One Hundred Select Sermons

SERMON XXXVIII.

IN this present Verse before us the Apostle Paul lays down unto us the inconvenience of the ways of sin, which he does in these Particulars.

First, In their unprofitableness, What fruit had ye then?

Secondly, In their Dishonourableness, Whereof ye are now ashamed.

And thirdly in their perniciousness. For the end of those things is death.

There are three things which men commonly most look after, their profit, and their honor, and their ease, and pleasure, and safety, now sin it disappoints them in them all. Here's sin in all the periods of time, and still with a disadvantage upon it; for time past, for time present, and for time to come. For time past, there's damage and loss, no fruit; for time present, there's a blot and disgrace, now ashamed; and for time to come there's destruction, the end of those things death.

We'l begin in order with the first, viz. Sin in its unprofitableness for time past, What fruit had ye then? The Apostle here appeals to these Romans themselves for their own particular, as such persons which were now able to speak out of experience; they had been some of them before their conversion great and notorious sinners, and had walked in the ways of vanity and ungodliness, with a great deal of liberty and freedom of mind; now since that they were brought home to God, he bids them speak what great profit, or benefit, or advantage, they got by those ways? It is a kind of triumphing and insulting expression, wherein knowing he was sure of the testimony, and concurrence, and consent of those whom he dealt with, he does therefore so much the more freely and confidently refer himself to them, to say what they found and knew in this particular: What fruit they had ever gained by sin, which was as much in effect as this, to say that they had got none at all, they were never a whit the better for it, no more is any one else that hath anything to do with it; the ways of sin are ways of unfruitfulness and unprofitableness; no good that comes by them, take notice of that. And accordingly we shall and the Scripture to express itself shall about them in sundry •• aces. Thus 1 Sum. 12.20, 21. Serve the Lord with all your heart, and turn you not aside, for then should ye go after vain things, which cannot profit, nor deliver, for they are vain. So Jer. 2.8. They are called things that do not profit: and Jer. 16.19. Things wherein there is no profit. And many other places besides, which we might heap up to this purpose.

For the better and further Illustration of this present point in hand, the unfruitfulness and unprofit ableness of sin; there are two things which I shall endeavor to declare unto you: First, that there is no fruit or profit which comes by sin really and simply. Secondly, that there is not that fruit nor profit neither which sinners do make account of and expect, and promise to themselves in it. There's no fruit in it upon either of these Considerations.

First, None absolutely and simply, not the least profit or benefit in the world; it will not advantage a man in any kind whatsoever; look upon all the great sinners which have ever been in the world, those which have been most conversant in it, which have been best skilled at the trade, which have been longest practitioners in this profession, and let them express and declare if they can what fruit or benefit, or profit they ever obtained by such courses as these are. What fruit has the sweater of his Oaths? and what fruit has the drunkard of his cups? and what fruit has the wanton of his uncleanness? and what fruit has the Prodigal of his vanity and luxury, and idleness, and evil company, and the like? and what profit hath the graven image, that the maker thereof hath graven it? As the Prophet Habakkuk speaks in Chap. 3. of that Prophecy and 18. verse. And so I might go on in any other sin besides. If such persons as these are, would but sometimes reckon and cast up their accounts at the years end, or at the weeks-end, or at the days-end, as it might become them to do, they would certainly find that they were little or no gainers hereby. Nay rather indeed, that they were great losers and sufferers by the bargain; as we shall hear and see more anon, when we come to the following particulars in the Text.

But secondly, As there's no fruit in sin simply, and absolutely, and really considered; so neither is there any fruit at all in it in reference to the thoughts, and apprehensions, and expectations of those that commit it; such persons as do at any time give themselves to any vain or sinful course whatsoever, they do not find that benefit by it, which they did make account of or look for from it. What is that which makes many persons so eager upon the pursuit of their lusts? why, it is because that they hope from the acting and fulfilling of them they shall have a great deal the more satisfaction, and rest, and contentment in themselves; they think that whiles their lust is yielded unto, their mind shall be so much the more at ease, and freer from turbulency, and distraction, and commotion than it was before. Nay, but it is not so with them, but rather the quite contrary. The more a man increases his sin, the more he increases his perple • ity and trouble of spirit. And the way to be rid of the violence and importunities of and lust or temptation, is not to give way to it, but to deny it, to suppress it, and to refrain from it; this it plucks it up by the roots, extinguishes and quite takes it away; whereas the other does but add fuel to it, and makes the flame so much the more, and greater than ever it was. Every sinful act it intends the habit of sin, and makes those vicious and corrupt principles which are rooted in the heart of a sinner to be so much the more strong and predominant in him; as 'tis with those which have the Dropsy, their drinking it increases their thirst, to little good do they get by it. And this is but the very condition of sin to all those that are carried greedily after it, this is all the fruit which they have by it, which is none at all.

The Improvement of this Point to ourselves is very useful and advantageous in sundry respects: First, As a very good curb and restraint from the commission of sin in all suggestions and temptations thereunto. To ask a man's self this question which the Apostle Paul here puts to these Romans, Quem fructum? what fruit hast thou in it? Cui bono? for what good dost thou undertake it? It is the saying of the wise man Solomon in Prov. 14.23. In all labor there is profit: the meaning of it is this, which is rationally and wisely undertaken; there no wife man whatsoever, but if he labors, he would get some good by his labor, or otherwise he had better sit still; what a fondness and madness then is it for men to take such pains in sin, which has no profit nor fruit in it at all? and this (if anything in the world) might serve to take them off from it. Sin it is nothing else but a cheat, a mere cozenage and defraudation, which puts a man upon a great deal of employ meant, and gives him no reward for his pains but mere vanity and disappointment. The wicked works a deceitful work, but to him that soweth righteousness shall be a sure reward, as it is in Prov. 11.18. On let us therefore by all means withdraw from sin; let us abhor to be at so much cost and pains, and labor, for that which will make us no better a return than that is likely to do. There are a great many people in the world which do not only commit sin simply, but likewise take a great deal of pains for the commission of it especially in some kind of sins and ways which might be instanced in; now herein we have a perfect discovery of the vanity and folly which is in them; we see what silly persons such are, considering how ill they are apaid and recompensed for it.

Again secondly. We may here also take notice of what a bad Master Satan is, who is the great taskmaster and promoter of sin; we see what a bad service the service of the Devil is, which is labor still without profit. Indeed it is that which he oftentimes pretends to, and present as a bait to many persons to catch tem, and involve them in sin, the fruit, and profit, and benefit which they shall receive by it, but in conclusion it proves none at all; as both the Scripture itself here testifies, and the experience likewise of all men that deal with it can bear witness thereunto.

Thirdly, Here's that which on the contrary does advance the ways of goodness in opposition and contrariety hereunto. Here's the great difference now betwixt Sin and Grace, betwixt walking in the ways of Holiness, and walking in the ways of sin. And this improvement we may the rather make of it, because it seems to be that which is so chiefly intended by the Spirit of God in this Chapter, viz. to compare these two both together, and to show the preeminence of the one above the other in this particular, as we may see in the verses both before and after the Text, When ye were the servants of sin (says he) ye were free from righteousness, what fruit had ye then? &c. But now being made free from sin and become servants to God, ye have your fruit unto holiness, and the end everlasting life. This is the difference betwixt them; take any man whatsoever which employs himself in the ways of virtue and godliness, and he has a great deal of benefit, and profit, and advantage which does redound to him therefrom, peace of Conscience, and tranquility of spirit, and joy in the Holy Ghost, which is glorious and unspeakable, as the Apostle speaks. Though a man should have no fruit of it at all from the world, yet he has enough within the compass of itself, and that satisfaction which it gives to the mind of him that is conversant therein: Her ways are ways of pleasantness, and all her paths are peace; length of days is in her right hand, and in her left hand riches and honor; as it is said of this spiritual wisdom, in Prov. 3.16, 17. Whereas on the other side for sinful courses, and the ways of wickedness and ungodliness, this is all a man comes off with, a reproachful imputation of unprofitableness, that a man gets no benefit by, it in all such labor as this is especially which he has under the Sun.

Nay further, as a man has no benefit by it, or from it, or after it; so neither has he indeed in it, which is another thing to be taken notice of by us, and pertinent to the illustration of this point, What fruit had ye then? and what fruit had ye in? there's an Emphasis and a force in that, to meet with the fond conceits and apprehensions of many people abroad; which though they have no good by their Sins at all after them, yet do imagine that they have some good at least in them, that then when they are employed about them, and are in the actings and commissions of them, that then certainly they have some advantage by them; nay, but not so neither, they are mistaken if they think so. It is not, what fruit have ye from these things? but what fruit have ye in them? It is not what fruit have ye now? but what fruit had ye then? not only now when the Sins over, and the commission of it is past, and you find the sad effects and consequents of it in yourselves, but then when it was in the very best, and prime, and activity of it; not only now when you are converted, and changed, and altered, and of another mind, what fruit have ye now, but even then when you were in your natural condition, when you were most eager and bent upon Sin, and thought yourselves the happiest people in the world, if you might but obtain an opportunity for the committing of it. What fruit had ye? and what fruit had ye then in such things as these are? This is that which the Holy Ghost would here teach us, the unsatisfactoriness which is in Sin, even to that mind which is most intent upon it, and most vehemently carried away with it; the pleasure of Sin it is a false pleasure, and the delight of it is a false delight, and the contentment which seems to be in it, no true contentment at all, which when men seriously reflect upon and consider in good earnest with themselves, as St. Paul bid the Romans here to do; they do easily find and observe, and accordingly are persuaded of it to be so indeed. The acting and committing of Sin it has no true comfort in it, but much of the contrary rather: an the upon a twofold account.

First, From the disconvenience of the object; the unsuitableness and unagreeableness which is in Sin to the mind of man itself, which though so far forth as it is depraved and corrupted does close well enough with it, yet so far forth as it has any relics or remainders of goodness at all in it, so far forth is opposite to it. This we may observe sometimes in the worst men that are, except it be such as are given up to a reprobate sense, and to and hard and obdurate heart, through the just judgment of God. I say, otherwise the worst men almost that are, they have somewhat in them which does contradict Sin through the Law of God written in their hearts; and though their corruption does carry them headlong to it, yet their better principles do set them against it; not only those which are truly regenerated, but even natural men themselves, they have some common moral principles in them, which at least to some kind of Sins do make them more or less indisposed; so that whensoever they come to commit them, yet they do them with some kind of abhorrency and reluctancy in themselves; and because they do them so, therefore they do them not with full delight, neither can they have that contentment in them, which they might be thought to have.

Secondly, Another thing is the rising of Conscience itself, and some implicit sense and apprehension of God's wrath, and judgment, and vengeance against those Sins which are committed. A man have no true contentment in sin in the commission of it, because at the very same time that he does indeed act and commit it, his Conscience does in some degree or other check him or it, and cite him to God's Tribunal and Judgmentseat in reference to it; this is not done so fully and expressly in some persons and Sins, where men are transported with violence to them, but yet in some weaker measure it is in all, which are not exceedingly hardened and given up to the lusts of their own hearts; certainly in all others besides there are more or less such stirrings and girdings of Conscience as do much embitter the sweetness of Sin in any act or kind whatsoever, especially to such kind of persons which live under godly education, or powerful Preaching, or in good society, such as these they cannot escape now an then such workings as these; as a true account of this present point in hand.

But so much may suffice to have spoken of the first Particular here in this Text; whence the inconvenience of Sin is described, to wit, the unprofitableness and unfruitfulness of it, What fruit had ye then?

The second is taken from its dishonourableness or disparagement which it brings along with it, Whereof ye are now ashamed. Wherein we have two Patriculars more considerable of us: First, Here's the condition itself, and that is shame, Te are ashamed. Secondly, Here's the assignation of the time when this happened to them, and that is now.

For the first, the condition itself, it is here expressed to be shame, 〈 in non-Latin alphabet 〉 , Te are ashamed. Ashamed now, being so long time after, although the Sin was past, yet the shame still remained. When we speak of being ashamed, there are two things again here considerable: First, There's the matter of shame in the occasion: And secondly, there's the sense of shame in the affection; and each of these are observable in sin, as the proper effects and consequents of it, and attendants upon it: First, it makes men ashamed, that is, it does expose and lay men open to same. It disgraces them and casts dishonor upon them. Secondly, it makes men ashamed, that is, it fills and affects men with shame; it makes them blush and to be full of astonishment and confusion in themselves.

First, As to the matter and occasion; Sin, it makes men ashamed so as it does expose and lay them open to shame; for thus it does, it leaves a stain and blot behind it in those which are guilty of it, especially such as it may be; sins which are more scandalous and notorious, they are very disgraceful and ignominious to those which are tainted with them. What is said in particular of the Adulterer in Prov. 6.33. it hols good and true of many other sinner besides: A wound and dishonor shall he get, and his reproach shall not be wiped away. The ways of sin are ways of shame, and bring a great deal of shame upon those which walk in them; and that in the midst of never so may outward accomplishments besides: let a man be never so honorable otherwise in regard of his qualifications from the world; yet if he have any special Sin which hangs upon him, which he is noted an branded withal; he is in the mean time but an opporobrious person, an Ishbosheth, a man of shame, as that name properly siguifies: let his dignity and excellency be in what kind soever ye will, whether in birth and parentage, or place and promotion, or parts and abilities of wit; if a man once prove to be vicious, his glory is departed from him; and as Sampson, when his locks were cut, he is become but as another man: Facinus quos inquinat • quat. And man being in honor an understandeth not, he is become like the beast that perishes, says the Prophet David in Psal. 49. ver. ult.

Therefore accordingly let us learn to look upon Sin under this view and apprehension, as matter of shame indeed. There are many which do not think it so, think there's no such shamefulness or disgracefulness in it, nay rather think the contrary, especially some kind of Sins they think them to be a piece of credit to them; why, there's nothing if it be duly considered, which is a greater shame. Nay nothing indeed upon the point has so much true matter of shame in it as Sin has; it's no shame to be poor, it's no shame to be distrest, it's no shame to be mean and low in the world; these are but only the shadows and pictures, and resemblances and appearances of shame: but to be wicked and ungodly, and profane, and scandalous in a man's life and conversation, this is the great shame of all. And I may add it is so much the greater as a man's condition is anything the more excellent in regard of outward respects. There are some kind of persons in the world which think themselves privileged to loose and licentious courses from the quality of their outward condition and rank in the world; that because they are of such and such births, or of such and such estates, or of such and such educations and professions, and the like, that therefore they may live as they list, and that they are above all the shame and disgrace which Sin can fasten upon them. Now how exceedingly do such as these mistake and deceive themselves! Forasmuch as Sin in them is more reproachful than any-where else. As a spot which is most conspicuous in a pure and white garment; and as a dead fly corrupting the Apothecaries ointment, as the Preacher speaks. sin, it is always shameful, but never more than in persons of rank and quality in the world; It's a shame to themselves, and it is a shame to their families, and it is a shame to their posterities after them, when themselves are dead and gone.

Therefore let us here see upon what terms to stand upon our honor, and esteem, and reputation indeed; let us count that shame, which is true shame in good earnest; and that honor which is true honor to us; let us reckon it a glory to be good, and conscionable, and faithful in those places and opportunities which God has set us; and a shame to do anything unworthy, and unbeseeming our Christian Profession, and the name by which we are called. He is the best Gentleman that's the best Christian; and he provides most for his honor, that proceeds best for his soul. But so much for that, namely, the first particular considerable in this expression of shame, as it does imply matter and ground of shame for the occasion of it; ye are ashamed, that is, followed with disgrace.

The second (which I conceive is more genuine and pertinent to the scope of the Text) is as does imply sense and apprehension of shame in regard of the affection. These Romans, they were now ashamed, that is, they were filled with blushing and confusion in themselves, when they considered their former miscarriages: this is that which it concerns all men to be besides; this, it is the color of virtue, which accordingly we find often in Scripture to be commended unto us in the Examples of the Servants of God, who were eminent in this particular: as Ezra 9.6. O God, I am ashamed, and blush to lift up my face unto thee, my God; for our iniquities are increased over our head, and our trespass is grown up into the heavens. And so Daniel in his humiliation of himself, in Dan. 7. O Lord, righteousness belongeth unto thee, but unto us confusion of faces. This is that which is here signified in these Romans, that they were ashamed also from reflection upon their sins.

But this affection in here further in the next place illustrated to us from the more particular assignation of the time, when this happened to be, 〈 in non-Latin alphabet 〉 . Now, at this present, ye are ashamed now, though heretofore perhaps you were very little or nothing at all affected with it, Now ye are ashamed. This now, it may admit of a various and manifold Explication. First, Now, since the time of your Conversion and Regeneration, and coming home to God. Secondly, Now, since the commission of your sins, and the intermission, or the withdrawing of the temptation. Thirdly, Now, since the experience of God's Goodness, and the sense and apprehension of his special love and favor towards you; since these, all, or either of these, ye are now ashamed of those things which formerly had no impression upon you, or at least which ye did not look upon as any great matter of shame unto you.

First, I say, now, that is, since the time of your Conversion and Regeneration, and coming home to God. Conversion, as it makes a change in a man's condition, so also in his affections; it makes him to have other thoughts and apprehensions than formerly he had, and in particular in point of shame; he is a shamed of those things which before he did not regard: And whereas before sin was nothing with him, now he looks upon it as the greatest reproach can befall him; A man after Conversion will be ashamed and confounded in himself for those ways which he walked in before. Thus it was here with these Romans, yea thus it was with the Apostle Paul himself, when he looked back sometimes upon his former condition before his Conversion, he was ashamed to think of it, and he speaks of it with a great deal of abhorrency and indignation; as we may see in Act. 26.10, 11. 1 Cor. 15.9. 1 Tim. 1.13, 14.

Thus it proceeds upon these following Considerations: First, The clearer discovery of the nature and condition of sin itself, which is the ground and matter of shame; shame in the affection is according to the apprehension of it in the occasion; those that are not thoroughly convinced and persuaded of anything to be shameful, they are not consequently ashamed of it; but those which are so, they will be affected with it: And this is when it is apprehended to be filthy and base in •• self; as the Philosopher describing this affection, sets in forth unto us, that it is properly employed about those things, 〈 in non-Latin alphabet 〉 , which seem to have some vileness in them, and which are apprehended so to be. Why thus now is it with a man which is converted in regard of sin? He looks upon it as a shameful business, and proportionably is ashamed of it; he sees sin in its colors, and in its nature, what it is by the light of God's Spirit, assisting him, and enabling of him so to do, which another does not. It's a good observation of Chrysostom's, which he has to this • urpose, 〈 in non-Latin alphabet 〉 , &c. Every sin does then indeed appear, how vile and filthy it is when you empty it, and strip it off the affection of him that commits it: Tell an angry man when he is cool, of the words which he spoke in his passion, and then he will be ashamed: Then a drunkard, when he is sober, the things which he did in his cups, and then he will be as contented; bring an unchaste person to his harlot, when his lust is over, and he will then abominate both her and himself: and so he goes on. These Romans when they •• ere here converted, the Apostle dares appeal to themselves, and needs no other witness besides for the confirmation of that which he said. If people had but the same thoughts of sin in the committing, as they are likely to have after it, they would never be guilty of it. There's a double light which is communicated to a Christian, as pertinent to this purpose; the one is whereby he sees the filthiness of sin itself, and the other is whereby he sees himself as guilty of sin. Where either of these is wanting, there is not this shame which we now speak of; when either we see not sin in itself, or see not our own interest and propriety in it as belonging to us; then we shall not be affected with it, no more than a blind man is with those spots which are upon his garments; but where both these concur, there is blushing, and shame of heart: and thus in a person converted.

Secondly, This shamefacedness does arise from a serious and due apprehension of the Omniscience and Omnipresence of God: Those which many times are not much ashamed of things simply considered in themselves, yet when they think they are taken notice of by others, this is a means to work shame in them. Now a good Christian, he is sensible of this; he has set God always before his eyes, that thereby he might be restrained, and considers him, as everywhere beholding both the evil and good: Therefore it is emphatically expressed there in Ezra, and twice repeated in the place before cited; O my God, I am ashamed, and I blush to lift up my face to thee, O my God; if we had real, and daily, and constant apprehensions of him, as present with us, as it becomes us to have; it would make us ashamed of doing anything which were unworthy of Christians from the sense of his presence. This is more than to set before us some Cato, or Socrates, or Seneca, or any such persons as those were, as the Philosopher advised in such a case.

Thirdly, A Christian after conversion comes to be ashamed of his ways and courses before, from the height and nobleness of his Principles, and that spirit of Grace which is now in him, over what formerly he had. Men, when they come to be men, and are grown up to years of maturity and riper understanding, they are ashamed to think of those toys and tricks which they plaid in their child-hood; and Scholars, when they come to some perfection, they are ashamed of those exercises which they made in their former and younger time; and all from this Consideration, because they are now better qualified, and more enabled than formerly they were; even so is it also with a Christian upon conversion, and turning t6o God: He is not now the same man that heretofore he was, and therefore the same things will not satisfy him, or give him content; but he is apt to quarrel and find fault with them, yea to blush and to be ashamed of them, when he reflects and looks back upon them, especially his sins and evil courses, which is that we speak of at this time, because he has a new nature in him, which does bear in most direct opposition and contrariety to all such courses as these are.

Yea further, which is also pertinent hereunto; a gracious person has an holy reverence and awe of himself, which does incline him and carry him hereunto; it was that which some of the Heathens did sometimes advise unto in their Moral Philosophy, 〈 in non-Latin alphabet 〉 of all others reverence thyself. This a good Christian does, and from hence comes to blush, and to be ashamed of sin, yea even such things also which others are not much affected withal, secret sins, which no other eye beholds, smaller sins, if there be any sin small, as there are comparatively: A good Christian is affected with these, and ashamed of these; not only commissions of evil, but omissions of good; and not only simple omissions, but defects and miscarriages in performances, failings in the measure, and failings in the manner, and failings in the end; look as accurate work men, they are ashamed of smaller faults in their work, while bunglers make nothing of great ones; so likewise accurate Christians, they are ashamed of smaller infirmities in them, whiles Hypocrites, and Formalists, and Atheists are not ashamed of the greatest that are. And that may be the first Explication now, that is since their conversion and regeneration, and coming home to god, Te are ashamed now.

Secondly, Now, that is, since the commission of your sins, and the intermission of the Temptations from you; Now ye are, &c. There are many persons, which when they are in the heat of their lusts, and when temptations sets strong upon them, they have then no shame at all for sin, because they have no sense or feeling of it; but their minds are wholly taken up in the prosecution and following of it, who yet afterwards, when the sin is over and past, they recover themselves, and then there's nothing left them but shame, as a recompense to them for the carnality of it. We should therefore still learn and endeavor to have the same apprehension of sin in us beforehand, as we are likely to have afterwards, and never be persuaded by any means to the doing of anything, which we think we shall be ashamed of when we have done it; rather let our watchfulness before a temptation prevent our repentance after it; and think with ourselves however we may be affected in ourselves for the present, yet there will a time come for remorse. Quid mali fieri potest (says Prosper) unde nec erubescant illi, quos ipsa flagitia sua delectat? What evil can there be done, which even those which are delighted in it, are not for all that ashamed of it?

Thirdly, Now since the experience of God's Goodness, and the sense and apprehension of his special love and favor towards us; Te are ashamed now. The Romans they were now become Christians, and had tasted of God's free love in Christ; and besides, had divers of them partaked of many outward comforts and refreshments from him. Now certainly these could do not other than melt them in the Consideration of their sins, and shame them for them: There's no such breaking and moving argument as this, if we have any bowels, or ingenuity at all in us. And therefore the Apostle beats upon this in another place, Rom. 12.1. I beseech you by the mercies of God. It God's mercies will not work upon us, what will? surely this is more than all the rest: And as for the quickening of us to duty, so likewise for the restraining us from sin, and the affecting and afflicting of us for it: What, to sin against so good a God, so gracious a Father, so holy a Spirit, so merciful a Redeemer, &c. What a great shame is this! If God had never done anything for us, yet we might be ashamed to sin against him for that Goodness which is in himself abstractly considered; but when we shall further over and above consider his Goodness to us for our particulars, and notwithstanding the offending of him. How should this affect us with grief, and provoke us to shame in good earnest? Shall God do so much for us? and shall we do so much against him?

Especially, if we shall consider further, that this sinning of ours hath been at any time with any of these mercies which he has bestowed upon us: there's a fearful aggravation with a witness, as these Romans here had done; making the members of their bodies members of iniquity and uncleanness. What a fearful and shameful thing is this! when men shall use their health, and their strength, and their parts and their wealth to no better purpose than to provoke God by them! May not this justly fill them with shame and confusion of face? They that will not be ashamed now, in the sense and consideration of this, when and what is it indeed that they will be ever ashamed of? I beseech ye let us improve this argument to the utmost advantage of it, and drive it home as much as we can.

And not only as to temporal mercies, but especially and moreover to spiritual. Let these affect us with shame for sin, as the Apostle here urges it in this Chapter: Those which are dead unto sin, and alive unto God through Jesus Christ our Lord: He stands much upon this, as a means to prevail with them, and so it should upon us. Methinks it is a shame for them in the world to do anything below their rank, and place, and condition in it. Shall such a man as I do thus and thus? And why should they not do so as to Heaven, and the things of Grace and Sin? We should think ourselves too good for the doing of anything which is sinful, and take an holy state upon ourselves in this particular: And when we discern and perceive that we have done so, that we have done anything which is unfitting; we should be confounded and ashamed in ourselves upon this respect and consideration, as no question but these Romans here were; they were now ashamed, that is, now upon the experience of God's Goodness and sense of his special love unto them. And that's the third Explication, which may be fastened upon this expression about the time.

The Consideration of all together, which hath been said in this present point, may be thus far useful to us.

First, From the shame of condition, that follows upon the Commission of sin, we have here another Argument against it, which is the scope of the Apostle in this place, Remember as it brings no fruit with it, so that instead of it, it brings shame, and reproach, and disgrace; it is no honor at all to commit it: If ever we would stand upon our honor, and do all we can to the avoiding of shame; let us then be sure to take heed of sin, which is the most disgraceful thing that can be; disgraces us with God, and disgraces us with Angels, and disgraces us with men, and disgraces us even with ourselves, and our own private consciences in particular; so much shame and ignominy there is in it. This same sin, it was that which brought shame first of all into the world, and it has continued it ever since upon all those which have been the followers of it: This for the shame of Condition.

Again, secondly, For the shame of affection. In that these Romans are said here to have been ashamed of their former courses; that is, to have been affected with shame for them; we learn here a duty which is to be performed and put in practice by all other sinners besides; and that is to labor to work themselves to such a shame as this is; That which is here spoken of these Romans, it is not spoken of them only in a way of simple Narration, as signifying how they were affected, but also in a way of tacit commendation, as praising them for being affected in that manner; and so it does implicitly exhibit a duty to us: that we should labor to be so ourselves. Next to the shunning and avoiding of sin, is to be ashamed and grieved for committing it.

Now this does justly come home to the Consciences of abundance in the world; there are many which are perfrictae frontis, of a bold and hardened forehead, which have no shame nor relenting in them at all, which can sin one sin after another in the highest and hainousest manner that can be, and yet never be once wrought upon for it, or ashamed of it; the unjust knows no shame, as it is Zephan. 3.5. The Heathen could say, he was lost that had no shame. The Prophet Jeremy has set forth such as these in their colors to us; Jer. 6.15. Were they ashamed (says he) when they had committed abomination? nay, they were not at all ashamed, neither could they blush, &c. This is the exact temper and disposition, even of many in these days, and in this land in which we live, which are past all shame whatsoever; they have no shame at all in them, never more of the occasion, and never less of the affection.

And I speak not only of that spiritual shame, and holy blushing, which belongs to Religion, and is within the compass of Christianity itself, which is taken from religious Grounds, and spiritual Arguments and Considerations; but I speak now of that natural shame which God has planted in all men by Creation, an is not lost but in the height of wickedness and abomination itself. This is that which many Monsters in this age, are devoid and destitute of, both men and women. I should be exceeding sorry if I should have need to say much of it here in this place; only I cannot but by the way take notice of it, that I may testify and bear witness against it, as that which I look upon as one of the saddest symptoms of God's wrath and indignation against us; and if it be not timely prevented by those whom it concerns to reform it, will not only be reckoned by God as the sin of some particular persons, but also of the whole Nation itself, which will be charged with it. That impudence, and boldness, and undauntedness in sinful courses, which many people are come unto, which are so far from being ashamed of sin, as that they rather boast of it, and (as the Apostle speaks) glory in their shame. This is the humor of too many in the world; that which should most humble them, and abase them, and cast them down, and lay them low in the sight of God, and men, and themselves, is that which commonly most exalts them, and swells them, and puffs them with pride; so far are they from this temper of the Romans of being ashamed. And so now ye have the second particular for the Expression of sins inconvenience, taken from the dishonourableness of it. Whereof ye are now ashamed.

The third and last is taken from its perniciousness, For the end of those things is death. This is that which hits the nail on the head, and brings all here indeed, and 'tis that which is very considerable; forasmuch as the end is all in all, and such an end as this, which is here spoken of, so more especially; if the other two evils had been spared, yet this alone were enough to deter us, though there were some gain and honor in sin, (as we have shown there is none), yet whiles there's death in it, that's enough against it; and that there is, The end of those things is death. This Death here is to be taken by us in the latitude, namely, in each kind of it, whether natural, or else spiritual and eternal.

First, For natural death, which we call the death of the body; that's the end of sin; and that which sin procures, though not that which the sinner intends: By sin death came into the world, as the Apostle speaks, Rom. 5.12. This is so in a double Explication: First, In the nature of the thing, and as the effect immediately flowing from the cause. And secondly, by the just judgment of God, who in his Providence does so order and dispose it, and himself does inflict death for it.

First, It is so in God's Pvovidence and Judgment. How many do we read of in Scripture, whom God himself has in an extraordinary manner stricken dead for their sins? Er, and Onan, and Nadab, and Abihu, and such as these; the end of of their ways was death, and that in a more eminent manner. There are some more gross and notorious sinners, which God has not patience to suffer them, and let them alone here in this world, but to prevent Atheism, and contempt of his Majesty will be presently avenged upon them; Bloody and deceitful men shall not live out half their days, says the Prophet David, Psal. 55.23. and Eccles. 7.17. Be not overmuch wicked, neither be thou foolish: why shouldst thou die before thy time? Intimating and implying thus much, that such courses and ways as those do provoke God many times so to do.

Again, secondly, In the nature of the thing itself, and as the effect immediately issuing from the cause: Sin, it ends in death so, as we see by daily and common experience. How many are there, which by their passion, intemperance, lasciviousness, uncleanness, and such courses as these are, hasten their own end; and not only hazard their souls, but likewise expose their lives; and so in that regard are no better than self-murderers! It is true, they do not always think so, nor (as I said) intend it; but yet it is that which follows, upon it, and in the event is consequent there unto; there's many which might have lived longer, if they had lived better; and had had a comfortable old age in conclusion, if they had not had a dissolute youth going before: The end of those things is death, if we take it but for natural death, the death of the body.

But secondly, It is true also, and especially of spiritual death; the death of the soul, and eternal death, the death of soul and body forever in Hell: This is that death which is the wages of sin more particularly, for spiritual death; Sin, it defaces God's Image in us, it alienates us from the life of God: And whatever Grace is already wrought in us, if it does not kill it actually, yet it tends to the killing of it, and destroys it all it can; it takes away a Christians vigor, that liveliness, and loveliness which should be in him, and makes him little better than a carcass, and as a body without soul: This for spiritual death.

And then for Eternal, which is damnation itself; that's clearly the end of all such courses; It is so demeritoriously to all, who thereby ate made liable thereunto; In the day that thou eatest, &c. thou shalt surely die; and it is so actually to all such as by repentance and faith in Christ are not freed from the execution of this sentence. This is the plain and constant Doctrine of the Scripture, that the wages of sin, are wages of damnation; both as to poena damni, the loss of God's gracious Presence; and poena sensus, the enduring everlasting torment, &c. This is that which the Apostle still is so careful to persuade and fasten upon those to whom he writes in divers places, Phil. 3.19. Whose end is damnation, whose glory is in their shame, &c. and 1 Cor. 11.29. Drinketh damnation. And 1 Cor. 6.9, 10. Know ye not that the unrighteous shall not inherit the kingdom of God: Be not deceived, &c. and Gal. 5.21. speaking of the works of the flesh, Of the which I tell you before, as I have also told you in times past, that they which do such things, shall not inherit the kingdom of God.

Therefore let us labor more to be persuaded of these things, and have serlous apprehensions of them; let us look upon sin in its colors, and in the true shape and representation of it; as that which has Death and Hell at the end of it, that so we may the better be kept and preserved from it. We should make use of this present Doctrine now in all suggestions and temptations to sin, which we are at any time put upon; Think not upon sin in the profit of it, or in the pleasure of it, which is but a mere fancy, though it usually shows itself so; but think of it in the end of it, and in the concomitants of it, and in the sad and pernicious effects, which is death and damnation itself; which though men perceive not presently, yet at last they shall find to their cost, if they take not better care to prevent it, as the Apostle Peter speaks of them; their judgment now of a long time lingers not, and their damnation slumbers not. Let us not look upon these things as words, and notions, and expressions, as bug-bears to scare Children, but as realities and unquestionable truths; and let us labor to find the Power and Efficacy of them upon our own hearts: It being better to hear of them, than to feel them, and to feel them now in the conscience, by being affected and wrought upon by them, than to feel them hereafter after another manner, as all such shall which now make nothing of them; let all which hath been said make us so much the more out of love with sin; and if one argument alone will not do it, let us take them all together, as the Holy Ghost does here offer them to us. Here's a threesold Cord which theresore is not easily broken; and if one or two should fail, yet the other would make amends for the rest: Those which have a mind to sin, yet if it appears to be any prejudice to their profit, that they get no good nor benefit by it; it may be here they would be restrained. Now for this consider, says the Apostle, that there's no such sad fruit in it; others there are which do not stand upon their prosit, but their honor, that goes near unto them, and they are loath to forfeit their credit and reputation. Now for this consider, that these things bring shame, whereof ye are now ashamed.

A third there are, which are not moved yet: They care neither for profit no honor, so they may have their pleasure, and safety, and ease; but their skin, that a little affects them, and their life goes to their heart, and is very dear unto them; all they have they would part with for this. Now therefore consider here further that it is death, and if there be any that stick not at this; yet if they have any care but of their own souls, consider further that it is damnation; not only natural the death of the body, but spriritual the death of the soul, yea eternal, the death of both; and as wisdom speaks of herself, Prov. 8.36. He that sinneth against me, wrongeth his own soul: all that hate me, love death.

There's but one thing more which I will here name, and so end. We may here from this Text further take notice, not only of the wretchedness of sin considered in the streams and actions of it, but also the wretchedness of nature, and an unregenerate nondition as the fountain and spring which these issue from. Here's not only a Censure upon the performances, What fruit had ye in those things, &c. But here is also a Censure upon the state, What fruit had ye then? Then when ye were unregenerate, then ye were in your natural condition; then when ye were at the present unconverted, and as yet not brought home to God; What fruit had ye then? Whatever has been said of sin, it may be applied in this: An unregenerate condition, is an unfruitful condition, a shameful condition, a dead and mortal condition. All the time that any man spends, and lives only in that, he does but lose his time, and run further upon the score with God for a back-reckoning hereafter. We are all by nature the children of wrath, Ephes. 2.3.

What's the improvement which is to be made of this point and observation? But first for all those which are yet but in the state of nature, to labor to bear it, and to come out of it as soon as may be, and not to content themselves with it. Let us not think too well of nature, and our condition from that, as many persons are ready to do, both for themselves and others. For ourselves, if we have no better Principles in us than we brought with us at first into the world, we are but in a sad an miserable condition; although perhaps we should abound in some kind of outward and moral actions, which might have some luster and splendor upon them, as the Heathem had. What fruit had ye in those? We may say it not only of those actions which are plain sins in their nature, but in a sense also of those which for the matter of them are duties themselves, yet not done in a right manner, and from a right principle. What fruit had ye then in those things, whereof ye are now ashamed? The sacrifice of the wicked, says Solomon, is an abomination to the Lord: how much more when he brings it with a wicked mind? Prov. 21.27. All the time that a man remains unregenerate, he is unprofitable as to matter of duty, as well as provoking as to matter of sin; and let us take heed of being too well persuaded of the Heathem Philosophers, rather make our own salvation than destruction. This is a great engagement to all men which are in such an estate, to get out of it as soon as it is possible.

Secondly, Here's matter also of thankfulness to all those whom God has freed from this condition, and brought into a better estate by Christ; as these Romans here were: they have great cause of praising and blessing God, who hath dealt thus graciously with them; who whiles before they were unfruitful, and disgraceful, and dead, and liable to destruction, are now freed from all these, and have the contrary qualities put upon them.

And as a special Testimony of our thankfulness indeed, we should endeavor especially to live accordingly, and to show forth the praises or virtues of him that has called us out of darkness into his marvelous hight, as St. Peter speaks, 1 Pet. 2.9. This is the proper use which the Apostle Paul himself seems to make of it in the very next Chapter, Rom. 7.5, 6. When we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death: But now we are delivered from the law, that being dead, wherein we were held, that we should serve in the newness of the spirit, and not in the oldness of the letter. This is that which we should all labor after, whom it hath pleased God to deal thus withal, as he had here done with these Romans before us.

And thus I have done with the third particular inconvenience of sin, and so also with this whole Text in hand, What fruit had ye them in those things, whereof ye are now ashamed? for, &c.

SERMON XXXIX.

IN the Text itself we have three General Parts considerable of us: First, The Compellation which the Apostle puts upon the Galatians; and that is, little children. Secondly, The Condition in which he stands in reference to them, and that is, that he travelleth in birth. Thirdly, The extent of this condition; and that is, till Christ be formed in them.

To begin with the first, viz. The Compellation. My little children. Now this it hath a double notion or Emphasis, which may be fastened upon it: First, An Emphasis of Affection. And secondly, an Emphasis of Diminution: There's love and disparagement both in this manner of Expression.

First, There's affection in it, even the affection of a Father to his Children, or a Mother to the fruit of her Womb; which is also in a good Minister towards his People; he tenders them even as his own bowels: Thus did Paul these present Galatians. Therefore, as before in ver. 12. he called them Brethren; so here now in this 19th verse he calls them little Children. The same affection does he likewise express towards some others, in other places; as 1 Thes. 2.7, 8. We were gentle among you, even as a nurse cherisheth her children: So being affectiontely desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. So likewise the Apostle John often in his Epistles uses this phrase to Believers of little children; all to express his good-will and affection towards them; and that's one thing which we may observe in it here.

Secondly, As it has in it the Emphasis of affection, as showing the greatness of his love; so it has also the Emphasis of diminution, as showing the tenderness of their growth, and proficiency in Religion, who were now but of a low stature and degree in Christianity. Thus, the word sometimes is taken also in Scripture, as 1 Cor. 3.1. And I brethren could not speak unto you, as unto spiritual, but as unto carnal, even as unto babes in Christ. So Heb. 5.12. For everyone that useth milk, is unskillful in the word of rightenusness; for he is a babe. In which places and the like, a weaker Christian is set forth by the name of a babe, or little child. And so here now in this Text before us.

We shall see the Resemblance made good in sundry particulars: First, From that which I mentioned before, the smallness of their growth. Little children, they are but mean of stature, and far short of manly perfections; and so are weaker Christians, and young beginners as to matter of Religion; they are but infants and little children, in comparison, and therefore are to be persuaded to attend upon the means of growth; not to stand always at a stay, but to put on, and to drive forward to perfection, as the Apostle Paul professes of himself, that he was careful to do, Phil. 3.12, 13. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which, also I am apprehended of Christ Jesus, &c. The contrary hereunto is that which is much to be bewailed in divers Christians; there are many which are well-grown, and old men in reference to the world, which yet are but babes, and little children in Christ: such as the Apostle complains of to the Hebrews, chap. 5. verse. 12. Who when as for the time, they might have been teachers of others, one had need to teach them again, what be the first principles of the Oracles of God, &c. Nay, we may go a little further than so; not only which for the time may be teachers, but which for the thing will be teachers, and take upon them so weighty a work as that is, who it they were well sifted; and exawined, and called to account, would be found short in the common Articles of Faith? There are many which reckon themselves in the highest form of Divinity, which are in the lowest form of Christianity, as having little of the true knowledge of Christ abiding in them.

Secondly, Weaker Christians are compared to little Children, as for the smallness of their growth, so for the shallowness of their understanding, and the weakness and feebleness of their digestion. Little children, they cannot digest strong meats, as is before implied; no more can weaker Christians stronger or higher truths: There are some Truths in Religion which weaker minds are apt to abuse, and to pervert to their own perdition, as the Apostle Peter tells us some did with those hard things in Paul's Epistles, 2 Pet. 3.16. They are too strong and difficult for them, 1 Cor. 3.1.

Thirdly, Little children, they are froward and apt to be complaining in regard of the tenderness which is in them; a small matter troubles them: and so it is with weak Christians, there's a peevishness and morosity upon them, from whence a little thing molests them, and soon puts them out of frame.

Fourthly and lastly, as most pertinent to the Text. Little children, they are not long in a mind, they quickly change and alter their opinions; and so it is with weaker Christians: It was so in particular with these Galatians, for which the Apostle indeed does here call them little children; they were soon removed from him that had called them, &c. chap. 14. Upon this account does the Apostle also express himself after this manner to the Ephesians, That we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine. Take little children and ye may turn them which way ye will; and that which today they play with, tomorrow they are ready to cast away: The same desposition is there in weaker Christians, both in regard of Teachers and Doctrines; those Teachers which for the time they admire, within a while they have enough of them; and those Doctrines which now they embrace, ere long they'll be of a contrary mind and judgment to them. But so much of the first thing here considerable, which is the Title or Compellation, Little children, &c.

The second is the condition in which he stood, in reference to them; and that we have in these words, of whom I travel in birth again. Wherein two particulars more: First, The simple Proposition of it, I travel in birth. Secondly, The additional Reiteration, I travel in birth again.

For the first, The simple Proposition: The Apostle says he travels in birth with these Galatians; where having before called them little children, he still continues the metaphor about them, by resembling and comparing himself to a travelling woman; and so upon occasion he is made all things to the people of God; sometimes a spokes-man to betratb them, 2 Cor. 11.2. I have espoused you to one husband, that I might present you a chaste virgin to Christ; sometimes a Father to beget them; 1 Cor. 4.15. For in Christ Jesus I have begotten you through the Gospel; sometimes a Nurse to cherish them, 1 Thes. 2.7. We were gentle among you, even as a nurse cherisheth, &c. sometimes a Mother to bear them, My little children of whom I travel in birth. And this latter is that which we are now to consider of at this present time. Here's that wonder which the Prophet Jeremy speaks of, of a man travailing with child, in Jer. 30.6. The Apostle Paul here assumes it to himself, but he does not restrain it to himself; he does by this expression signify the condition of the Ministerial employment, especially in the hands of those which are faithsul in it: it is like the travel of a woman in child-birth, of whom I travel in birth. There are three things especially, which are observable in a travailing woman, and each of them appliable to a Minister and Pastor of souls. First, Sense of pain. Secondly, Desire of delivery. Thirdly, Fear of miscarriage.

First, sense of pain. There's pain amd labor in travel, so great, as that other things which were painful, are set forth and resembled by it in Scripture; and a woman, when she is in traved, we say, she is in labor, as if there were no labor to speak of, but only that. Now this is also considerable of us in the work of the Ministry, howsoever some may count it, and others may make it, yet in itself (and in the conscionable discharge of it) it is a laborious work. And accordingly we shall find it in Scripture expressed in so many terms, 1 Cor. 3.9. We are laborers together with God, 1 Cor. 15.10. I labored more abundantly than they all, 1 Tim. 5.17. They that labor in the word and doctrine. Still the work of the Ministry is represented and exhibited to us as a business of pains and labor: and so indeed it is. Indeed, it is so differently, to a difference and variety of persons, as it is in the other kind of travel and bodily child-birth; some have an easier pull of it than others, accordingly as it please God to be assistant to them, as it is noted of the Hebrew-women, Exod. 1.19. So here in this spiritual travel, according to different gifts and inablements, the labor is different; but yet all, who are that which they should be, have their share in this pain and labor. This as it is a good Meditation to Ministers themselves, to teach them with what thoughts to enter upon so weighty an employment; so it is also a good item to people, how to carry themselves towards them, even by knowing them that labor amongst them and admonish them and to esteem them very highly in love for their works-sake, as the Apostle Paul makes that use himself of it to the Thessalonians, 1 Thes. 5.12, 13. We see what cause we have to bear a tender affection to the true Ministers of Christ to pity them, and to pray for them; even as we would for a woman which is drawing near the time of her travel, so should we for those which are understanding such a great work as this is, even seek to God earnestly for them; especially considering that it is for our sakes, and in reference to our good that it is undertaken by them, That's one thing which is considerable in this resemblance of the work of the Ministry to travel, viz. sense of pain. The second is desire of delivery. A travelling-woman she longs to be eased of her burden with which she goes, and waits for the times of her redemption and freedom from it; and she has a great desire to bring forth what she carries into the world. So also had the Apostle here of doing good to these Galatians; he was with child till he had wrought some what upon them, and brought them into a good temper of spirit. This is another thing observable in a good Minister, from whence he is said to travel in child for those which are committed unto him. Thus Rom. 1.11. I long to see you, that I may impart unto you some spiritual gifts. So 1 Thes. 2.8. He does desire their spiritual improvement above anything else in the world, and is unsatisfied till it be in some measure effected and brought to pass. As those which are big with any error, and new fancy or conceit; so those which are big with truth; Act. 4.20. We cannot but speak, &c. So Elihu in Job 32.18, 19, 20.

Thirdly, Which is also pertinent hereunto, there's asso fear of misearriage; this is that which accompanies travelling, not only for the mother, but for the child, lest that should prove imperfect or abortive, or have some mischief happen unto it. So was Paul for these Galatians, he was fearful and jealous over them, as he tells them in the next verse to the Text, verse 20 of this Chapter. So 2 Cor. 11.2. So 2 Cor. 12.20. I fear lest when I come, &c. I shall not find you such as I would. I stand in doubt of you; or, I am perplexed for you, 〈 in non-Latin alphabet 〉 . This is the temper of a faithful Past or to be in an holymanner anxious and •• llicitous for the spiritual welfare of those which belong unte him, lest they should miscarry under his Ministry, and prove as the untimely birth of a woman; and so his labor should be in vain amongst them. This St. Paul was especially careful of both here and elsewhere.

And the like affections are to be pursued also by all others which are in the same state and condition with him; to have the like mind and disposition in us. It is more of worth than many other excellencies and qualifications besides. But so much for that, viz. the simple Proposition, I travel in birth.

The next is the Additional Reiteration. Again, 〈 in non-Latin alphabet 〉 . This is an enlargement of the former, and which puts a greater emphasis upon it: A woman when she has travelled once she would be loath to travel again of one and the same child; but Saint Paul did thus of the Galatians (in a spiritual sense) he travelled of them in birth again. This is meant in regard of their Apostasy and declining from the truth, which they were now guilty of, as he had shewn all along in this Epestle. He had taken pains to bring them to the Faith, and to convert them, whether from Paganism or Judaism; and they now returning to their former ways from whence they were drawn, put him to a second piece of pains and labor with them. Even as much if not a great deal more than he had already sustained for their sakes. From whence we may observe thus much, That imperfect and uncertain Christians they put their Ministers to twice as much pains and travel as they need to do for them, of whom I travel in birth again. St. Paul when he had thought he had done with these Galatians, and sufficiently settled them in the Truth, yet he was now fain to come over with them again, and settle them further. Monica the mother of Austin, she said, she travelled twice with her children, and that the last was worse than the first. Her meaning was this, that the fears which she had in herself in reference to the miscarriage of their souls were more than the pains which she endured in reference to their being born into the world. But St. Paul said he travelled here twice with these Galatians in a spiritual signification, as being troubled now to reduce them as before he had been troubled to convert them, and bring them on to the Faith.

The consideration of this Point should make us to give more earnest heed to the things which are spoken, as the Scripture advises, Heb. 2.1. We should be the more grounded and confirmed in Religion, even upon this account, that so as we may prevent a great deal of evil which may otherwise happen to ourselves; so also pains which may otherwise fall upon our teachers and instructors in this behalf, which we should be tender and regardful of, that we do not put them to more trouble than is necessary for us: careless hearers make their preachers to travel again; and these after-throws are many times worse than the former.

We may moreover in this passage take notice of the Apostles constancy and assiduity in his Ministry, that he was not presently put out of heart from the declinings of these Galatians, so as to remit all kind of labor and pains towards them; but he applies himself to them again for their edification. This is another thing which is also desirable and commendable in us which are Ministers, as to the discharge of our Ministerial employment, to set to it again and again; and if we prevail, not at one time, to see what we can do at another. Precept must be upon precept, and line upon line; and one instruction in the neck of a former. There are some who if they perceive not their Doctrines to take presently, are ready hereupon to give over, and to try no more; because this Travelling hath some pain in it, therefore they will not come to it again. But St. Paul was otherwise affected, and gives them another pattern and example in this present Scripture before us, of whom I travel in birth again. There are the seasons and opportunities in the Ministry as well as in anything else, which are to be observed by us, so that what is not acceptable now, hereafter may be very effectual; therefore it should not be grievous to us to mention the same things again as there's occasion for it. That service or doctrine, or admonition which at one time seems flat, and to have no great matter in it, at another time may have its full force upon those minds to which it is presented. And so you have also the second General in the Text, which is the Apostles condition in which he stood, &c. Of whom I travel, &c.

The third and last is the Extent, Until Christ be formed in you. This expression seems to be a little preposterous, for formation it is not after travel but before it; therefore we must take it according to discovery; though the formation itself be before travel, yet the discovery of it is afterwards; we know not of what form or fashion any child is till it be brought forth.

This then is the Apostles meaning, I am not satisfied in the pains I have taken about you, till I see some good effect of it in your conversion. As a woman if she brings not forth a perfect child, she is not satisfied in her travel, even so the Apostle here spiritually. Nothing seems to be done where there is anything lest undone, is a maxim in the Civil Law.

Whosoever is not a true Christian, he is a monster as to these spiritual Parturitions; as a woman if she bring not forth a manchild it is nothing, though it were another creature in perfection.

Till Christ be formed in you. It is Partus in specie, the word that's the incorruptible seed as the Scripture calls it, which hath this Vim plasticam in it, Jam. 1.18. By the word of truth he begat us of his own will. 1 Cor. 4.15. I have begotten you through the Gospel. And 1 Pet. 1.23. Being born again, not of corruptible seed but of incorruptible by the word of God, &c.

Now this it may be considered of us two manner of ways: First, simply, as it lies in itself: Secondly, Relatively in its connection with that which went before. According to the former consideration of it, so it shows us what is especially required in Christians; according to the latter, so what especially in Ministers.

First, To look upon it absolutely and simply, as it lies in itself, Till Christ be formed in you.

And here again it does carry a double sense with it; either first, as it does imply an essential perfection; or secondly as it does imply a gradual. Take it as an essential perfection, so, Till Christ be formed in you; that is, till ye be true Christians, supposing them as yet unconverted, and in a state of nature. Take it as a gradual perfection, so, Till Christ be formed in you; that is, till ye be eminent and complete Christians; supposing them new begun to be converted, though as yet in a state of imperfection.

First, Take it as a perfection essential, Till christ be formed in you, i.e. till ye be true Christians, and really brought home to God. By which expression we see wherein the work of true Conversion and Regeneration does indeed consist, and that is in having the image of Christ stamped upon us, and in his being part for part fashioned in us. There's tow things at once in it, and both of them worthy our observation: First, It is not any forming which will serve the turn, but the forming of Christ, by laying an Emphasis upon the Person. Secondly, It is not Christ in any ways conferred upon us neither, but Christ so far forth as he is formed by laying an Emphasis upon the Conveyance.

First, (I say) it is not any forming which will serve the turn, but the forming of Christ; this was that which the Apostle looked at in them above anything else, and which was most of all to be looked after by themselves. There are other formings and fashionings sometimes, which the world has an eye uoto; it is called a conforming to the world, Rom. 12.2. opposite to this transforming, but such as do not make men more acceptable in the fight of God. I will name some of them to you by way of illustration.

As first, Bodily proportion, the shape and lineaments of the outward man, to have these formed in them, this is a great matter with the world, and that which many look upon as the greatest ornament and accomplishment to them, Corporal beauty. But this is such, which though considered in itself be a good natural blessing, yet it makes not any to be of the greater account with God himself; where Christ is not formed, the greatest beauty is no better than deformity and ugliness itself.

Secondly, Natural Parts and Abilities of mind, they are also much regarded by the world; and go very far, especially where the profession of Religion is joined with them, they will carry a very great show and appearance even of Grace itself, although being very far distant and different from it. But all these come short of the true mark. It is not what wit any have, but what goodness and spiritual favor. The greatest Wits unsanctified do the greatest mischief. And let men's judgments and natural understandings be never so ripe and pregnant in them, yet if they be not molded by the spirit of Christ, and fashioned to him, they will prove but very defective, yea very destructive.

Thirdly, Civil and Moral Accomplishments, they are short here likewise, and are here signified as insufficient whiles there's mention made of the forming of christ. There Galatians they were some of them very much for the Jewish Rites and Observations, and did place great perfection in them, thereby derogating and diminishing, and detracting from the honor of the Gospel; but Paul was not satisfied with them in this particular, nor would not have them satisfied in them, themselves, he desires Christ (and none but he ) might be formed in them.

The Reason hereof is this, Because it is he alone in whom God is well pleased with us, as having fully satisfied his Justice for us: He hath made us accepted in his Beloved, Ephes. 1.6. So much therefore as we have of Christ in us, so much amiableness and loveliness there is in us, and so far forth is God delighted in us. It is Christ, not Adam; it is Christ not Moses; it is Christ, not Plato, or Aristotle, or Seneca, or any of those people.

Therefore let this be that which we all especially endeavor after, to have as much of Christ as we can, whatever we have else, and to think that no perfections without him will be sufficient for us, whether of wit or wealth, or beauty, or honor, or any worldly accomplishment whatsoever. Christ is much out of esteem in the world now in these days, but there's a day a coming which will advance him to us. That's one thing we may take notice of, the Emphasis laid upon the Person, it is nothing which will serve the turn but Christ.

The second is as laid upon the Conveyance. It is not Christ under any Dispensation, but as formed in us. It is not Christ as he is barely known or preached, or professed, or any such, but as fashioned and formed. This is that (as I said) wherein the true and proper nature of conversion and regeneration does consist, in having the Image of Christ stamped upon us, and himself part for part fashioned in us. Look as in nature the child has part for part answerable to its Parents, so in Grace has a Believer to Christ, from whence he is said to be formed in him: Of his fullness we all receive grace for grace; Joh. 1.16. As we have born the image of the first Adam, so we must bear also the image of the second, 1 Cor. 15.49. Every natural man he has the former formed in him, and so must every spiritual man have the latter.

For this reason is the work of Regeneration set forth in those in whom it is by the expression of a man, the new man, and the inward man, and the new creature, and the like; because that. Grace it does convey itself quite throughout in every part; so that as we are wholly defiled with sin, so we are wholly also renewed by the spirit; and as Adam has tainted us wholly, so has Christ wholly repaired us.

To open this phrase a little more particularly and distinctly to us, Of Christ's being formed in us; We may take notice of these things in it as pertinent unto it: First, Here's the substantiality of Grace, that it is a real and substantial thing in us, it is not a mere fancy, or notion, or matter of conceit; but such as has a bottom with it; when we become true Christians, Christ is formed and framed in us. Look as there's a great deal of difference betwixt a Tympany or Mole, or false conception, and a true birth; so is there likewise a great deal of difference betwixt a mere formal professor and a true believer; for the former hath only as it were the picture and shadow of Christ upon him; the other hath Christ formed in him. So that as Christ sometimes replied upon his Disciples, when they took him for a Ghost or Spirit, Luk. 24.39. Behold (says he) my hands and my feet, handle me and see, for a spirit hath not flesh and bones as ye see me to have. Even so may a true Christian say to any one that shall question his condition, and take him for a mere image or counterfeit in Religion: Behold and see if it be not thus and thus with me! He has flesh and bones as it were appearing in him, there's Christ in all his lineaments to be seen upon him, and Grace it enters (as we may so speak) into the substance of him. He is in deed and good earnest that which he makes show of, and seems to be. We are created in Christ Jesus unto good works, as it is in Ephes. 2.10.

Therefore let us according hereunto examine and search ourselves, see what truth of Religion there is in us. There's many which have a bare outward profession and title, but that is all; they have a form of godliness, as form is taken for outward appearance, but they have not Godliness formed in them, as form is taken for the inward substance. Grace it is not thoroughly rooted and incorporated into them, which is here implied that it ought to be. Now as long as it is so with them, they cannot be that which they should be: whiles Christ is said to be formed, hereby is denoted the substantiality of Religion.

Secondly, The enlargement and spreading of it, as running all along (which I intimated before) through the whole man. He that is a true Christian he has every part sanctified in him, (he which has not he is no better than a monster.) Christ has somewhat of everything in him, eyes and ears, and tongue, and heart, and all: The Apostle Paul elsewhere expresses as much unto us, Rom. 6.19. For as ye have yielded your members servants to uncleanness, and to iniquity unto iniquity: even so now yield your members servants to righteousness unto holiness. Your members servants to uncleanness and to iniquity, there's the old man formed in them, and defiling every part of them: your members servants to righteousness and holiness, there's the forming of Christ. So 1 Thes. 5.23. Sanctify youwholly, &c.

Thirdly, Here's also Activity and Operation, Till Christ be formed in you; that is, till you be animated by Christ, as producing the actions of spiritual life in you. Whosoever is a true Christian, he has Christ living and acting in him more or less, and he brings forth answerable fruits unto Christ. There's an 〈 in non-Latin alphabet 〉 , a supply of the spirit of Christ, Phil. 1.19. which does actuate him, and put him forward; Religion is an inward business; Christ in those which are his members, does exert and draw forth Grace in them.

Lastly, Here's also permanency and inherence: whiles Christ is said to be formed in us, hereby is signified our constant abode and continuance in him, and his in us; that as the forms of things they are inseparable and unremovable from the things themselves which they are forms unto; so is Christ and the Grace of Christ from the heart of a Christian, and he cannot sin with a total Apostasy or falling away from Christ, because the feed of God remaineth in him, as the Apostle John tells us, 1 Joh. 3.9.

This is the difference now betwixt true and sound Christians and other men: Take a worldly person, and he is joined to Christ by common profession, as bearing his name upon him, but he is not knit and united to Christ by faith, Christ has no settlement or foundation in him: but for a true believer he is as it were bone of his bone, and flesh of his flesh. He is incorporated and engrafted into him, and formed in him. And because he is so, therefore he is sure never to depart, or to fall away from him.

From all which considered by the way, it will appear unto us whence all those mistakes proceed which are sometimes in the world, concerning the Doctrine of Perseverance, and the Saints standing or falling in point of Grace, it is from hence, that the nature of true Grace and Conversion is not rightly either understood, or at least considered and thought upon; which if it were, it would soon put an end to such-like disputes as these are, and of itself determine them to us. As long as men shall look upon Religion as a thing merely taken up, it is no wonder that they should conclude a departure and falling away from it; but when they shall consider that it is settled and rooted, here they will not easily yield to a possibility of losing of it; whatever is natural it is constant and permanent in the subjects of it; and so it is • ere with Grace, which is as it were a second nature; you may as soon separate light from the Sun, or heat from the fire, or life from the soul, as you may do Grace from a Christian heart in which it is wrought, and riveted, and imprinted, and transformed into it. Thus you see how many things are at once included in this expression of Christ's being formed in us.

But here it may be further demanded how far forth and in what manner this is done? in what respects did the Apostle undestand that Christ should be formed in these Galatians, and so consequently in all other Christians? To this I answer in two especially: First, In respect of the Doctrine of Christ, that they should be molded and formed into that. And secondly in respect of the Spirit of Christ, that they should be also wrought upon and fashioned by that.

First, In respect of Christ's Doctrine, that they should be molded and formed into that; this is one manner of way in which Christ was to be formed in them. For this was that now which they were in a great measure departed from, they had forsaken the Doctrine of Christ, through the seducement of the false Teachers amongst them, and were returned to the Law of Moses, which they did expect Justification from. Now the Apostle would have them to be formed and reformed in this particular. He would have them to be well settled and confirmed in Evangelical Truths, and the Doctrine of the Gospel of Christ. This was that in the first place which we may here conceive as commended unto them; so it concerns us to be in like manner who profess ourselves Christians, to be well acquainted and instructed, and grounded in all the Articles and Points of Religion, especially such as do more concern Christ himself. And not only to be acquainted with them, but also changed into them, which is a further thing here considerable of us to make up to us this forming of Christ; so as all the several Doctrines of Christianity they may have a work upon our Hearts and Affections answerable and suitable to the nature of the Doctrines themselves. Thus Rom. 6.17. Ye have obeyed from the heart that form of Doctrine which was delivered unto you. In the Greek it is, into which ye were delivered, 〈 in non-Latin alphabet 〉 . This was the commendation of the Romans, that as the Evangelical Doctrine was delivered to them, so they also were delivered to it; that is, changed and transformed into the nature and condition of it, and closing and complying with it. This is the duty of all others besides. We should not only hear the word to hear it, and notionally to discourse of it, but we should hear it that we may obey it, and practically conform ourselves unto it. That's the first Explication of this forming of Christ in us, as it does relate to the Doctrine of Christ.

The second is as it does relate to the Spirit of Christ, Till Christ be formed in you; that is, till ye are made conformable to Christ, having the same mind and spirit in you which was first in him. This is another thing which the Scripture urges upon us, and makes mention of to us; as Rom. 8.29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Christians they must be conformed to Christ, and made like unto him; this is to have him formed in them. Now this conformity it is of two sorts (as the Scripture exhibits it,) First, A conformity of disposition; and secondly, Of conversation.

First, Of Disposition, That we be like affected as he was: Let the same mind be in you which was in Christ Jesus, Phil. 2.5. So 1 Cor. 2. ult. We have the word of Christ. Christ he is to have an influence upon the framing and fashioning of our spirits: And that again in two Particulars: First, In a conformity to his Death; and secondly, in a conformity to his Resurrection. In a conformity to his Death; so we have it in Phil. 3.10. That I may know him and the fellowship of his sufferings being made conformable to his death. How are we made conformable to his Death? when as namely his Death proves effectual to the killing of sin in us, and the mortifying of corrupt affections in our hearts. Thus also, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead is freed from sin. Then for the conformity to his Resurrection, that is, when we do partake of a quickening power from Christ to enliven us in all holy performances. Thus Rom. 6.4, 5. Therefore we are buried with him by Baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his Resurrection So much of the first conformity to Christ, viz. the conformity of Disposition.

The 2d is the conformity of conversation to others; when as we walk as Christ also walked, 1 Joh. 2.6. And Christ is formed in our course, that is, made conspicuous to others from our carriage and behavior. What the carriage and behavior of Christ was, we have at large laid down to us in the Gospel, which is the History of his whole Life, declaring how he still went about doing good, where ever he came; how full he was of meekness, and sweetness, and gentleness, and compassion, and yet with it an holy zeal also against sin, and sinful persons. Now what's the result of all to us, as we should improve it, but that accordingly in our several opportunities we should conform unto it; that as he became like to us, so we also should be made like unto him. If we would know how this may be done by us, I know no better way for it, than by looking upon Christ, as he is there represented unto us: We know what a force there is in sight to work upon the imagination, as in cattle when they conceived upon the beholding of the party coloured rods, and had lambs suitable thereunto. But there's a stronger power in the eye of faith beholding Christ, as he is propounded in the Gospel, to change us and to make us like unto him. Therefore says the Apostle elsewhere, We all beholding as in a glass the glory of the Lord are changed into the same image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. The sight of Christ in the Gospel is transforming, and has a power to change and assimilate those that exercise it suitably unto it. This is the forming of Christ in us, in reference to his Spirit, which is that that is chiefly here intended in this Text.

Now the Use and Improvement which we are to make of all this to ourselves is to labor to find that this be so indeed with us; that is, that Christ be truly formed in us, that we partake of his blessed Image upon us, and his living Spirit in us; are one with him, and incorporated into him; as considering that nothing less will serve our turn; this is absolutely necessary for us as to all purposes and conditions whatsoever; without this we can do nothing which is spiritual, or in a spiritual manner, we cannot please God, or be accepted of him at another day. He will no further own us, than as he sees Christ instampt upon us. Therefore let us look to this above anything else, let us not rest ourselves in a bare outward profession and form of Religion, which has no life nor power at all in it; but let us endeavor that the life of Jesus may be manifested in us, and his Spirit wrought into us; or else there's nothing in Religion will do us any good. We may talk and discourse of Christ's Birth and Death, and Resurrection, and such great Mysteries as these: but alas they will be all nothing to us unless we for our particulars have a share and interest in his Person. What is it for Christ to be born into the world, except he be born in us? to be conceived and formed, and fashioned in the womb of his mother, except he be also formed and fashioned in our hearts? and we ourselves made conformable to him, as we have hitherto shewn. This is that which we should principally look to: Not as if there were no other forming of him but only this, as some would go about to persuade us, but this is chiefly to be minded by us; ut quod in Christo factum est per naturam in nobis fiat per Analogiam, as St. Chrysostom speaks. And so much may be spoken of this passage here before us, as it does denote an essential perfection, Till Christ be formed in you; that is, till you be true members of Christ, supposing them as yet unconverted, and in the state of nature.

The second is as it does denote a Gradual perfection, Till Christ be formed in you; that is, till ye be exact and complete Christians, supposing them in the way to conversion, though not fully reached unto it. And here there are two things especially considerable of us; the one is the different sort and rank of Christians; the other is the manner of proceeding in conversion, and the work of Grace in them.

First, For the sort and rank of Christians; we see here that it is doubled, the one is formed, such as have the work of Grace perfected in them, and are absolutely regenerate; the other unformed, which have Grace begun and sown as it were in them, but not yet come up to its maturity and perfection; of the former sort were the believing Romans, to whom the Apostle gives this testimony, that they were full of all goodness, filled with all knowledge, able also to admonish one another, Rom. 15.14. Of the latter sort were these present Galatians, to whom the Apostle here at present writes, and some others with them which we meet withal in Scripture; as Cornelius before the Apostle Peter preached unto him; and Lydia before the preaching of Paul; and Apollos till Aquila and Priscilla took him to them, and instructed him in the way of God more perfectly, Act. 18.26. and the Scribe which was not far from the Kingdom of God, Mark 12.34. All these they were Christians, and had the Truth of Religion in them, though they had not Christ so fully formed in them.

This Observation is requisite and useful to us to a twofold purpose: First, To order our censures; and secondly, to order our endeavors.

To order our censures: First, That we do not break the bruised reed, nor quench the smoking flax, nor nip the early buddings and beginnings of goodness in any, which some are over-forward to do; no, but all we can to cherish and encourage goodness in any, though it may be they have not yet attained to such a pitch and degree of it; for they may be towardly and coming on to Religion; they may be Christians in the mould, and upon the wheels, though not wholly finished and wrought off. And it is our duty in that regard to be very tender of them, to own them and that good which is in them; as it is said of the new wine in the cluster, Destroy it not, for there is a blessing in it, Isa. 65.8. We may be accurate, but not captious; discerning, but not discouraging.

Secondly, As it serves to order our Censures, so likewise our Endavours, where we see any as yet not formed, do our best that in us lies to form them, and make them better, as Aquila and Priscilla, loco praedicto. Thus Paul here with these Galatians. We should help forward such births as these are, and complete them to them. It is an honorable and a noble work for any so to do, and has a great reward attending upon it. That's the first Point here considerable, viz. the double sort and rank of Christians, formed and unformed.

The second is the manner and carriage of conversion, and the bringing men home to God, which is as it were by certain steps and degrees. As the Infant in the womb, it is first an Embryo before a perfect child; even so it is here, there are preparatory work before consummating, and there are the working and actings of some Graces in us before others. As in nature, we first live the life of Vegetation, then of Sense, and afterwards of Reason; so here, first, there's sight of misery, and then there's desire of Christ, and after this a closing with him, and embracing of him. Therefore we should no expect or look for perfection all at once, but stay and wait God's leisure in the use of all those good means which he has appointed for us hereunto: Till we all come in the unity of the faith, and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ, as it is Ephes. 4.13. And so now I have done with these words considered absolutely, Untill Christ be formed in you.

Now further secondly, We may look upon them Relatively, and in their connection with those which went before, Of whom I travel in birth, till Christ, &c. And here there are divers Points, which (if we had time) we might insist upon. I will now in these straits but only name one or two of them to you: First Here's the scope and efficacy of the Ministry, and that is Conversion and Regeneration, to beget men to Christ, and to form him in them. This is the End for which God hath bestowed these gifts and endowments upon his servants, as is expressed in Eph. 4.12. For the perfecting of the Saints, to polish them, and lick them over again. The Ministry is not only for the founding of a Christian, but for the forming of it.

This is that which puts a dignity upon it, after all disparagements; what greater honor can there be than to be instrumental in the gaining of souls, and adding to the body of Christ? This was that which the Apostle Paul boasted of, and gloried in above anything else. We should like loving children help forward our parents travel, not like Ephraim, Hos. 13.13. stay long in the place, &c.

Secondly, We see here the main drift and end of a faithful Minister and Pastor which he does propound to himself, and that is the doing of good to the soulsof those with whom he has to deal. He does not think he has done his work till Christ be formed in them. He does not preach merely to preach, but to do good by his preaching, and convert his hearers. It is not only to make them civil, but to make them godly as near as he can, and nothing less. Indeed perhaps he does not always obtain it, he may lose his labor as to the event itself; take a great deal of pains, even the pains as of a woman in travel spiritually, and see little fruit issuing from it, but yet he desires it, and endeavors after it, and it is that which in his own thoughts he does chiefly aim at, and propound to himself.

This shows how far it concens people themselves to comply with such desires in this, as to help forward their own birth, Hos. 13.10.

And further we see here what not only Ministers and those which are spiritual Parents, but mothers and those which are natural should look after in those they travel withal, namely, that Christ himself may be formed in their children, as that holy woman we spake of before, St. Austin's Mother, when they have travelled with them once to this purpose, to travel with them again. Alas! what a pitiful thing is it to be the means of bringing those into the world which shall be enemies to Christ? and to suffer the pains of travel, that others may suffer the pains of hell. This Parents cannot otherwise prevent than by prayers and good example and education, and this they should do, and say in the words of the Apostle here in my Text, with which I will conclude, My little children of whom I travel in birth again, till Christ be formed in you.

SERMON XL.

IN these present words before us we have two General Parts especially observable of us: First, A Preface or Introduction. Secondly, The Doctrine or Matter which is delivered thereupon. The Preface, that we have in those words, This I say then. The Doctrine or Matter delivered in these, Walk in the spirit and ye shall not fulfill the lust of the flesh.

We will a little invert the order, and begin first of all with the particular Doctrine or Matter itself which we have laid down in the latter part of the verse, Walk in the spirit, and ye shall not fulfill, &c.

And here again there are two Branches more which offer themselves to us: First, A Precept, or positive Injunction, Walk in the spirit. Secondly, A Promise, or (according as some read the words) a Prohibition, And ye shall not fulfill the lusts of the flesh.

We begin in order with the first, viz. the Precept, Walk in the spirit, 〈 in non-Latin alphabet 〉 . Wherein there are two terms to be explained and stood upon by us: First, The spirit, to consider what is meant by that. And secondly, Walking in the spirit, what is the sensen and meaning of that, and what we are taught and instructed from it.

For the first, By the spirit we are here in one word to understand the spirit of God, the Holy spirit. And that either first of all in his Graces and Principles, as subjected and radicated in us; or else secondly in his motions and suggestions, as objected and propounded to us: either of these do imply the spirit.

First, In his Graces and Principles, as subjected and radicated in us, Walk in the spirit; i.e. walk after a spiritual manner.

And this again is done two manner of ways: First, When we are frequent and conversant in spiritual duties, when we are much in the Exercises of Religion, which are the currents and conveyances of the Spirit; then we may be said in one sense to walk in the spirit, which is here required of us. Those which profess themselves Christians they must be much in the Duties of Christianity, as Praying, Reading, Hearing, Communion of Saints, &c. These are such things as they must apply themselves to with a great deal of diligence and endeavor. It is true, there are other things also to be done in reference to human life and conversation here in the world, as the works of our ordinary callings and employments, which belong unto us; these they are not to be neglected, but we must be also mindful of other, and apply ourselves to the performance of them, even the exercises of Piety and Religion. And that especially upon this consideration, as being such actions wherein we have special communion with the Spirit of God and wherein he takes occasion to communicate himself unto us. These they are the pleasant walks of the Spirit, as I may so call them; the green pastures in which he makes us to lie down, and the still waters besides which he leads us for the restoring of our souls, as the Prophet David there expresses it in Psal. 23.23. The Galleries wherein Christ is held, Cant. 7.5. and a great deal of good to be gotten by them. Those which talk of the Spirit, and in the mean time cry down the Word, whether in the reading or preaching of it, which vilify Ordinances, and Religious duties, and such performances as these are, they speak those things which are inconsistent and which will never hold together. For these they are Pabulum animae, they are the food and nourishment of the soul which it lives upon, and the sweet and happy channels wherein the Spirit of God does glid into us.

Secondly, When we are daily and continually in a spiritual frame, and temper of heart. This in another sense is to walk in the spirit, and seems also to be laid upon us in this present Expression in the Text. We may not judge of our walking in the spirit always, or only by the matter and substance of the actions themselves, wherein we are employed, but rather according to our carriage and behavior in them: A man may walk in the flesh, even then when he is religiously exercised as for the nature of the performance itself. And again, A man may walk in the spirit, even then when he is about business but of common and ordinary consideration. The want of right distinguishing here hath been that which hath given occasion to such mistakes, especially amongst the Papists, and those of that way; for they still put all spirituality in the outside of Duties themselves, reckoning them for the only spiritual men in the world, which are mured and shut up in a Cloister, and are employed in their superstitious Devotions, and practices of Will-worship, and in the mean time wirhdrawing themselves from all serviceableness and usefulness to the world and places wherein they live: This is not to walk in the spirit, but rather in the flesh.

We must therefore take a further account of this business, than as yet we have done; and here to walk in the spirit will be (as I in part intimated before) to be heavenly and spiritually minded in our whole course and conversation. Whatever the things themselves be (so not sinful) which we are occupied about; let them be matters but of our ordinary callings, yea even lawful recreations themselves, a gracious heart will be spiritual in them, and so we ought to be: when we do everything as in God's Presence to his Glory, and as accountable to him for whatever we do, then do we indeed walk in the spirit, when we are in the fear of the Lord all the day long, Prov. 23.17. Which makes up the first Explication, understanding by the spirit; the spirit as bestowing grace as subjected in us.

Secondly, By the Spirit we may here understand his motions and suggestions, as objected to us, Walk in the spirit; that is, walk according to the guidance, and dictate, and moderation of the Spirit of God. And this again in two particulars more: First, In the directions of the Spirit, Walk as the Spirit of God inclines you. Secondly, In the Consolations of the Spirit, Walk as the Spirit of God comforts you, and gives encouragement to you.

First, Walk in the spirit, that is, after the directions of the spirit, as the Spirit of God inclines you; be sure and careful of that. It is the blessed and happy advantage of those which are the servants of God; that as they have the Spirit of God working grace in them at first, so they have also the same gracious spirit still exciting, and provoking, and stirring up that grace which he has wrought in them for following times. Thou shalt hear a voice behind thee, saying, This is the way, walk ye in it, &c. Isa. 30.21. Now then are we said to walk in the spirit, whensoever we listen and hearken hereunto, and move ourselves accordingly, when we do that which the spirit commands us and provokes us to do; and when we shun that which the spirit forbids us, and takes us off from; not only in the word, but in the conscience wherein he does also apply himself to us; and that in a suitableness and correspondency unto the word; look what he commands in the one, he suggests in the other, and never contrary or opposite thereunto, whereby it may be discerned whether it be the Spirit of God or no. There are many who sometimes pretend to follow the dictates and motions of the spirit; when-as it is rather the propensities and inclinations of their own corrupt and carnal hearts; but such as these delude them. This is the privilege and duty of Christians to be guided by a better spirit than their own, even the Holy Spirit, to suffer his motions and suggestions to take place in their hearts, and to rule, and bear sway in them. This we should labor still to do upon all occasions, whenever we find any stirrings of good in us, presently to close with them, and to improvethem all we can; toturn the motions of the spirit to resolutions on our behalf; and not only into resolutions, but into practice, which is the life and vigor of all: This is to walk in the spirit.

And this is that which we should apply ourselves unto in obedience to this command or counsel which is here given us in the Text, especially such amongst us, as have anything more of this Spirit of God dwelling in us; the more that any partake of the spirit, the more it concerns them to walk in the spirit, and to yield themselves up to the Power and Authority of the Spirit upon them, because that such as these have greater and larger opportunities than other have: As for other men, which are but of common and ordinary principles, yet living within the bosom of the Church, and there partaking of the means of grace; there are very few of them (except they be such as are desperately concluded), but they have now and then some kind of stirrings and workings of the Spirit of God moving in their consciences, whereby he diverts them from evil, and puts them on to the doing of good, and it concerns such as these accordingly to walk in the spirit, and to follow those motions and suggestions which are thus offered and tendered unto them; yea but now as for the children of God, which are regenerate and born again, and have saving grace wrought in their hearts; such as these they are seldom without them, but are frequently and continually exercised, and inured unto them. And therefore for them not to walk after them, is a matter of great indignity, which is hereby offered to so holy a Spirit, and such as does not pass in them without some trouble and affliction upon their own spirit usually for it, that so they may take the greater heed of being guilty, or neglectful herein at another time, as is manifest from the experiences of many, which have made complaint in this partiular, and should be a caution and warning to all the rest. We should take heed of grieving the Holy Spirit of God, by refusing his gracious Motions and Applications of himself to our hearts; but walk in the spirit, that is, first, after the spirits directions, as the Spirit of God inclines us.

Secondly, Walk in the spirit, that is, walk in the spirits Consolations, as the Spirit of God comforts and encourages you. This is such a kind of walking in the spirit, as the Scripture does sometimes make mention of; as Act. 9.31. it is said there of the Churches, That they walked in the fear of the Lord, and in the comfort of the Holy Ghost. This is also our duty to do, and though perhaps it be not that which in this place is chiefly intended; yet neither is it altogether excluded, it is the special office of the spirit to be a comforter, therefore to walk in the spirit is to walk in his comforts. We find among other fruits of the spirit, which are reckoned up here in this Chapter, Joy is named for one, as that which does belong thereunto; and certainly we do then walk in the spirit, when we do preserve this joy in ourselves. When we labor to keep terms of peace and reconcilement betwixt God and us, from whence our hearts may be filled with comfert. When the Consolations of God are not small with us, but we do value them, and make much of them, and do not easily do anything which may forfeit them, or provoke God to take them away from us. A Christian when he does at any time find himself in any cheerful and comfortable frame of spirit, he should endeavor to keep it up, and maintain it allhe can, as that which is of very great consequence and importance to him; not only for the sweetness and pleasingness of the condition itself, but also in reference to that duty which is to be performed by him; yea, we must know that it is also more pleasing to God himself, that his Children (upon good and right grounds) should walk comfortably and cheerfully before him; and rather to close with the Consolations of his spirit, than to lie down under the suggestions of Satan, or the false and dark representations of their own sad and mis giving hearts; therefore walk in the spirit also in this sense, that is, in the comforts and encouragements of the spirit. And so much may suffice of the first term in these words to be explained by us; namely, what is meant by the spirit, which we have shewn in a twofold Explication: In the spirit, that is, in his Graces, and Principles, as subjected and radicated in us; walk in the spirit, that is, walk after a spiritual manner; and in the spirit, that is, according to his motions and suggestions, as objected and propounded to us; walk in the spirit, i. e. walk according to the guidance and moderation of the Spirit of God.

The second Term here to be considered, is walking, and what is meant by that? Now in this there are three particulars which seem to be intimated and implied: First, Here's implied activity in opposition to bare speculation, or profession, or idleness in Religion: Walking, it is a business of motion; he that walks, he does not stand still. Secondly, Here's implied strength in opposition to faintness or remissness; he that walks, he moves strongly. Thirdly, Here's implied perseverance in opposition to declining, or giving out; he that walks, he moves constantly. All these particulars are in walking, and so appliable to our Conversation in the spirit.

First, Here's implied activity in opposition to bare speculation, or profession, or idleness in Religion; he that walks, he moves himself, and does not stand still: And thus must it be with us in Religion an the ways of God. We must be active, and put forward in them; it is not only have the spirit, or understand it, or pretend to it, no, but walk in it, that is, be careful to improve the Doctrines and Principles of it in the activity and fervency of a godly and holy Conversation. This is that which is in a special manner required of us as Christians, and accordingly we shall find t preached and urged upon us: As in verse. 25. of this present Chapter, If we live in the spirit, let us also walk in the spirit; that is, if we have a principle of spiritual life in us, let us carry ourselves answerably thereunto. Look as the soul in the body, it is not there after an idle manner, but it does distribute motion and vigor to the several parts and members of it; even so should it be with grace in the soul; it should not, nor will not be there to no purpose, but so as to make the man of God perfect and ready to every good work, that I may use the words of the Apostle Paul in 2 Tim. 3. ult. And so the Apostle Peter also signifies unto us in 2 Pet. 1.8. When he had spoken of the several graces of the spirit in the words before, If these things (says he) be in you, and abound, they will make you that ye shall not be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. This life of the spirit in us should work in us a walking up to it, and whiles it is said here walking, we may take notice of the variation of the phrase in the Original Text; for it is not only 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , which latter signifies a regular and orderly walking, a walking by rule; so it becomes us to walk, who live in the spirit, so to walk, as not turning either to the right hand, or to the left, not carried by our own corrupt lusts, nor yet overswayed by the mis-guidings of others, but led by the sweet conduct and inclinations of the Spirit of God in us, and doing that which he requires of us.

In a word, This is that which is commended to us in this Text, that our conversation be answerable to our principles; and that as we make any claim to Religion more than others, so we should behave ourselves suitably thereunto. It is not leaves that God stands upon, but fruit; it is not profession, but action; it is not only the principles which are in us, but the works and duties which come from us, in a correspondency and agreement to those Principles; Not every onethat saith, Lord, Lord, shall enter into the kingdom of Heaven (says our blessed Savior); but he that doeth the will of my father which is in Heaven, Matth. 7.21. It is doing that God does principally look after.

And this it does sadly come home to the consciences of many people in the world, which are very guilty in this particular, which have a name, that they live, but are dead, as was said of the Church of Sardis, which talk much of the spirit, and the gifts and graces of it; but in the mean time show but little power and efficacy of it upon their hearts, by framing of their lives thereafter, as it becomes them to do; such as these can have but little comfort whiles they live here in the world, or hope and expectation, when they go out of it, so remaining. We see how the Scripture pu • s all still upon action: If ye know these things, happy are ye if ye do them, John 13.17. And then are ye my friends, if ye do whatsoever I command you, John 15.14. And he that doeth the will of God, abideth forever, 1 John 2.17. and many more places besides tending to this purpose. Therefore we should not content ourselves with anything below this, whatsoever it be. First, Not with agreat measure of knowledge only, no more but so; let not that satisfy, or content us; the devils themselves have this in great abundance, and yet but miserable creatures; they know, and believe, and tremble, as the Apostle James speaks of them. And there were many in this Church of Galatia, to whom St. Paul here writes his Epistle, which were very knowing and intelligent persons as to the Doctrine of Religion and Christianity; which yet for all that the Apostle seems not to be satisfied with. Therefore we may observe, that he does not say, Spiritually understand the law, but walk in the spirit. There have been some who have so supersticiously sought after, and urged the former; as that they have laid all the stress of Piety and true Religion wholly thereupon, and counted them the only spiritual men, which were exercised therein; namely, in finding out the sense and meaning of the Scripture, as they have thought after a spiritual manner, and in the mean time departed from the power and scope of it, by leading lives opposite and contrary thereunto. But the Spirit of Christ here by the Apostle requires of us to make the Word of God the Rule of our life.

Secondly, We may not content ourselves neither with some Discourses an enlargements of speech, as tending to Piety, which is another thing which many are subject much to rest in, and to satisfy themselves withal. There are many which if out of the strength of parts, or the advantage of company, and education, and converse; they can speak commendably and plausibly in Religion, that they have then discharged themselves, and done all which is required of them; nay, but it is not this which will serve the turn neither: This walking in the spirit, it does imply more than simple discourse, or Amplification of speech in Divine and Spiritual Points; it is not talking, but walking which is here commended unto us; not the walking only of the tongue, but of the whole man.

Thirdly, It is not only good meanings and intentions, as some please to call them, which should content and satisfy us neither: There are many which go no further than these, pretend they have as good a mind to Godward as any other, though they do nothing, which savors of so much in them; promise, and vow, and resolve, and are full of good purposes, but such as at last come to nothing at all in them. Now all such as these are cut off by this Exhortation, Walk in the spirit. It is not enough for men to have good intentions, but they must have answerable actions; it is not enough for men to have good purposes, but they must have answerable performances; they must do that which they do resolve on. Indeed, it is true in some cases, God accepts of the will for the deed, and the intention for the performance itself; namely, there where we are extrinsically hindered and debarred of an opportunity of performance; as we may see for Abraham's offering up of his Son, God was well-pleased with his willingness thereto, and accordingly accepted it; and so for David's building of the Temple, God took it very well from him, that he had a mind and desire to do it, though he did not do the thing itself, as being prevented by Divine Dispensation. This his Son Solomon signifies concerning him in 2 Chron. 6.8. The Lord said to David my Father, Forasmuch as it was in thine heart to build an house for my Name, thou didst well that it was in thine heart. Mark, thou didst well, because it was in thine heart to do so; God looked upon it as well-doing, good actions are good intentions incarnate, because there was well-purposing and well resolving; for as the thought of foolishness is sin, so the thought also of goodness is grace, and so to be accounted; but yet where there's opportunity for action, there's somewhat more which is required of us. We must not rest ourselves in good desires, but endeavor to bring them into accomplishment, what we can through the infirmity of the flesh: and that's the first thing implied in this walking, viz. Activity, &c.

Secondly, Here's implied strength in opposition to faintness and remissness; he that walks, he moves strongly, so must a Christianin his course of Christianity; He must labor to express some strength and vigor therein; he must be able to do somewhat more than other men, and the generality of people in the world, in the subduing of corruptions, in the bearing of afflictions, in the performance of duties; it does not become such an one as has the Spirit of God in him, to be overcome or yield there, where perhaps another would be foiled; no, but as he has been made partaker of a nobler and higher principle, so to put forth the virtue of it in his whole life and conversation; both to the Honor and Glory of God, as likewise to the greater advancement of Religion itself.

Thirdly, Here's implied also constancy in opposition to declining, and giving back; walk in the spirit, that is, continue, and go on in goodness, and proceed still from one degree of grace to another; here's improvement and perseverance in Holiness, which is commended to us under this expression; as it is said of the People of God, Psal. 84.7. That they go from strength to strength, till they everyone of them appear before God in Zion; So it should be with us in our Christian course, we should never give over till we come to our journeys end, till we attain the end of our faith, even the salvation of our souls, as the Apostle Peter speaks, 1 Pet. 1.9. Forgetting those things which are behind press forward, Phil. 3.13. There are many which begin as it were in the spirit, but they end in the stesh, as the Apostle speaks of these Galatians; they set upon that which is good, but they do not persist, and persevere in it. Now this is that which he does here over and above require of them, and in them of all others besides which pretend to Christianity. And so now I have done with the first Particular in this first General, viz The Affirmative Injunction, or Precept, which the Apostle here commends to these Galatians, and in them to ourselves Walk in the spirit.

The second is the Negative, or Prohibition, 〈 in non-Latin alphabet 〉 ; and do not, or ye shall not fulfil the lusts of the flesh. I put them both together, because the words will bear either, and I find them both in our own English Translation, the one in the Margent, the other in the Text. According to the former, so it has in it the nature of a Prohibition or Dehortation, as showing what should not be. According to the latter, so it has in it the nature of a Promise, or comfortable intimation, as showing what shall not be.

We may (if we please) take notice of both. And first, of the former sense, as it carries in it the nature of a Prohibition, and as showing a Christians duty. Do not fulfil the lusts of the flesh; the Subjunctive for the Imperative. Where we may by the way observe this in the general, how careful the Spirit of God is to set us and keep us right, and what means he uses thereunto: Here's precept upon precept, and line upon line, and negative upon affirmative, one thing after another, to make it so much the more full and effectual to us; one would have thought it might have been enough to have said this, Walk in the spirit, no more but so; for whiles we do thus we are not likely to do much amiss (as we shall hear afterwards) but the Apostle is not content with that, he adds this to it moreover, And do not fulfill the lusts of the flesh. This he does upon a twofold ground: First, His own tenderness and jealousy over us. Secondly. Our falseness, and the slipperiness of our deceitful hearts.

First, I say here's the tenderness and holy jealousy of the Apostle Paul, and the Spirit of God in him towards the Galatians, and in them to all Christians, in that he does reiterate and ingeminate his counsels to us. This is still the nature of love, and sincere affection, that it thinks it's never sure of the safety of the party whom it loves, and therefore it repeats its admonitions and cautions again and again, and is not satisfied to do it in one expression, but is willing likewise to do it in another for the greater sureness and certainty of it.

But then secondly, Here's also the falseness and slipperiness of our deceitful hearts, which stand in need of such kind of repetitions and inculcations as these are, we are apt upon every turn and occasion to fall into evil, and therefore we have need of all the helps against it that possibly may be; not only to have our duty propounded, and that which is to be done by us, but likewise to be forewarned of sin, and the countuary evil, which we are to take heed of and avoid what we can. And this by the way from the Addition of this second particular to the first. But to come closely to the words themselves, Do not fulfil the lusts of the flesh. This is that which is in a special manner prohibited to all Christians; not only here in this present Text, but also in divers others besides. The Scripture either in the same words, or else in expressions like hereunto, is very full of such Admonitions as these: And accordingly it concerns us to observe them, to take heed by all means, that we be not guilty in this respect, and to take notice of them; and that especially upon these following Considerations:

First, Because it is contrary to their professions; those which are Christians, have renounced the works of the flesh, and vowed against them. It is a part of our Covenant in Baptism, wherein we are consecrated and given up to God, that we will abandon such courses as these; and therefore it concerns us in no hand to have to do with them: If we have, we transgress our Covenant, and break the Bond which is betwixt us and God, as an engagement to our new Obedience, and Holiness of life.

Secondly, It is contrary to our Principles, and the work of Grace wrought in our hearts, which in Baptism is also sealed unto us; those which are true Christians, they have the spirit of Christ in them, which does incline them and carry them, a clean, direct, and contrary way to these lusts of the flesh. This we shall find to be the Argument of the Apostle in another place, as Rom. 8.9, &c. Ye are not in the flesh, but in the spirit; if so be that the spirit of God dwell in you: Now if Christ be in you, the body is dead, because of sin; but the spirit is life, because of righteousness: Therefore brethren, we are debtors not to the flesh, to live after the flesh, &c. Everyone that has the Spirit of God in him, is a debtor to walk after the spirit; and so therefore on the other side not to fulfil the lusts of the flesh.

Thirdly, It is contrary to their practice, and that which they have done formerly already: every good Christian, as he has a Principle of Mortification in him, whereby he is enabled to subdue the flesh; so he has in some sort put this principle into action, and has actually subdued the flesh indeed: They which are Christ's, have crucified the flesh with the affections and lusts (says the Apostle Paul in ver. 24. of this Chapter). Now therefore for them to come and fulfil them, is very incongruous, and unsuitable, and unagreeable to their former practice; it is to take sin down again from the Cross, and to put life and breath as it were into it, after it is once mortified, than which there can be nothing more absure or unfitting to be done. Thus the Apostle does abundantly reason in Rom. 6.6. Knowing this that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. And again in ver. 11, 12. Likewise reckon ye also yourselves to be dead indeed unto sin; let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. And so all along in that Chapter.

Fourthly, There is this also considerable against the fulfilling of the lusts of the flesh, the great evil and danger which comes by it; and that is, that it brings death and destruction along with it; to be carnally minded is death, Rom. 8.6. And if ye live after the flesh, ye shall die, Rom. 8.13. And he that soweth to his flesh, shall of the flesh reap corruption, Gal. 6.8. And many such places as these, which show the deadliness and perniciousness of such courses.

What does all this now come to, but teach us so much the rather to shame them, and decline them, and to abstain from them, to follow and put in practice this counsel and admonition of the Apostle here in this Text, Do not fulfil the lusts of the flesh. For the better urging and pressing whereof, it will not be amiss for us to consider the particular meaning of the terms themselves. There are two Terms here to be explained (as there were also in the former branch). First, What is here to be understood by the lusts of the flesh, 〈 in non-Latin alphabet 〉 , and what we have prohibited therein. Secondly, What is here to be understood by not fulfilling, 〈 in non-Latin alphabet 〉 , and what we have prohibited therein. To speak somewhat to both.

First, What are we here to understand by the lusts of the flesh, Desideria Carnis. Now for these we are hereby to understand all the motions and inclinations, and actions of the unregenerate part in us of what kind soever. By the lusts of the flesh, we are not only to understand those sins which by an eminency are called fleshly lusts, such lusts as are terminated in the body, and acted by that, as Drunkenness and Adultery, and Fornication, and Uncleanness, and the like; though these be so in a special manner, and in that regard to be avoided; but by the lusts of the flesh we are to understand all the motions and affections, and emanations of corrupt nature in us, not only as acted by the body, but also as more immediate to the soul, as pride and envy, and malice, and such as these: these are included by the Apostle, and not only included, but also more especially intended as those sins which he did aim at to mortify and subdue in these present Galatians, to whom he here writes. This we may observe from the context an the coherence of these words with the former. He had spoken in the Verses before of using their liberty for an occasion to the flesh in uncharitable conversation, and in biting and devouring one another by slanders and rash censures, &c. now here he adds, and do not fulfill the lusts of the flesh; that is, such lusts as these are.

this may accordingly so teach us how to understand the language of the Holy Ghost both here and in other places of Scripture, when it makes mention of the lusts of the flesh, not to limit and confine it with the Papists only to the sins of the outward man; as if there were no other lust or flesh but that, but to take in the miscarriages of spirit and mind together with them, as those which are in their kind and degree as abominable to God as any other. This may be useful both to order our life, as also to regulate our repentance and humiliations of ourselves in God's sight, that we may not think we have presently done our duty, or put in practice this counsel of the Apostle, when we have abstained from Corporal defilements; but also when we have been careful to preserve in us a purity of spirit. Let a man be never so innocent as to the former, yet if he be not wary and fearful also of the latter he is a carnal person for all that. Those that nourish in themselves vile affections of wrath and hatred, and malice, and bitterness of spirit, and the like, they do fulfill the lusts of the flesh, though they be otherwise never so temperate and free from gross and scandalous offenses, and so will God one day account them, and deal with them at another day. Thus Jam. 3.14, 15. This we may further gather from the Apostle himself here in this very Chapter in hand, who is his own best Interpreter, and therefore when he would explain himself to us, and tell us what he means by these lusts of the flesh, which he had here mentioned, see what kind of sins he does enumerate and reckon up to us amongst the rest, Hatred, variance emulations, wrath, heresies; and he tells us, that they that do such things as these shall not inherit the Kingdom of God. And that's the first term here considerable, what we are to understand by the lusts of the flesh.

The second is what is here meant by the accomplishing or fulfilling of them, Non persicietis do not fulfill. And here there are two things prohibited: First, the simple acting of lust, do not fulfill it, i.e. do not perform it. Secondly, The further progress in lust, do not fulfill it; i.e. do not perfect it, or go on in the performing of it.

First, This non perficietis, it does restrain us from the simple act and execution of lust in ourselves, that we come not to that. He does not say, have not lust, or flesh at all in you, (though that also sometimes be said by God himself) he has forbidden us the very first motions and inclinations to sin in us; and concupiscence (no more but so) it is a breach of his Divine Law.) But I say this is not that which the Apostle does make mention of in this place, he knew that as long as they lived here in the body, they would have the stirrings of corruption in them, as it is Rom. 7.5. which he does therefore here suppose. But he desires that whiles these were in them, yet they should not favor them, or give way unto them, but withdraw themselves from them. Though the Principles he in you yet as near as may be suppress the actions, and the working out of those Principles in you with the commissions themselves; do not do the works of the flesh, though ye have the lusts of it remaining in you.

And there's a double reason why the Apostle should prohibit this, viz. the acting of lusts by us: First, Because these act do increase the guilt of sin: Secondly, Because these acts do increase the habit of sin in us.

First, I say, they do increase the guilt, the more a man is engaged in any sinful or unlawful course, the more does he bring guilt and condemnation upon his own soul and expose himself to the judgment of God. It is true, he does it simply by having in him no more but the desires and propensities and inclinations to sin; but he does it more by putting them into act For every acting of sin it is a kind of an interpretative allowance and justification of sin in us. And we do thereby seem further to approve of those corrupt and vicious affections which we are already prepossessed withal.

Secondly, As these actings of sin do increase the guilt of sin in us, so they do also increase the habit, and they make lust to be so much the more violent and predominant in us. The more that any man sins the more will he desire to sin, and the more will he be carried in his affections and inclinations to sin. The sinful habit will be intended by the sinful act, which is another consideration to make the act so much the more odious and hateful to us and for which (as we may conceive) the Apostle Paul does here prohibit it in this present place; Do not fulfill, &c.

But then secondly, He does here also prohibit the further progress and perseverance in sin, Do not fulfill, that is, do not perfect it, or go on in the performance of it; for there's perfectio corruption in mato, even in evil: And it is a if the Apostle should have expressed himself thus unto them. Beloved, I could wish with all mine heart that ye had no motions or stirrings of lust or sin at all in you; but seeing ye are not free from them, yet be careful as much as may be to abstain from the acts; if by chance ye fall into them at first, yet do not continue and persevere in them, but put a stop to them ourselves. This is that which we are here prohibited in this second place, a continuance in sin, where through infirmity we have at any time slipped and fallen into it at first. Thus the Apostle, Rom. 6.1. What shall we say then? shall we continue in sin? God forbid. And Jam. 1.15. We find the method which is there set with the character upon it, Then lust when it hath conceived it bringeth forth sin, and sin when it is finished, or perfected, brings forth death. There's the mischief of all, when 〈 in non-Latin alphabet 〉 ends in 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 ends in 〈 in non-Latin alphabet 〉 , when lust in the conception is followed with sin in the consummation, and the bringing forth of sin is followed with the bringing forth of death. Thus it happens to be where there is this fulfilling of the lusts of the flesh; and therefore we should by all means possibly avoid it, and take heed of it: Let not sin reign in your mortal bodies, as in the place before cited. Let us not make provision for the flesh, to fulfill the lusts thereof, Rom. 13.14. He that committeth sin is of the Devil, 〈 in non-Latin alphabet 〉 , 1 Joh 3.8. It is sometimes the suggestion of Satan, and the imagination of many a sinner, that where they have once begun in any evil, they had now as good to go on and to make progress in it; Oh but take heed of that, do not yield to such a temptation as this is; it is very dangerous and pernicious to the soul, and so will prove. God requires we should do our utmost to the avoiding of all manner of sin in us; and where we have not so much grace as to come off to such a measure and degree of mortification, yet at least to go so far as we can. Est aliquid prodire tenus, si non datur ultra. We should endeavor as much as may be to subdue the very principles and first motions of sin in us; if they will still remain, yet to prevent the acts. If any act of sin break forth from us in the beginning and inchoation of it, yet to stop it, and to restrain it in the progress; then shall we truly put in practice this exhortation and command of the Apostle, wherein he does charge us not to fulfill the lusts of the flesh.

To set this home a little more fully and effectually upon us, let us over and above take notice of the intention of the Prohibition in the Text, it is given us in two negative Particles 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 both, which carries so much the greater force with it, and by the way likewise shows us how far it concerns ourselves to have respect unto it; it shows us how desirous God himself is that we should withdraw from such sinful courses, and likewise how far of ourselves we are subject unto them, and therefore stand in need of such earnest and importunate prohibitions as these are; and they should not be in vain to us, but should work upon us, to bring us to so much the more caution and heedfulness of spirit. Indeed there are some spirits in the world, which from hence are so much the worse, and do too much make good that observation of Nitimur in vetitum. Sin taking occasion by the commandment works in them all manner of concupiscence, as the Apostle speaks; and the more they are restrained from it, the more eager and violent they are upon it. There are some which let the Ministers and servants of God say what they please, yet they are resolved to do what they list; and the more they abound in admonition, the more do these abound in transgression and purpose to do so still. But this is a fearful perverting of God's gracious dealings with us in such opportunities as these are, and such (as where we are guilty of it) will highly aggravate our sins upon us, which we should therefore especially beware of. And further observe how this counsel of not fulfilling the lusts of the flesh, it is indefinite and given to all sorts of persons, not only to Monks and Eremites (as Luther observes upon the place) but to all ranks and conditions of men, and as he particularly instances in to Magistrates, who then put this counsel in practice, when they are conscionable in the discharge of their places, and careful to close with those opportunities of doing good, which in those relations are afforded unto them, when they watch over the temptations of their callings, and the snares which they are subject unto from the corruption of men which is in them, without better heed and regard to their hearts, &c.

And so now I have done with this clause in the first acception of it, viz. as it may be taken Imperatively, and by way of Prohibition, as denoting a Christians Duty, Do not in any case fulfill the lusts of the flesh.

The second is as it may be taken Indicatively, and Declaratively by way of Promise, as showing a Christians Priviledg which belongs to him upon his walking in the Spirit, and that is, that he shall not fulfill the lusts of the flesh. In the handling of which words in this sense we may take notice of two Particulars more: First, of somewhat which is implied; and secondly, of somewhat which is expressed. That which is implied is this, that it is a great privilege and advantage to be freed and exempted from the fulfilling of the lusts of the flesh; that which is expressed is this, That those which are careful and industrious to walk in the Spirit, they shall be made partakers of this privilege and advantage.

I begin with the First, namely, with that which is implied, That it is a great privilege and advantage to be freed from the fulfillingof the lusts of the flesh. This I gather from the scope of the words, and the Apostles intent in the bringing of them in here in this place, and that is to persuade the people of God to this duty of walking in the Spirit, from the benefit that should come to them thereby. We must look upon the Apostle as here speaking somewhat extraordinary, when he tells them that it shall be thus and thus with them he does not simply tell it them, but he tells it them as some encouragement to them which accordingly he would have them to observe and take notice of; and so should we also do with them, and this is that which we should take notice of, That there is a great deal of benefit and advantage herein to be exempted from the fulfilling of lusts.

What's the benefit of it? it's manifold and various: I will instance in one or two Particulars: First, Liberty and freedom of spirit, that has always been counted a great advantage. And so it is. To be free and not subject to the tyranny of dominion of enemies; why this now is the happiness of that man which does not fulfil the lusts of the flesh. He is a free-man, and (to speak the truth) there is none other which is so but he. Take any other man besides which walks in base and filthy courses, and he is a very vassal and slave, he is in thralldom and subjection to Satan, by whom he is led into captivity according to his will, 2 Tim. 2. ult. And Satan he's an absolute tyrant, which will be sure to exact the utmost upon those which are made subject to him. He is the spirit that rules in the children of disobedience; but those which have got power over their lusts, they are freed from this slavery and bondage, Satan hath now no more part or share in them.

A second Benefit is peace with God, quiet and tranquility of Conscience. This is another thing that follows hereupon. Those that follow the by as of their corruptions, they cannot so easily or fully be assured of the love and favor of God himself towards them, which will be apt to be very much darkened and obscured thereby. But now those that resist and overcome them, they have this a great deal more certified and confirmed unto them. They have more quiet and peace, and serenity in their own breasts and spirits than otherwise they would be likely to have.

Thirdly, More expediteness to Duty, and the doing of that which God requires of them in their several places. Great and strong lusts are hindrances to any noble performances and high achievements which are to be undertaken by us. The Apostle tells us in the verse immediately following to the Text, verse. 17. of this Chapter, that from the flesh lusting against the spirit the Galatians were disenabled from doing the things which they would, and so they were, and all others with them; whereas on the other side where these are kept down there is strength and ability thereunto, namely to serve God with so much the more strength.

All these laid together do show us the happiness of this particular condition, and the truth of this point in hand, to wit, the benefit and advantage of not fulfilling the lusts of the flesh.

Again further, we may here also take notice, that as it is a benefit in itself simply considered, so it is such as is apprehended and counted so by all those which have the Spirit of God in them. Those which are the true children of God they look upon this as one of the greatest mercies which can happen unto them, to be freed from the power of their lusts. This is also implied in the Text; it was not only so in the thoughts of the Apostle, but also in the thoughts of the Galatians to whom he here wrote, or else he had said nothing to the purpose; and it had been to no end to signify as much unto them, that by walking in the spirit they should have this benefit conferred upon them, if they had not thought it to be a benefit indeed. But now he uses argumentum ad homines, and speaks to them in their own Element, to their heart, as the Hebrew phrase hath it. He knew he should now please them, and bring that which would be acceptable to them, when he should tell them of being freed from their lusts; and so he did. A good and a gracious heart looks upon this as the greatest mercy and privilege in the world, which he longs for, and most eagerly desires, as the Apostle Paul; Oh wretched man that I am, who shall deliver me from this body of death? I thank God through Jesus Christ our Lord; which is such as makes him willing to desire, even death itself, where in he shall indeed partake of this privilege.

Again, Moreover observe this, as another thing implied in these words, That the reward of Religion lies within the compass of Religion. The Apostle had stirred up these Galatians, and in them all other Christians to an holy Life and spiritual Conversation, to walking in the spirit Now what does he here for their encouragement signify to be the reward and recompense hereof unto them. Why, namely this, that they should not fulfil the lusts of the flesh: He does not say, ye shall have such and such outward comforts heaped upon you, riches, and honors, and the like; nor he does not say, ye shall have Heaven at last given you, and ye shall be free from condemnation, though this also be true; no, but ye shall not fulfil the lusts of the flesh: If we had no other recompense of a godly life, but only that which is emergent from it, and immediate to it; yet this were enough to satisfy us in it, and to persuade us to the leading of it: And so much for that which is here supposed and implied in this expression.