Sermons Preached on Romans 8

'tis walking not after the Flesh. &c. 7. There always was and always will be different walkers: 8. The Apostle lays it down in the general; and the reason givenw by he so doth. The Parts of the Description opened. What is meant by Flesh, and by walking or not walking after the Flesh. Flesh considered 1. More Generally: what it is to walk after it in that respect: why the Corrupt Nature is set forth by Flesh: a fivefold account given of that. 2. More Particularly; what it is to walk after it in that respect. Of Lust (or Lusting) the most natural act of the Flesh. What is here meant by the Spirit. What it is to walk after the Spirit. That opened in Five Particulars. The Doctrine confirmed. Applied: 1. by way of Information, in three things: 1. That Scripture Marks or Signs grounded upon Sanctification and Holiness, are not under the Gospel to be rejected by Believers. 2. That the Popish Calumnies against Protestants and the Protestant Doctrine, are causeless and groundless. 3. That there are but few who are in Christ Jesus. Use 2. To examine the walking, whether it be after the Flesh, or after the Spirit. Use 3. 1. To dehort from walking after the Flesh: Several Motives to enforce that Dehortation: What is to be done for the avoiding of it. 2. To exhort to walking after the Spirit: Three Motives to that. Use 4. Such as do walk after the Spirit are exhorted 1. To be very thankful. 2. To walk yet less and less after the Flesh, and yet more and more after the Spirit. 3. To take the Comfort of this walking: The great discouragement of troubled Christians about it, removed.

THere is in the whole Verse (as you have heard), the Privilege and the Description of the persons who have a share in that Privilege: They are described

• 1. By their Union with Christ: There is no Condemnation [to them which are in Christ Jesus]; this hath been spoken to.
• 2. By their holy course: they are such, who [walk not after the Flesh, but after the Spirit]; this I proceed now to speak to.

In the Greek the Words run thus, There is no condemnation to them in Christ Jesus, not walking after the Flesh, but after the Spirit. Our Translators put in,— to them which are in Christ Jesus, who walk not after &c. And they part the [ being in Christ, and the not walking, &c. ] and read them as distinct: but Others put them together and make all but one sentence. Thus the Syriac Version (cited before); thus Grotius:

Some difference there is in this double reading; but I will not inquire whether material or not.

The Apostle recites these words ( v. 4.) with a double variation:

• 1. There he brings in the Relative and joins it with the Participle, which here he doth not: for there 'tis 〈 in non-Latin alphabet 〉 , whereas the Relative here is joined with 〈 in non-Latin alphabet 〉 .
• 2. Here 'tis expressed in the Third person, there in the First person; that the righteousness of the Law might be fulfilled [in us], who walk not after the Flesh but after the Spirit.

This Clause is descriptive of the persons, who have an interest or share in that which goes before: and so 'tis an evidence or description either with respect to the No-condemnation, or to the being in Christ. There is therefore now no condemnation, to whom? why, to them who walk not after the Flesh, but after the Spirit. Wherever there is an holy conversation in this life, there shall be no condemnation in the life to come; (and so vice versâ ). Or it refers to the other branch immediately foregoing; [to them that are in Christ Jesus], who are they? or how may they be known? the Apostle thus characterizeth them, they are such who walk not after the Flesh, but after the Spirit. An holy, spiritual course is an infallible evidence and inseparable concomitant of Union with Christ: These two may reciprocally be predicated each of the other: thus, they who are in Christ, walk not after the Flesh but after the Spirit, and They who thus walk, are in Christ. You may take the Words in which of these two references you please; but their immediate conjunction seems to carry it for the latter, (they being linked and coupled with the 〈 in non-Latin alphabet 〉 , them that are in Christ Jesus ): but both may very well be taken in. Which way soever we take it, certainly there is (as to both) a restriction and limitation in the Words: the Non-condemnation and the Union belong only to those who walk not after the Flesh, &c. Yea, they are conditional (as to the privilege) even to them who are in Christ Jesus: there is no condemnation to such, provided or upon this condition that they walk not after the Flesh but after the Spirit: (and so the Arabic Version paraphraseth upon them).

The Apostle designing to describe such who are freed from condemnation, or such who are in Christ, he pitches upon that evidence and character which is plain and obvious, and not upon that which might have been more dark, obscure, and hard to be understood. He grounds it upon the course of a man's life and conversation; and what may better be known than that? He does not lay it upon Election or the secret Decree of God; and say, there is no condemnation to them whom God hath chosen before the foundation of the world, to them whom God hath ordained to eternal life, whose names are written in the book of life, (though that be a very great truth): but because persons possibly herein might not be so well able to judge of themselves, therefore he saith there is no condemnation to them who walk not after the Flesh but after the Spirit. This walking is a thing that is manifest and easy to be known: I cannot so easily find out my Election (for that lies deep and hid), as I can my Conversation; which (in a great measure) is exposed to the view of others, much more to my own. And whereas the Apostle had been speaking of Union with Christ, that being a great mystery, and men might not so well know how to judge of themselves concerning it; therefore he comes to that which would fully and plainly open it to them. He saith, whoever they be who are in Christ this is the course they take, they walk not after the Flesh, but after the Spirit. They that can find (which upon faithful searching may easily be found), that they do not live the carnal and sensual life, but the holy and spiritual life, though this being in Christ be a great mystery in itself, yet this walking will clear it up to them (so far as their interest in it is concerned), that they are indeed in Christ.

[Who walk not after the Flesh, but after the Spirit]. 'It is a very usual Metaphor in Scripture, to set forth the course of life by walking: Enoch walked with God, &c. ( i. e. the course of his life was holy): I am God Allfufficient, walk before me and be perfect: Zacharias and Elizabeth were righteous, walking in all the commandments and ordinances of God blameless: (with very many such places). That which in this Verse is called walking after the flesh, in the 12 and 13 Verses 'tis called living after the flesh. I might in several particulars show you the aptness of this Metaphor, how proper it is to set forth the course of life: but I will not stay upon that.

This branch of the Text leads me to that Second Observation, which I raised from the whole Verse at my entrance upon it: namely That such who are in Christ (and thereby freed from Condemnation), this is their property or course, they walk not after the Flesh but after the Spirit.

In the discussing of which, my main work will be to open the twofold Walking here mentioned: Yet before I fall upon that, let me take notice of Seven or Eight things which lie very plainly before us in the Words.

1. The Apostle does not say, There is therefore now no condemnation to them in whom there is no Flesh, or to them who have no Flesh in them; but he saith,—to them who walk not after the Flesh. Alas! if the Former should be the description and character of justified persons, and of such who are in Christ, then none would be justified, or in Christ: there would not be so much as any one person in the world exempted from condemnation, or united to Christ: for there's not a man upon the earth, I except not one, in whom there is not more or less of this Flesh. The very best of Saints in their lower state are not wholly freed from it: the most spiritual whilst here below, are but mixed, imperfect creatures; made up partly of Flesh, and partly of Spirit; so 'tis in the natural, and so 'tis in the moral notion also. Paul himself lay under a sad sense of this, (as you see Rom. 7.14, 25). 'It is most truly said by One upon the words, Perfect sanctification is the rule that is to be laid to the Saints in heaven, not to those that are upon the face of the earth: And 'tis a saying of Bernard, Velis, nolis, intra fines tuos habitabit Jebusaeus; the poor burdened Christian whether he will or no, shall have the Jebusite, the Flesh, dwelling in him. Men before conversion are entirely Flesh, but they are not after conversion entirely Spirit. The Apostle here saith, There is now no condemnation; but he doth not say, there is now no corrupion, no flesh, no concupiscence in the Children of God: It shall be so hereafter but 'tis not so at present; no, that perfect freedom from all mixtures of Flesh is reserved for heaven. And therefore Origen 's Gloss upon the Words, is much too high: There's no condemnation to them, who walk not after the Flesh but after the Spirit; (that is, saith he) to them who are so reformed and rectified, that there is nothing of sin, of any vicious act, or of Flesh to be found in them. But who ( Christ only excepted ) did ever arrive at this pitch and measure of holiness and spiritualness here on earth? There is not only Flesh in the best, but that is very stirring, active, and powerful even in them: It hath not only a bare being or existence in them, but a great activity and strength; the Flesh lusteth against the Spirit Gal. 5.17. These two opposite principles (like Rebecca's twins in the womb) are daily contending in the gracious Soul, each against the other; and this combat will continue till the Saint be in heaven 'It is well therefore, that the Apostle grounds his description, not upon the not having of flesh, but upon the not walking after the flesh, (which are two very different things).

2. He doth not lay his Evidence upon particular Acts, but upon the general Course: not upon particular Steps but upon Walking, which notes the continued, uniform course of life. In the trial of ourselves, about our Union with Christ, or freedom from condemnation, or the truth of grace, we are not to judge so much by single acts, as by the general course. The reason is, because the State (whether present or future ) may infallibly be known by the latter, but it cannot be so by the former: for as to some single acts, the bad may be very good, and the good may be very bad. The best sometimes tread awry, and take some steps (too many God knows) in the way of the Flesh; of which, Noah 's drunkenness, Lot 's incest, David 's adultery, &c. are too sad proofs: but yet they do not walk, after the Flesh, because this is not their general course. And on the other hand, the worst may seem to take a step or two now and then in the way of duty, to come up to some particular good acts; Cain sacrificed, Ahab humbled himself, Judas preached Christ, &c. but yet they do not walk after the Spirit; both because they are not thorough and sincere in the good they do, and also because 'tis not their course to do good. The coarsest web here and there may have some finer threads in it, but they are nothing to the whole piece: Even the blackest Moors have their white teeth; yet the whole body being black, from that they receive their denomination: the application is obvious. That which constitutes this walking after the Flesh, or after the Spirit, is a constant, continued, uniform course of life; and therefore this is that which we must judge by. A godly man indeed is (and ought to be) careful as to his particular steps; David prayed, Order my steps in thy word; and let not any iniquity have dominion over me: but that which doth denominate him to be godly, it is that course of godliness which he drives on in his whole life; and this is that which must evidence his being in Christ. Every fleshly act doth not constitute fleshly walking, (though even they must be avoided as much as may be, and greatly repented of when they do prevail): but when the conversation is filled up with them, and the heart too delights in them, O that is to walk after the Flesh. And so it is e contrà, as to walking after the Spirit.

3. This Spiritual walking is not redditio causae, but only descriptio personae: or the Words are not the assignation of the cause of the privilege, but only the description of the person to whom it belongs. Here is walking not after the Flesh, but after the Spirit, how doth this come in? I answer, the Apostle doth not assign this as the cause of the Non-condemnation (as the Popish Doctors teach), or of the union with Christ; only he brings it in as a description of the person, who is freed from condemnation, and who is in Christ Jesus. He doth not say, There is no condemnation to them which are in Christ Jesus, because they walk not after the Flesh, &c. but to them who walk not after the Flesh, &c. so that this is merely descriptive of the person. The heavenly and spiritual life is not the Cause of Justification, only 'tis the note or evidence of justified persons. And as to the union with Christ; the fruits of the Spirit and the effects of grace and sanctification begun in us, these do not unite us unto Christ, only they declare us to be so united: they are Evidences not Causes. Wherever there is justification and the mystical union, there is sanctification and holiness; yet the latter is not the ground of the former; (as wherever life is there is sense and motion; yet these are not the cause, but only the sign, evidence, and consequent of life ). There's a vast difference betwixt who is justified, and why or upon what grounds he is justified: The holy walker is the justified person, but he is not justified because of the holiness of his walking. No, this causal influence upon justification is wholly founded upon the merits of Christ applied by Faith. This is the Protestant-Doctrine; to which, I shall have occasion from these two first Verses to speak more than once.

4. The description is laid down not in the Negative only, but in the Affirmative also: 'tis not only [who walk not after the Flesh], but 'tis also [who walk after the Spirit]. In order to the participation and evidence of the grace of the Gospel, 'tis not enough not to be evil or not to do evil; but there must be being good and doing good. Meer Negatives will never justify or save: for a man may go so far upon bare restraing grace; and besides, God requires a great deal more. As when the repentance is right, there is not only a ceasing to do evil, but there is also a learning to do well, Isa. 1.16. Psal. 34.14. Depart from evil, and do good: So when the walking is right and evidential of Gospel-mercy, there is in it both the absence of Sin and also the presence of Virtue and Grace. A Religion made up of Nots is but an half-religion: To be magis extra vitia quam cum virtutibus (as the Historian describes Galba ), rather free from vice than virtuous, in the positive fruits and effects of virtue, this is not sufficient: 'tis to be as a cake that is back'd but on one side, (as the Metaphor is Hos. 7.8.) The first is well but the last is better (as the Philosopher tells us.). The Gospel doth not only teach us, to deny ungodliness and worldly lusts, but also to live soberly, righteously, godly in this present world: Tit 2.12. And it threatens not only those who bring forth evil fruit, but also those who do not bring forth good fruit; Matth. 3.10. 'It is an expression of Theophylact upon the Words, Meer abstinence from Vice doth not crown, but there must be also the participation of Virtue, and of that which is Spiritual: And Chrysostom upon the fourth Verse speaks to the same purpose. You have in the description of the Text therefore the negative and the positive part of holiness; and these two must go together, for holiness is made up of both: 1 Pet. 1.14, 15. As obedient children, not fashioning yourselves according to the former lusts, in your ignorance (there's the negative part): But as he which hath called you is holy, so be ye holy in all manner of conversation (there's the positive part ). As some read the Words this head cannot be grounded upon them; for they only put in the Negative [not walking after the Flesh], leaving out the Affirmative [but after the Spirit]: So the Syriac, so the Vulgar, and the Expositors who follow it. But generally the Greek Copies have it; and the Syriac too brings it in v. 4; and why not here as well as there? 'It is not put in only as a true interpretation, but 'tis a part of the Text itself.

5. The Apostle here brings in two Walkings, and he supposes them to be contrary; for he sets them in opposition one to the other: [who walk not after the Flesh, but after the Spirit], implying a contrariety betwixt these two walkings. And so indeed there is: the Flesh and Spirit are two contrary principles, and therefore the Walkings which proceed from these contrary principles, must needs be contrary too. They are so contrary that they are incompatible and inconsistent in the same subject; there may be Flesh and Spirit in the same person, but there cannot be walking after both in the same person. Therefore saith the Apostle Gal. 5.16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh; as if he had said, he that doth the one cannot do the other too: He goes on v. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary: Contrary as to their Natures, their Originals, and (which suits best with the scope of the Apostle in these words) contrary as to their propensions, tendencies, workings, lustings in the Subject. Oh they put men upon different courses; so different, as that (in their proper acceptation) they cannot consist: insomuch that he who walks after the flesh cannot walk after the spirit; neither can he who walks after the spirit, walk after the flesh. A man cannot move to two contrary points (as East and West, North and South ) at the same time; no more can a man walk heavenward and hell-ward at the same time: now the Flesh draws hell-ward and the Spirit draws heavenward; so that it is impossible in sensu composito to follow both. These are the two opposite Masters which none can serve together, Matth 6.24. Friendship with the Flesh is enmity to the Spirit; whoever therefore will be a friend of the Flesh he must be an enemy to the Spirit: (I allude to James 4.4).

6. The Order of the things here spoken of, is to be observed First 'tis being in Christ Jesus, and then 'tis walking not after the Flesh but after the Spirit; (this I may briefly take notice of though it be not the thing here directly intended) There must be union with Christ before there can be spiritual walking: for walking is an act or operation of life, dead things do not move; there can be no motion where there is no life: Especially spiritual and holy walking depends upon life: but now there is no such life in the soul, till being united to Christ it be quickened by him. He who is out of Christ cannot live the holy life, for 'tis union with him that lays the foundation of all holiness in us. The branch must first be engrafted into the stock, and then it bears fruit; so here. Therefore saith Christ Joh 15.4, 5. Abide in me, and I in you: As the branch cannot bear fruit of itself, except it abide in the Vine: no more can ye, except ye abide in me. I am the Vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. Holiness is the evidence of Union (so it comes in in the Text ); and Union is the ground of Holiness (so it comes in in this Head ). Holy walking is an infallible consequent upon being in Christ; and that is a necessary antecedent to holy walking.

7. 'It is implied, That there were in the Apostles time, and so will be to the end of the world, different Walkers; some will walk after the Spirit, and some after the Flesh. As 'twas said with respect to persecution, As then he that was born after the Flesh, persecuted him that was born after the Spirit, even so it is now: So it may be said with respect to the different conversations of men; as then in Paul 's days some walked after the Spirit and some after the Flesh, even so it is now. So long as the world stands some will be carnal as well as some spiritual: the distinction of Saints and Sinners, of godly and ungodly, of good and bad, will abide whilst this world shall abide. There is the broad way of the flesh, there is the strait way of the spirit; in both of which some or other will always be walking: And the misery is, many walk in the broad way of the Flesh, when but few walk in the strait way of the Spirit; this may have its thousands, but that hath its ten thousands

8. The Apostle expresses it in the general only, [by not walking after the Flesh but after the Spirit]: He doth not instance in those particulars which are proper either to the one or to the other, (as he doth Gal. 5.17. &c. ) only he speaks in the gross. But all the several Particulars are included in the General, and run into that as all waters do into the Sea. Be it pride, covetousness, uncleanness, &c. all center in the Flesh; so be it humility, heavenly-mindedness, holy love, &c. all center in the Spirit, and derive their being, operation, efficacy from the Spirit. Therefore the Apostle sets it down thus generally, under the Flesh comprehending all Evil and under the Spirit all Good; he sums up all the several Sins under the former, and all the several Graces under the latter.

These things being premised, I come now to the main Point: Such as are in Christ Jesus, this is their property or course, they walk not after the Flesh but after the Spirit.

This I will

• 1. explain:
• 2. prove:
• 3. apply.

For Explication, I must speak to the parts of the Description severally; and show

• 1. What is meant by Flesh, and by walking or not walking after it.
• 2. What is meant by Spirit, and by walking after it. And as I go along I will take in the Doctrine, and particularly bring down to it the several explications of the Description, Negative and Affirmative.

I begin with the First. Which that I may the better clear up, observe that there is a being in the Flesh, and a walking in or after the Flesh; which two though they be never parted yet they are distinct: the First refers to a man's State, the Second to his Course. There is a being in the Flesh, of which you read Rom. 7.5. For when we [were in the Flesh], the motions of sin which were by the Law, did work in our members to bring forth fruit unto death: Rom. 8.8, 9. So then, they that [are in the Flesh] cannot please God: but ye are not [in the Flesh] but in the Spirit, &c. Then there is a walking after the Flesh: this inevitably follows upon and suits with the former. They who are in the Flesh will certainly walk after the Flesh, for the Conversation always agrees with the State. Now 'tis this walking which the Text speaks of: You have the same expression 2 Pet. 2.10. But chiefly them that walk after the Flesh, &c. 'tis also set forth by living after the Flesh, v. 12, 13. of this Chapter.

If you turn to one Scripture, you will find the phrase there used in a quite other sense than that in which 'tis here used. 'It is 2 Cor. 10.3. Though we walk in the Flesh, we do not war after the Flesh: what may be the meaning of [walking in the Flesh] in this place? I conceive, it notes the Apostles living the same nàtural life with other men, and also the meanness of his external appearance in the eye of the world. We walk in the Flesh, 'tis as if he had said, we are poor, frail, mortal men as well as others, made with them of the same flesh, living in the same flesh, and encompassed with the same infirmities of flesh: and there is nothing from our outward condition and appearance to gain us any honor, esteem, or success amongst men; thus (saith the Apostle) we walk in the Flesh. But then he adds, we do not war after the Flesh, (h. e.) we do not carry on our work and business (as we are the Apostles and Ministers of Christ) by the flesh; it is not human power or any fleshly advantage which we go upon; 'tis only a divine power that helps, assists, and prospers us; by virtue of which, God's work in our hands doth and shall go on in spite of all opposition from Men and Devils. This clearly seems to be the Apostles meaning, for it immediately follows v. 4. The weapons of our warfare are not fleshly and carnal, but spiritual and mighty through God. Well! but now walking in the Flesh (or after the Flesh ) here in the Text, carries a quite other sense along with it.

For the finding out of which, we must first inquire what is meant by Flesh?

Now as to this Enquiry, to give you the several acceptations of the word [Flesh] would be both tedious and unnecessary: Expositors generally agree about its sense in this place; only I find some few a little varying in their Explications of it They by Flesh here understanding (at least wise taking in that sense as well as that which is usual and common ) the Jewish Ceremonial Law, with the several rites, ceremonies, appurtenances thereof: and so they make the Words to run thus, Such are exempted from condemnation, who serve the Lord Jesus Christ not according to the fleshly observation of the Ceremonies of the Law, but in a spiritual and evangelical manner. Now 'tis true, those may come under this title of Flesh, for they are called carnal ordinances Heb. 9.10. and Paul ( in part speaking of them) calls them- Flesh over and over, Phil. 3.3, 4. Yet I conceive, they do not fall within the great intendment of our Apostle in these words. Our learned Annotator (in his Paraphrase upon the Text and also upon the following Verses ), though for the main he opens it as Others do, yet he makes it more specially to refer to the Jews as under the Law, and to Christians as under the Gospel. What there may be of that notion in the Words, I shall not meddle with: but rather come to the general and unquestionable interpretation of the word Flesh as 'tis here used.

Where I will consider it,

• 1. more generally:
• 2. more particularly.

1. More generally. So Flesh in Scripture commonly notes that corrupt, sinful, depraved, vitiated nature that is in man as he comes into the world. This Nature is variously set forth: Sometimes, by the old man; so Eph. 4.22. That ye put off concerning the former conversation the Old man, &c. Sometimes, by the Law in the members warring against the Law of the mind; so Rom. 7.23. Sometimes, by Sin in the general; so Rom. 7.8. Sin ( i e. the corrupt Nature) taking occasion by the commandment, wrought in me all manner of concupiscence. Sometimes, by indwelling sin; so Rom. 7.17. Sometimes, by the sin which doth so easily beset us; so Heb. 12.1. And sometimes, by Flesh; so here, and so in several other places. Joh. 3.6. That which is begotten of the flesh, is flesh: Joh. 1.13. Born again not of the will of the flesh, nor of the will of man, but of God: Rom. 7.18. I know that in me, (that is, in my flesh), dwelleth no good thing: and v. 25. So then, with the mind (he means the renewed and sanctified Nature) I serve the Law of God; but with the Flesh (he means the corrupt Nature) the Law of Sin: Gal. 5.17. The Flesh lusteth against the Spirit, &c. Once indeed in Scripture this corrupt Nature is set forth by Spirit: Jam. 4.5. The Spirit that is in us lusteth to Envy: but usually 'tis set forth by Flesh. And several Reasons might be given of that appellation: I will name some few but will not in the least enlarge upon them. The sinful Nature in man is styled Flesh,

• 1. Because 'tis conveyed and propagated as the Flesh is.
• 2. Because 'tis propagated by the Flesh, or by fleshly generation.
• 3. Because 'tis very much acted in the Flesh, or fleshly part.
• 4. Because 'tis nourished, strengthened, and drawn forth by the Flesh, or by fleshly Objects.
• 5. Because of its baseness, sordidness, and degeneracy.

And by the most of these things, the corrupt Nature in Man is distinguished from the corrupt Nature of the Apostate Angels. Their's is set forth by spiritual wickedness, because it vents itself in spiritual not in carnal acts; such as are envy, hatred, pride, blasphemy, fretting at God himself and at his dispensations, &c But Ours is set forth by the Flesh, because 'tis conveyed through the Flesh, and acted in the Flesh, and drawn forth by the Flesh.

Now if you take Flesh in this general notion, then to walk after it it's this, To have the corrupt, sinful Nature to be a man's principle and guide: and Not to walk after the Flesh, 'tis not to have that Nature to be ones principle and guide. For the Text brings in these two ( Flesh and Spirit ), as different and opposite principles and guides: and therefore they who make Flesh their principle and guide, they walk after the Flesh; as they who make the Spirit their principle and guide, they walk after the Spirit. Take men our of Christ and such as are unregenerate they walk after the Flesh, how? why Flesh is their principle and Flesh is their guide; the Flesh is that which they act from (there's their principle ), and 'tis that which they act by (there's their guide ). That which is the spring of action, that's the principle; that which puts upon and orders in action, that's the guide: Now take Christless men (the persons of whom I am speaking), Flesh is the spring and Flesh is the guide of their actings: if they think, 'tis from the corrupt Nature; if they speak, 'tis from the corrupt Nature; if they love, 'tis from the corrupt Nature, &c. and so all along, this is that spring in them which makes all the wheels to move. And this is that guide too by which they steer, order, direct their whole course. And it being so, their conversation must needs be a fleshly conversation, or a walking after the Flesh: for that is always denominated from and answerable to its principle and guide; if it be a fleshly principle and a fleshly guide, it must needs be a fleshly walking. And thus it is with persons out of Christ: they act from the flesh and by the flesh, and so they are said to walk after the flesh. But such who are in Christ they do not thus walk; corrupt Nature is neither their principle nor their guide; there is another Nature in them by which they are acted and guided (viz.) the Spirit, (as I shall show you by and by, when I come to the Affirmative part ). Expositors (whom to cite would be endless) do variously open and illustrate this walking or not walking after the Flesh; but the Most do pitch upon that illustration of it which I have given. This concerning Flesh in the general consideration of it. But then

Secondly, It may be considered more particularly, with respect to its proper, radical, most natural and vital act; and that is Lust or lusting: This Lust is the great act, the most genuine issue of the Flesh; the stream which does most immediately and directly flow from that fountain: the most proper notion of the Flesh is to conceive of it as a lusting thing. The Apostle therefore when he was speaking of it, presently he puts down this as its most proper and essential act; The Flesh [lusteth] against the Spirit: and Rom. 6.12. Let not sin reign in your mortal bodies, that ye should obey it in the [Lusts] thereof: ( Sin here is the Flesh and you see how it works ). You read of the Lust of the Flesh Gal. 5.16. and of the Lusts of the Flesh Eph. 2.3. Rom. 13.14. Gal. 5.24. These Lusts (I say) are the most proper issue and the most genuine effects of the corrupt Nature in man: Rom. 7.8. Sin taking occasion by the commandment, wrought in me all manner of Concupiscence (or Lust). Eph. 4.22. That ye put off concerning your former conversation, the old man, which is corrupt according to the deceitful Lusts Observe how the Flesh, the old man, the corrupt Nature, and Lust or Lusts are usually linked and coupled together.

To apply this now to the walking which I am upon. To walk after the Flesh, 'tis to live and act as under the full power and strength of unmortified Lust: 'tis to indulge, gratify, obey, and comply with the Flesh as a lusting thing, or as it puts forth itself in sinful lustings. The Apostle 2 Pet. 2.10. having spoken of walking after the Flesh, immediately he instances in the gratifying of a particular Lust, thereby showing what that walking after the Flesh is: But chiefly them that walk after the Flesh [in the Lust of uncleanness] &c. On the other hand, Not to walk after the Flesh, 'tis to keep Lust under, to beat it down, to resist it, not to give way to it (in whatever form or shape it may assault the Soul), to live in the daily mortification of it, not to suffer such hellish fire to smother and burn in the Soul, to let it have no harbor or entertainment in the heart, but to thrust it out with abhorrency and detestation, &c. this is not to walk after the Flesh.

But this Lust being so near to the Flesh, so connatural with it, that which issues from it even as heat and burning doth from the fire; and the walking or not walking after the Flesh being so much to be measured by it; I will therefore give you some further explication of it.

Lust in Scripture (as 'tis taken in a bad sense, for the Spirit hath its lustings as well as the Flesh ), sometimes notes the habit, the root itself (viz.) the depraved Nature; sometimes the Act, that cursed fruit which grows upon the forenamed cursed root. The Apostle James speaks of it as the Mother sin (if I may so express it); Jam. 1.4. Every man is tempted, when he is drawn away of his own Lust, and enticed: then when Lust hath conceived, it bringeth forth sin, &c. Paul speaks of it as the Daughter-sin; Rom. 7.8. Sin taking occasion by the commandment, wrought in me all manner of concupiscence (or Lust): the One considers it as the fountain, the Other as the stream. In this latter Notion I am to open it: and so 'tis the bent and propension, the eager, sierce, vehement desire of the Soul after fleshly Objects or sensual things. For Lust (in its strict and primary sense) mainly lies in the [ 〈 in non-Latin alphabet 〉 ] the desiring or concupiscible faculty: therefore 〈 in non-Latin alphabet 〉 is the word by which it is set forth. The Soul of man is a desiring, craving, thirsting thing, 'tis a very mass of desires: and there's no faculty more natural to it or wherein it puts forth itself more vigorously, than the desiring faculty. Now here's the principal seat of Lust, and that which gives it its very being: when the Soul is earnestly, vehemently, impetuously carried out after some sensual good, something that will please the fleshly part (if it will but do that let it be what it will); this is Lust. I say, it refers principally to the desires as inordinately set upon and drawn out after fleshly things. Therefore the Apostle couples them together, the Lusts of the Flesh and the desires of the Flesh, Eph. 2.3. And the other Apostle speaking of the inordinate desire of worldly pleasure and profit, he expresseth it by the Lust of the flesh, and the Lust of the eyes; 1 Joh. 2.16. I know, if you consider Lust habitually and radically, there is more in it than this: for so 'tis the bent and propension of the Soul to whatever is evil, and its aversation from whatever is good. But if you consider it actually and particularly, so fleshly and sensual desires are the main and most proper acts of it.

Here further, you must distinguish of Lust or Lusts: Some are more rank and gross, such as lie in the sensitive and fleshly part; Others are more resin'd and secret, such as lie in the upper part of the Soul, the Reason, Mind, and Will. You read 2 Cor. 7.1. of the filthiness of the Flesh, and of the Spirit: where the Apostle describes the Lusts of the lower faculties under the filthiness of the Flesh; and the Lusts of the higher faculties under the filthiness of the Spirit. So Eph • .3. Among whom also we all had our conversation in times past, in the Lusts of our Flesh, how? why, in fulfilling the desires of the flesh, and of the mind: So that all Lusts do not he in the desires of the flesh, but there are some which lie in the mind and in the highest faculties of the Soul.

Therefore the Apostle in this Chapter v. 6. speaks of the wisdom of the flesh: where (God willing) we shall show against the Papists, that the Flesh and the Lusts thereof are not to be confined to the lower and sensitive part in man, but that they do also extend to the nobler and higher part in him. And (to instance but in one place more) you read Col. 2.18. of a fleshly mind. These are the Lusts that are situated in the upper region of the Soul: but then there are Others which reside in that region which is lower. They are called fleshly Lusts 1 Pet. 2.11. I beseech you as strangers and pilgrims abstain from fleshly Lusts, &c. They are also called worldly Lusts; Tit. 2.12. The grace of God which hath brought salvation, teacheth us to deny ungodliness, and worldly Lusts: They are styled fleshly Lusts, because they are altogether for the satisfaction of the fleshly and sensual part; or because they reach no further than the fleshly part: and they are styled worldly Lusts, because they are drawn forth by worldly Objects, or because they draw out a man in eager propensions after worldly things.

Now to bring this down to the business in hand! The Flesh being thus particularly considered, so to walk after it it's this: For a person to be under the regency and dominion of Lust, in whatever part or faculty it may reside or exert itself; so that he acts in a ready, willing, full subjection to it and compliance with it: 'It is to be under the unbroken strength of sensual propensions, and to follow them in the course of life. More closely, 'tis to be carried out with vehemency of desire after some fleshly good, so as wholly to be swallowed up in pursuits after it and delights in it, even to the slighting, undervaluing, total neglect of what is truly and spiritually good: this is Lust, by which whoever is thus acted he is a walker after the Flesh. For wherever Lust commands and is obeyed (in one respect or another), there 'tis walking after the Flesh. Oh doth it bear sway in any of you, that you obey and act by it in heart and life? the dark side of the Character is towards you; you walk after the Flesh, and not after the Spirit.

Saints in Christ Jesus do not thus walk: the Flesh may sometimes be stirring and lusting in them, but they dare not hearken or give way to it; they repel its evil motions and propensions, do not follow or steer their course by the commands and counsels thereof; and they are not inordinately desirous of sensual things. In general, they do not, they dare not obey sin in the lusts thereof, or fall in with the cursed suggestions and follicitations of the Flesh to that which is evil: They that are Christ's have crucified [the Flesh], with the affections and lusts thereof; Gal. 5.24. But let this suffice for the opening of the Negative [who walk not after the Flesh]; much more might be added, but that which follows will give more light about it.

Before I enter upon the applying of this, let me proceed to the opening of the positive or affirmative part: Such as are in Christ Jesus do not walk after the Flesh, what then do they walk after? why, after the Spirit.

The Question here to be answered is, what is it to walk after the Spirit? or when and how may persons be said to walk after the Spirit?

For the better answering of which Question, we must first inquire, what we are to understand by the Spirit? for that being cleared, the walking after it will be the more evident.

Here also not to insist upon the several significations and senses of the word Spirit, in this place it must be taken either Personally, for the Spirit of God, the third Person in the Sacred Trinity; or Habitually, for Grace in us, the Divine Nature implanted in the Soul in the work of regeneration; or it must be understood of both. You find Grace in Scripture set forth by Spirit; Joh. 3.6, What is born of the Flesh, is Flesh, and what is born of the Spirit, is Spirit: (where the latter Spirit must be understood of the heavenly and renewed Nature ). Jude 19. the Apostle speaks of some who were sensual, having not the Spirit; which though it be chiefly to be understood of the Spirit of Grace (of which these persons were destitute), yet it takes in the Grace of the Spirit too. So Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh; (i. e.) the corrupt Nature and the renewed and sanctified Nature, do reciprocally oppose and contend each against the other. So some interpret that of our Savior Mat. 26.41. The Spirit is willing, but the Flesh is weak: (but I cannot lay so great a stress upon this place for this import of the word). And as the sinful Nature may very well be set forth by Flesh, so Grace or the sanctified Nature may as well be set forth by this appellation of Spirit: And that for these reasons;

• 1. because 'tis of the Spirit of God; it being immediately infused and created by him.
• 2. Because 'tis principally seated in the Spirit, the Soul of man.
• 3. Because 'tis a spiritual thing and vents itself most in spiritual acts.
• 4. Because of the nobleness and excellency of it.

Now you will ask, in which of these senses is Spirit here to be taken? I answer, 'tis best to take in both; namely both the Spirit of Grace, and also the Grace of the Spirit or the renewed Spirit in the Creature: the thing here spoken of is applicable to both, and therefore why should we limit it to one?

The word [Spirit] throughout in this Chapter is generally taken in the personal notion, for the Holy Ghost himself; and no sooner had the Apostle mentioned [Spirit] in this verse, but presently in the second verse he speaks of the Spirit as considered personally: the Law of the Spirit of Life, &c. (he means the living and quickening Spirit of God): therefore to be sure this sense must be taken in. And Grace habitually considered or the renewed Nature in the Soul, that too may have its place here very properly; for Spirit being set in opposition to the Flesh which is the depraved Nature, it must have some reference to that other Nature which is opposite to this. And Interpreters generally so open it: 'tis best therefore (I say) to take in both these notions of the word Spirit.

The natural and philosophical notion of Flesh and Spirit, is Body and Soul: (though yet some Philosophers sometimes speak of them in a somewhat different and more restrained sense). For Spirit they make to be, as the whole Soul in general so sometimes only the highest part of the Soul, viz. the intellectual and discursive Faculty: in compliance with whom (or rather with the Jewish. Writers in their Nephesh, Ruach, and Nesama ) Paul seems so to use the word, I pray God your whole Spirit and Soul and Body be preserved blameless, &c. And as to Flesh, that they make to be not only the Body itself but also the sensitive Soul; that part which is void of and sets itself against Reason, and refuses to be subject to the Laws and Dictates of the rational faculty. Thus the Platonists and Stoics do frequently make use of the word 〈 in non-Latin alphabet 〉 , Flesh; (only they differ about the diversity of the Faculty where 'tis seated, from the reasonable faculty). Now though Flesh and Spirit in the Text contain in them something higher than what this philosophical notion of them reaches, yet 'tis not altogether to be rejected; and therefore in this discourse it will accordingly be made use of.

Now I come to answer the Question, What is it to walk after the Spirit?

In general, 'tis to walk in the way of Spirit: The Flesh hath its way, and the Spirit hath its way; the way of the Flesh is sin, wickedness, rebellion against God, &c. the way of the Spirit is holiness, obedience, righteousness &c. He then that walks in the way of Sin, he walks after the Flesh; and he that walks in the way of Holiness, he walks after the Spirit; (for the walking is according to the way that men go in).

So again; To walk after the Spirit, 'tis to bring forth the fruits of the Spirit: the Spirit hath its fruits, such as Love, Joy, &c. Gal. 5.22. and the Flesh hath its fruits (several of which are recited Gal. 5.19); where the fruits of the Spirit fill up the life there 'tis walking after the Spirit, and so ( e contra ) as to the Flesh. In short (as to the general opening of it), To walk after the Spirit 'tis to live the holy and the spiritual life; 'tis to have God's Spirit and to act in compliance with and obedience to it; and 'tis too to have the Divine Nature in the Soul, to follow the motions and dictates of that Nature, and to live in the exercise of the several Graces which grow upon that root. I could very much enlarge upon this General Description, but I shall choose rather to explain the thing particularly, under these Five Heads:

To walk after the Spirit, 'tis

• 1. To have the Spirit to be the principle of acting.
• 2. To have the Spirit to be the guide of life, and to follow its guidance.
• 3. To have those affections which are proper to and suit with the Spirit.
• 4. To live under and to close with holy inclinations and propensions to what is good.
• 5. To act for spiritual Ends.

Here I instance in more particulars than I did in the opening of the Walking after the flesh, but they are as applicable to that as to this; and they being contraries the One will illustrate the Other.

I. To walk after the Spirit, 'tis for a person to be acted by the Spirit (or to act from the Spirit ) as his principle. That is the principle (as hath been said) which acts a man or from which he acts: when the Spirit is this to a person, so that he lives and acts by its vital, quickening agency and working in him, then he may be said to walk after (or according to) the Spirit. You heard before, a man walks after the flesh when the flesh is his principle, and so he walks after the spirit when the spirit is his principle.

This is applicable to the Spirit in both of the respects which have been mentioned: As 1. take it personally; the Holy Spirit is in Believers as the spring and principle of their obedience and holy actings. In a sober sense (all others I dread and detest), that which acts and animates the Saints in their course it is God's own Spirit: he is not barely in them but he is in them as a lively and active principle, to actuate their Graces, to quicken and excite them to all holy and spiritual acts. This is a part of that walking in the spirit which you read of Gal. 5.25. If we live in the spirit, let us also walk in the spirit: as if the Apostle had said, if the Spirit hath been a quickening spirit to us and hath wrought a supernatural life in us, then let us walk in the Spirit; that is, let us all along live and act by this Spirit as our great principle. Such as are in Christ they pray, mortify sin, are heavenly minded, love God, deny themselves, &c. now in all these acti agunt, they act as they are acted from above; the Spirit (on his part) stirs them up to what is good, and gives out his influences to them in what is good, and they (on their part) fall in with his exciting and assisting grace (in opposition to all the interposures of the flesh ): and so they walk after the Spirit.

Then 2. take the Spirit habitually, for Grace or the sanctified Nature in the heart: this is a secondary or subordinate principle (the principium Quod as the former is principium Quo ), from which spiritual acts do proceed. You have the Apostle speaking to this double principle Gal. 2.20. I am crucified with Christ, nevertheless I live: yet not I, but Christ liveth in me, (there's the supreme and first principle); and the life which I now live in the flesh, I live by the faith of the Son of God, (there's the subordinate and secondary principle). Faith and Love (those two great branches of that general root which I am upon) make all the several wheels in a gracious heart to move; that which is done in the life comes from these in the heart: the spiritual walker doth all from these two Graces as his abiding principles; he lives by the Faith of the Son of God, and the Love of Christ constrains him.

Now he who is acted by this twofold principle he is the walker after the Spirit. 'Pray observe, as there are two public Heads to which all men in the world do belong, the first and the second Adam; and as there are two Common States under which all are and shall be comprehended; at present it is the state of Nature or the state of Grace, and hereafter it is the state of blessedness or the state of mistery: So there are also two Common Principles by which all men in the world are acted, (viz) the Flesh and the Spirit. They that have Flesh for their principle, they walk after the Flesh; they that have the Spirit for their principle, they walk after the Spirit. So far forth as our principle is divine and spiritual, so far forth is our walking divine and spiritual; for that is always answerable to its principle. O are you acted in your course by an inward principle? is that the Spirit of God and Grace in the heart? is all done by and from this Spirit? this is to walk after the Spirit.

II. To walk after the Spirit, 'tis to have the Spirit for the guide of life and to follow its guidance. Where there is a fleshly guide there 'tis fleshly walking; where there is a spiritual guide there 'tis spiritual walking; for the Course is denominated as from the principle so from the guide or rule. And indeed the latter is (in part) included in the former, for whatever is the principle that carries in it too the nature and use of a guide; inasmuch as the action is always steered and ordered by and according to the principle: but yet I consider them here as distinct. I say, when the Spirit is the guide and followed as the guide, this is to walk after the Spirit. As I may be said to walk after one when he goes before me, shows me my way, and I follow him step by step; where he goes I go, as he bids me move so I move: So 'tis in reference to this walking after the Spirit. Thus 'tis very commonly opened: Ambulare secundum spiritum, quid? est sequi in omnibus nostris actionibus ductum Spiritus Sancti: What is it to walk after the Spirit? 'tis for a man in all his actions and motions to follow the Spirits conduct and guidance.

And here too 1. God's spirit is a guiding spirit: He leads, directs the Soul to and in the way of holiness; (I say in the way of holiness, for this pure and holy spirit always leads to that which is pure and holy, never to that which is sinful; his excitations and guidance being evermore agreeable to his Nature ). Psa. 143.10. Teach me to do thy will, for thou art my God: how doth God teach or guide a man to this? it follows thy spirit is good▪ (good in itself and good as a guide to us ), lead me unto the land of uprightness. Now when this Spirit is the dux viae, a persons leader and guide, and he follows its guidance in his conversation, then his walking is right and good. 'It is set forth Ver. 14. of this Chapt. by being led by the spirit; As many as are led by the Spirit of God, are the sons of God. You read Ezek. 1.20. of the living Creatures, whithersoever the Spirit was to go, they went, thither was their spirit to go: And you read of the people of Israel Numb. 9.16. As the cloud moved, they moved; as that stood; they stood, &c. Thus 'tis with the spiritual walker; he is one who fetches his guidance from the unerring spirit, and who regulates all his motions according to the spirits direction: what the Spirit bids him do that he doth, what the Spirit forbids him to do that he doth not: he moves or stands still as this great guide directs him Let not any mistake me, as though I did in this assert or advance any Enthusiasms, immediate inspirations or directions from the spirit, without or besides (much less against ) the written word: No, (God willing) I shall show the danger and vanity of such pretences when I come to the 14 v. I am for the Spirit and the Word conjunctly; he guides, but 'tis by and in the Word, and the guidance of the Word is the guidance of the Spirit. He that squares his Life by the Counsels, Commands, Prohibitions of the Word, he truly walks after the Spirit.

Again 2. there is the sanctified Nature; which is a guide also (though inferior to the former). Gal. 6.15, 16. In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature: and as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God: The New Creature (or Grace) is a rule; 'tis not only regula regulata but (in some sense) also regula regulans. For (in subordination to the Word ) it shows a man what is good, and directs him to and in the doing of it; what is evil, and how he is to shun it: it leads him to those things which are suitable to its self, as to love God, to hate sin, &c. He that lives in compliance with this guide, he walks not after the flesh but after the spirit.

III. To walk after the spirit, 'tis to have spiritual and heavenly Affections; such as are proper to and suit with the Divine Spirit. The Spirit himself wherever he dwells, and the spiritual life wherever it is wrought in the Soul, are always attended with spiritual affections: and indeed much of the influence and efficacy of both is exerted in the spiritualizing of the affections. These are always suited to the Nature; the fleshly nature hath fleshly affections, and the Divine nature hath Divine and spiritual affections: so that the walking after the spirit, or after the flesh, is very much to be judged of and measured by them. Doth the poor Creature love God? is his delight and joy in spiritual things? have they his most strong and vehement desires? this is to walk after the spirit. Our Apostle himself here opens the twofold walking by this; Ver. 5. They that are after the flesh (or who walk after the flesh) mind the things of the flesh; but they that are after the spirit (or who walk after the spirit) mind the things of the spirit: This minding the things of the flesh or of the spirit, is not to be limited either to the inward acts of the Mind in the thoughts only, or to the outward endeavors; but it includes and takes in the affections also. Here then is the difference; Such as are after the flesh, they mind (i. e.) they savor and relish the things of the flesh; their affections are wholly set upon and drawn out after fleshly Objects, their love, delight, desires, run out altogether upon these things: But they that are after the spirit, they mind the things of the spirit; their affections are fixed upon spiritual Objects, they run in the right channel, are place upon God and Christ; they are (in a word) pure and heavenly. The flesh hath carnal affections; and indeed it puts forth itself very much (if not most ) in them: therefore you have it coupled with them Gal. 5.24. They that are Christ's, have crucified the flesh, with the [affections] and lusts. On the other hand the spirit hath its affections too, but they are as contrary to the former as Heaven is to Hell. 'Pray observe what the Apostle subjoins ( v. 25), If we live in the spirit, let us walk in the spirit. This walking in the spirit (for it will bear this sense as well as that which I mentioned before), is brought in by way of opposition to the affections and lusts of the flesh; 'tis as if he had said, if we live in the spirit then let us not give way to those sordid affections which are of the flesh and suit with it; but let our affections be such as may suit with the Holy Spirit, and with that Divine Life which he hath wrought in us. Where any thus walk in the spirit they walk after the spirit.

IV. To walk after the Spirit, 'tis to live under and to close with secret inclinations and propensions in the Soul to what is holy and good: so that the bent, bias, tendency, and workings of the heart are for what is good and against what is evil. These two contrary principles have always contrary propensions, they incline and draw contrary ways: the good Spirit and the sanctified Nature are all for Obedience, close walking with God, the exercise of the several Graces, &c. there's their tendency; The evil Spirit without and the evil Nature within (I put them together, for they agree too well in that which I am upon), they are altogether for sin; they perpetually incline and urge to pride, passion, envy, covetousness, uncleanness, &c. there's their tendency. And these different propensions are so far in the Saints themselves, that they are the ground of that civil war and conflict which they in this Life feel so much of: They are set forth by the lustings of the flesh against the spirit, and of the spirit against the flesh, Gal. 5.17. Now according to the strength and prevalency of these two principles, and the closure of the heart with them in their different propensions and inclinations, so is the Walking either after the flesh, or after the spirit. Let me not be misunderstood, I do not speak of the mere inexistence or inbeing of these contrary propensions; no, nor of the prevalency of them in some particular acts, for both of these may be in a Child of God and in one who walks after the Spirit, (as you see in Paul himself Rom. 7.23, 25). I only speak of evil propensions in their full strength; when they are entire, unmixed, unbroken, do prevail as to the general course; when persons upon all occasions side with and wholly give up themselves to them; where 'tis so, doubtless there 'tis walking after the flesh. But now when these are resisted, and the Soul doth rather fall in with the good inclinations of the good Spirit, so as to cherish, obey, comply with, and act according to them; then 'tis walking after the spirit.

V. This walking after the Spirit consists in the spiritualness and supernaturalness of the aims and ends: For the Spirit of God, where ever he is, always raises and elevates a man in his ends; and the spiritual life too wherever it is, always is attended with spiritual ends; namely, the glorifying of God (as the supreme and ultimate End ) and the saving of the Soul (as the subordinate End ). Wherever there is a supernatural principle there will also be a supernatural end, for the end is always adequate and answerable to the principle; as it cannot be higher so it will not be lower. Men that are nothing but corrupt nature and flesh their aims are answerable to their state; all that they drive at is the Flesh or Self under some fleshly consideration: as they act altogether from Self (some base fleshly principle ), so they act altogether for Self (some base fleshly end ); the great End the glory of God, is nothing to them but Flesh is all in all: here's no halting in the case, this is down-right walking after the flesh. But they that are spirit and have the spirit O they look higher: the mark which they aim at (with the greatest steàdiness they can), it is God's Glory. You see it in Paul: Phil. 1.21. To me to live is Christ, and to die is gain; Christ was the matter of his life and the end of his life, (for these two Things make the living Christ ): Paul was all for this (as he there speaks), that Christ might be greatened or magnified by him. And he speaking elsewhere of the Saints in general, he thus sets them forth None of us liveth to himself, and no man dieth to himself: for whether we live, we live to the Lord, and whether we die, we die to the Lord; whether we live, or die, we are the Lord's. Now so far forth as any in their course come up to these high and spiritual ends, so far and no farther may they be said to to walk after the Spirit. Flesh always centers in flesh; but grace causes a man to aspire and aim at the glory of God: The spiritual Walker makes this his chief end and looks upon all other things but as means to this; and herein lies the very essence of Holiness or of holy Walking. Would any of you fully understand yourselves so as to be able to pass decisive judgment about this, let your enquiry run out here what are our Ends? what is it that we mainly design and intend in our Course? As every man's End hereafter ( happy or miserable ) shall be according to his walking here; so every man's walking here is (either spiritual or carnal ) according to his End Our Lord tells us Joh. 7.18. He that speaketh of himself, seeketh his own glory; but he that seeketh his glory that sent me, the same is true, and no unrighteousness is in him: So here; he that liveth himself and of himself, he seeketh himself; but he that seeketh the glory of God, the same is a true walker after the Spirit.

Thus have I shown in these five particulars what it is to walk after the Spirit: Concerning which, 'tis not necessary that I should vouch an exact difference betwixt them, I give them but as so many illustrations of the Thing and so you must take them. From all that hath been spoken it appears, that this twofold walking is not to be limited to mere external and visible acts in the life, but it lies very much in the inward, secret acts of the heart: there's the Principle, the Affections, the Propensions, the Ends, and these are the things which do constitute the walking either fleshly or spiritual: (but more of this in the Use ). I have done with the opening of the Description in both its parts [not walking after the flesh, but after the spirit], (which was my business in the Explicatory part).

I go on to the Second thing, the Confirmation of the Point: where it will be a very easy thing to prove, That this is the property and deservedly the Character of such who are in Christ Jesus, they walk not after the flesh, but after the spirit. All Christ's mystical Members are spiritual walkers; this is that very life which such do live, that very course which such do follow: 1 Joh. 3.6. Whosoever abideth in him, sinneth not; (that is, he doth not live in a course of sin, which is all one with not walking after the flesh ): Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts; no sooner is a person brought into Christ but sin and the flesh are crucified and dead in that person; so that there is no more walking after it. 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us, wisdom, righteousness, sanctification and redemption: here the Apostle sets down what Christ is to Believers, but first he sets down the ground of all, namely the mystical union; and then he adds, to such who are in him he is not only righteousness, to free them from a guilty state; but he is also sanctification, to free them from a carnal and to bring them over to an holy course: wherever then there is this union, there is and must be also this spiritual, heavenly, and holy conversation, as the inseparable fruit and consequent of Sanctification.

I shall not need to spend much time in the proof of it; two Arguments (I conceive) may suffice for that:

1. The being in Christ Jesus or the Union with him, is brought about (as hath been opened) by the Spirit, and by Faith: now both of these necessarily infer this walking after the Spirit. The Holy Spirit being in a person as the bond of his union with Christ, wherever he is he will be a spring and principle of holiness: he will not lie hid in the Soul, but it shall be seen in the heavenliness and spiritualness of the conversation that he is there; wherever he comes, he comes as a commanding, overpow'ring guide and principle, working with great efficacy upon the Sinner as to his walking: Ezek. 36.37. I will put my spirit within you, (what then?) and cause you to walk in my statutes, and ye shall keep my judgments and do them; mark it, saith God I will cause you, &c. the way of God in his working upon the Sinner, is not merely by moral suasion (which leaves the Will undetermin'd and pendulous ), but 'tis by effectual inclination and overpowering. So that here's a complication of several things in the Argument, which make it very strong: As

• 1. 'It is the Spirit which unites to Christ:
• 2. This uniting Spirit is always an active, working Spirit:
• 3. The Matter of his working is Sanctification and universal Holiness:
• 4. The manner of his working is effectual and irresistible.

Now put all these considerations together, and it will most undeniably follow, that such who are in Christ they shall walk not after the Flesh but after the Spirit.

Moreover, 'tis the very Spirit of Christ himself by which Believers are united to him; so that the same Spirit which was in him is in them also (though in a different measure ); now hereupon where there is the same spirit there will be the same course or walking: and therefore as Christ was holy so will they be holy too, and as Christ walked not after the flesh but after the spirit, so will they walk also. If he indeed should take a person and immediately make him one with himself, possibly the certainty of this spiritual walking would not be so evident: but the Union being carried on mediately by the Holy Spirit, that Spirit will have an infallible and powerful influence upon the Way and Walk of him who is united to Christ.

Besides this, there is the Other Bond (viz.) Faith: and that too, doth naturally operate and tend to the furtherance of that conversation which I am proving. For 'tis of a purifying nature; it first purifies the heart, and then consequently the several acts which issue and flow from the heart. Faith is the justifying grace, but 'tis a sanctifying grace too; it justifies before God but it also sanctifies before men. 'It is not only a bare instrument or condition of justification, but 'tis likewise an operative and influential grace upon sanctification. 'It is the lively faith which knits to Christ; and being so it will show its liveliness by its vigorous promoting of the holiness and spiritualness of the Believers course: insomuch that as the body without the spirit is dead, so Faith without this spiritual walking is dead also. It would be a very easy thing to descend to Particulars, therein to show the special Methods in which the Spirit of God and Faith under it, do work for the keeping down of the Walking after the flesh and the promoting of the Walking after the spirit, in the distinct and several considerations proper to each of them: but I fear I am already too prolix.

The second Argument is taken from Christ's tenderness of his Honor. He will advance the creature, but he'l do it in such a way as that he may secure and advance his own glory. Now would this be for the Honor of Christ to take persons into so near a conjunction with himself, and yet let them live the carnal and sensual life? to walk just as others do who are afar off from him? To be in Christ and yet to live in sin, immersed in flesh and sensuality, O what dishonor would this reflect upon the Head if his Members should thus walk! Christ will have his followers to differ from others, yea and from themselves too; therefore all that are in him shall be new Creatures: and from the change in the heart there shall be a change in the life and walking also. He can join the greatest Sinners to himself, but he'l first prepare and adapt them for such an Union, by making them other persons, and so causing them to live at another rate than they did before. Where there is nearness, nay oneness, there (as you have heard) shall be likeness in an holy course: he that will not have us take the members of Christ and make them the members of an Harlot, will not himself take the members of Harlots (I mean great and gross Sinners, they so continuing), and make them the members of himself. It shall be known by the goodness of men's walking that they belong to a good head; for Christ's honor is highly concerned therein. And hence it is that such who are in Christ shall walk not after the flesh but after the spirit. Thus you have the Doctrine explained and confirmed; I am now to fall upon the Application of it.

By way of Information First, three Things it informs us of:

1. That Believers even in the times and under the dispensation of the Gospel, are not to lay aside or cast off Scripture-Marks, Signs or Evidences grounded upon sanctification and holiness, in order to the finding out of their spiritual State and Condition. For wherefore doth the Spirit of God here thus characterize persons in Christ [which walk not after the flesh but after the spirit]? but for this end, that by this Character or Mark men may know whether they be indeed in Christ or not: (the like you find in very many Other places ). The Antinomians do not approve of this Doctrine; they will not hear of any Evidences or Signs of this or that privilege, fetched from Sanctification or Holiness or anything inherent in ourselves: An Opinion weak and false, yea, directly contrary to the tenor of the Word! How great a part of the Bible might be blotted out (as altogether useless) if what they affirm herein was true? Read but the First Epistle of John, you will find it throughout to be Characteristical or Evidential of men's State from the fruits and effects of sanctification: (the Places therein are so many and so common, that I neither well can nor do I in the least need to make any particular rehearsal of them). 'It is strange that men cannot distinguish, betwixt Grounds as to the Thing, and Evidences as to the Person: Far be it from us to make Sanctification or Holy Walking the grounds of our union with Christ, or of our justification; yet they are the evidences by which we come to know that we are in Christ and justified by him. And the Question is not what the Spirit of God can do, or possibly sometimes may do, (viz.) whether he doth not in an immediate manner without the making use of these Signs, reveal to a Believer his Union with Christ and interest in Gospel-blessings; but the Question is, What is the ordinary method of the Spirit in the witnessing and clearing up of these things to a Soul? And surely that is first by the witnessing of faith, sincerity, holiness of life, and then by witnessing to them and upon them. And a Christian cannot ordinarily expect assurance of his Union with Christ (or of any other thing), but in this mediate way. Very much might be spoken about this, but I think it is not now so necessary as sometimes it hath been; and divers have largely wrote upon it therefore I will pass it over.

2. Secondly, it shows us how groundless and injurious those high calumnies and sharp invectives are, which some ROMANISTS (in their Writings upon this Text ) are pleased to cast upon and let fly against PROTESTANTS and their Doctrine. Because the Apostle here saith, that such who are freed from condemnation and in Jesus Christ, do not walk after the flesh but after the spirit, how do some Popish Expositors from hence take occasion to oppose, traduce, revile, censure, and strangely misrepresent the Protestant Doctrine and the worthy Assertors of it! Amongst others, with what acrimony and virulency doth Stapleton and Contzen (two who had 〈 in non-Latin alphabet 〉 , as Libanius speaks of some), here fall upon Calvin, Beza, Pareus, &c. as if they did oppose nay quite nullify the strict, holy and spiritual life; and instead thereof, by their Opinions did encourage and promote the carnal and fleshly life! (I instance in these only, because they are the persons who in their Expositions upon the Text in hand, are pleased so freely to spit their venom upon this account; but 'tis that reproach and scandal which occurrs very frequently in the body of their Polemick Writers ). Amongst whom what more common, than to tell the World that Protestants make holiness, good works, &c. to be unnecessary? that they are only for Faith and imputed Righteousness, that their principles tend to looseness and profaneness, and what not? Now did we not too well know the Spirit which acts these adversaries, it would make us to stand and wonder that Opinions so sound, so agreeable to the word of Truth, as those are which in these matters the Protestants hold in opposition to Rome, should yet be so maliciously reflected upon; That scandals so undeserved, so often answered should yet be continued; that men's passions and censures should be so high and sharp, where their grounds and reasons are follow. How much hath been spoken and written over and over again for the vindicating of Opinions and Persons from these imputations, for the due and right stating of things, and yet 'tis all one! Dissenters calumniated before and so they will do still, Protestantism was blackened and branded before and so it shall be still.

I will not insist upon the making any Apology or Defense for this or that person, in what they have said by way of Exposition upon the Text; for they need no such thing, and (as to that for which they are censured) they say nothing but what the Body of Protestants hold: And for the forenamed Authors Calvin, &c. do they not upon this very place, say that which might be enough to all ingenuous men to obviate these Calumnies? But let this pass! Give. me leave only in the General to vindicate our Faith in this matter, and to show that what we believe herein is not at all repugnant to this (or to any other ) Scripture.

For do we hold that Believers are exempted from condemnation and shall most certainly be saved, upon their being in Christ, though they live a sinful, carnal, wicked life? how often have our Opposers been told that we detest and abhor such an Opinion? We say indeed that sanctification, holiness,, or walking after the Spirit are not the meritorious causes of Non-condemnation, (that honor we give to the alone merits of our Savior): yet withal we say, that whoever hath an interest in such blessedness he is a sanctified person, and he must and shall live an holy life. Is not this enough? as much as what the Word will bear us out in? Can we not be for Walking after the Spirit unless we make it to be a Cause of our justification? or can we not hold imputed righteousness but we must deny inherent righteousness? are these two inconsistent? Our Adversaries asperse us as if we denied the latter (which we do not); but what may we say of them who do most certainly deny the former? To go on! Do not we set inherent righteousness as high as they; bate but perfection and merit? (the First of which would make it impossible in this life, as the Other would derogate from the freeness of God's grace and the fullness of Christ's merit). And we appeal to the world, do our Censurers with their principles live more holily than Protestants with theirs? (we wish we could see it). Nay, take the whole model and platform of their Doctrine and of ours, and let the would judge which doth most tend to the promoting of a strict and holy conversation. Indeed if we give way to the flesh and walk after the flesh we are to be blamed for our practices, but the principles of our Religion are strict, holy and good. In short, we are for the same things which They contend for, and that too in the highest measures and degrees (so far as the infirmities of the present state will admit of); but not upon the same grounds: We are for the spiritual life as the fruit and evidence of the Union, and as always attending the person who is in Christ and shall not be condemned; but we dare not make it to be the meritorious ground, or to have any causal influence upon the one or the other. If this will not satisfy let our revilers revile on!

3. If this be the way and course of such who are in Christ, that they walk not after the flesh but after the spirit, it informs us then that there are but few who are in Christ, or who have any interest in the Mystical Union. I would not straighten or narrow the Grace of God or the happiness of the Creature, further than the word itself doth; but (on the other hand) I must not make them wider than that doth. The most (it is to be feared) are out of Christ, because the most do walk after the flesh; 'tis but here and there some few who walk after the spirit. Instead of walking not after the flesh but after the spirit, the generality of men walk after the flesh and not after the spirit: they are in the flesh (there's their state ), and they walk after the flesh, (there's their course ). O that this was not as evident as the light of the noon day! This Flesh (as you have heard) is either the corrupt Nature in the general, or more particularly 'tis the corrupt Nature venting itself in and about fleshly and sensual things: now in both respects how do fleshly Walkers abound! As to the First, what an unholy, sinful life do the most live? how doth the depraved Nature break forth and show itself in their whole course? this is that which acts them all along, by which they steer and order their conversation. And as to the Second, look upon the greatest number of men how sensual are they? they lie tumbling and wallowing in the mire of Lust, are even immersed and swallowed up in fleshly things, minding nothing so much as the pleasing of the flesh! Go to them at their Tables, there's gluttony, excess in eating and drinking; they pamper the body whilst they starve the soul: Mind them in their pursuits, 'tis some fleshly good they mainly drive at; some fleshly interest by which they steer their course; what do they most consult but the Fleshes ease and interest? O that's the thing which they make provision for, that they may fulfil the lusts thereof (which the Apostle so expressly forbids Rom. 13.14)! their forecasts, projects, contrivances are for the Flesh, yea all their thoughts are employed as so many caterers or purveyours for their sensual lusts: is not this walking after the flesh? and is not this (more or less) the Walk of the most? Alas! as to that walking after the spirit (which hath been opened) how few are there that know anything of it? the generality are wholly strangers to it, understanding the Angelical life in Heaven as well as the spiritual, holy life of Saints here upon earth; you can scarce make them believe that there is such a life, so far are they from the living of it. Thus 'tis with the multitude; and is not this then too clear an evidence, too full a demonstration of the paucity of such as are in Christ? O that we could bewail and lament it! what more plain than that such who are in Christ do walk, not after the Flesh but after the Spirit? and what more plain too, than that the body of men do walk after the Flesh and not after the Spirit? Sirs! let us not flatter and think too well of ourselves; we talk of Faith, make our boast of the Gospel, glory in our Baptism, lay a great stress upon our Church privileges, when yet notwithstanding all this we are mere Flesh-pleasers, our Conversations are carnal and fleshly: doth not this proclaim us to be yet out of Christ?

Secondly, Let me desire you to examine what your walking is: whether it be after the flesh or after the spirit. Is spiritual walking the property of all who are in Christ? must this evidence your union with him? how then doth it concern you all to judge aright about it! Here are two Sorts of Walkers, and every man in the world comes under the One or the Other; for these two divide the world betwixt them. Now where are you? what is your course? which of these walkings do you come under? what do you follow Flesh or Spirit? I told you at the first this is a thing which may be known; the Apostle doth not lay the Evidence upon something that is abstruse and hard to be understood, but upon that which is easy to be found out: surely with a little diligence every person may know what his walking is. I entreat you therefore to urge this home upon yourselves; O let everyone say how do I walk? what a kind of life do I live? holy or sinful, spiritual or carnal? Brethren! your freedom from Condemnation depends upon your Union with Christ, will you not find out that? then your Union must be known by the holiness of your walking, and will you not understand yourselves about this also? O what a blessed thing is it when a man is clear in this! so that he can frame a Syllogism upon it, (thus) He that walks not after the flesh but after the spirit, he is in Christ; But I (through grace) am one who walk not after the flesh but after the spirit, therefore I am in Christ. This is a good bottom to build assurance upon; these premises will bear the weight of such a conclusion: be sure you take up with nothing short of this. 'It is only the spiritual life which must assure of the Mystical Union: 1 Joh. 1.6. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth. 1 Joh. 2.4, 5, 6. He that saith I know him and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him, ought himself also to walk even as he walked. Faith indeed is the bond of the union, but holiness (of heart and life ) is the mark or evidence of it: And 'tis the walking which makes the Christian; 'tis not external profession, the being of such or such a party, some good religious talking, but 'tis the course of life which is the distinguishing character betwixt person and person. O that God would direct everyone of you to pass righteous judgment upon himself concerning this!

I need not add anything to what hath been laid down in order to the helping of you in this Trial. The walking after the Flesh and after the Spirit have been opened, and by the particulars which make up each of them you may be able to judge of yourselves. 'Pray go over them in your own thoughts again and again, and say, is the Flesh or the Spirit our principle? our guide? what are our affections? do we savor the things of the Flesh or of the Spirit? what are our secret and strongest propensions? are our Ends fleshly or spiritual? I say go over these things again and again, and there's no question of it, but that serious and frequent examination in a little time will fully clear up the thing to you.

Only (to prevent mistakes) let me tell you, there is a twofold walking after the Flesh: One more gross and manifest, the Other more close and more indiscernible. The first, is when the Flesh breaks forth and openly vents itself in external and bodily lusts, (such as adultery, uncleanness, drunkenness, gluttony, &c. ); this is the filthiness of the flesh: The Second, is when the Flesh more secretly vents itself in internal, heart-lusts, such as are kept in and lie smothering in the Soul, (as pride, self-love, envy, covetousness, &c. ); this is the filthiness of the Spirit: (the Apostle gives a Catalogue of the actings of the Flesh in both of these respects Gal. 5.19, 20, &c. ) Now here's the mistake of men, they confine walking after the flesh to the first of these, the latter being little regarded by them; so that if they do not live in whoredom, gross intemperance, open profaneness, brutish sensuality, they think all is well: whereas they may be free from these gross practices and yet be walkers after the flesh. The corrupt Nature hath other out-lets besides these, and there may be Sins ulcers within when they do not externally show themselves. O be not deceived! you are not possibly so and so vicious in the outward conversation, but if there be within in the Heart malice, hatred, envy, uncharitableness, self exalting, inordinate affections to the world, covetousness, these are enough to bring you within the compass of walking after the flesh. Devils you will grant are bad enough; 'tis because of their envy, pride, &c. for the grosser sins of the Flesh they are not liable to them. Augustine proves that the Stoics (that strict Sect of Philosophers ) were as guilty of this upon their inward unmortified corruptions, as the Epicureans themselves a more debauched and sensual sort of men, (if they be not wronged, for as to Epicurus himself Laertius, Gassendi, &c. give a quite other character of him). Do I see one living a brutish life, wallowing in his filthy lusts, laying the reins upon the neck of his corruptions? he's drunk, defiles his body, lives in open wickedness, &c. I am sure this man walks after the flesh; these are the works of the flesh which are manifest Gal. 5.19. every eye sees and every tongue cries shame upon these courses: Ah but there's another who is free from these scandalous courses, yet he is worldly, revengeful, envious, proud, haughty, under the power of carthly affections, full of evil desires; this man now is a walker after the flesh as well as the former (though not in so gross a manner). Therefore do not please yourselves upon your being kept from the notorious and external eruptions of the corrupt Nature, if yet inward and more refined corruptions have their full power and strength over you. O how many persons of a civil, unblameable conversation, nay how many fair professing Hypocrites (though no adulterers, no drunkards, &c. ) will yet be judged at the Great Day to be walkers after the flesh! 'Pray look inward, any one allowed, cherished, unmortified Lust in the heart will spoil your walking before God though before Men it may seem to be blameless, yea very spiritual.

Thirdly, the main Use will be for Counsel.

• 1. To dehort from walking after the flesh.
• 2. To exhort to walk after the spirit.

1. First, do not walk after the flesh. Particularly, let not Flesh be your principle to act you in your course; for what can be expected but evil practices from so evil a principle? Do men gather grapes of thorns or figs of thistles? how impure must those streams be which flow from so impure a fountain? how bitter must that fruit be which grows upon so bitter a root? So also let not Flesh be your Guide; that you should choose to be ordered and directed by it. Will you choose or follow a blind guide? If the blind lead the blind both fall into the ditch: or will you follow a Guide that will lead you to Hell? God forbid! when you have the good Spirit of God and the good Word of God to lead you, will you rather live under the leading and conduct of the flesh? O have as little to do with its guidance as ever you can! 'tis not a thing that you must walk after, but rather fly from: for if you follow it, 'twill certainly carry you to those rocks and precipices which will endanger the dashing of you in pieces forever.

I know the best will not be wholly freed from this Flesh whilst they are here; but let not any tamely give up themselves to it, so as to be subject and obedient to it or to walk after it: Let not sin reign in your mortal body, that you should obey it in the lusts thereof. Avoid it (I beseech you) in all the parts and limbs of it, for 'tis all naught: there are the wills of the flesh [ 〈 in non-Latin alphabet 〉 ], Eph. 2.3. the affections (or passions ) of the flesh [ 〈 in non-Latin alphabet 〉 ], Gal. 5.24. Rom. 7.5. the works of the flesh [ 〈 in non-Latin alphabet 〉 ], Gal. 5.19. all these flow from one and the same spring, only they are several channels in which it runs. Now (I say) avoid it in all; as it works in the soul by its wills and affections, as it works in the body by its grosser lusts, do not in anything comply with it or walk after it: we must be always mortifying, never (allowedly) gratifying this cursed flesh.

To enforce the Dehortation one would think the Motive in the Text should be strong enough: if you do not walk after the flesh then you are in Christ; and if you be in Christ you will not walk after the flesh, for such do never so walk. But besides this, there are some Other Motives which have a great force and efficacy in them.

1. Let it be considered, that this walking after the flesh is directly contrary to your Baptismal dedication and obligation. When you passed under that blessed Ordinance did you not then dedicate yourselves to the Lord? have you not since owned and acknowledged that dedication? and shall persons so dedicated to the Lord walk after the flesh? that would be like Belshazzar 's making of himself drunk, even out of the golden vessels which were dedicated to the service of God in the Temple. There is upon your baptismal dedication a Sacredness upon your Souls and Bodies; and yet shall they be made common and prostituted to the service of sin and lust? this is not only to rescind, retract, null your dedication, but even to profane that which was consecrated to holy uses and ends. When you were baptized did you not then stipulate and covenant, to renounce the Flesh as well as the World and the Devil? and notwithstanding this will you yet walk after it? what an high breach of Covenant would that be? and shall any break Covenant with God and prosper? If after Baptism you will be flesh-pleasers and flesh followers, where will that answer of a good conscience be (which the Apostle speaks of 1 Pet. 3.21)? how will you be said to be baptized into Christ's death, if the Flesh yet live in you and you in it? And what a poor insignificative thing is the outward washing, if heart and life continue under flesh pollutions? what will the sprinkling of baptismal water profit him who lies wallowing in fleshly lusts? O think much of your solemn engagement in Baptism, and surely you will not be so obsequious and pliable to the motions of the flesh as hitherto you have been! how ill doth the Christian-mark and title agree with a Pagan-life!

2. Secondly, I would desire you to consider what the Flesh is: He that knows it and hath right apprehensions of it certainly will not walk after it. In general, let it promise or pretend what it will, 'tis an Enemy; and shall we cherish an enemy in our bosom, nay, let him have the command and guidance of us?

First 'tis God's enemy: yea, his inveterate, implacable, irreconcilable enemy; the Sinner may be reconciled to God, but Sin itself (the Flesh, the corrupt Nature) never can. 'It is observable Ver. 7. The wisdom of the Flesh [ the carnal mind we read it], is enmity against God: the Apostle sets it forth in the abstract to note the greatness of the enmity; 'tis more than if he had said 'tis an enemy against God, for enemies may, but enmities cannot be reconciled: and he speaks of the best of the Flesh too, the very [wisdom] of the Flesh is enmity against God; and see what a full proof he gives of it, for (saith he) 'tis not subject to the Law of God, neither indeed can be; O how evil a thing is this Flesh! Now shall that be your principle and guide which is God's Enemy? will you agree with that which is at such variance with God? and be subject to that which neither is nor can be subject to the Law of God?

Then Secondly, 'tis your enemy too: I and the very worst enemy you have in all the world. For was it not for this, all your other enemies could never hurt you; the Devil and the World without, do all their mischief to Souls by the Flesh within: Christ not having any of it was impenetrable against all the fiery darts of Satan; Joh. 14, 30. The Prince of this world cometh and hath nothing in me. We cannot say so, he hath a corrupt Nature in us and that he works upon and endangers us by. This Flesh is the womb where all is conceived and formed, the anvil upon which all is wrought; 'tis the false Judas that betrays us, the close enemy within that is ready upon all occasions to open the gates to the Besieger: was it not for this morbus mentis the morsus dentis could never hurt us.

And besides this relative consideration of the Flesh (as it gives advantage to our other grand adversaries ), 'tis in itself a very dangerous Enemy. Partly in respect of its malice: it carries on desperate aims and designs against the Sinner, 'tis full of mischievous intentions, and those of an high nature too; it aims at nothing below the ruin of the precious Soul. The Apostle speaking of one part of its working ( viz. by fleshly lusts ), tells you that those war against the Soul, 1 Pet. 2.11. how? why not only as they would take away the Souls order, beauty, strength, peace, comfort, &c. but as they strike at the very life and happiness of the Soul. And the same is designed by this malicious Flesh in all its workings, for they all tend to the everlasting destruction of the Soul; O what a pernicious enemy is the Flesh! Partly also in respect of its subtlety: for (which makes it the more formidable) as 'tis a malicious and desperate, so 'tis a cunning and subtle enemy. How craftily doth it insinuate itself into us in order to the carrying on of its mischievous designs! how cunningly by its blandishments and allurements doth it entice us unto evil! Jam. 1.14. Every man is tempted, when he is drawn away of his own lust (there's the force and power of it), and enticed (there's the fraud and cunning of it). How finely doth it represent some taking good to men in order to the alluring of them, whilst it slily conceals the evil which should deter them! It shows the bait but hides the hook, holds forth the milk but keeps close the hammer and the nail, presents the apple but conceals the death; here's the Fleshes subtlety, and O how many poor Souls are undone by it! Their eye is upon the good which the Flesh promises, they not at all regarding the evil which indeed it designs, (as you read of Amasa 2 Sam. 20.8, 9. Joab took Amasa by the beard with the right hand to kiss him, but Amasa took no heed to the sword that was in Joab's hand ). O what a cunning, deceiving enemy is the Flesh! Rom. 7.11. Sin taking occasion by the commandment deceived me. Eph. 4.22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; (in the Greek 'tis lusts of deceit, they are made up of deceit, there's nothing but mere deceit in them). The Apostle Tit. 3.3. says they were deceived (how?) serving divers lusts and pleasures: whoever serves Sin shall find at last he was sadly deceived by it. Upon the whole then, is Flesh a thing to be walked after? will you trust yourselves, your souls, your everlasting concerns in the hands of an enemy? of such an enemy?

3. Thirdly, Consider what this walking after the Flesh is:

1. 'It is sordid walking. It carries in it a great abasement of the human nature, man is degraded by it and divested of that glory and excellency which God and Nature hath put upon him. To be under the power of the Flesh and the lusts thereof (especially such as are gross and lie in the sensual part), how doth this turn the Man into a very Brute! what's the difference (I pray you) between a brute and a man who lives a brutish life? (only this, that of the two the Man is the worst, for he hath Reason and Religion to direct him to a better course which the Brute hath not). Is it the shape only which makes the man, without suitable actings to the nature? To walk after the Flesh? how base and unworthy is this for such a creature as Man! who was once made after God's own Image, and who yet hath a noble, spiritual, and immortal Soul. O how is this Soul depressed in its native excellencies by a carnal course! by this 'tis made an underling to the body, and (to make use of that proverbial allusion ) the Prince is forced to go on foot while the Beggar rides on horseback: O that flesh-followers would often think of this! This walking is not only below the Christian but the Man too; he that was made by God like Nebuchadnezzar when upon the throne, he (by living after the flesh) makes himself like Nebuchadnezzar when grazing among the beasts. Pray (Sirs) know yourselves, consider your Original, whose workmanship you are, that you are Soul as well as Body, how highly your Maker hath advanced you; and scorn to live below yourselves. 'It is happy Pride which makes men to disdain a sordid Life.

2. 'It is foolish walking: that which is the fruit of ignorance, and only suits with the state of ignorance; 1 Pet. 1.14. Not fashioning yourselves according to the former lusts [in your ignorance]. 'It is both the effect and the evidence of ignorance: it men were not strangely blinded and besotted they would never carry it towards the Flesh as they do. But here's the misery of it, first the Flesh blinds and besots Sinners, puts out their eyes (as the Philistines did Sampson's ), and then they are at its beck and dispose. Ah Sirs! have ye no knowledge, no wisdom? are you under total darkness and gross infatuation? are ye so foolish that you do not know what the Flesh is, and whether it leads? and yet will you walk after it? when there is a spiritual, heavenly, holy course revealed to you, will you yet choose that which is opposite thereunto? will you prefer the conduct of the Flesh before the conduct of the Spirit? O stupendous folly, most woeful infatuation! The Apostle describing the natural state saith For we ourselves also were sometimes foolish, ( 〈 in non-Latin alphabet 〉 , without any understanding or intellective faculty, wherein)? serving divers lusts and pleasures; O that is to be foolish indeed! And he elsewhere speaking of lusts themselves, calls them too 〈 in non-Latin alphabet 〉 foolish and hurtful; 1 Tim. 6.9. Flesh-followers are apt to admire their own wisdom, but they fall under that sad character Rom. 1.20. Professing themselves to be wise they became fool • .

3. 'It is groundless and unreasonable walking: Bate but the Sinners pleasing himself (which is a pitiful reason), and what reason hath he to serve or gratify the Flesh? what can it plead for any subjection or obedience to it? This our Apostle here takes notice of ( v. 12.) we are debtors not to the flesh, to live after the flesh: We are debtors indeed to God every way, to him we owe our Love, Obedience, &c. our All; but what do we owe the flesh? what hath it done or suffered for us? hath it redeemed us? was it crucified for us? surely no! Justice and gratitude call upon us to live to God and Christ, but for the Flesh we are under no obligation at all to live to it; (rather the quite contrary). Why should we pay where we owe nothing, and not pay where we owe our-all? were we but so just and honest as to pay our debts, sure I am we should walk after the Spirit and not after the Flesh.

4. 'It is uncomfortable walking. Isa. 57.20, 21. The wicked are like the troubled Sea when it cannot rest, whose waters cast up mire and dirt: There is no peace, saith my God, to the wicked. Isa. 59.8. They have made them crooked paths, whosoever goeth therein shall not have peace. Sin and Comfort cannot go together; he loses the one who closes with the other. A wicked life (saith Plato) is not only a sordid, but a more unpleasant life than that which is virtuous; (the bare light of Nature led divers of the ancient Moralists to assert this over and over). And Sinners may put the best face upon it, but they find this to be true by their own sad experience; they feel it, their Consciences plainly tell them of it every day, that there is little true joy in a sinful, sensual course: O the sad gripes of Conscience which they meet with in the way of sin! which though they endeavor to smother yet they pursue and vex them from time to time. But suppose the way of the Flesh at present be not uncomfortable, to be sure in the final issue it will be so: when the Sensualist and ungodly wretch shall see death making its near approaches to him, when Conscience shall force him to take a review of his ill-spent life, when he shall be called to stand before the tribunal of his Judge; I say, how will it be then? will it be joy and comfort? no, but instead thereof inexpressible anguish and horror of spirit. O let not the Flesh deceive you! its pleasures are but for a season, its delights are soon over and gone; and then that which was honey in the mouth turns into gall and wormwood in the belly. Poor deluded creatures think to take their fill of it, but in a little time God finds them out, sets home their sin and folly, gives them the prospect of a dreadful eternity; and what follows? first Hell is in their Souls and then in a little time their Souls are in Hell. And therefore as you desire to be kept from this misery, and to have peace and comfort in Life and Death, see that you abandon the Flesh so as not to walk after it.

5. 'It is walking which ends in eternal perdition. O that this might be believed before it be felt! Sirs! whom will you believe? Sin and the Flesh (which are made up of lies and do their business by lies), or the God of truth and the Word of truth? He tells you therein To be carnally minded is death; If ye live after the Flesh, ye shall die; He that soweth to the flesh, shall of the flesh reap corruption; There is no condemnation to them which walk not after the Flesh but after the Spirit; then there is condemnation to them who walk after the Flesh, &c. Sin when it is finished it brings forth death; (with many such Scriptures). Now shall not this deter you from a fleshly conversation? if this will not, what will? Solomon speaking of the strange Woman tells us, her house inclineth unto death and her paths to the dead; just so it is with fleshly▪ Walking. Nothing more certain, than that every man's end shall be according to his course; as he sows so shall he reap, Gal. 6.7. now there are two very different ends, and two very different courses; there is Heaven and Hell (two very different ends), and there is walking after the flesh and after the spirit (two very different courses): If you fall in with the Former, that will most certainly lead you to Hell; if with the Latter, that will as certainly lead you to Heaven; which of these Courses now will you choose? Condemnation is as sure to them who walk after the Flesh, as No-Condemnation is to them who walk after the Spirit. So much for the third Motive.

4. Fourthly let me add but one Disuasive more, and that is the Death of Christ. What a consideration is this to take men off from a carnal life? O when this flesh begins to stir and pirk up itself, you will do well (in order to the suppressing of it) to fix your thoughts upon your dying Redeemer. Say, when my Savior hath died for Sin shall I live in Sin? when he was manifested on purpose to destroy the works of the Flesh and of the Devil, shall I yet walk after them? was the sinless Flesh in Christ crucified and shall the sinful Flesh in me be cherished? You read of the crucifiion of the Flesh Gal. 5.24. we should be for nothing short of that, for no better usage doth it deserve from us. When Pilate asked the enraged Jews against our blessed Lord, What shall I then do with Jesus which is called Christ? they all said unto him Let him be crucified: and when he a little hung off from this cruelty, What evil hath he done? they cried out the more saying Let him be crucified: Matth. 27.22, 23. This was not so much their sin in being so cruel to the Lord of Glory, but 'tis as much your duty to deal thus revengefully with the Flesh: O let all cry out in the height of their hatred against it, Let it be crucified! why but what evil hath it done? nay rather ask what evil hath it not done? therefore cry out the more let it be crucified. And indeed the crucifixion of our Natural Flesh in Christ without the crucifixion of moral and sinful Flesh in ourselves, will not profit us. Paul saith he was crucified with Christ Gal. 2.20. how? why in a spiritual and mystical sense, so as to be dead to the Flesh, and so as to live the spiritual life. And the Apostle lays it upon this, 1 Pet. 4.1, 2 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: For he that hath suffered in the flesh, hath ceased from sin; that he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. 'It is a Scripture somewhat dark but the strength of it lies thus, Christ hath suffered for us, and we (in an analogical sense) must be ready to suffer too, (this is the same mind here spoken of); and Christ having suffered hath ceased from sin ( h. e. so as to die for sin no more ); so (saith the Apostle) you too in your own persons must so die to sin as no longer to live in it. This is the being planted into the likeness of Christ's death, Rom. 6.5. and you find the Apostle there in that Chapter from this very Topic (the Death of Christ ), earnestly disuading persons from walking after the flesh. I have done with the Motives to enforce the Dehortation.

Before I go off from this Head something must be hinted by way of Direction: What is to be done (some may say) that we may no longer walk after the Flesh? I answer,

1. Get out of the Flesh: For being in the flesh is always attended with walking after the flesh; as the State is always according to the Course, so the Course is always according to the State: if you be in the fleshly state your conversation will be a fleshly conversation. Such as the man is such are the principles, and such as the principles are such will the practices be also. Therefore get out of the state of Nature (in which the Flesh rules and carries a man whither it pleases) and get into Christ; persons out of Christ are all Flesh, and thereupon will be wholly followers of the Flesh. Spiritual walking discovers the Union, but first the Union is the ground of spiritual walking: that will certainly follow upon being in Christ, but being in Christ must necessarily antecede it. Till thou beest engrafted into Christ no good fruit can grow upon thee: he that is flesh must needs live and act flesh.

2. Get the Spirit, and walk after the Spirit. 'It is the divine Spirit and the divine Nature from that Spirit, which must dethrone and break the power of sinning and sinful Nature. Till the Holy Spirit and grace come into the heart, the Flesh lords and domineers in the life (as you will hear more fully when I come to the second Verse ). The Apostle joins together Sensual and not having the Spirit Jud. 19. (where the latter clause is not only a further description