde of your duty. The strong had need to be exercised in duties and Ordi­nancs,

1. To have their judgements confirmed in knowledge, and belief of the truth, 1 John 2.21. I have not written to you, because you know not, but because you know the truth.

[Page 210]2. To have their memories strengthened in the re­membrance of the truth, Jude 3. I will put you in re­membrance, though you once knew this.

3. To have their affections more excited to the love of the truth, 2 Pet. 1.12.

3. Untill you come to heaven, you must be conversant in the use of duty. You read of the Israelites, that all the while they were in the wildernes, the Lord sent them Manna from heaven, but when once they came to Canaan, then Manna ceased; so whilest you are in the wildernesse of this world, you must be fed with the Manna of Ordinances, but when you come to heaven, then, and not till then will Ordinances cease; only the heavenly Jerusalem had no Tem­ple, Rev. 21.22,23. Rev. 21.22,23. And therefore the more abominably unthankful are all they who make no other use of their so long living under Ordinances, but proudly to professe themselves above Ordinances.

2. Another stratagem which corrupt nature hath, is a pretence of urgent and extraordinary affaires and occasi­ons in the world, and this some will make a hinderance to duty. They will tell you that their conditions are necessi­tous, and that they have time little enough to follow their callings, and therefore they hope God will dispense with them, though they be not so much in duty as other men. Such as these were they who were bidden to that great Supper mentioned by Luke, Luke 14.18, to 26. who with one consent began to make excuse, One had bought a piece of ground, and he must needs go and see it, another a yoke of Oxen, and he must go and prove them, and another married a wife, and he could not come; Such pretences as these are found in corrupt nature, to make callings in the world to be a dispensation to duty to God; and that I may take off this mistake, I shall lay down these three particulars.

1. That God never ordained our particular callings as men, to justle out our general callings as we are Christi­ans, or that civil duties should justle out Divine duties. A wise management of, and forecast in your worldly [Page 211]affaires, would give you time enough to set about divine duties; a holy prudence and providence will redeem time for prayer, hearing, &c.

2. Consider that the way for God to blesse you in your outward callings, is to be much imployed in religious duties. It is the saying of one that had but two acres of ground, and a rich Lords land was by his; the poor mans was fruitful, and the Lords was barren; whereupon the Lord came to him, and ask't him the reason: Oh Sir, sayes he, I water my little ground with prayers and teares every morning, this is the way to be blessed in the world: Psal. 34.10. Mat. 6.33. [...]. give God his due, and he will give you yours. Seek ye first the Kingdome of God and his righteousnesse, and then all other things shall be given in unto you.

3. Thou sayest thou must follow thy calling, and so neglectest thy duty to God; consider that for this, God may be provoked to blast thy outward imployments; without Gods blessing it is in vain, to rise up early, and to sit down late, and to eat the bread of sorrowes, Psal. 127.2. as the Psal­mist speaks. God doth many times curse thy outward condition, because thou deniest him duties of religious worship.

4. And lastly, God was angry with Moses for neglect­ing duty, and with the Israelites also, though they had more urgent affaires to plead, then all you have. Moses, though he were in a journey, and one would have thought, that might have been a good excuse for him, for the not circumcising of his childe; and yet the Lord was so displea­sed at this neglect of his, that he met him in his Inne, Exod. 4.24. and had like to have killed him. God would not dispense with the neglect of his Ordinance, though the necessity of a journey might have pleaded an excuse for Moses. So the children of Israel, whilest they were in the wildernesse, God was angry with them, because they neglected this Ordinance of circumcision, and yet they might have plead­ed for themselves, that they were moving from place to place, pitching their Tents now here, now there; and [Page 212]though this pretence may seem very fair, Josh. 5.5,6. yet God was not pleased with them; which may teach us that it is not our worldly imployments, nor necessary affaires in the world, that can give us a dispensation in the performance of our duty to God.

3. Another stratagem of corrupt nature in this point is this: Semper incipio vivere. That a man will purpose, and promise to do du­ties, but not till his present estate and condition is chang­ged; when a man shall sit down and say, If I were in ano­ther condition, God should have more duty and service from me, then now he hath; but in this condition that I am now in, I have not time nor opportunity.—This is a most plausible stratagem, whereby your corrupt hearts labour to take you off from duty. Suppose thou art a young man, and a servant, thy heart will suggest unto thee thus: but if thou wert then a Master, Oh how many houres wouldest thou spend in Gods service? thou art a poor man, and thou sayest, Oh if I were a rich man, how liberal would I be? Thou art a private man, but if thou wert a Magi­strate, what good wouldest thou do, this was Absalom's vain conceit. But remember this, if thy condition should be changed, and thy heart remain unchanged, thou wouldst still be the same man, though thy condition were altered; and to you that have been, or may be thus deceived by your deceitfull hearts, I would lay down these parti­lars:

1. Know that it is a meer deceit of heart, to think that if thy condition were changed, thou wouldest be a changed man; it appeares to be a deceit upon this ground, because if thou art not good in thy present condition, thou canst not be good in any condition, if thy heart be the same; and the reason is, it is thy naughty heart which makes thee bad in thy present condition, Coelum non animum mu­tat. and if that continues with thee, thou wilt be bad in another condition; if thou art a bad servant, thou wilt be a bad Master, and if a bad childe, thou wilt be a bad father; if thou art not good in a single condition, thou wilt not be good in a married estate, [Page 213]unlesse thy heart be changed: if thy heart be not changed, thy lifee will not.

2. Consider that every other condition which thou dost so admire, and desire after, it hath peradventure more snares, more incumbrances and inconveniences, then the present condition thou complainest of; thou art now a young man, and thou complainest that thou hast not time to pray, what wouldest thou do, 1 Cor. 7.34. if thou hadst the charge of a house and family? a publick condition hath more di­stractions and encumbrances then any private condition, and therefore do not deceive your selves.

4. Another stratagem of corrupt nature to keep a man from duty, is by putting a foule vizard upon the beautiful face of religious duties. Just as the flesh to provoke a man to sin, will smear over sin, and make it appear like the beautiful face of grace: so the heart on the other side, to keep a man from duty, will smear over the beautiful face of godlinesse, with carnal prejudices; even as Judas did dis­parage that most excellent and memorable act of Mary in that honourable liberality she shewed unto Christ in break­ing the boxe of ointment, as a profuse and riotous waste, Matth. 26.8. So thy corrupt heart will suggest to thee, what is zeal for God, but rashnesse and indiscretion? and what is holinesse, but basenesse of minde? what is pati­ence, not to give injury for injury; but a sordid temper? and what is walking with God, but a Monkish kinde of life? what is a consciencious care to sanctify a Sabbath? it is but Judaisme; and what is it to be of a tender consci­ence, but to have a needlesse scrupulosity? By this meanes, men allowing their corrupt hearts to argue thus carnally, they are hindred from much good; and therefore if thou wouldest be taken off from this deceit, thou must labour to see the native lustre and beauty that is in holinesse, and the filthinesse of sin.

5. Another way whereby the heart of man deceives him, is by pretence to do some lesser good, and thereby neglect the doing of a greater; and thus the devil and a [Page 214]mans own heart diverts him many a time. It is an observa­tion of Mr. Greenham, that in many families, every trisling businesse shall hinder prayer; and this is the nature of a mans heart, to make every slight businesse to divert him from duty, and the exercises of religion. Thus it was with the Pharisees, Matth. 23. They would tithe Mint Annise and Cum­min, and so neglect righteousnesse, and the more serious and weighty things of the Law.

Many men will content themselves to read a Chapter at home, and neglect the Ministery of the Word, and pray­er in publick; this is meerly the sly deceit of a mans own heart, even as the ancient hereticks called Euchitae, they were so intent on prayer, as that they neglected all other service of God.

To this I would only say, that those who make one du­ty to justle out another, let such remember that duties are not contrary, but subordinate and subservient one to ano­ther. I may say of the duties of religion, as the Scripture speaks of the Lamps of the Sanctuary; they were so seated, that one lamp should kindle another: so duties they are so ordered by God, that one duty shall help another, and fit for another; prayer fits for hearing, hearing fits a man for meditation, and meditation fits for prayer, and so of all other duties; and therefore they which make one duty to hinder another, they make those things contrariant, which the Lord hath made concordant.

6. Another stratagem which the flesh useth is this, that if it cannot perswade men wholly to neglect duty, yet it will endeavour to make them abate in duty. It may be thy corrupt heart cannot prevaile with thee to cast off prayer, and hearing the Word, so as never to perform these du­ties; yet will it labour to gain thus much upon thee, that thou shalt pray more seldome then thou hast done, and hear not so often as formerly thou hast done. As it is a deceit of the heart to bring us from small sins to great sins; so also is it the policy of the flesh, from the doing of du­ty seldom, at last to bring us not to do it at all.—And to [Page 215]antidote you against this infection of nature, I shall lay down these following considerations.

1. It is the policy of thy heart, not to make thee cast off duty wholly, and at once, but to make thee abate gra­dually; Revel. 2.4. The Church at Ephesus did gradu­ally decay, first left off her first love, and afterwards her first works; and the reason is, because hereby thy heart and the devil knowes, that abatements when they are gra­dual, they are lesse sensible; but neglects when they are total, they fall under the cognizance of a natural consci­ence: You must pray sometimes, and hear sometimes, else conscience will check a man; but gradual decayes they are not so sensibly perceived, and therefore the devill and thy own heart will let thee pray, and will let thee hear, but not so much as formerly thou hast done; this is a snar, which many of Gods people have been taken in.

2. Consider that the soule is in as much danger by gra­dual decayes and abatements, as by total omissions. A leake in a ship though but small, will at last as certainly, and more dangerously, because more insensibly and unperceivingly cause the ship to miscarry, as a violent storme. Lingring consumptions do kill men, as surely as violent burning fevers; it is true, a fever or the plague may kill a man in three dayes, but a consumption will as certainly bring a man to his end, and to his grave.

7. Corrupt nature will suggest to thee that thou should­est leave off duty, because of the unalterable decree of God. Corrupt nature will tell thee, that if thou art ordain­ed to damnation, all thy praying and all thy hearing will never save thee; and if thou art ordained to salvation, though thou doest not hear so much, and pray so much, it shall not procure thy eternal damnation; this deceit is rooted in the hearts of all the sonnes of men: and in an­swer thereto, I have onely these three things to lay be­fore you.

1. As to duty, you are not to consult with Gods se­cret decrees, but with his revealed Word; Secret things [Page 216]belong to the Lord our God, but revealed things to us and our children for ever, that we may do all the words of this law. Deut. 29.29. We are not to look to the decrees of God, and upon them, either do or not do our duty; but we are to look to his revealed will, which bids us be conversant in holy duties of religion and godlinesse; we are not to search the secret records of heaven, but the Scriptures. It was a good say­ing of holy Mr. Bradford, A man should not go to the Uni­versity of Predestination, untill he be well grounded in the Grammar-School of obedience and repentance.

2. Consider that the same decree which determines the end of a man, Qui destinat ad finem, desti­nat ad media. determines also the means to bring about that end. If thou art decreed to be damned, the same God decrees that thou shalt be left to walk in such wayes which lead to damnation; and if thou art decreed to be saved, God hath also decreed that thou shouldest walke in those wayes which lead to everlasting life; and this the Apostle tells you. Ephes. 2.10. We are his workmanship created in Christ Jesus unto good works which God hath before ordained, that we should walk in them; not onely our happinesse, but our ho­linesse is decreed by God.

3. You which yield to this plea of nature, you will not yield to this plea in other things, you will not reason thus in matters of the world; should a man reason thus, God hath decreed from all eternity how long I shall live in the world, and therefore because the decree is irrevocable, I will neither eat meat nor wear clothes, you would ac­compt this man rather a mad man, then one in his wits. He that refuseth meat, Gods Ordinance to continue life, is a self-murderer; and he that omitteth duties of Religion out of any pretence of Gods decree, is a soul-murderer; as it is thus in nature, so also is it in grace; as God hath decreed the end, so also hath he decreed the means con­ducing thereunto.

8. You will say, through the suggestion of a selfe-de­ceiving heart, you are unable to perform any good, this is the plea of many, they will say, If I were able, I would [Page 217]pray more; if I were able to remember more, I would hear more; but because of my disability, I am discoura­ged from duty. I know this is my my misery, if I do not read, and hear, and pray; and if I do these duties, this is my further misery, that I sin in the performance of them. This is natures plea, and in answer thereto, consider,

1. That thy impotency doth not not nullify thy obli­gation to a moral law. Though thou art unable to perform duty, that doth not free thee from thy tie to duty; thou art bound to do duty, though thou canst not do it well. If thou hast lost ability to obey, see thou to that; God hath not lost authority to command; natural impotency can give no excuse to wilful neglect.

2. Suppose this be true, that thou art unable to do duty, yet consider that thy ability herein depends upon Gods promise, not upon thy own strength; thou art unable, but God is not unable; thou art under a promise, do thou set upon the performance of duty, and God hath promised his Spirits assistance.

3. Consider that there is lesse evill in the performance of a duty, though thou sinnest in the manner of doing it, then in a total omission; that man sinnes lesse, which prayes, and doth not pray well, then that man which doth not pray at all. Indeed defects in duty they break part of a command; but total neglects, they break the whole command: the duty is essential, but the defect is but acci­dental.

Sermon XXI. At Lawrence Jewry London, Januar. 6. 1650.

I Proceed now to lay down some other pleas which corrupt nature makes, to divert us from duty. I have layed down eight already; the next in or­der is this:

9. From the austerity that men perceive in the duties of Religion, what will the flesh tell a man? If thou devotest thy selfe to holy exercises, Spiritus Calvi­nianus, est spiritus melan­cholicus. thou doest but give thy self to a rigid course of life, and thereby abridge thy selfe of many lawful plea­sures. Calvinisme, say the Papists, makes men melan­choly.—This is a great prejudice to many men, unex­perienced in the way of holinesse; and to this I have three things to answer:

1. There is not so much austerity in the exercises of Re­ligion now under the Gospel, as there was under the Law. The worship under the Law was a very austere wor­ship; they were to sacrifice their [...]ul [...]ocks out of the stall, and their sheep out of their flocks; and they were to go out of all the regions of Judea, once a year to Jerusalem to worship; and so the Apostle speaks also of circumci­sion, [Page 219] That it was a yoke, which neither our fathers nor we were able to bear. Acts 15.10. But now for the duties under the New Testa­ment, God doth not require you to offer your beasts for a sacrifice, but rather your lusts. He requires not any thing which is laborious and painful; he requires not the circum­cision of your flesh, but the circumcision of your hearts. That man which complaines of the austerity of Gospel-duties, if he were a Jew, he would then complain much more. Gospel-Ordinances they are easie; Christ calls al such as are weary & heavy-laden to come to him, Matth. 11.28,29,30. & they shall find rest; and to take his yoke upon them, and to learne of him; for his yoke is easie, and his burden is light. The invitation, is to imbrace the Christian Religion, in opposition to the Jew­ish religion, which was a heavy yoke: but sayes Christ, Take my yoke, for it is easie; that is, walk in a Christian course, and you shall finde ease and rest to your soules.

2. Thou which art kept off from the exercises of Reli­gion, because thou fearest thereby thou shalt be abridged of thy joyes and delights in the world; consider, that the duties of Religion they will not extirpate, and nullify thy joyes, but only regulate them; not remove, but raise your delights. Religion, it is not a mattock to digge up your joyes by the roots, but a pruning-hook to pare and cut off your luxurious branches.

3. Know that there are none that have more ground of joy, then those who are most consciencious and careful in the performance of the duties of Religion. Rom. 15.13. There is joy and peace to be had in believing, as the Apostle tells you; there is none before, nor none without believing; and as the Apostle Peter tells you, Believing ye rejoyce, with joy un­speakable, and full of glory. 1 Pet. 1.8. It is not spoken of the joy which shall be in heaven, but of the joy which believers have in this world; love to Jesus Christ, and believing in Jesus Christ, it fills the soul with joy and glory in this life. You may tell all the dimensions of an outward joy; but the joy of a believer, it is a joy unspeakable, and a joy full of glory.

[Page 220]10. Another plea of corrupt nature is this, that you have done enough already, that you have spent so many yeares in a course of Religion; so many yeares you have been a professor, and what need you more? Thus Jehu he thought he had done enough in destroying Baal, and therefore he needed not to put down the Calves. This is a pleawhich many times takes off the heart from fur­ther progresse; and I have three things to speak to it.—

1. The people of God in former ages, they never used to make this a plea; nay, they have been of a quite con­trary temper. Phil. 3.13,14. Paul tells you that He forgot those things which were behinde, and reaching forth to those things which are before, I presse toward the mark; that is, I forget all my part past duties and performances; I will not rest contented in them, but I will presse forward. If I have done much good, I will do more good; oh therefore be thou as abundant in duty for time to come, as if thou hadst never been imployed in duty for time past.

2. The Scripture doth make your abounding in duty in former time, to be an argument why you should abound more in after time; hast thou prayed and heard much formerly? hear more hereafter; this the Apostle makes an argument unto the Corinthians, 2 Cor. 8 7. that as they had abounded in faith, and utterance, and knowledge, and in all diligence and love; so also, they should abound in a charita­ble contribution to the poor Saints that were at Jerusalem; and sayes he, as you have abounded, so abound in this grace also. Phil. ver. 8,9. And as Paul to Philemon, in that Epistle sayes he, Shew mercy to Onesimus; why? for thou hast shewed mercy; thou hast refreshed the bowels of the Saints, re­fresh this also: so that if you have been much in duty, it is an argument that you should be more therein for time to come.

3. You which plead you have been much in duty for time past, and are negligent in that which at present you ought to do; you would not reason thus in things of this life; where is the man that will say thus? I have gotten so [Page 221]much money this last year, that I will get none this; thus you see the unreasonablenesse of this plea. Men think they can never enough abound in temporals, but any measure of spirituals will serve the turn, and satisfy them.

11. Another plea of corrupt nature is this. The flesh will tell you, you have not been so much in sin, and there­fore you need not be so much in duty; we are not men who break out into notorious evils.—This is a cunning de­ceit of the corruption of mens hearts, and therefore I shall speak the more to this plea; and there are five parti­culars, which I shall lay down by way of answer:

1. This plea savours of pride, sloth, and ignorance: of pride, as if muchnesse of duty could expiate the sinful­nesse of sinne: it savours of much idlenesse, when the heart will take hold on such poor shifts and excuses to take you off from, or make you neglective in the performance of religious duties; and then it savours of much ignorance, as if a man could be much in duty, that is much in sin; the more thou art in sin, the lesse thou art in duty; and if thy duties do not abate thy sins, thy sinnes will abate thy duties.

2. Consider that the Angels and Saints in heaven, they are not at all guilty of sin, yet they are much in duty; al­wayes in duty, though never in sinne: ever singing praises and hallelujahs to God, but never sin; and our duty is to do the will of God, as it is done in heaven; that is, con­stantly, and cheerfully.

3. Consider, though thou hadst lesse sin then thou hast, yet thou hast more guilt which cleaves to little sins, then all thy duties can expiate or take away; that man will deceive himselfe, who thinks to set his duty over against his sin by way of expiation, because there guilt and sin cleaves to our duties.

4. This which thou makest to be a plea, why thou shouldest not be much in duty, if it be well weighed, will rather prove an argument why thou shouldest be much in duty: As thus, if thou art not much in sinne, thou hast [Page 222]the more cause to be much in duty, and to praise God that he hath kept thee from those sins which other men have fallen into; thou hast cause to be much in prayer to God for preventing grace, that thou mayest not fall into sinne for the time to come.

5. Consider, that those men who have been least in sin, the Scripture tells us they have been most in duty. Zacha­rias, Luke 1. it is said of him, that he walked in all the Command­ments of God blameless, and yet the Scripture commends him in this, that he was often in the Temple. And Cor­nelius, Acts 10.2. the Scripture reports him to be a devout man, and one that feared God, with all his house, who gave much almes to the poor, and prayed to God alway; though he was a devout and holy man, yet he prayed to God alwayes; he was much in duty, though he was not much in sin. So it is said of Anna, Luke 2.37. [...]. And of the Primitive Church, that they continued in the doctrine of the Apostles, &c. [...], &c.

12. The flesh will tell you, that they who have for­merly been much in duty, they have now cast off duty; and you will say, Why may not I do so too? I see those men that formerly were desirous to hear Sermons, they now hear not; those who prayed much and often formerly, now never pray; those that formerly were much in duty, have now cast off duty; this is a plea which mans naughty heart takes notice of; and to it I have three things to say:

1. It is true, the more is the pity, that many who have formerly much used duty, have now cast off duty; and yet though this be true, do you take heed that you fall not into the same sin & same condemnation. The Scripture layes a great blame and blemish upon such; there are two Texts to this purpose; the one is, in Hos. 4.10. where the Lord com­plains, Hos. 4.10. that they had left off to take heed unto him; they did once seek after God, and did take heed unto his wayes, but now they had left it off. Another passage to this purpose also you have of the Psalmist, They have left off to be wise, (sayes he) and to do good; Psal. 26.3. they did formerly do much good, [Page 223]but now they have left it off; the Scripture brands such men as these for wicked Apostates.

2. Consider, that you would account this a vain plea in other things; you that account this rational in spiri­tual things, you judge irrational in worldly things. If a man should tell you that other men had left off tra­ding, and turned bankrupts, and therefore why should not you do so too? you would account it very irrational, and say, Though other men have played the fooles, and run themselves out of their estates, yet that is no warrant for you to do so.

3. Know, that those who have been much in duty, and have now cast it off, if they belong unto God, he will bring them home by weeping crosse; God will make them see their folly, to their shame. An example hereof you have in the second of Hos. ver. 7. Hosea 2.7. The Church did there apo­statize from God; but, sayes she, I will return to my first husband, for then was it better with me, then now; then when I served my God, and walked in his wayes, which now I have gone astray from, therefore will I return. This will be the language of all those who have cast off duty, if they belong unto God.

13. This is the plea of some, that they abstain from the do­ing of duty, because they would avoid more evill thereby, and this is a cunning insinuation of the flesh; and thus as on the one hand men are deceived by their corrupt hearts, to commit sin, that good may come thereon: so on the other hand, Sunt quidam homines, qui cùm audierint, quòd humiles esse debent, ni­hil volunt di­scere, putantes si aliquid didi­cerunt, se su­perbos fore. August. in Psal. 130. their hearts would perswade them to omit duty, that evill might not come thereon; both the deceits are the delusions of corrupt nature, and this Papists are guilty of; for they under a pretence that the common people should not run into error, detain the reading of the Bible from them. And to this purpose Austin mentions some that would not hear the Word, nor get knowledge, upon this pretence, that some men have grown proud of their parts and knowledge: to this deceit I shall say three things:

[Page 224]1. It is a good rule of the Schoolmen, that you must not neglect that which is good in it selfe, and necessary to avoid a sin, which may be by accident a sin; for otherwise you should never perform duty. If a man will avoid hear­ing lest he should be distracted therein, and praying lest he should have wandring thoughts; by this reason a man should never perform duty. Now to hear and to pray, it is good in it selfe; but that thou art distracted in hearing, or thy minde wandring in praying, this is an accident, and therefore thou must not upon a pretence of being guilty of lesse evill, leave undone those duties, which in them­selves are good.

2. Those men which make this a plea, they will not performe duty, because they sin in duty; upon the same reason they may as well say, they will not follow their callings in the world, because they sin in them; and there­fore this plea, though it be a plausible one, and doubting Christians are many times intangled therewith, yet by this plea you will not onely be taken off from religious, but civil duties also.

3. Consider, that the avoiding of evil upon this pretence, you do thereby run into a greater evill; and the reason is, because wilful neglects, and total omissions, are greater then spiritual defects in the manner of religious perform­ances; it is a lesser sin to be distracted in prayer, then not to pray at all. This plea therefore is but a lazy plea of corrupt nature, to make us neglect religious per­formances.

14. Another plea is a pretence of disability to perform as we ought. The flesh will tell you, if thou wert able to per­form duty better, thou shouldest be incouraged to do it often; but alas, thou art not able to perform duty; when thou comest to hear, thou wantest faith to believe the word, and memory to treasure it up. When tho [...] comest to pray, thou wantest a composed minde, and thou wantest apt expressions; and hence the flesh pleades, that disability to duty should take a man off from duty. This plea [Page 225]prevailes with many Christians troubled in conscience; and in answer thereto consider,

1. That many Christians which pretend disability, it may be the reason is not disability, but rather enmity against duty, which is the cause of their neglect. Nolle in causa est, cùm non posse praeten­ditur, Sen. Epist. 116. Seneca hath a passage to this purpose in one of his Epistles, Men, sayes he, pretend that they are not able to do good, but the true cause is, they are not willing; not a disability in the nature, but an enmity in the heart, which is the cause. It is worth your noting, that where the Apostle menti­ons a disability to duty, he there mentions also the enmi­ty of a natural mans heart against duty. The carnal minde, Rom. 8.7. sayes he, is enmity against God, for it is not subject to the law of God, nor indeed can be. So that those who plead a disability, they have cause to look to their hearts, whether their neglect of duty doth not rather proceed from a dis­like in judgement, rather then a disability in affection.

2. Christians are apt to make disability a plea to neg­lect duty, when indeed it is rather the danger that doth attend duty, that keeps them off, then disability. You have a notable instance of this in Moses, a good man, you have the story at large in the fourth of Exodus. God com­mands Moses that he should go into Egypt, Exod. 4.10,13,19. and there to take the care and charge of his people; but what sayes Mo­ses? Oh, sayes he, Wilt thou send me to conduct this people? alas, I am not able; I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue; this was a plausible pretence; and therefore in the thirteenth verse sayes he, Lord, I pray, send by the hand of him whom thou wilt send. But now was Moses disability the real cause wherefore he would not go? why, no; & therefore in the nineteenth verse you have there the true reason dis­covered; Return, saith the Lord, into Egypt, for all the men are dead which sought thy life. There the Lord hints the cause; Moses had formerly killed an Egyptian, and there was great search made after him. And when God bid Moses go again into Egypt, he was afraid; Moses doth not tell God [Page 226]so, but pretends disability; then the Lord told him shat the men were dead which sought his life; and then the Text saith, that Moses took his wife and his children, and went down into Egypt.

15. Another plea is succeslessenesse in duty; the flesh will suggest thus unto thee, What needest thou continue in a godly course of life? thou hast made many a pray­er, and heard many a Sermon, and yet thou art never the better. To this I answer,

1. That thou owest duty to God as thou art his creature, though he should never give thee successe in his service.

2. Duty it selfe is successe; the very performance is a recompence: if God should never bring thee to heaven, thou hast in part a recompence, that God suffers thee to perform duty to him here: You have your fruit unto ho­liness, Rom. 6.20. as the Apostle tells you, and in the end you shall have everlasting life; holinesse and duty, they are the re­ward of duty

3. Consider, that there is a two-fold successe attend­ant on duty. First, a real successe.—Secondly, a sensi­ble successe. Sometimes the successe is sensible, and a mans affections are raised, and his lusts subdued; but though successe may not alwayes be sensible, yet it is al­wayes reall: a godly man gets real good by all the duties he performes. Ephes. 6.8. Whatsoever good any man doth, the same he shall receive, whether he be bond or free. No man shall open the dores of Gods house in vain. Wicked Ahab that did God but temporal service, God requited him with a temporal reward; 1 Kings 21.29. there is alwayes a real successe, which goes along with the performance of our duty. And thus I have layed down the stratagems and deceits of the flesh, whereby it labours to divert men from duty, and have gi­ven you answers to them all, that you might not be decei­ved by the sly subtility thereof.

Ʋse. 1 The Use shall be unto those men whose consciences tell them, they have been deceived by some of these pleas of [Page 227]corrupt nature, so as to omit good duties. Before such I would lay these five considerations:

1. That a man may go to hell for the omissions of good duties, as well as for the commissions of sin. Natural conscience will tel a man that gross sinners shall not inherit the Kingdom of heaven; but Scripture will tell you also, that men shall go to hell for the omissions of good. It is ob­servable in the sentence which shall be pronounced at the last day by the Judge of all the world, that the form of it runnes, not so much for commissions, as for omissions, Matth. 25.41. that men shall be sentenced for. Depart from me ye cursed, sayes Christ: for I was an hungred, and ye gave me no meat; I was was thirsty, and ye gave me no drink; a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Bonum est non fecisse malum, malum est non fecisse bonum. Meerly for omissions is the sentence pronounced against them; it may be thou doest not die a drunkard, an adulterer, a swearer, or a de­ceiver, but doest thou die a man neglective of good duties? I tell thee, the indictment will be found against thee. Matth. 25.30. It is likewise observed of the man that had but one talent, Christ commanded that he should be cast into utter darkness; what was the cause? he did not imbezzel his Masters talent, but because he did not improve it, therefore did the sen­tence passe against him; and therefore remember you that are omitters of good duty, not for the imbezzelling, or ill use of your time, Matth. 3.10. but for the not improving of it you may go to hell. The tree is threatened to be cut down, not because it brought forth bad fruit, but because it did not bring forth good fruit.

2. Consider, that the Scripture layes a brand of infamy upon those who do constantly neglect the duties of Reli­gion; they have left off to be wise, and to do good, Psal. 6.3. Hosea 4.20. saith the Psalmist; and they have left off to take heed unto the Lord, saith the Prophet Hosea. But above all, consider that hea­vy imprecation of the Prophet Jeremiah, Poure out thy fury, saith he, upon the Heathen that know thee not, and upon the families that call not upon thy Name. Jer. 10.5 And to this pur­pose, [Page 228]that concerning the Ammonites and the Moabites is very remarkable, Deut. 23.3,4. in Deut. 23.3,4. where because of an omission, because they met not the Israelites, and helped them not with bread and water in the way, when they came out of Egypt, they were excommunicated (as I may say) from the Tabernacle of Gods worship, even to the tenth ge­neration.

3. Consider, that omissions of duty, they do unfit men for duty when they should begin it, and set upon it. Keys that are used, keep clean; but if they are thrown by, how soon do they rust? so it is with thy heart, thou wilt gather rust, if thou throwest thy duties aside. Fire, it is not only put out by water, Prov. 26.20. but by the withdrawing of fuel; Where no wood is, the fire goeth out: and therefore remember that if you do not adde fuel to your duty, the heat of your affection will quickly go out. The longer we disuse uny duty, the lesse able are we to do it; as a Scholar, if he dis­use his study, he will be the more unfit for that exercise.

4. God is more displeased with sinful, and toral omissi­ons of good, then he is with many commissions of evill. It is worth your noting, that passage concerning Moses, in Exod. Exod. 4.24. 4.24. God was more angry with Moses there for a sin of omission, then for any sin of commission which he had committed all his life. It is said, The Lord met him in his Inne, and had like to have killed him; what was the matter? why, it was onely this, that he omitted the cir­cumcision of his childe, when he was eight dayes old; this did so provoke God, that he sought to kill Moses, and yet Moses might have had more plausible pretences for his omission, then we can have for many of the duties which we neglect. I mention this to shew you the danger of the sin of omission.

5. And lastly, consider this, that you will not admit of this plea in other things; should your servants deal with you thus, when you bid them go about such and such a busi­nesse, and command them to perform such a service, if they are negligent; and when you shall call them to an [Page 229]accompt, will you admit of their excuse, when they shall tell you that they do not steal your wares out of your shops, nor your money out of your Cubboards; we do not do you any injury; will you suffer these excuses? why, no certainly: Let me tell you, you are all servants to the God of heaven, he is your Master; and though you can thus plead, Lord, I am not a grosse sinner, I have not disho­noured thy Name as others have done, and I am no blas­phemer of thy Name; yet God will reckon with you, be­cause you call not upon his Name; therefore take heed of omissions of good duties, and of all those secret insinuati­ons of the flesh, which lead into this sinne, and make ex­cuses for it.

Sermon XXII. At Lawrence Jewry London, Januar. 26. 1650.

HAving formerly shewed by what meanes and ways the flesh labours to divert men from duty; I come now to shew you al­so how it labours to interrupt men in duty; and this is a very practical point, and there are many cases of conscience, which are incident, and may pertinent­ly fall in in the handling of this particular. But before I come to give you the Queries I intend to handle, I shall premise these ten Conclusions, or Positions about the flesh, its disturbing good men in good duties.

1. The first is this, that the corruption of the flesh it is more prevalent with good men to disturb them in, then to divert them from holy duties. Indeed with men unrege­nerate corrupt nature prevailes more to divert them from duty; but it is contrary with the regenerate. Godly men are not so subject to have diversions from, as disturbances in holy performances; neglects of duty they fall under the cognizance of a natural conscience, and therefore good men are not so often overcome in that way; but as for disturbances in duty, they are not taken notice of by a na­tural conscience.

[Page 231]2. A godly man is more interrupted in duty by his own beart, then he is either by the devill, or the world, or any thing else beside. We many times blame our callings, and the devil, that he is busie with us; when we have more cause to blame our own naughty hearts. As it is the proper­ty of good men when they sin to blame their corrupt na­tures, and not the devill, for so did David: 2 Sam. 24.10. So on the con­trary, when good men are interrupted in duty, they do not blame the devil or the world so much as their own hearts. As the Apostle Pavl sayes of himselfe, Rom. 7.18. To will is present with me, but how to perform that which is good, I finde not; that is, I finde not ability to be intent and serious, in the worship of God; but what doth he blame, Rom. 7.25. not the devill, or the world, but it is sin which dwelleth in me. And in the 25. verse he sayes, With my minde I serve the law of God, but with the flesh, the law of sin. It is the flesh which carries the force of a law, whereby we sin in the service of God; and therefore, oh man, do not blame the devill, or the world, but thy own heart.

3. Another Position is this, that the corruption of the flesh interrupting of us in duty, it is manifest and violent both in secret, as also in publick duties; thy heart will be violent against thee, when thou art alone, between God and thy own soul, as also when thou art in publick; your own experience will contribute to the truth of this. What roving mindes, and what distracted thoughts are you haunted with in your secret retirements? Yea, also in pub­lick duties, how hard is it to bound the thoughts, and to compose the minde, to lay a restraint upon devotion?

4. That a mans heart, and corrupt nature, is more apt to interrupt him in extraordinary duties, then in common and ordinary duties. A man therefore shall be more haunted with evill thoughts upon a solemn fast-day, then upon an ordinary day: did you ever set your selves upon the solemn duties of examination and meditation? if you did, you have found your hearts have more troubled you in those duties, then in reading, hearing, and praying; [Page 232]and the reason is this, because those duties that are more so­lemn, are most conducible to a Christians growth in grace; and therefore in those duties nature will be most indefati­gable, to disturbe and interrupt you, and the devill will not fail to set thy heart at work to disturb thee in those duties, whereby his Kingdome is battered and assaulted,

5. That the lesse men do prepare their hearts for duty, the more they shall be disturbed by corrupt nature in duty. Greonham in his observations, takes notice of this: What is the reason that Christians can never pray without distra­ctions, nor hear without wandring thoughts? Oh man! (sayes he) take my experience, didst thou prepare more for duty, thou wouldest be lesse distracted in duty. Phy­sick doth the body little good if it be taken on a full sto­mack, and if the body be not prepared; so it is with du­ties and Ordinances, they will do thee little good, unlesse thou doest first prepare thy selfe for them.

Posit. 6 6. That the flesh interrupts us more in those duties which others perform, then in those which we perform our selves. A Preacher when he is preaching a Sermon, he hath lesse wandring thoughts in preaching, then he him­self would have if he were a hearer, and why? but because at such a time his minde is busied in thinking of the mat­ter he hath to deliver to his Auditors. And so for any of you, suppose you were praying in a company, you would be lesse apt to be distracted in that duty, because po­pular applause, a respect to the company among whom you pray, they binde your thoughts, that they runne not astray, lest you should be confused in the duty; whereas if you did joyn in duty, then you would be more carelesse, and distracted; and therefore you whose lot it is never to preach or pray in publick, do you look to your own hearts; for the flesh is more apt to interrupt you in those duties, wherein you joyn with others, th [...]n in those which you your selfe perform.

Posit. 7 7. That in the corruption of the flesh in duties, it may be more violent after a long standing in Religion, then it [Page 233]did appear to be upon your first conversion. At a mans first conversion happily he could pray, and not be distract­ed, but have his love, his joy, and his delight, and all his soul taken up with the service; but in processe of time, and after some continuance in the wayes of Religion, he may begin to grow flat and formal, perfunctory, accusto­mary in all his performances; and this was that which Augustine observed, Many at first conversion, they will pray with much feeling and fervency, but afterwards with coldnesse and deadnesse, losing that vigour and warmth of affection, which they found in themselves at first con­version.

Posit. 8 8. That there is not a duty in all your life-time which you perform unto God, but there is some evill tincture of the flesh cleaves to it; though the duty is good in it self, yet there is some evill in it as it comes from thee. Prayer is good, and hearing is good, but these duties as they passe through the vessel of thy defiled soul, they become defiled; inso much that God might justly charge even upon regenerate men the sins of their holy duties; When I would do good, Rom. 7.15. sayes Paul, evill is present with me. It is true, the natural motions of the flesh may be pared off, but still there is a sinful tin­cture which cleaves to thy duties. It is observable, that the ceremonial law which you read of, in the 28. of Exod. v. 38. Exod. 28.38. where you read that Aaron was to have a plate of pure gold upon his fore-head, when he went into the holy of holiest, that he mighe bear the iniquity of the holy things of the children of Israel. And this notes, sayes a Divine, that Jesus Christ our fore-runner, he is gone into the holy of holiest, and he by his intercession, and sitting at the right hand of his Father, weares that plate of pure gold upon his fore-head, and there beares not onely the iniquity of our lives, but the inquity of our holy things; and if this were not so, and did there not a viciousnesse cleave unto all our holy duties, then we might commend some duties to God with­out the mediation of Jesus Christ; but because there is no duty can be done without a tincture of evill cleaving to it, [Page 234]therefore you cannot stand before God in the best prayer that ever you made, nor in the best service that ever you performed. We have need of a Christ, a Mediatour, not only for our sins, but also for our duties.

Posit. 9 9. That it is the most difficult thing in the world to keep the minde so close to duty, that the flesh shall not interrupt you in its performance. As Eliphaz reasoned with Job, Job. 15.12,13. so may every man with his own heart: Why doth thine heart carry thee away, and what doth thine eyes winke at, that thou turnest thy spirit against God, and lettest such words go out of thy mouth? Thus may every man reason with his own soule, and say, Why doth my heart carry me away, when my spirit would keep close to God? Au­gustine hath an excellent note upon 2 Sam. 7.27. 2 Sam. 7.27. Dixit se inve­nisse cor suum, quasi soleret fu­gere, & ille se­qui quasi fugi­tivum. August. Nihil est cor­de meo fugaci­us. Bernard. Posit, 10. upon Davids words, I have found in my heart to make a prayer unto thee; as if David would intimate, that he often lost his heart in prayer; as if David did many times come to pray, but could not finde his heart. It is the hardest thing in the world, when you come to pray to finde your hearts, and when you have found your hearts, to keep them,

10. That the blood of Jesus Christ wipes off that guilt and filth, that cleaves to your holy duties. God knowes that when you come to worship him, you are men, and not Angels; you are the spirits of good men imperfect, and therefore God doth not expect from you that your service should be perfect, because your state is imperfect; there­fore here is your comfort, that your defects in duty, shall never damne you who are regenerate soules; thou mayest be often hindred in duty, but that interruption shall never damne thee, Jesus Christ wipe off the stain of all thy du­ties. In the ceremonial law you read that the Altar for the burnt-offering, Exod. 27.4,5. it had a grate made for it of net-work of brasse, that the dust and the ashes might fall out, and so be carried away: This is a type of the intercession of Je­sus Christ, that though in your services and sacrifices to God, though you have much affection and zeal, yet also [Page 235]there is much ashes of corruption; and as that grate was made to carry away the ashes, so Jesus Christ he is the Mediatour, which will carry away all your defects in the service of God. And this should incourage the people of God, though you are weak in duty, yet neglect not duty; though you are forgetful in hearing, yet leave not to heare; and though distracted in praying, yet neglect not prayer; because it is the office of Jesus Christ to bear the ini­quity of your holy things. These are those Positions, or Con­clusions, that I desired to premise before I came to handle the Queries. The point that I am to handle is this: That such is the prevalency of corrupt nature even in regenerate men, that it doth oftentimes interrupt them in holy performances.

Doct. In the handling of this point, there are many particulars which I shall go through.

• 1. I shall prove the point that it is so.
• 2. I shall shew you how the flesh doth hinder in duty.
• 3. Wherein the interruption of the flesh doth most appear.

1. For the proof of the point, Rom. 7.18. [...]. Phil. 2.12. [...]. you have not only Pauls testimoy, but his own experience; how to perform the good I would, I finde not how to work it out; that is, to carry on a duty from the beginning to the end, it is the same word in the original, as that in Philip. 2.12. where we are commanded to work out our salvation with feare and trembling. As he complain of himselfe, and as he gives you his experience, so we may conferre all our experiences with his, and say, that how to do that which is good we finde not. As rust cleaves to the iron, so cleaves the flesh to our holy duties. In general, do not our own hearts tell us that there is much of the world in them? and are there not many vain and impertinent thoughts in the duties we perform to God? and that not only in general, but in particular duties? in prayer, how doth the flesh in­terrupt us by vain and impertinent thoughts, and wrong ends? how doth it dead our affections, damp our zeal, and straiten our hearts? in hearing, how doth the flesh cast [Page 236]in prejudices, and misconstructions, infidelity, and forget­fulnesse? In meditation, how doth it make the minde ro­ving and wandring up and down, so that thou canst not bring thy meditations to a perfect issue? In discourse, how doth the flesh mingle censures and vain glory? when thou comest to the Lords Supper, how doth the flesh hinder thee that thou canst not exercise godly sorrow, that thy love is not inflamed, and that thy joy in Christ is not ele­vated? Therefore what cause have to complain, as Au­gustine, when he saw a shepherd tie a stone to the legge of a bird, and the bird assaying to fly upwards, was still pul­led down again by the stone: Just thus, sayes he, is it with my soule; fain would I so are aloft by holy meditation, but there is a stone tied to my legge; a corrupt nature, where­by I am coutinually pulled down.

Quest. The next Question is, how doth the flesh hin­der us in holy performances?

I shall confine my answer to these two particulars; there are these two wayes how the flesh doth hinder us in holy duties.

• 1. By soliciting men to abate, and lessen their duties.
• 2. By injecting, and casting in vain and impertinent thoughts.

Answ. 1. By soliciting men to abate in their duty; if so be nature can prevaile with you to omit duty, or not to be so much in duty as thou hast been heretofore, to pray lesse, and hear lesse; herein is a great policy of thy corrupt heart, to perswade the heart that thou needest not be so zealous, because remisse acts do weaken habits; to pray re­missely, and coldly, will in time bring thee not to pray at all.—Now to those who are thus intangled by the flesh, that they decay in duty; to such I have three things to say.

1. You have not lesse need to pray, nor perform du­ty, then in former time, and therefore why should you les­sen your duties; you have not less temptations from Satan, no lesse corruptions in thy soule, nor fewer spiritual wants, no lesse troubles on the Church; and therefore [Page 237]let not nature prevaile with you to decay in duty.

2. As it is a deceit of the heart in sinne, to bring you from little sinnes to great sinnes: so in grace it is the de­ceit of nature, to bring you from doing little in duty, at last to do nothing at all.

3. Gradual abatements and decayes in duty, may be as dangerous to thy soule, as total omissions; and thou mayest go to hell as well for the one, as for the other; not but that total neglects do more provoke God. Though a man is in more danger of present death, that is sick of a fe­ver, then he that is sick of a lingring consumption; yet the one will kill as surely as the other. Men that cast off Religion, they die by a burning fever, but thou which de­cayest in Religion, thou mayest die of a lingring consum­ption; thou mayest consume and consume, untill thou comest to a meer skeleton in Religion, and to have no verdure, nor vigour in thy spirit, in the exercises of holinesse.

Answ. 2. And chiefly, the flesh interrupts in duty, by injecting and casting in vain thoughts, and impertinent, when thou art about duty. Now those thoughts which the flesh casts in, they are of two sorts: either such which for the matter of them are lawful, or else, which are for their matter unlawful.

1. Levit. 28.12. compared with Prov. 26.1. Though it be not cogitatio mali, yet it is cogitatio mala. The flesh will cast in thoughts which are for their matter lawful, but onely unseasonable; And I may say of these as the Scripture speaks of rain; rain in season is a blessing; but rain in harvest is a curse; so good thoughts in their season are blessed, but a good thought coming into your minde, to divert, or di­stract you in a good work you are about, that thought is sinful; when you are hearing a Sermon, then to be think­ing of prayer; and when you are at prayer, then to be thinking of hearing; these thoughts are unseasonable, and and therefore sinful. As in Printing, though the letters be never so fair, yet if they are misplaced, they would make non-sense. As that motion, Luke 12.13. was lawful: [Page 238] Master, command my brother to divide the inheritance; but yet it was not seasonable, because it was propounded while Christ was preaching.

2. Sometimes again, the flesh will inject thoughts which are for their matter sinful; and thus the Prophet complaineth of the Israelites: They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they shew much love, but their heart goeth after their covetousnesse; Ezek. 33.31. even in their duties they had sinful thoughts how to accomplish their covetous desires.

Quere. 3 3. The third Querie is to shew, wherein the prevalen­cy of the flesh to interrupt us in holy duties, doth appear?

I shall answer this querie by these two particulars.

• 1. That the flesh labours to interrupt men in the manner, how they do duty.
• 2. In their ends, why they perform duty. These are the two chief attempts of the flesh in this par­ticular,

1. The flesh interrupts a man chiefly in the manner how he performes duty; and there are these several wayes whereby the flesh hinders a man in the manner of his duty.

1. The flesh makes a man perform duty weariedly, without alacrity; Eccles. 12.12. that as Solomon sayes, Much study it is a weariness to the flesh; and if much study, why, then religious exercises: when the minde is taken up with them, the devill and a mans own nature are ready to divert and interrupt them, especially a mans nature is apt to be wearied: and hence it is that you have such pressing perswasions, that you would not be weary of well-doing, Gal. 6.9. 2 Thes. 3.13. & what is the reason here­of, but because of the corruption of a mans heart, which is apt to make him to be tired in holy exercises? Mal. 1.13. Things that act naturally, act unweariedly; and therefore the Sunne is not weary of shining, nor the fire weary of burning, nei­ther the Sea of ebbing and flowing, because these are natu­ral motions. It is natural to a man to commit sinne, and therefore the Scripture sayes, that men are not weary of [Page 239]committing iniquity; but to do that which is holy, and to act grace in any duty, it is not onely above, but against nature. Hence in Scripture hell it is compared to a pit, and heaven to a hill; now it is an easie matter for a childe that can but go, to tumble into a pit, but it is a hard matter to climbe up a hill; you may easily fall into the bottomless pis, but the way to heaven it is a way up the hill, and hard to get up; and therefore, in the second of Isaiah, The mountain of the Lord is said to be established on the top of the mountaines, and exalted above the hills; and this is, because duties they are against nature, 'tis a going against winde and tide.

I remember a Divine he doth illustrate the corruption of a mans heart disturbing in duty, by a comparison of a birds being in an egge; while it is in the shell it cannot stirre, but that bird assoon as ever it is hatcht, and the shell broken, then it is of a lively motion: thus a man in duty, whilest he is pestered with flesh and blood, he is like a bird in the shell, that cannot stir; but let once the shell be broken; let corruption of nature be subdued, and let grace get the upper hand, and then he is as a bird out of the shell, that can move and act vigorously, and lively in holy duties.

The Prophet Zechariah speaks of those that had wings, and the winde in their wings, Zech. 5.9. to note the swiftnesse (as Expositors render the sense of that place) and speed that those reformers made; but we in our way to heaven, have neither wings nor winde, naturally going against winde and tide, and are glad to run continually, Heb. 12.1. which is apt to make us weary, especially when it is up the hill. Herein the corruption of your hearts appeares, to make you per­form duty weariedly. It is as a clogge to hinder us, and therefore the Apostle commands us to lay aside every weight, and every sinne that doth so easily beset us. Heb. 12.1. Corrupt nature it is a weight, and you know if a man run a race with a weight upon him, he will soon be tired out.

2. Corrupt nature makes you perform duty wandring­ly; that as in the Sea one wave followes another, and as [Page 240]in the aire the clouds follow the rain: so in the heart, one impertinent thought followes another; the corruption of a mans heart makes him vain in his thoughts. Whilest thou art, O man, in Gods house, the devill is in thy heart as in his work-house, forming and framing many contemplative vain thoughts in thy minde, whereby thou art carried away from God. You have a notable passage to this purpose, if you compare two Scriptures together, and they are both the words of Solomon: In Eccles. 2.14. you read, that a wise mans eyes are said to be in his head, Eccles 2.14. compared with Prov. 17.24. but a fool walk­eth in darkness; Now if you look to the natural situation of the eye, is it scated in the head, as of a wise man, so also of a foole; what then is Solomons meaning, when he saith, that the eyes of a wise man are in his head? his meaning is, that a wise mans eyes they are fixed and not wandring; but what is the fooles eye? Solomon tells you in Prov. 17.24. that the eyes of a foole are in the ends of the earth; that is, he hath a wandring heart, and is no wayes intent in the worship of God. Prov. 4.25. Let thine eyes look right on, and let thy eye-lids look streight before thee. This is Solomons advice; the meaning is, that the thoughts of thy heart should ne­ver turn aside, neither to the right hand, nor unto the left; but this is the misery of a godly man, that the flesh makes him perform duty wandringly; as Augustine complaines, My hearr is gone from me, and I cannot catch it; and if I do eatch it, I cannot keep it. You know what a slippery thing an Eele is, the harder you graspe it, the more apt it is to slip out of your hands; so it is with thy heart, thou mayest labour to hold thy heart fast, but thy slippery heart breaks away from thee, do what thou canst; and whence comes this, but by reason of the pravity of thy nature?

3. The flesh makes thee perform duty confiding in du­ty, so to perform duty as to rest in duty and if the de­vil cannot disturb you by injecting wandring thoughts, he will labour to disturb you by casting in vain tonfiding thoughts; this is an evill which you are to watch against. We are they (sayes the Apostle, speaking to the Philippi­ans) [Page 241] who worship God in the spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh; Phil. 3.3. that is, we do not de­pend upon our performances. Trust not in lying words, sayes the Prophet, ye who say, The Temple of the Lord, the Temple of the Lord; This was the devils policy, Jer. 7.4. if he could not make them slight the Temple, he would endea­vour to carry them to the other extreame, to rely upon the Temple, and the worship there, and therefore the Lord calls them lying words. Thus it was with the children of Israel. 1 Sam. 4.2. The story mentions a battel fought by the Phili­stines against Israel, wherein there fell of Israel 4000 men, and when they had received this great losse, the residue went to inquire the reason of this hand of God against them, and they concluded that it was because the Ark of God was not among them; well, say they, Let us fetch the Ark of the Covenant of God from Shiloh, that when it com­eth, it may save us out of our enemies hands: they do so; but when they had got the ark among them, 1 Sam. 4.10. the story tells us, that in a second battel, they lost 30000. men. 1 Sam. 4.10. Now what was the reason why they had worse successe when they had the Ark among them, then they had before; the rea­son was, because they depended upon the Ark, that out­ward badge and testimony of Gods presence, and there­fore God would punish their carnal confidence; this be­ing the policy of the devill, if he cannot distract you in duty, yet he will labour to make you rely upon it.

Sermon XXIII. At Lawrence Jewry London, Februar. 2. 1650.

IN the last Sermon I shewed you three wayes, by which the devill and your own hearts, laboured to distract and hinder you in duty. I proceed now to adde some more, and the fourth in order is this.

4. The flesh will labour to make you perform duties distrustfully. Faith it is that shield by which we resist the devil; Eph. 6.16. and the Scripture presseth us, Above all things to take to us the shield of faith, that we might be able to quench the fiery darts of the devill. Corrupt nature labours above all things to weaken your faith: Luke 24.25. O fooles, and slow of heart to believe! says our Saviour. Christ he layes the blame upon your hearts, this being the work of the flesh to make you slow of heart to believe, and rely upon Jesus Christ. Heb. 11.6. He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him; without faith you cannot perform ally acceptable du­ty to God, and therefore also this is a main designe of the devill, to rob you of your faith. Christ he tells Peter, that Satan had desired to winnow him as wheat; Luke. 22.31,32. but sayes he, [Page 243] I have prayed for thee, that thy faith faile not. Satan singled out Peters faith above all his other graces, and therefore the care of Christ was most seen in the preservation of Peters faith from failing; and as this is the work of the devill, so also is it of our own hearts, to rob us of our faith; but Christ hath prayed for us, and true faith shall never faile.

5. Another designe of the flesh is, to make thee per­form duty constrainedly, and not voluntarily; the flesh puts a man into that posture, that he is rather carried then led to duty; Nil nisi jussus agit. he is driven to duty as a childe to School, or as a Bear to the stake, with much regret; whereas he goes from a duty, as a bird from the snare, with much delight.

6. The flesh it will labour to make you perform duty uncomfortably, without delight of heart. And this is the great policy of the flesh; though it cannot make you disuse duty, yet it will make you, that you shall never have delight in the use of them. Thus I have shewed what those interruptions of the flesh are, in regard of the manner of our duties.

2. The interruptions of the flesh in duty, they are not onely seen in the manner how you do duty, but also in the end why you do duty. And herein I shall shew you how the flesh casts in sinister aimes and ends, when you do duty; if it cannot interrupt you in the manner, it will in the end. I shall give a short survey how the flesh interrupts men in doing duty, in reference to their ends. And there are seven sinister ends that the flesh casts in when you are about duty.

1. The flesh will cast in this sinfull end, to make you perform good duties rather for vain glory, then for Gods glory. It is observable, what you read in Gal. 5. The Apostle concludes that Chapter with this exhortation, Be not desirous of vain glory; after he had been shew­ing them what were the fruits of the Spirit, and had ex­horted them to walk in the Spirit; he gives in this counsel, [Page 244]that they should not be desirous of vain glory, intimating that there is a pronenesse in mans nature, to make him vain-glorious in the doing of good. Hence the Apo­stle James hath an expression; Jam. 4.5. sayes he, Do ye think that the Scripture saith in vain, The spirit that dwelleth in us, lust­eth to envy; envy it is a fruit of vain glory, a desire to have another mans abilities eclipsed, that so our candle may shine brighter, Phil. 1.15. and hence some among the Philippi­ans, are said to preach Christ out of envy; that is, they would discover their parts, to gain applause, that they might carry away the bell from Paul; it was their vain glory which made them seek to out-vie Paul: not that they aimed at Christs glory, but their own seeking, not the things of Christ, but their own things.

2. Another sinister end of the flesh will be this, to make you do duty, more for outward and secular advan­tage, then for any inward and saving benefit; and thus the Lord complaines of his people, Hosea 7.14. That they assembled themselves for corn and for wine; they did not cry for grace, but for corne and wine, their doing duty was for their secular advantage. And so the Lord by the same Pro­phet speaks concerning Ephraim, and sayes he, Ephraim is a beifer that is taught, and loveth to tread out the corne: Ephraim loved duties, Chap. 10. v. 11. but such, which would bring in profit and advantage. The flesh in duty never looks for spiritual benefit, nor labours in duty and communion with Christ, to get mortification for corruption, and ex­citation of holy affections, with a furtherance in a way of grace, and holy experience.

3. The flesh will put men upon duty, rather to pacify, then purify conscience; just as a thief will give meat to a dog, but it is to still the dogs barking, that those which are in the house may not be awakened: Just thus will men do with their consciences; they will perform duty, because their consciences are like barking dogs, checking and accu­sing them, and therefore they will perform duty, that they may still the noyse of conscience, Jonah 1.5. which otherwise will flie [Page 245]in their faces; as the mariners in Jonah prayed, but it was onely because danger of death awakened their natural conciences.

4. The flesh will put men upon duty, rather out of a fear of the threatenings for neglect of duty, then out of love to the command which injoynes duty. The flesh ne­ver cares for the commands of God; all it feares, is the terrifying threatenings of Gods law. Were the Scripture all promises and precepts, a wicked man would be idle, and yet presume; but because there are threatenings mixt with these, therefore wicked men set upon duty, Prov. 13.13. For nidine poenae. and holy exercises. It is said of a righteous man, that he feares the command, but a wicked man never feares the precept: he may fear the threatening and the punishment, but a god­ly man dares not neglect duty, because of the command of God.

5. The flesh will put upon the performance of duty, ra­ther out of the hope of the eternal reward of duty, Mercedis amor, vel amor merce­narius. then out of any inward and spiritual excellency, that the soule sees in them. Now though God may allow us a love of the reward, yet he doth not allow of a mercenary love.

6. Corrupt nature will put men upon duty, to remove outward judgements, rather then inward judgements; judgements upon the body, rather then those on the soule. Thus the Heathen mariners cried unto their gods when they were in a tempest, and like to lose their lives, Jonah 1.5. that they might have the storm abated, and get safe to land; every man falls to prayer: now this is but a servile, fleshly end of duty, for a man to be put upon it rather to avoid bodily, then soul-judgements; and thus it was with the Egyptians, when the Lord slew their first-born, then it is said, Exod. 12.32,33. that Pharaoh and the Egyptians cried unto the Israel­ites, Rise up and be gone, you and your flocks and your heards, and go and serve the Lord your God; and they were urgent with them, for they said, We are all dead men. Pharaoh would not let them go before; but when their going out would conduce to their safety, then he bids them be gone; this [Page 246]is the nature of all men, naturally to set on duty rather to avoid bodily afflictions, then inward judgements. To this purpose the Prophet Jeremiah speaks, Jer. 22.23. O inhabitant of Le­banon, that makest thy nest in the Cedars, how gracious shalt thou be, when pangs come upon thee, the pain as of a woman in travel? Outward not inward judgements, put wicked men upon the performance of duty.

7. The flesh will put men upon performance of duty, that they may sinne with more freedome, and lesse suspi­tion; This the Apostle was driven to vindicate himselfe from, 1 Thes. 2.3,5. [...] Prov. 7.14. that he did not preach the Gospel, to be a cloake unto sin. This is natural to men, as the Harlot would co­ver over her wickednesse with her peace-offerings; so ma­ny wicked men they will cover over the [...]r sin with the garb of godliness; & thus our Saviour condemns the Scribes and Pharisees, Mat. 23.14. who devoured widows houses, & for a pretence made long prayers. They did not offend in the thing, nor in the manner of their prayers, for long prayer is not a sin, but in the end of their prayers; they made long prayers, that they might devour widows houses; they took upon them the profession of Religion, that they might be esteemed just and righteous people, and fit to be intrusted, and so they might get widowes estates, and widowes money into their hands, and thereby deceive them; for this I conceive is the particular scope of that place. And thus I have finished the doctrinal part of this point.

The Use I shall make of this point, shall be; First, by way of Instruction. Secondly, by way of Comfort. And first, there are seven practical inferences, that I shall draw from this general head, by way of Information of the flesh, its hindering of regenerate men in doing duty.

1. From hence see the great misery of unregenerate men; if the flesh disables the godly in doing duty, that have grace how doth the flesh disable wicked men that have no grace at all; Eph. 2.1. men that remain in a natural estate, they are in a dead condition, Rom. 5.6. and dead men, they cannot act; men in a natural estate, they have no strength, as the Apo­stle [Page 247]speaks; he compares a man unto one that is fallen into mud and dirt, that hath no power to help himselfe: Homo lapsus super acervum lapidum & in luto. Beruard. 1 Cor. 15.43. [...]. or a metaphor taken from a dead corps, which is utterly unable to help it selfe or move it selfe; and therefore the Apostles word is, [...], a body dead, weak, i.e. helplesse.

The Scripture sets out a natural man four wayes.

1. As one that hath lost his strength; thou canst not do any good action. The imagination of mans heart is evill, and onely evill, and that continually; mans heart it is evill, Gen 6.5. there is no good in it; and it is evill, that is, it is all evill; and then it is evill, that is, it is aiwayes, and that continu­ally evill; this is mans natural estate: The carnall minde it is not subject to the Law of God, neither indeed can be; Rom. 8.7. there is the feeblenesse of mans nature.

2. Thou art without strength to have any good motion; not onely to have good actions, but good thoughts; and this the Apostle Paul asserts, but good thoughts; and 2 Cor. 3.5. We are not sufficient of our selves to think any thing as of our selves, but our suffici­ency is of God.

3. A natural man is not able to speak one good word; he can neither do good, nor think good, nor speak good. Christ reproving the Pharisees, sayes unto them, Mat. 12.34. O gene­ration of vipers, how can ye being evill, speak good? for out of the abundance of the heart, the mouth speaketh.

4. A natural man he cannot savingly understand good; He receiveth not the things of the Spirit of God, for they are foolish [...]esse unto him, neither can he know them, because they are spiritually discerned. 1 Cor. 2.14. If a godly man be disabled in the performance of good duties, then much more an un­regenerate man.

Object. But you will say, Do not wicked men hear, and pray, and give almes, and do many other duties, and are not these good actions? therefore, how is a man dis­abled from doing good?

I answer, that good works may be considered two wayes, either formally, or materially; now indeed a [Page 248]wicked man, he may do that which is materially good; and so hearing, and praying, and giving of almes, the matter of these duties is good; he may do external good duties: but to do good formally, with all those requisites, and concurrent circumstances required in a good work, so no wicked man in this world is able to do good.

There are many concurring circumstances to a good action.

1. The person must be in Christ, which doth the action. The same action which a wicked man doing shall go to hell for, the same action a godly man performing, in the doing thereof, shall go to heaven; so that the person must be interessed in Christ who doth good: we must acknowledge every good thing which is in us in Jesus Christ, Philem. 6. Joh. 15.5. [...]. Non dicit nil difficile potest, sed nihil; nec dicit nil potest perficere, sed nil potest facere. August. as the Apostle speaks; so that the person must be in Christ; and therefore, though wicked men may do that which is morally good, yet they can never do any action which is theologically good.

Object. 2. But if wicked men cannot do good works, but if when they do them, they sin in doing of them, then to what end should a wicked man do any good duty? he sins if he doth not pray, and he sins if he doth pray; therefore to what purpose is it for him to do any of these duties?

Sol. For answer, I confesse that this is an objection very suitable to flesh and blood; Job 9.29. and Job he makes it in the person of a wicked man: If I be wicked (sayes he,) why then labour I in vain? as if he should say, if when I pray, and when I hear, I sin, then why do I labour in vain? this was an objection boyling in Job's brest.—But to answer the Question:

1. Though a wicked man doth sin in duty, yet he must do duty; he is bound to duty, though not to sinne in that dury; that which is good in it selfe, is not to be forborn, though an accidental evil follow; It is good in it selfe, that a man should hear, and pray, and do other duties, but it is onely casual that a man sins in these; if this should be admitted, by the same reason the Sunne should not shine, [Page 249]because it over-heats some bodies, and puts them into a fever, or because it parches and over-dries the ground.

2. You sinne lesse in doing duty, though you sinne in the doing of it, then if you did totally neg­lect it.

Object. 3 Object. 3. But you will say, xIf a wicked man be thus disabled to do duty, then to what purpose are Gods commands? This is the Pelagian objection: Doth not God mock men, say they, God bids wick­ed men to pray and repent, but they are no more able to do these duties acceptably, then to move the world?

I answer hereunto; that though the wicked are thus unable, yet there is great reason, why God should command.

1. To let them see what once they were, in inno­cency they being perfectly able to do the will of God.

2. Deus jubet non quod possumus, sed quod debe­mus. Though God commands men to do what they can­not do, yet it is useful to humble them; that thereby they might bewaile their impotency.

3. Though God commands men what they are not able to performe; yet to all elect men, though unre­generate, God sometime or other, will send forth his owne power with his own command, and make it efficacious in their soules; Thus there went a pow­er with Gods command to dead Lazarus, whereby he came out of the grave; Verbum Dei non est decla­rativum modò, sed effectivum. God who commands a wick­ed man to repent, can convey a power into his heart, to make him repent; therefore there is great reason, and use of Gods commands, though natural men are not able to obey them.

Inference. 2 2. I inferre hence, If the flesh be thus disabled to good, then this shewes the folly of Pelaegian, Popish and Arminian doctrines, which doth advance the pow­er and ability of nature, and the free will of man [Page 250]to good supernatural; now how doth this Scripture confute them? the flesh hinders even godly men that they cannot do the good they would. What enemies of Gods graces are these, who advance the power of na­ture above, Sub laudibus gratiae latent i­nimici gratiae. Aug. Non liberum, sed servum ar­bitrium; non li­berum, sed li­beratum. and beyond its bounds, and that too un­der pretence of advancing Gods grace? It is true, man hath not lost the faculty, but the form, man hath lost the rectitude of his will. I may say of them, that their mistake arises from the same ground as Sampsons; when his wife had cut off his locks, he awoke out of sleep, and said, I will go out as at other times, but he wist not the Lord was departed from him: So I may say of such men as these, they would stirre up themselves as at other times, but their locks are cut: by their fall in Adam, that is cut off, wherein their strength lay; and if they would but study the fall of man more, they would not advance, and admire the power of nature so much.

Inference. 3 3. I inferre hence, that it is the duty of every Chri­stian, to give glory to God for all those saving abi­lities which any hath to do good; 2 Sam. 12.27,28. if you are inabled to do any good, it is of Gods grace. Do as Joab to David, when he had taken the skirts and suburbs of the City, he then sends for David, that he might have the glory of the conquest; he that did the work, would yet give David the glory; do thou thus to Jesus Christ. It may be thou dischargest the duty well, do as Joab to David, and do not say, I have done thus and thus, 1 Cor. 15.10. but Christ hath done it in me; as the Apostle speakes: I luboured more abundantly then they all, yet not I, but the grace of God which was with me; and so the same Apostle in another place, I live, saith he, Gal. 2.20. yet not [...], but Christ liveth in me. He would arrogate nothing to himselfe. It is Gods grace whereby we act, and this that servant in the Parable acknowledgeth, Lord, saith he, Thy pound hath gained ten pounds; He doth not say my labour and my industry, Luke [...] 9.16. but thy pound; give [Page 251]God the glory of all the good thou doest, extoll the free grace of God both for initiall, progressive, Phil. 1.6. and consummative grace; He which once begins a good work in you, will perform it to the day of Jesus Christ: Heb. 12. [...]. and he which is the authour, will also be the finisher of your faith. Phil. 2.13. It is the grace of God whereby we are able to do any thing; it is God which worketh in you both to will and to do of his good pleasure. The whole series of our salvation is to be ascribed unto the grace of God; art thou called in grace, and esta­blished in grace, admire grace, and not n [...]ture. Hos. 11.3. Ezek. 34.16. Rom. 8.14. 1 Pet. 5.10,11. If the Spirit of God do not lead us, and uphold us, we shall faint, Hos. 11.3 Ezek. 34.16. Rom. 8.14. This the Apostle Peter excellently sets forth: The God of all grace who hath called us unto his eternal glory by Jesus Christ, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you; to him be glory and dominion for ever and ever, AMEN.

4. Doth the flesh disable you to do good? Oh then labour to have a sight of, and to mourne under the sense of the impediments and interruptions which you have from the flesh. Thus did Paul cry out, Exod. 3.88. Rom. 7.14,24 Oh wretched man that I am! Rom. 7.14,24. In Exod. 38.8. you have mention made of a laver, which was a great vessel wherein the sacrifices which the people offer­ed, were to be washed; and the Scripture tells you that the foot of the laver, was made with looking-glass, to note as some say, that when they came to offer their sacri­fice, the people in that glasse might see, and have a view of their own faces, what spots there were upon them: So when you come to duty, behold, here are looking-glasses for you to see your selves; behold the interruptions of the flesh to hinder you, and be hum­bled. It is said of the Spouse, Returne, O Shulamite, that we may look upon thee.—And then the question is put, what will you see in the Shulamite? and the Answer is, as it were the company of two Armies, Cant. 6.13. noting [Page 252]this opposition. Gen. 25.22,23. And that as Rebeccah said, when the children strugled in her womb, Lord, why am I thus? so do thou; thou hast an Esau and a Jacob within thee, the flesh against the Spirit; do thou complaine unto God, and say, Lord, why am I thus? why doth the flesh thus disturb and interrupt me in all my performances to God?

Sermon XXIV. At Lawrence Jewry London, Februar. 2. 1650.

I Proceed now to lay down some more practical inferences from this point; The flesh its hinder­ing and interrupting even godly men, so that they cannot do the things they would; and the fifth in order is this.

5. What great need have the best even of Gods children of the me­diation and intercession of Jesus Christ, when they pre­sent any duty to God. If so be we should come to God with these defilements, and interruptions of the flesh in our duties without a Christ, God might say to us as Eli­sha to the King of Israel; Verily, were it not that I regard the presence of Iehosophat King of sudah, I would not look to­ward thee nor see thee; 2 King. 3.14. thus God the Father might say to each of us, Verily, were it not that I regard Jesus Christ, I would not see nor regard thee in any duty thou doest; & as Ioseph said to his brethren, Except ye bring Benjamin with you, ye shall see my face no more; Gen. 43.3. so except ye bring the Lord Jesus Christ with you, you cannot expect to see the face of God [Page 254]with approbation. You read in Exod. 28.36. that Aaron the Priest of the Lord was to have a plate of pure gold upon his fore-head, Exod. 28.36. and upon it was to be ingraven, Ho­liness to the Lord; to note, that when you come to do any service to God, you need the intercession of Jesus Christ, who by his intercessions bears the iniquity of our holy things. Though you have the assistance of the Spirit in performance of duty, yet you stand in need also of the me­diation of Christ for your acceptance; and therefore you read not only or an intercession of Christ, Rom. 8.26. [...]. Ver. 34. [...]. but of the intercession of the Spirit; The Spirit makes intercession in us, and Christ makes intercession for us.

6. If the flesh doth interrupt in duty, then what great need have you, when you are about duty, to watch over your hearts, and to fortify them against the incursions and disturbances of the flesh. Those that live by the Sea-side, they are forced for the preservation of themselves in safe­ty, to make great mounts and banks to keep out the Sea from overflowing them; whereas those who dwell in In­land-countreys, little ditches will serve their turns: Corrupt nature it is a Sea, and thou hast need to make many a mount, and many a bank in thy heart, otherwise corrupt nature will send in an inundation of vain and impertinent thoughts. Numb. 4 23. It is a good note of Ainsworth upon Numb. 4.23. where all from thirty yeares old to fifty of the house of Gershon, are said to enter in to perform service, and to do the work of the Tabernacle. The word which signifies to perform service, signifies also to warre a warfare, and so Ainsworth translates it; and why doth the Scripture mention this, but to note that when you are doiug any service to God, 1 Pet. 4.7. you are then to warre a spiritual warfare. You read in 1 Pet. 4.7. of watching unto prayer, and in Coloss. Col. 4.2. 4.2. Of watching in prayer. You are not only to watch unto, before you pray, but in prayer, whilest you pray, You have not only ground to watch against the interru­ptions of the flesh, but there are also other interruptions; As first from the world; and this is the Apostles desire, that [Page 255]we might be without care, 1 Cor. 7.35. and that we might attend upon the Lord without distraction. Cares of the world they are a hinderance unto holy duties, and therefore we are to watch against them. Secondly, we are hindred also by natural infirmities, and those we are to watch ugainst; and so I understand Piscator upon Matth. 26.41. Mat. 26.41. where Christ speaks, that the spirit was willing, but the flesh was weak. Flesh there is not to be taken for corrupt nature, but for bodily infirmity. And then not onely from the world and natural indispositions, but; Thirdly, from the devil are interruptions, and hinderances cast in; and in this case you are to do as Abraham did, when the fowles did light upon his sacrifice, he drove them away. Gen. 15.11. By the fowles coming upon the carcases of Abrahams offering, as Deodate saith, it is an evident signe of the devils disturbing the elect, when they are about any holy performance; now as Abraham did, so do you; when these fowles as they are compared in Matth. 13.4 to the devil, those foul and infernal spirits, when they come to disturb you in worship, you must drive them away; all those impertinencies, and vain thoughts, which the devil casts in. Job 1.6. In the first of Job you read, that upon a certain day, the Sons of God present­ed themselves before the Lord, and Satan also came among them; By the Sonnes of God there cannot be meant the Angels; for then it would follow that the devils would be in heaven where the Angels are; therefore by the Sonnes of God are meant the children of Iob; and thus were the posterity of Seth called in Gen. 6. Gen. 6.2. See Zech. 3.1. The Sons of God saw that the daughters of men were fair. Now to my purpose, the children of Iob are said upon a certain day to appear before the Lord, that is, say Interpreters, on the Sabbath-day; now when they appeared on that day before the Lord, it is said, that Satan came among them; Celeberrimum sabbati festum. Pined. and you may be sure the devil came for no good intent, but to labour to inter­rupt, and disturb them in those religious performances. And therefore seeing that you have not onely your own hearts, the world, and natural infirmities; but the devil [Page 256]also to hinder and divert you, what cause have you with utmost diligence to watch over your selves.

7. If the flesh doth interrupt you in Gods service, then learn not to place any confidence in your most religious performances; darest thou lay the weight of thy soul up­on such a weak foundation? if thy duties are tainted, and mingled with so much evill, how darest thou rest in thy duties? It is the speech of Iob, Though I were righteous, yet would I not plead with thee; Job 9.28. and again sayes he, I am afraid of all my sorrowes, I know that thou wilt hold me in­nocent. In the vulgar translation it is, I am afraid of all my good works; and further sayes he, Though I should wash my selfe with snow-water, and make my selfe never so clean, yet shalt thou plunge me in a ditch, and my own clothes shall abhorre me. Cap. 30.31. Though I should acquit my selfe never so well in duty, yet thou wouldest finde much evil in me. If then thy best services are mingled with sin, rely on­ly upon a Christ for salvation; and here to set home this inference, I shall lay down three cogent consi­derations.

1. Thou hast more acts of sin that come from the flesh, then acts of grace that come from the Siprit in thy duties; and wilt thou rest upon such a duty that hath more sinne then grace acted in it? more wandring thoughts then holy thoughts? thou forgettest more of a Sermon, then thou remembrest of a Sermon, and the sin of thy nature doth cast in more wandring thoughts, then the Spirit of God doth cast in holy thoughts; thy graces are as the filings of gold, but thy sinnes as heapes of dust, and there­fore how darest thou rest on thy duties, expecting life and salvation by them?

2. Consider that one circumstance in a duty, is enough to make it evil; but many concurring circumstances is not enough to make a duty good. Suppose thou prayest, one circumstance in thy prayer may make it sinful: though thou prayest wel for the manner, yet if thou art defective in the end; or if the end be right, yet if thou failest in thy [Page 257]principle, it is not right. It is a rule in moral Philosophy, In moralibus plus circumstan­ti a quàm sub­stantia actio [...]is that circumstances are more to be weighed then acts; and so it is in Divinity. One circumstance may make a duty defective, but many circumstances concurring together, cannot make a duty good.

3. Consider, that thou art guilty of many past sins, and present duties cannot make a recompence for past sinnes. Suppose a tenant who payes his rent duly for time present, yet being in arrear, it may be ten or twenty yeares, his payment of his rent at present will not recompense his past arrear: Thus it is with thee, thou art much in debt, and in arreare to God for past time, and if there were merit in thy duties, as there is not, yet present duty could not expiate past sinnes; therefore rely not upon duty.

8. Doth the flesh thus interrupt us in duty? then from hence we may see the evill nature of sin, the mischievous quality of original corruption. It is a doctrine which cau never be too much insisted upon, and therefore from this doctrine I beseech you turn a little to see the evil nature of originall sin. I may illustrate it by this example: if you have a vessel full of liquor, a little gall shall more imbitter it, then a great deal of honey shall sweeten it; behold, the mischievous nature of sinee, how doth it taint both thy person and performances? You read of a Law in Numb. Numb 19.22. 19 22. that whatsoever an unclean person toucheth, shall be uuclean: this is spoken of ceremonial uncleannesse; but it holds true also in spirituals: thou art an unclean man, all thou touchest becomes unclean; thou defilest all thy duties. There is an useful passage in Haggai 2.12,13. Hag. 2.12,13. there was an case of conscience which the people were to demand of the Priests concerning the Law. The que­stion was this, If one beat holy flesh in the skirt of his gar­ment, and with his skirts do touch bread, or pottage, or wine, or oile, or any meat, shall it be holy? and the Priests said, No. And then said Haggai, If one that is unclean by a dead bo­dy touch any of these, shall it be unclean? and the Priest an­swered [Page 258]and said, It shall be unclean. Here you may observe that holy things could not make common things clean and holy; but if a man that was unclean did but touch holy things, they became unclean. Now if you would know the meaning of this, it is explained by the Prophet in the 14. verse. Then answered Haggai and said, So is this people, and so is this Nation before me, saith the Lord, and so is every worke of their hands, and that which they offer there, is unclean; that is every sacrifice, and every duty is un­clean. In Gospel-language the meaning is this, if a man be in the state of nature, all his offerings, and all his sa­crifices, Tit. 1.15. that is, all his duties, they are unclean unto him: For unto the unclean, all things are unclean.

Ʋse 2 The second Use I shall make of this point, shall be by way of comfort; and there are eight consolations I shall give in to those that fear God, and are sensible of the in­terruption of the flesh in duty of Gods worship.

1. Know to your comfort, that as you have the flesh to hinder, so you have the Spirit to help you in duty. The Spirit will help thy infirmities, with sighes and groans, which cannot be untered; Rom 8.26. thou hast the flesh to harden thy heart, and deaden thy spirit; but thou hast the Spirit of God also to soften thy heart, and quicken thy spirit; to make thee pray with sighes, 1 Joh. 4.4. and groans. And though the devil be busie to tempt thee, yet Stronger is he that is in you, saith St. John, then he that is in the world.

2. Consider, that a desire to do those duties you can­not do, is in divine account a doing of them. It is worth your noting what you finde recorded touching Nehemiah; if you compare two Scripturts together:—The first is Nehem. Neh. 1.11. 1.11. where he prayes, Lord, let thy eare be atten­tive unto the prayer of thy servant, who desires to fear thy Name. Compared with Neh. 5.15. And Nehem. 5.15. saith Nehemiah, I did not oppresse the people as former Governours did, because of the fear of the Lord. So that Nehemiahs desire to fear the Lord, is ac­counted by God, the fear of God; a desire after any grace, is in divine account the having of that grace. The Lord [Page 259]he will accept the will for the deed If there be a willing minde, it is accepted according to what a man hath, and not according to that he hath not. 2 Cor. 8.12. See Mat. 5.5. Joh. 7.37. Psal. 10.17. Psal. 145.19. Exod. 14.15. 1 King. 8.17,18. Therefore see what a good God you serve, who will accept of purposes for performan­ces, and intentions for executions, as may appeare by many testimonies of Scripture.

3. Feeling the want of any grace, or ability to dis­charge any duty, and being grieved for that want, is in the account of God, as if that want were supplied. Thou sayest thou canst not mourne, but wouldst thou mourne for thy sinnes? why, a sense of the want of any grace, is in divine acceptance, the having of it; and this some make to be the meaning of that place in Rom. 8.26. Rom. 8.26. We know not what to pray for, as we ought, but the Spirit it selfe maketh intercession for us with sighes and groans; that is, the Spirit helps us to grieve that we cannot pray, nor re­pent, nor do duty no better; and herein is the assistance of Gods Spirit seen. And this God will accept.

4. Remember this, that God accepts of sincerity of heart, where there is not perfection of grace. You live under a Covenant of grace, wherein God accepts of sin­cerity instead of perfection, and God had rather see truth of grace, then strength of parts. Thou complainest thou canst not pray, it may be thou wantest the gift of prayer; thou hast not a voluble tongue, but thou doest not want truth of desire, neither the ornament of a meek spirit, a pure heart. God had rather have truth of grace, then strength of parts; you may consider it in the case of Moses and Aaron, in Exod. 4.4. I know, saith God to Moses, Exod. 4.4. that Aaron thy brother can speak well. Now Moses he was a man of a stammering tongue; but yet when Moses and A­aron was to be imployed in that great work of prayer, when Joshua fought against Amaleck. God makes choice not of elegant Aaron, Exod. 17.11.12. but of stammering Moses to make the prayer. Moses could pray better then Aaron, though Aaron had better parts.

5. Consider, it may be thou complainest that it is the [Page 260]interruption of the flesh, which hinders thee in duty, when only it is the disability of thy natural body. Thus godly men do many times charge their unfitnesse to duty upon their own hearts, when it is only from an indisposed, and disabled body. You must know that sometimes the body doth disable a man to do duty, and that disability is not sinful; it is thy misery, but not thy sinne. Thus it was with Paul, Gal 4.13,14. he speakes thus to the Galatians, Ye know how through infirmity of the flesh I preached the Gospel to you at the first; and my temptation which was in my flesh, ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. Jerome understands these words of a bodily weaknesse, disabling Paul to preach, and yet it is said the Galatians bore with him, and rejected him not under this bodily infirmity. Thus Paul tells the Thes­salonians, that he would have come unto them once and again, but Satan hindred him. 1 Thes. 2.18. Some think this hindrance was persecution, others that it was a tempest at Sea, but most think that it was some bodily disease whereby the devil hindred him. So that if thou hast a sick, pained, dis­eased body, and thereby art disabled to duty, this though it be thy misery, yet it is not thy sinne; and therefore in such a case do not lay the blame upon thy own heart: Mat. 26.41. for it is with a man in this case, as with a strong healthful man that rides upon a poore tired horse:—thus the soul though active, and vigorous, is sometimes forced to keep pace with a weak, sick, and tired body.

6. Remember this, that God accepts what is his own in duty, and covers what is thine. That water which is salt in the Sea, is fresh in the river; that duty which comes from thee, is salt and brackish, but coming through the river of Christs blood, it loseth its unsavoury taste; and what a great indulgence is this in God, to, cover what is ours, and to accept what is his own? It is a rule in Philo­sophy, Denominatio sequitar majo­rent partem. that the denomination is alwayes taken from the greater part; God denominates a man from his better part; be sinnes in prayer, and he acts grace in prayer; [Page 261]that as wine, though it be mingled with water, and that mixture doth in part debase the wine, yet because the wine gives a relish, and still retaines the colour of wine, therefore the whole cup is called wine: So though in thy heart there may be a mixture of sinne with thy grace in thy duty, yet the whole shall be called graci­ous act.

7. Though the flesh hinders you in the doing of duty, yet there is a vast difference between a godly and a wick­ed man in this very case, though the interruption be both in the one and the other;—as

1. The wicked they are interrupted by the flesh, but they have not the Spirit to assist them against corruption, as the godly have.

2. The wicked have not renewed principles of grace in their hearts to withstand the corruptions of the flesh, as the godly have. Regenerate men they cannot sinne, (that is, 1 Joh. 3.9. so sinne as the wicked) because they have a seed of grace remaining in them.

3. Wicked men they do not so clearly discerne, and sen­sibly bewaile the interruptions of the flesh, as those who are godly do.

4. The wicked they shall never be rid of the evil workings of the flesh, neither in this world, nor in that which is to come. Sinne in this life shall hinder duty; and in the world to come they will cast off duty. But the godly though pestered with the flesh, yet they shall one day be rid of the flesh. And thus I have finished the first part of the double consequent.

Sermon XXV. At Lawrence Jewry London, Februar. 9. 1650.

I Am now to proceed to the se­cond reference of these words, and that is, the Spirits conflicts against the flesh, so that men can­not do the evil they would:—And the observation is this.

Doct. That the Spirit of God keeps regenerate men oftentimes that they shall not do the evil they would.

In the handling of which Point, there are three parti­culars in the doctrinal part, that I shall insist on.

• 1. I shall shew you how the Spirit doth keep a man from doing the evil he would do.
• 2. Wherein consists this work of the Spirit.
• 3. How you may know the difference between the re­straining grace of the Spirit, in keeping a wicked man from sinne, and the renewing grace of the Spirit, in keep­ing regenerate men from evil.

1. How doth the Spirit keep a man from doing the evil that he would do? To this question I shall give you five particulars, by way of answer.

[Page 263]1. The Spirit keeps a man from doing the evil he would, by enlightening his judgement, and making him to see the evil of sinne in its nature, and the danger of sinne in its event. Thus you read in Job 36.9. Job. 36.9. He shew­eth them their worke, and their transgressions, that they have exceeded; here is the inlightening of their judge­ments: and then it followes in the tenth verse, He openeth also their eare to discipline, and commandeth that they re­turn from iniquity; verse 10. vers. 12. and in the twelfth verse, If they obey not, they shall perish by the sword, and shall die without know­ledge. The sinne of nature, it is described by a state of ig­norance; to note that a man without the Spirit, is blinde, and cannot see those evils which he commits; the Spirit therefore enlightens a man, and hence you read, Acts 26.18. that the Apostle Paul was sent to open mens eyes, and to turn them from darknesse to light, and from the power of Satan unto God, See 2 King 6.15. intimating that there must be first the opening of the eyes, and the enlightening of the judgement, before there can be a rescuing from sinne.

2. The Spirit keeps a man from sinne by setting con­science on work to check and rebuke a man, when he is tempted thereunto. Conscience is Gods Officer, and mans Overseer; and were it not for a natural conscience, a wicked man would commit all imaginable evills, every wicked man would commit every sinne that he had op­portunity to act. Now as sinne wounds the conscience after commission, so conscience checks for sinne before commission. It is conscience which is as an iron gate, and as a brazen wall to keep thee from many evills which o­therwise thou wouldst run into. And therefore Ioseph con­sults with his conscience, How can I do this great wick­ednesse? and this kept him from committing folly with his Mistresse.

3. Another way whereby the Spirit keeps a man from sinne, is by infusing into a man a principle of grace and holinesse, repugnant to that principle of sinne, which is in the nature; and thus the Apostle John tells you, that Who­soever [Page 264]i [...] born of God, doth not commit sinne: for the seed of God remaineth in him; and he cannot sinne, because he is born of God. 1 Joh. 3.9. 1 Joh. 5.18. He that is born of God hath a renewed nature, and a new principle put into him, contrary to the sin of his nature.

4. The Spirit keeps a man from evil, by calling to his re­membrance some particular passage out of Sctipture, a­gainst that sinne unto which he is tempted. To this pur­pose David speakes, that he had hid the Word of the Lord in his heart, Psal. 119.11. that he might not sinne against him. This is the way whereby the Spirit fortifies the heart against sin; you have it often mentioned in particular cases. Solomon gives this counsel to his sonne, that he should keep his words, Prov. 7.1,5. and lay up his commandments; and that to this end, that they may keep thee from the strange woman; and thus David, Psal. 17.4. saies he, By the Word of thy lips, I have kept me from the paths of the destroyer. Thus Augustine reports of a young man who was given to wantonnesse, and it pleased God by bringing this passage to his remembrance, Not in rioting, and drunkennesse, not in chambring, and wantonnesse; it pleased God to make this a meanes whereby he left off his dalliance, and wantonnesse ever after.

5. The Spirit keeps a man from doing the evil he would, by possessing the heart with an awe and dread of the presence of God, when he is tempted to evil: Fear the Lord, and depart from evil; Prov. 37. the wise man joynes them both together, to let you know, that when the heart is possessed with the fear of God, it keeps a man from evil. And thus Solomon in a parallell place speaks to the same purpose, Prov. 16.6. Prov. 14.16. that By the fear of the Lord men depart from evil. An awefull fear of the great God, is a good preservative gainst sin.

Quest. 2 The next question is, Wherein this worke of the Spirit in keeping a man from sinne, consists?—And for an­swer hereto, in the general it consists in three things.

• [Page 265]1. In regard of the kindes of sinne.
• 2. In regard of the time, and place where sinne would be committed.
• 3. In regard of the manner of sin.

1. In regard of the kindes of sinne, so the Spirit keeps a regenerate man, that he shall never commit the sinne against the Holy Ghost; not but that there is the seed of that sinne in the godly, as well as others, this you have fully proved by John, in 1 Joh. 5.18. 1 Joh. 5.18. After he had been telling that there was a sinne unto death, and saies he, I do not say, ye shall pray for it; he tells you after in the eighteenth verse, We know (saith he) that whosoever is born of God, sinneth not; but he that is begotten of God keepeth himselfe, and that wicked one toucheth him not; That is, shall not prevaile over a godly man to sinne this sinne unto death; grace in the hearr will keep a man, that the wicked one shall not so touch him.

2. The Spirit of God will keep a man that he shall not commit sinne, at that time, and in that place where he would. Thus the Spirit kept David; in a pettish mood he resolves to kill Nabal, and all his family: but Abigail coming to meet David, by good perswasions soon al­layed Davids hot spirit; and herein the work of Gods Spirit was exceedingly seen, that though David resolved that at such a time, and in such a place he would do thus and thus, yet the overruling hand of Gods Spirit kept him back.

3. And chiefly the Spirit keeps a man from sinne in respect of the manner, how a man doth evil. A regene­rate man, he shall not sinne after that manner as he did sinne before he was converted. I shewed you before how the Spirit keeps a man from fulfilling sinne: And now I shall shew you how the Spirit of God keeps a regenerate man from sinning after that manner as formerly he did. And there are seven particulars, which I shall mention in this Point.

[Page 266]1. A regenerate man he shall not sinne so ignorantly as formerly he hath done. Paul tells you of himselfe, that during his unconverted state, the Lord had mercy on him, 1 Tim. 1.13. because he sinned of ignorance; but when a man is once converted, his eyes are then opened, and he shall not sinne so ignorantly. 1 Pet. 1.14. Hereunto referres that exhortation of the Apostle, As obedient children, not fashioning your selves according to the former lusts in your ignorance: be­fore conversion a man walks in darknesse; and as the wise man speaks, Prov. 4.19. Joh. 12.35. he knows not at what he stumbles. An unconverted age is a dark age, a man sins, and he knows it not; but after conversion God puts a light into the soul, whereby he shall be able to see into the mischievous na­ture of sin.

2. Thou canst not commit sin so stupidly, and insen­sibly as formerly. Before conversion sin did no more trou­ble thy conscience, then gravel in the fingers of thy glove; but now it is as gravel grating in thy bowels; before thou waft stupid, and as the Apostle speaks, thou hadst thy conscience seared as with a hot iron: 1 Tim. 4.2. [...] seared flesh is unsensible, it is your raw and galled flesh which is tender; formerly thy conscience was sensible of no sin, whereas now if thou doest sin, it is as the pricking of a sword into raw flesh; before conversion the Law was cast behinde a mans back, Eph. 4.17,18. [...]. but now a godly man sets it before his eyes; before thou waft past feeling, now sin is as a dagger at thy heart.

3. Thou canst not sin so contentedly as in former time: heretofore thou wallowedst in sin, as a Sow in the mire, but now thou art as a Sheep in the mire, which would [...]aine be in the green medows again. I told you formerly, Jude 18. that corruption in a godly man, it was like poy­son in a mans body, troublesome and painful; but sinne in the wicked; it was but like poyson in a toade, which was natural; before thy conversion thou wast as much con­tent with sin and corruption in thee, as a toade that hath poyson naturally in it: but now after conversion, sinne [Page 267]troubles thee as if poyson were in thy bowels; Prov. 13.23 2 Thes. 2.12. sinne to a wicked man is his sport and pastime, to the godly his grief and burden.

4. Thou doest not so fearlesly commit sinne, as in times past. Formerly thou didst rush into sinne, as a horse rusheth into the battel, thou hadst not the impression of Gods fear stamped upon thy minde, the dread of God did not keep thee from sin; but when God hath converted a man, he sinnes with more feare of heart then ever he did before; and it is worthy your noting, that when the Scripture speakes of a converted man, it doth not speak of him, as forbearing a sinne, but fearing of it. A good man is one, who not only forbeareth idle swearing, Eccles. 9.2. Prov. 13.13 but feareth an oath. And hence godly men are said to fear the command. A wicked man may fear the threatening, and the punishment, but it is only a good man which fears the command; and therefore will not sin, because it is against a holy law.

5 The Spirit will keep thee, that thou shalt not sinne so maliciously as thou hast done formerly. Before con­version the Scripture speakes of wicked men, Judg 15. that the Lord shall convince them of their ungodly deeds, which they have ungodlily committed. The Scripture speaks not only of ungodly men, and ungodly deeds, but of committing ungodly deeds, ungodlily; that is, after a most ungodly manner, after a most wilful, and malicious man­ner: But so thou canst not commit sinne after conversion. We reade of some who do despite unto the Spirit of grace, Heb. 10.29. but a godly man shall never so sinne; he may quench the Spirits motions, and he may grieve the Spirit; but he shall never do despite unto the Spirit. A godly man shall never sinne out of malicious wickednesse. Psal. 59.5.

6. Thou canst not do evil, as to the maine, not so volun­tarily as thou hast formerly done; before conversion thou didst rush into sinne voluntarily, but now thou goest and yieldest to sinne, with much unwillingnesse. This change doth converting grace make in thee; formerly [Page 268]thou didst sinne with all thy will, but now there is one part of the will against the other, and therefore saies the Apostle, With my minde I serve the law of God, but with my flesh the law of sinne; Rom. 7.25. whereas before conversion, the whole of man was given up to the service of sinne: a childe of God when he is converted, though he sinne: yet it is upon some surprise, as Peter rashly denied Christ; but a wicked man sinnes deliberately, even as Judas betrayed Christ.

7. Not so impudently as before conversion; then men sinned and were not ashamed, as the Prophet Jeremy speakes, but now with fear and blushing shame.

The next Question is, seeing this is a blessing in com­mon to wicked men as well as to the godly, to be kept from evil; then what difference is there between the re­straining grace of the Spirit in wicked men, Jer. 6.15. and the re­newing grace of the Spirit in the godly?—But this que­stion I shall not now handle, but shall reserve it for the next Sermon.—That which I shall now do, shall be to conclude this Sermon, with some use of what you have heard.

Ʋse. If it be so that the Spirit keeps regenerate men, that they cannot do the evil they would, then from hence see,

1. The great misery of those men who are destitute of the Spirit to do this great and good office for them; what slaves to sinne are they who are void of the Spirit, they are liable to every incursion, and invasion which the devil shall make upon them. Now the Spirits motions and dis­swasions, they 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 [Page 269]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.

[Page 270]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 [Page 271]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.

I Come now to handle the third Questi­on, which is this, wherein doth the difference appear between the re­straining grace of the Spirit, in keeping wicked men from sinne, and between the renewing grace of the Spirit, which is in the godly?

For answer to this question Ishall lay down seven differ­encing marks.

1. The restraining grace of the Spirit in wicked men, Num. 23.13. it doth only suppresse and abate the acts, but doth not alter the disposition, and will of a man as to siune. Re­straning grace to a wicked man it is just as a chaine to a Lion, or a prison to a thief, which restraines the rage of the one, and thy theft of the other, but changes not at all the nature of either. You have two Scripture-in­stances for the confirmation hereof. The one is of Balaam, who told Balack, That if he would give him his house full of silver and gold, he could not curse the people. But this forbearance to curse them, did not arise from any indis­position that he had thereunto, Num. 23.1. & [...]4. & ver. 27. but only from Gods re­straint. The Scripture gives you a fourfold attempt of [Page 273]his to curse them; and in Num. 24.1. Num. 24.1. you have there a high expression; when Balaam saw that it pleased the Lord to blesse Israel, he went not as at other times to seek for inchantments, but he set his face towards the wildernesse. The meaning is this, Mr. Arthur Jackson. his Annotations on Num. 24.1 as a learned Expositor observes, that Balaam went three times to have the devil to curse the people, but first he would aske Gods leave whether he should curse them or no. But now the text saith, he did not aske God leave, but did look toward the wildernesse, that is, toward the place where the peo­ple of Israel were incamped; and so he attempted to curse the people without Gods leave, and therefore he set his face toward the people to see if he were able to do it; and the Apostle Peter tells us, that though he did not curse the people, yet he loved the wages of unrighteousness. 2 Pet. 2.15. Est. 5.9,10. So we read of Haman, it is said, when he saw Mordecai preferred, that he was moved with indignation against him; but yet the text saith, that Haman refrained himself; not that Hamans passion was subdued, or altered against Mordecai; but meerly God restrained and kept in his rage. Restraining grace to a wicked man may be illustra­ted by these two example: of the fiery furnace wherein the three children were cast, and the den of Lions into which Daniel was thrown. The fiery furnace it was as hot as ever, and seventimes hotter then it formerly had been; but at that time while the three children were in, God did suspend, or restraine the natural property of the fire to burne: Thus it is with wicked men, their lusts do burne as hot in them as ever; only God by a mighty power, keeps under their lusts. Dan. 6.22. The Lions a­mong whom Daniel was thrown, they kept their rave­nous disposition while Daniel was in the denne, but God restrained it all the while Daniel was there: thus God deals with wicked men; he may restraine their sin, but their disposition is toward sin still.—But now it is contrary with renuing grace; it reaches not only to the suppressing of the act, but works an alteration in the dis­position [Page 274]of a man; it doth not onely restraine a Lion, but turnes a Lion into a Lamb; Rom. 12.2. there is in the work of regeneration, A renuing of the minde, as the Apostle speaks; there is a change in the minde that was not there before, and therefore saith the same Apostle, If ye through the Spirit do mortifie the deeds of the body, ye shall live; Rom. 8.13. not only restraine the act, but mortifie the disposition; this is the effect of renuing grace.

2. Restraining grace makes a natural man refrain from sin more because of the severity of the law which con­demnes, then because of the purity of the law which for­bids sin. And this is it which Austin speaks of; sayes he, That man which feares hell, Impii metuunt ardere, non me­tuunt peccare: ille autem pec­care metuit, qui peccatum iplum sicut Gehen­nam odit. Aug. Epist. 144. Ps. 119.140. he doth not fear to sinne, but fears to burne; but that man fears to sinne, that feares sinne as he would fear hell. Restraining grace never makes a man thus fear sin; but renuing grace doth, and there­fore saith the Psalmist, Because, sayes he, thy Word is very pure, therefore thy servant loveth it. It is not only a threatening Word against sin, but a pure Word, which forbids sinne.

3. Restraining grace it doth only make a man for­bear grosse and palpable sins; but doth not reach to a­ny abstinence from secret and inward evils. Outward re­straint doth not reach to inward sinnes. Natural consci­ence may see sinnes that are more grosse; that as we have a sight of the stars, in a bright night we may see the smallest starres, but in a dark night we can only see those that are of a greater magnitude: Thus it is with restraint which comes from natural conscience, it only keeps in those sinnes which are of a more grosse nature; whereas we are to mortifie our sinful and inordinate affections; and thus the Apostle Paul commands, Col. 3.5. Mortifie (sayes he) your members that are upon the earth, fornication, un­clcannesse, inordinate affection, evil concupiscence, and cove­tousnesse, which is idolatry. Here you see that not only the act, but the disposition; and not only irregular acti­ons, but inordinate affections are forbidden; and here­upon [Page 275]it was that Hezekiah he humbled himselfe for the pride of his heart; 2 Chron. 32.25 2 Sam. 24.10. and David also for the pride of his heart in numbering the people.

4. Restrained corruption it is unwillingly left; a man doth unwillingly leave that sinne he is kept from; and this is hinted to us by that expression concerning Abi­melech in Gen. 20.6. where the Lord said, Gen. 20.6. I also withheld thee from sinning against me; the word notes a forward­nesse on Abimelech his part to commit fornication with Abrahams wife. Restraining grace makes a man leave his sinnes as unwillingly as a man that leaves his wife and children, countrey and estate; he leaves these with much re­gret, and bids them farewell with tears in his eyes, and sorrow in his heart; but a man that hath renuing grace he is kept from sinne willingly; he is as willing to leave a lust as a slave the gally, a prisoner the dungeon, or a beg­ger his rags; whereas a wicked man still in his natural con­tion doth as unwillingly leave his sin, as Abraham did put Hagar and Ishmael out of dores, Gen. 21.11. and as Phaltiel did take his leave of Michal, 2 Sam. 3.16. where it is said that he followed her weeping; even as the mariner doth 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.

[Page 276]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 [Page 277]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.

Ʋse. 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 [Page 278]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 intentions, and these the Law of God will judge.

5. Judge not thy self to be righteous and gracious, by bare restraints from sin in particular actions; but if you would judge your selves, judge by the ordinary course of your lives. It is possible that in a particular act a good man may not be kept from that sin, from which a wicked man may; and it is possible that a wicked man may do [Page 279]that good, which a godly man may not be able to do: Now you are not to judge of your selves by particular acts, but by the constant course of your lives; for if you should do otherwise, you would condemn the generation of the just. I shall give an example, by comparing together good King David, and wicked King Abimelech, they were both tempted to the same sin; and should you have gues­sed at these two men by their particular restraints, you would have taken Abimelech for the good King, and Da­vid for the bad King. Abimelech in his restraint was far better then David; it is said of Abimelech that he took Sarah; he did not know that she was Abrahams wife, but David did know that Bathsheba was the wife of Ʋ ­riah; and then further, Abimelech the Heathen King, though he had Sarah in the house, yet the Scripture tells you he did not defile her: but David took Bathsheba in­to his house, and was actually unclean with her: Now should you look upon these two men in this particular case, you would judge Abimelech to be the gracious King, and David the Heathen King.—But now if you look upon David in the ordinary course of his life, he was far better then Abimelech; you are not therefore to passe a verdict upon any man that he is good or bad, by any par­ticular act; that as it is a rule in Philosophy, that one act doth not denominate; so when you go to judge of men you must not look upon a particular act, but upon the general scope and current of their lives. Prov. 16.17. The high way of the righteous is to depart from evil.

Ʋse 2 The second Use is of Instruction, and first to regenerate men, who have the renewing work of the Spirit. There are these three Instructions I would have you to learne:

1. Blesse God that ever you have been crossed in the doing of those sins which you would have committed. How near the brink of many a sin hath many a godly man been at, when an occasion and an inclination hath met together, but God hath put in a restraint? O blesse [Page 280]God, it is the greatest mercy next converting grace. It was the prayer of Jabez, O that thou wouldest blesse me indeed! and O that thou wouldest keep me from evil! let it be thy prayer also. Sometimes men are angry when they are kept from an intended sin; and this is just as if a man going to execution, should be angry with a man for stopping him in his way: Alas, poor man, thou art go­ing to the execution of thy sin, if any stop thee, 'tis the saving of thy soul, at least the saving of thy peace, there­fore blesse God. How did David blesse God, when he intended to have cut off Nabal and all his family, when Abigail came with smooth words and prevented him? O then, sayes he, Blessed be God, and blessed be thou, and bles­sed be the Counsel thou hast given me; 1 [...]am. 25.32. so it may be thou hast determined the Commission of a sin, with all circum­stances which may further thee in the execution of it; and hath God stopped thee in thy way? what great cause hast thou to magnifie him?

2. From hence gathet what cause the people of God have to suspect their own hearts, lest they should carry them to such evils, which they think they should never have committed. Suppose the Spirit should be suspended, that it should not restrain thee, what evil wouldest thou not commit. There are Scripture-instances of godly men, who have fallen into those sins, that themselves never thought they should commit; and such sins which were repugnant to those graces wherein they were most excel­lent.— Abraham he was the eminentest man alive in his age for faith, Gal. 3.9. Abrahamus pa­ [...]er fidelium non efficienter, sed exemplariter. and therefore was called the father of the faithful; now would any man think that Abraham should fall into unbelief; why? yes, he did; for being distrust­ful of Gods Providence, he told two lies, one to Pharaoh King of Egypt, Gen. 12.13. and the other to Abimelech King of Gerar.—Likewise Moses, the Scripture tell of him, that he was the meekest man upon earth, Psal. 106.33. and yet he spake unadvised­ly with his lips; he fell into passion, which was that sin which was contrary to that grace, wherein he was most [Page 281]excellent.—And so also Iob, Jam. 5.11. whom the Scripture tells you was the most patient man on earth; and of all sins Iob was most hurried to impatiency, Job 3. insomuch that he bitter­ly curseth the day of his birth, and the night in which it is said, A man-childe is conceived. I name these examples to you, to let you see what cause you have to blesse God for the sin you have been prevented from, and what cause you have to suspect your hearts, if the Spirit of God withdraw from you. And so Moses, he was noted to be the meekest man on earth, Numb. 12.3. And yet even this meek Moses is transported with passion, and he speaks unadvi­sedly with his mouth.

3. Pray unto God for the Spirit to do its office in thy soul, Psal. 106.33. that the Spirit may keep thee from doing the evil thou wouldest. We read of David, Psal. 19.13. that he made this prayer, Lord, keep thy servant also from presumptuous sins. Thou hast need to pray that the Spirit may check and curb thy corruptions when thou art tempted to sin, because there is no man, though never so good, that can stand by his own strength, though never so great, and thereby a­void an evil when he is tempted to it, though never so foule. O therefore pray for preventing grace, that God would keep thee by his Spirit, that so thou mightest not do the works of the flesh. And therefore Christ hath taught us to pray, Lord, deliver us from evil, Mat. 6.13. viz. from that evil which we cannot of our selves avoid.

Secondly, as this point refers to the unregenerate, who have only restraining grace to hinder them from sin: Let even such consider what cause they have to blesse God for this mercy; though they shall go to hell, yet they have cause to blesse God for restraining grace on earth; for though it will not make you good; yet it will and doth make you lesse evil; and though it cannot make you spi­ritual, yet it will make you good moral men. By re­straining grace a man may have this good.

• 1. He may not commit so many and great sins.
• 2. He may not incur so great punishment.
• [Page 282]3. He will bring the lesse scandal 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.

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 [Page 284]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 [Page 285] 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 [Page 286]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, a humane law will restraine his practice; if it were not so, how many murthers would there be, were it not more for ven­turing their neck [...], then their souls? It is a mercy to have good lawes in a Nation, because they restraine men from the practice of evil, when the law of God hath not a sway upon mens consciences. You finde in Scripture how men have been restrained meerly upon this account; the favourites of Nebuchadnezzar King of Babylon inform­ing against Shadrach, Meshech, and Abednego, Dan. 3.29. touching their God, there was an order made that the three chil­dren should be cast into the fiery furnace, and that it should be seven times more hotter then formerly; well, they were cast in, and the story tells you, that they walked in the fire as in a pleasant roome. Now this did so con­vince the King and his Nobles, that the King made this law, and sent out this Edict, that every People, Na­tion, and language which spake any thing amisse against the God of Shadrach, Meshech, and Abednego, they shall be cut in pieces, and their houses be made a dunghill; here was a humane law, and this did so quell, and awe the people, that though they did raile against the God of Shadrach, Meshech, and Abednego before, yet now they were silent: I only mention this to shew what force and power a humane law hath to restraine the sin of wicked men.

6. Men may be kept from sin, meerly by the pre­sence and example of good men among whom they live; who do take notice of, and observe their wayes. I re­member that it is reported as a proverb among the Ro­manes, [Page 287]they will say, Take heed, Cato beholds you. Cato who was esteemed a good man, and being so esteemed, when any man was doing evil, this was their Proverb, Take heed, Cato sees you. And thus you finde in Scripture concerning Herod, that he feared John, knowing that he was a just man, and an holy, and observed him. Jo [...]. 6.20. We have a story in the book of Martyrs in the beginning of the first vollume, concerning John the Evangelist who wrote the Revelation; as he was riding upon the high way, a company of thieves met with him; and it so happened that the Captain of these thieves was a youth which lived under John's Ministery; and though John hardly knew him, yet he knew Iohn; and it is said, when he saw the old man, he ran away; the guilt of his conscience did so recoile upon him, and the presence of Iohn, that he ranne away, not daring to act his accustomed wickednesse. To this purpose is that of the Apostle Paul, It is good to be zeal­ously affected alwayes in a good thing, and not only when I am present with you. Gai. 4.18. Phil. 1.27. Phil. 2.12. It intimates that whilest Paul was present, they walked marvellous well; but when he was absent, they then grew idle; the presence and example of good men is an occasion many times to keep others from sinne.

7. Men may be kept from sinne, from an heroicknesse of Spirit, and from the ingenuousnesse of a mans natu­ral temper. And thus Luther before conversion, whilst he was a Monk in the Church of Rome, yet he professes that then he was never tainted with covetousnesse; he was of so ingenuous a spirit, that such a sordid sinne did not cleave to him. And so Paul, he tells you of a natural gift which he had, which was continency. Thus it is reported of Plutarch that he should say. Malo nullumsu­isse Plutar­chum, &c. Rom. 2.14. I had rather you should say there is no such man in the world, then to say that Ps [...]tarch is either vaine, unjust, or uncon­stant; the natural temper of the man did incline him to e­quity and justice. Paul speaking of the Gentiles sayes, that though they had not the Law, yet they did by nature the [Page 288]things contained in the Law; that is, by a refined nature. What is the reason that some men are passionate, and others not? the reason is not from renuing grace; but it is, because there is in some a more ingenuousnesse of spirit then in others; and hereby many evils as to the act of them are restrained, though men be destitute of renuing grace.

8. Wicked men they may be kept from doing evil, for feare of punishment, either temporal or eternal; some­times fear of outward judgements: and thus it was with the Egyptians; Formidine poe­nae potiùs quàm detest [...]tione moli. Exod 12.33. they cry, Let the Israelites go, or we are all dead men; depart they must, but not because God would have them go; nor yet out of love to the Isralites, but out of love to themselves; we are all dead men, if they be not free men. So we read the High Priests and Pha­risees, Mat. 26.5. they would not kill Christ upon a feast-day, lest there should be an uproar among the people; it was not love to Christ, but love to themselves. So many Polititians they would do many injurious acts, were it not that they feared the people.

9. The fear of hell, and Gods wrath, that may lie hard on the soul of a sinner, and may keep him from doing wickednesse, fear of everlasting burnings. To this pur­pose you have a notable passage of the Prophet Isaiah, The sinners in Sion, saies he, are afraid, fearfulnesse hath surprized the hypocrites; Isa. 3.3.14. what? what's the matter? This is the reason, Who among us can dwell with devouring fire? who can dwell with everlasting barnings? The feare of Gods wrath made them afraid of sinne.

10. Hope of temporal and eternal reward may be another cause why men may forbear sinne. Mark. 10.17. And this was the conceit of that young man: What shall I do, that I may inherit eternal life! Christ answers him, Thou knowest the Commandments, Do not kill, Do not commit adultery, Do not steale: and he answers, All these have I kept from my youth; he had more regard to the reward then to the rule in his obedience of the Commmandments. And thus Balaam [Page 289]his hope in a happy end did curb him that he did not commit an unrighteous act. Upon all these forementioned occasions wicked men may refraine from sinne; such who are wholly without any truth of grace.

Ʋse. The Use I shall make of this point shall be to wicked men, Pu [...]c [...]rum est in secundis t [...]rti­ [...]sque consister [...], &c. Cicero. even to those who upon any of the forementioned grounds have been kept from sin.

1. Hereby you have lesse sinne then others have, or then your selves would have had, if you had been with­out restraining grace; though restraining grace in check­ing sinne do not make you good; yet it makes you lesse evil; though not holy and spiritual men, yet good mo­ral men.

2. Your punishment will be lesse then otherwise it would have been, in that God hath given you restraining grace to keep under sinne. A Heathen shall be punished lesse, that hath restraining grace, then a Christian which wants it. A sober Heathen shall be punished lesse then a drunken Christian.

3. Consider, that in keeping under sinne, you will not so fearfully break the peace of your consciences; open and grosse sinnes they lay the conscience open, and fill it with terrour and amazement; but the lesse thou actest sinne, the lesse shall thy conscience be troubled.

4. Hereby thou doest lesse scandal religion, then other­wise thou wouldest have done; lesser evils they give a scratch to the face of religion, but open sinnes they give religion a stab at the heart; religion receives not so much disreputation by close hypocrites as by open pro­phanenesse.

5. Thou mightest do more hurt by thy sinnes exam­ple if God should leave thee, then now thou doest. Though thou art a bad man, yet if God restraine sinne in thee, thou doe [...]t not give so bad an example as otherwise thou wouldest do.

6. Who knows but that these smal beginnings of restrain­ing grace may be a forerunner of renuing grace? thou [Page 290]which art restrained from evil, though thou art at pre­sent wicked, who knows but that God may turne restrain­ing grace into r [...]n [...]ing grace?

Ʋse. 2 The next Use shall be of comfort to godly men; and truly there are many gracious hearts, which may upon what I have said, raise to themselves many fears and doubts; some such feare as this may be in the brests of many, and they may say,

Object. Sir, you have been treating of the power of Gods Spirit, even in its common workings by restraining grace to keep under sinne in wicked men; and some may say that they fall short not only of godly, but even of wicked men; for a wicked man can refraine those sinnes which I cannot. This objection may come from the heart of many a good man; and to this I shall lay down three or foure words by way of answer, and comfort, and so conclude all.

Answer. 1. Consider, that to perceive the unbridled workings of sinne in your natures, doth not argue the increase of sinne; but your increase of light, and tendernesse in conscience. Paul while he was unconverted, thought himself alive, and in a very happy condition before he saw the spirituality of the Law; Rom. 7.9. but when he was convert­ed, When the Commandment came, sin revived, and then he died; that is, the Law coming in power upon his conscience he then saw sin alive, and yet then he was in a converted estate and in a happy condition. As light breaking into a roome doth discover what wants and disorders are there, which were unknown, and unseen in the dark: so doth light breaking into the understanding, discover our spiri­tual wants.

2. Do not judge your selves to be in a bad estate, by the want of particular restraints under sinne; but judge your selves by the powerful manifestations of habitual grace in your more ordinary and constant course and practice. It may be one man can bridle his passion, but thou canst not; yet he may be a bad man, and thou a good [Page 291]man. A traveller perhaps may sometimes step into a wheel-tract, but his ordinary course is in the beaten road: so if thou fallest into sin, and wantest restraining grace, this may be thy falling into a wheele-tract; Prov. 16.17. thy ordinary way is the beaten path. It being the high way of the upright to depart from evil; yet now & then thou maist lose thy way. You are not to judge of your selves by particular acts of restraint.

3. Though thou art overtaken with a sin when other men are not, who are worse then thy self; yet consider, thou hast more temptations unto sin then other men have. It is true, in some cases a godly mans sins they are more to be aggra­vated then a wicked mans, yet in other cases a godly mans sin is not so to be aggravated. The devil is more solicitous to tempt a godsy man to sin, then he is a wicked man. Job. 1. Zeck. 3.1,2. When the sons of God came together, the devil came also in the midst of them. He owes them a spite; and therefore if they be now and then overtaken, they should not judge themselves by those particular acts, but by the con­stant course of their lives.

4. Consider, though thou doest yield to a sinful act, Rom. 7. [...]. yet if sin be not a Tyrant, nor a Lord over thee, thou hast no cause to fear. Thou yieldest to sin as to an Ʋsurper, not as to thy Liege Lord; though thou wantest the restraint of the Spirit in some particular acts to keep thee from evil, yet if thou art kept by God from the reigning power of sin: be not discouraged, thou art in a happy condition.

5. Let this be your comfort; though now and then thou canst not restraine the acts of sin, yet ere long thou shalt be a compleat conquerour over all thy sins; God shall tread down Satan under thy feet shortly; now thou fightest with the devil hand to hand, but then thou shalt trample him under thy feet: and let this be your comfort, who have the Spirit lusting against the Flesh; your combate is but short, your victory is certaine, your conquest is great, and your reward, and Crown everlasting.

I Have chosen this place of Scripture, intending through Gods assistance, to make many Ser­mons upon it, being a Text that affords us so much variety of matter; but I shall not stand long upon any one particular Do­ctrine, because I would gladly end it, in some convenient time.

This Text may well be called A Christians Directory, to guide and direct him, in his ordinary course, and walking through all the various mutations, vicissitudes & alterations, he may meet withall here in the world, whatsoever his con­dition be, here is matter of advice and Counsel for him. If he meets with crosses, troubles and afflictions, then his duty is to weep as if he wept not; if he meet with a gale of prosperity, [Page 2]with an affluence and confluence of all outward happiness, then his duty is to rejoyce as if he rejoyced not. If he be a Trades­man, and by buying and selling, and trading in the world, he gets a great estate: then his duty is, to use his wealth so as if he possessed it not.

And least these particular cases and directions should not reach every mans particular condition: therefore the Apostle gives this generall rule to all that have any thing to do in the world, whether in one kind or other, that they that use this world, must use it, as not abusing of it, because the fashion of this world passeth away.

Here you see what work I have cut out to you, which will afford abundance of matter, I shall only at present, make a short entrance into the first direction the Apostle here gives to those that meet with crosses and afflictions in the world, namely, that they that weep be as if they wept not. There is some disagreement in opinion amongst interpreters, touching the scope of these words. Pareus thinks this Text hath a special reference to mariage, though it be intensive also to all sorts and conditions of people in the world, yet he thinks it car­ries a nearer relation to men in a conjugall condition. A man in a maried estate must look to meet with cares and crosses, and troubles, as the Apostle intimates in the next verse but one to my Text, Vers. 3. and therefore he gives this advice; you that are in a maried estate, and do meet with troubles and afflicti­ons in the same, why, you must weep as if you wept not, you must mourn regularly and moderately; suppose you meet with troubles and afflictions, as a froward wife; or if you have a good wife, yet no Children by her, or if you have, they are bad Children; or if they be good; they die, God takes them a­way from you; or if they live, they take pernitious courses, and are a grief and sorrow, and vexation to you: why in all these or the like conditions, you should so moderate your sorrows, as to weep as if you wept not.

And (truly beloved) the scope of the Chapter caries the sence this way; and from hence I might note to you.

Doct. 1 1. That a maried life exposeth a man to a great many crosses [Page 3]and troubles; either unsutableness of temper and constituti­on between man and wife, the having of bad Children or no Children; or Children, or wife die: these and many more afflictions do sometimes happen in a maried estate.

2 2. From hence I note, that people ought to take heed, what e­ver troubles they meet with in this condition, that they be not cast down with over much sorrow and grief: but I only hint these things by the way. And though I believe, this Text caries a great reference to people in a conjugall estate, yet because the Scripture is large, and speaks in generall terms, that he that weeps, should be as if he wept not, &c. therefore I shall ra­ther chuse to handle it in this sence, that whatsoever crosses, troubles, losses, or afflictions, befalls any men here below, they should mourn and w [...]ep as if they wept not, that is, so regu­late and moderate their sorrows, that they should not be in­ordinate or excessive in the same; and the Doctrine I shall ob­serve from hence is this.

Doct. That Christians should take a great deal of heed, that they be not immoderate or excessive in worldly sorrows, either for the meeting with any crosses, undergoing any troubles, or the losing of any comforts here in the world.

Whatsoever afflictions you meet with, or whatsoever com­forts you part with, you should take care your sorrows be not immoderate and inordinate.

In the handling of this, it may be I may come near the bo­soms of many of you, some of you (it may be) are troubled for want of trading, that you are not able to buy bread to put in your mouths: others troubled for losses, some for crosses and afflictions, some for outward, others for inward troubles: why, in all these conditions, you must weep as if you wept not, you must have a care of immoderateness, and ex­cessiveness in all your sorrows.

Before I shall discuss those quaeries I intend about this Doctrine, I shall first lay down three conclusions concerning it.

Con. 1 That this Doctrine doth not deny a naturall sensibleness of any crosses or afflictions you meet with. (Beloved) God [Page 4]would not have you stupid and insensible under his hand: this Doctrine of weeping as if you wept not, doth allow of na­turall sensibleness of any crosse or affliction that befalls us, God would have none to be stoically insensible of heart.

Con. 2 2. Take this Conclusion, that the people of God are more able to bear afflictions and crosses, at one time, then they are at another. It was the case of David, at one time when Absalom was dead, he cryed out with great impatiency in the 2 Sam. 18.33. Oh Absalom my Son, my Son, oh Absalom, would to God I had died for thee my Son, my Son.

And yet at another time when his Child was dead, in the 2 Sam. 12.20. He riseth up and anoints his face, and eats bread, and takes patiently the hand of God upon him; the people of God are more able to bear afflictions at one time then at another.

Con. 3 3. Inordinate and immoderate sorrow for any affliction doth many times provoke God to lay on greater and heavier afflictions upon a people; it is the way to provoke the Lord to double his stroaks upon you, to make your burdens hea­vier, and your bondage greater. God deals with us, as a Fa­ther deals with his Child; if the Father sees that the Child beares his corrections kindly, he will give him the lesse; but if he be stubborn, and frets and takes on, it will not make the Father lessen his stroaks, but to give him more and more: so if we do patiently bear the indignation of the Lord in these afflictions he layes upon us, it is the way to have them alle­viated; but if we repine and murmure against God, and are immoderate in our sorrows, this is the way to have them increased.

Queries. I come now to the Queries which I promised to handle, and they are these three.

• 1. When peoples sorrows are immoderate and excessive for worldly afflictions.
• 2. Why a Christian should take heed, that his sorrows be not so.
• 3. I shall give you some considerations to allay excessive­ness, and immoderateness in sorrowing what ever befalls you [Page 5]here in this world. For the first.

Quest. 1 First, When may a Christians sorrow, (either for the meeting with any crosses or afflictions, Signes of immode­rate sor­rowing for worldly af­flictions or the losing of any comforts here in this world,) be said to be immoderate?

Answ. I shall lay it down to you in these five particulars.

1. Then is your sorrow inordinate and excessive, when it laies you under great indisposition of heart, to the perfor­mance of religious duties; when it makes you unfit and in­disposed to holy duties; and especially these two, hearing the word and private prayer.

First, When it indisposeth you for hearing the word of God, as in Exod. 6.9. Moses spake unto the Children of Israel, but they hearkened not unto him, for anguish of spirit, and for cruel bondage. The people were so grieved and over-pressed with sorrow, that what Moses spake to them from the Lord, they did not regard it, because of their afflictions and great bondage: Now if ever any sorrow or crosse went so near thy heart, as to disturb thee, and indispose thee to the hear­ing of Gods word, that hath been an immoderate sorrow. And therefore it is a great sin, and greatly to be reproved in those that when any of their nearest relations are dead, they are so dejected with sorrow, as not to come to Church, in 3. or 4. Sabbath-dayes afterward, which is very usuall with a great many. In Levit. the 21.1,2,3,4. The Lord command­ed there, that there should none be defiled for the dead amongst his people. There was a custom amongst the Heathen, when any of their friends were dead, in token of lamentation and sorrow, they would make their heads bald, and shave the corners of their beards, cut their flesh, and the like; but God prohibits his people, the doing of these things, as shaving their heads, cutting the corners of their beards, and the like. When the duties of Religion, as hearing the word, is in­terrupted by your sorrows for any worldly cross, then look upon it, as an irregular sorrow.

Secondly, When your sorrow indisposeth and keeps you from private prayer, then it is inordinate: as in Psal. 77.3,4. my spirit (saith Asaph) is over-whelmed within me, and I am so [Page 6]troubled that I cannot speak. When troubles do so stop mens mouths that they cannot pray, or make known their wants to God, then it is an inordinate sorrow: and you women espe­cially, that are naturally more tender, and apt to grieve then men, do you look to it, if your sorrows have been never so small, yet if they have interrupted and kept you from hear­ing the word of God, and from private duties, they have been excessive and immoderate. So Mal. 2.13.14. We read of women that covered the Altar of the Lord with tears, with weep­ing and with crying out, &c. 'tis not meant of godly, but of worldly sorrow, women so grieved for the churlishness and unkindness of their Husbands to them, that they covered the Altar with teares, &c. Now God regarded not such services, because when sorrow is excessive for affliction, there is then little or no sorrow for sin.

2. Your sorrows are then inordinate, when they swallow up your comforts in the present mercies of God which you do injoy. Thus it was with Ahabs sorrow in the 1. Kings 21.4. you read there that Ahab was grieved and sore displeased, because he could not have Naboths Vineyard; and the Text saith, he went home, and laid him down upon his bed, turned a­way his face, and would eat no bread; though Ahab was a King, had a goodly Palace, and had Vineyards enough of his own, yet because he could not enjoy Naboths, he could take no pleasure nor comfort in those he had. Thus good old Ja­cob did so excessively mourn for Joseph, who in his thoughts was dead, that though all his Sonnes and Daughters came to comfort him, yet he refused to be comforted; but said, he would go mourning to his grave. The losse of one Child did swallow up the comfort of all the other eleven Sonnes. Gen. 37.35. If the sense of the present sorrows and afflictions you lie un­der, be so great, that they swallow up all the mercies, and present comforts you injoy, then are your sorrows inordi­nate. Some people are so over-whelmed with a few light af­flictions, that they forget the many great mercies they injoy: many men that are worth ten thousand pound, if they should lose but one thousand pound, it would so trouble them, [Page]that they would take no comfort in all the rest.

3. When your sorrows for worldly losses or crosses, put you upon sinfull shifts and wicked courses, to make up and repair your losse again, then look upon it as an immoderate sorrow. 1 Sam. 28.6,7,8. Thus Saul when he was in great trouble and per­plexity of mind, and could not tell what to do, then he went to the witch at Endor for help, which did declare his sorrow to be immoderate. Look to it, you that have met with great losses in the world, and undergone great afflictions and cros­ses, if these have made you run to sinfull courses, to repair your losses, or lighten your afflictions, then your sorrow hath been excessive: as it may be you are in debt, and not able to maintain your self and Family by your Trade: and therefore you will betake your self to sinfull shifts and deceits, as false weights, false lights, false measures, or the like, to repair your losses; if it be so, your sorrows are immoderate.

4. Then your sorrows are immoderate, when you do so grieve for your own trouble and afflictions, as to carry no compassion in your breast towards the afflictions of others, when thy Family losses do so afflict thee, that all the publick losses of Church and State do not at all affect thee, when thy own private and personall afflictions do so trouble thee, that come what will to the Church or Kingdom wherein thou livest, thou carest not: when thou canst shed a flood of tears for thine own misery, but not a drop for the misery of the Church of God, then are thy sorrows inordinate and irregular.

5. When you are so sensible of your own afflictions, as to think no bodies afflictions are so great as yours, then are your sorrows irregular. When you are like these in Lament. 1.12. that say, come and see if there be any sorrow, any affliction like unto mine wherewith the Lord hath afflicted me. When you shall say, never did any man lose such an Estate as I have done, or such a loving Husband, or Wife, or Children as I have done; never did any undergoe such troubles and cros­ses as I have done, then are your sorrows immoderate. But I shall shew you hereafter, that there are others that have lost more, and suffered more, and undergone greater afflictions, [Page 8]and have greater cause to complain then you; but thus much shall serve for the first Query.

Quest 2 I come now to the 2d, why Christians should take heed of this distemper, of being immoderate and excessive in their sorrows for any affliction.

Answ. 1. Because immoderate sorrow for the things of the world does proceed from evill causes. And 2dly does produce evill effects.

First, It proceeds from evill causes, and those are,

1. From an immoderate love to the things of the world; that, in the want, and for the losse whereof, you do too much grieve, it is a sign you did too much love in the enjoyment of it, Gen. 37.35. When Jacob supposed that his Joseph was slain, he so exceedingly mourned for him, that though all his Sonnes and Daughters rose up to comfort him, yet he refused to be comforted, and said, I will go down into the grave unto my Sonne mourning. And why did Jacob thus mourn for him, but because he loved him more then all the rest, it was his immoderate love to him, that made him sorrow so im­moderately. If your hearts be glued to the things of the world, you cannot part with them, but with a great deal of vexation and sorrow. If thy sorrow be excessive for the loss of any thing, thy love was immoderate towards it in the injoy­ment of it. John 11.35.36. when Christ came to Lazarus, and he being dead, Christ wept: then said the Jews, behold how he loved him, his weeping for him did manifest the great­ness of his love to him: not that his love was excessive, I do not say so: yet this we may see from hence, that grief in the want of mercies proceeds from love in the enjoyment of them.

2. This immoderate sorrow proceeds from a murmuring discontent at the dealing of Gods providence towards you; there is a clashing between Gods will and yours, as if God did not so well know how to deal with you, as you do with your selves; else you would quietly submit to his will.

3. Another evill cause from whence this immoderate sor­row ariseth is ignorance, both of the vanity of temporall [Page 9]things, and the reality of spirituall things: we discover thereby, that we think temporall things to have more worth in them, then indeed they have, and spirituall things lesse.

But 2dly, As it proceeds from evill causes, so it produceth evill effects: there are these five evill effects that immode­rate sorrow produceth, as

1. It prejudiceth your naturall health, 2 Cor. 7.10. godly sorrow worketh repentance never to be repented of; but world­ly sorrow causeth death. And Solomon tells us, a sorrowfull spirit drieth up the bones, Prov. 17.22. so saies David in Psal. 31.10. my life is spent with grief, and my years with sighing, my bones are consumed.

2. It is a blemish to Religion for a Christian to be exces­sive in his sorrows, for the joy of the Lord should be his strength. A godly Christian hath alwayes cause of joy unspeakable, and full of glory: therefore it is a blemish to Christianity, to see a godly man overpressed with worldly sorrow; it is an asper­sion upon Religion, for a godly man to hang down his head, for the losse of any outward things, as if he had no greater concernments to look after, no joy, nor comfort, nor happi­ness to look after but here in this life.

3. It exceedingly indisposeth the heart to holy and spiri­tuall duties, it hinders and interrupts you in hearing the word, and prayer, Exod. 6.9. They hearkened not unto Moses for anguish of spirit and cruel bondage, &c. Psal. 77.4. I am so troubled that I cannot speak.

4. Excessive sorrow, imbitters those sweet and comforta­ble mercies you do injoy, a thousand mercies are buried un­der the excessive sorrow for one affliction: as in Gen. 37.35. the place before quoted, Jacob did so extreamly mourn for Joseph his youngest Sonne, which he supposed to be dead, that though he had eleven Sonnes, and many Daughters, and all of them came to comfort him, yet he could take no com­fort in any of them; but resolved that his gray hairs should go down to the grave in mourning for him: this one exces­sive sorrow for Joseph, did imbitter many mercies and com­forts which he did injoy. So Esther 5.13. though Haman [Page 10]was admitted to the greatest intimacy & familiarity with the King, yet all this availed him nothing, so long as he saw Morde­cai sitting at the Kings Gate: in this regard many men disco­ver a temper much like the Hedg-hog, which as naturalists tell us hath this property, it will gather a great many apples, or such like fruit, upon his bristles, and then go to a Hedge and eat them; but it is so mournfull a Creature, that if it chance but to let fall one of his apples by the way, it will so vex and trouble him, that he will throw down all the rest. So many men, if they meet but with one cross or affliction, it will make them throw away all the other mercies they en­joy, and take no comfort in any of them.

5. Excessive sorrow for worldly crosses, provokes God many times to send heavier and greater afflictions then ever yet you suffered. As I told you before, a stubborn Child, that blubbers and cries, and murmurs under the Fathers cor­rections, will fare the worse, and have the more blowes for it; so the more we repine and immoderately grieve for any worldly afflictions, the more crosses and troubles we are like to have. And thus I have done with the second question, why Christians should take heed of immoderacie and excessiveness in worldly sorrows. We come now to lay down some consi­derations whereby to allay your sorrows; but I must leave that till the afternoon, I shall onely for the present, make a short application of what hath been said, and so have done.

Ʋse. Ʋse. Is it so, that Christians should not be excessive in worldly sorrows, but weep as if they wept not: then this re­proves those that can mourn for every crosse that befalls them; but yet cannot shed a teare for any sin they commit. Many men complain of small inconsiderable troubles and af­fliction; but yet never complain of their sins and corruptions: these never trouble them, nor come near their hearts, they can mourn for that which can but at most prejudice the bo­dy, and yet never grieve for that which can prejudice and de­stroy their soules.

2. I beseech you beloved, take heed of being lavish of your [Page 11]teares for worldly crosses or afflictions, it is pitty to wash a foul Room with sweet water. I must needs tell you teares are too pretious to sh [...]d for every trifle: it were a great deal better you would keep this pretious water to wash away your sins; for though it is Christs blood alone that can wash away the guilt of sin, yet your teares may much conduce to wash a­way the filth and power of sin. When you mourn for world­ly crosses, then weep as if you wept not; but when you mourn for sin, mourn as much as you can. Be like yee before the Sun, that will soon melt and convert into water: you that are the Children of God know, that you have greater things, and of higher concernment to bestow your teares upon, then any outward troubles; you have daily failings, and many sins and corruptions unmortified and unsubdued, and the losse of the light of Gods countenance to mourn for, your sorrows never run aright, but when they run in this Channel, when your tears run into the Mill-pond, to grind your lusts and corruptions, to consume and weaken them, then are your sorrows right and regular.

Lastly, Let me intreat and advise you not to mistake in reference to your sorrows, to think you do mourn and grieve for sin, when it is only for outward afflictions. Many men when their Neighbours aske them why they are so sad and mournfull, and weep so much, will be ready to say, it is for their sins and failings, and corruptions that are too strong for them, or the like, when indeed it is only for some crosse or outward trouble they have met with: therefore do not mistake that sorrow to be for your sins, which is onely or es­pecially for some outward affliction you have met with.

SERMON. 2.

WEe come now to the third Question, which I shall spend this whole Aftemoon upon, and that is this, to lay down to you 12 considerations, whereby to allay and keep under immoderateness and excessive sorrow for any [Page 12]worldly crosses or afflictions, and how to keep our selves in the frame and temper of spirit, which the Apostle here en­joyns us, namely, to weep as if we wept not. I told you in the morning, God would not have us stupid and insensible of his hand in any affliction; but yet as we should not be stoicall, so neither must we be excessive in our sorrows. I have there­fore in my meditations revolved these severall considerati­ons, Severall Conside­rations to allay im­moderate sorrow. Job. 2.10. as likely to be most prevalent, to allay excessiveness and immoderacy of sorrow.

1. Consider, that you have had more mercies in your life­time to chear you up, then ever you have had crosses to dis­comfort you: this consideration did strongly work upon Job, to support his spirits under afflictions, saies he, shall we receive good at the hands of God, and shall we not receive evill? I have read a story of a man of 50 years of age, who lived 48. years and never knew what sickness was; but all the two last years of his life, he was very sickly, and very impatient under it; but at last he reason'd the case thus with himself, and said, the Lord might have given me 48 years of sickness, and but two years of health, but hath done the contrary; I will therefore rather admire the mercy of God, in giving me so long a time of health, then repine and murmur at him for giving me so short a time of sickness: the Lord doth ever leave with us more mercies then he takes from us; and there­fore how should this support our spirits, seeing our mercies have been more and greater then ever our afflictions have been: what though the Lord doth now visit me with sick­ness, yet I have had more yeers of health, then I have had of sickness: what though I have lost friends, why yet let me consider, they have lived a great while with me: what though this or that comfort is taken from me, yet I have a great many more left still. The Scripture is very sensible how apt we are to grieve overmuch, and therefore prescribes this Rule to allay immoderate sorrow, Eccles. 7.14. In the day of adversity consider; why? what must we consider? that God hath set the one over against the other, (that is) though you are in afflictions now, yet he hath given you mercies heretofore, [Page 13]and it may be he will give you prosperity again, he hath bal­lanced your present afflictions with former mercies, and if you set the mercies you have injoyed against the present af­flictions you suffer, you will find the tale of your mercies, to exceed the number of your sufferings. 2 Sam. 18.33. When David cryed out in such immoderate sorrow for his Son, Oh Absalom my Son, my Son, would to God I had died for thee my Son, my Son: if he had then likewise said, oh Solomon my Son, my Son; and se­riously considered, what a good Son he had living: this would have been a great means to have quieted his spirit. The consideration of those many mercies we have enjoyed, will be an excellent means to bear up our hearts under any present affliction we lie under.

Consid. 2 2. If you would keep your selves within bounds, in refe­rence to your sorrows, consider that God doth many times take away creature comforts, and contentments from his people, to make way for greater mercy and blessings to come in the room of them. This is very observable in the case of David, God took away a Child by death, that was gotten il­legitimately, and he gave him a Solomon, a lawfully begotten and better Child in the room of it; yea this consideration did bear up Davids heart, Psal. 71.20,21. Thou hast shewed me great and sore troubles; but thou shalt bring me again from the depth of the Earth, and shalt increase my greatness and comfort me on every side: and were this seriously con­sidered, it would be a means to bear up our hearts under los­ses and troubles: what though this or that comfort be taken away, it may be God hath some gracious end in it, to make way for the bestowing a greater mercy in the room of it. Would you be angry with that man that should pull down your smoaky Cottage over your head, if he would erect a stately Pallace for you in the room of it; every mercy that God takes from you, he will give a greater for it: as the Pro­phet told Amaziah, who expended his Estate on the Israelites, the Lord is able to give thee much more then this: Job 1.3. with cap. 42.12. thus God dealt with Job, as you may see in the first and last Chapters of that Book, compared together, the Lord took away from Job [Page 14]all his Estate and substance; but gave him twice as much as he took away from him: there was taken from him seven thousand sheep, and God gave him afterward fourteen thou­sand for them, he lost 3000 Camells, he had afterwards 6 [...]00 for them, he lost five hundred yoak of Oxen, and 500. she Asses, afterwards he had double restored for them. And this case of Jobs may be as an example and ground of encou­ragement for Christians in all ages, to wait upon God, in an humble submission to all his dispensations. So James 5.11. saies the Apostle, you have heard of the patience of Job, and what end the Lord made with him, that the Lord is very pi [...]ifull, and of tend [...]r mercies: this example of his should bear up your hearts in the time of affliction: the Lord takes away small mercies to make room for greater. 'Tis very observable how this con­sideration wrought with Isaac, Sarah his Mother was lately dead, and to make up his losse, God gave him Bebeckah to wife, and 'tis said, Gen. 24 67. She became his wife, and he loved her, and Isaac was comforted after his Mothers death.

Consid. 3 3. Consider, that excessive sorrow for the losse of one comfort, doth imbitter all the rest of your present comforts to you, take heed therefore of casting in this gall of bitterness amongst your comforts; excessive sorrow is like a worm in a Nut, that eats out all the sweetness of the kernel and leaves nothing but the shell: so will excessive sorrow take away all the sweetness of your present comforts; thus it was with Haman, Esther 4.11,12,13. He called for his friends and Ze­resh his Wife, and told them the glory of his riches, and the mul­titude of his Children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes, and the Servants of the King. Now you cannot but think this man was a gallant man. Nay Haman said moreover, Est [...]er the Queen did let no man come in with the King unto the banquet, that she had prepared, but my self, and to morrow am I invi [...]ed unto her also with the King, yet saies he, all this availeth me no­thing, so long as I see Mordecai the Jew sitting at the Kings Gate, and will not reverence, and make obeysance to me; here was the curse of God upon him, in that he could not en­joy [Page 15]any mercy he had with comfort, because Mordecai did not reverence him; so we see in the instance of Jacob for­merly mentioned, Gen. 37.35. Excessive sorrow for one af­fliction looseth the comfort of all our mercies.

Consid. 4 4. To allay immoderate sorrow, consider that thou hast with­in thee more ground of exceeding joy, then any thing without thee can be a cause of excessive sorrow; as Prov. 14.14. A good man shall be satisfied from himself, a godly man hath matter of rejoycing in himself, whatever befalls him in the world. We read, Luke 13.21. when the Disciples doted upon a temporall flourishing Kingdom, Christ told them, the Kingdom of God was within them, if we have Christs grace, &c. though we have nothing else, thats greater cause of exceeding joy, then any o­ther wants can be ground of excessive sorrow; what though they have nothing here below, yet God is their portion, and they have an inheritance with the Saints in light reserved for them. What though they have not a peny of money in their purses, yet have they true treasure which moth cannot cor­rupt, nor thief break thorow and steal? What though they have no bread in their Cubbords at home, when every day they feed upon the bread of life, the pretious body and blood of Christ? What though you are reproached and defamed in your good name, when notwithstanding your name is written in the Book of Life? You have every way more cause of joy within you, then you have cause of sorrow without you, Gen. 33.11. I have enough, said Esau, I have enough said Jacob too; but the word signifies, I have all: yet Jacob was poorer then Esau: ille habet omia qui habet habentem omnia.

Consid. 5 5. Consider, that that comfort which thou doest so exces­sively mourn for the want of, it may be would prove a greater crosse and trouble, should God have continued it still to thee. There is a remarkable instance for this in Gen. 30.5. you read there of Rachel, an impatient woman overcome with passion and sorrow for want of Children, she cryed to her Husband, give me Children or else I die; well this woman had her desire granted, and she that before cryed, give [Page 16]me Children or else I die; when she had Children she dies in Child-birth, Gen. 35.16,17,18. As they jour­neyed from Bethel, Rachel travailed, and she had hard labour, and the Mid-wise said unto her, fear not, thou shalt have this Son also: And it came to passe, as her soul was in departing (for she died) that she called his name Ben-oni, 2 Sam. 12.16. she died after her Son vvas born. God can make those comforts that we desire, to be crosses to us. So to David, had God given him the life of his Child, it would have been a living monument of his shame, that all that knew the Child would have said, yonder goes Davids Bastard.

I have heard a godly Minister relate a story, that once he went to visit a Neighbour of his, (whose Child lay a dying) to comfort her, she was very much grieved and dejected with sorrow, and would by no means be comforted: the Minister said unto her, woman, why do you grieve so much? if your Child should live, it may be God might make it a scourge and vexation to you, by taking wicked and sinfull courses; she answered, she did not care if her Child did recover, though he were hanged afterward: this her Son did reco­ver, and was afterward executed for some villany that he had committed: why now it had been a greater mercy, and a thousand times better for her, to have seen him buried be­fore, then that he should have come to such an unhappy end. I only mention this, to shew you, that God can turn those comforts which we so much prize and dote upon, into cros­ses to us; and therefore this should allay excessiveness of sor­row for the losse of any worldly comfort.

Consid. 6 6. Consider, that all those crosses in the world, for which you grieve, though they be never so great, yet they are very short; and this is the Argument the Apostle useth here in the Text, Omni [...] bre­via tolera­bilia [...]sse de bent, etiamsi magna sint. Cicero. (saies he,) Brethren, the time is short, it remaineth there­fore, that they that weep, be as if they wept not, though your af­flictions be heavy, yet they shall not continue long: there­fore be patient under them; though they be never so great, yet because they are short they are tolerable; and this the Apostle presseth in 2 Cor. 4.17. Our light affliction which is [Page 17]but for a moment, worketh for us a far more exceeding and e­ternall waight of glory. And so saies God, Esa. 54.7. for a moment have I forsaken thee; but in everlasting loving kindness will I have mercy on thee. Our afflictions are alwayes computed by dayes and howers; but our mercies by years, to shew that the time is but short, wherein we do endure afflictions here below: they are soone over, and like Clouds the Sun will quickly break through them. When Athanasius was banisht, he said it was but a little Cloud, it would be over presently. A Martyr said unto his fellow, shut but your eyes, and the next time they are opened, 'twill be in another world.

Consid. 7 7. Consider, that by immoderate sorrow, you do not go the way to remove or lessen your afflictions, but rather provoke God to continue and increase them. This I hinted to you in the morning. As a stubborn Child that fumes, and frets, and stamps and starres, and blubbers, or the like: this cariage is not the way to make the Father forbear correcting him; but rather to give him the more blowes; so the more excessive we are in our sorrows, the heavier afflictions God many times layes upon us. What Christ said of taking cares, Which of you by taking thought can add one cubit to his Stature? may be said in this case, which of you by excessive sorrow can a­ny whit lessen your affliction? the way to remove our af­flictions, is to accept of the punishment of our sins. A Child that submits and beggs pardon for his offence, and promiseth amendment, saves many a blow by it.

Consid. 8 8. Consider, that any outward comfort here in this world, the losse of which thou dost so exceedingly mourn for, it is no better then what any wicked man may have, and your selves may well be without. Is it for want of wealth, honour, Children, &c? Loe wicked men may have all these, and therefore why shouldest thou be so much troubled for the losse of that which any Reprobate may enjoy. Indeed were it for the losse of Christ, of Heaven and everlasting happiness, we could never sufficiently mourn for the losse of these; but in the loseing of these outward mercies, we lose no more, then a damned wretch may enjoy, the things that we mourn for, [Page 18]are not of that worth and value, that we estimate them. I have read a story of two godly men that met, named Anthony and Didymus. Now Didymus was blind, yet of excellent parts. Anthony askt him, if he were not troubled at it? yes said Didymus; but said Anthony, will you be troubled for want of what flies and Dogs may have, and not rather rejoyce that you have what Angels have?

Consid 9 9. To allay thy immoderate sorrow, consider, that whatso­ever losse or affliction God doth inflict upon you here in this life, he doth really intend your advantage and gain by that losse; and therefore why should any misfortune trouble you? seeing God intends your good by them all, so that you shall in conclusion be forc't to say, Psal. 119. it is good for me that I was afflict­ed, and in very faithfulness he hath afflicted me. 'Tis the ob­servation of Salmeron on John 3. Suppose a man should throw a rich Pearl or Diamond at you, and hit you upon the hand, so you might have the Diamond for it, would you count that an injury? why so God deals with us, he turns our losses in­to gain, and all our crosses into comforts. Suppose a man that is very much in debt, and hath great need of money, e­ven to buy bread to put in his mouth, should go to a friend of his and make known his condition, and beg some relief from him: if this friend of his should go to his Chest, and take out a great bag of money or gold, and throw it at him, bidding him take it, though he should hurt him with the blow, do you think he would take it unkindly? no certainly: why so every affliction that God laies upon us, shall work for our good: we may say as Joseph did to his Brethren, though you intend all this for my hurt, yet God intended & turned it to my good. So when any body do wrong or injure us, we may say to them, though you intend this to my hurt, yet God will work benefit and advantage to me by it. The Lord never intends us any harm, but good, by all the afflictions he laies upon us. All afflictions like Jonathans rod have hony on the top, and therefore let us bear them patiently. You would be very angry if an enemy should draw blood from you; but if a Doctor does take away a great deal more from you in refe­rence [Page 19]to your health, and for your good, you will not take that amisse. Be perswaded therefore to patience under all worldly crosses and troubles, because God intends your good by them, and to promote your spirituall advantage, that as your afflictions do abound, so your consolations in Christ may abound much more.

Consid. 10 10. Consider, that your betters have been in as bad or a worse condition then ever you have been, and therefore let this allay your sorrows. It is true indeed, were we in so bad a condition, that never any were in the like, we might have some excuse for our immoderate sorrow; but there are none of us that are afflicted alone, those that are a great deal bet­ter then we, have had as great crosses and afflictions as ever we have had, 1 Pet. 5.9. there the Apostle exhorteth them to resist the Devill with stedfastness, as knowing that the same af­flictions are accomplished in their brethren that are in the world: there are none now in so miserable a condition; but there are others that have been, or are, or shall be in as sad a conditi­on as they: there hath no temptation befallen you, but such as is common to man, for God is faithfull, who will not suffer you to be tempted above what you are able. 1 Cor. 10.13. Hast thou lost a great Estate? why Job lost more then ever thou didst; he lost seven thou­sand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred shee Asses, he lost all that he had, not so much as any outward comfort left him; and therefore see­ing the same affliction hath befallen others, why should not you be contented? But it may be you will say I have lost my Children. Why Job lost more Children then ever thou didst, he lost ten Children in one day, taken away by an untimely death; but it may be though you have lost as many Chil­dren, yet they went to their graves in peace, and therefore that may comfort your heart; others have been in a worse condition then you are in, and yet have undergone it patient­ly. Notwithstanding all the afflictions that lay upon Job, he sinned not, he did not open his mouth against God.

And so our Lord Jesus Christ, he was a man of sorrows; saith he, the Foxes have holes, and the Birds of the Air have nests; but [Page 20]the Son of Man hath not where to lay his head. Jesus Christ though Heire of all things, was yet as poor as ever thou hast been; and therefore let these considerations stay your hearts in what ever afflictions may befall you here in this world; for the Lord knowes what a Cloud of blood is yet hanging over our heads.

Consid. 11 11. To keep down excessive sorrow for the losse of any Creature comfort, consider, that your sorrow is never fight­ly placed till it hath sin for its object, your sorrow is mis­placed, and runs in a wrong Channel, till it centers here. If you sorrow for the things of the world, you let it run in a wrong Channel, and keep it from running there where it should run: 'tis pitty to use sweet water to wash a foul room, sin ought to be the chief object of sorrow, and our teares are diverted out of their proper Channel, when we do not sor­row for sin either mediately or immediately. God hath pro­mised to bottle all those teares we shed for sin, but no other; those that we shed for the things of the world, they are but. tears cast away, they run over, and not into Gods Bottles And indeed my Brethren, there are no afflictions here that do deserve our sorrows or tears. Would you not count him a mad man that should go and throw Pearls or Diamond at a Pear-tree, and so lose them: so it is pitty to throw away tears upon the things of this world, to wast such pretious commodities upon every slight occasion.

Consid. 12 12. Consider that excessive sorrow for the world, will hin­der and interrupt your mourning for sin: as when a vein is opened in the arm, and the blood runs out there, it hinders and diverts it from running in its usuall Channel; so when you are in a vein of sorrow and discontent for worldly losses or crosses: this diverts and hinders the naturall course of your teares, so that you cannot mourn for sin.

And thus I have done with these twelve Considerations, and also with these three Queries. I have shewed you when sorrow is inordinate, and I have given you some reasons why Christians should not mourn immoderately for the things of [Page 21]this world; and now I have laid you down twelve confidera­ions to keep you from excessive mourning for the losse of any outward comfort.

SERM. 3.

Quest. 4 Rule 3. How to moderate our sor­rows for the loss of worldly comforts.I Have now one Query more, and that is in the fourth place, to shew you what Rules or helps you are to use, so as to keep your sorrows for worldly crosses within bounds, to weep as if you wept not. I shall here likewise give you 11. or 12. directions for the performance of this duty.

1. If you would keep your sorrow within bounds, use this help, look upon those things, for the want of which you do so excessively grieve, as meer nothings. You will say it is a childish thing for a man to cry for nothing; why many such childish pranks do we play very often, we do grieve and mourn, and weep for meer nothings, which if we did seri­ously consider, when we do mourn for the losse of this or that comfort, it would allay our sorrows, seeing they are meer nothing: Oh but you'l say, my Trade failes, so much of my Estate is lost, and do you call this nothing? yes I do, for so the Scripture calls them, Prov. 23.5. saies Solomon, wilt thou set thy heart upon that which is nothing? for riches take unto them wings and fly away: and if so, why should we set our hearts so much upon them, as to grieve for them in the want of them. When King Agrippa came to passe judgement upon Paul, Acts 25.23. Its said, he came with great Pomp; [...]. but in the Originall it is, he came with a great fantasie. Such fan­cies and nothings are all worldly Pomps and comforts, in comparison of the great and waighty things of salvation: [Page 22] there is but one thing necessary saies Christ, and that is to get an interest in him; Luk. 10 42 it is not necessary that you should have rich­es and honour in the world, the only thing necessary is to get Christ, and therefore why should we spend our time, and take pains about that which is not bread, and after that which will not profit us, which are but meer nothings. What a Childish part was it in Haman, Esa. 55.2. when he had so many privi­ledges and dignities as the favour of the King, to sit at the Kings Table, and ride upon his Horse, &c. that he should be so much grieved and troubled, because Mordecai would not reverence him? what a poor small matter was this, to in­terrupt all his comfor [...]s? and Ahab, &c. he could not have Naboths Vineyard, when he had so many of his own: many men suffer themselves to be over-whelmed with sorrow for poor slight triviall things. Seneca sets out such a man that hath a stately house, fair Orchards and Gardens, with much fruit, yet should grieve because a few leaves fall off.

2. If you would keep your sorrows within bounds, then take heed you do not place an inordinate and immoderate love, upon any comfort you enjoy here below. If you love any thing too much in the enjoyment of it, you will grieve too much for that thing in the losse of it, and therefore let not your hearts be glewed to any comfort here below. Let the comforts of the world be to you as Gloves to your hands, and not as the skin to your flesh; you cannot pull off the skin from your flesh without a great deal of pain and torment, but you may pull of your Glove from your hand without any trouble. If your hearts be glewed too much to the love of worldly things, the losse of those things you did so immoderately love, will provoke you to excessive sorrow and grief. A man will never grieve for the losse of that which he hates, but for that which he loves, and you can never keep your sorrow within bounds, if you do not keep your love within bounds. As it is with a Picture, if you put it into a frame, and hang it up against the wall, you may ea­sily take it down again; but if you glew or past it to the wall, you cannot take it down without tearing it all to pie­ces. [Page 23]So if your love to the World be like a Picture, glewed to the wall, you will not part with the things of the world, but with a great deal of sorrow and trouble and vexation. Gen. 37.3.35. It is said of Jacob when he heard his Son Joseph was dead, that he wept and would not be comforted, and the reason was, because he loved Joseph exceedingly, and more then all the rest: his excessive love to Joseph did make him sorrow so much in the want of him.

3. Look upon all comforts here below, Scio me ge­unisse mor­telem. as loseable and un­certain. God in his wisdom hath not joyned permanency to any comfort here below. Look upon your comforts as muta­ble and perishing: have you lost a Child? why say, I knew before that I had begotten a mortall Child: there is an ap­pointed time for us all once to die, and the comforts we en­joy here below, are not like the Anchor in the bottom of the Sea that holds fast in a storm; but like the flag upon the top of the mast that turns with every wind; and therefore seeing in your greatest comfort you are subject to an alteration eve­ry moment, why should you immoderately sorrow in the losse of them, and grieve so much for that which you may lose you know not how soon. A man should sit loose from things loseable, and never give way to certain sorrows, for the losse of so uncertain comforts.

4. If you would keep your sorrow within bounds, consider that you have no cause of sorrow for the losse of worldly things, if God leaves you enough for the necessities of your life, though he doth not leave you a superfluity for the com­placency and delight of your life, having food and rayment, let us therewith be content. 1 Tim. 6.8 If thou hast bread, though not jun­kets, be contented with it: if you have rayment, though not Ornaments, yet be contented. If you have food and rayment, though never so course, being enough but meerly to main­tain life, you have no cause to complain, but to be contented. Jacob was a richer man then any of you that hear me this day; yet saies he in Gen. 28.20. if so be thou wilt give me bread to eat, and rayment to put on, it shall suffice me. If the Lord gives us meat and rayment, though the meat be homely, and the ray­ment [Page 24]course, yet we should be content with it, and say it shall suffice me: though God doth not give us abundance for our delight and conveniency, yet if he gives us enough to relieve our necessities, we should be contented, and therefore have no cause of excessive sorrow in that particular.

Help the 5th 5. Do nothing that may commemorate or call to minde your former or present afflictions, so as to renew your sor­rows thereby. Beloved, it is an ill course that many people take, when they have lost a friend, as a Husband, or a Wife, or a Parent, or a Child, they will be looking upon the Picture, or Clothes, or any thing else of their deceased friends, which make their sorrow to renew, and their wounds to bleed a fresh, do nothing that may call to mind your sorrows. It is a notable instance to this purpose, and very observable, that which you find in Gen. 35.17,18. It is said there of Rachel, that when she was a dying, the Child being born, she called its name Benoni, the Son of my sorrow; but now mark, Ja [...]ob would not let it be called by that name the Mother called it by; but he called it Benjamin the Sonne of my right hand. And Divines give this Reason of it, because if Jacob had suffered the Child to have been called by that name, every time he had heard it, it would have been a means to recall to mind the losse of his Wife, who died while she was in labour with him, and so have revived his grief and sorrow for it: therefore we should not call to mind our afflictions, so as to renew our sor­rows.

6. If you would keep your sorrows within bounds, live much in the meditation and contemplation of divine things. The reason why you mourn so much for things below, is be­cause you meditate no more on things above; were your contemplations raised up to the speculation of divine and spirituall things, the joy of these would swallow up your sorrow for the losse of any thing here below. Adam in inno­cency did so converse with God, that he did not see his own nakedness. I have read of the Eagle, that she is of a temper and condition contrary to all other Birds: whereas all other Birds that fly when they are hurt, or in want, will cry and [Page 25]make a noyse; as the Crane will chatter, the Dove will mou [...]ne, the Raven will croake, all creatures will make a noyse when they are hart or in want: but now the Eagle she will flye aloft towards the Sun, and there recreate her selfe with its warme beames. Oh now beloved that you would be Eagle like, to soare up in your meditations heavenward; to raise up your thoughts to spirituall and heavenly things; and this would greatly allay your sorrowes for the losse of any outward comfort.

Rule 7 7. Labour to mourne for sin more, and then you will mourne for outward afflictions lesse, when once the consci­ence is touched with a penetentiall sorrow for sin, it will then cease sorrowing for the losse of worldly comforts. Oh Beloved, the letting your sorrowes run out upon sin, will di­vert them from any other object, because when once the soul is in a veine of weeping for sin, it sees and apprehends sin to be so great an evill, that no evill in the world is so much a ground of sorrow as that: and therefore if you would weep as if you wept not for outward troubles, weep more for sin, and the corruptions that are in your own hearts; I may say of sorrow as it is said of feare in Esay 8.12,13. sayes the Text, Feare not their feare, neither be afraid, but sanctifie the Lord of Hosts himselfe, and let him be your feare, and let him be your dread. They that feare the Lord will not feare men; they that have a religious feare, will not have a worldly feare: so if you have a godly sorrow for sin; it will keep you from any immoderate worldly sorrow; and therefore I could wish, when you finde your sorrowes breaking out for the losse of worldly comforts, and things goe crossse with you here be­low, that you would consider, that you have greater evils, to mourne for, and a great deale more cause to let your sor­rowes run in sins Channell, then for any outward crosse or affliction.

8. If you would allay excesse in wordly sorrow, ballance your outward wants with your inward and spirituall in­joyments; and your outward crosses with your inward comforts; and see whether the scale of your spirituall com­forts [Page 26]doth not exceedingly weigh downe the other: and if God make your spirituall mercies to outvy your outward afflictions, you have more cause to rejoyce then to mourne. This course David tooke in 2 Sam. 25.5. sayes he, Although my house be not so with God, yet he hath made with me an ever­lasting covenant, ordered in all things and sure, for this is all my salvation, and all my desire, although he make it not to grow, as if he should have said, although I have not an affluence and confluence of all worldly happinesse, yet I care not, seeing God hath made with mean everlasting covenant, ordered in all things and sure; though things goe amisse without, yet all is well within; God hath made with me a covenant, and that is all my desire, and all my salvation, so that now if you would with David ballance your outward crosses with your inward comforts, Pro. 14.14 you would there see more cause of joy then outwardly of sorrow. A good man (saith Solomon) shall be satisfied from himselfe; he hath that within him which will afford him comfort, whatsoever his outward condition be.

You that are dejected with worldly sorrow, reason thus with your selves, what though my condition be said, and I want necessaries for this life, and have not a house to put my head in; or if I have, it is but a poore smoky Cottage; yet why should I be troubled, seeing I have a house not made with hands, eternall in the heavens, though I have no habitation here, 2 Cor. 5.1. yet Christ is gone before me into heaven to prepare a place for me there. What though I am a man of a meane estate, and can scarce with all my labour and paines bring the yeare a­bout? Joh. 14.2. yet God is my portion, and I have an inheritance among them that are sanctified by faith in Christ: what though I am in debt, and in continuall danger when I goe abroad to be ar­rested and imprisoned, yet my great debt is paid, Christ hath satisfied divine justifice for me: and I shall never goe to the Prison of hell to all eternity: what though I have no money in my purse to buy bread? yet I have a treasure in heaven, that shall never be exhausted; what though I have scarce cloaths to cover my nakednesse? yet I have the long Robe of Christs righteousnesse to cover my sinfull nakednesse: and though I [Page 27]have scarce meat and drinke to put in my belly, yet I doe feed upon the bread of life, the Lord Jesus Christ: what though I am reproached and scandalized and defamed in my good name? yet my name is written in the booke of life, and though I have never a foot of Land here to enjoy, yet I am an heire to a Kingdom. A Prince in disguize in a forraign Coun­try meets with ill usage; but it troubles him not much, why? because he is heire to a Crowne, and knows that when he is in his owne Kingdome he shall have respect enough. Beloved let these inward and spirituall enjoyments allay all worldly sorrow, considering that if thou doest ballance thy spirituall enjoyments with thy outward wants, and thy inward com­forts with thy outward losses, the former will infinitely pre­ponderate and outweigh the latter.

9. Would you keep your sorrowes within bounds? then make the most of the mercies you receive, and the least of the afflictions you endure; it is the property of a sorrowfull spirit to make the most of his afflictions, and the least of his mercies; but if you would keep your hearts from excessive sorrow, you should amplifie and inlarge Gods mercies to you, and extenuate and lessen your afflictions in your memories, and you will greaten your thankfulnesse, and lessen and abate your murmurring and sorrowes. Consider with your selves that the least mercy that you doe enjoy is more then you doe deserve, and the greatest affliction you endure, a great deale lesse then your demerits; and consider likewise, that you brought nothing into the world, neither can you carry a­ny thing out; and that if you doe escape hell torment hereaf­ter, it is a greater mercy, then if you should enjoy all the treasures and pleasures in the world: but many people if they meet but with one day of adversity, they will pore upon their misery, and amplifie their sorrowes, and never thinke of those loads of mercies which God hath heaped upon their heads: you have more cause to rejoyce that God gives you the least mercy, then to rpine when he sends on you the greatest affliction.

10. Compare your afflictions with others, that have en­dured [Page 28]greater afflictions with more patience, and lesse sor­row, then you have done; consider the patience of Job, and the end that the Lord made with him: you never lost so much as Job lost, he lost 7000. Sheep, 3000. Camels, 500: yoake of Oxen, and 500. shee Asses, he lost seven sonnes and three daughters, and all in one day, he endured a great deale of misery in his body, and lay upon the very dunghil, and yet was patient under all these afflictions; Why nowconsider, that better men then thou art have had greater miseries, and troubles, and afflictions then you, and yet have had a great deale more patience and lesse sorrow and griefe then thou. The Apostle Peter perswaded men to patience in a suffering condition, 1 Pet 5.9. considering that the same afflictions are accomplisht in their brethren which are in the world; and Paul 1 Cor. 10.13. There hath nothing befallen you, but such as is common to man; Nay Jesus Christ himselfe underwent many afflictions and miseries, and yet he opened not his mouth, but as a Sheep before the shearers is dumbe, so he opened not his mouth. Those that have more grace have lesse mercy then thou, and those that have lesse sinnes have more afflictions.

11. To allay your sorrow, and keep it within bounds, consider that 'tis better with you when you are at the worst, then it is with wicked men when they are at the best; if this consideration did lye neere your hearts, it would great­ly allay all excessive sorrow. A little that a righteous man hath is better then the revenues of the wicked, Prov. 15.6. In the house of the righteous is much treasure, but in the revenues of the wicked is trouble; Observe, it is not said, in the revenues of the righteous, is much treasure, but in the house of the righte­ous; it may be a righteous mans house, may be a poore cot­tage, a beggars house, and in it not a stoole to sit on, or a fire to warme him, or food to nourish him, &c. and yet sayes Solomon, in the house of the righteous is much treasure; but have wicked men treasure too? no, in the revenues of the wicked is much trouble, he doth not say in the house of the wicked; but in their revenues, there is much trouble; there is the curse of God upon all that a wicked man enjoyes, the poore [Page 29]beggerly cottage of a righteous man hath more treasure and happinesse in it, then the great revenues of wicked men, a godly man when he is at worst, is better then a wicked man at best, Prov. 16.8. Better is a little with righteousnesse, then great revenues without right, a little with the feare of God, is better then a great deale that a wicked man hath. Why now will you lay this to heart? suppose you lye under great afflictions, and have lost an estate, or wife, or children, or friends, or any thing: yet thou art a godly man; I dare assure you that in your worst condition, you are better then a wic­ked man in his best estate; though there be little or nothing in your house, yet there is great treasure; and though there be much in a wicked mans house, yet there is likewise a great deal of trouble, and sorrow. I have only one conside­ration more and I have done.

12. If thou wouldest allay excessive sorrow for worldly crosses, consider that you will live a great deale more happy, in being contented with what you have, then you can doe in over much grieving for what you want, for thou dost by this meanes pierce thy selfe through with many sorrowes. A man may be a very rich man and drive a great Trade, and yet that man may be a miserable man, and have a hell in his con­science, and a hell in his family. Therefore if you cannot bring your estate to your minde, you must bring downe your minde to your estate, for the comfort of a mans life doth not consist in riches, but in being contented with his condition, therefore rather blesse God for what thou hast, then mourne and grieve for what thou wantest: for this is the way to make thy life uncomfortable, and full of trouble and sorrow, take the Apostles advise Hebr. 13.5. sayes he, Let your conversations be without covetousnesse, and be content with such things as you have. And thus I have done with these twelve helpes or con­siderations, to keep your sorrowes within bounds. Use. We come now to the use which shall be of reproofe, to those that can mourne for every triviall and inconsiderable losse they meet with in the world; that have heads like Fountaines, to poure out rivers of Teares for any worldly crosses or afflictions: and [Page 30]yet when God calls for mourning and weeping and baldnesse, their heads are like a Rock, that cannot shed one drop: though they can mourne for small light afflictions, yet they cannot shed a teare either for their own sins, or the sinnes of the Nation, these men are justly to be reproved for their pre­posterous sorrow.

SERM. 4.

I come now to make a further improvement of this poynt: if it be so that Christians must take heed of immoderate sorrow, and weep as if they wept not for worldly afflicti­ons; then this doctrine will administer these three cautions to you, from whence will arise three Cases of conscience.

Caution. 1. Take heed that you run not into this mistake: that when you are excessive in sorrow for worldly crosses, to pre­tend onely to have a naturall sensibleness of your afflictions, and no more; and the reason why I give you this caution is, because there is an aptnesse in men naturally, when they are reproved for their immoderate sorrowes, to excuse it and say, will you not give me leave to mourne for my sinnes, and to have a sensiblenesse of Gods hand upon me, and the like? Case 1 Now because men are so apt to mistake in this particular, I shall handle this case of conscience concerning it: wherein appeares the difference between a man that hath only a natu­rall sensiblenesse of Gods hand upon him, and one that mournes and grieves immoderately and excessively; betwixt a kindly grieving and a passionate venation of spirit; and this I shall doe in these six following particulars.

[Page 31] Answ.1. Where there is only a naturall sensiblenesse a kindely grieving for worldly crosses; it will rather animate and quic­ken the soule to religious duties, then any way indispose and interrupt them; and therefore it is that you so often finde weeping joyned with prayer and supplication in Scripture; thus it is said, Iacob wept and made supplication, and in Jer. 3.21. Hos. 12.4. A voyce was heard upon the high places, weeping and suppli­cations of the children of Israel; so in Ier. 31.9. They shall come with weeping, and with supplication will I lead them. So in Judg. 2.5,6. it is said, the children of Israel at Bochim, lift up their voyce and wept, and sacrificed to the Lord. All which places shew, that that sorrow which is onely a naturall sensi­blenesse of Gods hand will quicken and encourage the soule to duty, rather then indispose him; but now on the other side, excessive sorrow renders a man unfit for prayer, reading, hearing the word, or any other holy duty. As in Psal. 77.4. Asaph was so overwhelmed with sorrow, that he could not speak. And Exod. 6.9. then is thy sorrow immoderate, when it inter­rupts thee in the performance of holy duties.

2. Where there is onely a kindly grieving and a naturall sensiblenesse of worldly crosses, there is kindled in that mans heart a sympathizing and fellow-feeling of other mens troubles; that man will carry compassionate bowels to­wards other men that are in trouble, as well as themselves. Job 30.25. saies Job, did not I weep for him that was in trou­ble? was not my soule grieved for the poor? but now, where sorrow is immoderate, you will so think upon your own troubles, that you will not pity any that are in the like con­dition with you.

3. Where there is only a naturall sensiblenesse of worldly crosses, there is retained in that soule a fence of those many mercies you doe enjoy, as well as of the afflictions and suffe­rings you doe endure: naturall sensiblenesse of afflictions does not take away the comfort and enjoyment of present mercies; there is a sense of mercies enjoyed, as well as of af­flictions endured. But now, in immoderate sorrow, the very sense of your trouble and crosses doth take away, and imbit­ter [Page 32]all your former or present mercies. As in Numb. 16.12,13. Is it a small thing, that thou hast brought us out of a Land that floweth with milk and honey, to kill us in the wildernesse? Pray marke, for there is much of Gods mind in this place; the Land that these men speak of here, is the land of Aegypt, where they were under bondage and slavery; and yet when they met with afflictions in the wildernesse, they forgot the bondage they were delivered from in Egypt, but said, it was a Land flowing with milke and honey; immoderate sorrow for afflictions doth quite take away all sense of the mercies you doe enjoy.

4. Where there is onely a naturall sensiblenesse of world­ly crosses, there prayer to God, or a promise from God, will quiet the heart. This you may see verified in Hannah, in 1 Sam. 1.18,19. she was grieved for a child, but what then? She prayed and said, Let thine handmaid finde grace in thy sight; so the woman went away and did eate, and her counte­nance was no more sad. After she had poured forth her heart in prayer to God, she was comforted, she went her way, and was no more sad. Then is your sorrow right, when going to God upon your knees will quiet your heart. Or,

2. When a promise from God will comfort you; thus it was with David, in Psal. 119.50. saies he, This is my comfort in affliction, for thy word hath quickned me; that is, the word of a promise. So in Vers. 92. Ʋnlesse thy law had been my de­light, I should then have perished in my affliction. And in Verse 107. I am afflicted very much, quicken me, O Lord, according to thy word. Then is your sorrow moderate, when either a prayer to God, or a promise from God will quiet your hearts; and then are your sorrows immoderate, when under any affliction all the promises in the Bible cannot quiet you; nor any prayer to God comfort you. And thus it was with Job, in Job 9.16. saies he, If I had called, and he had answe­red me, yet would I not believe that he had hearkned unto my voyce. And therefore beloved look to it, you that have met with many worldly crosses and troubles, and never a prayer could comfort you, nor promise quiet you, it is an argu­ment [Page 33]that your sorrows were immoderate.

5. Where there is only a naturall sensibleness of worldly crosses, there that soule does notwithstanding all his afflicti­ons justifie God, and condemn himself, acknowledging his own sin to be the cause of all crosses: This you have an in­stance of in Lamen: 1.18. In all the evill that is come upon us the Lord is righteous; and in Dan. 9.14. the Lord is righteous in all that is come upon us; for we have rebelled and done evill in his sight: So David, Psal. 51.3. I acknowledge my transgressi­on, and my sin is ever before me: then is your sorrow right, when you can justifie God, and take shame to your selves. But now where sorrow is vexatious and excessive, there a sinner flies out against God, and rather justifies himself, there the finner accounts God very severe and cruel in his dispensati­ons, and murmures against him, thinks ill of him, and of his wayes; and in this condition was Job once, Job 16.17. He breaketh me with a tempest, and multiplieth my wounds without a cause, he blamed God and justified himself, which declared his sorrow to be immoderate and excessive. You have a no­table passage for this in Esay 8.21. it is said, that when God shall bring afflictions and trouble upon the Land, then they shall curse their King and their God, and look upward, they shall be so overcome with sorrow, as that they shall curse God, and justifie themselves: so in Prov. 19.3. saies Solomon, the foolish­ness of man perverteth his way, and his heart fretieth against the Lord.

6. Where there is only a naturall sensibleness under the hand of God, there will be an aptness to hearken to comfort­able counsel from the word of God to bear up the heart un­der afflictions; and therefore it is said, Job 33. when God laid afflictions upon him, he opened his ears to counsel; when you are so tamed by afflictions, that you will hear the voice of the rod, and the voice of the word, and hearken to any counsel that is tendered to you to bear up, and support your spirits, then is your sorrow regular, and such as God allows of; but now where sorrow is inordinate, that man is not fit to receive any instruction, from any friend that goes about to comfort [Page 34]him. Thus Asaph in Psal. 27.2. when he was overwhelmed with sorrow, his soul refused to be comforted, they are then like Rachel, that would not be comforted, Matth. 2.18. In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her Children, and would not be comforted, because they were not. The women of Bethlehem, did weep and mourn, and would not be comforted, which did e­vidence their sorrow to be immoderate. When no promise in the Bible, no comfort nor support from the word, will ease and quiet the heart, this shews that such a spirit is too much overcome with sorrow, vexation, and grief for worldly crosses.

And thus I have done with the first caution, to take heed when you are over much grieved for worldly afflictions, that you do not then say it is only a naturall sensibleness of the hand of God upon you, and no more.

Caution 2 2. Is it so that we must not be immoderate in our sorrows for worldly crosses? but must weep as if we wept not: then take heed ye do not judge that to be a mourning for sin, which is only for outward troubles. And beloved, the reason why I give you this caution is, because of that aptness and propensi­ty there is in people, when they have lost Husband, or Wife, or Children, or Estate, &c. and are extreamly troubled and dejected. If you aske them, why they mourn and grieve so much? they will answer, it is for their sins, and will say, what, will you not give me leave to mourn for my sins? it is my sin that is the cause of all my grief and sorrow, and teares, and I hope you will allow me to do so? yes, mourn for your sins in Gods name; Case 2 but because men are apt to de­ceive themselves in this particular, I shall therefore handle an­other case of conscience concerning this; How you may dis­cerne when a man doth excessively sorrow, whether he doth weep rather for his afflictions then for his sin? rather for his troubles and worldly crosses, then for his corruptions, and of­fending and sinning against God, I shall give you 4 plain dis­coveries of such a man.

[Page 35]1. Then a man doth grieve under worldly crosses, Discove­ [...]ies of men that mourn ra­ther for sin then for affliction. rather for his sin then for his afflictions, if so be that man did grieve and mourn for his sins before ever he was afflicted. It is an Argument that your grief is rather for sin, then for affliction, if when you were in prosperity, sin did break your heart, and you could then have no rest nor quietness within you, by rea­son of your sins: and thus David did mourn for his sins, when he did water his couch with his teares, for defiling of Bath­shebah, for he had then no affliction or crosse lay upon him, and yet David did roar in the disquietness of his soul, and he had no rest in his bones by reason of his sin. When David sate upon the Throne in worldly glory and prosperity, yet then could he lie in the dust in spirituall shame, and this before the Child was sick. And therefore if upon examination you finde that you did weep and mourn for your sins and corruptions, before ever you had this or any other crosse lying upon you, then you may conclude, that your sorrow is more for sin then for worldly afflictions; but now when a man shall pretend to grieve for sin, and yet that mans sins never troubled him all his lifetime before, his corruptions never grieved his heart, nor troubled his conscience before, this showes it is more for afflictions then for his sin, that such a man mourns and weeps.

Discov: 2 2. Then a man mourns rather for sin, then for affliction, when he takes more care to remove his sins from his soul, then his afflictions from his body. VVhen thou canst make it the great request of thy soul, and the care of thy heart, rather to have thy sins removed then thy afflictions. Hosea 14.2. Oh Lord take away all iniquity, and receive us graciously: they did not say, Oh Lord take away affliction, although they had many then upon them; but say they, Lord take away the ini­quity of thy Servants, and receive us graciously; but he that de­sires rather to have his troubles removed then his sins, it is a sign he does not mourn for sin, but for affliction. Thus Pha­raoh when the Judgements of God were upon him, when the Thunder and Hail came, and the froggs and lice, Exo. 9.28. and mur­rain of Beasts, &c. saies he to Moses, intreat the Lord that there [Page 36]be no more mighty Thunderings and Hail: he desired Moses to pray to God to remove the plagues from him; but never desi­red that his sin, and the hardness of his heart might be taken avvay. You that can cry out, oh Lord take avvay this crosse, or this affliction from me; but never pray to have your sins removed, and your corruptions subdued: this is an Argu­ment you mourn for affliction more then for sin.

3. If vvhen the committing of a sin, and the removing of an affliction stand in competition together, you would rather have the affliction continued, then commit a sin: this shevvs you grieve for sin, rather then for affliction. As for instance, vvhen a man is brought to a lovv condition, and a great de­cay in the vvorld, his Trade fails, and his stock is spent, if that man be more troubled for his sin that brought him into that condition, then for the affliction it self, then he vvill not commit a sin to repair and make up his losses, though he did knovv, that the committing of such a sin vvould do it; and so in any other case: as I have read a story of a Noble man, whose Sonne and Heire was supposed to have been bewitch­ed, and being advised by some to go to a Witch, to have his Sonne helped and unbewitched again; he answered, no, by no means, for he had rather the Witch should have his Sonne then the Devill. But if you make no conscience to commit a sin, to avoid or remove an affliction, if you will break the hedge of a command to avoid a little foul way of affliction, it is a sign that you mourn for your crosses and afflictions more then for your sins, and that you never grieved so much for your corruptions as you have done for your corrections, Job 36.21. so those that in their distress go to VVitches and VVizzards, and Fortune-tellers, as Saul did to the vvitch at Endor, shew that they grieve more for affliction then for sin.

4. If you mourn for sin, the true joy that ariseth from the forgiveness of sin, will swallow up the grief that comes to thee, through any worldly crosse or affliction, and will like­wise make thee to undergoe them with patience. That man grieves for sin most, who when his sin is pardoned, grieves [Page 37]least for outward trouble; when the comfort of his sins for­giveness doth more rejoyce him, then the continuance of any affliction upon him, can grieve him: as in the 33 of Esay, and the last, The Inhabitants shall not say I am sick; for the people that dwell therein shall be forgiven their iniquity: those people they were like a Ship in a great tempest, their Mast broken, and their sails loosed, all their tackling lost and gone; why? what then? yet the Inhabitants shall not say I am sick, because the Lord hath forgiven them their sin, he doth not say, they shall not say they were sick; but they shal not say they are sick, because their sins are pardoned: the sense of their pardon should take away the sense of their pains under their present sufferings: now when it is thus with you, it is an argumēt that your trouble was more for sin, then for affliction. But then is a man more troubled for his afflictions, then for his sins, when he will grieve, though he be assured that his sins are pardon­ed, and that he is an heir apparent unto glory. All the per­swasions he hath of sins forgiveness, doth no whit allay his impatience. And thus I have done with this second caution, that you take heed you do not look upon that as a mourning for sin, that is onely for some outward trouble and af­fliction.

Before I come to the third caution, give me leave to lay all close to your hearts by a word or two of application, and the use that I shall make of what hath been said in these two Queries, shall be first for reproof, Use of Reproofe. and then for exhorta­tion.

1. For reproof to those that are so far from weeping as if they wept not for afflictions, that they weep so excessively, as if their whole bodies were made of a lump of Ice, that does all dissolve into tears, when the Sun of affliction does scorch them. How many men are there that are easily drawn to sor­row immoderately for worldly crosses. VVe use to say when a man weeps, that he waters his plants; and you know, that when you water your plants in your Garden too much, you drown and kill them, and so when you weep over much for afflictions, you drown your plants, and discompose your [Page 38]spirits, and make them unfit for any spirituall imploy­ment.

2. This reproves those that when they come to mourn and weep for their sins and corruptions, they are so sparing of their teares, that then they weep as if they wept not, a slight su­perficiall sigh, or some tear extracted by violence, is the great­est sorrow that many men have for sin: when men are like a Cloud, that will easily drop down teares for any outward af­fliction; but like a Rock that cannot shed a drop for sin, for dishonouring and displeasing of God. Many people are like to Lewis the [...]th, King of France, that did alwayes carry a Crucifix in his hat, and when he committed any grosse and a­bominable sin, would take off his hat and bow to his Cruci­fix, and aske forgiveness, and then thought all was well pre­sently. Most men are apt to be slight and superficiall in their griefs for sin: why now? how do you invert the Apostles Order and direction here? when you weep for sin as if you wept not, and are excessive and immoderate in your worldly sor­rows.

2. Use of Counsel. By way of counsel, be perswaded to look upon your sins as greater matter of sorrow and grief, then all the afflictions that ever befell you: oh weep, and weep again for them; for your sins are worser and greater evills then all your outward troubles, and the better to encourage you to this duty, con­sider

First, That sin is the cause or inlet of all your afflictions, had it not been for sin, you had undergone no suffeirngs [...] ▪ ra­ther therefore mourn for the cause, then for the afflictions themselves.

Secondly, Afflictions are not so bad as sin, in regard God is the Authour of all our afflictions; but sin is such an evill, that God disclaims that though there be no evill in the City but God doth it, that is, he is the Authour of the evill of afflicti­ons; yet he disclaims being the Authour of sin.

Thirdly, Consider, that all outward afflictions are con­sistent with grace; but many sins are utterly incompatible and inconsistent with grace. Let your afflictions be never so great, [Page 39]yet you may be a godly man for all that, you may be as poor as Job was, or as miserable as Lazarus, and endure any afflic­tions whatsoever, and yet all this be consistent with grace; but all sin is not consistent with grace, as the sin against the Holy Ghost, the sin of finall impenitency, or finall obduracy and hardness of heart, these are not consistent with grace, and therefore you have more cause to mourn for sin then for af­flictions, and

4thly, Consider, that afflictions they reach but to the body, but sin that reaches to the soul, afflictions can make but the outward man miserable, but sin will destroy and un­do the soul, and make that miserable; and therefore be per­swaded rather to weep for your sins and corruptions then for your sufferings and corrections.

SERM. V.

Caution 3 WEe come now to the third caution, and that is this: Conc: con­cerning mourning for sin. is it so, that we must weep as if we wept not, then take this caution, that Christians are not only to take heed, that they weep moderately for worldly afflictions; but they are also to take care, that they be not excessive in their sorrows for their sins and corruptions. But before I handle this case of Conscience, give me leave to premise three conclusions.

Con. 1 1. That a man may weep overmuch for his sins. This you have laid down in 2 Cor. 2.7. The Corinthians did fear that the excommunicated person, would be swallowed up with over much sorrow for his sin, saies the Apostle, ye ought ra­ther to forgive him, and to comfort him, lest perhaps such a one [Page 40]should be swallowed up with over much sorrow.

2. Con. 2 Take this conclusion, that there be but few in the world that do overmuch grieve & sorrow for their sins: where one offends in sorrowing too much, thousands and ten thousands do offend in sorrowing too little, there are but few that are immoderate in their sorrows for sin.

3. Con. 3 Consider, that none but disconsolate and doubting, and despairing sinners do over-much grieve for their sins. Obdu­rate sinners do not grieve at all, and assured Christians they will not grieve too much, only disconsolate and despairing sinners do sorrow over-much.

And here comes in the third case of conscience, Case of conscience when Christians may be said to grieve too much for sinne. how or in what case a man may weep and sorrow over-much for sin.

I shall resolve this case very briefly.

First, That sorrow for sin is excessive, that makes a Chri­stian pore so much upon his corruptions, that he over-looks his graces. A Child grieves too much when he so blubbers and cries, the tears trickling down his eyes, that he cannot see his Letters, nor read his Book: so a Christian grieves too much for his corruptions, when he cannot see, nor blesse God for those graces he gives him.

2. You grieve over-much for sin when it doth damne and darken your evidences for Heaven; when a Christian does so pore upon his sins, and discover such cause of grief and sor­row from them, that he never looks into his own heart to see what cause of joy he hath there, in having an assurance of his interest in Christ, and a right and title unto glory. Be­loved, God would not have one grace to justle out another, sorrow for sin is a grace; but yet God would not have this to justle out spirituall joy. When a Christian does so grieve for sin, that he casts away all hopes of Heaven, then his for­row is excessive, when he grieves and blubbers so that he can­not read his evidences for Heaven.

3dly, Sorrowing for sin is excessive, when it laies dis­couragements upon the soul to come in to Christ for pardon and remission; when a man shall so grieve for sin, that he [Page 41]dares not venture to look up to Jesus Christ for mercy, and to lay hold upon a promise for his comfort, when a sinner does thus, then he mourns excessively. If the Children of Israel in the wilderness, when they were stung of the fiery Serpents, had not had the boldness to look up to the Brazen Serpent, they could not have been healed and recovered; so when sor­row for sin makes us that we cannot look up to Christ for pardon, then it is excessive. Sorrow and teares for sin are ne­ver right till they are like floods of water to drive us to Christ.

Fourthly, sorrow for sin is then immoderate, when it so overwhelms you, that you can take no comfort in the out­ward blessings that God hath given you, as Houses or Lands, or Corne, or Wine, or the like.

When a Christians sorrow for sin doth so damp his spirits, that he cannot take that outward joy and lawful complacen­cy in worldly comforts that God allowes him, then is your sorrow inordinate: though many think that God allowes that sin should be so bitter to them, yet it is no such matter, you must be sorry for sin, and yet take comfort in the out­ward blessings that God bestowes upon you.

Fifthly, Sorrow for sin is inordinate, when it puts a man into an incapacity to receive comforts from the Gospel, when a Christian shall see his sin so great, and his case so sad, that if you tender the promises of the Gospel to him, they are as things of no worth to him, he thinks they do not be­long to him, and therefore can find no comfort nor savour in any of them. When a man shall be obstinate, and perempto­rily stand out against the comforts of the Gospel because of his sin, then is his sorrow inordinate. Thus Asaph did in Psal. 74.2. saies he, I was in trouble, and my soul refused to be comforted. When a mans condition is sad, and yet he refuseth to be comforted, then is his sorrow excessive.

Sixthly, Then is sorrow for sin immoderate, when it dis­ables, or indisposeth a man to perform his duty, either in his generall or particular calling, when it doth indispose him to the duties of his generall calling as a Christian, that he can­not [Page 42]pray, nor read, nor discourse, nor hear the word of God; but lies alone in a corner, and will not admit of any body to comfort him, or confer with him; that sorrow that indispo­seth a man to holy duties, is an irregular sorrow, Ps. 77.4. I am so troubled that I cannot speak, to wit, to God in prayer. And so again that sorrow that indisposeth a man to the duties of his particular Calling as a man, that he cannot work, or study, or trade, and follow his particular imployments, that sorrow is an inordinate sorrow. God doth require us to work in our Callings, as well as to work out our salvation: and therefore that sorrow that hinders and indisposeth us to it is excessive, and immoderate. And thus I have shewed you when sorrow for sin is excessive, and have onely given you the heads of things, and have likewise done in resolving the third case of conscience.

Ʋse VVe come now to the application: and if it be so that a Christian must not onely take heed of grieving overmuch for afflictions, but for sin too, then take heed you do not pervert this Doctrine; take heed of being obstinate and perverse, and hard-hearted in sin; though I tell you that Christians should not be excessive in their sorrows for sin; yet I do not say that wicked men should be obstinate and stout-hearted in sin, and never mourn for sin at all. No, it were well for them that they could weep bitterly for their sins: therefore you that are obstinate and presumptuous sinners, take heed that you do not abuse this Doctrine; and again, you that count sin your greatest burthen, that every mole-hill of sin is like a Mountain upon you, take heed that ye be not so over­whelmed with sorrow, that you can see no comfort at all in Christ, and in the promises of Salvation through him; but do you look to the Lord Jesus Christ, and see that there is more in Christ to save you, then there is in your selves to condemn you; though there be abundance of corruption in you, yet there is a fullnesse of satisfaction in Christ; he is a­ble to save to the uttermost all that shall come unto God by him. All you that do belong to Christ, do neither weep too much for your sins, nor yet too little, do not say I will not grieve [Page 43]nor shed tears at all for them; for as Christs blood was shed for our sins, so we should shed tears for them; but yet we must not so grieve for them, as to discourage us from going unto Christ, and to darken our evidences for Heaven.

Use. Exhor∣tation. We have onely now a use of exhortation, and then I have done. If Christians must take heed that they weep as if they wept not, (for that is the scope of the Text) then let me in the bowells of Christ, perswade all you that are the people of God, to labour to fulfill this Apostolike Rule, that you would so carry your selves, as those that have better hopes, Several Considera­tions to keep men from ex­cessive sorrow. and bet­ter things to look after then any thing here below. And as before I gave you twelve considerations to allay & keep un­der excessive sorrow: so now I shall give you 7 or 8 Conside­rations more to keep out excessive sorrow, which if seriously laid to heart, may be a great help to keep you from breaking out into immoderate sorrow whatever betides you.

Consid. 1 1. Consider, that excessive sorrow for worldly crosses, argues either a totall want of grace, or else an extream weak­ness of grace. First, it sometimes argues a totall want of grace. It is with a Christian in this case, as it is with the rusty hinges of a door: if you open or shut the door, they will skreak & make a noise; but if you put some oyl upon them, they do not so: so Christians many times, God cannot touch them with his rod of afflictions, but they cry out, and are im­moderate in their sorrows, and impatient under Gods hand, and the reason of it is, because they want the Oyl of grace: or if it doth not argue a totall want of grace, yet it is a sign of a great deal of weakness of grace; I have observed often times in London streets, that a pair of new Cart wheels will skreak and make a noyse as they go along; but an old Cart goes away silently. So if when God laies afflictions upon thee, thou art like a new Cart, that thou criest out, and mournest immoderately under his hand, it argues, that thou art but a new and a weak Christian: he that faints in the day of adver­sity saies Solomon, his strength is small. But now a Christian that hath been long used and experienced in troubles and af­flictions, you may lay a great and heavy burden upon him, [Page 44]and he will make no noyse under it.

Consid. 2 2. Another consideration to keep out excessive sorrow, is this; consider that whatsoever crosses befall you in the world, they are but the manifestations and executions of Gods will, which is the rule of order and justice, his dispensations are good and just in themselves; if Gods will be done, though thy will be crost, it is no matter. This was that which kept David from excessive sorrow in 2 Sam. 12.21,22. Davids Servants wondred that he should fast and weep for his Child while it was alive: but when the Child was dead, he should rise up and eat bread, and be no more sad. And David said, while the Child was yet alive I fasted and wept; for I said, who can tell whether God will be gracious to me, that the Child may live; but now he is dead, wherefore should I mourn? can I bring him back again? I shall go to him, but he shall not return to me. Now I see the will of God is accomplisht, why should I grieve at it? I will hold my tongue, and not open my mouth, be­cause the Lord hath done it, Psal. 39.9.

Consid. 3 3. Consider, that before conversion, you did never grieve for the want of grace, and want of spirituall mercies. Why then after conversion, should you weep for worldly things, when you enjoy spirituall mercies. Consider, before conver­sion, I was content with outward worldly comforts, and ne­ver was troubled for want of grace and hopes of Heaven, and want of reconciliation with God, I did never grieve for these; and seeing when I was without Christ, I did not grieve for the want of him, now when I have Christ, shall I grieve be­cause I want the ordinary and common blessings of worldly things? A Christian with a holy indignation should take a revenge upon himself; if before my conversion, I could not grieve for the want of grace, now I have grace, I will not grieve for the want of outward comforts, seeing there is in­finitely more reason you should grieve for want of spirituall then temporall mercies.

4. To keep out worldly sorrow, consider, that God never laies any outward crosse or affliction upon his people; but it is for sin, either for the punishment of sin, or the preventi­on, or purging of it out.

[Page 45]1. For the punishment of thy sins; and if it be for the punishment of thy sin, then, if thou mourn for any thing, mourn for thy sins that was the cause, rather then for afflicti­on, which is but the effect of thy sin; accept the punishment of thine iniquity, Levit. 26. with submission; but look upon the sin with detestation: we have no reason to complain of our afflictions, Lamen: 3.39. why doth the living man complain, man for the punishment of his sin? you should in this case rather grieve for your sins, then for your punishments.

And 2dly, If it be not for the punishment, then it is for the prevention of sin, to keep thee from sin, and this was the end why God punished Job, 33 Job 17. it was, that he might drive man from his purpose, and hide pride from him. And therefore suppose God takes away an Estate, or friends, or any outward comfort from you, as long as it is to prevent a sin, to preserve you from Hell and damnation, you have no cause of grief. If a Doctor takes away your blood from you, to prevent a pleu­risie, will you be angry with him? surely no; so God never takes away any outward comfort from his people, but it is in mercy that he may prevent sin thereby.

Or 3dly, If not for the punishment or prevention of sin, then it is for the purging out of sin, as in Esay 27.9. by this therefore shall the iniquity of Jacob be purged, and this is all the fruit of it to take away his sin. A man will not be grieved, that Physick makes him sick, and pains him in his bowels, because it purgeth out noxious and hurtfull humours. Beloved, your crosses are but purging pills to purge out your corruptions. All worldly afflictions are either for the punishment, preven­tion, or purging out of sin, and therefore we have cause to bear them patiently.

Consid. 6 6. Consider, that God turns all worldly crosses and losses into spirituall advantages to his people, thou shalt never be a loser by thy afflictions. As when a poor man that is in debt, and in very much want of money, shall come to a rich man, and make known his condition to him, and beg relief from him; the man goes presently to his Chest, and fetches a bag of money, and throwes it at him, the poor man would not [Page 46]look upon this as any wrong or injury done to him, but would rather be thankfull for it. So God turns all our seem­ing crosses and afflictions into reall and spirituall advantages to us. Phil. 1.19. I know said Paul, that this shall turn to my salvation. All things shall work together for good to them that love God. Rom. 8 28. Though we cannot see how it should come to passe, but are in this case, like unto little Children, who when they see a heap of beautifull and sweet Roses lying upon a Table, and their Mother goes and puts them in a morter, and pounds them all to peeces, the Child cries and thinks the Mother spoyls them, though she does it to make a conserve of them, that they may be more usefull and durable. So we think we have comforts like beds of Roses, and when the Lord takes them from us, and breaks them all to pieces, we are apt to conceive they are all spoiled and destroyed, and we undone by it, whereas God intends it to work for our greater benefit and advantage.

Consid. 7 7. Live in the meditation and contemplation of the joyes and glory of Heaven. And this will be a great means to keep out worldly sorrow, the glory and happiness of Heaven will so transport a Christians soul with spirituall joy, that he will not easily be over-whelmed with worldly sorrow. I have read one of the Schoolmen that was of this opinion, that the rea­son why Adam in innocency was not sensible of his naked­nesse, was because he was so taken up with immediate con­verse and communion with God. So now, if you were more taken up with conversing with God, and apprehensions of glory, though you had nothing here below, yet you would think you wanted nothing. The consideration of Heaven, and glory, and happiness, would make you over-look all world­ly crosses and afflictions: it is said of Paul, that he was rapt up into the third Heaven, and saw things ineffable; but whether in the body or out of the body, he could not tell: that is, he saw so much glory, and was so taken up with the joyes of Hea­ven, that he could not tell whether he was in the body or no, it made him to forget all his troubles and miseries here be­low. I remember I have read in Jerome, what advice he [Page 47]he gives a young man in his time that was overmuch pressed with sorrow and grief for worldly crosses. Saies he, do but now and then take a turn or two in Paradise, and then you will never think of a wilderness, or be troubled at the mise­ries of a desert. Oh beloved, that your souls had once this art of divine speculation, and contemplation, that you might have an experimentall knowledge of the joyes of Heaven, and this would keep you from mourning any more for worldly crosses. When Christ was transfigured upon the Mount, saies Peter to him, Master, Master, it is good for us to be here, let us build three Tabernacles, one for thee, one for Moses, and one for Elias, he was so lifted up, with the sight of Heaven, that he never thought that he was then upon a barren Mountain, and of what wants and exigencies they should be driven to there. I have formerly told you what I have read of the Eagle, that she is like no other Bird that flies in the Aire; for whereas all other Birds when they are hurt, or want meat to satisfie their hunger, will crie and mourn, and make a noyse: the Eagle, when it is hurt, will fly aloft, and comfort her self with the warm beams of the Sun. And oh Beloved, if you would Eagle-lik sore aloft in divine meditations, and contemplati­ons of heavenly glory and happiness: this would arm you a­gainst worldly sorrow very much.

8. Remember that your sins call for more teares from you, then you are able to shed; and therefore do not wast them about worldly things. Beloved, could you dissolve into tears for your sins, it would all be too little to express your grief and sorrow for them; nay, were every drop of tears you shed, an Ocean, it would be too little to shed for sin. Tears are sweet water, and it is pitty to wash foul Rooms with them, re­serve them for your sins, they have more need of them; and if you had more tears, all would be too little: nay, were your head a Fountain, and your eyes Rivers of tears, they would all be too little to shed, for those many sins and iniquities that you have committed against God.

And thus I have done with this first part of the Text, and they that weep as if they wept not.

SERM. VI.

WEe now proceed to the second part of the Apostoli­call Directory, and they that rejoyce as though they re­joyced not. If your condition here in the world be sad and mi­serable, and afflicted, then your duty is to weep as if you wept not. But if you meet with a gale of prosperity and happiness, and enjoy the comforts of this world in abundance, then you must rejoyce as if you rejoyced not; that is, you must rejoyce moderately and with discretion. And the point of instructi­on that I shall give you from hence, shall be this.

Doct. That it is the duty of Christians, not onely to take heed that they be not excessive in worldly sorrow for outward crosses; but also to take care that they be not excessive in worldly joy for out­ward comforts. All under-moone comforts, we may joy in them too much.

In the prosecution of this Doctrine, I shall dispatch these 2. or 3. queries.

• 1. I shall shew you when your joy is excessive.
• 2. I shall lay you down some Rules to keep your joy with­in bounds, that you do not over-joy in the comforts of this life.
• 3. And then I shall give you something by way of Use and Application.

[Page 49] I shall not come to handle any of these at this time; Severall Conclusi­ons con­cerning immode­rate joy for world­ly com­forts. but shall first as my usuall method is, lay down 6. or 7. Conclu­sions by way of premise.

1. Take this Conclusion, That though Christians must take heed, that they are not immoderate in their joy for worldly comforts; yet you must know that you are allowed by God, to rejoyce in the outward comforts that he gives you here in this world. Eccles. 3.4. saies Solomon, There is a time to mourn, and a time to rejoyce, and in Eccles. 9.7.9. Goe thy way, eat thy bread with joy, and drink thy wine with a mer­ry heart, live joyfully with the wife whom thou lovest. So in Ec­cles. 7.14. in the day of prosperity rejoyce; so Deut. 12.7. ye shall rejoyce in all that you put your hand unto. This Con [...] si­on is necessary for sad and melancholy Christians, that though they enjoy an affluence and confluence of worldly comforts, yet will not at all rejoyce in them: beloved, God allowes you to rejoyce.

Consid. 2 2. Consider, that Religion does not extirpate or annihi­late worldly rejoycing; but only regulate it. It is not like a Weeding-hook, to pluck up your joy by the roots; but like a Pruning-hook, to lop off the luxuriancy of it, and to keep your joy in its due decorum. This I lay down to take away those prejudices that many men harbour against Religion, as if it made men melancholy, being apt to think, that when once they begin to be Religious, that then they must forsake and abandon all worldly comforts, and for ever shake hands with all the pleasures of this life. Beloved, Religion doth not annihilate, but regulate your joyes: nay, being Religions, does rather increase then any way diminish your joyes, when God made a Covenant with Abraham, he promised him a Son, and God gave him the name, saying, thou shalt call his name Isaac, which signifies laughter. Gen. 17.19. to shew, that after thou art in Covenant with God, thou mayst have joy and pleasure; and therefore do not harbour such ill thoughts of Religion, as to imagine you must shake hands with joy, when you close with Religion.

3. Take this conclusion, that the worldly joy of a wicked [Page 50]man is oftentimes mingled with more inward gripes, & grief of spirit, then the worldly joy of a godly man is; As in Prov. 13,14. In the midst of laughter the heart is sorrowfull. 2 Cor. 5.12. the Apostle there speaks of some that did glory in ap­pearance, but not in heart. The joy of the wicked is but in ap­pearance, but not in reality. When they are in their greatest jolli­ty and mirth, even then they have some inward gripes and anguish of conscience that galls & troubles them: a man may have a neat shooe on his foot, yet no man knows where it pincheth, but he that wears it. A wicked mans joy, is like a godly mans sorrow: the formers joy is but in appearance, not in truth; and a godly man hath something like sorrow; but it is not so indeed, they are but as sorrowing, yet alwayes rejoycing, 2 Cor. 6.10. The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10.22.

Conclu. 4 4. A smaller matter will interrupt the worldly joy of a wicked man, then will interrupt the joy of a godly man: I mean that outward worldly joy that he hath here in this world. Esth: 5.13. How soon was Hamans joy interrupted? though he had so much cause of ioy in the glory of his riches, and the multitude of his Children, and his promotion in the Court above all the Princes and Servants of the King. And yet be­cause poor Mordecai did not bow to him and reverence him, he was sore displeased, and could take no joy in all that he had. So it was with Ahab, though he had a whole Kingdom, yet he could take no content in it, for want of Naboths Vine­yard: a little thing diverts the joy of a wicked man, and therefore their joy is compared to the crackling of thorns un­der the pot, Eccles. 7.6. they make a noyse and a blaze for a little while, but are soon put out. Belshazzer, when he was quaffing in his golden Bowles, and in the midst of all his jol­lity, yet a hand-writing upon the wall quickly dasht all his joyes, and made him hang down his head.

Conclu. 5 5. Though it be lawfull and allowed by God, for you to rejoyce in worldly comforts, yet there are some things that you are not to rejoyce in, I shall give them you in five or six particulars.

[Page 51]1. You must not rejoyce in your own sins, the sins you do commit must never be matter of rejoycing to you; but thus wicked men do many times, as in Jer. 11.15. when thou doest evill then thou rejoycest: so in Prov. 2.14. Solomon speaks of some who did rejoyce to do evill, so in Psal. 52.1. it is said of Doeg, why boastest thou thy self in mischief oh mighty man, and thou lovest evill more then good, Gaudia panitenda. God does not allow us to boast and rejoyce in sin. Such rejoycings (as one saith) are joyes to be wept for, these go merrily to Hell.

2. Neither are you to rejoyce in the sins of other men, they are never permitted by God to be matter of your joy, 1 Cor. 13.6. it is said of love, that it rejoyceth not in iniquity, but rejoyceth in the truth, that is, love to any man, does not make us to re­joyce in that mans sin, but in his well-doing. In Rom. 1. last, those are not only condemned by God that do the same things with wicked men; but those also that have pleasure in them that do them, not only Covenant-breakers, uninercifull men, back­biters, haters of God, despitefull, proud, boasters, inventers of e­vill things, &c. not onely those that commit these things, but they also that delight in those men that do commit them are condemned. This is rather matter of grief then joy, Psal. 119.136. Rivers of water run down mine eyes, because men keep not they Law, and 2 Pet. 2.8. 'tis said, Lot vexed his righteous soul with the ungodly conversation of wicked men; and upon this ground, learned Mr. Perkins condemns the use of Stage-playes, they being for the most part representations of mens villany and wickedness, to provoke the spectators to joy and laugh­ter, and therefore are unlawfull, and not to be used.

3. You are not to rejoyce at all for the punishment of sin, in the unreasonable Creatures. And upon this ground, the same Authour condemns the use of Bull or Bear-baiting, or Cock-fighting, because it is a rejoycing in that which is the product of sin; for it was sin that first put an enmity between the Bear and the Dog, and between Creature and Creature, sin was the cause of all discords and antipathies between Creatures, and therefore it is not allowable for us to rejoyce in that which is the effect of our own sin. Indeed, for Bull­baiting [Page 52]more may be said; it may make the Bull the more serviceable for mans food; but meerly to bait a Bull for re­creation is unlawfull. So likewise hawking and hunting, are allowable, because those Creatures cannot be taken without it. But all you that delight in Stage-playes, and make other mens sin the matter of your joy. And you that frequent Bear-beatings, and Cock-fightings, and the like, are to be re­proved; and let me perswade you to leave it off in time to come.

And upon this ground likewise, the same Authour con­demns Noble-men that keep fools in their Houses, to be mat­ter of sport and pleasure to them. This is not allowed by God, because it is a rejoycing in that which is a punishment for sin in another Creature.

4. You must not rejoyce in goods ill gotten, goods ill gotten the Lord never allows you to rejoyce in, Psal. 62.10. Rejoyce not in robberies, neither in goods ill gotten; so in Habakkuk 1.13,14,15. The Lord is of purer eyes then to behold evill, wherefore lookest thou upon them that deal treackerously, and holdest thy tongue when the wicked devoureth the man that is more righteous then he, and makest men as fishes of the Sea, as the creeping things that have no Ruler over them. They take up all of them with the angle, they catch them into their Net, and gather them in their drag, that is the poor; and what followes? there­fore they rejoyce and are glad. The Lord condemns the rich men, because they got their Estates by wronging the poor, and by usury, and the like: therefore you had more need make restitution for what you have injured men, and fraudu­l [...]ntly taken from them, then to rejoyce in it, or to build Ho­spitalls, and make a great flourish in the world, to advance thy pride and vain glory. Levit. 6.4. You may rejoyce in your lawfull negotiations in buying and selling, and getting gain honest­ly, these you may rejoyce in. But you are not to rejoyce in goods illgotten. If thou canst in buying or selling over-reach or circūvent a man, & when thou hast got a good penyworth then to laugh in thy sleeve, that's an evill, Prov. 20.14. it is naught, it is naught, saies the buyer; but when he is gone his way, [Page 53]then he boasteth. In Deut. 23.18. I hate, saies God, the hire of a whore, or the price of a Dog to be for a sacrifice; though the mony in its self be good, yet because gotten by wickedness and uncleanness, the Lord abhorrs it; the Lord abominates those that bring their wickedness before him to rejoyce in. Micah 1.7. all the graven Images of Samaria were to be beaten in peeces, and all the hire thereof burnt with fire, because she ga­thered it of the hire of an Harlot. When Ahab was heavy, and displeased, because he could not have Naboths Vineyard in 1 Kings 21.7. Jezebel his wife did very wickedly, when she bid him rise up and be merry, because she would get the Vineyard for him. It is a very ungodly practice to rejoyce in goods ill gotten, by cozening and defrauding the poor.

5. You must not rejoyce for the afflictions and sufferings of Gods people: this is that which the Lord condemned the Edomi [...]es for, in the Prophecy of Obadi [...]th 12. thou shouldest not have rejoyced over the Children of Judah, in the day of their de­struction, neither shouldest thou have spoken proudly in the day of distress, and so on; and so the Lord threatneth Mount Seir and Idumea for their hatred of Israel, and rejoycing over her in the day of their distress, Ezek. 35.16. saies God, as thou didst rejoyce at the inheritance of the house of Israel, because it was desolate, so will I do unto thee, thou shalt be desolate oh Mount Seir, &c. Micah 7.8. saies the Church there, rejoyce not against me oh mine enemies; for though I fall I shall arise, Prov. 17.5. he that is glad at other mens calamities shall not go unpunished, Lam. 1.21.

6. You are not to make the miseries and sufferings of your very enemies to be matter of rejoycing to you, Prov. 24.17. Rejoyce not when thine enemy falleth, & let not thy heart be glad when he stumbleth. Job was so conscientious in this particu­lar, that he quite disclaimes any such practice, Job 31.29. saies he, if I rejoyced at the destruction of him that hated me, or lift up my self when evill found him, neither have I suffered my mouth to sin by wishing a curse to his soul. Job disavoues such courses as these: you ought not to make the afflictions and sufferings of the worst enemy you have in all the [Page 54]world, to be matter of rejoycing to you. Indeed, if you look upon them as the enemies of God, and of his Church, then you may rejoyce at their destruction as they are Gods enemies: thus David did, saies he, I hate them that hate thee, yea I hate them with a perfect hatred. You must hate no man as he is your enemy, or does an injury to you; but as he is Gods enemy, you ought to hate him, and to rejoyce at his destruction: neither of these six particulars ought to be the matter of a Christians joy.

Con. 6 Sometimes unfit to re­joyce in lawfull, things.6. Take this conclusion, that there are some times and seasons, wherein it is not expedient to rejoyce, even in law­full things; I shall name them to you very briefly.

First, in dayes of publick and solemn fasting, and humi­liation, then the Bride must come out of her Closet, and the Bride­groom out of his Chamber, expressions of joy are then unseaso­nable.

Secondly, When a Land is made desolate by wasting and ruining Judgements, Isa. 23.12. Esay 24.8. all rejoycing shall cease, be­cause the day of their captivity is drawing on, Ezek. 21.10. A sword, a sword is sharpned, and also furbished, to make a sore slaughter, should we then make mirth, it contemneth the rod of my Son, as every Tree. As if he should have said, now the Sword is sharpned, and afflictions ready prepared for us, if we should now make mirth, were not this to contemn the Rod of God? and to account no more of his glittering Sword, then of a rod that growes upon a Tree, Nehem. 1.4.5. it is said of Nehe­miah, that was the Kings Cup-bearer, though he were never sad aforetime in the Kings presence, yet when he heard that the remnant that were left of the captivity were in such great di­stress, the Wall of Jerusalem broken down, and the Gates thereof burnt with fire; then he sate down and wept, and mourned, and fasted, and prayed before the God of Heaven, and would by no means rejoyce.

Thirdly, when the hand of God lies heavy on any parti­cular man or Family wherein he dwelleth, it should be a house of mourning then, Eccles. 7.2.

Fourthly, after some great defection or apostatizing from [Page 55]God; after you have fallen into some great and foul sin or transgression, then is no time to rejoyce. You have an excel­lent Text for this, Hosea 9.8. rejoyce not oh Israel for joy, as other people, for thou hast gone a whoring from thy God: other people may rejoyce; but thou must not, because thou hast gone a whoring after other Gods: Psa. 38. Psa. 31.10. thou shouldest go mourn­ing all thy life long, till the scandall were stopt, thy sin sub­dued, and thy soul reconciled. It is very observable of David; you read, after he fell into the sin of uncleanness, what a sad man he was a great while, saies he, I have no quietness in my bones by reason of my sin, I roar in the disquietness of my heart; but was all Davids joy gone? Yes; for though he had many mercies that might have promoted his joy, yet he could take no comfort in any. There were three circumstances more es­pecially, that might have provoked David to break forth in­to worldly joy.

As first, he was a King, and sate upon a Throne in State and pomp, and dignity, and yet this could not chear up his spirits; but he lay humbling himself, and sorrowing in the dust.

And secondly, David was a Musitian, a man cunning in playing upon the Harp, 1 Sam. 16,17,18. and yet the melo­dy of his musick could not chear up his heart.

Thirdly, He was naturally a man of a merry constitution, David was of a ruddy countenance, and merrily disposed, and yet all these advantages could not make him rejoyce. His sin did so trouble him and deject him, lying upon his conscience, that though he were a King, a Musitian, and of a merry tem­per, yet all these could not make him rejoyce, neither could he rejoyce till after his sin was pardoned. So much for the sixth Conclusion.

Con. 7 7. That a man whose naturall temper is joyous, is expo­sed to severall evills, as lust, lightness of spirit, abundance of discourse, to company-keeping, &c.

Con. 8 8. Take notice, that there may be an excess in spirituall joy, as well as in worldly joy: though you may think this conclusion a very strange one, yet it is a true one: Christians [Page 56]should take heed that they be not excessive in their spiri­tuall joy, as well as in their worldly sorrow, and then they are excessive when their spirituall joy makes them inconsiderate and rash in their underta­kings, when it makes them wilfull and precipitant, and neg­lect their Callings, and live above Ordinances, and the like; in these cases spirituall joy is immoderate, which I shall prove to you by two places of Scripture: the first is in the 12. Acts 12,14,15. there were many gathered together, praying in the house of Mary the Mother of John, and as Peter knocked at the dore of the Gate, a Damsell came to hearken, named Rhoda, and when she knew Peters voice, she opened not the gate for gladness; but ran in again, and told how Peter stood without at the Gate. the Damsell rejoyced so much that Peter was at the dore, that she could not open the dore, which was a sin in her, and her joy was excessive, because it made her inconsiderate, no [...] to open the dore when Peter stood without knocking, she o­pened not the dore for gladness, that is one Text to prove your joy may be excessive. Another we have in Luke 24.39. This was spoken here after Christs Resurrection from the dead. When Christ came and stood in the middst of his Disciples (where they were together) and shewed them his hands and his feet which were pierced, that they might believe it was he, and that he was risen from the dead, it is said, they believed not for joy. This was a spirituall joy, when Christ had con­quered death, and hell, and the grave, and was risen again from the dead, they rejoyced so much, that they could not believe it, one grace hindered and interrupted another; and therefore their joy was excessive. I speak this only in reference to young Converts, they may have much sin mingled with their joy.

And thus I have done with these eight Conclusions, I shall now proceed to the dispatching of the Queries which will be more usefull, in the prosecution of this Doctrine, That Christians must not only take heed of being excessive in their sorrow for worldly crosses; but also of being excessive in their joy for worldly comforts.

SERM. VII.

I Shall at this time briefly speak to these two things. First, I shall shew you when your worldly joy is excessive. And secondly I shall lay you down some Rules, whereby to keep your joy within bounds.

Quest. 1 Worldly joy, when excessive in 8. par­ticulars. Q. 1. When is worldly joy excessive and inordinate? and that I shall shew you in these 8. particulars.

Answ. 1. Worldly joy is then excessive, when it interrupts god­ly sorrow for sin, when a man shall be of such a jolly and merry temper, that he cries out, hang sorrow, and cast away care; he will never be sorrowfull again, [...]or [...]ver have any serious thoughts of sin; such a joy as this is excessive, and sinfull. When one grace justles out another, when worldly joy thrusts out sorrow for sin, then it is inordinate. Thus it was with Belshazzer, in Dan. 5.2. He spent his dayes in mirth and jollity, quaft and caroused in the Vessels of the Temple, in one day he feasted a thousand of his Lords, and was merry through wine; but what was the issue of all, you may see in the 20. verse, his heart was lifted up, and his mind hardned in pride: his joy was excessive, because it hardned his heart, and hindred and interrupted him from mourning for sin. Thus Saul called for Musick, when he should have given himself to sorrow for sin. 1 Sam. 16. Why now be­loved, [Page 58]look into your own bosoms, though God allowes you to rejoyce moderately in his mercies, yet if you be so taken up with joyes and pleasures, that you are averse from sor­row and serious thoughts of heart, in remembrance of your sins, then your joy is excessive.

2. Your rejoycing in worldly comforts is then excessive, when it deprives and robs you of that fellow-feeling and compassionate affections which you should have toward the sorrows and afflictions of Gods Church and people. This you have laid down as a mark of excessiveness of joy, in Amos 6.4,5,6. They lie upon beds of Ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock, and the Calves out of the midst of the stall, that chant to the sound of the violl, and invent to themselves instruments of Musick, that drink wine in Bowles, and annoint themselves with chiefe ointments, but they are not grieved for the afflictions of Joseph. Israel here was wanton, and spent their time in pleasures and jollity; but they were not grieved for the afflictions of Joseph, what is that? why, by the afflictions of Joseph are to be understood, the miseries of the Tribe of Manasseh, because that Tribe came from Joseph: as the 10. Tribes were called Ephraim, be­cause Jeroboam the first King of the 10. Tribes, came of the posterity of Ephraim: and that one Tribe enduring great afflictions, as we may read, 2 Kings 13.7. under King Joash, the nine Tribes were not mourning for them, that was their sin; and therein their joy was excessive. Now beloved, all you whose hearts do suggest this to you, that you live merri­ly in the world, and so spend your time in mirth and jolli­ty, that it quite eats out all compassion and fellow-feeling in you, towards the miseries and afflictions of the Church of God; that let Religion and the cause of God, sink or swim, and let the people of God stand or fall, it shall never trouble you, in this case your joy is excessive.

3. When your worldly joy doth damp and dull your de­light in God, and in spirituall duties, then is your joy exces­sive, when thy delight and relish in the Creature is as sweet as hony; but yet canst take no more joy in communion with [Page 59]God, in performing duties to him, and receiving grace and spirituall mercies from him, then there is tast in the white of an Egge: this is a sign thy joy is excessive: as in Job 21.11,12.13,14,15. Job speaks there of the wicked, that they send forth their little ones like a flock, and their Children dance, they take the Timbrel and Harp, and rejoyce at the sound of the Organ, they spend their dayes in mirth, and in a moment go down into the grave: here are jolly men indeed, they spend their dayes mer­rily; but what is the issue of all this? therefore they say unto God, depart from us, for we desire not the knowledge of thy wayes, what is the Almighty that we should serve him? and what profit should we have, if we pray unto him? Here you see their joy was excessive and immoderate, because it did damp their love & duty to God. All recreation should be as a whetstone to sharpen us to duty, as Physick to sharpen the stomack to re­lish food, not to dog and dull our appetite to spiritual things.

4. Your joy was excessive in that worldly comfort which you grieve too much in the losse and want of. A man never grieves too much in the want of any mercy; but he did re­joyce too much before in the enjoyment of it.

5. Then your joy is excessive in outward comforts, when it makes you insult and triumph over the miseries and afflicti­ons of other men, that want those comforts that you enjoy. Judges 16.23.25. Sampson (you know) when he discovered wherein his great strength lay, the Philistins cut off his hair, and then his strength was gone, and he became as another man, and the Philistins took him and put out his eyes, and bound him in fetters of brasse, and made him grind in the prison-house, they made him their drudge and their slave, and the Lords of the Philistins gathered themselves together to offer sacrifice to Dagon, and to rejoyce, and when their hearts were merry, they called for Sampson to make them sport: their immoderate joy did make them insult over this poor blind man in misery. Beloved, then is your joy excessive, when you make the afflictions of other men to be matter of your Joy.

6. Your Joy is excessive when it is mingled with luxury [Page 60]and sensuality. 2 Sam. 13.28. Luke 15.23,14. Hence it is that you read so often in Scrip­ture, of mens being merry with wine, in 1 Sam. 25.36. and as an Authour observes, the same word in the Hebrew, that signifies to be merry, signifies to be drunk, in the 43. Gen. last; when mirth proceeds so far as to drunkenness and sensuality, E [...]h. 1.10. then it is excessive.

7. When worldly joy breeds security and insensibleness of Gods judgements approaching any place, then it is inordi­nate. Thus Ethiopia was called the rejoycing City that dwelt se­curely, Zeph 2.16. and hence it is, that in Psal. 2.11. fear is adjoyned to rejoycing; serve the Lord with fear, and rejoyce with trembling. And hence it is, that Absolom when he would by treachery shed the blood of Amnon, gave this Counsel to his Servants, When you see Amnon merry, then fall upon him, as knowing that when his heart was merry, he would then be secure. And so those in Amos 6.3.6. that chant to the sound of the Violl, and drink wine in Bowles, are said to be men that put far away the evill day, and were secure in their pleasures, and so these in Esay 22.12.13. In the day that the Lord called for weeping and mourning, and baldness, and to girding with Sack­cloth, behold joy and gladness, slaying Oxen, and killing sheep, eating flesh and drinking wine, let us eat and drink, for to mor­row we shall die: they would not believe the prophet that foretold them the Judgements of God that were coming up­on them; but in scoffing and jearing manner, said one to an­other, let us eat and drink, for to morrow we shall die. And so again in Esay 56.12. Come ye, say they, I will fetch wine, and we will fill our selves with strong drink, and to morrow shall be as this day, and much more abundant, they feared not want nor alteration of their condition; which security of theirs, declared their joy to be excessive and inordinate.

8. When men will run to worldly joyes and pleasures, to still and stifle the troubles and terrours of their consciences.

When a man shall have a conviction upon his conscience, which troubles and perplexes him for some grosse evill he hath committed in his life, and shall then run to his recreati­ons and pleasures, or get amongst jolly Company, to cast a­way [Page 61]and shake off these troubles that are upon him: this shews his joy is immoderate. And thus Saul did discover a joviall and sensuall spirit, 1 Sam. 16.15. when an evill spirit from the Lord troubled him, that is, when he had some guilt and terrour lying upon his Conscience, then he commanded his Servants to seek him out a man skilfull in Musick to play be­fore him; but he had been better to have gone to prayer up­on his knees, then to call for Musick, and run to sensuall de­lights to remove his trouble. And thus it was with those Ido­laters, that sacrificed their Children unto Moloch, they had Instruments of Musick, but what to do? why first it was to drown the cries of their Children, and secondly, to provoke them to merriment and jollity, that their Consciences might not trouble them for so cruel a murther as the sacrificing their Children. Why (now beloved) you that can when a Sermon hath come home to you, and toucht you to the quick, and the word of God hath come with power, and wrought effe­ctually upon you, to the discovering and convincing you of your sin. If you then run to your recreations and pleasures, to company-keeping and Stage-playes, or the like, to divert your thoughts from your sins, and remove the terrour and trouble of your conscience. This is a sign your joy is excessive and sinfull; indeed this is the way rather to increase then to quiet the checks of conscience. The Pellican to put out the fire, flaps it with her wings, and so instead of putting it out, kindles it the more, & burns her self; so do those that seek by worldly pleasure and jollity, to stifle the checks of consci­ence. And thus I have very briefly run over these 8. particu­lars, to shew you wherein a mans worldly joy for outward comforts is excessive.

I have only now a second thing to run over, and then give you a short use, and so have done.

Query 2 2. What Rules and directions can you prescribe us to keep our worldly joy for outward comforts within bounds.

Answ. Answ. I shall give you 3. or 4.

1. Consider, that you have better things to rejoyce in, [Page 62]then any thing here below; Directions for mode rating our joyes in worldly comforts. thou hast better objects to tran­sport thy soul with joy, as thy reconciliation with God, com­munion with Christ, the comforts of the Holy Ghost, assu­rance of the pardon of sin, the justification of thy person by the merits of Christ, the sanctification of thy nature by the spirit of Christ. Thou hast thy election, vocation, redempti­on, glorification, thou hast all these objects to provoke thy Joy, and to fasten thy delight upon. Would any man rejoyce and delight himself in Counters, if he might have so many peeces of Gold in the room of them: or would any man de­light or rejoyce so much in Pibbles, if he might have as ma­ny Pearls for them, or in a flint stone that hath a Diamond, (oh beloved) you have things of more worth then any thing in this world to rejoyce in. There is a great deal vaster difference between the things of Heaven, the mercies of eter­nity, and these outward comforts here below, then there is between Brasse and Gold, between Pibbles, & Pearls, between the Sun and a Candle. Therefore Consider, I have a God and Christ, Heaven and happiness, pardon, reconciliation, san­ctification, Justification, redemption, and glorification. I have all these to fix and place my Joy upon, and therefore why should I rejoyce so much in the things of this world. The Disciples of Christ thought themselves some body, and were puffed up because they could cast out Devills, and work mi­racles; but saies Christ to them, rejoyce not in that the Devills are subject to you; but rejoyce that your names are written in Heaven, Luke 10.20. the more any is taken with the esti­mation and contemplation of the Joyes of Heaven, the lesse he will be in the valuation and admiration of comforts here on earth. The higher you stand, the lesse you see things be­low: will any rejoyce in the light of a Candle, when he sees the brightness of the Sun shining in its full strength. It is a Rule amongst Divines, that as Physicians when a man bleeds at nose, to stop and make a diversion of the blood, will open a vein: so the way to keep your worldly Joy from being ex­cessive, is seriously to ponder and consider what great cause you have of spirituall Joy and reioycing, and this will di­vert [Page 63]your joy from worldly objects. To turn all the affecti­ons on the right objects, is the way to keep them from being excessively bent upon the wrong; fear God, and you will not fear men, love Christ and you will not over-love the Crea­ture, weep for sins and corruption, and you will not mourn too much for outward crosses, rejoyce in spirituall things, and you will not joy over-much in temporalls.

2. Rule. 2 If you would be kept from excessive joy in outward comforts, consider, that nothing here below is worthy of your joy: the world is not worthy of a godly mans affections; Heb: 11.38.40. and therefore saies Amos in Amos 6.13. why do ye rejoyce in a thing of nought, the world is as nothing, the fashion of this world pas­seth away, it is not worthy of a Christians joy, Acts 25.23. when Agrippa came to the court of Judicature to judge Paul it is said, he came with great pomp; but in the originall it is, [...]. he came with a meer fancy, all the honours, and riches, and bravery of the world, are but meer fancies, very unworthy of a Christians Joy.

3. Consider, that the more you rejoyce in any outward mercy, the lesse you will rejoyce in the God of your mercies: the more you rejoyce in your comforts, the lesse you will re­joyce in the God of your comforts. And therefore excessive joy in outward comforts is no less then robbery, you deprive God of that which of right belongs to him.

4. Consider, that thou spoilest thy mercies by rejoycing too much in them, you provoke God to take away that which you so much rejoyce in; I may very fitly compare rejoy­cing in your mercies to a posie in your hand. Now you know, if you handle a posie gently, and smell to it now and then, it will continue fresh and fragrant a whole day together; but if you crush it in your hand, and are continually smelling to it, it will die and wither the soo [...] So the more you rejoyce in the things of the world, [...] they will forsake and leave you, whereas if you did [...], and joy in them moderately, and not affect them so much, you would injoy them more, and keep them longer with you.

5. Consider, that if you rejoyce over-much in those mer­cies [Page 64]you injoy, you will grieve and sorrow over-much in the want of those mercies when God shall take them from you. If you would live with such weaned affections from the world, that the comforts of it might be but as the Gloves to your hands, then you would easily part with them, without any great trouble; but if you love the world so dearly, and the comforts of it cleave so close to you, as the skin to your flesh, you will not part with them but with a world of grief, and a world of pain and trouble. And thus I have done with the se­cond query, I have but a word of application, and so I shall conclude.

Applicat. And the use that I shall make of it shall be by way of cau­tion in four or five particulars.

Caution 1 1. Is this so, that Christians must take heed that they do not exceed in their worldly joy: then do so much honour to Christianity, as to let it appear, that it does bear a greater sway and authority over your affections, then any thing in the world besides. Let Christianity be so far honoured by you, as to have your love, and joy, and sorrow, and all your affections regulated by it.

Caut. 2 2. Never be prejudiced against Religion, as if that were an enemy, or any way destructive to your worldly joy; for it doth not extirpate, but regulate your joy. It is not a weed­ing-hook to pluck up and root out your Joy, but a Pruning­hook to moderate and rectifie your Joy; oh do not therefore entertain hard thoughts of Religion.

Caut. 3 3. Take this caution, you that are Christians, do not dis­parage Religion to the world, in abridging your selves of that lawfull Joy and comfort that God hath given you, and his word allows you, in the mercies and blessings of this life; for a Christian to hang down the head, and pull in the lip, to have teares in his eyes, and sorrow upon his heart, not to have a chearfull look, nor a comfortable word, this dispara­geth and laies a scandall upon Religion; and therefore do not abridge your selves of the lawfull Joy in the Creature that God allowes you. I remember Calvin saies, that because he was such a pensive and sorrowfull man, the Papists would [Page 65]not embrace his Religion, he being so sad and mournfull.

Caut. 4 4. Take heed likewise of too much jollity. As you must take heed of a sad disconsolateness: so you must take heed of a lightness of spirit, of too much joviallness, you must as it were cut a hair in two, neither be too sad, nor yet too jo­viall.

Caut. 5 5. Take heed of ever running into worldly joy and plea­sures, to expell and drive away trouble in your mind. You that use such base shifts and unlawfull means to quiet your Consciences, and to remove terrour of mind. It is the ready way, rather to trouble and disquiet, then to appease your Consciences. You that in your sorrows give your selves to mirth and pastime, and merry meetings, thinking thereby to drive them away, you do rather increase and augment them. Just like the Pelican, of whom it is reported, that being na­turally affraid of fire, the shepheards are wont to carry some Coles, and lay them by her nest, and she poor [...]illy Creature, keeps a fluttering with her wings, thinking thereby to extin­guish and put them out, but does inflame and kindle them; and by this means the fire burns both her nest and self too. So for us to go to worldly joyes and pastimes, to quench the sorrow and trouble of our minds, is the ready way, rather to increase then remove our grief.

SERM. VIII.

WEe now come to the third part of the Apostles di­rection, in these words, and they that buy as though they possessed not. I shall spend only two or three Sermons up­on this third branch, and then come to the latter part of the Apostles direction, and they that use this world as not abusing of it. We shall begin with the first. If your livelihood and sub­sistence consists in buying and selling, in turning and winding of mony, then your duty is, to buy as if you possessed not; whe­ther you buy or sell, for both are included in this phrase, whatsoever you get by buying and selling, and trading in the world, you must have your hearts so weaned from what you have, as if you had got nothing at all, they that buy, must be as if they possessed not, Possess your wealth, you may, but you may not be possessed by it, rebus non me trado sed commodo, said Seneca.

And here (beloved) being to preach in a City of trading, and to an auditory, that live by buying and selling, and traf­ficking in the world; I shall a little enlarge my self upon this point. But before I come to handle it directly, I shall draw out such collaterall Doctrines, as the words will afford. As first, from the consideration of the scope that the Apostle aims at in bringing in of this expression, they that buy as if they [Page 67]possessed not: the Apostle had all along before, in this Chap­ter spoken of Marriage, and the duty of people in that estate: and here he treats of trading, of buying and selling; from whence I note.

Doct. 1 1. That those to whom God hath given a charge and a Fami­ly, he commands them more especially to buy and sell, to be dili­gent in their Callings, for the maintenance of those that belong unto them, 1 Tim. 5.8. He that provides not for his own, and es­pecially those of his own house, hath denyed the faith, and is worse then an Infidell.

2. From the variety of the matter, the Apostle here handles, whether men are in an afflicted and sorrowfull, or in a prosperous and joyfull condition, whether they buy or sell, or what ever their condition be, here is matter of advice for them; from whence I note, Doct. 2 That the Scripture is large, and reaches to the severall and various Callings and conditions of men in the world. There is not any Calling, condition, kind or sex of people in the world, but there are either generall or particular directions that the word of God affords them, and therefore well might the Psalmist say, Thy Commandements are exceeding broad, Psal. 119.96.

3. From the tearm the Apostle here useth, they that buy: now buying you know is a giving a valuable summe of mony for a Commodity, which the seller hath profit, and advan­tage by; hence I may note, Doct. 3 that the Apostle was against the Do­ctrine of community, or having all things common amongst men: the very mention of buying and selling, intimates, and de­notes a propriety in what a man hath. A man hath a proprie­ty in his Estate, or whatsoever he hath lawfully gotten; and therefore the Doctrine of Court parasites who scrue up Mo­narchy so high, as if the King may by power and force, take away all that a Subject hath, is false and erroneous. This is tyranny, and not Soveraignty. And hence it was, that Ahab though he were a covetous King, yet he would not take a­way Naboths Vineyard by force and violence, but would buy it of him: this therefore makes against a community, for buying and selling argues a propriety in the seller of what he hath.

[Page 68] Doct. 4 4. And they that buy as though they possessed not; I observe from them further, That a man may lawfully get wealth, and lay up an Estate by his Trade and Calling.

5. Observe further, That when a man hath gotten an E­state, and much wealth and riches by Trading, buying and selling in the world, yet they must use them with such wean­ed affections from them, as if they had gotten nothing at all.

I do not intend to insist particularly upon any of these points, but shall draw out two generall Doctrines from the whole bulk and body of the Text.

They that buy, the Apostle does not only prescribe Rules a­bout Marriage, and to men in a conjugall estate; but likewise about buying and selling, and negotiating in the world: from whence observe,

Doct. That Christians ought to take heed, that they do not transgress Scripture Rules, in buying and selling.

2. And they that buy as though they possessed not; from whence observe.

Doct. That Christians ought to carry such weaned affections, to what they have gotten by buying and selling, as if they possessed no­thing at all.

I shall be but brief in this latter point, but shall expatiate, & be more large in the former, That Christians should take heed that they do not transgress Scripture Rules in their buying and selling.

And now beloved, will you follow me a little, and lend me your attentions in the handling of this point. I shall this morning lay you down some Scripture Rules which are to be observed in buying; and in the afternoon, shall give you some Scripture Rules, which you are to take heed that you do not transgress in selling. Severall Scripture Rules and Cautions concer­ning buy­ing.

1. I shall spend this hour in giving you ten particular Scripture Rules, which you are to take heed that you do not transgress in your buying. As

1. If you would not transgress Scripture Rules in buying, then take heed that you do not discommend those commo­dities, [Page 69]that you are about to buy, thereby to bring down the price of the Commodity, and so to get it cheaper, and for lesse then it is worth. There is a known place for this in Prov. 20.14. It is naught, it is naught, (saith the buyer) but when he is gone his way, then he boasteth. In Solomons time, men were so wicked, that when they came to Market to buy any thing, the buyer would say, it is naught, it is naught, though the Commodity were very good and vendible, and the price de­manded by the seller, reasonable; but when he is gone then he boasts, that is, he boasts of what a good penyworth he had, and what a good Bargain he had made, or the like: this then is the first caution, in buying a Commodity, do not discom­mend it, thereby to have it cheaper, when it is good and ven­dible.

2. Do not make Vowes and Protestations that you will give no more for a Commodity then what you have first of­fered, when afterwards you must, and do give more. This is a common practice among men, to come to a Shop, and bid money for a Commodity, and the buyer to say, I will not give a peny more, and the seller not to take a farthing lesse; and yet both the buyer gives more, and the seller takes lesse, then what the one first bid, and the other first profered it for. This though frequently practised, yet cannot be justified. It is a very palpable lie, and a great sin, and therefore take heed of it, if once thy promise be past, thou art bound up, thou sinnest if thou give a peny more.

3. Do not give counterfeit money for those Commodities you buy. It is said of Abraham, whose just dealing and acti­ons are recorded to be an example and pattern to suc­ceeding Generations, when he was to buy the field of Mach­pelah of Ephron, the Son of Zohar the Hittite, Gen. 23.16. the Text saies, he gave him for it 400 shekells of silver, currant mo­ney with the Merchant; and therefore (beloved) you trans­gress Scripture Rules, in buying Commodities, if you give brasse money for silver, or counterfeit God for right, when you know it to be so: it is no better then meer cozenage. I mention this, because there is a world of deceit now amongst [Page 70]us, in paying base and counterfeit money.

4. Observe this Rule, do not give for a Commodity lesse then in your Conscience you think it is worth, it is an op­pression in buying, when you seek to bring a Commodity un­der its due value: you ought to give for it, as much as in conscience you think it is worth. Gen. 23 9. And thus did Abraham, when he was to buy the Cave of Machpelah of Ephron, saies he, I will give thee the worth of it in money: and so David when he was to buy the threshing floore of Ornan the Jebusite, saies he, give me the floore, and I will give thee the full valne of it, 1 Chron. 21.22.

5. Do not long defer the time of paying for those Com­modities you buy upon trust, when thou hast wherewith to pay it. This Rule you have in Prov. 3.27.28. withhold not good from them to whom it is due, when it is in the power of thine hand to do it: say not to thy Neighbour, go and come again, and to morrow I will give thee, when thou hast it by thee: this is spo­ken here in reference to buying and selling. When a man hath sold a Commodity, and is forc'd to go again and again for his money, and yet cannot get it. That this is the meaning of the phrase, appears by these words, withhold not good from them to whom it is due: though this Text be referred to works of mercy, yet it hath relation likewise to Trading in the World, or buying of Commodities. If you owe a man mo­ney for a Commodity you have bought of him, you ought to pay what you owe, and not let the Creditor come day af­ter day for his money, and yet go without it, when thou hast it by thee. This makes against Banckrupts that borrow mony take up goods, and make no conscience of paying what they owe for them: if men had but any sparks of ingenuity and good nature in them, they could never be joviall and jolly in the World, when they have not paid every man his own. Phocion vvould not feast till he had paid C [...]llicles vvhat he owed him. Elisha the Prophet vvas so consciencious in this particular, that vvhen he made the poor Widovvs oyle to in­crease in the 2 King. 4.7. he bid her sell it, and first pay her debts, and then live she and her Children upon the rest,. It is [Page 71]laid dovvn as a badge of a vvicked man in Scripture, not to pay vvhat a man ovveth, Psal. 37.21. the wicked borroweth and payeth not again. To borrovv money, or to buy a Com­modity, is all one; it is the Character of a vvicked man to ovve money, and not to pay it.

Rule 6 6. Do not engrosse a Commodity, my meaning is, do not buy all of a Commodity into your ovvn hands alone, that none shall have any beside thee, that by that means you may sell it at your ovvn rate: this is a great oppression, destructive to a Common-vvealth, and all Trading therein. You shall find the Scripture condemns this in Prov. 11.26. it is spoken in reference to Corn-mongers, those that had money enough to buy great quantities of it. Saies the Text, he that with­holdeth Corne, the People shall curse him; but blessing shall be up­on the head of him that selleth it. There vvere at that time Corn-mongers, that vvhen Corn vvas cheap, vvould buy up all they could get, and keep it till it grevv dear again, they vvould vvithhold their corn till it vvas dear, and then sell it. Now saies Solomon, he that does thus, the People shall curse him, but he that selleth it the people shall bless him, so that it is no sin in its self to engrosse a Commodity, if you sell it cheap and at the ordinary rate, this is no sin; but for a man to en­grosse a Commodity, meerly to advance and enhance the price of it, this is such an oppression, that the people shall curse the man that does it. Men in this case of ingrossing, may be very well compared to the great Oak, which does so spread and dilate its branches, that no little Tree can thrive under it. So do many men so much engrosse Commodities, that poorer men cannot live by them, which is a grosse op­pression, and a great wickedness.

7. If you would not transgress Scripture Rules, do not in buying a Commodity, take any advantage of the mistake or over-fight of the seller. As suppose you should come to a Shop, and there buy so many yards of Cloth, and the Shop-keeper should either give you more Cloth then is your due, or take lesse mony of thee then is his due; you must take no advantage against him in this particular; for if you take any [Page 72]thing more of him then you have bought, it is theft, or if you give him any thing lesse then you bargain for, it is theft. And this you have in Gen. 43.12. Jacob when there was a Famine in the Land, he sent his Sonnes into Egypt to buy Corn; when they came there, Joseph knowing his Brethren, what does he do but put the money they brought for their Corn into the mouth of their Sacks again, and sent them home; where when they found their money in their Sacks, they told their Father of it, who bid them go back again, and carry him the money they brought away in their Sacks mouth; for saith he, peradventure it was an over-sight. Here was conscienciousness, when a man shall either give thee more then is thy due, or thou give him lesse then is his due: in neither of these cases must you take advantage against him; for if you do, the Lord looks upon it as no better then cozenage and deceit.

8. In buying Commodities, do not merchandize upon the Lords day. It is true, in case of urgent necessities, as for the maintenance of life, either in man or beast it is lawfull; but for buying of those things of which there is no necessity, and you may well be without them till Munday: in this case you sin, if you buy any thing on the Lords day, that's Market day for Heaven, Nehem. 10.31. Nehemiah entred into an Oath, and the people with him, that if any of the people of the Land bring Ware, or any Victualls on the Sabbath-day to sell, that they would not buy it of them on the Sabbath-day. Now though some may be ready to object, and say, that this was the Jewish Sabbath here spoken of, wherein they were so strict; I an­swer, it is true, it was; but yet neither does the Gospel give you leave to profane the Christian Sabbath, but ought now to be kept as strictly as it was then. And therefore beloved, I cannot see but it is a sin for men to buy either wine, or pepper, or mustard, or any other such like trifle, that they may well be without, it must needs be unlawfull and sinfull, to buy any thing that you may well be without, in that case you sin, if you buy upon the Lords day; and therefore let me intreat you, rather to want such triviall things, then to transgress Scripture Rules, in buying of them upon this day.

Rule 9 9. Do not in buying of a Commodity, work upon the ne­cessities of a poor man that hath need of money, to make him sell it at such low tearms, as he cannot live by it, this is a very great sin and oppression. Many times rich men do work upon the necessities of the poor; for they must sell of their Com­modities, it may be to buy bread, or more materialls to set themselves at work upon: now they will not buy their Com­modities, unless they may have it cheaper then they can af­ford it; this is a great oppression: therefore in Levit. 25.14. it is said, if thou sellest ought to thy Neighbour, or buyest ought of thy Neighbour, ye shall not oppress one another. There is an oppression in buying, as well as in selling, when a man does work upon the poverty of a poor man, and will make him sell cheaper then he can afford it, or else will not buy of him at all. O beloved, how few are there in the world, that are con­sciencious in their buying in these regards.

10. If you would not transgress Scripture Rules in baying, then take heed that ye do not buy those things that are not fit and allowable to be bought and sold: as first, do not buy spi­rituall things, as the gifts of the Holy Ghost, Church-livings, &c. for these are not things to be bought. This is call'd Simo­ny. Act. 8.20. When Simon Magus would have bought the gift of the Holy Ghost, thy mony perish with thee, said Peter, because thou hast thought that the gift of God may be purchased with money. 2. Do not buy stolen goods, they are not meet to be bought. If thou knowest that the goods which are to be sold, are stolen goods, they are not to be bought; but rather to be restored. I am afraid that this is a sin, that many men do not make conscience of in this City: as we use to say, the re­ceiver is as bad as the Thief: so let me tell you, the buyer is as bad as the Thief likewise.

3. Do not buy Monuments nor reliques of Idolatry, as Crosses, Beads, Crucifixes, Images, and the like, these ought not to be bought.

4. Do not buy men for slaves: this is that which is reproved Amos 8.6. That we may buy the poor for silver, and the needy for a pair of shooes. So in Deut. 27.7. If a man be found stealing [Page 74]of any of his Brethren of the Children of Israel, and maketh mer­chandize of him, or selleth him, then that thief shall die: thou must not steal a man and sell him.

And thus you see I have gone over very briefly these ten particulars. And oh beloved, let me tell you, the fear of my heart is, that there are few of you that keep within bounds in these particulars; but in one or other of them you have transgressed in your buyings.

I shall only now make a short use of what hath been said, Use 1 and so have done. First, then by way of exhortation; in the fear of God, all you that buy and sell, and trade in the world, take heed of these Rocks, split not your souls upon them. I shall shew you in the afternoon, what you get by unjust prac­tices, Prov. 23.23. Rev. 3.18. and therefore avoid such courses; and let me exhort you in buying Commodities, amongst all your buyings in the world, let me intreat you to buy that which Solomon bids you buy, namely, to buy the truth and sell it not, and that which Christ counsels you to buy, come buy of me gold that ye may be rich, and white Rayment that you may be cloathed; and buy that which the good Merchant sold all that he had to purchase, Mat. 13.44 namely, the Pearl in the field. So do you sell all you have to buy this Pearl of great price the Lord Jesus; but do not mistake me, when I bid you buy spirituall things, do not think, they are to be purchased with money; but I would have you labour and endeavour after them, Esay 5.1. Ho eve­ry one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea come buy wine and milk, with­out money, and without price: these are not to be bought with money, but by labours and endeavours, and earnest prayers unto God for them: you must give the rags of your sin and corruption, for this white raiment of Christs righteousness. Oh let not the Market-dayes of your soules slip over without buying something for your soules good, buy the truth and sel it not, buy the Pearl of grace, look after spirituall things, do not think the things of the world to be worth so much, and grace and Christ, Heaven and happiness, and glory, worth nothing. There is nothing here below but we may give too [Page 75]much for, we may buy gold too dear; but we can never buy Christ and grace too dear, we can never give too much for them; one houres enjoyment of Christ, will infinitely re­compence all the troubles, and miseries, and losses we under­goe for him here, and therefore beloved, do not spend so much time, and take so much pains for these transitory things here below: these complementall and circumstantiall peeces of felicity, and spend so little time, and take so little pains af­ter those perfections, and essentiall points of happiness, the getting an interest in Christ, in his righteousness, merits, and satisfaction. Diogenes taxed the folly of men in his time, quod res praetiosas minimo emerent, venderentque vilissimas plurimo: they valued the most precious things little; and the most vile at a great rate. Woe to those that stop Religions Trade, Luke 11.52. That take away the key of knowledg, neither entring in them­selves, nor suffering those that would.

2. If this be so, that we ought not to transgress Scripture Rules, in buying Commodities, then let this be matter of humiliation to any of you, that the word of God hath met with this day. O beloved, go home and humble your soules before God, and bless his name, that the word hath found out your transgressions: beloved, go home and do no more so wickedly: if you have in any of these particulars transgressed Scripture Rules, go home and acknowledge your sins unto the Lord, and reform your lives, lest the Lord breath a curse upon what you have gotten, and say of your tradings, as he did of those in Ezek. 28.18. Thou hast defiled thy sanctuari [...]s by the multitude of thine iniquities, and by the iniquity of thy tra [...]fique: therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee; least the Lord say, when thou hast gotten so many baggs in thy Chest, and so much wares in thy shop, that these are but the fruit of thy sins, and the price of thy soule, and that thou shalt have death and damnation into the bargain.

SERM. IX.

I Come now to the other particular, that you take heed you do not transgress Scripture Rules in selling Commo­dities. And as the Scripture is very large in laying down Rules concerning buying: so likewise it is not wanting in laying down Rules and directions in reference to the selling of Commodities, I shall name to you 9. or 10. of them.

1. If you would not transgress Scripture Rules, do not needlesly multiply words in selling a Commodity. Scripture Rules concer­ning sel­ling Com­modities. The Scripture is large in this particular. As Gen. 23.15. when Abra­ham was to buy the Cave of Machpelah of Ephron, there was but one word between them, Ephron said it was worth so much, and Abraham presently gave it him. so Zach. 11,12. If you think good, saies God, give me my price, and if not, forbear. Multiplicity of words is needless. Prov. 10.19. In a multitude of words, saith Solomon, there is sin. As in ordinary discourse, so in commerce in a multitude of words is sin. I do not speak this as if I would have men stupid and blockish in a shop; but they should not be lavish and frolick, and frothy in their speeches.

2. Do not multiply words in commending and overpray­sing your Commodity, when you know in your conscience, that there is a flaw or a fault in it: this is a vicious carriage in a seller, when he uses abundance of fine words to set off a [Page 77]bad Commodity. As it is a sin in the buyer, to say it is naught, it is naught, so in the seller, to say it is good, it is good, when it is not so.

3. Sell not your Commodities by false waights, or mea­sures; do not keep a deceitfull ballance, or a deceitfull mea­sure. Amos 5. there the Lord reproves those that set forth wheat, making the Ephah small, and the shekell great, and falsifying the ballances by deceit; so in Prov. 10 20. divers waights and divers measures, both of them are a like abominati­on to the Lord, that is, the Lord hates and abhorrs those men that use, and sell by those waights and measures that are not good; and therefore the Lord gave a speciall Law to all that did follow trading in Israel, in Deut. 25.15,16. that they should use no deceit in their waights and measures, in the 13. and 14. verses, Thou shalt not have in thy bag divers waights, a great & a small, thou shalt not have in thy house divers measures, a great & a small; but thou shalt have a perfect and a just waight, a perfect and a just measure shalt thou have, that thy days may be lengthned in the Land which the Lord thy God giveth thee; for all that do such things, and all that do unrighteously are an abomi­nation unto the Lord thy God, which is not to be understood of divers sorts of waights, as pounds, ounces, ells, yards, &c. or of many of the same sort, if of the just size; but of divers waights of the same sort of an unjust and unequall size. And therefore beloved, take heed of unjust and false waights or measures, Micah 6.10. saies God there, Are there yet the Trea­sures of wickedness in the house of the wicked? (mony that is gotten by unjust waights & measures, are called the treasures of wickedness) and the scant measure that is abominable.

4. You are to make conscience, not only that you do not speak falsly; but also that you do not speak equivocally. It is an observatiō that one hath upon these words, let no man de­fraud his Brother, saies he; many Trades-men, though they will not lie, yet they will equivocate. Many men to put off a Commodity, will have a partner, or some friend or other to bid them money for it, and then the next Customer they have forit, they will tell him that but even now such a man [Page 78]offered so much for it, to draw the buyer to give so much; And then they will say it cost me so much, when it may be, they had Commodities of a higher prise, and greater value amongst them at the same rate, and perhaps they have a great deal of time allowed them for the payment, whereas the buyer payes ready mony; and many such like e­quivocations to deceive the world withall.

5. Do not in selling a Commodity, work upon the igno­rance or simplicity of the man that comes to buy that Com­modity of thee. If you perceive that he is unskilfull, rather use him the better then the worse, Zeph. 1.9. God threatneth to punish the young men that leap upon the threshold, and fill their Masters houses with violence and deceit, and so in 1. Thes. 4.6. saies the Apostle, let no man go beyond, or defraud his Brother in any matter, for the Lord is th [...] avenger of all such. So in 2 Pet. 2.3. the Apostle speaking there of corrupt teachers, saies he, through covetousness shall they with fained words make merchan­dise of you: thus do false Tradesmen in their Shops. It is a great sin for a man to work upon the ignorance of the buyer thereby to advance the price of a commodity.

6. Take heed you do not embase a commodity from its primitive and originall goodness and excellency, that so you may get the more by it. This the Scripture condemns in A­mos 8.6. They sell the refuse of the wheat. The Corn-mongers would pick out the best grains, & then sell the refuse, which God reproves and condemns them for. And this the Prophet alludes to in Esay 1.22. Thy silver is become drosse, thy wine mixt with water, they mingled wine with water, and drosse with filver; the Scripture condemns the debasing a commodity from its primitive goodness, and yet to sell it at the full price and value of the best.

7. Be not amongst the first that shall raise the Market, and enhance the price of a commodity. This I hinted in the morning to be a very great miscarriage. In Prov. 11.26. He that withholdeth Corn the people shall curse hin; but be that sel­leth it the people shall bless him. Neh. 5.2.3 It is a great oppression in a Common-wealth, for men to raise the price of corn, or any o­ther commodity, when there is no necessity of it.

[Page 79]8. Be not so eager and intent in selling your commodities, as not to content your selves to trade upon the six dayes of the week; but you must sell upon the Sabbath-day too. Be not like those in Amos 8.5. that say, when will the new Moons be gone, that we may sell corn, and the Sabbath, that we may set forth wheat. These greedy covetous muck-worms were so bent upon their gains, that the six dayes of the week were not enough for them, but they would sell upon the Sabbath too. Neh. 13.21. this is that which Nehemiah was so carefull to reform, when the Merchants came into Jerusalem to sell their commodities on the Sabbath-day, he testified against them, and contested with the Nobles of Judah, and said unto them, what evill thing is this that you do, and profane the Sabbath-day? and he told the Merchants and sellers of all kind of wares, that if they did so again, he would lay hands upon them: so that from that time forth they cam no more on the Sabbath. This condemns your common tipling-houses, and small retail Trades, that make nothing of selling small trifling things up­on this day, which is a great sin.

9. When your cozenage and unjust dealings in your sell­ings are found out and discovered, do not justifie your selves in your deceit. Many men, if you come and tell them, that they sell dearer then others, they will not be perswaded to it, or if you tell them the commodity you bought of them, is not good, they will say it is as good as can be afforded of the price, like those in Hosea 12.7. Ephraim is a Merchant, the bal­lances of deceit are in his hand, he loveth to oppress, yet he saies, I am become rich, I have found me out substance, and in all my labours they shall find no iniquity in me; that were sin. Though the ballances of deceit were in his hand, yet saies he, none can accuse me of sin or iniquity in my dealings.

10. Do not sell those Commodities that are not vendible, nor fit to be sold. As first,

1. Spirituall things they are not to be sold; Simon Magus when he would have purchased the gift of the Holy Ghost with money, saies the Apostle, go thy way, and thy money po­rish with thee.

[Page 80]2. And so monuments of Idolatry, Crucifixes, Images, Beads, Conjuring Books, and the like: these are not fit to be sold, Act. 19. Many of them that used curious arts, came and brought their Books and burnt them, and the price of them was valued to be 50000. peeces of silver. These books here spoken of were Conjuring-books, and though they were of so great value, yet they would not sell them, but burnt them.

3. Do not sell men for slaves, Deut. 24.7. If a man be found stealing any of his Brethren, the Children of Israel, and maketh merchandize of him, or selleth him, then that thief shall die, and you shall put away evill from you.

4. (And again) you must not sell your self as Ahab did, to work wickedness, and thus witches sell themselves to the De­vill, to be his Servants; and thus do all licencious and loose li­vers. Remember beloved, you are not your own; but are bought with a price, even with the precious blood of Jesus Christ, and therefore you must glorifie God in your soules and bodies that are his.

5. You must not sell stollen goods, these are not saleable: as men should not buy, so neither should they sell stollen goods.

And 6. You must not sell any thing that cannot be made use of, without sin, as stuff to paint faces with, and such like: It is true, a man may sell those things that accidentally may be sinfull in the using of it; but we must not sell such things as are only for sinfull uses.

And thus I have done with these ten particulars, wherein you must not transgress Scripture Rules in selling.

I shall now handle some cases of conscience touching tra­ding, and commerce in the world.

As first, Cases of Consci­ence con­cerning buying and sel­ling. the buyer may say, How shall I know when I buy a Commodity too cheap? and the seller may say, How shall I know when I sell a Commodity too dear?

I answer, that though it is true, the Scripture is not ex­press, how much you should get, whether a peny, or two pence, or 3. or 4. more or lesse, in a shilling: yet your gains ought to be no more then what is ordinarily gotten in such [Page 81]Commodities, by men of your own Trade: as the Market goes, and as ordinarily things are valued in the place where you dwell, those rates you ought to take.

2. Sell as those men do, that are most conscientious in their wayes, as far as they go you may go.

Obj. But may not a man in some cases sell a Commodity for more then it is worth?

Answ. In what cases a man may take more for a Commo­dity then it is worth. 2 King. 6.25.In some extraordinary cases it is lawfull: as first in this case, as suppose a man hath a quantity of goods by him, and God by his providence orders it so, that that place where he dwells be besieged, so that those Commodities, are very scarce, in this case he may warrantably advance his price: thus it was in the Siege of Samaria, an Asses head, and Doves dung were sold for a great price, whereas before they were worth no­thing; but when the occasion is removed, the Commodity must fall to its former price again.

2. If a man be sollicited and importun'd to sell a commo­dity which he is unwilling to part withall, and cannot well spare without dammage to himself; yet being overcome with importunity, is content to let his neighbour have it, in that case he may take more for it then it is worth; but in a usuall and ordinary way of Trade, it is a sin to take more then is the common custom of the place to give.

Case 2 3. Whether if a man sells a Commodity for time, is he bound to sell it as cheap as if he sold it for ready mony.

Answ. Whether it be law­full to sell dearer for time, then for ready money.Mr. Perkins in his first Volum upon the eighth Comman­dement determines the case, and conceives it to be a sin to sell dearer for time, then for ready money; but certainly, this opinion is not consistent with the Rules of reason, and there­fore I shall give you my judgement in this particular.

1. Then I conceive it no breach of equity in trading, to take the more for a commodity if the man that buyes it re­quires time for the payment of it, then if he paid ready mo­ny; and my reason is this, because the parting with a Com­modity without money, is a dammage and hinderance to the seller; and therefore he may lawfully take more, as in Levit. 25.14,15. saies God there, if thou buyest ought of thy Neighbour, [Page 82]or sellest ought to thy Neighbour, you shall not oppress one another; but according to the multitude of years thou shalt increas the price thereof and according to the fewness of years, thou shalt diminish the price of it. The case here is the same, if you sell your com­modity for a tearm of years, before you have your money, you may sell it for the more, and if for ready money, you ought to take the lesse for it. Ahab would not take away Na­boths Vineyard from him; 1 King. 21.2. but saies he, if thou wilt let me have it, I will either give thee the worth of it in money, or else a better Vineyard for it. Mark here, if he had taken ready mony, he should have had but the worth of it; but if he would not take mony, he was to have a better thing, a better Vineyard for it. So that I cannot see any thing in Scripture, whereby this is inconsistent with the Rules of equity; for a man to take a little more for a commodity then it is worth, because he hath not money in hand for it. But yet you must not work upon a poor mans necessity in this case, and you must be sure, never to take more then what your dammage amounts to by the forbearance of your money so long.

Case, 3 whether a man may take a pawn or pledge to secure his debt. Q. 3. If a man hath sold a commodity, and the buyer be not able to pay him in money, whether may the seller in that case, lawfully take a pawn or a pledge to secure the debt?

Answ. God does allow a man to take a pledge in such a case to secure his debt, as in Deut. 24.10,11,12. when thou dost lend thy Brother any thing, thou shalt not go into his house to fetch his pledge; but the man to whom thou dost lend, shall bring out the pledge unto thee. Prov. 10.16.27.13. It is lawfull for a man to take a pledge; but he must not go into the mans house to take it himself, but his debtor must bring it out to him, that which he can best spare, till he can make payment of the money: but yet the Lord does forbid the taking of a mans apparell for a pledge, Deut. 24.6. Exo. 22.26 Job 22.5.6 or the nether Milstone, if a poor man hath no more Clothes but what he hath upon his back, it is cruelty to take them, or to take a Mil-stone, or any thing whereby the man gets his living, this is a sin; but he must take that which his debtor can best spare till he pay the money: so that pledges are law­full to be taken by the Creditor, in case the man is able to [Page 83]spare it without any prejudice to his life or livelihood.

Case 4 Whether it be law­full to ar­rest and go to law with a man for money that is owing him.If a man hath sold a Commodity, and his debtor make no conscience of paying him for it, whether in such a case is it lawfull to arrest that man for his money, and go to law with him?

Answ. If a man be unable to pay what he owes, and is thus disinabled, not through his own neglect or ill husbandry, but by the hand of God, if the man hath been laborious and in­dustrious in his Calling, and yet through the providence of God is fallen to decay, and declined in his estate, it is inconsi­stent with equity to be rigorous with such a man, or throw him into prison for this mony; but if a man hath spent his Estate prodigally, or in case he be able to pay his debts, and yet will not, then it is lawfull for a man to arrest, Mat. 5.25. and cast such a man into prison, and use the best means he can to procure it. But where nothing is to be had, there must be a forbea­rance of the debt, like the Creditor that Christ speaks of, Levit. 25.35. Luke 7.42. who had two debtors, the one owed him five hundred pence, and the other fifty, and when they had nothing to pay, he frank­ly for gave them both. If a man be brought to decay in his E­state by the hand of God, and is not able to bring the yeer a­bout, or to pay any of his debts, it is cruelty to be extream with such a man, or throw him into prison when he is una­ble to pay: but if a man be idle and does not follow his Calling, or hath spent his Estate by prodigality, and Com­pany-keeping, or the like. Or if he have a concealed Estate, and be able to pay, and will not, in such cases as these, it is lawfull to arrest or imprison, or take any other lawfull course to regain his debt; for if God requires and commands that men should pay their debts, certainly he does allow that men should take any lawfull course to recover what is due to them, when they can get it by fair means; 2 King 4.7 but God doth command men to pay their debts, Rom. 13.8. saies the A­postle, owe nothing to any man, and therefore it is lawfull for a man to use means to recover what is due to him.

Use. And thus I have done with the Doctrinal part of this point. The use that I shall make of all that hath been said concer­ning. [Page 84]you that are Tradesmen in the world, shall be only by way of caution, to take off a misconceit that is fastned in the minds of many of you, that if you do conform your selves to Scripture-Rules, and do not now and then deal indirectly in your Trades, you shall never get an Estate, and grow rich, it is a common Proverb amongst some men, that plain dealing is good, but he that useth it shall die a Beggar, which is a most false and diabolicall speech; for plain dealing and consciencious­ness in a mans actions, is the ready way to be rich, Prov. 10. The blessing of the Lord maketh rich, and he addeth no sorrow with it: but the great Estates of wicked men, are purchased and possessed with a great deal of trouble and vexation, and accusations of conscience, and many a man may look back up­on his thousands that he hath gotten in a few years, and say of these riches, that they are but the fruit of his cozenage and sin, and the price of his soul. And therefore beloved, I be­seech you in the fear of God, take heed of oppression and de­ceit in your tradings; do not say plain dealing will make you die a begger; for it is the only way to be rich: let the word of God be your Rule in all your actions, that having his bles­sing upon your endeavours, you may purchase an estate, and have no sorrow added to it.

SERM. X.

THere is yet one point more, that this clause, (and they that buy as though they possessed not) will afford, which is this.

Doct. That the possessing and laying up an Estate by trading, is not disallowed by God.

An Estate and possession in the world is allowed by God, and therefore in old time, the best men were likewise the rich­est men, as Abraham, and Jacob, and David, &c. But I am unwilling to insist upon so generall a Doctrine, and had ra­ther handle the words more particularly. And they that buy as though they possessed not, that is, when a man has gotten an E­state by buying and selling, he should carry such an indiffe­rent affection towards it, as if he had gotten nothing at all, from whence note this Doctrine.

Doct. That Christians should take a great deal of heed, that they do not place an immoderate affection upon the Estates and possessions they have got by buying and selling. And they that buy as though they possessed not, In Psal. 62.10. saies David, If riches increase, set not your hearts upon them. Many men do not only possess wealth, but their wealth possesseth them, and takes up all their time and strength, and thoughts, and their hearts too, you may possess wealth, but wealth must not pos­sess [Page 86]you: If your rickes do increase, yet you must not set your hearts upon them. Job cleares himself in this case, Job 25.31. saies he, If I rejoyced because my wealth was great, and because my hand had gotten much, let God do so and so to me.

In the prosecution of this Doctrine, I shall handle these two Queries.

Querie 1 Qu. When do Christians place an excessive or immoderate affection upon the Estates and possessions they have gotten by their Trades?

Query 2 2. Why Christians should be so carefull, that they do not place an immoderate affection upon the riches and wealth that they have gotten?

First, When may Christians be said to place an immo­derate affection upon their possessions?

Answ. Answ. I shall give it you in these 5. or 6. Demonstrati­ons. As

1. Affections to the world when ex­cessive. You then place an excessive affection upon your Estate in the world, when your earnest endeavours and pursuit after worldly wealth does take you off from all serious endea­vours after spirituall things. And thus it was immoderate in those Tradesmen mentioned in Mat. 22.5. that when a great King had invited them to a marriage feast, and sent forth his Ser­vants to tell those that were bidden, that all things were ready and prepared for them, they made light of it, and went their wayes, one to his Farme, another to his Merchandize, and would not come: when men are so bent upon their gain, and have their hearts so taken up with the world, that they are quite taken off from all spiri­tuall duties, when it is with them, as with the young man in the Gospel, Mat. 19.12 Mat. 13.22 that when Christ told him, that if be would be perfect, he must sell all he had, and give it to the poor, he went away sorrowfull; for he had great possessions: this is a sign their hearts are too much glewed to the things of the world, Luke 10.42. when Martha was cumbred about many things of the world, though these were expressions of her love to Christ, yet because she did neglect giving attendance in hearing Ghrists voice, he told her, that she was troubled about many [Page 87]things; but one thing was necessary, and Mary had chosen the better part that should not be taken from her. When your follow­ing Trades takes you off, that you never read the word, or pray in your Families, or Closet, then is your affection to the world immoderate.

2. When your tradings and affairs in the world does so take up your hearts, that you cannot take that ordinary re­freshment and comfort that God allows you in the blessings you enjoy, then you place inordinate affections upon the things of the world, Eccles. 5.12. The sleep of a labouring man is sweet; but the abundance of the rich will not suffer him to sleep. When men are so possessed, and taken up with the affairs of the world, that either for care of getting, fear of losing, or hopes of increasing, they cannot eat their bread in due sea­son, nor take their naturall rest and sleep: this is a sign their hearts are too much glewed to the world, Eccles. 2.26. God giveth to a man that is good in his sight, wisdom and knowledge, and joy; but to the sinner he giveth travell, to gather and heap up riches, he gives him disquietness, vexation, and trouble of mind. The Psalmist sets out a covetous man by a lively com­parison, in Psal. 59.14.15. he compares him to a Dog that is hungry, that at the evening returns and makes a noyse, and goes round about the City, and wanders up and down for meat, and grudges if he be not satisfied. It is reported of the Dog, that when he is hungry, he hath a most enraged appetite, now saies he, let him run up and down like a Dog, and make a noise, for want of meat.

3. You are excessive in placing your affections upon your riches, when what you possess in the world, fills you with se­curity and sensuality. What, saies the rich man in the Gos­pel, I have goods laid up for many years, there is his security, soul take thy ease, eat, drink and be merry; there is his sensuali­ty. As 'tis spoken of the Inhabitants of Hazor, Jer. 49.31. Go (saith God to the Babylonians) to the wealthy Nation that dwells without care. In Prov. 18.15. saies Solomon, the rich mans wealth is his strong City, and as an high-wall in his own conceit. And thus did riches make David secure, Psal. 30.6. [Page 88] In my prosperity I said, I shall never be moved, then are your af­fections to the things of the world excessive, when it breeds in your security and sensuality.

4. When your wealth proves serviceable and instrumental to your lusts, and is as fewel to your corruptions, then is your love to it inordinate; as in Prov. 10.16. The labour of the righteous tendeth to life, but the revenues of the wicked tend to sin.

1. When you make your wealth and riches fewel to feed your pride, as in Ezek 28.5. By thy great wisdom, and by thy traffick hast thou increased thy riches, and thy heart is lifted up because of thy riches, said God to the Prince of Tyre. If God gives you wealth, and as you grow high and rich in the world, you grow proud in heart too: this is a sign you are immoderate in your affections to the world; and hence it is, that the A­postle in 1 Tim. 6.17. chargeth those that be rich in the world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.

2. When your wealth breeds uncompassionateness in you, and makes you despise and contemn the poor, Jam. 2.3. 'Twas the rich man in the Gospel, that let poor Lazarus lie at his Gate, and gave him nothing, Luke 16.2. He that hath this worlds good, and seeth his Brother have need, and shutteth up the bowels of his compassion from him, how dwelleth the love of God in him, saith the Apostle 1 John 3.17.

3. When you do, as in Prov. 10.15. make your wealth your confidence, then are your affections immoderate to the things of the world, when you will part with nothing to pious and Christian uses, either for the furtherance of Gods glory, and worship, or for the good of man, 1 John 3.17.

4. Then are your affections excessive upon the things of the world, when you are so insatiable and eager after riches, Eccles. 5.10. that you never think you have enough. When men en­large their desires like hell, and are like the grave that will ne­ver be satisfied. When you are like those spoken of in Esay 56.11. that were greedy Doggs that could never have enough; such men are slaves to their wealth, and their riches possesseth them more then they it. (Beloved) when you are thus eagen [Page 91]in your pursuit of riches, and so restlesse in your desires, after the things of the world, this shews that your affections are too much set upon them. And thus I have done with the first question, and have shewed you when peoples affections towards their Estates and possessions, may be said to be ex­cessive. Quest. We come now to the second Question, which is this, Why should Christians be so carefull, that they do not place an immoderate affection upon their wealth and possessions in the world?

Answ. I answer, (first) because of the uncertainty and instabili­ty of all earthly comforts, all the glory of the world is call­ed but a fashion, they are things only in shew and appearance, not in reality; the world is not only a bundle of vanities, and so not worth any thing; but these are also liable to a great deal of uncertainty, & inconstancy, & therefore we should not set our affections too much upon them; either the world will leave you, or else you must leave it. Prov. 23.5. It may be your Estate will die and decay before you die; for riches (as Solomon saies) take unto them wings, and fly away from you., which he useth as an Argument to take off mens affections from the world. Belo­ved, could you carry your wealth with you, when you go hence, and keep it to eternity, then indeed your earnest and unwearied endeavours after it were excusable; but seeing you must leave all behind you when you die, naked came you into the world, and naked shall you return, you shall carry no­thing with you, therefore do not set your hearts too much upon them. In Psal. 49.12. saies the Psalmist, Psal. 39. Psal. 49.10 Man being in ho­nour abideth not men heap up riches; but know not who shall en­joy them. In Eccles. 2.18. He leaves it unto the man that shall be after him.

Reason 2 2. Another reason is, because you know not what they shall be that shall enjoy what you labour for; you may take a great deal of pains in gathering and heaping up wealth, and yet leave it to them that will neither love you, nor thank you for it. Now shall I toil and moil in the world, and hazard my soul to get riches, when I may leave my Estate to I know not whom, that it may be, will neither love me, nor thank me [Page 92]for it, nor yet honestly or charitably imploy it. Eccles. 2.19. I hated all the labour that I had taken under the Sun, because I should leave it to the man that shall be after me, and who knoweth whether he shall be a wise man or a fool. Shall I rise up early, and go to bed late, and eat the bread of carefulness, and take so much pains to get an Estate, when I do not know whether a wise man or a fool may enjoy it: You that are such cove­tous muck-worms, as spend all your strength and time in get­ting riches, and heaping up wealth carkingly and eagerly; yet thou dost not know whether he that shall rule over all thy labour, shall be a wise man or a fool, a good man or a bad, a friend or a stranger, whether he shall imploy it well or ill.

3 Do not place your affections excessively upon the world, because you have better things pertaining to another world, that you should place your affections upon, you have true la­sting and durable riches to rejoyce in, as reconciliation with God, cōmunion with Christ, the comforts of the Holy Ghost, justification of your persons, sanctification of your natures, acceptation of your services, &c. you have all these to re­joyce in, and therefore why will you be so much in love with Pebbles, when you may have Pearls in the room of them; with Counters of Brasse, when you may have peeces of Gold.

4. Another reason is this, because if you do place your af­fections too immoderately upon the things of the world, when you come to part with them, and it pleaseth God to take them away from you, the losse of them will be the more grievous, and vexatious to you. When the Lord comes to lay you upon the D [...]ghill (like Job) and strips you of all your comforts, riches, possessions, Children, and friends in one day; how bitter and grievous will this be to you? If your hearts be cemented and glewed to the world, and the things thereof sit as close to you, as the skin upon your flesh, you will not part with them but with a great deal of trouble and difficulty; but if you live with weaned affections to the world, and the comforts of this life are but as the Gloves to [Page 93]your hands, which you may easily pull off without any pain; Then when God calls for any of your comforts, or strips you of all of them, you will be willing to part with them, and say with Job, the Lord gave, and the Lord takes, blessed be his name for all. Job, 1.21. Otherwise it will be a great misery and a sad affliction to thee, to be stript of those possessions that have ta­ken full possession of thy heart.

And thus I have done with the Doctrinall part of this part of the Text, and they that buy as if they possessed not.

Use. We come now to the application; and the use that I shall make of this, shall be directed to three sorts of people.

Is it so that Christians ought to take heed, that they do not place immoderate affections upon the riches and possessions they get in the world? then I have something to say

First, to those that do buy and sell, and trade in the world, and take a great deal of pains, and yet God doth not bless their endeavours with any increase; they buy, but possess no­thing, they labour and toil in the world, but get nothing.

2. To those that buy and sell, and possess riches in the world, but do it by dishonest gain.

3. To those that buy and sell, and get great Estates, and do it lawfully, and by honest and commendable courses. I shall spend two Sermons in speaking to these three sorts of people, and shall now begin with the first.

1. To you that buy and sell, and are industrious in your Callings in the world, and yet God doth not blesse you with any increase; you buy, but possess nothing, and can hardly bring the year about with all your pains, and labour and sweat, and toyl in the world, you cannot advance your Estate, nor get any thing at the years end: Advice to such as take pains in the world, and yet are scarce able to get a subsistance. to such as you are I have two things to say.

• First, something by way of Counsel.
• Secondly, something by way of comfort.

1. By way of Counsel, I would have you first to look about you, and seriously to consider, whether your povertie be not of your own procuring, whether it be not your own fault, that you do not grow rich and thrive in the world. Beloved, [Page 94]there are many wayes wherein men may follow a Calling, and yet not get riches. As

1. Doth not your poverty proceed from your own indis­cretion in managing your Calling. In Psal. 112.5. A wise man will guide his affairs with discretion: so in Ezek. 28:4. with thy wisdom and with thy understanding thou hast gotten thee riches, there is a great deal of wisdom and judgement re­quired in the managing a Trade, which it may be thou want­est, and so by thy indiscretion in buying and selling, and trusting out thy COmmodities, thou keepest thy self behind hand in the world.

2. It may be though you follow your Calling, yet you are idle and sloathfull, do not follow your Trade closely. Now saies Solomon, Prov. 6.9. To a sloathfull man poverty comes as one that travelleth, and want as an armed man.

3. It may be you are a Company-keeper, and what you get by your Trade you spend in the Ale-house, what you get one way you spend another. Prov. 28.19. He that followeth after vain persons shall have poverty enough. It may be you spend your Estate in riot and excess, Prov. 23.21. The drun­kard and the glutton shall come to poverty, and drowsiness shall cloath a man with rags.

4. It may be thou dost follow a Calling, and get a great deal of money, and yet ar [...] a niggard, and a close Fisted man, that wilt not pitty and relieve the necessities of the poor, and this is the way to make thee a begger. In Prov. 11.24. saies Solomon, There is that scattereth, and yet increaseth, that man that gives when no eye sees him, or ear hears him, he that distributes to the poor shall increase his store; but (saies he) there is that withholdeth, (that is, withholdeth from the poor) and that tends to poverty, when God sees that thou doest im­prove thy talent, and imploy what thou hast to his glory, he will give thee more; but if not, he will take away what thou hast, and give it to others that shall make better use of it.

2. You that buy and sell and yet get nothing, take this advice; do not grudge at, nor envie the wealth and prosperi­ty that other men have and enjoy in the world, Psal. 37.7. [Page 95]saies David, Fret not thy self because of him that prospereth in his way. David himself slipt into this fault almost, Psal. 73.2.3. and Jeremy reasons with God about it, Jerem. 12.1. The riches and possessions of wicked men it is their portion, and all they are like to have, and therefore do not envie them, but rather pitty them, because their riches will be their ruine, and they are but like unto Oxen fatted for the slaughter. Will it grieve thee that thou goest on foot, when another rides to the place of execution?

3. You that can get nothing here below, do you labour to lay up a treasure in Heaven: if you cannot get riches here, la­bour to get grace here. If you cannot get gold, yet buy the Gold that Christ speaks of in Rev. 3.18. I counsel thee, saies he, to buy of me gold tried in the fire, that thou maist be rich. If you cannot get goods, get grace; if you cannot get wealth, get Christ; if you cannot get earth, get Heaven.

And thus much by way of counsel to you that buy and sell and get nothing: but now I have a word or two by way of comfort to you.

1. Rest contentedly satisfied with thy condition; and know, that if God denies thee possessions and increase by thy trading in the world, he sees it is for thy good. In Psal. 84.11. The Lord will give grace and glory, & no good thing will he with­hold from them that walk uprightly. Eccles. 5.13. Now it may be the Lord sees that if he should give thee wealth and great possessions in the world, it would be for thy hurt, thy riches would be thy ruine, and thy wealth thy woe, and thy prosperitie a snare to thee; and therefore he keeps it from thee in a great deal of mercy. We should look upon all the comforts that God keeps from us as so many mercies, because God keeps that from us that would ruine us.

2. God in his dispensations of outward blessings in the world, doth in his wisdom think it best to let good men have the least share in these worldly possessions, and wicked men to have the greatest. In Psal. 73.3. The wicked are not in trouble as other men, neither are they plagued as other men; but their eyes stand out with fatness, and they have more then heart [Page 96]can wish; they spend their dayes in jollity and mirth. But now on the other side, James 2.5. God hath chosen the poor of the world to be rich in faith, and heirs of a Kingdom: the wisdom of God is very much discovered in thus dispensing his blessings, God doth herein like to a Noble-man, that will not suffer his Son to go from house to house, to gather in his yearly Rents; but imployes his Servant in so mean a work, and many times the Servant hath mony enough when the Son hath none. In Ec­cles. 9.11. I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding. Wicked men shall have riches, when men of wisdom and understanding shall have none; God in his wisdom sees it meet, that wise men shall scarce have bread to eat, when fools have abun­dance, that men of understanding shall want, when wicked men have more then their hearts can wish. Now will you murmur and complain when God sees it meet to be thus?

3. Consider for thy comfort, that God gives thee better riches then they have, and though he give wicked men the possession of these outward comforts, yet you have the true right and title to these possessions: now who would be so foolish, as to count the Steward happier then the Heire? the Steward only hath it in possession; but the Heir in propriety. And consider, that if thou art one that belongs to the electi­on of grace, though thou be never so poor here, yet thou hast the only true and durable riches; Rev. 2.9. thou art inriched with those treasures of wisdom and knowledge, and grace and happiness that are at Gods right hand. And though God doth not trust thee with Pebbles, yet if he gives thee Pearls, thou hast no reason to complain: though God doth not trust thee with riches, yet if he gives thee grace and Christ, and heaven and glory, thou hast no reason to murmur against him. Acorns are good enough for Hogs, but bread is for the Children.

4. Consider, that the poorer you are in the world, the fit­ter you are for Gods service. The lean Oxe is fitter for service then the fatted Oxe: what if God keeps thee low and poor, [Page 97]seeing it is to make thee more capable of doing him service, why should you be troubled?

5. Consider, that thou art free from the more cares and in­cumbrances, by how much the lesse the Lord gives thee here in this world; for they that will be rich fall into divers snares and temptations, 1 Tim. 6.9. Now which is best, either to go in a broad way where there is a snare laid for thee, or to go in a narrow way where you may go with safety, and without danger. And therefore (beloved) if God give you but a small portion here below, why then say, I have the lesse cares and troubles, and snares and incumbrances that rich men are lia­ble and exposed to. In Gen. 13.2. tis said, Abraham was rich, the word in the Hebrew is heavy; and so those that are en­compassed with riches, the Prophet Halbakuk expresseth it by a compassing about with thick Clay; they are so loaden with worldly enjoyments, that they cannot run the race that is set before them in the way to Heaven.

6. Consider, that it may be thou hast more peace and comfort, and contentedness in the little thou possessest, then many times wicked men have in their great abundance, you have many times more reall comfort in your scarcity and pe­nury, then the wicked have in all their plenty. Psal. 37.16. A little that the righteous man hath is better then the riches of ma­ny a wicked man. Prov. 15.6. Beloved, those to whom God gives abun­dance, they have every thing neat and necessary about them, yet they may have something or other that pinches and troubles them; the condition of poverty, want and disgrace, may be more easie in some respects. A Sattin Suit may more gall a rich man, then a Russet Coat that a poor man weares does trouble him. God doth many times mingle care and trouble with the riches and abundance that wicked men have; but now a poor man, though he has but a little, yet he hath the blessing of God with it, Prov. 10.22. The blessing of God maketh rich, and he adds no sorrow with it, Eccles. 4.6. Better is a bandfull with quietness, then both the hands full with travel and vexation of spirit: A little Estate with peace and contentedness is better then twice as much with sorrow and [Page 98]care. Suppose thou art a poor man, yet it may be thou hast more comfort in what thou hast, then the rich have in their affluence and confluence of all worldly things. Now consider with your selves, is it not better for thee to wear a Russet Coat, and have a sound and healthy body, then to be cloath­ed in Sattin and Purple, and have a Leprosie all over thy bo­dy? Is it not better for thee to enjoy a little with the blessing of God upon it, then to have all the riches and abundance of the wicked, and to have their care and trouble with it?

SERM. XI.

I Come now to direct the use of this Doctrine, (that Chri­stians ought to take heed that they do not place an inordi­nate and excessive affection upon the Estates that they have gotten by buying and selling in the world) to the se­cond sort of people I promised to speak to, and those are such as do buy and sell in the world, and have gotten them Estates and possessions, and that honestly and justly. I have three things to say to you.

• 1. I shall give you some cautelary directions.
• 2. Some astonishing considerations.
• 3. Some usefull admonitions in reference to your Estates, justly and honestly gotten.

1. I shall begin with the cautelary directions.

[Page 99]1. You that have gotten wealth and riches in the world, Severall cautelary directions to those that have got great Estates in the world, justly. I would have you often recollect and call to mind your former poverty in the world, before you were rich: this the Lord commanded the Israelites to do, Deut. 8.2. saies God there to them, when you shall live and multiply, and go in and possess the Land, which I promised to your Fathers, then thou shalt re­member all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, and to keep thee from pride and haughtiness of spirit. I remember what Plutark relates of Agathocles, that when he was advan­sed from a Potters Son to be a Prince, he would alwayes have his meat served up to him in earthen Platters, to humble him in the remembrance of his mean extraction, and to put him in mind from whence he came, that he might not be lifted up with pride. And so beloved, you should often call to mind, and reflect upon your former poverty and low condition: it may be some of you, when you came to this City, had scarce Cloaths to your backs, which now are clad in Silk and Sat­tin, you should remember from whence you came. Thus David did in Psal. 78.71. He chose David also his Servant, and took him from the sheep Folds, from following the Ews great with young, be brought him to feed Jacob his people, and Israel his inheritance. This is here mentioned by the Psalmist, as a ho­ly meditation to keep his heart humble, this is the first directi­on.

Direct. 2 2. Attribute nothing to your own industry and diligence in your Calling; but to the blessing of God upon your en­deavours, if he hath given thee an increase of riches by thy Trade; and the reason of it is this; because though a man doth rise up early, and go to bed late, and take never so much pains in the world, yet without the blessing of God, Psa. 127.2. all will do no good, Deut. 8.17.18. Thou shalt not say in thy heart, my power, and the might of my hand hath gotten me this wealth; but thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. Beloved, you must take heed of ascribing your riches to your own industry; for without the blessing of God nothing can prosper, Hab. 1.16 take heed [Page 100]of sacrificing to your own nets, and burning incense to your own draggs, because you have gotten wealth in the world.

3. Be not proud of those riches that God hath given thee. In 1 Tim. 6.17. Charge them, saies the Apostle, that are rich in the world, that they be not high minded, Vermis di­vitia um superbia est. August. Ardua res haec est opi­ [...]us non [...]a­dere mores. Et cum tot [...] oesos vi­ceris esse N [...]mam. Martial. the worm of pride does often breed in rich mens hearts, it is a hard matter to keep your heart low and humble when your Estate is high, and to keep pride down, when God hath lifted thee up above thy Brethren, Ezek. 28.4.5. By thy great wisdom, and by thy traffick thou hast increased thy riches, and thy heart is lifted up. As God doth lift you up in wealth, take heed that your heart be not lifted up with pride.

4. Trust not in your possessions and riches, as if they were able to protect you from dangers, and deliver you from troubles, &c. The rich mans wealth, saies Solomon, is his strong Tower, and as an high wall in his conceit, Mat. 10.24. How hard is it for them that trust in riches to enter into the Kingdom of God? Prov 10.15 Juvenal could say, Quantum quisque sua nummorum ser­vat in Arca, tantum habet & fidei, your silver and gold cannot shelter you from the wrath of God.

5. You that have gotten great Estates and possessions, look not on your selves as owners, but as Stewards of the mani­fold blessings of God, and of the great abundance that he af­fords you. Beloved, God is the owner of all that you pos­sess; the Cattle upon a thousand hills are his. He is the right Owner, you are but the Stewards of your abundance; and therefore if God hath blessed thee with abundance of riches in the world, that thou art worth so many hundreds by the year, consider, that you are no Owner, but a Steward of the blessings of God, they are left thee but for a season of years, and therefore do not abuse them to excess and wantonnesse; but improve them to the giver and owner of them, Luke 16.11.12. If you be not faithfull in the unrighteous Mammon, who will commit to your trust the true riches, and if you be not faith­full in that which is another mans, who shall give you that which is your own: so verse 9. make you friends of the Mammon of un­righteousness.

[Page 101]6. If God hath blessed you with a great Estate, you may possess it; but let not your wealth possess you. If riches in­crease, you must not set your hearts upon them, your eye, or hand or tongue may be upon them; but you must not set your heart upon them. Let your money come no nearer your heart, then your hands. A Heathen could say, R [...]bus non me trado sed comm [...] d [...]. Seneca. that though he did lend himself, yet he would not give himself to his wealth. Possessions in the world, are like a rose in a mans hand, if you use it gently, it will preserve its savour and sent, and colour a great while; but if you crush it and handle it roughly, it will quickly lose its colour and sweetness: so if you use and im­ploy your wealth well, you will possesse it the longer; but if you set your hearts too much upon it, you will quickly lose it. And thus I have done with these cautelary directions, I shall now lay before you some astonishing considera­tions.

1. You that have gotten great Estates in the world, Severall a­stonishing considera­on; to those that are rich in the world. though never so honestly, consider, that God in the dispensations of his grace, distributes most commonly the blessings of e­eternall life, rather among the poorer and meaner sort of people, then amongst the rich, and men of great possessions. In 1 Cor. 1.26.27. You see your Calling Brethren, saies the A­postle, how that not many wise men after the flesh, not many migh­ty, not many noble are called, (he doth not say, not any, but not many) great good men like Starres of the first magnitude, are thinly scattered in the firmament of a Stae; but GOd hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty; & base things of the world, and things that are despised hath God chosen: so in James 2.5. God hath chosen the poor of this world to be rich in faith, and Heirs of a Kingdom. It is very observable, that among the seven Churches of Asia, the best Church was the poorest, and the worst among them was the richest,: the Church of Laodicea was the worst of all the Churches; Rev. 3.17. for she was luke-warm, neither cold nor hot. And yet the Text saies, she was rich, and increased in goods, and needed nothing; and the Church of Smyrna, that was one of the best Churches, [Page 102] Rev. 2.9. yet saies Christ of her, I know thy poverty, but thou art rich, though they were outwardly poor, yet they were in­wardly rich. God doth ordinarily bestow his grace upon the poor, more then upon the rich; and therefore this may be an astonishing consideration to you. As heretofore God did chuse mean and silly Creatures to be for sacrifices, he did not chuse the Lion and the Eagle, the Lion being the King of Beasts, & the Eagle the King of Birds; but the Lord chose the Lamb & the Dove, poor silly mean & harmless Creatures, not so noble, nor so well accounted of as the Lion and Eagle. So in his ele­ctions to grace & glory, hechose the Lamb and the Dove, that is, the poorer and meaner sort of people, rather then men of great riches and possessions in the world.

2. Consider, that in the first and primitive preaching, and planting of the Gospel: it was a rare thing for a rich man to embrace Christ, and be a follower of him, Mat. 11.6. The poor receiue the Gospel: these were the men that imbraced Christ. So in John 7.48. When the Officers and Souldiers that came to apprehend Christ, heard him speak, they were convinced, and said, never man spake as he spake; but saies the chief Priests to them, are ye also deceived? have any of the Rulers or Pharisees believed on him? It is worth your noting in Mat. 27.57. it is said there, that Joseph, a rich man of Arimathea, he himself also was one of them that did follow Christ. It is spoken as a matter of wonder, that Joseph that was a rich man should follow Christ, Mark saith, that he went boldly to Pilate, Mark 15.43. but John saith, he was Christs Disciple secretly for fear of the Jews. The poor and meaner sort of people, the poor Fishermen did most of all receive the Gospel.

3. Consider, that where one man is made better by his a­bundance and riches in the world, there are multitudes made worse by them. And therefore let this consideration startle you, Eccles. 5.13. saies Solomon, There is a sore evill that I have seen under the Sun, namely, riches kept for the owners there­of to their hurt. Beloved, where riches makes one man better, it makes a thousand worse.

I remember I have read of Pius Quintus, who relates of [Page 103]himself, that when he was a man of a mean and low conditi­on in the world, then he had a very good hope of his salva­tion; but afterwards being advanced to be a Cardinall, then he began very much to doubt and question it; but after that, being again promoted higher, and made Pope, then he began quite to despair of it. His riches and preferment in the world making him grow worse and worse.

May not some of you too truly complain when I was poor and in a low condition, then I did continually remember to pray in my Family, to read and hear the word of God, and frequent the Ordinances of God; but now I am grown rich, my Family goes without prayer, and my worldly occasions interrupts and takes me off from the worship and service of God, from reading, hearing and praying, both in publick, and privately in my Family, I am now a great deal worse, then when I was poor, and I have evilly requited the Lord for all his mercies. Mens honours change their manners, whiles they increase in wealth, they decrease in grace. The people of God are usually better in a state of affliction then prospe­rity. And thus you shall find, that David was a great deal better, when he was hunted by Saul, like a Patridge upon the Mountains, then when he sate upon the Throne. Therefore 'tis said, 2 Chron. 17.3. that Jehosaphat walked in the first wayes of David his Father; it seems his last wayes were not so good: many men in their last dayes, when they come to be aged and wealthy, they are then even possessed with their riches, and they are in their hearts (it may be) when they are not in their hands: and therefore consider seriously with your selves, whether your first dayes in the world were not your best dayes, and now your last and richest dayes, your worst dayes. It is observed of the Children of Israel, that they were better under bondage in Egypt, then they were in the Land of Canaan, where they had all things needfull; for then they waxed proud and forgot the Lord: therefore Moses gives them such a caution, Deut. 8. from verse 7. to 15.

4. Consider this beloved, that your wealth and possessions in the world, though they may be lawfull and honestly got­ten: [Page 104]yet they lay you under a greater difficulty of coming to Heaven, then other men; in Mat. 19.23.24. when Christ told the young man, that if he would be perfect, he must go sell all that he had, and give to the poor, he went away sorrowfull, for he had great possessions. Then said Jesus to his disciples, how hardly shall a rich man enter into the Kingdom of Heaven. And again, I say unto you, it is easier for a Cammel to go through the eye of a needle, then for a rich man to enter into the Kingdom of God. Upon how hard tearms can a rich man hope to go to Hea­ven? some are of opinion, that the word here translated Ca­mel, properly signifies a Cable Rope, and Mr. Perkins is of that judgement too; and saies he, though a Cable Rope can­not go through a needles eye, as it is, yet if you untwist it, there is a possibility of getting it through. So if men do un­twist themselves from the world, and live with weaned af­fections from their wealth and possessions, this is the way for them to come to heaven. Heaven is compared to a stately palace, with a narrow Gate, the expression shews a great deal of difficulty for rich men to go to Heaven. Mark and Luke set it forth with a patheticall emphasis, oh how hard, &c. but saies Christ, That which is impossible with man, is possible with God. The riches of the world are perplexing and alluring va­nities, and laies you under the greater difficulty of coming to Heaven, and it is a hundred to one, but they do ensnare and entangle you.

5. Consider, that you to whom God hath given great pos­sessions in the world, are exposed to more distracting and distorting and disquietting cares, then poor men are; for they have no cause to complain of their poverty, if they have but food and rayment, because they are free from those cares and troubles that are incident to rich men; who would desire silken Stockins, if he must have gouty Leggs under them? and indeed the Gout is a disease that ordinarily follows rich men? or desire a Sattin Doublet, or a purple Robe, to have a le­prous and infirm body under them? so it is better for you to be poor as you are, then to have riches, and so many trou­bles, and crosses and afflictions, with them. In 1 Tim. 6.9,10. [Page 105]saies the Apostle there, they that will be rich fall into temptati­ons and a snare, and into many foolish and hurtfull lusts, which drown men in perdition and destruction; for the love of money is the root of all evill, which while some have coveted after, they have pierced themselves through with many sorrows, Eccles. 5.12. The rest of a labouring man is sweet, but the abundance of the rich will not suffer him to sleep. So in Eccles. 2.26. God giveth to the sinner travell, both in gathering and heaping up of riches, he meets with a great deal of sorrow and trouble which a poor man is without: therefore riches are compared to thorns, you can hardly graspe them with your hand, but they will pierce & wound you. A rich man hath three vultures continu­ally feeding on his heart, great care in getting, fear in keeping, grief in parting, and this hinders his quiet. It is observa­ble, that the same word in the Hebrew that signifies Mer­chandize, signifies trouble, to note unto us, that those that do entangle themselves in the affairs of the world, will meet with a great deal of trouble, and anguish, and vexation with it.

6. Consider, that many times your wealth and riches doth stifle and interrupt the success and power, and benefit of the word of God upon your souls. In Mat. 13.22. it is spoken of the thorny ground, that the deceitfulness of riches choaked the word, and made it altogether unfruitfull. Can a crop of Corn grow in a hedge of thorns? no more can the word thrive in a heart filled with worldly cares.

Beloved, it may be these awakening considerations that I have laid before you concerning riches, may make some of you go home with a resolution, never to be rich, or endea­vour after a great Estate in the world; but do not mistake me, and conclude from hence that it is a sin to be rich, it is a danger to be rich, but not a sin, it is a snare and temptation, and therefore you should take care, both how you get, and how you use and imploy your riches.

2. Because there is a danger in wealth, do not therefore cast away your wealth, and spend it idly and wastfully, and throw away the blessings of God from you. As 'tis reported [Page 106]of Crates the Thebane, Directions how to procure Gods bles­sing upon our Estate, thereby to preserve and in­crease them. who said of his wealth, Ego perdam te ne tu perdas me. Ile destroy thee, least thou shouldst destroy me. And this brings me to the 3d particular I promised to handle, namely, to give you some usefull directions and admonitions how you may do to have Gods blessing upon your Estates, and thereby have them both preserved and increased. And

1. Season thy possessions with grace, get grace to be ming­led with thy goods, and get the true riches to be mingled with thy worldly wealth; and this is the way to preserve and improve them. In Psal. 112.1.3. saies the Psalmist, Blessed is the man that feareth the Lord, that delighteth greatly in his Commandements, his seed shall be mighty upon the earth, wealth and riches shall be in his house. When God bid Solomon aske what he would of him, 2 Chron. 1.12. he did not aske riches, but wisdom and knowledge, and an understanding heart, and saies God to him, because this was in thy heart, and thou hast not asked riches, wealth, or honour, therefore saies God, wis­dom and knowledge is granted to thee, and thou shalt have riches and wealth, and honours likewise, such as none of the Kings have had, that have been before thee, neither shall any after thee have the like. Beloved, you should first seek the Kingdom of God, and his righteousness, and then all other things shall be added to you. The way to keep and increase your riches, is to get grace in­to your hearts.

2. Imploy part of your increase to pious and Christian uses, to promote and advance Religion, and do it in your life­time, Prov. 3.9.10. Honour the Lord with thy substance, and with the first fruits of all thine increase, (that is) give it to pi­ous uses, what then? so shall thy barnes be filled with plenty, and thy presses shall burst out with new wine. In token of thank­fulness to God for his blessing, improve part of them to his glory, for good and pious uses.

3. Give up part of thy increase to charitable uses, towards the relieving the necessities of the poor, Prov. 11.24. There is that scattereth, and yet increaseth, and there is that withhold­eth more then is meet; but it tendeth to poverty. A penurious withholding tends to poverty, God may blast an Estate that [Page 107]is well gotten if it be ill kept, works of mercy done prudently were never a hinderance, but rather a furtherance to mens outward Estates. As in other gifts the good usage of them doth bring an augmentation: so in these 2 Cor. 9.10. the Apostle calls works of charity seed sown. No field so fruitfull to sowe in, as the poor Members of Christ, no seed better then mercy, no Crop of Corn so commodious as liberality will bring you. Yet Psal. 112.5. give with discretion. The wise man is mercifull, but he orders his affairs with discretion. You should be discreet in considering how much you ought to give according to your ability, and no more; and when, and to whom you must give, not hand over head, to tag and rag, to every begger that goes up and down the streets, without any difference; but to those poor men that follow a Calling, and if they be able, do take pains to live in the world, and such as walk holily and religiously; if you do thus give, I will as­sure you, you shall never be the poorer man at the years end, or at least at your lives end; but to be a penurious man, is the way to be a poor man.

As things ill gotten are soon lost, so things ill kept will not long continue. If you would have Gods blessing upon your possessions, be of a tender and compassionate dispositi­on towards the poor. And do not only give to those that come and beg of you, but do you go and find out the poor, Esa. 32.8. and relieve them. The liberall, saies the Prophet Esay, will de­vise how to give liberally: you should seek out, where is the man that I may do most good to relieve and succour? Throw your money upon the waters and after many days you shall find it again, 'tis a proverbiall speech for fruitless charges, we use to say, I might as well have thrown my money down the River; Eccles. 11.12. so though it may seem that you had as good cast your money into the water, yet you shall find, that God before the years end, will bring about an increase, and a good advantage for all that you have given away to the poor, for Christ sake. And therefore be not reserv'd and niggardly towards the poor, do not only give a morsell of bread at your door, that your Neighbour may see you, but give in secret when no [Page 108]body sees you, and give to them that most need your charity, and this is the way for God, both to blesse and increase your riches.

4. And lastly, you whom God hath blessed in your en­deavours, and enlarged your possessions, follow your Call­ing conscionably and diligently still: as God hath blessed thee hitherto, so do not now use any indirect or false wayes to get more riches, but follow thy Calling honestly stll, for the Hand of the diligent saies Solomon, makes rich, and in all labour there is profit, but the talk of the lips tendeth onely to penury. Prov. 10.4.14.23.

And thus I have done with these two branches: first I spake something to those that buy and sell, and follow a Trade in the world, and yet can scarce bring the year about.

And now I have spoken something to those that buy and sell, and have gotten great Estates and possessions in the world, and that justly and honestly.

And in the afternoon I shall spend an hour in speaking to those that have gotten possessions and riches in the world; but dishonestly and fraudulently.

SERM. XII.

WE come now to speak of those that have gotten pos­sessions in the world; but have gotten them dishonestly and unjustly by false waights or measures, or any other [Page 109]sinfull or indirect courses. To such as these it will be worth the while, especially in such a populous auditory, to spend an hour upon this last part of the use. It may be something that may be said this day, may come near the bosoms of some of you.

In the prosecution of this I shall do these three things.

• 1. Shew you what conjectures may be given of a man that hath gotten an Estate unjustly.
• 2. I shall give some cautelary Counsels & directions unto such.
• And 3. Lay before them some terrifying considerations.

For the first, Conjec­tures of an Estate dis­honestly gotten. what conjectures may be given of a man that hath gotten his Estate unjustly? I shall name but three; as

1. You may conjecture that man to have come by his E­state dishonestly, that has gotten a great Estate suddenly. When a man from a begger shall suddenly become a rich man. That's a notable passage, Prov. 28.20. He that makes hast to be rich saies Solomon, shall not be innocent, and there­fore there is a curse annexed to it in Prov. 20.21. An inheri­tance may be gotten hastily at the beginning, but the end thereof shall not be blessed. Plutarch in the life of Sylla mentions a nota­ble passage that a Senator of Rome spake to Sylla, Quo modo vir bonus esse, cum tantas possideas opes, cum a Patre tibi nihil sit relictum. And Menander said, a just man never growes rich on a sudden, In 1 Tim. 6.9.10. They that will be rich, that is, over ea­gerly and over hastily, fall into temptations and a snare.

Conject. 2 2. You may guess that man to have gotten his Estate by dis­him is rich as well as he. When a man shall follow a Trade, & honest gain, when no man of the same Calling & Trade with get a great Estate by it, & another man of the same Profession, cannot live half so well, though his pains and diligence be as much, and his returns as great as his. 'Tis a sign that there is some mystery of iniquity that he hath in driving his trade; compare Prov. 22.2. with Prov. 29.13. The poor and rich, and the poor and the deceitfull. And this is a Rule that Se­neca hath, saies he, a man that is rich singly, it is very proba­ble, he is rich dishonestly and unjustly.

Conject. 3 3. When a man hath gotten an Estate by those wayes that [Page 110]God disallowes of, as selling false wares, by false waights, false measures, and false lights, or by a false tongue, he that useth any of these wayes in trading, Cautelary directions to such as have go [...] ten Estates unjustly. which God disallowes of, gets his Estate dishonestly. And thus much shall serve for the first particular. I come now to the second; what cautelary Rules and directions may be given to such men, as have got­ten riches and possessions unjustly? I shall give you three of them.

1. Take this Rule, let it not satisfie your Conscience, nor do you think it will bear you out in your unjust gains, that what you have gotten unjustly and irreligiously in your life­time, you will imploy religiously, & charitably at your death.

Many men are apt to think, that when they have been un­just and deceitfull dealers all their life-time, if they imploy what they have unjustly gotten, to good uses when they die, to give Legacies, build Hospitalls or Churches, that they are well enough, and do therein give God satisfaction for all their injustice; but it is not so, God will not be satisfied with such offerings. God doth not love a sacrifice that is gotten by rapine and violence. Esay 61.8. saies God there, I love judgement, and hate robberies for burnt offerings. And it is very observable, that in Deut. 23.18. the Lord gave an ex­presse charge, that they should not bring to the Altar, the hire of a whore, to offer it unto God, the Lord could not abide, that the money that was the hire of a whore, or the price of a Dog, should be offered up to him in a sacrifice. And there­fore consider, you that imploy to good uses the mony gotten by oppression, violence and deceit, the Lord will not be well pleased with it, this is the first direction.

Direct. 2 2. Think speedily of making a restitution, if you expect salvation make a restitution to those whom you have wronged, God had rather you should make resti­tution to those you have injured, then that you should build Hospitalls with it, or convert it to any other pious or charitable use: saith Zacheus, if I have taken away any thing from any man, by any false wayes, I will restore him fourfold. Sul­tan Selymus, when his Counsellour Pyrrbus perswaded him to [Page 111]bestow the great wealth he had taken from the Persian Mer­chants, upon some notable Hospital for the Relief of the poor; the dying Turk commanded it, rather to be restored to the right owners. When Henry the third of England sent the Frier Minors a load of Freeze to cloath them, they returned it back with this Message, that he ought not to give Alms of what he had taken from the poor unjustly; neither would they ac­cept of that abominable gift. See Levit. 6.4.

3. Do not justifie your self in a course of dishonest gain, when your conscience tells you, that you have dealt unjustly. This was the great sin of Ephraim in Hosea 12.7. Ephraim is a Merchant, the ballances of deceit are in his hand, he loveth to oppress. And Ephraim said, yet I am become rich, I have found me out substance; in all my labours they shall find none iniquity in me that were sin. He justified himself, though the ballances of deceit were in his band; but do not you do so; for though you do, yet God will not justifie you: In Mica 6.11. saies God there, shall I count them pure, that have a deceitfull ballance, or shall I count them honest that have a bag of deceitfull waights? no, I will not do it saies God.

I now come to lay down some terrifying and astonishing Considerations. Six terri­ble consi­derations for those that have gotten their Estates disho­nestly. All you that have gotten your Estates un­justly and dishonestly, let these six terrible considerations lie near your hearts.

1. Confider, that an Estate ill gotten, is in the sight of God no better then robbery, though it be gotten in a way of com­merce and trading in the world. God looks upon it as rob­bery, as if you had plaid the thief, and stole it out of a mans house, or pickt his pocket. In Psal. 62.10. Trust not in op­pressiou, become not vain in robberies, oppression and Robbery is all one. So in Prov. 21.6.7. The getting of Treasures by a lying Tongue, is a vanity tossed to and fro of them that seek death. The robbery of the wicked shall destroy them, because they refuse to do judgement. An Estate gotten by a lying tongue, is called by God robbery, or a stealing with the tongue, and though we do not account it so, yet it is no other in Gods account, then if you did rob a man, or pick his pocket.

[Page 112]And therefore beloved, it is very observable, that what God required as a restitution, for things that were stolen, in Exod. 22.1,2,3. was given by Zacheus for those things which he had got unjustly, though he did not steal them: Exod. 21.1. If a man did steal a sheep, the law was, that he should restore four fold: so David judges, 2 Sam. 12.6. and Zacheus though he was not a thief, yet saies he, If I have ta­ken any thing from any man unjustly, I will restore him four fold, which notes to us, that things gotten by a deceitfull tongue, and riches gotten by oppression, is in the sight of God no bet­ter then robbery: & beloved, none of you would be willing to have the brand of a thief upon you, when indeed you are so, & no better in Gods account, if you get an Estate dishonestly.

Consid. 2 2. Take in this terrible consideration, that the guilt which you contract in your Trades, by dishonest gains on the week­day, come up in remembrance before the Lord on the Sab­bath day. You bring the curse of all your week dayes sins a­long with you on the Lords day. In Ezek. 28.18. Thou hast defi­led thy Sanctuaries by the multitude of thine iniquities, by the ini­quity of thy traffick, said God to Tyrus. Beloved, the sins of your Trades, & of your traffick defiles your addresses to God, & your approaches into his presence; when you come to worship before him, the sins of your shops defiles your prayers, and pollute the Ordinances of God to you, the Lord looks upon all your unjust gains, as if you did defile his Sanctuary, Ezek. 14.3.4. The word of the Lord came unto Ezekiel, saying, Son of man, these men have set up their Idolls in their heart, and put [...]he stumbling block of their iniquity before their face, should I be enquired of at all by them? therefore speak unto them, and say, thus saith the Lord God, every man of the house of Israel, that set­teth up his Idolls in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the prophet, I the Lord will answer him according to the multitude of his Idolls.

Oh beloved, when you approach in to the solemn Assem­blies, to make your addresses to God, he knows what unjust gain is your Idoll, and he himself will answer you according to your iniquities, and will not hear your prayers. O let this [Page 113]Consideration terrifie you, the sin of your Shops will defile your Sanctuary, and blast all the benefit of your prayers and services.

3. Consider, that if ever God awaken your Conscience, you cannot look upon your unjust gains, but with abundance of disquietness and horrour, and perplexity of spirit: it may be now stolen waters are sweet, and the bread of deceitfulness is pleasant to you; but when God comes to awaken your Con­science, oh what horrour and terrour, and consternation will seaze upon your spirits, Job 20.15.18.20. He hath swal­lowed down riches, and he shall vomit them up again, the riches that a man hath gotten unjustly, shall be like meat that lies undigested in a mans stomach, and forceth him to vomit up again, and in verse 18. That which he laboured for shall he re­store, and shall not swallow it down, surely he shall not feel quiet­nesse in his belly, that is in his Conscience. Those that are the great Cormorants of the world, that swallow down riches by oppression, they shall not feel quietness in their Conscien­ces: so Prov. 6.7. the getting of Treasures by a lying tongue, is a vanity tossed to and fro of those that seek death, the robbery of the wicked shall destroy them. The word here translated destroy, in the originall, signifies to sawe, which intimates, that goods gotten by deceit & oppression, shall so trouble & perplex those that get them, as a sawe will trouble & torment a man to have his arm or Leg sawed of with it. When a man cometh to die & shal consider, all this wealth that I have labored for in my life, must leave me at my death, & that your riches are the price of your souls, and that they have been gotten by defrauding and over-reaching your Neighbour, by lying and cheating, and oppression; How can such a man look God in the face? Esay 33.14. who shall dwell with the devouring fire? who shall dwell with the everlasting burnings? he that walketh righteously, and speaketh uprightly, and despiseth the gain of oppression. None of those that use dishonest gain, and defraud their Brethren, can look God in the face, what horrour and terrour of Consci­ence will it be to you, when you come to die? to consider, that all your riches are purchased with your souls blood. [Page 114]Thus it was with Judas, Mat. 27.3.

4 Consider, that sometimes those that have goten great Estates unjustly, God doth so punish them, that he makes them to be objects of shame and reproach amongst the people where they dwell. As in Habbak. 2.9,10. Wo to him that co­veteth an evill covetousness to his house, that he may set his nest on high, thou hast consulted shame to thy house. When men do add house to house, and squeeze the poor by oppression, they do consult shame to their own house, that is not intentionally, but equentually, though they do not intend it so, yet it falls out so, and we see it by experience, that many times your great Cormorants and oppressors, bring shame upon their own heads in the places where they live.

5. Consider, that sometimes God in his just judgements does blast those Estates that are gotten dishonestly, even in this life, the oppressors Estate dies before he dies, some times it is so; In Prov. 13.11. saies Solomon, wealth gotten by vanity shall be diminished. Ill gotten goods are called the treasures of snow; now the property of snow is, if you hold a ball of it in your hand, it will melt away presently, & so many times God makes riches unjustly gotten, to melt away as Trea­sures of Snow: there is a notable expression in Prov. 20.21. An Inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. It is a very good observation that one hath, who takes notice, that of all the Tribes of Is­rael, the Tribe of Gad, Ruben, and half the Tribe of Me­nasseth, were most hasty to get possession of the promised Land. And those that were most eager to take their possessions first, the Lord was pleased to make them lose their possessions a great while before any of the other lost theirs, as you may see, a King. 10.33. I only mention this to let you see, that though you be never so hasty in getting an Estate, yet God may quickly take it from you. You have another notable Text for this purpose, Jer. 17.11. As the Partridge sitteth on eggs, and hatcketh them not, so he that getteth riches, and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool.

[Page 115]Oh think of this beloved, that the curse of God waits upon wealth ill gotten, and he will blast it, it may be before you die, Ezek. 22.12,13. thou hast taken usury and increase, and thou hast greedily gained of thy Neighbours by extortion, and hast forgotten me saith the Lord; behold therefore I have smitten my hand at thy dishonest gain which thou hast made. God will smite with his hand, and blast all dishonest gain.

Obj. Object. But methinks I hear some rich men say, surely this is not so as you say; for I have gotten by dishonest gains, and have dealt thus and thus, and have gotten a great Estate, and am a rich man still, I have left all my Children so much a year, and have thus much still left in the whole, and therefore I do not see that this that you say is true.

Answ. I answer, that it is true, men may sometimes get wealth dishonestly, and yet die rich men, and leave their wealth to their Children, as in Jer. 5.27. As a Cage is full of Birds, so are their houses full of deceit, therefore they are become great, and waxen rich. God may suffer men that do live and trade by deceit, to become great and wax rich.

2. Consider this, that you can have no true comfort, or quietness of conscience in the wealth that you have ill got­ten; though you have gotten it unjustly, yet you cannot keep it quietly. The riches that you have swallowed down, you shall vomit them up again, Job 20.15.18. and surely you shall find no rest in your bellies.

3. Suppose you may keep an Estate all your life-time, yet you will be a great loser by the bargain, for all that; for what though you have gotten and kept your Estate, yet you will lose your own soul by it. And saies our Saviour, what will it profit a man to gain the whole world, and lose his own soul? Hab. 2.10. Thou hast by thy unjust gains, consulted shame to thy house, and sinned against thy own soul: and thus much for the fift Consideration.

6. Consider, that by dishonest gains thou dost run the ha­zard of the greatest losse in all the world; to wit, a precious and immortall soul. In that place before quoted, Hab. 2.10. wo be to that man that gets wealth by dishonesty and oppression, he [Page 116]sinneth against his own soul. James 5.3. wo be to you rich men, your gold and silver is cankered, and the rust of them shall be a witness against you at the last day. Heb. 2.11. The stone shall crie out of the wall, and the beam out of the timber, in the house which you have gotten unjustly, shall cry for vengeance against you another day. A Lapide hath a notable Fable to this pur­pose, comparing men that are unjust in their dealings to Spiders, the righteous man to a Bee. The Spider upbraded the Bee for going up and down, oh said the Bee, stolidissimum est pro vita vitam evomere, provilissima re charissimam medullam fundere, pro incerto certum expendere, pro minimo magnum per­dere.

And therefore consider oh wicked man, thou hast gotten a fair Estate; but that Estate shall cost thee thy souls blood, without repentance: oh let this consideration lie near your hearts, that you endanger your precious souls by your unjust gains.

And thus I have done with these three branches of the use, directed to three sorts of people, 1. To those that buy and sell in the world, and can scarce bring the year about. 2. To those that trade in the world, and get great Estates, but un­justly and dishonestly. And lastly, to those that have got great Estates and Possessions, by just and commendable courses. I shall now conclude all with another short and practical use, and so have done.

I have already spent 4. Sermons about this business of commerce and trading in the world, and all that I shall now say by way of use in the close of this subject, shall be this, ear­nestly to exhort and beseech you in the midst of all your buy­ings and sellings in the world, to drive a Trade for Heaven, and to labour to possess grace as well as worldly goods, and to encourage you herein, let me but offer these three things to your consideration.

1. Do not you expect some gain and increase by your Trades? there is not one of you but think to get by your Trading. O therefore do not drive a Trade for Heaven, and yet never labour to increase and grow better and better by it. [Page 117] Luke 19.5. the Lord expects that we should improve our ta­lent, and gain by our trading for Heaven. Do you expect to gain by your worldly Tradings? and doth not God expect, that in your Tradings for Heaven, you should gain more grace and more knowledge, more experience, humility, holiness, heavenly mindedness, and the like?

2. Would it not be matter of grief to you, to continue a long time, buying and selling, and trading in the world, and yet not increase your stock, would not this grieve you Be­loved? and shall it not grieve you too, that you have been trading for Heaven a long time, and yet from your first step­ping forth to this instant, have gotten no increase? and would it not grieve you to decline in your Estates, after all your labour and pains, and trading in the world, and should it not grieve you much more to be further off from Heaven now, then you were at first?

Consid. 3 3. Is it not unreasonable, that all your pursuits and endea­vours should be to gain and procure things for the body, and to-take no care, and make no provisions for the soul? Beloved, would you not count him an unnaturall man, that should take care to cloath his slave, and yet let his Child go naked? so is it not unreasonable, that you should take all pains for the body, and none for the soul. Beloved, what a folly is it for you to be so sollicitous to preserve your bodies, and never take any care, concerning the welfare of your precious and immortall souls.

And thus now I have gone through these three parts of the Text. And they that weep as though they wept not, and they that rejoyce as though they rejoyced not, and they that buy as though they possessed not.

In the next place I shall proceed to handle the fourth and last part, and they that use this world as not abusing of it, for the fashion of this world passeth away.

SERM. XIII.

IN which words there are these two generall parts.

1. A duty commanded. 2. The reason of it adjoyned.

First, [...] the duty commanded in these words, and they that use this world as not abusing of it.

Secondly, the reason of it affixt, for the fashion, or the scheme of this world passeth away. The word signifies a mathematicall figure, which is a meer notion, and nothing in substance. I shall principally insist upon the first part of the words, Doct. And they that use this world as not abusing of it; from whence observe this point of Doctrine.

That while men use their lawfull comforts in this world, they must take a great deal of heed that they do not abuse them. This is the Doctrine I shall spend this hower upon. You must not only take heed of things sinfull; but of some things lawfull too; for though there be no sin in them, yet there may be a snare in them.

In the prosecution of this point I shall thus proceed.

1. To give you the reasons why you must not abuse the lawfull comforts of this world.

[Page 119]2. I shall shew you when a man may be said in the use of lawfull comforts to abuse them. And lastly, I shall give you some directions, how a Christian may so use the lawfull com­forts of this life, as not to abuse them.

I shall begin with the first, and shew you the reasons why you must not abuse the lawfull comforts of this life.

There are four potent reasons for it, two of them found in Scripture, and the other two deduced from Scripture. Reasons why we should not abuse the lawfull comforts of this life.

1. Abuse nothing you use; why? because nothing that you use is your own, but Gods, he is the true owner of all that you possess, and you know it is a part of dishonesty to abuse other mens goods. All that you have is Gods, the Cattle upon a thousand hills are his, your Corn and wine are Gods, and if you use any of them to excess or drunkenness, you a­buse that which is none of yours, this is the first reason drawn from Scripture.

2. There are two reasons found in Scripture, why you should not abuse the comforts you injoy; the one before my Text, and the other after it. That before my Text is this; but this I say Brethren (saies the Apostle) the time is short, it re­maineth therefore, that whatsoever you use in the world, seeing you cannot use them long, you should use them well: our time is short, and therefore do not abuse the comforts you injoy, The reason after my Text is, because all our comforts are fleeting and fading, and running away from us, therefore use the world as not abusing of it, for the fashion of this world passeth away; they pass away with Eagles wings, but they come to you with the wings of a Sparrow: your comforts do vanish away like smoak, Sic transit gloria mundi. and therefore it was a custom in Rome, when the Pope went by, there was an Officer appoint­ed to burn flax before him, which put him in mind, that all his honour and riches should soon vanish and passe away like the smoak. And it was a good meditation that one had standing by a River side; saies he, the water which I see, now runs away, and I see it no more, so the comforts of this world are like the running River, that are still gliding and running away from us: seeing therefore we cannot enjoy these com­forts [Page 120]long, let us use them well, without abusing of them.

Reason 4 4. Another reason why we should not abuse the comforts of th [...]s world, is, because that men are naturally more apt and bold, and venturous, to lanch forth into the abuse of lawfull things, then in the committing of those things that are un­lawfull. There are more die by meat, then by poyson. It was the judgement of a learned man, that he thought there were more went to Hell, by doing of lawfull things unlawfully, then by doing those things that in themselves are meerly sin­full and unlawfull, palpable and grosse wickedness is easily checkt and withstood; but who suspects lawfull things: When a man is eating or drinking? who suspects that his Table should be made a snare to him? and he that marries a wife, little dreams that she should unsofder this conjunction with Jesus Christ, and he that buyes and sells, and trades in the world, little suspects that he is then selling away his soul: therefore take heed that you do not abuse lawfull things, be­cause men are naturally more apt and prone to abuse lawfull things, then to do those things, which the very doing of them is sinfull and unlawfull: you may lose your selves in saving your comforts, licitis perimus omnes. Surfet with jun­kets and sweet meats hath destroyed more then eating what is bitter of taste. It is very observable, that in Luke 14.18. there were three sorts of people that made their apology, why they would not come to the Supper of the great King, and none of them did plead any thing that was sinfull, as an excuse of their absence; but saies one, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excu­ed; and another said, I have bought five Yoak of Oxen, and I [...]o to prove them; and another said, I have married a wife, and therefore I cannot come. Neither of them did plead a sin for their excuse, as that they had cheated their Neighbour of his Land, as Ahab did Naboth of his Vineyard, or stollen Oxen, or used wanton dalliance with Whores and Harlots, &c. but those things they pleaded as a ground of excuse, were in themselves lawfull, which doth clearly demonstrate to us that the using of lawfull things abusively, is a great sin, and [Page 121]therefore it requires our care and circumspection, that we do not offend in this particular.

And thus I have done with the first question, why we must not abuse the lawfull comforts of this life.

Quest. 2 When a man may be said to abuse the lawfull comforts of this life.We come now to the second, and that is to shew you, when a man may be said in the use of lawfull comforts to abuse them.

Answ. I shall give it you in these four or five particu­lars.

1. A man may be said to abuse the lawfull comforts of this life, when they do use them too affectionately. Many men do hug their comforts so close in their Arms, that they spoil them, as the Ape kills her young by hugging them too hard. Beloved, did you but gently and moderately use the things of the world, the luster, and beauty, and comforts of them would remain longer with you; but by crushing of them, and loving them too much, you spoil them. If riches increase, set not your hearts upon them: it is a good observation that one hath upon that place, Job 38.22. where God challengeth Job, saies he, hast thou entred into the treasures of Snow, or hast thou seen the treasures of the Hail. Saies he, all the comforts of this world are but like treasures of Snow. If you take a handfull of Snow, and crush it in your hand, it will melt a­way presently; but if you let it lie upon the ground, it will continue a pretty while: and so it is with the things of this world; if you take the comforts of this life in your hands, and lay them too near your hearts in affection and love to them, they will quickly melt and vanish away from you. But if you leave them in their proper place, and do not set an inordinate affection upon them, they will continue the longer with you. If you line a Garment with linnen, it doth well; but if you line it with pitch or glew, that it sticks to the body, you spoil both the Garment, and the man that wears it: so when the world is glewed to your hearts, it spoils the comforts of the mercies you enjoy, so that this is the first thing, wherein a man may be said to use the lawfull comforts of this life abu­fively, when he useth them too affectionately; for whatsoever [Page 122]a man loves excessively, he makes a God of it; the covetous man makes a God of his Gold, the ambitious man of his ho­nour, &c. and this is a great abuse of the Creature to make Gods of them.

2. Men abuse lawfull things in their use, when they go a­bout the things of the world, which in themselves are law­full, too eagerly, when men do rise early, and go to bed late, and eat the bread of carefulness, and lie down in sorrow, being intent on nothing but the world, as those James 4.13. when a man does thus, he abuseth the world in the using of it.

Obj. Obj. But when may a man be said too eagerly to use the things of this world?

Answ. I answer. 1. When thy worldly imployments interrupt thee in holy performances, then you are too eager in the pur­suit of worldly things; though you do follow your Trade, which is lawfull and commendable, yet if this makes thee neglect the duties of Gods service, as Family-duties, and clo­set-duties, &c. then you do abuse lawfull things, and therein consisted Martha's abuse of lawfull things in Luke 10.40. Martha, Martha, thou art carefull, and troubled about many things, saies Christ, she was troubled about the matters of the house; but she neglected the one thing necessary, the hearing of Christs voice. And therefore all you that are Tradesmen, & men of great imployments in the world, take a serious sur­vey over your own hearts, consider whether you do not rob God of his due, and by your too eagerly pursuing the things of the world, neglect the duties of his service.

2. When you cannot take that naturall refreshment in the blessings of God, which he allowes; when you cannot eat your bread with quietness, you are so perplext and ingulpht in the world, that when (as Solomon saies) by reason of your abundance you cannot sleep, when you have neither time to eat by day, or sleep by night, then you are too eager about the things of this world. And thirdly, when a man is restless and unsatisfied with his condition, he would be greater and richer then he is, and drive a greater Trade then he does, this is to be too eager upon the things of the world.

[Page 123]3. Another thing wherein men abuse the lawfull things of this world in their use, is when they use them too depending­ly; when they trust, and rely and depend too much upon the things of this world. The comforts of this life may well be compared to the Reeds of Egypt, that if a man leane upon them, would not only deceive his expectations, and break under him; but pierce and run into his hand: so if you rely too much upon the things of this world, they will break and frustrate your hopes, and fly away from you, and pierce you through with many sorrowes. It is a good observation that one hath, (saies he) The World hangs upon nothing, and therefore why should we depend upon that which hath no foundation.

4. A man useth lawfull things abusively, when he uses the world too carkingly, when a man shal be so troubled with solicitousness what shall become of him and his Family hereafter, in his old age, that he cannot enjoy any comfort, or quietness in what he possesses for the present, then he abu­seth the things of this world. The things of this world are not durable and lasting, and therefore we should not set our hearts upon them, or be troubled at our future Estates; but live without care, as the Apostle saies in the next verse to my Text, we should not be too carking and sollicitous about the things of the world.

Quest. 3 We come now to the third Query, what a Christian should do, that in the use of the lawfull comforts of this life he may not abuse them? but that he may use lawfull things lawfully. what course should a Christian take, that he may do thus?

Answ. I shall dispatch this very briefly, and shew you in 4 par­ticulars, how you may do to use lawfull things lawfully, and not to abuse them.

1. If you would use lawfull things lawfully, use them spi­ritually, and then you will not use them abusively; use earth­ly things with a heavenly mind. As wicked men do use spi­rituall things carnally, so should you use carnall things spi­ritually, that is, while you are about carnall things, you [Page 124]should make a spirituall use of them. And thus our Saviour did, when the people came about him for bread, he took oc­casion thereby, to tell them, of the bread of life, and of that Mannah that came down from Heaven, that a man might eat thereof and not die. So when the Samaritan woman was bufie at the well, drawing of water, Christ from thence took oc­casion to tell her of the water of life; of living water, that if a man drinks thereof he should never thirst more. Thus did Christ improve carnall things spiritually. A man may lawfully talk and discourse of worldly things, of buying and selling, and trading; but still in the close, there should be a touch of something thats spirituall and heavenly. A man will never use the world well, till he uses it spiritually: one that treats upon this subject, saies, that as he sate once in his study, he saw a little Robin-red-breast, pitch upon his window, chirping; and he presently made this spirituall use of it. Saies he, this poor Bird that knowes not where to abide, but to rest upon a hedge, and knowes not where to have a bit of meat, or where she shall pick up the next crum, yet she can sing and be merry, and therefore why should I that have e­nough of the things of this world, be dejected and troubled with care and solicitousness for them?

2. Use the things of this world reflexively, and then you will not use them abusively. Reflect from the world up to God. When you are enjoying any of the comforts of this life, and find a relish and sweetness in any of the Creatures, then by way of reflexion, consider, that if there be such a sweet­ness and deliciousness in the Creature, what a sweetnesse is there in God the Creator? if there be so much beauty and ex­cellency in the Creature, how much beauty and glory, and transcendent excellency is there in God, and in the Lord Je­sus Christ? if there be so much light and brightness in a Candle, what is the light of the Sun, & the glory of Heaven, and the splendor of the Lord Jesus Christ, who is ten thou­sand times brighter then the Sun? If you do thus use the world, you will not abuse it. If the Creature be so full of goodness and sweentess, how full is God? if there be such [Page 125]comfort in having an estate here below, what cōfort is there in having grace in our hearts, & to enjoy those treasures that are incorruptible, and fade not away, which neither the moath nor rust can corrupt, nor theeves break through and steal, use the world as a Looking-glasse, which casts a reflexion, not as a mud-wall. O beloved, if we could thus in the use of all crea­ture comforts, look up to God, and reflect upon the giver of them, we should never abuse them.

3. You must use the comforts of the world weanedly with weaned affections from them. Thus David did, though he were the King of Israel, and sate upon the Throne, yet he was as a weaned Child, to the things of the world, Psal. 131. verse 1.

Beloved, you that have great Estates in the world, should yet live with weaned affections from the world; the Script [...]re does not only enjoyn Christians to crucifie the flesh; but the world too, They that are Christ, have not only crucified the flesh with the affections and lusts, as in Gal. 5.24. but they are crucified to the world too: thus Paul was; saies he, I am cru­cified to the world, and the world is crucified to me: the world did not care a pin for Paul, and he did not care a pin for the world; he that will use the world well, must use it wean­edly.

4. If you would not use the comforts of the world abu­sively, you must use them orderly; first seek the Kingdom of God, and the righteousness thereof, and then all other things shall be added to you, Mat. 6.33. before you seek after the world, you should seek the things of Heaven; seek the Kingdom of Heaven first in your judgements and esteem, as the chief and supreme object of your desires and delight, let the chief bent of your heart be after spirituall things, make this your busi­nesse, for which you were sent into the world: you may seek after the things of the world; but when you have them, you must use them in a way of subserviency to heavenly and spiri­tuall things; you may follow your Calling in obedience to Gods Command; but let your aims be thereby to be the bet­ter able to maintain your Family, to serve God in that rela­tion [Page 126]and place he hath set you, to relieve the poor, and com­fort the needy, and support others that want the help and as­sistance of your charity; you should have an eye upon spiri­tuall things, as being chiefly to be lookt after, and use all your comforts as so many steps to advance you nearer Heaven, you should be subservient to God in whatsoever condition he hath placed you, and not use the world for the worlds sake, and follow a Calling, and buy and sell meerly to get gain, and to grow rich and great in the world, making Religion and godliness subservient to the world; for this is a very great abuse of the world: but let all things here below, be se­condary and subservient to spirituall and heavenly things.

It is observable, that in the Lords Prayer, where there are five Petitions for spirituall things, there is but one for temporall things, and that is, give us this day our daily bread, to note and intimate to us, that our desires and endeavours should be most after spirituall things. And besides, these are petitioned for in the first place, before worldly things, to note, that the things of the world should be subservient to spirituall things. These are four Rules, which if you observe, you will not use the world abusively.

And thus I have gone over the Doctrinall part of this Sub­ject; I shall only speak a word or two by way of application, and so have done.

Use. 1. Is it so, that we ought not to abuse the lawfull comforts of this life, then by way of reproof this Doctrine layes (from God) a just blame and rebuke upon all those that do abuse the things of this world. It is lawfull formen to eat and drink, and enjoy the comforts of this life; but you must not abuse them, to excess, to gluttony, or drunkenness, &c.

2. By way of exhortation: There is none of you that live in the world, but you must some way or other make use of the world: my great request therefore is, that you would use the world as not abusing of it, and to prevail with you here­in, I shall lay before you severall Considerations, but the time being now past, I shall reserve them to another time.

SERM. XIV.

THere is yet something behind by way of use from this Doctrine, That Christians in the use of lawfull things, must take heed that they do not abuse them, which I shall finish this morning, and leave the inducement, (because the fashion of this world passeth away) till the after noon.

Use. The uses that I shall make of it, are only two.

• 1. By way of caution, and
• 2. By way of exhortation.

1. Is it so, that Christians should be carefull in the use of lawfull comforts, not to abuse them; but so to use the world, as if they used it not, then beloved, take these few cautions along with you.

Caution. Caution 1. If you must not abuse worldly things, then much more ought you to take heed, that you do not abuse spirituall things in your use of them. You must be carefull that your practises be answerable to your Professions, and not profess much, and practise little. Do not make Religion a Cloak to impiety. You use to come to Church, and frequent the Ordinances of God; but take heed that you do not abuse this practise, and make it a Cloak to cover some secret villa­ny or impiety. Do not abuse the word of God, nor use thy tongue to scoffe and jeer at the Scriptures; do not abuse your [Page 128]gifts, nor graces, nor contemn and despise those that want them. If a man be carefull not to abuse an Iron tool or In­strument, he will be much more carefull, that he does not a­buse a silver or a golden one; if you must not abuse things of an inferior and baser nature, then much more should you not abuse things of a higher and more excellent nature. If you must not abuse worldly things, then much lesse spirituall things; therefore abuse not Ordinances, abuse not Sacra­ments, nor Sermons, nor the means of grace, by living un­fruitfully, and unprofitably under them.

2. Take this caution, that these advices of the Apostle, to weep as if we wept not, & to rejoyce as if we rejoyced not, & to buy as if we possessed not, are not to be extended to any spiritual performances; but only to outward things. The Apostle does not bid you weep for sin, as if you wept not, neither doth he bid you rejoyce in God, and Christ, as if you rejoyced not; nor does he bid you use spirituall things, as if you used them not, and buy the things of God, as if you possessed not: there are many men, that in the use of worldly things, will rejoyce as if they were made up of nothing but joy and mirth, and as if all their blisse & happiness did consist in these outward comforts; and many there are that can almost dis­solve into tears, for outward losses, troubles, or afflictions; but when they come to rejoyce in spirituall things, they can then rejoyce as if they rejoyced not, and in mourning for sin, they can weep as if they wept not, and use the things of God as if they used them not. Oh how opposite and contrary do men go to the rule of the blessed Apostle here, they can pray as if they prayed not, they do not pray, even while they are a praying. Men should use a moderation and indifferency in the things of the world; [...]. but you should not do so in spirituall things, but in them you must pray as if you were praying, as 'tis said of Elian, James 5.17. and powre forth strong cries to God, and hear the word of God, as if you were a hearing of it, and do every duty with your whole strength and might.

Use. Exhorta∣tion. Ʋse 2. Let me perswade you (by way of exhortation to [Page 129]yield to, and pat in practice this Apostolicall Rule, to use the world as not abusing of it. And the better to set home this exhortation upon your hearts, I shall lay down before you these ten pressing considerations by way of motive: and Beloved, in regard of the coldness of the season, I shall very much shorten my meditations, and give you only the heads and pith of things,

1. If you would use the world as not abusing of it, Ten considerations to per­swade men to use the world as not abu­sing of it. consi­der, That in ab [...]sing the things of the world, you do pervert the end of God in giving you the things of the world; for the end that God aims at is, that every Creature should lead thee to the Creator, that thereby you may the more admire his goodness, and advance his praise and glory; he looks that every blessing he bestowes upon you, should be as a Perspec­tive-glasse, through which you may have a clearer sight, and view of himself, though you are at a great distance from him. In 1 Tim. 4.4. Every Creature of God is good, and to be received with thanksgiving. As Doves every grain they pick look up­ward; so should Christians; and therefore if thou dost abuse any of his Creatures, thou dost pervert the end of the most High. God did ordain food for thy use, to satisfie thy hun­ger, and not to feed thy gluttony. He gave thee drink to ex­tinguish thy thirst, and not to provoke thee to drunkenness. God gave thee Apparell to cover thy nakedness, and to keep thee warm, and not to be an instrument of pride in thee, and so of any other comfort: this is the first Considerati­on.

Consid. 2 2. To keep you from the abuse of the things of the world, consider, that thou art not a proprietor, but only a possessor of those blessings thou injoyest in the world. It is true, there is a common Proverb amongst men, when they are reproved & taxed, for abusing the Creatures, they will presently reply, may not I do with my own what I please? why no beloved you may not, for you have nothing that is your own, they are all Gods. As in Psal. 50.10,11,12. Every beast of the Forrest is mine, and the Cattle upon a thousand hills. I know all the fouls of the Mountains, and the wild Beasts of the forrests are mine. [Page 130]If I were hungry, I would not tell thee, for the world is mine, and the fulnesse thereof. Hos. 2 8 9. So that if you abuse the things of the world, you abuse that which is none of your own, but Gods. And you know, it is a part of dishonesty to abuse another mans goods. All that you have in the world, they are but borrowed blessings, God only hath a right and propriety in them He does but only lend them to us for our use, and keeps the propriety of them to himself. If there be any thing (a­mongst all those things we call our own) may be properly said to be our own, it is our bodies, for that is nearest us, and yet this is not our own neither; for the Apostle saies, in 1 Cor. 6.19,20. What, know you not that your body is the Temple of the Holy Ghost, and ye are not your own, but you are bought with a price? therefore glorifie God in your bodies, & in your spirits which are Gods. When a man borrows a thing, he that lends it prayes him to use it wel. Elisha's Servant borrowing but an Axe to cut down wood, and it falling into the water, cryed, alas Master, 'twas but borrowed, 2 King. 6.5. The mercies you have are rather lent then given you; shall I wound a man with his own Weapons? yet thus thou dost to God, when thou abusest a­ny of his blessings.

Consid. 3 3. To keep you from abusing the lawfull comforts of this life, consider, what was noted before, that men are more apt to miscarry in the use of lawfull things, then in committing those things that are in themselves simply unlawfull: there are more a great many die by surfetting upon wholsome meats, then there do by taking of poyson. Beloved, millions of men miscarry by the use of lawful things.

Consid. 4 4. Consider, that it is not so easie for men to repent for the abuse of lawfull things, as for the commission of grosse sins, they are more easily discernable, and the conscience does often check and controle, and rebuke men for such notorious and palpable sins; but a man may soon miscarry in the use of lawfull things, and yet not perceive it. Who suspects lawfull things? these sins are not so evidently discerned, and there­fore cannot be so easily repented of.

Consid. 5 5. Consider, that the Creatures that you abuse in this [Page 131]world, they shall rise up as a witness against you at the last day. Jam. 5.3. Deut. 4.26. Your silver and gold shall rise up and witness against you; not as if the unreasonable Creatures, as silver and gold, should by a vocall expression plead against you; but when God shall condemn thee, he shall declare that he proceeds thus against thee for the abuse of his Creatures that he has given thee, as silver and gold, riches and possessions in the world. The very Creatures that thou hast abused, shall be a witness against thee to condemn thee. As in Hab. 2.10,11. saies the Prophet there, The stone shall cry out of the wall, and the beam out of the timber shall answer it against wicked men and oppressors at the day of judgement. Not as if the stones and timber should have a voice; but God shall then say, the cries of the very stones and timber in my ears, which thou hast gotten by violence, does witness against thee. And Christ shall then say, when he condemns thee, the word that hath been so often preached to you in my name, inviting and be­seeching you to come in and accept of mercy and pardon, and you would not hear nor obey, but rejected it, and cast it behind your backs, that word does now witness against you.

6. Consider, that it is a part of the Creatures curse, and bondage to be abused, by those that make use of them; in a­busing the Creatures you make them grone under you, I will give you a very full Text for this, in Rom. 8.20.21.22. for (saies the Apostle) the Creature was made subject to vanity, not willingly, but by reason of him that hath subjected the same in hope, because the Creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, for we know that the whole creation groaneth and travaileth in pain untill now. The great burden and bondage of the Crea­tures is then, that being created by God to be instruments of his glory, and to provoke those that use them to advance his praise, they are notwithstanding imployed by wicked men to the dishonour of God, and scandall of Religion. Un­der this bondage do the Creatures groan, that although they were made to promote their Creators glory, yet they are [Page 132]made to be instruments of his dishonour, and subjected to the lusts of wicked men, and therefore consider of it, when thou dost abuse the Creatures to excess, either in drun­kennesse or gluttony, or pride, if it were possible, those Crea­tures would sigh and groan, that they are thus necessitated to serve thy lusts, which should be instruments of their Creators glory.

7. Consider, that by abusing the lawfull blessings you en­joy, you provoke the Lord to take away those blessings from you. As in Hos. 2.8.9. saies God there, because I gave thee Corn and wine, and Oyl and silver, and gold, and thou hast a­bused them, therefore will I return and take away my Corn in the time thereof, and my wine in the season thereof, and will recover my wooll and my flax given to cover her nakedness, the abuse of mercies does many times provoke God to strip us of them, we see by experience, that many that abuse their wealth and Estates come to beggery before they die, and many that abuse their wits become very fools.

8. To disswade you from the abuse of lawfull blessings, consider, that such practises will nourish in your hearts secu­rity, and carelesness in preparing for the coming of Christ to judgement, Mat. 24.38. Luke 17.27. As it was in the dayes of Noah, so shall it be also in the dayes of the Son of man; they did eat, they drank, they married wives, they were given in marriage, untill the day that Noe entred into the Ark, and the flood came and de­stroyed them all, and as it was in the dayes of Lot, they did eat, they drank, they bought, they sold, they planted, they builded, till it rained fire and brimstone from Heaven, and destroyed them all, even thus shall it be in the day when the Son of man is revealed. Beloved, many of you have your hands and heads, and hearts so full of the world, that you are secure and heedless in pre­paring for the last day, at least in preparing for your last day, the day of your death.

9. Consider, that by abusing the Creatures, you force them to do that which by naturall instinct, they have no inclinati­on or promptitude to do, in Rom. 8.19. The Creature was made subject to vanity, not willingly, that is, the Crea­ture [Page 133]is imployed in vain and sinfull uses, not by its naturall instinct, or by the Creatures naturall in­clination, but unwillingly; thy hand that is imploy­ed in any sinfull action, or thy leggs that carries thee to a Stage-play, or thy tongue that is an instrument of lying, or swearing, &c. they do not do these things willingly, or by naturall instinct, they are not enclined to do it, but rather to set forth their Creators glory. The Sun does not willingly shine to give light to wicked men, to deceive and oppress their Neighbours in their Shops. No Creature does give a willing consent to be imployed to his Creators dishonour, the Creatures are made subject to vanity, not willingly, but by reason of him that hath subjected the same in hope (that is) in hope that alwayes the Creature shall not be thus subject to wicked men, and instrumentall to their sin, and of their Cre­ators dishonour. The Creature is subjected in hope to be some time or other freed from this burden of being made use of by wicked men to Gods dishonour.

10. Consider, that you cannot use the things of the world long, and therefore you should use them well: this is the Ar­gument in the text, It remains Brethren (saies the Apostle) the time is short, therefore let him that weeps be as if he wept not, and he that rejoyceth as if he rejoyced not, and they that buy as if they possessed not, and those that use the world as not abusing of it; why? because your time is short, you cannot enjoy them long▪ and therefore you should use them well.

And thus beloved I have done with these Apostolicall Di­rections: there now remains behind, only the reasons or mo­tives why we should not use the things of this world abusive­ly, because the fashion of this world passeth away. Why must we weep as if we wept not, and rejoyce as if we rejoyced not, and buy as if we possessed not, and use the world as not abusing of it, why? because the fashion of this world passeth away. The fashion of this world: The word signifies a mathematicall figure (as hath been noted) which is a meer notion, and nothing in sub­stance, such a thing is the world: all the pomp and glory and honours, or riches and greatness of the world, they are all fa­ding [Page 134]vanishing comforts, they are continually passing away, like the gliding stream. The fashion of this world. The word, saith another Authour, signifies such a fashion as is in a Co­medy, or Stage-play, where all things are but for a while to please the eye; A man acts the part of a King that is but a Beggar: so all the comforts and glory, and honours of the world, they are passing away, like the water of a River, they are continually running away from you. Budaeus reads it, de­ceiveth, as an ignis fatuus.

Doct. I should in the first place handle these words in a relative consideration, as a reason why we must use the world as not a­busing of it, because the fashion of this world passeth away, and fom thence you may observe.

That the serious consideration that all the comforts and bles­sings of this world soon passe and fade away, should be a strong motive to Christians, not to set their hearts upon them.

Doct. 2 Who would set his heart upon that which so quickly pas­seth away? as the running water posteth swiftly away; so the things of the world are soon gone, and therefore this should provoke Christians not to abuse them; but to use them well, seeing they are passing away.

But I had rather handle the words as an intire proposition of themselves, and then the Doctrine from them will be this, That all the comforts and conditions of this world, are passing a­way from us, even while they are with us. This is the Doctrine I shall spend an hower upon in the afternoon.

SERM. XV.

THe fashion of this world passeth away. The observation from these words was this, that all the comforts and con­tentments of this life are passing away from us, even while they are with us. They are of [...]ansitory and fading nature.

(Beloved) that I may a little work this generall point up­on your affections, I shall first shew you that this is a truth, and then draw some practicall inferences from it, and so fi­nish this Text.

That all the things of the world are posting away from us while they are with us, I shall manifest unto you by these 3. or 4. demonstrations.

1. It appears to be so by an induction of particulars, All the comforts of this life are passing away from us while they are with us. if you look upon all conditions of men, whether in honours or prosperity, or riches, &c. you shall see all these conditions in a fading and cons [...]ming posture. Look upon Adams con­dition in innocency, his condition was in probability like to be a firm and lasting condition, and yet Adam continued not a night in honour, but became like unto the beast that perisheth. And so if you look upon Solomon that was the glory of the world neither before him nor after him was there any like unto him; all the things of the earth made obeysance, and brought pre­sents to him, 2 Chron. 9.13. there is set down the totall sum [Page 136]of Solomons glory, the waight of Gold that came to him in one year was 666. Talents of Gold, and as for silver it was plentifull as stones in the street, and nothing at all accounted of in his dayes, he had 4000 stalls for Horses and Chariots, and 12000 Horse­men; he had 232 quarters of wheat every day brought into his house, he had silver as stones and gold was of no value with him; and yet what became of all his honour and glory? Solomon in all his glory was not arrayed like the Lilly in the field, (as Christ saies) and so if you look upon the conditions of all men in honour, they stand in slippery places, and are sliding down every day, as in Job 20.6,7,8,9. Though his excellency mount up unto the Heavens, and his head reach unto the Clouds, yet he shall perish for ever like his own dung, they which have seen him shall say, where is he? he shall flee away as a dream, and shall not be found, yea he shall be chased away as a vision of the night. So the Assyrian Monarchy passed to the Persian; the Persian to the Grecian, and the Grecian to the Roman. The condition of ho­nour is a fading condition. D [...]v [...]tiae habent si nem suum cut finem tuum. Or if it be your fortune to be rich and wealthy in the world, th [...] condition is fading too; thy riches will either see an end of thee, or thou wilt see an end of them, 1 Tim. 6.17. Trust not in uncertain riches; so Prov. 23.5. Riches take unto them wings and flie away: so Prov. 27.24. Ric [...]es are not for ever, neither does the Crown endure to every Generation.