The Carnality of Religious Contention, Sermon

The Carnality of Religious Contention · Sermon

p. 1THE CARNALITY OF Religious Contention.

Gal. V. xvi.

This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

THE last time I spake to you from these Words, having largely opened before the Import of [Walking in the Spirit,] I undertook to shew you how the Flesh here is to be understood, against the Lusts whereof such walking in the p. 2Spirit is the prescribed Remedy. In the General you have been told, that Flesh is here to be taken morally, and in that Latitude, as to signifie all sorts of moral Evil, or the general Depravedness of our Corrupt Nature: For though sometimes in the moral Acceptation the Sense is limited (as hath formerly been shewed) to grosser Sins, in contradistinction to more refined, as 2 Cor. 7. 1. and 1 John 2. 16. yet sometimes also it is so far extended, as to signifie all Sins, as Col. 2. 11. compar'd with Rom. 6. 6. And in this Context it is plain the Apostle comprehends Sins of both these sorts under this one Expression.

But what particular Evils he more especially intended here to censure and caution these Galatian Christians against, under this one Name, cannot better be understood than by consulting this Context it self; in which, tho' we cannot say we have a full Enumeration; we have yet very many Instances, of the Carnalities against which this Remedy is directed. Some of them more gross, (as we have told you they might p. 3be distinguished) Adultery, Fornication, Vncleanness, Lasciviousness, Idolatory, Witchcraft, Murther, Drunkenness, Revellings; and some other that may seem more refined, not as having less, but only a more subtle Malignity in them; such as Hatred, Vartance, Emulation, Wrath, Strife, Seditions, Heresies, Envyings, &c. It may here be thought strange, that such Sins as these should be animadverted upon in Christian Churches, (as this Epistle is inscribed to such, the Churches of Galatia, Chap. 1. 2.) so soon after the Gospel was come among them, the Apostle himself thought it strange; for you find him wondring at it, Chap. 1. 5. I marvel that you are so soon removed from him that called you into the Grace of Christ, to another Gospel. Yea, and after that, with the Gospel, they had received the Spirit too. For 'tis said, Chap. 3. 2, 3. This only would I learn of you, received ye the Spirit by the Works of the Law, or by the hearing of Faith? And are you so foolish, having begun in the Spirit, do you think to be made perfect by the Flesh?

p. 4We are therefore to consider wha… sort of Persons and Doctrines they were that had corrupted and depraved those Churches; and whereby it will be the more apprehensible by what kind of Insinuations they so far prevailed: And we may collect, in very great part, what they were, from divers Passages of this Epistle it self; and indeed, from this very Context. Some would have us think the Persons were of that Sect called Gnosticks, from their pretended and highly boasted Knowledge. We have no Evidence that this Sect was so early known by this Name; but it is very likely they were that sort of Men that were afterwards so called: The Characters here given them in this and the other Apostolical Epistles do much agree with what divers of the more Ancient Christian Writers, and one Pagan one, (Plotinus) say of that Sect: Which Pagan, an Interpreter, and great Admirer of his**Marsil. Ficinus. would sain have pass for a Christian, because living in a time when the Controversie between Christianity and Paganism was at the height, he says nothing against p. 5Christianity it self, but speaks very much against these Pseudo-Christians, whom tho' that Author mentions not by that Name, this his Interpreter often doth it for him, inserting [The Gnosticks] even when he is but translating, into the Body of the Work it self.

But this less concerns us: It is, however, out of question, that this sort of Men very anciently called Gnosticks, did highly vaunt their great Knowledge. A very tempting specious Pretence! Tho' their sublimer Notions, (about the Aeons, &c.) were Imaginations only: Phansie and not Knowledge, or foreign, Knowledge misnamed, or falsly so called, (as we may borrow the Apostles Expression, 1 Tim. 6. 20. tho' those Inventions were later) and could only serve to fill the Minds of their Pros…lytes with Wind and Vanity.

But their Doctrines upon which the Apostle animadverts in this Epistle, we may collect from the manifest Scope and Design of it; and that was to assert Justification by Faith without the p. 6works of the Law, which they greatly perverted; and Sanctification by the Spirit of Christ, or the Doctrine of the New Creature, which they even quite subverted.

With which false Doctrines they conioyned a most impurely vicious Life and Practice; falling in much with the Jews in their corrupt Doctrines, and with the Pagans in their Licentious Practice. Which must be equally tempting to carnal Minds.

And this may make it appear less strange, that all these sorts of Carnality, that are here mentioned in this Context from ver. 15 to the 21st. should, in reference to the same sort of Men, be so put together.

For it is evident they were partly a Judaizing, and partly a Paganizing sort of Christians; as (for ends of their own) they affected to call themselves. They held it lawful for Christians to joyn with Pagans in their Solemnities of Worship, which they were wont to Celebrate in the Temples of their Idols. It is notorious how gross Impurities and Immoralities were p. 7in those days incorporated into the Paganish Worship; such as made it sufficiently reasonable that Idolatry should have in conjunction with it Fornication, and Adultery, Vncleanness and Lasciviousn…ss. And for the addition of Witchcraft, it was not unaccountable, there being also Sorceries, Magical Rites and Diabolical Incantations observed to have been intermingled with the Sacra of the Pagans. And for which these (misnamed) Christians might have the greater kindness also, for the sake of Simon Magus, the Father of their Sect, by whom the Affectation thereof was transmitted to some of his noted Followers, that thought it a glorious thing to vie with their Predecess…r in this sort of Excell…nc….

Nor is it alien from this purpose to take notice, that those Diabolical Rites are said to have obtained among the Paganish Idolaters of drinking the warm Blood of their Sacrifices, and of eating things strangled with the Blood in them, upon the Imagination that in their so doing, they did partake of the very Spirit of their Gods whom they p. 8worshipped; and 'tis not altogether unsupposable that rhe Devil might, in some unusual manner, enter into them at those times, more violently agitating their Blood and other Humours; in the higher Ferments whereof, if by the directer Influence of the great Enemy of Mankind Quarrels and Murders (as was not unlikely) should also sometimes ensue, it could not but heighten the Sport and Triumphs of Hell.

And that the Decree of the Apostles and Elders, Acts 15. might have such a Reference, prohibiting these things conjunctly, Idolatry, and Fornication, and things strangled, and Blood; that they should by no means mingle with the Pagans in these Horrid Rites, a learned Modern Writer of our own hath rendred very probable**Dr. Spencer de Ritibus Hebraeorum.. And hereto those vehement Dehortations of the Apostle must answerably be understood to refer, 1 Cor. 10. 11. remonstrating to them, that they could not have fellowship with the Lord's Table, and the Table of Devils. And I would not, says he, that you should have fellowship with Devils. For tho' he did p. 9not judge it unlawful to eat of the Idolytha, i. e. things offered to Idols, being sold in the Shambles, he yet most earnestly protests against their presuming to mingle and partake in the horrid Diabolical Rites, and impure Practices that were wont to be used at their Festivals in the Idols Temples.

All thoughts of being by their Christianity obliged and enabled unto strict Purity and Holiness of Heart and Life, were out of Doors with these Seducers, and endeavoured to be extinguished in such as they could work to a compliance with them: Whereof the Apostle seemed deeply apprehensive, when he so earnestly inculcates, that in Christ Jesus (or in the Christian state) neither Circumcision nor Vncircumcision were of any avail, but a new Creature, and Faith working by love.

But it must seem of all things the most unaccountable and incongruous, that Men of so profligate Sentiments and Practices, should be for introducing a Justification by the works of the Law, in opposition to that by the Faith of Christ. 'Tis manifest they hated the holy Design of Christian p. 10Religion, which they profess'd; and profess'd it, that they might have better opportunity to undermine it. Hereupon (not opening at once all the Arcana of their way) they carry answerably to persons and oc…sions as they occurr'd; and as the Apostle was all things to all, that he might save some, so were they, that they might pervert and destroy. To the Christian Jews one thing, to the Christian Gentiles another. In this their Doctrine they did most plausibly Judaize, in their impure Practices they verged more to Paganism. Pretending to Christian Converts from among them, that Christ never intended to tie them to strict Severities, or hold them under an uneasie Bondage; whereto the Apostle seems to refer, Chap. 5. 13. Ye have been called (he grants) to liberty, but use not (saith he) your liberty for an occasion to the flesh.

Thus we must suppose that they differently apply'd themselves to such as they design'd to make their Proselytes, endeavouring to accommodate themselves in the one of these to one sort of Men, and to another sort in the other. In p. 11dealing with the Jewish Christians they not only deny'd the Doctrine of Justification by Faith, (opposing thereto that of Justification by the works of the Law) but calumniated it too, as if it tended to infer a liberty to sin, and make Christianity subservient to wickedness, whereof they knew their own to be more guilty. A piece of monstrous Impudence (but usual with Men of such Foreheads) to endeavour the averting that Charge from themselves, to which they were most manifestly liable, by first charging it on the Innocent.

Hereto the Apostle hath manifest reference, when having first asserted against them Justification by Faith only, Gal. 2. 16. Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ, and not by the works of the Law; for by the works of the Law shall no fl…sh be justified. He then vindicates the Assertion against their Imputation, that it made Christ a Patron to Men's Sins; If (saith he) while we seek to be justified by Christ, we p. 12our selves also are found sinners. Is Christ therefore the minister of sin? God forbid. For if I build again the things that I destroyed, I make my self a Transgressor: For I through the Law am dead to the Law, that I might live unto God. I am crucified with Christ, and am in and with him dead unto all Sin, so as not to be under the Dominion of any; and Death never more had Dominion over him, when he had once died. And whereas they thus objecting against the Doctrine of Justification by Faith in Christ, that it ministred unto sin, or made Christ a Minister thereunto, were liable to have the Objection retorted upon them, being a sort of Men themselves so very infamously wicked; for this they had a double Salvo, both of which the Apostle doth industriously resute. That is, from the two parts of the Law given by Moses, and the two sorts of the Works of the Law enjoyned thereby, that is the Moral, and the Ritual or Ceremonial part. In reference to the former, they fall in with those Jewish Conceits of the Merit of their good Works, done from the Principle of Free-will: p. 13And that in order to their Justification this Merit was to be measured by the Preponderation of their good works to their bad **See at large to this purpose Smith's Select Discourses upon this Subject.; and that it was possible that one good Work in some cases might turn the Scale: That is, if they were equal before. Now this the Apostle occurs to, by shewing that they that were under the Law were under a Curse: For that if they continued not in all things written in the Law to do them, All they did was nothing, as you may see, Chap. 3. of this Epistle, ver. 10.

And then as to the Ritual or Ceremonial part, because their Sacrifices were in great part expiatory of Sin, and divers of their other Performances carried a great shew of Sanctity and Piety in them: Which their Expiatory Sacrifices could only be, as they were representative of the One Propitiation; and their other Observances were nothing to their Sanctity, if the thing they were designed to signifie, did not accompany the Sign. They imagin'd they were not to signify it's Presence, but to supply it's Absence. This Notion did obtain even with the stricter p. 14sort of them, the Pharisees themselves, who thereupon made very light of the weightier matters of the Law, reckoning that tho' they were guilty of many Immoralilies in Practice, their exact observance of the Rites and Ceremonies enjoyned by Moses, would go far to make an amends; and that their Praying Tythe of Mint, Annis and Cummin, would serve in stead of Judgment, Faith, Mercy, and the love of God, which they are said to pass over as very light and small matters. See Matth. 23. 23. compared with Luke 11. 42. And herein the Apostle Contests with these Galatian Christians, not only with Vehemency, but with some kind of Wonder, that when Gospel Light had come among them, and that having known God, or rather been known of him, as Chap. 4. 9. they should attribute any thing to so beggarly Rudiments as these were; that is, being circumcised, and keeping Days, and Months, and Years, &c. the things whereon they laid so great stress. And because they did so, he tells them in that 4th Chapter, That he was afraid p. 15that he had bestowed labour in vain among them.

In Summ therefore, he makes it his business to evidence to them, that both their Justification and their Sanctification must be conjoyned and arise together out of one and the same Root, Christ himself, and by Faith in him (without the Works of the Law) as that which must vitally unite them with him, and that thereby they should become actually interested in all his Fulness; that Fulness of Righteousness which was to be found only in him, and no where but in him; and withall, in that fulness of Spirit and Life, and holy Influence, which also was only in him; so as that the Soul being united by this Faith with Christ, must presently die to Sin and love to God, Chap. 2. 19, 20. And at the same time when he delivered a Man from the Law as dead to it, he became to him a continual living Spring of all the Duty, which God did by his Holy Rule require and call for, and render the whole Life of such a Man a Life of Devotedness to God.

p. 16And 'tis here by the way worth the while to observe how the Apostle himself expounds that Phrase of being dead to the Law by being delivered from it, Rom. 7. 1, 2, 3, 4, 5, 6. And no man can be said to be delivered from any thing, as it is a good, or an advantage to him, but as it is an evil, and doth him hurt. And the Law hurts no man as a Rule of life. But as to one stated under the full Power of it, 'tis a Barr against that great Blessing of the Spirit, Chap. 3. 13, 14. which by it's yet abiding Curse it keeps off from him, hereby occasioning his continuance in sin, and then condemning him for it. Whereupon how clear is the Current of the Discourse in these Words, viz. By the Law I am dead to the Law, that I might live to God; I am crucify'd with Christ, yet I live, q. d. The Law it self hath slain me, and killed all my Hopes and Expectations from it: The same Law that slew Christ, hath slain me. I am crucify'd with him; which supposes his being in him by that Faith by which he was to live ever after. In this Faith stood his Marriage p. 17to Christ, who succeeds into the room of the Law, as the case is stated, Rom. 7. 1, 2, 3, &c. They that were settled, in reference to each other, in the Conjugal state, as the Law and the Sinner were; upon the death of the one (which soever it be) the Relation ceases, and so the Obligation which depended upon that Relation. And thereupon, says he, The Law it self having given me my deaths wound, and killed me as to it, in the Article of Dying, I joyn my self to Christ, and yield to be crucified with him, but therein acquire with him a New Life. Nevertheless I live; And how? Not I, but Christ liveth in me; and the life that I live in the flesh, is by Faith in the Son of God, who hath loved me, and given himself for me. And this Life I now thus live, is a Life of pure and absolute devotedness to God; terminated upon his Interest and Glory as the End of it, governed by his declared Will, as the Rule of it. i. e. In summe, 'tis an holy Life, or (as before) 'tis a living to God. Whereupon he so copiously distinguishes, Ch. 3. between Jews and p. 18Jews, those that were born after the Flesh, and those born of the Spirit, the Sons of the Bond-woman, and of the Free, (as he allegorically speaks,) signifying the latter only born into this new State of life.

By all which he shews the connection to be most necessary and inviolable, between being justified by Faith in Christ, and a life of Holiness; So little opposite were these to one another, that one and the same Faith was to infer both.

But now that the large extent of this Holiness of Life, might more fully appear, the Apostle signifies, that it must not only exclude those grosser lusts and works of the flesh, but also such, as because they might seem somewhat more refined, might be reckoned by some less Criminal, he therefore inserts divers of this other kind also: And the state of the Case did equally require it. For it appears (as it might well be supposed) that so far as any were tainted with the false Notions, and with inclinations to the impure practices before mentioned, they were filled p. 19with animosities, with wrath, envyings and hatred towards them that had not received the taint; and they might have too much place with these back again towards them. Whereupon there could not but be very great and high Ferments in these Churches. Nothing therefore could be more requisite, or seasonable, than that several Instances of this sort of Carnality, should be put into this Catalogue, viz. hatred, variance, emulations, wrath, strise, &c. For they were not to be thought (as was said) more refined, as having less, but a more subtle Energy, or penetrative power of malignity in them. Nor indeed hath Christianity, and the Christian Church suffered more by any sort of Evils, than by those of this sort. Others destroy particular Persons: These, besides their doing so, do more directly hurt the Community, and tend to wast and destroy the Church.

Now as to those grosser Carnalities mentioned in this Context, I did formerly say somewhat briefly, and so I did as to that which seems the central p. 20one among those of this latter sort, viz. that of Heresie: Which I considered according to what it doth import in it self, and did design also to consider it in this its Concomitancy, viz. of the things here mentioned in so …ear conjunction, and that are of nearer affinity with it, hatred. envyings, and the like. I have indeed been since in some suspence whether I should pursue that intention or no; But upon serious consideration, and solemn looking up to Heaven for direction, I have determined not to let this sort of Carnality pass without just Animadversion. For I consider that I speak to a Christian Assembly, who must be understood all to profess equal, and impartial reverence to the Word of God, as to a Revelation come down from Heaven, for our Direction and Conduct thither: And therefore none dare, upon serious thoughts, allow in themselves any kind of regret or disgust, as to so material and important a part of this holy Wo…d. We are assured the Words of God will do good to them that walk uprightly, that is, to upright-hearted p. 21ones, who it must therefore he supposed will walk or deal uprightly in their attendance thereunto. And I cannot but hope that God will graciously help us to speak, …d hear with that Uprightness and Integrity of Heart that this word of his may do good to some, without doing hurt to any.

In speaking therefore to this sort of Carnality, (for we must mention it by such a Term as the Holy Ghost hath thought fit to be put upon it) I shall First note to you some previous things more generally. Then shall, Secondly, let you see what Appearances there may be of it in such a Case as the Apostles present Discourse hath reference unto.

First, It will be of use to us, more generally, to note these few things:

1. That the several Expressions of it which we find in this Context, in closer Connection with Heresie, as it were guarding it before and behind, viz. Hatred, Variance, Emulation, Wrath, Strife, Seditions, Envyings, do all note but one radical Evil, and do all agree in one root: Whereupon it will be the less p. 22needful to insist upon them severally, or to give you the Criticism of each Word by it self; which it were a great deal more easie to do, than it will be useful, or of any avail to us. What I shall say therefore will be more general; but will however give you the occasion of casting your Eye upon the Particulars, whereby you will have the more distinct account of that Carnality, which is here referr'd to by the Apostle.

2. This is needful to be noted too, that this Precept of the Apostle considered as a prescription against fulfilling the lusts of the Flesh, has more immediate and direct reference to this sort of Carnality. This is plain, if you will but again peruse the Words as they lie in their closest connexion. For when he had said in the 14th Verse, That all the Law is fulfilled in this one word, even in this, Thou shalt love thy Neighbour as thy self, (most of all, no doubt, ones Christian Neighbour) he adds, But if you bite and devour one another, take heed ye be not devoured one of another. Then immediately come in the Words of the Text, This I say then, Walk in the Spirit, and p. 23you shall not fulfil the lusts of the Flesh: q. d. The Lust of the Flesh will be working this way, putting you upon biting and devouring one another. According as Sentiments begin to differ, and Minds are divided, Inclinations will carry one this way, and another that; and then you will be too prone to be at biting, and be ready to fall to devouring one another: Now I have no better Remedy to prescribe you against both than this, Walk in the Spirit, and you shall not fulfill the Lusts of the Flesh. I should have been a very unfaithful Interpreter of this Context to you, if I had not taken notice of this so immediate Connexion.

3. This is further ro be noted, That this sort of Carnality that lies in Strifes, in Emulations, in Envyings, in Hatred, &c. may come to have it's occasion of being exercised, of working, lusting, and exerting it's self about the Doctrines of the Gospel: Than which nothing is more evident, in that you find that these things are put in Connexion with Heresies, which must be understood to be a Corruption of Gospel-Doctrine. Very p. 24true indeed it is, that that Word Heresie, among the more ancient Philosophers, was used in a more gentle, and no way infamous Sense, signifying only this or that S…ct of Philosophers: But the Word coming to be borrowed and transferred by Sacred Writers into the Holy Scriptures, there it is mostly taken in a very ill Sense, (tho' not always) as signifying Error or Corruption in Doctrine, of a very high and destructive Nature, as Tit. 3. 10, 11. 2 Pet. 2. 1. For tho' all Heresie be Error, or carry Error in it. yet all Error is not Heresie; that must be such Error as strikes at the Root, and is conjunct with Heart disaffection and Malignity, (as was noted the last time) standing in opposition to Faith, which is not a meerly Mental thing, but lies very principally in the Heart. Doctrinal matters are however here referr'd unto, even in the very Notion of Heresie, and therefore about those matters these Carnalities may have place. For when the several Passions here mentioned are raised, and do tumultuate in the Breasts of this and that particular Person, they soon and easily p. 25spread and propagate themselves to others, so as to insect the Community. And then it comes to the forming of it into Parties, or dividing it into two sides, as the Word foreign, (which we translate Seditions) signifies; the one stated and posited as in an hostile Posture against the other, till at length the matter arrive to that height and pitch of contumacious and fixed Obstinacy, as in matters so important as the Apostles Discourse reflects upon, will compleat the Notion of Heresies, viz. on one side, at least; not, perhaps, without great Faultiness on the other, which comes next to be noted.

4. As such Carnalitie may have place and exercise about Gospel-Doctrine, so it is very possible it may shew it's self on both sides, even on their part who have the Truth with them, as well as on theirs who oppose it, and make it their business to propagate the contrary Error or false Doctrine: The very Defence of Truth it self may be accompanied with such Carnalities, such Strife, Wrath, Malice, Envy, as divides the Guilt between the divided p. 26Parties, and leaves neither side innocent.

I am, you know, by meer Providence, in the Series and Tract of a Discourse long continued upon this Context, led to say what I now do; and I have therefore the more hope, that, through the Blessing of God, it may be of some use to us. But this comes most directly under our notice; and let it be noted, that whereas in such Contests both sides are wont to be confident they are in the right; neither the one nor the other may be over-confident or careless of not being in the wrong, in what may be of equal or greater importance than the matters themselves, disputed among them that agree in the Substantials of Religion, (or that hold the Head) can be. Let us I say, deeply consider it, that such sinful Carnality may have place, and exercise not only about Religious Concernments, but even on that side, where the Truth lies; which is from hence evident, that the Apostle immediately before the Text, as I have noted, says, If you bite and devour one p. 27another, take heed that ye be not bitten and consumed one of another. A great aptitude he therefore observed there was, to be biting on both sides, even where the Truth lay, and where it lay not.

For we are here further to observe, that whereas our Apostle sadly considered that many among these Christians of Galatia were lapsed, and fall'n from the Purity and Sincerity of Religion; he apprehended too, that they who were not so fallen, took not the best course for the recovery of them that were. Which that Admonition of his must mean, Chap. 6. 1, 2. Brethren, if a man be overtaken with a fault, ye which are Spiritual, restore such an one in the Spirit of meekness, considering thy self, lest thou also be tempted. Bear ye one anothers Burdens, and so fulfil the Law of Christ.

It seems he reckoned that the sounder part among them, and that ought (and 'tis like thought themselves) to be more Spiritual, while they shewed not more of a Spirit of Meekness towards the lapsed, were not so p. 28Spiritual as they should be, and discovered more Carnality than became them, more Wrath and Bitterness of Spirit than could comport with the Law of Christ. They will be little aw'd by this, and be apt for all this to indulge their own furious Passions, that think he hath no Law. But tho' one were never so sure he hath the Truth on his side, 'tis in it self a dreadful thing, to whosoever shall allow himself the liberty seriously to think of it: For what must we conceive of such Truth, that is to be defended in some cases, I say, that in some cases ought to be so? We must surely conceive of it as a Divine, a Sacred thing, an Heaven-born thing, a thing of Heavenly descent, part of a Revelation immediately come forth from the very Bosom of God; so is the whole Gospel-revelation to be look'd upon. Now here is Carnality that lusts; such a kind of Carnality as the Context speaks of, Wrath, Strife, Hatred, &c. Here is such Carnality, lusting, actually lusting, seeking Prey, ravening for Food: And what doth it feed upon? No meaner thing than Divine Truth! p. 29Evangelical Doctrines! Monstrous Thought! Consider, I beseech you, my Friends, what this comes to? The feeding an impure Lust upon Sacred things, or upon that which is Divine! I must have my Lust satisfy'd, says the proud, contentious Spirit: Wrath burns, Anger boils; Sacred things are not spared, but fall'n upon, as the prepared Food of Lust. It will be fed, they are not forborn. All Reverence of God is forgotten, Heaven is ravag'd, the most Sacred Mysteries of God's own Kingdom are violated, and torn this way, and that (O horrid thing!) by Harpies, Vultures, by most fierce and furious Lusts. And if a Man would know, recognize, take knowledge of the most deeply inward Sensations and Intention of his own Heart, thus it is, I must now apply my Thoughts, bend my Mind, to consider a Revelation come from Heaven; what? for the end for which it was given, to enlighten, purify, quicken my Soul towards God, renew and form▪ it for God, to serve and enjoy him? no, but on purpose to feed, to gratifie a Lust! We can p. 30(too often) make neither better nor worse of it, but just so it is.

These things being premised, I would now go on a little more particularly to shew you wherein Carnality may appear exerting it self, even about such things, or what will be manifest Indications of such a Carnality, as is here referr'd unto, acting about, or in reference to the things of God, the most sacred and important Truths and Doctrines of his Gospel.

1. First, When in comparison of some less things, wherein we find occasion or pretence to differ, little Account is made of the incomparably greater things, wherein all serious Christians are agreed, and wherein they really cannot but be agreed. Let it be considered whether pains be not taken to devise some matter or other to contend about: (that shews a great Disposition!) And then having found out some minuter things about which to differ, our Differences, as little as they are, quite swallow up our Agreements: The whole Gospel signifies nothing, (tho' full of the most glorious p. 31Wonders) in comparison of some Punctilio's, either that we have invented, or that it may be doubted whether there be any thing in them or nothing. Here is some Mystery in all this! A Lust is to be gratify'd; an Appetite to contend. This winds and wriggles, this way and that, loath to appear but under some specious Disguise of Zeal for Truth, Indignation against False Doctrine, or the like; but it bewrays it self, and unawares, shews it's ugly Serpentine Head. For if the thing chosen out to be the matter of Contest be thought worth so much, when it is manifestly either in comparison, little, or nothing but a Figment, Why are not the things on all hands most confessedly great, and most evident, more highly esteemed, lov'd, relished, and with Gust and Delight fed upon? Why do not the greater things signifie more to unite us in Love and Communion with all that agree with us in them, than the lesser things to divide us, about which we disagree? Indeed the Disagreements were in themselves vastly great between the Vntainted Christians of these Galatian p. 32Churches, and that horrid S…ct that the Aopstles Discourse has manifest reference unto. Blessed be God there are not such Disagreements amongst us. But while there is less Taint of Error in our Minds, (as to these things) are we nor concern'd to take heed there be not as great a Taint of this vicious Carnality in our Hearts? It speaks too much of it; when having devised a difference, we are prone to overlook and make little account of the great things wherein we are intirely and most professedly agreed.

If we consider the things which the Doctrinal part of this Epistle doth more expresly refer to, as I have noted already, how great things in reference hereto are we fully agreed in? We are all agreed, that a Sinner, an Apostale lapsed Creature, can never be saved and brought to a blessed state, but he must be justified, and he must be sanctified: He must be justified, to make his state safe; He must be sanctified, to make the Temper of his Spirit good, capable of Communion with God in this World, and of final eternal Blessedness with him in the other. p. 33We are agreed, that such Justification and such Sanctification are both the effects: of most absolutely free and Sovereign Grace, that none could be ever justified, but by freest Grace; that none can ever be sanctified but by freest Grace, most absolutely and most Soveraignly free. We are agreed, That the highest Perfection of Sanctification that can ever possibly be attained unto, signifies nothing at all to deserve, to procure by Merit our Justification. We are agreed, that both, at they are from the most free and soveraign Grace, so do come through the Mediation of Jesus Christ, the alone Mediator between God and Man: That the Righteousness is intirely and only Christs, by which we are justified: That the Spirit is most entirely and only Christs, by which we are sanctified; according to that in 1 Cor. 6. 9, 10, 11. Such as are mentioned there were before the grossest and vilest of Sinners, Fornicators, Adulterers, Idolaters, &c. And such (saith the Apostle) were some of you… But ye are washed, but ye are sanctified; but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. p. 34You cannot but be in all these agreed. We are agreed, that whoever does sincerely, Evangelically believe in God through Christ, receive Christ, is united with him, or is in him; who doth by serious Repentance turn to God, whose Heart is won to love him in Truth as his highest and best Good, who is conformed to the Image of his Son; and who having been made willing in the day of his Power, doth now render a sincere Obedience to him; every such one is in a safe state, accepted with God, has found Grace in his Eyes.

For no Words of Scripture can be plainer, than that they that believe on Christ shall not perish, but have everlasting Life, John 3. 16. Yea, that they have it, ver. 36. That Life is begun with them, which is never to end, or which is in the sure way to be continued till it become everlasting. That they that repent, and turn from all their transgressions, their Iniquities shall not be their ruine, Ezek. 18. 30. That God hath prepared the things which Eye hath not seen—for them that love him, and will give them the Crown of Life according to his own Promise, 1 Cor. 2. 9. Jam. 1. 12. That p. 35Christ doth become the Author of eternal Salvation to them that obey them, Heb. 5. 9. That there is no Condemnation to them that are in Christ, that walk not after the Flesh, but after the Spirit, Rom. 8. 1. That it must turn wholly to the praise of the glory of his Grace, that God makes them accepted in the beloved, Eph. 1. 6. We do all agree, That they that do never believe, they that never repent, they that never love God, they that are never brought to obey him, that live in Enmity and Rebellion against him to the last breath, must needs be in a lost state, are never justified, never accepted with God, are liable unto coming, and abiding Wrath, and remain under Condemnation, John 3. 16, 36. Luke 13. 3. Col. 3. 6. We agree, That such Faith, such Repentance, such Love to God, such Obedience, even in the most entire Sincerity, are not to be considered at all, as any cause of such a Persons Acceptance with God: They do characterize the accepted person, but they cause it not, they deserve nothing; nay, they could not, if they were perfect. No internal Work of the Holy Ghost, tho' in this our present state, it were most absolutely p. 36perfect, so as to exclude every thing of sin, could be any part of that righteousness that must justifie us before God. To suppose that it could, would be manifestly to confound the Offices of the Redeemer, and of the Holy Ghost. It was Christ that was to merit for us; the Holy Ghost was never to merit for us. It was not the Holy Ghost that died for us, nor can his Operations or Productions in us have any causative Influence to the meriting the justified and accepted state of any Person before God. They were never meant for that purpose, nor have any aptitude or accommodateness thereunto. They cannot make us never to have sinn'd; nor can at one for our having done so. We cannot but be agreed in this, for 'tis plain, and carries it's own Evidence in it self: i. e. Suppose we a Person, as soon as he is converted, made perfectly free from Sin, that very moment, by some extraordinary powerful Work of the Holy Ghost on his Soul, how shall that expiate for his having been a Sinner? Now where there are so great things wherein we agree, and we make little p. 37of them; things that should raise up our Souls, and awaken all our Powers unto highest Acts of Love, Gratitude and Praise to God and our Redeemer, and fill us with wonder and pleasure as oft as we think of them; an Indisposition of Mind to take notice of, and consider such things, so as to improve and use them to the great purposes of the Christian Life, as Incentives to the love of God, an entire devoting of our selves to him, vigorous and diligent serving of him, and walking holily and comfortably with him in our daily course; through a greater Disposition to contend about we well know not what besides, too plainly shews much of that carnal Disaffection, which the Apostle doth here animadvert upon. There are other things belonging to this same purpose that I find I cannot reach to at this time.