But although these observations are couched in the words, and natively deduced from them, yet I choose to confine myself to the consideration of this text, as it may be taken more generally, and as bearing this proposition, viz.

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DOCT. That in the matters of God, there ought to be no consulting with flesh and blood. Immediately I conferred not with flesh and blood."

In prosecuting this subject, through supernatural assistance, we shall observe the following method and order.

1. We would explain what is to be understood by flesh and blood; and not conferring with it.

II. We would confirm the truth of the doctrine by scripture examples.

III. Give the reasons why we ought not to consult with flesh and blood.

IV. Make application of the whole subject, in several

uses.

I. We would explain the doctrine, by inquiring, 1. What we are to understand by flesh and blood. 2. What it is not to confer with flesh and blood.

1st, We are to inquire what is understood by flesh and blood. In general, MAN, who is flesh and blood, is here principally intended; men, whether good or bad: the apostle consulted not with men, but gave himself up to God. More particularly by flesh and blood we may understand carnal ease, carnal reason, carnal friends, and carnal counsels of spiritual friends.

1. By flesh and blood is meant carnal ease and interest. Master, spare thyself; what need all this toil and trouble? is the language of easy nature. Paul, being now converted, and so in a happy state, having his salvation secured, carnal ease might say, What need you go and essay these travails, and encounter such hardships, in propagating the gospel of Christ, and spreading the knowledge of his name? Nay, but Paul, having got Christ revealed in him, he would not consult with carnal ease: he would now spend and be spent for Christ.

2. By flesh and blood is understood carnal reason. Paul

was now divinely taught, as Peter was, of whom Christ say's, Flesh and blood hath not revealed these things unto thee :" So Christ was revealed in Paul, not by flesh and blood: that is, not by carnal reason, or natural understanding; and therefore he would not confer with flesh and blood. We ought not to consult with carnal reason, in the matters of religion.

3. By flesh and blood is meant carnal friends: and by these I understand not only natural relations, as fafer, mother, brother and sister, who, when loved and followed more than Christ, it is a consulting with flesh and blood; and graceless relations, with whom our conference, and consultation cannot but be a conferring with flesh and blood: but also all ungodly neighbours and acquaintances, whether blood-relations or not: to consult with them, or put any confidence in them, is to consult with flesh and blood.

4. By flesh and blood, is meant even the carnal counsels, and carnal arguments of spiritual friends: for godly and pious friends may offer ungodly and impious counsels; such as Peter to his master, when he would dissuade him from going up to Jerusalem to suffer; and Job's wife to her husband, when she said to him, "Curse God and die ;" or, if it may be rendered, "Bless God and die," it was an impious intention wherewith it was given. They that would not consult with blood, must not rest in the counsel of godly flesh and friends, or trust thereunto.

5. In a word, by flesh and blood we may understand all carnal confidence whatsoever, whether from without or from within; in others, or in ourselves: for, while we have any confidence in the flesh, in our own or others natural wisdom, righteousness, or strength, we so far consult with flesh and blood. But this leads me to consider,

2dly, What is to be understood by not conferring with flesh and blood. We shall lay down what we take to be the import thereof in the following particulars.

1. Not conferring with flesh and blood, imports a shunning their company, in a manner. When we would

not confer with a man, then we shun his company; we refuse to converse with him: so, when we confer not with flesh and blood, we refuse, in a manner, the company of such ill guests. The man that confers not with flesh and blood, in the matters of God, he lets in to his company the wonderful Counsellor for his guest, to converse withal; and shuts all carnal counsellors to the door. The man that will not confer with flesh and blood, he avoids the salutations thereof, and shuns conversation therewith,

2. Not conferring with flesh and blood, imports a not giving ear thereunto. When a person will not confer with one, if he cannot get his company altogether avoided, yet he will stop his ear, that he may not hear what he says: so, if flesh and blood will be in to our company, not to confer therewith is to give a deaf ear to the suggestions of carnal reason, in the matters of God, and religion, and conscience. Shut the door against all carnal counsel.

3. Not conferring with flesh and blood, imports, not taking their advice, nor regarding their solicitations, but rejecting their motions. If flesh and blood will be in with a word, and that we cannot get our ear stopt so fast but that we must hear what it says; then, if it will be heard, yet it must not be regarded. It is vastly dangerous to hear, and much more to join with carnal counsellors, as Jacob of Simeon and Levi; "O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united,” Gen. xlix. 6.

4. Not conferring with flesh and blood, imports a not following the dictates thereof. It may be, that, through the prevalence of corruption, even in the godly, flesh and blood, and carnal counsellors, are let in to their company; and, when once admitted, they are heard; and, when heard, they are too much regarded: but here, at least, they are to stop; in regard they have gone too far; for, there wants nothing, in that case, but a putting the carnal counsel into execution: and therefore, they are to go back all the steps, by which they have gone forward, in this course; and to beware of walking in the counsel of flesh and blood, or practising

according to the advice thereof. If we walk in the counsel of the ungodly, we are in danger of standing in the way of sinners: if we stand in the way of sinners, we are next in danger of sitting in the seat of the scornful, as you have it, Psal. i. 1. If flesh and blood will be in with its word, yet it must not be heard; if heard, yet it must not be regarded; if regarded, its advice must not be followed, otherwise we confer with flesh and blood.

5. In a word, not to confer with flesh and blood, is not only to reject conference and consultation therewith, but to receive other counsellors, and embrace better counsel than flesh and blood can give! and particularly, to consult with the oracles of the living God, and follow the conduct of his word and Spirit.

II. We are next to confirm the truth of the doctrine, by a few seripture-examples, that we are not to consult with flesh and blood, in the matters of God and conscience. You may observe these four excellent examples in this matter.

1. To begin with the example of CHRIST, the great pattern of our imitation, in all his imitable perfections. When Peter came in with his carnal counsel, after Christ had been fortelling his death and sufferings, Peter began, forsooth, to rebuke him, saying, " Be it far from thee, Lord; this shall not be unto thee," Matthew xvi. 22. What! wilt thou suffer such indignity? There was the language of flesh and blood. But, how doth Christ entertain it? He turneth himself to Peter, saying, "Get thee behind me, Satan; thou art an of fence unto me: for thou savourest not the things that be of God, but those that be of men."-So, when flesh and blood comes in with its solicitations, we ought to banish the same with a Get thee behind me, Satan.

2. We have the example of Abraham, when he went out of his own country at the commandment of God, not knowing whither he went, Heb. xi. 8. and so not consulting with flesh and blood: yea, when God called him to offer up his son, his only son Isaac, flesh and blood might have objected a thousand things: that he was the child of the promise: nay, that his offering Isaac,

would contradict the command of God; "Thou shalt not kill:" and contradict the promise of God, That in Isaac should his seed be called: that it would contradict the rule of natural affection. Yea, but Abraham consulted not with flesh and blood; but by faith offered up Isaac, as it is said, Heb. xi. 17. As little did he consult with flesh and blood, when he took God's word, and trusted in him, with relation to his having Isaac, when both his body and Sarah's was dead.

3. We have the example of Moses, of whom it is said, Heb. xi. 24,-27. " By faith Moses refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season," &c. If he had conferred with flesh and blood, he had rather chosen to dwell at ease in Pharaoh's court, and enjoy all the pleasures and treasures thereof: but he had learned, not to confer with flesh and blood.

4. We have the example of Daniel, chap. iii. 15, 16, 17. when commanded to worship Nebuchadnezzar's gold image: if Daniel had consulted with flesh and blood, he would easily have complied with the courses of the times, and rather have worshipped the golden image, than have been cast into the fiery furnace: for, flesh and blood would have told him, that it was better to be wise than too precise. Yea, but he and his companions could not be persuaded to a little outward obedience; for, they consulted not with flesh and blood, but consulted with God, saying, "We are not careful to answer thee, O king, in this matter; for, the God whom we serve, is able to save us." Yea, so far from consulting with flesh and blood was he and they, that they would not defile themselves with a portion of the king's meat, Dan. i. 8.; nor with the wine which he drank. Flesh and blood would have told him, that there was no harm in meat; that it was a thing indifferent but they were under another influence and conduct, than that of flesh and blood. Yea, so obstinate was Daniel from consulting with flesh and blood, that notwithstanding the conspiracy of the nobles against him, because of his devotion towards his God, and their