-admonishing your ownselves, speaking to your ownselves, in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. He does not say, "We have nothing to do, nothing that lies upon us." Can we never commune with ourselves, and labour to awaken ourselves? We might expostulate with ourselves, as the Psalmist in Ps. xlii. 5. Why art thou cast down, O my soul? and why art thou so disquieted within me? As in reference to want of comfort, so in reference to indisposition to duty we have much more cause to chide ourselves; "Why dost thou lie dead and asleep, when thou hast so great work to do? Arise, and walk in the light of the Lord." We might charge ourselves, urge our own souls with the obligation of the divine law which we are under; as the Psalmist does here, "Hope thou in God, for I shall yet praise him." We might encourage ourselves, as David in that great distress at Ziklag is said to have encouraged himself in the Lord his God, 1 Sam. xxx. 6. And we might resolve with ourselves upon this or that thing to be done. I will love thee, O Lord my strength, Ps. xviii. 1. There was a resolution of going upon such an exercise of love and praise, before he actually engaged in the work itself; Now I will go and apply myself to a lovecommerce with God, to enlarge and expatiate in his love and praises. We might say, "We will now apply ourselves to the business, before such and such a work be actually done." Are we not omissive and neglectful in such things?

6. Might we not be more frequent, or more diligent, serious, and attentive, in our waiting upon the solemn ordinances of God? Many of us might come oftener, or come sooner, or more compose ourselves to attention when we come unto those means, through which the Spirit of God is wont to work, and by which it conveys its influence.

7. Might we not be much oftener in our closets, and retire more frequently? Here lies the too little observed cause of the languishing of religion among us at this day; persons let the business of this world so shuffle out their religion, that they cannot have any time to go and be apart with God; and they are left so much alone, because they are so little alone: as was the saying of a heathen, “I am never less alone, than when I am alone." Many a time might we have a good meeting with God in a corner, if we should allow ourselves to be a little there.

8. Might we not be more conversant at such chosen times with the word of God, than we are? It is through that, this Spirit breathes. Thy word hath quickened me, Ps. cxix. 50. With thy precepts thou hast quickened me, ver. 93. Through that word which was of his own inspiring, yoapà Dcovevsòs, the Spirit chooses still to breathe. And is it not sad to think, that among many professors, the Bible should lie by as an unprofitable neglected history about the house, as part of the lumber which we know not how to make use of? The word is the Spirit's sword; and the corruptions of our hearts, that are the great hinderances in our walking, need hewing many times; but we put not ourselves under the stroke of the sword by which this should be done. And truly, if any of us should live to see the time or know the place, where it might be a crime to have a Bible in our houses, we should then have cause to reflect, that we have made so little use of it when we had it.

value. And what would we desire more, than to be so plainly told as we are, that we shall have for seeking? Your heart shall live, that do seek God, Ps. lxix. 32. Would you have plainer words? They shall praise the Lord, that seek him; your heart (their heart) shall live for ever, Ps. xxii. 26.

10. Might we not more abstain from the things that we know tend to grieve the Spirit? Many such things there are. It cannot but occur to our own knowledge and thoughts, if at any time they be serious, that such and such things (our own hearts will tell us what they are) must needs be a grief to the Spirit of God; and if I allow myself to tread such and such paths, the Spirit and I shall grow strangers unto one another. The indulging of sensual desires, allowing a liberty unto enormous and exorbitant passions, letting out our spirits to the minding of earthly things without check and restraint, falling into jangles and contentions with others, cherishing our own enmity and discontents toward such and such persons, or upon such and such occasions. How do we think, that that pure and holy and blessed Spirit will inhabit so impure and licentious and unpeaceable breasts as ours are? The letting out our thoughts and affections to vanity, so as only to be in a disposition to mind trifles and converse with them, cannot but produce a great strangeness. Don't you know, that there is many a serious man would forsake your company, if he saw that you were in no disposition to mind any thing that was serious; and that to talk of nothing but toys and trifles was pleasing and grateful to you? Serious men would leave you upon this, and think you unsuitable company for them.

SERMON XVIII.*

INFERENCE 2. In the great business of the Christian life, it is not the Spirit that doth all, but there is a part incumbent upon us. This is manifest, when it is said to belong to us, if we are Christians indeed, to "walk in the Spirit." Then the business of the Christian life is not to be done by the Spirit alone, but we have a part to do therein. And it is not unnecessary to insist a little upon this. I do not reckon this necessary, merely for the confutation of their error who think otherwise; for I cannot think there are any among us that are of a contrary opinion; though some such there have been, and probably, enough are in the world, who have thought it to be a great piece of perfection to be aspired unto by Christians, to be merely passive in the business of religion; and that by how much the more perfect they are, so much the more passive, and do so much the less in religion: but I suspect not any here to be of that mind. It is upon a more practical account, that this is fit to be insisted on: for though we have no such formed apprehensions, yet it is too plain that most carry the matter as if they had nothing to do. And therefore I shall urge some considerations to evince what I suppose to be already our common belief, that there is a part incumbent upon us; to enliven a little that belief in our souls, and that we may be stirred up to walk and act more agreeably to it.

9. Might we not be more in prayer upon this subject, that is, for the Spirit? Might we not insist more upon it, 1. The very notion of walking in the text, doth most and plead more earnestly for spiritual communications? strongly exclaim against the supposition of our having We are told, that "God will give his Spirit unto them nothing to do. You have been formerly told, that if a that ask him;" unto his children, as readily as we will give man should roll a stone, or drag a log, neither of them bread to ours, rather than a stone. And will not we be- would be said to walk. Walking is a voluntary, sponlieve it? Or if we do, is it a thing so little worth our look-taneous motion, from an internal, and some way or other ing after, to have our souls inhabited and animated by that blessed Spirit, to have it reside and rule in us? Is this so little to be regarded by us? I believe there will a time come with many professors, that are now very much asleep, when they shall value a communication of the Spirit more than any one enjoyment whatsoever, however they are now absorbed and drunk up of the spirit of this world. If God rend and take away all from us, and we have nothing else left, nothing to trust to, but what we have from above; then those things from above will be things of * Preached April 17th, 1678, at Cordwainer's Hall.

self-directing, principle; when we design the motion and choose the way wherein we are to walk, being enabled to choose aright. And by how much the more the Spirit puts forth its influence in order to our walking, so much the more are we at liberty; with so much the more spontaneity and activity and vigour do we go on in that course unto which it prompts. Where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17. And, I will run the way of thy commandments, when thou shalt enlarge my heart, Psal. cxix. 32.

stated course; and not to expect it otherwise, or upon other terms; whatever it may arbitrarily and from a sovereignty and royalty of grace do, as it many times doth.

2. It is to be argued by an induction of such particulars, | upon we are to expect such a communication, and in a as we have formerly instanced in, that we have a part incumbent upon us. Concerning which of them would we say, that they are not our part? That which begins our course, repentance towards God, is not that our work? That, by which we derive strength and vigour for that course of holy motion, that faith which is continually to supply us from the fountain with influence, is not this incumbent upon us? Is it not our part to resign and yield ourselves, and to obey the influences and dictates of the blessed Spirit of God? Can we then yet say or think, that we have nothing to do, or carry as if we had not?

But it may be said, that these are the works of the Holy Ghost, to repent, to believe, to resign, to obey, and the like.

4. Otherwise all the holy and gracious principles, all the graces of the Spirit, were put into the soul in vain; they were needless and useless things. For pray, what use can we conceive them to be of, but only to dispose the soul for holy and gracious actings? And then sure it must have something to do. The frame and shape of every thing doth discover, even to a man's eye, what it was made for: the very shape of this or that utensil shows its use, and what purposes it will serve for. So the whole frame of the new creature, all the several principles that are ingredient into the constitution of it, plainly show what they are for. And the Spirit of God doth expressly tell us, Jesus unto good works, which he hath before ordained that we should walk in them. "We are his workmanship:" this is a piece of work wrought and done upon the soul, on purpose to fit him for the doing of good works: it is a very strange thing if yet it should have nothing to do. We might as well suppose, that the apt shape and frame of this or that instrument did contribute nothing to the use; a musician might as well play upon a log as upon a lute. Why should there be that curious workmanship, as there is wrought in every renewed soul, if all those principles are to lie dead, and there is no work to be done by such a soul? What is the grace of repentance for, but that the soul might turn to God? What is self-denial for, but to take it off from self? mortification towards this world, but to loose and unhinge the soul from that, that so it may be in a posture disengaged and free for the course of holy spiritual motion? What is love for, but that it may move vigorously and delightfully? fear, but that it may move regularly? humility, but that it may move equally? patience, but that it may move steadily, and so as not to be diverted by the evils that it meets with in the way? Take every particular grace severally, or take the entire frame of all together, and the very frame shows us what the new creature was for, that it was not to do nothing, and therefore sure that there is somewhat to be done.

It is very true indeed. But what hinders, that even in reference to one and the same work the Spirit should have|Eph. ii. 10. We are his workmanship, created in Christ its part, and we our part? As when a musician plays upon an instrument, hath not the musician and the instrument each of them a contribution towards the melody? The strings don't sound without being touched, nor is that sound made by touching any thing but those strings. We cannot say in that case, that the musician and the instrument have each of them so their part, as that one note is from the musician and another note from the instrument; but both the musician and the instrument contribute to every note. And so it is plainly here, as to all the holy and spiritual motions and actions of a renewed soul; our spirits and the blessed Spirit of God have a kind of cooperation in reference to every particular act; which plainly shows that we have our part all along, and much inore an active part than that similitude we used can serve to represent.

5. Were it not so, this great absurdity would follow, that not only the Spirit of God was to be the agent, (which indeed is itself absurd enough,) but that that alone is to be denominated the agent of every work that is to be done. Not only might it be truly said, that the Spirit of God repents and believes; but that it alone doth so; and consequently that there was no believer in all the world, no penitent, no obedient person; but only that these names ought to be given to the Spirit of God."

3. Were it not so, that we have such a part incumbent upon us, all the precepts that contain in them the duty which is charged upon us, (that is, which we ought to call duty, because they are precepts in which it is contained,) would be mere nullities; and so that duty would be no duty. It would indeed evacuate and nullify the whole law of God, and all the precepts that are in his book of one kind or another. For if we have no part belonging to us, then his precepts obliges us to nothing; and that which obliges to nothing, is no obligation: and so it were an apprehension, in the tendency of it, directly subversive of the whole frame of the Divine government: all his laws over us would carry no signification with them at all. Especially what sense could we make of such laws as these, that do in general express the whole of a Christian's course? This, for instance, in the text, "Walk in the Spirit?" Which you have with so much solemnity introduced in another verse of this same chapter; "This I say, Walk in the Spirit; and ye shall not fulfil the lusts of the 6. The matter is hence plain, that the Scriptures doth flesh," ver. 16. This I say; here would be great solem- manifestly say, that such and such things are done by the nity used for no purpose, the precept would carry no sig-people of God. It is owned concerning them, that they nification of a precept at all. And so of other such like "do believe, they have believed, they have received the scriptures. Be strong in the Lord, and in the power of word," and the like; they have "turned to the Lord from his might, Eph. vi. 10. Be strong; what doth that say to dumb idols," they have had "their labour of love," their us? what doth it mean? Can we tell how to make our approved works. I know thy works, I know by way of selves strong, and by the Lord's strength? It plainly approbation that thou hast done so and so. And it beshows, that regenerate ones have somewhat to do, upon the ing plain, that they are said to be the doers of such and doing whereof they may expect the communications of such actions; either they do them as duty, as things inthe Spirit. So, Eph. v. 18. Be ye filled with the Spirit. cumbent upon them to do, or not: if as duty, we have what What a strange thing were it to give us such a precept as we seek if not, then all such persons doing such works that, that we should be filled with the Spirit, if we had must be said to have done more than their duty: but cernothing to do in order thereto! It doth indeed manifestly tainly our own hearts will tell us, if we consider, that do imply the Spirit's communicativeness, its aptness to com- what we can we always fall abundantly short. municate itself in all suitable and needful influences: and if we should not understand it so, the words would carry but such a sound, such a faint sound with them, as those that are supposed to be spoken by some charitable man, that should say to one in necessity, naked, and destitute of daily food, "Be thou warm, be thou filled;" but yet give nothing needful for the body, James ii. 15, 16. And what! shall we dare to imagine, that the Spirit of God, that Spirit of love and grace, should indite such words as these,"Be ye filled with the Spirit," and yet be altogether unapt to give that which should be needful to the soul? It doth plainly hold forth therefore the communicativeness of the Holy Ghost. But then it doth hold forth also a part incumbent upon us, somewhat to be done by us, where

These things make it plain enough, that there is a part incumbent upon us to do, and that it is not the business of the Spirit of God to do all, in the matter of the Christian life. It was necessary to insist upon this; because if we do not admit the principle into our hearts, however it may hover in our minds and notional judgment, we can never admit into our hearts any conviction of our neglects of God, nor any impression of the many exhortations and incentives that we have unto greater diligence in the business of our Christian walk. We shall but faintly charge ourselves, and easily put off all with saying, the Spirit of God did not act; and think ourselves very innocent and harmless all the while, though we only trifle and loiter in the great business of Christianity all our days. If we own the prin

ciple, that we ought to be doing and walking, as we pro- | fess ourselves to be living Christians; why do we carry the matter, as if we believed it not? why do we stand still, as if we had nothing to do, as if we could not find our hands? Alas! how little is there among us of that which ought to go under the name of Christian walking! How little can we find in ourselves, upon a serious review of the things done by us from day to day, concerning which we can say, "These were a real part of the Christian walk, and which ought to be referred thither!" Surely, while we so sloth fully sit still and do nothing, it is very needful we should be put in mind and have it urged upon us, that we have not nothing to do; that we cannot sit still, as having no business, but only as those that mind it not.

to the wrath and justice of God; and yet never go about to flee from the wrath to come. They are of opinion, that there is a judgment to come, and a state of retribution after this life for what hath been done in it; and yet never make it their concern to be sure, that they are not miserab hereafter, cast in judgment, doomed to perdition, but adjudged to live. Men in their whole course, even all their days, run directly contrary to their own opinion, in the greatest and most important things that can be imagined; and that shows that it is a mere opinion: for a real, thorough belief of so great and important things, would certainly make other kind of work in their hearts and lives. And because it is so plain in the general, that men may run all their time against their opinion, and guide their Inference 3. We may further infer hence, not only our practice quite contrary to their opinion about practical obligation to a part incumbent upon us, but also our impo- things; it concerns us here to be a little more strict in our ency to walk as we should alone. If it belongs to us as inquiry, whether it be not so in this particular case; that living Christians, both as our privilege and duty, to walk is, that men do hold the doctrine of their impotence for in the Spirit; both do argue, that we cannot walk alone as spiritual good but as an opinion, which they the more we ought, that we cannot walk acceptably and so as to readily comply with, because they think it looks with a please God, by ourselves. Such a charge as this laid upon very favourable aspect upon that slothful, lazy course, IS, to walk in the Spirit," carries a plain signification, which it is most agreeable to them to hold, and which they how incompetent we are for managing the course of our are very loth to alter. In this case, it doth them never the Christian walk without the Spirit. They that walk by more good for being a true opinion; but the mischief to he power of another, being acted and supported and them is, that they hold it but as an opinion and no otherborne up; though their walking imports that they do some-wise: which will appear, if you consider four things. If what; yet plainly show, by their walking so sustained, they held such a truth otherwise than as an opinion, if their impotency to steer that course of themselves. And they believed it with a real faith and experienced the truth t is needful, that the conviction of this, too, do sink a of it; it must, in conjunction with the things that I am to great deal deeper with us than commonly it doth; that we mention, make strange impressions upon their spirits, and can do nothing alone of the proper business that apper-alterations in their course, beyond what it is found to do. tains to the Christian life: not so much as move a step, or For, draw a breath, or think a thought; not so much as think any thing, as of ourselves, 2 Cor. iii. 5.

64

This also is a thing that is easily assented to, as soon as we hear it but there is a very great difference to be made, between assenting to such a thing as an opinion, that we think carries with it a very plausible pretence for our own sloth, and having ourselves possessed with a deep and serious sense of it, as a thing plainly spoke out to us by the word of God, and whereof we find an inward experience in our own souls. We are very carefully to distinguish between these two. It is a very common pretence among people, that they can do nothing, no good thing, without God, they are impotent to every thing that may have any tendency to their own salvation or to his glory; most profess to believe this, as soon as they hear the words spoken: but it is too apparent by the course that most hold, that this is only an opinion taken up, as supposed to carry a very favourable aspect upon their own sloth; and not that really they are of this faith. It is but a mere assumed opinion with them; not a part of their faith, nor a piece of their experience concerning themselves, "that without God they can do nothing."

It is plain enough, that persons may hold things as an opinion, that have no influence at all to govern their practice, notwithstanding that they are things in their own nature never so practical, or that ever so much concern practice. And it is of some necessity to us to consider, how impotent and ineffectual a thing mere opinion is to govern a man's practice. And to make way for this; that you may see that men hold this doctrine of their own impotency unto any spiritual good but as an opinion, without ever understanding the grounds of it, or without ever considering of what use it should be, or what course they are to take agreeable to such an apprehension; we shall show a little the insufficiency of mere opinion to regulate practice. Plain it is, that many things that are in their own nature most practical, men have opinions about, which never influence their practice at all. It is a common thing for men in the whole course of their lives to run counter to an opinion which they hold; as I might instance in sundry of the greatest things that one can think of. Men are of this opinion, that God is the supreme and rightful Governor of the world; and yet have his laws and authority all their days in contempt. They are of this opinion, that God is omniscient, knows their hearts, and beholds all their ways; and yet never care to approve themselves to his eye in the temper of th ir spirits or the course of their walking. They are of opinion, that all men as sinners are naturally liable

1. Together with this apprehension, that they are impotent, and cannot of themselves walk as they should, so as to please God, they also know, or might easily know, that they do not walk so, as to have reason to think, that God is pleased with their walking. They may find upon a very easy reflection, that they do not walk in the Spirit: one would think it impossible for many of the looser sort of the professors of Christianity to resist the evidence of so plain a thing, if they ask themselves the question; "Can I say, my course and walking is like walking in the Spirit, such as that I dare entitle the Spirit to it as its author!" What! is the Spirit the author of your minding earthly things so intently? of seeking yourselves? of casting away the thoughts of God and eternity and the other world? And is not this thy walk?" Must not many say so? Let that then be considered by them that say, they cannot walk so as to please God without the Spirit; must they not also be forced to say, that they do not walk in the Spirit? And then add to that,

2. The consideration whither these things tend. While they acknowledge, that to walk so as God may he pleased, without the Spirit, is not possible; that their present course is not a walking in the Spirit; and along with these, that it is absolutely necessary for them to walk in such a course, as that God may be pleased with their walking; certainly it would put a reasonable, considering soul into a distress, if he would but lay these things together. "I cannot walk as I should without the Spirit, and I find I do not walk according to the Spirit, yet it is necessary for me that I should do so." What should be the end of this? Must it not needs be to put the spirit of a man, if he will reasonably consider it, into the greatest agonies imaginable? None pretend to hold this doctrine of their own impotency, but the same persons will say that they hold too, that it is necessary for them to please God in their walking. Now while no suitable impression is made, no lively concern excited, answerable to the exigency of such a case; is it not plain, that all this is but mere opinion, a hovering opinion and no more? especially if we should add hereto the considering,

3. That the Spirit is not tied to their time; and that no doubt they will grant also. If now they have not the Spirit to influence their walking, and enable them in the course of it, they cannot promise themselves that they shall have it the next hour, or the next day, or the next year.

4. They know withal, that they are not masters of their own time; and they don't know but that their time may be over and expired, before that blessed Spirit, so often

neglected and slighted and resisted, shall ever breathe or | I have told you often, and now tell you even weeping, as do any effectual work upon their souls.

transformed by the renewing of your minds, that we may | prove (or, give proof) what is that good and acceptable and perfect will of God; as those that are framed according to that, delivered up into the mould by which that will is revealed, to wit, that of the Gospel revelation; as in Rom. vi. 17. Now when the course of any men's walking is such as that of the men of the world in common, what doth it discover, but that these men are acted by the spirit of this world, are ingulfed and swallowed up of that spirit? one spirit animates both the world and them, and makes them one piece with this world. And if we should give characters of the worldly spirit, you would easily see what the walking and conversation of many doth bespeak to be the governing principle of their lives, or the spirit that influenceth their conversations. Plain it is, that the spirit of this world is an atheistical spirit, a sensual and earthly spirit, a vain and proud, a malicious and contentious spirit. Concerning what is obvious in the walking of persons, agreeable unto such characters as these, give me leave a little to particularize.

1. A conversation or course of walking transacted in the continual neglect of God, is certainly a conversation governed not by the Spirit of God, but by the spirit of this world. Conceive of that Spirit under what notion you will; they that walk under the governing influence of the Spirit of God, walk as before God; Walk before me, and be thou perfect, or upright, Gen. xvii. 1. Walk as in God's sight, as under his eye; as that injunction again and again repeated to Abraham doth import. They walk in the fear of the Lord, Acts ix. 31. They, whose hearts must tell them upon reflection, "I do not use to walk in the fear of the Lord from day to day, my life is led as 'without God in the world,' as if I were my own, as if my ways were all in my own disposal, as if it were the sense of my heart, Who is Lord over me? I am under my own inspection, as if no account was to be taken of my walk;" it will be too plain for such to collect, that they walk not by the Spirit, or after the Spirit, or in the Spirit. For what! do we think, tha that blessed Spirit can be the author to us of our forgetting God and leading ungodly lives? Doth that cast his fear out of our hearts, which is peculiarly called the Spirit of the fear of the Lord? Isa. xi. 2. Doth that Spirit drive us away from God, or make us unapprehensive of his presence, or make us strangers to him, or as persons unrelated?

2. A continued over-eager pursuit of the things of this world, speaks a conversation governed by the spirit of the world, and not by the Spirit of God. I shall not speak here of grosser sensualities, when it is the business of men's lives to satisfy the viler lusts of the flesh; about which the case is so plain, that they cannot have the face to pretend, that the Spirit of God should be the author of such things in their conversation. And the antithesis is plain, where we have the same precept before, at the 16th verse of this chapter: "Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." So, fulfil the lusts of the flesh, and it is certain you do not walk in the Spirit; for the case is as broad as long. But there is what is more refined, wha: custom and common practice hath made less scandalous. It is hardly thought scandalous to be an earthly-minded man; one, all whose design and the whole business of whose life is, to lay up and amass together a great deal of the treasures of this earth. And it is a latent evil in very great part; for one man may be very busy in the affairs of this world, and another the like, and yet we cannot tell where the hearts of one and the other are. There may be many good thoughts, many holy affections and actings of grace, intermingled with worldly affairs and business. But notwithstanding that, there is much (as I say) of the air of a man's spirit to be seen in the constant course and tenor of his walking; a certain mien and deportment, that speaks the complexion of his soul. They that are after the flesh, savour the things of the flesh, and carry a scent with them that shows their spirits. We say, that such or such a course of walking, such a word, or such an action, is par homini, just like the man, speaks the spirit of the man. When the apostle comes to distinguish between walking and walking, conversation and conversation, we see how the minding of earthly things, and having a conversation in heaven, are made the distinctive

characters of men, Phil. iii. 19, 20. Our business now is to put persons severally upon reflection into their hearts and upon their own walking. It is no matter what we appear, or are thought of by one another; but it greatly concerns us to be informed ourselves, what principle or spirit it is that governs our walking, or hath the management of our conversation. And it is no such difficult, at least no impossible thing, upon a faithful scrutiny and frequent observation, to understand, what are the great designs that we are driving in this world, and in what channel the main stream of our actions and endeavours run; what are the thoughts of our hearts, what their secret dispositions and propensions. When worldly objects, and worldly thoughts and affections, are most tasteful to us, and most habitual and customary, what shall we say concerning this case? When it is so through the whole course of our walking, who must govern this walk? Will we dare to entitle the Spirit of God unto the conduct and government of such a conversation as that? When my walking from day to day is nothing else but a continual tending towards this earth, a motion downward; is it the Spirit of God that so thrusts me down and depresses my spirit? Is it that, that makes me grovel in the dust, and lead the life of a worm, when I might lead that of an angel, when I might have my way above, as the way of the wise is?

3. A contentious course of life speaks the Spirit of God to be none of the governor of our walk, but another spirit most surely. When men love wrangles and contentions, cannot endure to live out of the fire, is the Spirit of God the author of that impure fire? It is very much to be observed, what the apostle hath reference to more immediately and directly in this very context, wherein the text lies. He first gives this precept of walking in the Spirit, "This I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh," ver. 16. See what the foregoing verses are, ver. 14, 15. All the law is fulfilled in one word, by love; (as he had said, ver. 13. By love serve one another;) For all the law is fulfilled in one word, even in this, "Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another." Upon which follows the 16th verse. The lusts of the flesh, which he hath more direct and immediate reference to there, are therefore those opposed to love, such as wrath and anger, envy and malice; which he speaks of, both afterwards in this chapter, and in other of his epistles. When he comes to enumerate the fruits of the flesh, how great a part do things of this nature bear in that enumeration! The works of the flesh are manifest. And after he had named some things more grossly sensual, (as adultery, fornication, uncleanness, lasciviousness,) and interserted idolatry and witchcraft; then comes hatred, variance, emulations, wrath, strife, seditions, heresies, envyings. And when he had been speaking in Col. iii. 5. of the earthly members, that must be mortified, and for which the wrath of God cometh on the children of disobedience; in the which, says he, to those Colossians, ye also walked sometime, when ye lived in them: then he adds, But now put ye off all these: and as he had named before fornication, uncleanness, &c. so now he goes on with the enumeration, mentioning further anger, wrath, malice, &c. And indeed, if we will not admit the apprehension deep into our souls, that it is the great business of the Spirit of God equally and alike to enliven and animate both parts of the law of God, to turn both tables into a living law, transcribing them out upon the hearts and spirits of men; we shall never understand the great work that is to be done upon our souls by the Spirit. We are to consider it as the Spirit of all love, and goodness, and benignity, and meekness; and then we may easily apprehend what the fruits of this Spirit will be: The fruit of the Spirit is in all goodness and righteousness and truth, Eph. v. 9. It is the reproach of our age, and (which is worse than that) of the Christian name, that there are so many that conjoin eminent pretences unto religion and spirituality with a froward, peevish, perverse, envious, spiteful, malicious spirit, as if it were possible for these things to consist. It is not strange indeed, that a worse spirit should assume and put on some appearances of a better; but you may be sure, that that better Spirit will never disguise itself by the appearances of the worse. This is the spirit of