2. For the consequent fruit of it : ' and ye shall not fulfil the lust of the flesh.'
Here two things must be explained : — "1.1 The lust of the flesh. 2.] Fulfil.
^1.] For 'the lust of the flesh.' By it is meant the inordinate motions of corrupt nature. The flesh doth not consider what is right and good, but what is pleasing to the senses, and craveth their satis- faction with much importunity and earnestness, to the wrong of God and our own souls ; especially in youth, when the senses are in vigour, and lust and appetite in their strength and fury. And generally, all carnal men are governed by the lusts of the flesh, called by the apostle, * The wills of the flesh and the mind,' Eph. ii. 3. By which the heart is drawn from God to things earthly and carnal. Well, then, by the lusts of the flesh are meant the motions of inbred corruptions.
2. Te shall not fulfil ; that is, accomplish and bring into complete act, especially with deliberation and consent. Mark, he doth not say that the lusting of corrupt nature shall be totally suppressed, but it shall not be fulfilled. The best of God's children feel the motions of the flesh, but they do not cherish and obey them. The lusts of the flesh maybe said to be fulfilled two ways — (1.) When the outward act is accomplished, or ' when lust hath conceived and brought forth actual sin,' James i. 15. Which may sometimes come to pass in the children of God, when they walk not in the Spirit, or obey not the motions and directions of the renewed part. This again may be done two ways, either upon surprise or deliberation. By way of surprise, Gal. vi. 1, eav Koi TrpoXTjcpOfj ; upon deliberation, when men plot, and make provi- sion to fulfil their lusts, contrary to the apostle's advice : Rom. xiii. 14, ' Make not provision for the flesh, to fulfil the lusts thereof,' Thus it was with David in his great sin; and this doth mightily aggravate the oftence, and provoke the Lord against us. (2.) When for a continuance we obey the flesh, usually accomplish its motions without let and restraint, and with love, pleasure, and full consent of will; this is proper to the unregenerate. The flesh doth reign over them as its slaves ; this is spoken of, Rom. vi. 12, ' Let not sin reign in your mortal body, that ye should obey it in the lusts thereof Let it not have a power over you as slaves. Well, then, the meaning is, you will not abuse
2SG THE ELEVENTH SERMON. [GaL. V. IG.
your Christian lil)crty as an occasion to the flesli, or give up yourselves
to do that, or seek that which the flesh histeth after.
Doct. The more Christians set themselves to ohey the new nature,
the more is the power of inbred corruption mortified and Icept under. To understand this point, let me lay down these propositions : — I. That there is a diversity of principles in a Christian — flesh and
spirit.
1. There is a good principle, called spirit, because the Spirit is the author of it : Ezek. xxxvi. 2G, ' A new heart and a new spirit will I ])ut into you.' It is called also ' the divine nature,' 2 Peter i. 4, because it is made up of those gracious qualities wherein we resemble God ; * The seed remaining,' 1 John iii. 9, because it is not a transient operation, but a permanent habit, dis])osing and inclining the soul to God and heaven ; ' The new man,' E[)h. iv. 24, because we have it not by nature, but by grace, we are new formed to the image of God. Now the use of this principle may be known partly by the manner how it is wrought in us, and partly by the uses and ends for which it serveth.
[1.] For the manner how it is wrought in us by the Spirit, that is set forth Heb. viii. 10, * I will put my laws in their mind, and write them in their hearts.' The directive and imperial power of the soul is sanctified and seasoned by grace, the mind enlightened, the heart inclined. The mind is enlightened by the knowledge of God's will, and the heart inclined that we may delight to do his will ; it is suited thereunto. Therefore, the new creature doth both serve to direct us, and so performeth the office of a guide and leader to the godly in all their actions, so far in religion as God's glory is concerned, and also to move and excite us to that which is good. For ' the spirit is willing, though the flesh is weak,' Mat. xxvi. 41.
[2.] By its uses and ends. None of God's gifts are given in vain. The new nature is the choicest talent that the sons of men are in- trusted withal. Therefore, it hath its use and end, which is to fit us for God and heaven.
(1.) It disposeth the soul to a sincere obedience to God, as an in- herent principle : Eph. vi. 24, ' It is created after God in righteous- ness and true holiness,' as suiting us to these things. So the Spirit is promised to enable us to walk in God's ways : Ezek. xxxvi. 27, ' And 1 will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them.' It helps us to avoid sin : 1 John iii. 9, ' Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.' They that give back^ cannot yield to those sins with which others are surprised and captivated.