2 Pj:t. I. 4.] THE fourth sermoiV. 215
and unmortified heart. As the corruption of sin is driven out and expelled, so the divine nature succeedeth, Intus exisiens prohihet aJienum, these things are not consistent, cannot be joined together. The corruption that is in the world and the divine nature can no more agree than darkness and light, Rom. xiii. 12. But let us see how this mortification is expressed.
1. What is to be avoided.
2. The manner of shunning it.
1. What is to be avoided: 'The corruption that is in the world through lust.' Observe, sin is called corruption, as often in scrip- ture, because it is a blasting of our primitive excellency and purity ; Gen. vi. 12, 'AH flesh had corrupted his way upon the earth;' Ts. xiv. 1, 'They are all corrupt and abominable;' that is, degenerated, fallen from their pristine or former purity. Observe, the seat of this corruption is said to be in the world, where lust and all uncleanness reigneth ; tlierefore called fMida/nara Koa/mov, ' the pollutions of the world,' 2 Peter ii. 20. The generality of men are defiled Avith them, corrupted in their faith, worship, and manners ; therefore conversion is called for under these terms : Acts ii. 40, ' Save yourselves from this untoward generation.' Conversion to God implies a renouncing or an escaping the evil fashions and corruptions of the world, or ' having no fellowship with them,' with their sins, but ' reproving them rather.' So that the question is, whether we will conform our- selves to God or the world ? whether we will have fellowship with the corruptions of the world, or be partakers of the divine nature ? We must avoid the one to obtain the other. Lastly, observe, that this coniiption is said to reign in the world ' through lust.' Besides the bait there is the appetite ; it is our naughty affections that make our abode in the world unsafe and dangerous. If it were not for lust, neither the baits nor the examples of the world would pervert or hurt. Mortify the lust, and you have pulled up the temptations by the roots.
2. The manner of shunning, in the word escaping. There is a flying away required, and that quickly, as in the plague, cito longe; or from a fire which hath almost burned us, or a flood that breaketh in upon us. We cannot soon enough escape from sin : Mat. iii. 7, ' Who hath warned you to flee from the wrath to come;' Heb. vi. 18, ' Who have fled for refuge,' &c. No motion but flight becomes us in this case.
Doct. That the great end and effect of the promises of the gospel is, to make us partakers of the divine nature. I. Let us consider the effect or end. II. The means appointed to attain it.
III. The influence of the one on the other.
I. For the effect or end. There observe : —
1. That it is a natural, not a transient effect. There may be such a sense of the goodness, wisdom, and power of God as may produce a sudden passion ; as suppose of fear or love. It may only aftect us for the present, but inferreth no change of heart and life. There is an impression we cannot deny, and an impression suitable to those appre- hensions that we have of God ; but it is not a constant principle of holy spiritual operation. But the promises of the gospel are to breed
216 THE FOURTH SERMON. [2 PeT. I. 4.
in us such a temper of heart as may be a second nature to us, a habit or constitution of soul that may incline us to Hve to God. A habit serveth for this use, ut quis facile, jucunde et constanter ar/at, that a man may act easily, pleasantly, and constantly. (1.) To act easily. There is an inclination and propensity to holiness. God created all things with an inclination to their proper operations, as air to ascend, and water to descend. So the new creature hath a ten- dency to those actions that are proper to it. Their hearts are bent to please God and serve him, and do whatever they do with a kind of ii.ituralness, because of this bent and inclination. They act not only ;>r barely as enjoined, but as inclined. The law of God is in their hearts, Heb. viii. 10. So act not by constraint, but with a ready mind. (2.) To act pleasantly. They have not only a new bent, bias, and tendency, but it is a delight to do what is holy, Ps. xl. 8, as being in their element when they are thus employed. What is against nature is ingrate and harsh, but what is with nature is sweet and pleasant. It is hard, a kind of force, to bring them to do the con- trary, 1 John iii. 9. There needeth some kind of violence to bring a good man to sin, as also a naughty man to do good. (3.) It is a con- stant principle of holy operations, so that a man doth not only obey God easily, but evenly, and without such frequent interruptions of the holy life. Many do that whicli is good, or forbear evil, uneasily, be- cause of the restraints of providence or dictates of conscience, and un- evenly by fits and starts : Ps. cvi. 3, ' Blessed is he that keepeth judg- ment, and doth righteousness at all times.' They are continually exercising of all duties of godliness, righteousness and mercy ; for the operations of nature are constant, however imi)eded, obstructed, or diverted at certain times. This we are to look after, that the sancti- fying grace we have received become a new nature ; that the soul have a tendency and delight as to si)iritual objects, and be constantly and easily carried to them, and this should be the whole frame and drift of our lives.