The Triumph of a True Christian Described
For they that are carnal, unregenerate, and as yet in their natural state and condition, and have the flesh ruling and reigning in them, and are acted and guided by the flesh, they mind and affect, they love and like, and they desire and seek after such things as are simply evil in themselves, or things that pertain only to this life, and things of this world, which being not evil in themselves, yet become evil to the wicked, they affecting and seeking after them with wicked minds and after a wrong manner, and abusing them; those things are sweet, and savory, and pleasing to them, they will relish them: But they that are truly regenerate, and have true sanctifying grace in their hearts, they mind, and they affect, they muse and meditate on the works of the Spirit, holy things, things that are heavenly and spiritual, and pertain to life and goodness, those are the things they love and like, and those things are savory and sweet, and pleasing to them.
First observe we, that the Apostle here ranging and dividing men into two sorts, that they are either after the flesh or after the Spirit, they are either carnal or spiritual, either regenerate or unregenerate: he saith, the one sort, they savor, they mind, and they affect the things of the flesh; and the other, they savor, they mind, and they affect the things of the Spirit. Hence then note we thus much:
[Doct. 1] That there is an opposition between the regenerate and unregenerate, between the godly and the wicked, in their minds and in their affections; they are of contrary minds, and of contrary wills and affections. The godly they mind and affect, they love and like good things, things heavenly and spiritual: But the wicked and unregenerate, they mind and affect, they love and like things earthly and carnal, those are the things that are sweet and pleasing to them: and so they are carried contrary ways in their minds and dispositions. Philip. 3.19. the Apostle describing Epicures and carnal persons, he saith of them in plain terms, They mind earthly things: their minds and their affections are set on those things. But saith he, (speaking of himself and others truly regenerate, verse 20.) Our conversation is in heaven; our minds are lift up above the things of the earth, we mind things heavenly and spiritual, our whole disposition and carriage is in heaven. Psal. 4.6.7. saith David, Many say, who will show us any good? That is the speech of many in the world, they mind and they affect the things of the world, those are the things they seek after, and the things they inquire after, and they say, who will show us any good in respect of worldly things? But Lord lift thou up the light of thy countenance upon us, thou hast given me more joy of heart, then they have had when their wheat and their wine did abound. That was David's mind, and that was his affection: and to this purpose it were easy to bring further evidence clearing this truth, that there is a contrariety between the regenerate and the unregenerate, between the godly and the wicked, in their minds and in their affections, and that they are of contrary minds, and of contrary dispositions. And no marvel though it be so: for why,
They are of contrary natures, [Reason.] and they are under contrary regiments and powers: the godly and regenerate, they are under the power of grace; the wicked and unregenerate under the power of sinful and corrupt nature: and therefore no marvel though they be carried contrary ways in their minds and dispositions.
Now then in the first place this must teach us, not to stand [Use 1] amazed, and to wonder that there is so little agreement between the godly and the wicked, and that they are many times at jar, and discord, and difference one with another: we are not to think it strange, as Prov. 29.27. that a wicked man is an abomination to the just, and he that is upright in his way, is abomination to the wicked. That a godly man cannot away with a wicked man, and that a wicked man cannot abide a godly man, here is one special cause of it, they are of contrary minds, and of contrary dispositions. We know it is similitude and likeness of minds, and affections, and dispositions, that draws men together, and combines them, and makes them love and like one another, and to agree together; and where there is discrepancy and difference of minds and affections, there can be no good agreement of any long continuance, and therefore it is that the godly and the wicked are commonly at such ods and difference, because they are of contrary minds and dispositions; the godly cannot away with the wicked, because they are not of their minds and dispositions; the wicked cannot endure the godly, they hate them, because they well perceive they are not of their minds, and they are not disposed as they are; yea the wicked speak evil of the godly, because the godly like not those things that they like, and because they run not with them to the same excess of riot. 1. Pet. 4.4. The works of the godly are good, the works of the wicked are evil, and therefore they hate them, and cannot away with them, as Cain hated Abel. 1. John. 3.12. Wicked men though they pretend other causes why they cannot abide the godly, as that (forsooth) they are hypocrites, yet in deed and truth here is the very cause, they are not of the same mind and disposition with them, and therefore it is. Thus it was between Cain and Abel, Isaac and Ishmael, David and Saul, Christ and the Jews, and thus it will be to the end of the world. There is enmity between the seed of the woman and between the seed of the serpent, and there is dislike and disagreement between the godly and the wicked, because they are of contrary minds, and of contrary dispositions: and therefore we are not to marvel at it, when we see that the one cannot abide the other.
[Use 2] Again, is it so that the godly and the wicked are of contrary minds, and of contrary dispositions, and they savor contrary thing? surely then it cannot be, that the godly and such as are truly religious, should join society and fellowship with the wicked, and consort with them unnecessarily, and take delight and comfort in their company: they that have sound and true grace in their hearts, they cannot endure to be familiar with the wicked and ungodly unnecessarily: it is a grief to God's children to be in the company of the wicked accidentally. David cried out, Psal. 120.5. Woe is me that I remain in Meshech, and dwell in the tents of Kedar: the good man was grieved that he was forced to live among the wicked but for a time. And doubtless thus it is with such as are truly religious, it is even irksome and tedious to them to remain among the wicked but for a time. And know it whosoever thou art, that it is a shrewd sign thou hast no soundness of grace in thine heart, if so be thou canst familiarly consort and converse with the wicked, and that unnecessarily, as it is the manner of some. Canst thou be familiar, and that unnecessarily, with wicked and graceless persons, such as are enemies to God and all goodness, and blaspheme the truth of God, and speak evil of the ways of God, and open their mouths wide against the professors of the truth? Canst thou sit with them, walk and talk with them familiarly? It is more then probable that thou hast no true nor sound grace in thee. For either thou dost humor them, and sooth them up in their vileness, which is a soul fault and sin in thee; or else if thou have soundness of grace in thine heart, thou hearest and seest that which is a grief to thy soul, and makes thine heart bleed within thee. The godly and the wicked cannot consort and company together with comfort and delight to them both: they are of contrary minds, and of contrary dispositions, and that which is savory to the one is unsavory to the other; good things are sweet and pleasing to the godly, and they delight to be speaking of them, but to the wicked they are harsh and unpleasant, and they sit as on thorns when they hear them spoken of; and so carnal things are sweet, savory, and pleasing to the wicked, and they commonly foam out filthiness, ribaldrie, and rotten speeches with delight, which if the godly hear, they hear with grief and vexation to their souls: and with what comfort then can they consort together? Can two persons feed on the same dish of meat with delight to them both, if that meat be savory, and pleasant, and tasteful to the one, and unsavory, and unpleasant, and bitter to the other? surely no, they cannot. No more can the godly and the wicked delight in the same things, and as it were feed on the same things with delight, they savor contrary things; that which is savory to the one, is unpleasant and unsavory to the other, therefore they cannot consort together with comfort. And think not that thou canst so handle the matter, as that thou mayest be soundly religious, and yet be a familiar companion with wicked and profane persons, and that unnecessarily; no no, thou being familiar with the wicked, besides this that thou dost thereby provoke God to anger against thee, as Jehoshaphat did by joining with Ahaziah, 2. Chron. 20.35. and dost harden the wicked in their evil courses, thou dost thereby show that thou hast no soundness of grace in thine heart.
[Doct. 2] In the next place, in that the Apostle saith here, They that are after the flesh, savor the things of the flesh, he points out to us the nature and property of carnal persons: and the point hence is this. That it is the property of carnal persons to savor carnal things: unregenerate persons and such as are in their natural state, they love, and they affect the things of the flesh, the pleasures of sin, the profits and preferments of the world, ease, idleness, softness, daintiness, and the like: those are the things that are most sweet, and savory, and pleasing to them, and the things which they most desire and seek after. Haply a carnal person hath sometimes some little joy and delight in spiritual things, and doth sometimes taste the good word of God, Heb. 6.5. but indeed it is but a taste, he doth but taste it as it were with the tip of his tongue, and his delight in spiritual things is but a vanishing delight, the things of the Spirit are for the most part harsh and unsavory to him; but the things of the flesh, carnal pleasures, riches, honors, ease, idleness, and the like, these are the things that he finds most sweetness and most savor in; and these are the things that best please his taste, and are best liking to his mind: And to this purpose Zophar speaks plainly, Job 20.12.13. Saith he, Wickedness was sweet in the mouth of the wicked, he hides it under his tongue as a sweet morsel, he savors it & keeps it close in his mouth: he delights as it were to be chawing on it continually. Prov. 4.17. saith Solomon, The wicked eat the bread of wickedness, and drink the wine of violence: it is even as meat and drink to them to do evil. Isaiah 32.7. the Prophet saith, The churl deviseth wicked counsels, to undo the poor with lying words, and to speak against the poor in judgment. And Micah 2.1. the Prophet denounceth a woe against the wicked, in that they imagined iniquity and wrought wickedness upon their beds: it was so sweet and so savory to them, as they were willing to lose their sleep to muse and think on it, and to devise it. And to these we might add many other testimonies of Scripture, showing this to be a truth, that the things of the flesh, the pleasures of sin, riches, honors, and such like, are most sweet, and savory, and pleasing to carnal persons, and that these are the things they most mind and affect, and that they desire and seek after, and take most delight and pleasure in: and the reasons of it are plain.
First this, Carnal things, the pleasures of sin, and the like, [Reason 1] are most profitable and most agreeable to the nature of carnal and unregenerate persons, those things do most of all feed their natural humor. And it is in this case as it is in the natural humors of the body, every humor desires that which will most of all feed and maintain it: where choller abounds, it desires such things as increase choller: where fleame or melancholy do abound, there is a desire and a liking best of those things that do nourish and increase those humors, and are most agreeable to them. So is it with carnal persons, carnal things are best pleasing to them, and they find most sweetness and savor in them, because they are most agreeable to corrupt nature, and do most of all feed and nourish their natural humor.
Again secondly, carnal persons out of the blindness of [Reason 2] their minds, place their happiness and their felicity in enjoying of carnal things: the sensual person thinks it his chief joy, to enjoy his sensual pleasures; and the covetous person holds it his greatest felicity to abound in wealth, and the like. And hence it is that carnal persons think you do them the greatest wrong in the world, if you go about to dissuade and draw them from following after the things of the flesh. The Sodomites were exceedingly enraged against Lot, when he labored to dissuade them from their filthiness, Gen. 19.9. they said, Away hence: he is come alone as a stranger, and shall he judge and rule? they were mad against him. Carnal persons out of their corrupt judgment, think and esteem carnal things most excellent, and place their happiness in the fruition of them: and therefore no marvel though they mind and affect them, and desire them above all other things, and even prefer them before things heavenly, and as the Gadarenes did their swine before Christ Jesus, Mat. 8.34. This then we may resolve on as a certain truth, that the things of the flesh, the pleasures of sin, riches, and the like, being most agreeable to the nature of carnal persons, and they out of their blindness of mind, placing their happiness in the fruition of them, that those things are most sweet and savory, and pleasing to them, and that those are the things they most mind and affect, they care for, and desire, and seek after, and take most delight and pleasure in.
[Use. 1] Now then this being a truth: first, it serves to discover whence it is that most men in the world give themselves over to the vanities of the world, to the pleasures of sin, or to the profits of the world, even to follow the pleasures and vanities of the world, or profits of it with eagerness, and with greediness, and that they are insatiable in their pursuit and following after these things; they even swallow up iniquity, as Prov, 19.28. they make no bones of sin, they commit sin with as great delight and pleasure, as drunkards pour down strong drink, or as gluttons carry down delicious meats. Whence is this? Surely from hence, they are carnal, and the things of the flesh are most sweet, and savory, and pleasing to them; carnal persons give themselves to ease and idleness, and to pampering of the flesh, to softness and daintiness, to pride and vanity, and garishnesse in apparel. And why? Because indeed they are carnal, and those things are most sweet, and savory, and best pleasing to them: and so worldlings and earth-worms, they give themselves to carking and caring for earthly commodities, and to raking and scraping together of wealth: and why? because they are worldlings, and they are after the flesh, and the things that pertain to the flesh; the things of this world are the things that they find most sweetness and savor in: as for things heavenly and spiritual, alas, sensual persons and worldlings they find no sweetness nor savor in them at all. Tell a carnal person, one either given over to the vanities of the world and the pleasures of sin, or one given over to the pelf and profits of this world, one that will be rich, as 1. Tim. 6.9. one that hath resolved with himself so to be; tell such persons of the joys of the life to come, of the comforts in Christ, of the comfort and peace of a good conscience, of the sweetness of the word of God, and the holy ordinances of God, and alas they find no more sweetness and savor in these things, then in a dry chip, or the white of an egg, as Job 6.6. These things are too fresh and too unsavory for their taste, they cannot relish them: no, when things heavenly, and things pertaining to life and godliness are spoken of in the public ministry of the word, carnal persons savor them not, unless it be to death and damnation. They are no more moved with them then the seats they sit on, they give themselves to gazing about, or to sleep: and this is the very cause why men give themselves to sleeping at Sermons, and some vain women give themselves to gazing about, to toying and playing with their fingers, or to talking, and such like: and people are weary of holy exercises: and why? they savor not things heavenly and spiritual, they find no sweetness in them. If it were at a stage play, at a feast or banquet, or at a merry meeting, they could sit many hours together without weariness, yea some can spend whole days and nights in such exercises. Oh these things are most sweet and savory, and pleasing unto them: yea when sensual persons are exercised in the works of carnal pleasure, and worldlings exercised in and about the things of the world, they are as fishes in the sea, in their proper element, and these things are most suitable and agreeable to their nature, and best please their humor, and therefore no marvel though they follow them with eargernesse and with greediness.
[Use. 2] Again, is it the property of carnal persons to savor carnal things? are the things of the flesh most sweet, and savory, and pleasing to carnal persons? and are those the things they mind and affect, and take most delight and pleasure in? Surely then, if we discern a man or a woman to be earthly minded, if we well perceive that they savor the things of the flesh, and that those things are most sweet, and savory, and best pleasing to them, and do best fit their humor, we may be bold to say, that that man or woman is a carnal person; we may so judge of them, and so esteem, and so account of them. Carnal persons cannot endure to be thought and to be accounted that which they are, and they cannot endure to have their proper name and title given to them, and to be called carnal: but do we see that a man gives himself to ease, to idleness, and to drunkenness; is a man a gadder to taverns, to stage-plays, a gamester, or the like? doth he give himself over to sensual pleasures? certainly that is a carnal person, and we may so esteem and so account of him.
Again, do we see a man drowned in the cares of this life, and that he gives himself over to the seeking of the things of the world, he is a greedy and a grinding usurer? Surely, let his name be never so great in the world, his proper name is this, a Carnal person: he is so, and we may so call him, and so account of him. And hereby learn to discern of thyself whether thou be a carnal man or a carnal woman or no. Doth thy mind run on the world? Is thine heart set on the things of the world? Is thy mind on thy halfepeny, as we use to speak, especially when thou art performing of holy duties? Doth thy mind then run after thy covetousness, as Ezech. 33.31? No doubt the best and most holy have distractions in performing of holy duties, but they like them not: but is it so with thee, that in performing holy duties thou hast commonly thoughts of the world running in thy mind, and then givest way to such thoughts, they are pleasing to thee, and thou delightest in them; yea thou givest way to them so far, as they carry thy mind altogether from the word taught, and when thou comest home, thou canst remember nothing that was delivered, and thou art nothing grieved for it? If it be thus with thee, surely thou sauourest the things of the flesh, thou art carnal.
Quest. Some may say, [Quest.] may not a man desire and seek after the things of this life? is that altogether unlawful?
Answer. [Answ.] No, it is not, a man may desire and seek after the things of this life, necessary both for nature and person, so as he do it seasonably, and with moderation, and by good and lawful means. But if the things of this life be most sweet, and savory, and best pleasing to thee, thou art after the flesh, thou art carnal.
Quest. [Quest.] How shall I discern that the things of this life are most sweet, and savory, and best pleasing to me?
Answer. [Answ.] Thou mayest easily discern it by these things: if so be the cares of this life do break thy sleep in the night, and thoughts of the world and worldly things come first to thy mind when thou awakest, and thy mind runs most on those things all the day long, and about those things thou canst take the greatest pains, with most delight, and least weariness. If it be thus with thee, then the things of this life are most sweet, and savory, and best pleasing to thee, and thou art after the flesh, thou art carnal, and thou sauourest the things of the flesh; and do not think thy state is good so long as it is thus with thee; no, no, thou walkest after the flesh, thou art under the curse and wrath of God, thou art not freed from condemnation, and therefore labor to come out of that miserable and fearful condition.
Come we now to the other part of the opposition here made by the Apostle, wherein he makes known the nature and property of such as are after the Spirit; as namely, that they that are after the Spirit, they savor the things of the Spirit; they that are after the flesh, savor the things of the flesh: but (saith he) they that are after the Spirit, savor the things of the Spirit. Now hence we are given to understand thus much, the point hence is this.
[Doct. 3] That it is the property of such as are after the Spirit, to savor the things of the Spirit; regenerate persons such as have true sanctifying grace in their hearts, they mind and they affect things heavenly, and spiritual things, pertaining to God's kingdom, to life and godliness, as the works and gifts of the Spirit, love, joy, peace, long suffering, the means of grace and salvation, the word and the Sacraments, and other holy ordinances, and the peace and comfort of a good conscience, the joys of the world to come, and the like: those are things that are most sweet, and savory, and best pleasing to them, and the things they most desire, care for, and seek after, the things they take most delight and pleasure in; and these are the things they best relish, and find most sweetness and savor in. And that thus it is with such as are truly regenerate, such as have true sanctifying grace in their hearts, they are thus minded and thus affected, we find it confirmed by many evidences of Scripture. 1. John. 5.3. saith Saint John, The commandments of God are not grievous: his meaning is to them that are borne of God, as he subjoins in the next verse, For all that is borne of God overcometh the world. To them that are truly regenerate, to them the commandments of God are not grievous, but they are easy, sweet, and pleasant. Job 23.12. Job saith, He esteemed the word of the Lord's mouth, more then his appointed food. The words of the mouth of God were more sweet and savory, and better pleasing to him, then his ordinary food. And David in many of the Psalms makes known a marvelous great affection that he had to the word of God, and to heavenly and spiritual things, that he took more delight in those things, then in all the things in the world besides. Psal. 19.10. he puts it down positively, that the judgments of the Lord are more to be desired then gold, yea then much fine gold, that they are sweeter then the honey and the honey comb. Psal. 119.97. he breaks out and saith, Oh how love I thy Law! As if he had said, I am not able to express the greatness of my love and affection to it. And in that Psalm we find, that he prefers the word and commandments of God, before the most excellent and precious things in the world, and before the greatest store and abundance of them. Verse 14. I have had as great delight in the way of thy testimonies, as in all riches. Verse 72. The Law of thy mouth is better unto me then thousands of gold and silver. Verse 127. I love thy commandments above gold, yea above most fine gold. And hence it was that he broke out so pathetically, Psal. 84.1.2. O Lord of hosts how amiable are thy tabernacles! my soul longeth, yea and fainteth for the courts of the Lord: for mine heart and my flesh rejoice in the living God. And verse 4. he pronounceth them blessed that may dwell in the house of the Lord. And in his estimation one day in the courts of the Lord, was better then a thousand elsewhere, yea though it were in the kings Palace, verse 10. Psal. 42.1.2. he saith, That as the Hart brayeth for the rivers of water; so his soul panted after God. And that his soul thirsted for the Lord, and cried, Oh when shall I come and appear before the presence of God. Such was the affection and longing of this holy man after the house of God, and after heavenly and spiritual things: and this doubtless is the affection of God's children in their measure; such as are truly regenerate, and have true sanctifying grace in their hearts, they mind and they affect things heavenly and spiritual, things pertaining to God's kingdom, to life and godliness, these are the things that are most sweet, and savory, and best pleasing to them, and the things they best relish and find most sweetness and savor in.
And the reasons of it are these. First, things heavenly and [Reason 1] spiritual, are most agreeable to the renewed nature of such as are regenerate. Nature renewed, and so far forth as it is renewed by the Spirit and grace of God, it likes best of those things that are like to it self, even things holy and good, and those things are most suitable, and most agreeable to it. An holy and sanctified heart likes well of holy things, and it cannot endure things unholy, so far forth as it is sanctified.
Again, they that are regenerate, and have true sanctifying [Reason 2] grace in their hearts, they have their eysight cleared, and they look on spiritual things with a spiritual eye, they see the beauty, excellency, and worth of them, they are able to see and discern, and do indeed see and discern the sweetness and comfort of heavenly things, that they are as milk and honey, as marrow and fatness, as the Lord speaks, Isaiah 55.1.2. and that there is such true and sound comfort to be found in heavenly and spiritual things, as all the wealth in the world cannot yield, yea that they are more precious, and all things that men can desire are not to be compared to them. Prov. 3.15. This God's children see and discern, and take notice of, in things heavenly and spiritual; and that beauty, excellency, & worth, & sweetness, that is found in heavenly & spiritual things, is most amiable and lovely. And therefore it must needs be, we may set it down as a certain truth, that things heavenly and spiritual, things pertaining to God's kingdom, to life and godliness, the works and gifts of the Spirit, the means of grace, and the like, are most sweet, and savory, and best pleasing to regenerate persons, and to such as have true sanctifying grace in their hearts; and those are the things they most desire and seek after, and take most delight and pleasure in, and things they best relish and find most sweetness and savor in.
[Use. 1] Now then this being a truth, it serves to make known to us whence it is that the godly and such as have true sanctifying grace in their hearts, do so earnestly follow after holy exercises, and that they do so willingly and cheerfully come to the exercise of the word, to the Sacraments, and to the holy ordinances of God, as Psal. 110.3. and think it their chief joy and delight to be exercised in holy duties, and are content many times even to break their sleep, and to abridge themselves of the pleasures and profits of the world, that they may be exereised in holy duties: and that they then hold it their greatest misery, when either they want the public means of salvation, or they ate hindered and kept from them, and cannot come to them. It was David's case, Psal. 27.4. One thing (saith he) have I desired of the Lord, and that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his holy Temple. David was then in banishment, and deprived of all outward comforts, yet he makes as though h • wanted nothing but this: that he might come into the house of God, and behold the beauty of the Lord in his holy ordinances: and thus it is with God's children. And whence is this? Surely from hence; they are after the Spirit, and the things of the Spirit, things heavenly and spiritual, are most sweet, and savory, and best pleasing to them, and they find an excellent relish and sweetness in them. The world thinks God's people foolish and mad, and stick not sometimes so to say, that they are foolish and mad people, in that they so run after Sermons, and are so eager in following after holy exercises; they judge of God's children by themselves, and think that others find as little sweetness in holy things as they do: but alas they are deceived, God's children find an excellent taste and sweetness in holy things, yea God's children relishing and savoring the word of God and holy things to their comfort, they find such sweetness and comfort in them, as they would not part withal for all the world. And holy things being savored of God's children, in their sweetness they give to them a taste and a beginning of that joy that eye hath not seen, ear hath not heard, nor the heart of man conceived: and therefore no marvel though they follow after them with such earnestness & eagerness as they do. Things heavenly and spiritual are most agreeable to the renewed nature of God's children, they see and discern the beauty and excellency of them, and they savor the sweetness of them to their comfort; and therefore they cannot but follow after them with all willingness and cheerfulness.
Again, is it so that things heavenly and spiritual, things [Use. 2] pertaining to God's kingdom, to life and godliness, are most sweet, and savory, and best pleasing to regenerate persons, and to such as have true sanctifying grace in their hearts? are those the things they most desire and seek after, and take most delight and pleasure in, and the things they best relish, and find most sweetness and savor in? Surely then it is no hard matter for a man or woman to discern whether they be in the state of regeneration or no: whether they be truly regenerate or no; a man or a woman may easily descerne it, by the affection and savor they have in respect of good things, as a man may easily discern the state of his body whether it be in health or distempered by his taste. If his mouth be in good taste, and do well relish good and wholesome meat and drink, he knows that his body is in good temper: but if a man's mouth be out of taste, and good and wholesome meat and drink is bitter and distasteful to him, and he cannot well relish them, he knows by that, that some peccant and hurtful humor troubles his stomach, and that his body is distempered: So in this case, if a man find good things sweet and savory to him, and he doth well relish them, he may thereby know, that there is some grace in his heart; but if good things be distasteful to him, and he finds not that sweetness that is to be found in them, he may thereby know that his heart is not seasoned with sanctifying grace, but hath a corrupt humor, even the corruption of natute still abounding in it. And hereby try thyself whosoever thou art: Dost thou find things heavenly and spiritual sweet, and savory, and best pleasing to thee? Is the Sabbath a delight to thee? Dost thou long for it before it come? Rejoice in it when it is come? Dost thou consecrate it as glorious to the Lord? Isai. 58.13. Dost thou come to the house of God, and to the public exercises of religion, with joy and with much delight, and with cheerfulness as to a feast, as it is said, Psal. 42.4? Is it the joy of thine heart to be exercised in hearing the word, in prayer, in singing of Psalms? And dost thou think thyself never so well as when thou art exercised in holy duties? Certainly then thou art regenetate, thou mayest thereby discern that there is sanctifying grace in thine heart. But if so be things heavenly and spiritual be harsh and unpleasant to thee, the Sabbath is a burden to thee, holy exercises are irksome and tedious to thee, thou comest (indeed) to public holy exercises, but it is slackly, for form and fashion, and in some sinister and by respect, and in attending on the word thou art heavy and drowsy, thou hast no heart to good things, thou findest no sweetness in them, thou fauourest earthly things above things heavenly and spiritual. Deceiue not thyself, thou hast no good evidence to thine own soul that thou hast any dram of sanctifying grace in thine own heart, thou canst take no comfort in thy state. I deny not but that God's children and such as are regenerate may savor the lawful delights of this life, and may taste the sweetness that the Lord hath put into his good creatures, as Isaac said to his Son Esau, Gen. 27.4. Make me savory meat, such as I love. The Lord gives to his children liberty to savor the sweetness of the good things of this life, so as it be with moderation, and with thanksgiving: but if thou wouldest have good evidence to thy soul, that thou hast true sanctifying grace in thine heart, thou must look to this, that thou savor things heavenly and spiritual, above earthly things, and above the good things of this life, though they be never so sweet and comfortable: and especially look to thy affection when thou hast plenty and abundance of outward good things, for then thou art in danger to have thine heart ensnared with a love and liking, and a delight in those things above things heavenly and spiritual, and to have thine heart to settle on the sweetness and comfort of those things, and to say with the rich fool, Luke 12.19. Soul, thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime.
Thou wilt say: [Object.] How shall I know that I savor things heavenly and spiritual above earthly things, I having abundance of outward things?
I answer: [Answ.] By this thou mayst know it: if notwithstanding thy plenty and store of outward things, thy thoughts are ever running on the comforts in Christ, and on the comforts of the word of God, and that is thy continual meditation, as David said, Psal. 119.97. and though thou canst not be always hearing, reading, or talking of the Gospel, and the sweet promises of it, yet thou dost continually meditate and think of them, and thy thoughts run upon them; then thou dost savor things heavenly and spiritual above earthly things, though thou have abundance of them; and hereby try thyself, and by this thou mayest discern thyself to be in the state of regeneration: thou savoring things heavenly and spiritual, and those things being most sweet and best pleasing to thee, surely then thou art after the Spirit, thou art regenerate, and hast true sanctifying grace in thine heart, and then thou mayest take comfort in thy state and condition, thou art in the state of grace, and in the way of life and salvation. Come we now to the sixth verse.
VERSE 6.
For the wisdom of the flesh is death: but the wisdom of the Spirit is life and peace.
IN this Verse our Apostle further shows, that there is a contrariety between those that walk after the flesh and those that walk after the Spirit, in respect of their ends; that their ends are contrary one to the other, that the fruit and end of those that are after the flesh, and savor the things of the flesh, and walk after the flesh, is death: yea that the fruit and end of their wisdom is death; for so the Apostle delivers it, For the wisdom of the flesh is death: but on the other side, that the fruit or end of those that are after the Spirit, and savor the things of the Spirit, and walk after the Spirit, is twofold, and both comfortable, namely, life and peace. The wisdom of the flesh is death, but (saith he) the wisdom of the Spirit is life and peace. And so we have the general matter of this verse. I will stand a while to clear the sense and meaning of the words of it. For the wisdom of the flesh is death. The particle (for) is not here to be taken as a note of a reason proving that which goes before, but as implying an exhortation, as if the Apostle had subjoined, Let us not savor the things of the flesh, for the wisdom of it is death; and so it is a note of an argument dissuading from savoring the things of the flesh. Wisdom of the flesh. By flesh we are to understand the corruption of nature, or corrupt nature, even the same which the Apostle means, Galat. 5.24. where he saith, They that are Christ's have crucified the flesh: that is, the corruption of nature, or their corrupt nature. And the word here rendered wisdom, comes from that word that is used verse before translated savor: which word (as I shown) signifies to mind, or to affect, comprehending under it the actions and operations of the mind, and of the will and affections: and so the original word here used, signifies the act of the understanding and will, minding, willing or affecting, and may be indifferently translated, wisdom, sense, affection, desire: the new translators render it, to be minded. And verse 27. the Apostle saith, He that searcheth the hearts, knoweth the mind or meaning of the spirit, or what the spirit willeth: and the original word is there the very same that here is used, 〈 in non-Latin alphabet 〉 . So that thus much is comprehended under the word here used, as if the Apostle had said, The minding, meaning, the thoughts, discourses, purposes, and counsels, the love and liking, the care, the desire and delight, the study and best exercise of corrupt nature, the wisdom of it is death, that is, is deadly, or causeth death, or brings unto death, the fruit or end of it is death. Now death being here put metonymically, by death we are to understand death of body and death of soul, death temporal and death eternal, even the wrath of God and everlasting destruction. But the wisdom of the Spirit. These words stand in opposition to the wisdom of the flesh, and the meaning of them is briefly this, The minding, meaning, the thoughts, purposes, discourses, and counsels, the wisdom, the love and liking, the care and desire of renewed nature, of nature renewed and sanctified by the Spirit of grace, is life and peace: that is, it brings to life and peace, the fruits or ends of it are life and peace. And by life, we are to understand eternal life and salvation: and by peace, true peace and comfort of conscience in this life, and eternal peace and comfort in the life to come. But the wisdom of the Spirit. The minding and affecting of renewed and sanctified nature, brings to eternal life and happiness: not as a meritorious, but as causa sine qua non; as a means or a way which God hath ordained for his chosen to walk in to life and salvation, as Ephes. 2.10. God hath ordained good works, that we should walk in them, as in a way leading to eternal life and happiness. Thus then briefly conceive we the meaning of the Apostle in the words of this verse, as if he had said.
The minding, the meaning, the thoughts, discourses, purposes, counsels, and in a word, the study, and the best act and exercise of corrupt nature, the wisdom of it is deadly and brings to death; the fruit and end of it is death of body and death of soul, death temporal and death eternal, even the wrath of God and everlasting perdition. And on the other side, the minding, willing, and affecting, the study and exercise of renewed nature that as a way, brings to eternal life and happiness, to true peace and comfort of conscience in this life, and to eternal peace and everlasting comfort in the life to come.
Now thus understanding the words, observe we, that as the Apostle in the verse before made an opposition and contrariety between such as be after the flesh and such as be after the Spirit, in respect of their nature and dispositions; here in this verse he makes an opposition between them in regard of their ends, that their ends are contrary one to the other: that the end of those that are after the flesh, and savor the things of the flesh, and follow the guidance of the flesh, in the wisdom of the flesh, is death: and the fruit and end of those that are after the Spirit, and follow the guidance of the Spirit, in the wisdom of the Spirit, is life and peace. [Doct. 1] Hence note we thus much.
That the regenerate and unregenerate cannot possibly meet together in their ends; such as are after the flesh, and savor the things of the flesh, and live as they are led by the guidance and wisdom of the flesh, cannot look to come to the same end with those that are after the Spirit, and savor the things of the Spirit, and follow the guidance and wisdom of the Spirit, it is not possible; the wisdom of the flesh brings to death, and the wisdom of the Spirit that brings to life and peace. And as the Apostle saith verse 13. If ye live after the flesh ye shall die, but if ye mortify the deeds of the body by the Spirit ye shall live. And Galat. 6.8. he saith, He that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting. The Apostle here useth an excellent comparison, he compares a carnal life to seed sown, that as he that sows nothing but cockle, or darnel, or tares, cannot look for a crop of wheat; so he that sows nothing but the seeds of a carnal and wicked life, cannot look to reap the harvest of eternal life: as a man soweth so shall he reap, and as he breweth, so shall he drink, and everyone shall eat the fruit of his own way, and be filled with his own devices. Prov. 1.31.
Now this I note in a word, [Use.] we shall hereafter speak of it more at large, to show that they deceive themselves whosoever they be, that think though they be after the flesh, and savor the things of the flesh, and live as they are led by the guidance of their own carnal nature, yet they shall jump and meet and concur with the godly, and with the children of God in their end, and shall come to the same end with them. Many there be in the world who sooth themselves in this conceit, that though they follow the flesh, and live according to the lusts of their own hearts, and be as vile and as bad as the worst, yet they shall be saved as well as the best: and though they be most opposite and contrary to God's children in the course of their lives, yet they shall meet with them in heaven, and shall come to heaven as well as the best of them all. Poor souls, they deceive themselves, it is all one as if a man that is going on the way that leads to York, and keeps on that way, should think that he shall meet with him that goes the road and ready way towards London, in the end of his journey. What a madness were it for any so to think? Such is the folly and madness of those that go on in the ways of the flesh, and follow after the lusts of the flesh, and yet think that they shall in the end come to that life and peace, and to that happiness and comfort that belongs to God's children. Poor souls, the devil blinds them; and this is one of the subtleties of Satan, in good things he seuers the means from the end, he persuades a man that he may come to the end though he never use the means, that a man may come to life and salvation, though he never set foot in the way that leads thither. Oh take heed of this subtlety, and this deceit of Satan, and take notice of it whosoever thou art, that the regenerate and unregenerate cannot possibly meet together in their ends: and know that if thou be after the flesh, a carnal person, and sauoring the things of the flesh, and followest after the lusts of the flesh in respect of the profits and pleasures of the world, thou art going on in the way that leads to destruction; and holding on thy course in that way, thou canst not possibly meet with the peace, and comfort, and happiness that belongs to a child of God, either in this life or in that life that is to come.
Now more particularly in the next place, in that the Apostle here saith, That the wisdom of the flesh is death, he points out what the best act of the soul of a carnal man or woman, yea what the best act of corrupt nature brings forth, and what it makes a man or a woman liable and subject to. And the point hence is this.
[Doct. 2] That the minding, meaning, thought, discourse, counsel, device, the love, liking, yea the best act of the soul of a carnal man or woman, even that which the world accounts his wisdom, is deadly, and it is damnable, and it makes him liable to death and damnation, even for the best act of corrupt nature. For the best act of the mind or will of a carnal man the Lord might justly condemn him, and throw him to hell: his wisdom is deadly and damnable, and makes him liable to death and damnation: for why, as the Lord himself saith, Genes. 6.5. All the imaginations of the thoughts of his heart are only evil continually. And Gen. 8.21. he saith, The imagination of man's heart is evil from his youth. And the imaginations and thoughts of the heart of man being evil and sinful, out of all question they are deadly and damnable. 2. Cor. 3.5. the Apostle saith, That of our selves we are not able to think a good thought: and therefore all the thoughts men think by the strength of nature, that is, of themselves, they are evil, and consequently deadly and damnable. And it must needs be so, that the thoughts of corrupt nature, and the fruits of the mind or will of carnal men are evil, and so deadly and damnable.
Because they come from a corrupt fountain; that is one [Reason 1] reason of it: such as the fountain is, such are the streams that flow from it. Now the mind and will are the fountains of all thoughts and desires, and these by nature are impure, Tit. 1.15. To the impure and unbelieving is nothing pure, but even their minds and consciences are defiled; and therefore every act of the mind, every thought and purpose of the heart, must needs be impure, and so deadly and damnable.
Again, every act of corrupt nature, even the best act of [Reason 2] the mind or will of a carnal man, is contrary to God, as the Apostle subjoins in the next verse, It is enmity against God, and therefore doubtless it is deadly and damnable.
Now then for the use of this, is it so that the thought, purpose, [Use. 1] discourse, counsel, and even the best act of the soul of a carnal man, his wisdom is deadly and damnable, and makes him liable to death and damnation? surely then we must needs conceive the state of a carnal man or woman to be a miserable state and condition: a carnal person cannot bend his mind to think of anything, but that very thought of his makes him liable to the wrath of God: and what a miserable state and condition is that? Ignorant persons commonly bless themselves in their good minds, and good meanings, & think themselves in good case, in that (as they conceive) they have in them good minds and good meanings, Poor souls they deceive themselves, their minds and meanings which they conceive to be good (they being in their natural blindness and ignorance) are but minds and meanings of the flesh, and they are deadly and damnable: yea the best thought of civil honest persons, of such as be only civilly honest, what are they? surely thoughts of corrupt nature: for they have no dram of sanctifying grace in them, they have only restraining grace, and so their thoughts are but thoughts of the flesh, and they are deadly and damnable. Oh then content not thyself, whosoever thou art, with civil honesty, and think that that will bring thee to life and salvation: no, no, so long as thou art in that state, thy best thoughts are but thoughts of corrupt nature, and thy wisdom is but wisdom of the flesh, it is deadly and damnable, and makes thee liable to the wrath of God, and to everlasting perdition: and if thou have no better ground of comfort, thou art in a miserable state and condition.
[Use. 2] Again, is it so that the best act of the soul of a carnal man or woman, even their wisdom is deadly and damnable: what then are their thoughts that are evil and sinful for the matter of them? their thoughts of pride, of filthiness, their idle, vain, and foolish thoughts, yea their thoughts plotting and devising of evil against God's people and children? Surely those must needs be most deadly and damnable, and those make them liable to the most fierce wrath of God. wicked and carnal persons think they are wise, and that they deal wisely, as Pharaoh and his Counsel thought, Exod. 1.10. When they are plotting and deui • ing evil and mischief against the people and the children of God; but alas their cunning deceives them, their wisdom is but the wisdom of the flesh, it is most deadly and damnable. Achitophel was cunning to plot and devise mischief against David, 2. Sam. 17.1.2. but his plot was the occasion of his own ruin, it brought his own neck to the halter, and that by his own hands, verse 23. The devil is more cunning then all the world, to devise and work mischief against God's people, and yet as one saith well, he is the most foolish creature that ever God made, he works the increase of his own woe. And so those instruments of the devil are no better: for they that are cunning to plot and contrive mischief against the people of God, they are the veriest fools in the world, they do but work their own woe and sorrow, they twist a whip for their own backs, though they think not so; and they are but as rods in the hand of the Lord to whip and scourge his children for a time, for their good; and when they have accomplished the Lord's will, he will throw them into the fire of his vengeance. Isaiah 10.12.
Now further, is it so that the best act and exercise of the [Use. 3] soul of a carnal man, even his wisdom, and the best thought, purpose, device, and counsel of corrupt nature, is deadly and damnable? surely then carnal persons have no cause to swell, and to be lift up (as commonly they are) in a conceit of their wit, and of their understanding, and to pride themselves in the pregnancy of their wit, and in their reaching heads, or the like. Alas, their pregnancy of wit, and their deep reaching heads, are but instruments and means of their greater woe and sorrow, so long as they continue in their carnal state and in their natural condition. Indeed I confess that dexterity, and pregnancy of wit, and excellency of understanding, and wisdom, are good gifts of God, and they are excellent things in themselves; but if they be left to be as they are in themselves, and be merely natural, and not sanctified, they are most dangerous, they carry men to a fearful height of wickedness, and of impiety and sin, and so to their own fearful ruin and destruction. If then God have given thee an excellent wit, and other excellent parts and gifts of mind, be not proud or highly conceited of them, but labor thou to have them sanctified; for certainly if they be not sanctified, they are most dangerous and hurtful to thine own soul: yea the more pregnant thy wit is, the more excellent the gifts of thy mind are, the fitter instruments are they for Satan to work by, even thine own woe and thine own everlasting destruction. Thy wit, and thy wisdom not sanctified, are but as a sword or a knife in a mad man's hand, fit to hurt thyself withal, and fit to give a deadly blow to thine own soul. Wit and wisdom not sanctified, are but wit and wisdom of the flesh, they are deadly and damnable. If God have given thee a ripe and a ready wit, and other excellent parts and gifts of nature, be not proud of them, thou hast no cause so to be, but rather look thou more carefully to thyself, thou art in danger to be carried with greater violence to thine own destruction; and thou art to examine thy wittiest thoughts and thy best devises, if they came from the flesh they are deadly and damnable, and thou hast cause to be humbled for them.
[Doct. 3] The Apostle here speaking of the wisdom of the flesh, and of the wisdom of the Spirit, we may note in a word, (it is not properly intended in this place,) but hence we may note in a word; that there is a twofold wisdom, there is carnal wisdom, though indeed it deserves not the name of wisdom, it is rather to have the name of craft and subtlety, and carnal and unregenerate persons are usually termed fools in the book of God: yet it is so accounted, and being so esteemed, we may say there is a twofold wisdom, there is a carnal wisdom, and there is a spiritual wisdom. Some men have in them the wisdom of the flesh, and they are wise after the flesh, as the Apostle speaks, 1. Cor. 1.26. and some have in them the wisdom of the Spirit; and they are wise to salvation, as 2. Tim. 3.15. Carnal persons are carnally wise, and such as be regenerate are spiritually wise, and indeed they only are truly wise: and there is a direct opposition between the wisdom of the one and the wisdom of the other, and they judge each other to be fools. Such as are carnally wise, they hold them that are spiritually wise to be fools: and such as are spiritually wise, they hold, and that according to truth, that the wisdom of carnal persons is but mere folly. No marvel then though carnal persons do so disdain the holy course of God's children, and think so basely of it as commonly they do; and that they esteem of God's children as fools, and stick not to term and to call them fools, and to say they are precise fools: as Michal said of David. 2. Sam. 6.20. when he danced before the Lord, that he was but a fool or vain fellow. For why, carnal persons, such as are wise after the flesh, they judge of God's children by their fleshly wisdom, and that tells them they are but silly fools, and that they have no wit nor wisdom in them: but on the other side, God's children being guided by the light of true wisdom, by the wisdom of the Spirit, are able to wind and turn them, and to look into their very inwards: and they see and discern that there is no dram of true wisdom in carnal persons: howsoever they be renowned and magnified for their wisdom in the world, and held to be jolly wise men, yet God's children discern them to be but stark fools. And though carnal persons bless themselves in their course, in that they are wise for the world, and for worldly matters, and they take a course to thrive in the world, and hold the course of God's children to be folly and midnesse, and no thriving course, yet God's children in the wisdom of the Spirit, see and discern them to be in a miserable state and condition, and they would not change states with them for all the world. And so stands the case between such as are carnally wise, and such as have in them the wisdom of the Spirit. Now touching the wisdom of the Spirit, the Apostle here opposeth that to the wisdom of the flesh, and he saith: that the fruits of that are life, and peace. Where first we are given to understand thus much.
That the wisdom of the Spirit, or spiritual wisdom, [Doct. 4] the wisdom of renewed nature, it is a wisdom to salvation, it leads, and in the end it brings to eternal life and salvation: and the act and exercise of the mind and will renewed and truly sanctified, it is saving and comfortable. Or thus conceive we the point.
The thought, affection, desire, study, and endeavor, of and after holiness, of and after things heavenly and spiritual, things that pertain to life and godliness, it leads them that are truly regenerate, and truly sanctified, to life and salvation in the end: it shall certainly (not as a meritorious cause, but as a way) bring them to eternal life and happiness in heaven: their minding and affecting good things, their study and their endeavor after holiness, shall undoubtedly at length bring them to the eternal salvation of their souls and bodies in the kingdom of heaven. And to this purpose is that of the Apostle, Galat. 6.8. He that soweth to the Spirit, shall of the Spirit reap life everlasting. He that hath the Spirit, and is truly sanctified, and sows to the Spirit, that is, studies and endeavours to mortify the lusts of the flesh, and studies and endeavours after heaven, even to sow the seeds of holiness, both in heart and life, shall in the end reap the fruit and harvest of everlasting life. 2. Tim. 4.7. the Apostle saith of himself, I have fought the good fight, I have finished my course: I have kept the faith. As if he had said, I have minded and affected things heavenly and spiritual, I have studied and endeavored after holiness, and I have kept a constant course in holiness, and in doing the duties of my calling, and now I have finished my course: and then he subjoins, verse 8. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day: I know my course shall end in happiness and glory in heaven. And he makes it general: And not only for me, but unto all them also that love his appearing: even for all that study and endeavor to keep faith and a good conscience, and therein hold on in a constant course, waiting for the appearing of Christ to judgment, for them also is laid up the crown of righteousness. Rom. 2.6, 7. the Apostle saith, that At the day of the just judgment of God, the Lord will render to everyone according to his works: And to them that continue in well doing: to them that mind, and affect, and study, and endeavor after holiness, He will give glory, and honor, and immortality, and eternal life. Ierem. 6.16. saith the Lord by the Prophet, Seek for the old and good way, and walk therein, and you shall find rest for your souls: and it shall lead and bring you to everlasting rest. And to these we might add other testimonies of Scripture confirming this truth: that the minding and affecting, loving and liking of things heavenly and spiritual, and the study and endeavor after holiness, it leads God's children, and them that are truly sanctified, to life and salvation, and shall undoubtedly, as a way, bring them to eternal life and happiness in heaven. The fruit and end of their spiritual wisdom, shall be at length the salvation of their souls and bodies in the kingdom of heaven: and the reasons and grounds of it are these.
First, the minding, and affecting, loving, and liking of [Reason 1] things heavenly and spiritual, the study and endeavor after holiness in them that are truly sanctified, is an evidence and testimony of their true justifying faith, and the end of that faith is eternal life and salvation. 1. Pet. 1.9. Receiuing the end of your faith, even the salvation of your souls.
Again, it stands with the justice of God to give to his [Reason 2] children (minding and affecting things heavenly and spiritual, and studying and endeavoring after holiness, and holding on a constant course therein) the reward of eternal life and salvation. The Lord hath bound himself by his promise, so to reward the holy purposes, and the holy endeavors of his children. It is as possible that the Lord's own nature and being should fail, as that his children minding and affecting, loving and liking heavenly things, should fail to obtain eternal life and salvation, the Lord having promised it to them: and therefore this we may resolve on as a certain truth, that the minding, and affecting, loving, and liking of things heavenly and spiritual, the study and endeavor after holiness, it leads God's children, and them that are truly sanctified to life and salvation, and as a way, it shall certainly bring them to eternal life and happiness: and the fruit and end of their spiritual wisdom, shall be at length the everlasting salvation of their souls and bodies in the kingdom of heaven.
Now then, first this may serve to stop the mouths of wicked [Use 1] and profane persons, that are commonly opened against God's children, to cavil against them in respect of their minding and affecting of things heavenly, and their care and endeavor after holiness. Wicked persons seeing God's children to be afflicted, and crossed, and not to thrive in the world, they open their mouths against their holy course, in this or the like manner: Oh (say they) what get you by your study and endeavor after holiness? What are you better for it? Do not you see you are hated and contemned in the world, and that you forgo many pleasures and profits that others enjoy, and that you might enjoy if you would but do as others do. Alas (say they) these holy brethren, and these holy sisters (for so they speak in scorn of God's children) they thrive not in the world, they are but fillie simple fools, and the like. Thus commonly the mouths of wicked persons are opened against God's children, in that they mind, and affect, and study, and endeavor after holiness. Now the doctrine delivered puts an answer into the mouths of God's children to this cavil of wicked persons; they may tell them, and that truly, their minding, and affecting, their study and endeavoring after holiness, their spiritual wisdom doth much advantage them, and they gain much by it. For why, it brings them much peace and comfort in this life, and gain by it assurance of God's special love: and it shall certainly end in the eternal salvation of their souls in the kingdom of heaven. And is that no gain? Can they then be said to get no good by their minding and affecting of heavenly things? Oh the gain of it is unspeakable: Godliness is great gain. 1. Tim. 6.6. It is profitable, and it hath the promise of the life present, and of that that is to come. 1. Tim. 4.8.
[Use 2] Again, the truth now delivered may be a ground of comfort and encouragement to all God's children, it may cheare up their fainting hearts in time of their greatest afflictions. For what though they be much troubled, and molested, and tossed up and down in the world, they are hated, contemned, slandered, and reproached, and many ways hardly dealt withal at the hands of the wicked: yet let them consider, that the end will be comfortable, and that at length all tears shall be wiped away from their eyes, and their minding and affecting of good things, their study and endeavor after holiness, shall certainly end in the everlasting salvation of their souls and bodies in the kingdom of heaven: and howsoever this life of theirs, be full of troubles and afflictions, yet the end will be peace and much comfort, and that will hold up their fainting hearts. When therefore thou that art a child of God art in any trouble or distress, look up to the eternal weight of glory that is laid up for thee in heaven, that will cheare up thine heart, and make thee as Christ Jesus did, Heb. 12.2. Endure the cross and despise the shame, and to run the race that is set before thee with patience and comfort. Come we now to that which the Apostle here adds as another end and fruit of spiritual wisdom, namely, when he saith, The wisdom of the Spirit is life and peace. Hence then in the next place we are given to understand.
That the wisdom of the Spirit or spiritual wisdom is [Doct. 5] a wisdom that brings peace and comfort: the minding and affecting of things heavenly and spiritual, the study and endeavor after holiness, it yields and brings to God's children true peace and comfort of conscience in this life, and as a way it leads them to eternal peace and comfort in the life to come. God's children being spiritually wise, they minding and affecting things heavenly and spiritual, they studying and endeavoring after holiness; that wisdom, and that study, care, and endeavor of theirs, yields them matter of true joy, and of true rejoicing, and it yields them true peace and heavenly comfort, even such peace and such comfort as the world is not acquainted withal. And hence it is that S • lomon saith, Prov. 3.17. That the ways of spiritual wisdom are ways of pleasure, and all her paths prosperity: her ways are pleasant and comfortable, peace and prosperity. And Pro. 8.11. he saith, That wisdom is better then precious stones, and all pleasures are not to be compared unto her; she yields such joy and such comfort as all the pleasures in the world cannot yield. 2. Cor. 1.12. saith the Apolste, Our rejoicing is in the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world and most of all to you-wards. As if he had said, this is it that fills our hearts full of joy, and full of rejoicing, that our own hearts testify and witness with us, that we have not been wise after the flesh, not carried our selves by the rule of carnal wisdom; but that we have been guided by the wisdom of the Spirit, and following that guide we have studied and endeavored after holiness, and we have had our conversation in simplicity and godly pureness, and that now yields to us matter of true joy, and of true rejoicing, and that yields to us true peace and heavenly comfort. Galat. 6.14. the Apostle having commended his rejoicing in the cross of Christ, whereby the world was crucified unto him, and he unto the world, and the study and endeavor after piety and holiness, in becoming a new creature, he subjoins, verse 16. As many as walk according to that rule, peace should be upon them and mercy, and upon the Israel of God: they shall be sure to find true peace and heavenly comfort. And he makes it general: Peace shall be upon them and mercy, and on the Israel of God: even on all true hearted Israelites, on all that truly fear God, and are spiritually wise, and in truth and soundness study and endeavor after holiness. These and many other testimonies make this a clear point, and confirm it, That God's children being spiritually wise, they minding and affecting things heavenly and spiritual, and they studying and endeavoring after holiness; that wisdom, that study, & care, and endeavor of theirs, it yields them true peace and quietness of mind and conscience, and true joy, and heavenly comfort. And the reasons of this truth are these:
[Reason. 1] First, the spiritual wisdom of God's children, and their minding and affecting of things heavenly and spiritual; their study and endeavor after holiness, is a wisdom, and a study, and endeavor that is exercised in things that are most sweet and comfortable, as in things that pertain to God's kingdom, to life and salvation, and those things cannot choose but yield true joy and heavenly comfort.
[Reason. 2] And again, the spiritual wisdom of God's children, their minding and affecting of things heavenly and spiritual, their study and endeavor after holiness, it is an evidence and testimony of their true saving justifying faith, and it gives them assurance of God's special love and favor towards them, and that they being justified by faith, have peace towards God, Rom. 5.1. Yea it gives them assurance that they have right and title to that peace Christ left to his, and gives to his, as John. 14.27 Peace I leave with you, my peace I give you: let not your heart be troubled nor fear. And therefore this we may set down as a certain truth; that God's children being spiritually wise, they minding and affecting things spiritual, they studying and endeavoring after holiness; that wisdom, and that study, and care, and endeavor of theirs, it yields them true peace, and quietness of mind and conscience, and true joy, and heavenly comfort.
This first discovers to us, that the world is deceived in [Use 1] judging of the life of God's children, and such as truly fear the Lord. For what is the common conceit of the world touching the life of God's children? how do wicked persons judge of it? Surely thus, they judge and they deem the life of God's children, to be a life without joy, and a life without comfort, an heavy lumpish life, and that there is no joy nor mirth in them that truly fear God, and in them that are truly religious: yea they think the life of God's children is a life full of bitterness, and full of discomfort. Poor souls, they are deceived, the life of God's children is full of sweetness, and full of heavenly comfort. Alas, the world is blind, and cannot see the joy, and peace, and comfort, that a child of God finds in his study, care, and sound endeavor after holiness; the world is not acquainted with it, and therefore it deemeth the life of the children of God to be an heavy, lumpish, and uncomfortable life: but indeed God's children minding and affecting things heavenly and spiritual, and studying, and endeavoring after holiness, that mind, and that study, and that care and endeavor of theirs, yields them such sweetness, and such peace, and comfort, as they would not part withal for ten thousand worlds; it seals up to them assurance of God's special love and favor, it yields them quietness, and peace of mind and conscience: which as Solomon saith, Prov. 15.15. Is as a con • inuall feast. God's children and such as fear God, pass their time as cheerfully, and as comfortably, as if they were ever feeding upon dainties and delicates without satiety, and therefore the world is deceived, that think the life of God's children a life without joy and without comfort.
[Use 2] Again, is it so that the spiritual wisdom of God's children, their minding and affecting of things heavenly and spiritual, their study, care, and endeavor after holiness, yields them true peace, and quietness of mind and conscience, and true joy, and heavenly comfort? then we must learn this lesson, as we tender our own true peace, and our own true comfort, we must mind and affect things heavenly and spiritual, we must study and endeavor, and labor after holiness. And as we desire the continuance of our peace, and would not have our peace broken off, so we must be constant in minding and affecting things heavenly and spiritual. Dost thou, whosoever thou art, desire to have thy life full of peace, and full of joy, and of sweet and heavenly comfort? then do thou mind and affect things heavenly and spiritual, and do thou study and endeavor, and labor after holiness. The more thou dost mind and affect such things, the more thou dost study and endeavor after holiness, the more true peace, and the more true joy and comfort thou shalt find; and as thou dost daily add to the measure of thy holiness, so certainly thou dost add to the measure of thy peace and comfort, both in this life and in the life to come, and the greater shall be thy joy, and comfort, and glory in heaven. Thy minding and affecting of things heavenly and spiritual, thy study and endeavor after holiness, shall yield thee such joy, and such comfort, as all the world cannot take from thee, no not all the devils in hell, as John. 16.22. Your joy shall no man take from you. But here haply the poor Christian soul, the soul that is troubled and disquieted with many doubts and fears, will be ready to say,
Alas, I study, and I endeavor, and I labor and strive after holiness, but as yet I find not that peace and quietness of mind and conscience, and that sweet comfort you speak of, but I am still full of doubts, and fears, and terrors; and who more exercised with inward terrors then I? If it be so that the spiritual wisdom of God's children, their study and endeavor after holiness, yields them true peace and quietness of conscience, and true joy, and heavenly comfort, what may I think of myself? I doubt whether I be a child of God or no, for I find as yet no such matter.
I answer thee whosoever thou art: [Answ.] In this case thou must still continue laboring and striving after holiness, and still wait on the Lord for comfort; at length peace and comfort shall come in great abundance, the Lord is now fitting thee for store of peace and comfort. The Lord is most wise, and he knows that the hearts of his chosen are better settled in peace and comfort, after they have been exercised with doubts, and fears, and terrors, and by his wonderful working he makes their inward troubles as preparatives to their greater comforts: as a man that is about to build, the higher he intends to raise his building, the deeper he lays his foundation: so the Lord humbles them lowest, with doubts, fears, and terrors, and digs the deepest into their souls, to whom he purposeth to communicate the greatest measure of comfort. And therefore cheare up thyself, and still go on in laboring and striving after holiness, and assuredly at length abundance of peace, and joy, and comfort, will come. John. 16.22. Thou mayest be in heaviness for a time, but joy will come. And as 2. Cor. 3.5. As thy sufferings abound, so shall thy consolations abound through Christ. Think on that to thy comfort.
One thing note we further: the Apostle here doth appropriate peace to the wisdom of the Spirit; he makes true peace and sound comfort the proper fruit of spiritual wisdom, yea a fruit that comes only from that root. And the point hence is this. [Doct. 6]
That only the godly and spiritually wife, only the truly religious, and such as truly fear the Lord, are partakers of true peace and sound comfort: the wicked, the carnal and worldly wise, have no part nor portion in true peace, and in sound comfort: it is the speech of God himself, put down Isai. 57.21. There is no peace saith my God to the wicked. Indeed the wicked, carnal, and worldly wise, have their own carnal security, and they bless themselves in their own hearts, when the word of God doth curse them: and they many times frame to themselves false conclusions of peace and comfort, but true peace and sound comfort they have none: that is found only in them that are truly religious, and in them that truly fear the Lord, they only are partakers of it. For why, [Reason.] only such as are godly wise, and such as are truly religious, are the children of God, who is the God of peace, and the Prince of all true comfort; and they only are within the compass of God's special love and favor in Christ, which is the ground of all true peace: and they only are begotten by the word of peace, and are partakers of the Spirit of God the true comforter, whose fruits ate joy and peace, as the Apostle witnesseth, Galat. 5.21. and they only are within the covenant of peace the Lord speaks of Isai. 14.10. And therefore this we are to hold as a certain truth, that only the godly wise, only the truly religious, and such as truly fear the Lord, are partakers of true peace and of sound comfort.
[Use.] And therefore deceive not thyself whosoever thou art, do not thou imagine, that thou shalt find true peace and sound comfort in anything but only in this, that thou art a man or woman truly religious, and that thou art one truly fearing God. Art thou an ignorant person, an impenitent person, yea art thou a civil honest person, and dost thou bless thyself in thine own heart, and promise to thyself true peace and sound comfort? Poor soul, it is but the deceit of thine own heart, thine own heart deceives thee, and thou concludest thy peace on a false ground: and think not that I judge too hardly, (as some stick not to say: Oh I judge too hardly of them, and I give them cold comfort:) Alas, I judge no man, it is the word of God that doth judge thee, and by that thou shalt be judged at the day of the appearance of the Lord Jesus: and I dare not promise thee peace and comfort on a false ground, I should then be a false Prophet unto thee: but on the evidence of the word of God I dare be bold to tell thee, that it is as possible for thorns to bear grapes, or figs to grow on thistles, as for ignorance, impenitence, or civil honesty, to bring forth true peace and sound comfort, and therefore deceive not thyself. Indeed thou that art ignorant, or impenitent, or civilly honest, mayst think thou hast true peace and sound comfort, thy conscience being benumbed and asleep, but thy peace is but a carnal security; and if thou go on in that course, thy security will end in a fearful wakening, and thou shalt one day find thyself in a fearful condition. Oh then take heed whosoever thou art, that thou conclude not peace to thine own soul on any other ground but only on this, that thou art truly religious, and one truly fearing God; and that thou hast not only the form of religion, but the power and life of it in thine own heart and soul. If thou find that in thee, thou shalt then have peace in thy greatest trouble and affliction, and in thy greatest distress, yea when the pangs of death are on thee. John. 16.33. saith Christ: In the world ye shall find affliction, but be of good comfort, I have overcome the world. Come we now to the seventh verse.
VERSE 7.
Because the wisdom of the flesh is enmity against God: for it is not subject to the Law of God, neither indeed can be.
IN the first words of this Verse our Apostle confirms and strengthens that he puts down in the verse before touching the wisdom of the flesh. He affirms verse 6. that the wisdom of the flesh is death, or deadly and damnable; and here he confirms it by this, that it is in flat opposition to God, yea that it is enmity against God. The wisdom of the flesh is death, because (saith he) it is enmity against God. And that he might not seem to charge this on the wisdom of the flesh unjustly, and to lay this foul blot on it without cause or ground, he further proves it so to be. He proves the wisdom of the flesh to be enmity against God, from the nature and proper quality of an enemy: as namely, that it is thus qualified, that it is stiff, and stubborn, and rebellious against God; which is delivered in the proof of it, that it doth not bow and bend to the will of God, it is not subject to his Law: for saith the Apostle, It is not subject to the Law of God. And he further amplifies that rebellion of the wisdom of the flesh, by denying all power to it to be subject to God's Law: he saith, it cannot be subject, it hath no power in it self of being subject to it: affirming that as a certain truth, he saith, It is not subject to the Law of God, neither indeed can be. And then on these grounds he infers this corrolarie or conclusion, verse 8. that therefore they that are in the flesh cannot please God. So then they that are in the flesh cannot please God.
But to keep within compass of the seventh verse, we see the general matter of it, containing in it a confirmation of that which the Apostle affirms of the wisdom of the flesh, that it is deadly, because it is enmity against God; together with the ground and proof of that: because it is not subject to the Law of God, amplified by a certain and undoubted impossibility in it self to be subject.
Let us now examine the words of this verse, touching the sense and meaning of them. Because the wisdom of the flesh. What is meant by wisdom of the flesh, or carnal mind, as it is in the new translation, we shown in the verse before: namely, the minding and affecting of corrupt nature: for the original word 〈 in non-Latin alphabet 〉 comprehends under it the act and exercise both of the mind and of the will. And by the word Flesh, is not only meant the inferior parts of the soul, as the Papists expound it, but als • reason, and understanding, and will: for there is fleshliness in the mind, as Coloss. 2.18. Rashly puffed up with his fleshly mind. And Gal. 5.20. the Apostle reckons up heresy, which is an error in the mind held with obstinacy, among the works of the flesh. So that by the wisdom of the flesh (as before we did expound it) we are to understand the meaning, thought, discourse, set purpose, counsel, love, liking, care, desire, delight, study, the best act and exercise of corrupt nature, the wisdom of it is enmity against God. The Apostle here speaks very emphatically, he useth a word of great force and vehemency, he speaks in the abstract: he saith not, The wisdom of the flesh is an enemy, but it is enmity against God, thereby signifying that it is extremely hostile, opposite, and contrary to God and to all goodness, and it is carried against the very nature of God, so as if it could, it would take away the very being of God: yea that it is carried against God and all goodness, with an irreconcileable hatred and opposition: for an enemy may be reconciled, as Esau was to Jacob, but enmity can never be reconciled; enmity and amity can never be at one. And therefore the Apostle affirming this of the wisdom of the flesh, that it is enmity against God, he would have us to know, that there can be no friendship between it and God, nor any agreement between it and goodness, but that there is an irreconcileable hatred and opposition between them. For it is not subject to the Law of God. By the Law of God, we are to understand the moral Law of God, for the will of God revealed in his word touching all moral duties, touching all duties of piety towards God, and touching duties of love, mercy, equity, and justice towards men. And the word here rendered subject, signifies an orderly subjection, subject according unto order. It is the same that is used, Rom. 13.1. Let every soul be subject unto the higher powers: or it signifies submitting of the neck to the yoke. And the Apostle saying, the wisdom of the flesh is not subject, his meaning is, it yields not to it orderly subjection, it may haply hit on a good duty commanded in the Law of God, but it doth it not orderly: yea the less is spoken, and the more signified, it pulls as it were the neck from under that yoke, and it doth rebel and rise up against that Law; it understands, loves, and likes, and it doth things that the Law of God forbids, and it hates and auoyds the things that the Law of God commands. Neither indeed can be: or thus, for indeed it cannot be. That is, the wisdom of the flesh cannot be subject to the Law of God: it hath no power nor ability in it self to yield obedience to God's Law. Nay so long as it is the wisdom of the flesh, it cannot but rebel against the Law of God, according to that, Genes. 6.5. All the imaginations of the thoughts of his heart are only evil continually: and that of the Apostle, 1. Cor. 2.14. The natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them. He neither doth know them, neither hath he known them. Thus then briefly conceive we the meaning of the Apostle in the words of this verse, as if the Apostle had said:
Because the mind, meaning, thought, discourse, counsel, love, liking, care, desire, delight, study, best act and exercise of corrupt nature, the wisdom of it is directly and extremely opposite and contrary to God and to all goodness, and is carried against God and all goodness, with an irreconcileable hatred and opposition. For why, it yields not to the Law of God, or will of God revealed in his word any orderly subjection. No it puts as it were the very neck from the yoke: yea it doth rebel and rise up against the Law of God; it understands, it loves, likes, and it doth things that the Law of God forbids: and it hates and auoyds the things the Law of God commands; for indeed it hath no power, no ability in it self to yield obedience to the Law of God: nay so long as it remains to be the wisdom of the flesh, it cannot but rebel against the Law of God.
Now here first mark we the Apostles reason, by which he proves the wisdom of the flesh to be deadly and damnable: he proves it to be deadly and damnable by this, that it is enmity against God. He reasons thus. The wisdom of the flesh is enmity against God, therefore deadly and damnable. Now the ground of this reasoning yields to us thus much, [Doct. 1] the point hence offered is this.
That enmity to God, or against God, is deadly and damnable. That which is enmity against God, or in opposition to God, it leads to destruction, and the Lord will assuredly bring destruction on everything that stands up against him, and doth oppose him: whatsoever it is, whether person or thing that stands in opposition to God, the Lord will certainly bring it to naught, and he will bring confusion on it: for why,
The Lord is a God of infinite power, nothing is able to [Reason 1] stand against him, there is none that can deliver out of his hands, as we have it Isai. 43.13. and nothing is hard to him, Ierem. 32.17. He is able to do whatsoever he will. Psal. 115.3. Nothing in heaven, or earth, or hell, not all the powers of men or Angels, good or bad, can withstand his power.
Again, the Lord is a God of infinite holiness and purity, [Reason 2] and of infinite justice, he cannot abide iniquity and sin, or anything that is opposite to his most holy & pure nature. Hab. 1.13. saith the Prophet, Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness: thou canst not look on sin with approbation: no, it stands with his justice to punish it. The Lord is stirred up to anger and wrath against sin, and against everything that is opposite and contrary to his most holy and pure nature, and as the Prophet saith, Nahum 1.6. Who can stand before his wrath, or who can abide in the fierceness of his wrath? none is able to stand against it. Yea further it stands with the glory of God, to bring destruction on everything that stands up against him. I am. 4.6. the Apostle saith, God resisteth the proud: the word signifieth, sets himself in battle array, and takes up arms against the proud, and so against everything that doth oppose him. And it were dishonorable to the Lord, to lay down his weapons before he have conquered and subdued his enemies, and those things or persons that oppose him. And therefore on these grounds we may set down this as a certain truth: that whatsoever is enmity against God, or in opposition to God, it is deadly, and it leads to destruction: and the Lord will certainly bring destruction and confusion on that thing, or person, that stands up in opposition against him.
Now then this may serve as a ground to prove, that every [Use 1] sin, be it never so small, is deadly and damnable: for why, every sin, be it never so small, is a transgression of God's Law, it is against the very majesty of God, and therefore deadly and damnable. And it is an idle and foolish distinction of the Papists, that some sins are venial, and some mortal, that is, as they hold, that some sins are in their own nature venial, such as are only beside the Law of God, not against it, and such as may be taken away by a temporary punishment. There is no sin, but it is against the Law of God, and against the infinite majesty of God, and it deserves proportionable punishment, even the wrath of God and everlasting perdition. I leave them.
[Use 2] Is it so, that whatsoever is enmity against God, it leads to destruction, and the Lord will certainly bring confusion on that thing, or person, that stands up against him? Oh then he • eby take we notice of the miserable and fearful state and condition of unrepentant sinners. Every unrepentant sinner lives in a state of life that is enmity with God, he is an enemy to God, and he hath God an enemy to him, he is at defiance with God, and at open war with God: he can look for nothing, but that the Lord should deal with him as with his professed enemy, even come down in judgment on him, hew him in pieces, and give him his portion with the devils in hell. Oh that wicked and graceless persons, such as live in their sins, had but hearts to consider this. Consider it whosoever thou art, thou that art a drunkard, a swearer, a filthy person, and thou that holdest on a course in evil and sin, thou livest in that state of life that is enmity with God, and thou being at enmity with God, all the creatures of God are armed against thee, all the judgments of God do attend thee, and thou liest open to all the plagues and judgments in the world, and to eternal woe and confusion in the world to come. Thou canst not speak to God, but as to an angry Judge, clothed with justice and judgment against thee, thou canst not hear him speaking to thee, but in his voice of threatening and denouncing judgment against thee: and think not as many do, that it will serve thy turn, to say God is merciful: I dare be bold to tell thee, God hath no mercy for thee so long as thou livest in thy sins. Mark what is said, Deut. 29.19.20. If any bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, thus adding drunkenness to thirst, the Lord will not be merciful unto him, but then the wrath of the Lord and his jealousy shall smoke against that man, and every curse that is written in this book shall light upon him, and the Lord shall put out his name from under heaven. Oh consider this thou that forgettest the power of God, the justice of God, the truth of God: even this truth of his, that thou living in thy sins, thou art at enmity with God, & being at enmity with him, thou art in a damnable state, thou art as dry stubble before the fire of his vengeance, and there is but a step between thee and hell. Think on this, and if hell have not taken full possession of thy soul, let it stir thee up to bethink thyself of speedy reformation: humble thy soul, and make thy peace with the Lord, there is no standing out with him.
Last of all, is it so that whatsoever is enmity against God, [Use 3] it is deadly and damnable, and it leads to destruction, and that the Lord will certainly bring destruction on that thing or person that stands up in opposition to him? then as this may strike a terror into all unrepentant sinners, so in particular into such as are guilty of that sin of opposing the word and truth of God, and the sincere profession of his truth, and the true professors of it. For what do they that oppose the word and truth of God, and the sincere professors of it? Surely they fight against God, as Gamaliel said, Act. 5.39. If the profession of truth be of God, as certainly it is, it is divine, it is heavenly, and of God: then they that oppose it cannot destroy it, they fight against God. And consider it whosoever thou art, that dost set thyself against God's children and such as sincerely profess the Gospel, thou dost but therein fight against God, and so doing thou dost but strike and spurn against thorns, thou medlest with one that is more then thy match, with one stronger then thou, yea with one that is able with the breath of his mouth to blow thee down to hell, and to bring confusion on thee. Isaiah. 45.9. Woe to him that striveth with his maker. It is worth the marking which Zeresh Haman's wife and his friends say to him. Hest. 6.13. say they, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. Alas, what was Mordecai, and what Haman? Mordecai a poor captive, and Haman a mighty man and of great place, and yet Zeresh and his friends tell him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. So certainly if those thou dost set thyself against be the children of God, begotten of the immortal seed of his word, thou shalt never prevail against them, thou dost but fight against the Lord, and he will bring thy plots and devices to naught; yea if thou go on in that course, opposing his truth, and setting thyself against his children, he will bring confusion on thee. Consider this whosoever thou art that dost oppose and set thyself against God's children, thou dost therein fight against God, thou ioynest hands with the devil; and going on in that course, thou dost but work thine own woe, and bring confusion on thyself; the Lord will stand up for the defense of his children, and stir up himself as a man of war against thee, Isaiah 42.13. and he will have the victory: though thou take away the lives of his children, thou shalt not prevail to their hurt, but thou shalt bring woe and confusion to thyself. And this may be a great comfort to God's children, to consider that the Lord is an enemy to their enemies, and to those that oppose them: they may be sure their enemies shall never prevail against them to their hurt, but in opposing them, they fight against God, and the Lord will bring confusion on them. Let this be thought on, to the terror of all the enemies of God's Church and children, and to the comfort of all such as are the children of God.
In the next place, in that the Apostle saith, The wisdom of the flesh, or carnal mind, the mind of the flesh is enmity against God: note we thus much.
[Doct. 2] That the very mind, reason, understanding, and will of man in his natural state and condition, in the best act and exercise of them, are opposite and contrary to God and to all goodness, not only in the appetite and the senses, the inferior parts of the soul, but the most noble parts of the soul being yet in the natural state and condition, even reason, mind, and will, are carried in a course contrary to God and to all goodness. And the best inclination and motion of the mind or will of a natural man or woman, it is in flat opposition to God and to all goodness. And to this purpose is that, Gen. 6.5. All the imaginations of the thoughts of his heart are only evil continually. Where by heart is meant the understanding power of the soul, whereby man useth reason, as Matth. 15.19. Out of the heart come evil thoughts: so the whole frame and disposition, or the whole act and exercise of the natural understanding is only evil continually. And hence it is that the Apostle exhorteth the Ephesians, Ephes. 4.23. To be renewed in the spirit of their mind: that is, in the purest part of their souls; and he grounds his exhortation on a description of their conversation before their conversion and renovation, verse 17. 18. That then they walked as other Gentiles did, in the vanity of mind, and darkness of cogitation: where we have both 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , both mind, and discourse of mind, the one vain, and the other dark and blind; so that indeed not only the appetite and senses, but the best parts and powers of the soul, being yet in the natural state and condition, the reason, mind, and will, are carried in a course contrary to God and all goodness. And why? the reason of it is plain. [Reason.]
The corruption of nature hath not only taken hold of the appetite and senses, but it hath also over-spread the mind, reason, understanding, and will; even the most excellent parts and powers of the soul are poisoned with the contagion of sin, and they are corrupted: yea it may be truly said, that they are more deeply tainted with corruption, then the inferior parts of the soul. For as before sin came, the mind of man had in it the chief part of God's image, so now being corrupted it is most corrupt: for everything degenerating into a contrary nature, it becomes most contrary to that it was before; as water once hot and then cold again, it becomes most cold. And therefore the reason, mind, and will of man being not only tainted, but so deeply poisoned with the contagion of sin, it must needs be a truth, that not only the appetite and senses, but even the reason, mind, and will of a natural man or woman in the best act and exercise of them, are carried on in a course contrary to God, and to all goodness.
[Use 1] And this may teach us in the first place, not to stand amazed, not to wonder at it, when we see men of singular wits, and of sound judgments for matters of the world, yea men of great learning, to be carried on in a course of evil and sin, yea to run into foul and gross sins; this is that that blinds and bleares the eyes of many, in that they see men of excellent wits overtaken with gross sins: but we are to consider, that the wit and wisdom of man not sanctified, but in the natural state of it, is carried on in a course contrary to God, and to all goodness: and the more excellent wit, and the greater the wisdom is, not sanctified, the more strongly and the more violently it carries men to impiety and sin: yea we shall find if we observe it, that it hath been so in all ages, and is so at this day. Woeful experience shows it, that the vilest monsters in all outrage of sin, have been and are, not idiots, or simple witted, or unlearned men, but men of most excellent wits, and men of the greatest learning; and therefore let not that trouble us, and make us stand amazed, when either we see or hear that men of excellent wits, sound judgments, or men of great learning, are carried on in a way of evil and sin, and that they run into foul and gross sins: their wit, and wisdom, and learning not sanctified, it is but the wit, wisdom, and learning of the flesh, and it is enmity against God & all goodness, it carries them on in a course contrary to God, and to all goodness.
[Use 2] Again, is it so that not only the appetite and senses, but the best parts and powers of the soul, being yet in a natural state and condition, even reason, mind, and will, are carried in a course contrary to God and to all goodness? Learn we then, that in matters of piety and religion, and in things that pertain to life and godliness, to lay aside not only our own appetite and senses, but to disclaim also our own reason and understanding, and the best act and exercise of our own reason, even our own wisdom: for indeed to consult with flesh and blood, and with the wisdom of the flesh, in matters of piety and religion, it is but to advise with sin. The wisdom of the flesh is enmity against God, and will carry us on in a course contrary to God, and to all goodness: it is a dangerous thing to examine the ways of God by the wisdom of the flesh: yea I dare affirm it; It is impossible for us to yield true and sound obedience to any one Commandment of God, if we follow the rule of our own corrupt reason, our own reason will carry us on to a contrary course. To show it in one or two particulars: the Lord requires of us in his word, we have it, 1. Tim. 6.8. That if we have food and raiment we should therewith be content, and that we should not greedily hunt after the things of this life. Now carnal reason, the wisdom of the flesh, that is ready to suggest, and it doth suggest to many in the world, that they may by fraud, by usury, by oppression, and by unlawful means, seek to enrich themselves: yea it tells them, that so they shall be able to do good, not only to themselves and those that belong to them, but to others also, to distribute to the poor, to build alme-houses, and to do great good, and that with such sacrifices God is pleased. See how the wisdom of the flesh will furnish men with strength of arguments out of the word of God abused, to make men sin against God. And so for the matter of apparel, the Lord requires in his word it should be modest and sober. Oh but saith carnal reason, the wisdom of the flesh, that tells men and women, if we do not follow the fashions of the world, we shall be of no account, and we shall carry no credit in the world. And so I might instance in many other particulars, wherein the wisdom of the flesh carries men on in a course contrary to God and to all goodness: yea the wisdom of the flesh is ready to furnish men with new ways of committing sin, and with many excuses, pretences, and defences for sin when it is committed. And therefore if we desire to do the good duties the Lord requires at our hands in truth of heart, we are not only to lay aside our own appetite and sense, but we are also to renounce our own reason and understanding, and our own wisdom, and all that nature hath endued us withal, and to suffer our selves wholly to be guided and governed by the wisdom and will of God revealed in his word. Now further mark we here the weight of the Apostles speech, he saith not, the wisdom of the flesh is an enemy, but it is enmity; thereby signifying, as we shown, that it is extremely opposite and contrary to God, and to all goodness; yea that it is carried against God and all goodness with an vnreconciliable hatred and opposition. So that hereby we are to take notice how far the wisdom of the flesh is carried in opposition to God and to all goodness: and the point hence is this.
[Doct. 3] That the wisdom of the flesh, the minding and affecting of corrupt nature, is extremely opposite and contrary to God and to all goodness. The mind and will of a natural man is not only not able to think or will good things, things that pertain to God's kingdom, to life and salvation, but they are averse, and they are repugnant to good things, and carried against God and good things, with an vnreconciliable hatred and opposition, they are at enmity with God and all goodness. Thus it is with the mind and will of a natural man in the act and exercise of his mind and will: and hence it was that the Apostle said, Ephes. 5.8. They were once darkness: he saith not, that they were dark, or blind, or not able to see good things, but they were darkness, they were in extreme opposition to light, even as contrary to God himself, who is light. 1. John. 1.5. and to the light of his truth, as darkness is to light. And not to amplify the point, the reason and ground of this:
[Reason.] That the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God and to all goodness, is, because the mind and will of a natural man bears the image of Satan, which is directly opposite and contrary to the image of God, in which man was created, standing in true and perfect holiness and righteousness: that image is defaced in man by the fall of Adam, and in place of it is come the image of Satan: and such as the cause is, such is the effect: and therefore it must needs be that the act and exercise of the mind and will of a natural man, is directly and extremely opposite and contrary to God and to all goodness. Here haply some may make this question
Whether man do naturally hate God? [Quest.] whether a man in his natural state and condition be so far carried against God, as that he hates God?
Answer. [Answ.] Howsoever man having in himself the light of nature in full force not extinguished, hath in him a blind devotion and affection towards God, and a blind love to God, as he is God and the chief good: yet as man is guilty of sin, and takes notice of his guiltiness, and conceives of God as a just punisher of sin, he hates God: as a guilty malefactor hates the Judge, not as he is a man good, liberal, and the like, but as he is a just sentencer of his evil deeds, so a man hates God; and as a man increaseth in sin, so he increaseth in hating of God. It is said of the Gentiles being given up to vile affections, and to a reprobate sense, and they running on in foul sins and fearful abominations, they became haters of God. Rom. 1.30.
Now for use of the point; [Use.] this being so that the act and exercise of the mind of a natural man, is directly and extremely contrary to God and to all goodness, it meets with that conceit of the Papists touching pure naturals, and the goodness in nature. They magnify nature, and teach that a man in his natural state may prepare himself to receive grace, and that he preparing himself, he merits grace ex congruo, as they say. It is an idle conceit, it cannot stand with the truth now delivered, that the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God and to all goodness: and it is as possible that a violent stream of water should suddenly turn it self backwards, as it is for the mind and will of men being carried against God and all goodness, to turn and prepare it self to receive grace. The Lord Jesus saith, John. 6.44. None can come to me, except the Father which hath sent me, draw him. Now if there were in man the least power and aptness to receive grace, drawing were needless, for that argues an obstinate rebellion, and reluctancy and striving against grace. Though indeed none is forced to come to Christ, or to receive grace, but he receives it willingly, yet of himself he hath no such will, but of unwilling he is made willing. Now for the use of the point to our selves.
[Use. 2] Is it so that the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God & to all goodness? surely such as have their minds and wills wrought on by grace, and turned from evil to good, so that now they are able to think of good things, to mind them, to will them, to love and to like them, and to delight in them in some measure, they are to magnify the goodness and mercy of God, and the power of his grace; they cannot be sufficiently thankful for so great a mercy, in that their minds and wills were before at enmity against God. And such as are yet in their natural state and condition, are to take heed they please not themselves in a conceit that they can at their own time and pleasure change their minds and wills, and so neglect the timely and careful use of the means by which God works grace in those that belong to him. As Popery is natural in many things, so in this particular: men think that howsoever their minds are now set on evil, and their wills and affections are wholly carried after evil, yet they may when they please change their minds, and turn their hearts from evil to good, and take a new course: but indeed they deceive themselves. Ier. 13.23. saith the Prophet, Can the Blackmore change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil. Where he shows how hard a thing it is to break off a custom of doing ill, even as hard as to make the Blackmore white, or to change the skin of a Leopard. And if custom which is but a second nature be so hard to root out, how hard then is nature it self and the corruption of it, to be rooted out, which is as dear and near to us as any part or member of our bodies, or any part of our souls? Surely there must be an holy violence before that can be done, and it is done only by the mighty hand and power of God And therefore our part is to use the means carefully, by which the Lord works grace in the minds and hearts of his, even diligent hearing, reading, and meditating in the word of God, conference, good company, and the like, to wait on the Lord till he strike an holy stroke on our hearts and minds; he will do it in time on all those that belong to him.
Having stood on the Apostles argument, by which he proves the wisdom of the flesh to be death, or deadly, or damnable, because it is enmity against God: come we now to the ground and proof of it in the next words, For it is not subject to the Law of God, neither indeed can be. The Apostle proves the wisdom of the flesh to be enmity against God by this, that it is not subject to the Law of God, it yields not to the Law of God any orderly subjection; nay it doth resist, and rise up, and rebel against the Law of God: even against the will of God revealed in his word, touching duties of piety towards God, and duties of love, mercy, equity, and justice towards men. And here first we are to observe the Apostles argument, by which he proves the wisdom of the flesh to be enmity against God; he reasons thus: The wisdom of the flesh is not subject to the Law of God, it doth rather resist, and rebel, and rise up against God's Law, and therefore it is enmity against God. This manner of reasoning yields to us thus much.
That they that will not subject themselves to the Law of [Doct. 4] God, they are enemies to God: they whosoever they be, that yield not obedience to the will of God made known to them in his word, they that will not subject their minds, their wills, and their affections to the will of God, and square and frame their actions according to his will, to do the good it requires, and to avoid the evil it forbids, his will being made known to them, they are in God's account as enemies to God, and as rebels against God, the Lord so accounts of them. And for further clearing of this, mark what the Lord saith, Exod. 20.5. In the second commandment he saith, He is a God visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth of them that hate him. And who are those that hate him? We may easily gather who they be, by that he subjoins verse 6. where he saith, He shows mercy to them that love him and keep his commandments: as if he had said, those that love me, are those that keep my commandments; and so on the contrary, those that keep not the commandments of God, and yield not obedience to his will, the Lord accounts of them as those that hate him, and as enemies to him, and as rebels against him. Deut. 31.27. saith Moses, I know thy rebellion and thy stiff neck: behold, I being yet alive with you this day, ye are rebellious against the Lord: how much more then after my death? He saith the people were rebellious against the Lord, in that they did not subject themselves to his will made known to them. John. 14.15. saith Christ, If ye love me keep my commandments. Whence it follows by proportion, that those that keep not the commandments of Christ, they love not Christ; no they hate him, and they are enemies to him, as himself saith, Math. 12.30. He that is not with me is against me, I account them as mine enemies. And to this purpose is that, Luke 19.27. Those mine enemies which would not that I should reign over them, bring them hither, and slay them before me. Those that would not subject their necks to my yoke, nor yield obedience to my laws, bring them hither, and slay them before me. And to these we might add many other testimonies confirming this truth, that they whosoever they be, that will not subject themselves to the Law of God, to mind, to will, and to affect and love the good things the Lord requires of them, and to avoid the evil he forbids, his will being made known to them, they are in God's account as enemies to God, and as rebels against him, the Lord so accounts of them: for why, the reasons of this truth are these.
[Reason 1] First, there is a most near union and conjunction between God and his Law, the Law of God is the mind of God and will of God, even his eternal and unchangeable will revealed, to which he would have men to be subject and conformable; and men cannot deny subjection to that, but they deny it to God himself, and so they rebel against him.
Again secondly, all men are bound to yield subjection [Reason 2] to the Law of God, and to his will revealed in his word, as to the Law and will of him who is sovereign Lord and king over them, and hath the command of their souls and bodies and of all that they have. And therefore as they are rebels to a king, who being his natural subjects and bound to obey him, will not submit themselves to his good laws; so it must needs be a truth, that they whosoever they be that will not subject themselves to the Law of God, to the will of God revealed in his word, to mind, to will, and to affect, and to do the good things the Lord requires of them, and to avoid the evil he forbids, his will being made known to them, they are in God's account as enemies to God, and as rebels, and the Lord so accounts of them.
First, this truth serves to discover the wretched and fearful [Use 1] condition of all such as have the will of God made known to them touching good things the Lord requires at their hands, and touching evil they ought to avoid, and yet will not subject themselves to it, either to do the one, or to avoid the other, They pull away the shoulder, they stop their ears that they should not hear, Zach. 7.11. and they hate to be reformed. Fearefull is the case of such persons, whosoever they be; they oppose against God; they resist, as Stephen said Act. 7.51. and the Lord accounts them as enemies, and as rebels against him; and will deal with them as with rebels. Men commonly make it a matter of nothing to refuse to subject themselves to the word of God, either when it calls them to good things, or when it calls them from their evil ways and sins: yea many times they make but a mock at it, and make but a tush or puff at the voice of God, in the ministry of his word calling them from their sins. But consider it whosoever thou art: art thou a drunkard, a common swearer, or the like? and hath the word of God often sounded in thine ears? hath it discovered to thee thy particular sins, and shown thee the greatness of them, and danger of them? hath it smitten thine heart, and hit on thy conscience, and dost thou refuse to hearken to it, and to yield to the voice and call of God, and dost thou make light of it? Thou art in a fearful case, the Lord accounts thee as his enemy, and will deal with thee as with his enemy. Yea know it, that thou hardening thy heart against the voice of God in the ministry of his word, and refusing to be reformed by it, the Lord will also harden it, and in his just judgment give thee over to sin, and to the will of the devil, to be led of him at his will and pleasure. Yea thou being a child of disobedience and willful rebellion, thou art not only a child of wrath, as all men are by natu e, but it is more then probable that thou shalt never be received to mercy, that thou art a child of perdition, and art now going on a pace towards hell, and shalt one day be fit fuel for the fire of hell. Consider this all you that refuse to subject yourselves to the will of God made known to you in the ministry of his word.
[Use 2] Again, is it so that they whosoever they be, that will not subject themselves to the will of God revealed in his word to mind, to will, affect, and do the good things the Lord requires of them, and to avoid the evil he forbids (his will being made known to them) they in God's account are as enemies to God, and as rebels against him, the Lord so accounts them. Then take we heed we deceive not our selves, think not that only they are enemies to God that are at open defiance and hostility with him, as those that are open contemners of God and of all goodness, open blasphemers, such as bend their tongues like their bows for lies: Ier. 9.3. and shoot out bitter and blasphemous words against God and against goodness: No, no, not only they, but even thou that dost not subject thyself to the will of God made known to thee, to mind, to will, and to affect, to love and to like good things, even thou in God's account art an enemy to God. It may be thou art able to say, I am no enemy to goodness, I speak not ill of the ways of God, I blaspheme not God and his truth, I am neither Papist nor Atheist, &c. Yea but what love hast thou to goodness and to the truth of God? what zeal hast thou for God and for his truth? is thy heart and soul, thy mind and thy inward affections, thy wisdom subject to it or no? for these are things the Lord requires of thee in his word, thou bearing the name of a Christian, and taking on thee the profession of the Gospel. Alas, if many in the world examine themselves touching these particulars, they shall find that these things are wanting in them: they are luke-warm professors, they are carnal Gospellers; they go on in a drowsy course and a formal profession, they have no burning love to the truth, no zeal to God's glory. Well, let such persons know, howsoever they please themselves in a conceit that they are at peace with God, and they are his friends, yet indeed in God's account they are enemies to God, and though they be not at open enmity with God as open contemners are, yet in their degree they are enemies to God: and the Lord so esteems of them. And howsoever luke-warm Gospellers may seem neither to be enemies to God, nor yet sound and good friends to him, but to hold on a middle course, & to be in a middle condition, yet indeed so far as they are luke-warm, they have fellowship with the devil, and they are enemies to God, and therefore deceive not thyself.
One thing note we further, and that is from the word here used: the word (as I shown) here rendered subject, signifies orderly subjection: so that hence note we.
That the wisdom of the flesh may hit on a good duty, [Doct. 5] a man in his natural state and condition may do that which is good in it self, but he mars it in doing, he doth it not orderly, it is accounted of as the deed of an enemy to God, he doth it not so as may please God and bring comfort to his own soul. The Apostle saith of the Gentiles, Rom. 2.14. that they did by nature the things contained in the Law, but yet they failed in the ground, manner, and right end of doing good things; they did them not of faith, for they had none; they did them not of conscience towards God, they knew not God; nor in obedience to his Commandment, they were ignorant of it; and they did them not to the glory of God, but to their own praise and glory amongst men. And thus it is with all men in their natural state and condition.
[Use.] And therefore it is not a blind intent and good meaning that poor ignorant souls stand on, that will serve the turn in serving God: no, no, though men do that which is commanded in the word of God, and do it with a good intent and good meaning (as they say,) and yet do it not orderly as it ought to be done, in faith, in conscience towards God, and in obedience to his will, and with respect to his glory, it is not pleasing to him; the Lord accounts it not any subjection to his will, but rather rebellion against him. And they that thrust on God anything not commanded in his word, or things commanded and yet not done as they ought to be, they hate the Lord, and the Lord doth so account of them, Exod. 20.5.
Now the Apostle saith, The wisdom of the flesh, the wisdom of corrupt nature, is not subject to the Law of God, but indeed rebels against it. I might stand to show the error of the Pelagians. It meets with their error who hold that a natural man might fulfill the Law of God; and that error also of the Popish schoolmen: it meets with their error likewise who affirm that a man without grace may keep the Law in respect of the substance of the work, though not ad intentionem Legis, not after the intention of the Law. But these we have in part stood on before verse 3. therefore I pass by them. Only from hence in that the Apostle saith, The wisdom of the flesh, the wisdom of corrupt nature, is not [Doct. 6] subject to the Law of God; we may plainly gather thus much.
That the best act & exercise of y e soul of a carnal person, of a man that is yet in his natural state and condition, is evil and sinful, it is not subject to the Law of God, it is not conformable to the will of God revealed in his word, which is the rule of all holiness and righteousness: and so it must needs be evil and sinful. For indeed whatsoever act of the soul of man is not consonant and agreeable to the Law of God, that is evil, and that is sinful. Sin is so defined. 1. John. 3.4. Sin is transgression of the Law: any act of man transgressing God's Law, yea any act not agreeable to the Law of God, it is evil and sinful. And this bears strongly against an erroneous opinion of the Papists, namely this:
That the first intents of the mind disordered, [Use.] even lust and concupiscence of the heart without consent of will, if it gain not consent of will to accomplish evil, is no sin: that they hold and teach. Now the truth delivered makes strongly against that. For why: Is the best act and exercise of the soul of a corrupt person evil and sinful, even his wisdom, is that evil, because it is not subject to the Law of God? surely then the motions of the mind disordered, the motions and stirrings that are in the mind and heart of man to evil, though consent of will be not gained, though they never get consent of will for the accomplishment of evil, yet those very motions must needs be evil and sinful. For certainly they are not subject to the Law of God, they are repugnant and contrary to the Law of God, they are fruits of corruption; they are such as men should not have had, if our first parents had stood and continued in the state of innocence: and therefore they are naught, and they are sins, and it is a gross error to hold the contrary.
Now further in that the Apostle saith, the wisdom of the flesh is not subject to the Law of God, neither indeed can be: affirming that as a certain truth, neither indeed can be, we are given to understand thus much:
That the wisdom of the flesh, the minding and affecting [Doct. 7] of corrupt nature, is not only not subject to God's Law, but it hath no power in it self to be subject to it: the mind and will of a natural man, one that is yet in his natural state, hath no power nor ability in it self and of it self, to mind, to will, and to affect good things. Or thus briefly conceive the point.
A man that is in his natural state and condition, as yet unregenerate, hath no power nor ability in himself nor of himself, to mind, to will, and to affect good things, things concerning piety towards God, or things concerning equity, justice, love, and mercy towards men, commanded in the Law of God; at least to mind, to will, and to affect them, as they ought to be minded, willed, and affected. To this purpose that is a plain text, 1. Corinth. 2.14. The natural man (saith the Apostle) perceives not the things of the Spirit of God, for they are foolishness unto him. And he adds further, Neither can he know them, because they are spiritually discerned. He doth not only not know nor perceive spiritual things, for that might be through neglect or contempt of them; but he cannot know them, he hath no power in himself of himself to know them, though he labor to know them. And 2. Cor. 3.5. saith the Apostle, We are not sufficient of our selves to think anything (he means anything that is truly good) as of our selves. John. 15.5. saith Christ, Without me ye can do nothing. A man that is out of Christ, as yet in his natural state and condition, can do nothing that is truly good, he cannot mind, will, or affect good things; either things that concern piety towards God, or love and mercy towards men, as they ought to be minded, willed, and affected. And not to add any further evidence and testimony of Scripture, the reasons and grounds of this truth are these.
[Reason. 1] First, man in his natural state and condition hath no goodness in any power or faculty of his soul; there is no part nor portion of any spiritual goodness in man being yet in his natural state: there must be a renovation, a new making, and a new birth, before there be any goodness in any power or faculty of the soul of man or woman.
[Reason. 2] Again secondly, man in his natural state and condition is so under the power of sin, as a dead man is under the power of death. He is dead in sin, Ephes. 2.1. He hath neither spiritual life, nor the actions, nor the faculties of that life. And therefore on these grounds we may resolve on this as a certain truth, that a man that is in his natural state and condition as yet unregenerate, hath no power nor ability in himself and of himself, to mind, will, and to affect good things, things that concern piety towards God, or love and mercy towards men, commanded in the Law of God, as they ought to be minded, willed and affected.
This being a truth, [Use.] it meets with the vain conceit of all those that magnify nature, and dream of some goodness in our nature without grace: and especially it meets with the error of the Pelagians and of the Papists, touching freedom of will. They hold and teach, that the will of man is able to love God, and to be subject to his Law without grace, or at least (say they) being a little helped by God's Spirit, can either receive grace or refuse it, if it list. This is utterly false, it is as possible for a dead man to will his own quickening, and his own raising up from the grave, as it is for a man in his natural state and condition, being dead in sins, to mind and to will spiritual good things.
Oh but say the Papists, [Object.] though a man in sin be dead in the way of grace, yet he lives naturally, and he hath free-will in natural and civil actions; which will of his being by grace fortified, and as it were lifted up to an higher degree of perfection, can then concur and work with grace to faith, and all good works necessary to life everlasting. Thus they plead, and those be their own words. To answer them.
First, they speak not to the purpose, [Answ.] for though it be granted that man lives naturally, and hath free-will in moral and civil things (which we confess:) doth it thereupon follow that he hath power by nature to will spiritual good things? No, no, it follows not on that ground.
Again, in that they say, the natural will being by grace fortified and lifted up to an higher degree of perfection, can then concur and work with grace to faith, and to all good works necessary to salvation, they contradict themselves: for this proves not that the will of man concurs by it own natural power, which is the thing in question, but the clean contrary, that the will only by grace is enabled to will that which is truly good: and that is the thing we teach; that the will of man in the first act of conversion is merely passive, able to do nothing, but being wrought on and renewed by grace, and of unwilling made willing, then it is able to choose, to will, and to affect that which is truly good.
[Object.] Haply some will say: hath the will of man being yet in the natural state and condition, no possibility of willing that which is truly good?
I answer. [Answ.] Though it have no power in it self and of it self to will spiritual good things, yet it hath a possibility of willing that which is truly good; it is capable of grace, it is fit to be wrought on, and to be made able by grace to will that which is truly good: for the Lord works not on men as on stocks or on stones, or on unreasonable creatures; men having understanding and will, they are capable of grace, fit to have their wills made able by grace to will things truly good; there is that possibility in the corrupt will of man.
[Use. 2] Now further, is it so that a man in his natural state and condition, as yet unregenerate, hath no power in himself and of himself, to mind, to will, and to affect good things concerning piety towards God, love and mercy towards men, the good things of God's Law? surely then much less hath any man power in himself and of himself, to mind, to will, and to affect the good things of the Gospel. The wisdom of the flesh cannot yield subjection to the Law of God, much less can it yield to the doctrine of the Gospel, as to believe the sweet promises of it, and to believe in Christ: there is some seed of the one in nature, but none of the other. And this is a thing that deceives many in the world; they fancy to themselves that faith is in their own power, and that they can at their own time and pleasure believe in Christ. And herein the devil deludes thousands: yea some are so besotted and blinded by the subtlety of Satan, as they think they have believed in Christ ever since they could remember, and they never doubted of God's mercy. Or if this slight be too palpable and be discerned, yet Satan persuades with them, they may believe when they will, and that it is an easy matter to believe in Christ, and in their own power to believe when they list; yea that they may take hold of the mercy of God and merit of Christ at the very last hour of their life: and with this pleasing conceit he carries thousands to the pit of everlasting perdition. We are to take heed of this, and know that true faith in Christ is a wonderful and supernatural gift and grace of God, wrought by the exceeding greatness of God's power, even by the working of his almighty power, Ehpes. 1.19. and therefore not in any man's power to believe when he lift. No, no, if true faith in Christ were in a man's own power, then would never any man feeling the weight and burden of his sins, and apprehending God's anger and wrath against him for them, despair of God's mercy, but he would take hold of it to his comfort. Now woeful experience showeth the contrary; that at such a time as some are brought to the sight of their sins, and have an apprehension and feeling of God's anger against them for the same, they cannot take hold of God's mercy: no, they cannot be persuaded by any means to take hold of it to their comfort; they rather blaspheme God, and fall to utter desperation: and therefore it is not in man's power to believe when he list, and at his own time and pleasure. And if thou whosoever thou art, please thyself in that conceit, that it is an easy matter to believe in Christ, and that thou mayest so do when thou wilt, thou mayest haply when the Lord lets thee see the greatness of thy sins, what thou hast deserved by them, seek for faith and never find it: yea, it may be, if thou wouldst give a thousand worlds (if they were thine to give) thou shalt not be able to find any comfort in Christ. And therefore take heed thou deceive not thyself, learn to know, that true faith in Christ is not in a man's own power, but is the only work of God's mighty power: & never rest till thou find that the Lord hath wrought in thee the wonderful and supernatural work of faith, even such a faith as is able to break thorough the sense and feeling of thine own sins and God's anger, and to take hold of God's mercy and merit of Christ, to thy comfort; and then thou mayest be sure that thou hast such a faith as is wrought in thee by the mighty and powerful work of God's Spirit.
VERSE 8.
So then they that are in the flesh, cannot please God.
COme we now to Verse 8. So then they that are in the flesh, cannot please God. This verse is a corollarie or conclusion inferred & brought in by the Apostle on the verse foregoing: having said verse before, that the wisdom of the flesh is enmity against God, and shown the ground of that, Because it neither is nor can be subject to the Law of God, thereupon he infers in this verse, that therefore they that are in the flesh cannot please God. This verse for the general matter of it, sets forth how it is with such as are in the flesh, in regard of God's favor and acceptance, the Apostle affirming this of them, that their case and condition is such as they cannot please God: they are not only out of God's favor, and displeasing to God, but there is a further matter, They cannot please God. The Apostle affirms it as a thing impossible for them to please God; let them do what they will, or what they can, they cannot possibly please God.
To be in the flesh, is sometimes taken in Scripture to be in a good sense: it is all one with this, to be in the body, as Gal. 2.20. In that I now live in the flesh. But the phrase is not so to be taken in this place: it was the error of the Manichees, by flesh in this place to understand the body. The phrase is here used in the evil part, it is opposed to that, to be in the Spirit, as the Apostle saith in the next verse, Ye are not in the flesh, but in the Spirit: and it is to be taken in a contrary sense, as namely thus, to be in the dregs and filth of nature, to be unregenerate, as we may gather from verse 5. of Chapter 7. where the Apostle useth this phrase, and saith, When we were in the flesh, the motions of sins which were by the Law, had force in our members, to bring forth fruit unto death. It was the conceit of a Pope of Rome whom the Papists do magnify, and say that men are to seek the sense and meaning of Scripture out of his breast. I say it was the conceit of one, Pope Syricius by name, that to be in the flesh, in this place is to be understood of married persons, of such as live in the married estate, that they are in the flesh, and so cannot please God: directly contrary to the plain text of the Apostle, who saith, that the Romans to whom he writ, among whom were Aquila and Priscilla, and no doubt many other married persons, that they were not in the flesh, but in the Spirit. It is a strange thing that the Papists should so forget themselves, as sometimes to extol marriage and to make it an holy Sacrament, and at other times so to debase it, as to make it a state and condition of life carnal, impure, and unclean. This were strange, but that indeed we are to consider that they are possessed with a spirit of blindness and giddiness: but that by the way. The meaning of the phrase is (as before we shown) to be in the puddle and dregs of nature, to be unregenerate. Cannot please God: that is, cannot think, speak, or do anything that God may like of, and to approve and account as pleasing to him, and as it were take pleasure in, as the Lord saith, Malac. 1.10. I have no pleasure in you, neither will I accept an offering at your hand. So the meaning of the Apostle in this verse is briefly this, as if he had said:
So then, or so therefore, they that are in their natural state and condition, in the dregs and filthy puddle of nature, & as yet unregenerate, they cannot possibly think, speak, or do, anything that God may like of, and approve of, and that he may accept as pleasing to his holy Majesty.
First note we here, that this verse is a conclusion inferred by the Apostle on the verse foregoing, that seeing it is so that the wisdom of the flesh is enmity against God, and neither is nor can be subject to the Law of God: therefore saith the Apostle, being guided by the Spirit of God, They that are in the flesh, they cannot please God. We see that this verse is God's truth, God's own conclusion, brought in on his own premises in express terms, that they that are in the flesh, they that are unregenerate, they can do nothing pleasing God. If this had been our conclusion deduced and drawn by consequent out of some place of Scripture, the Papists might have had some better color, though no good ground to except against it; but this we see is God's own truth, his own conclusion grounded on his own premises: they that are in the flesh, as yet unregenerate, they cannot please God. This bears strongly against the merit of congruity: in that the Papists say, a man in his natural state and condition may prepare himself to receive grace; yea that he may so fit himself for grace, as that he merits grace at the hands of God ex congruo, by a kind of congruity, they directly thwart, and cross, and contradict God's own truth, and his own conclusion inferred on his own premises: namely, that they that are in the flesh are so far from meriting, as they can do nothing pleasing to God. And no marvel though the Papists seek to pervert this text, and to thrust on it a misconstruction, and false interpretation, because it makes so directly against them, and in such express terms delivered by the Apostle from the mouth of Gow himself, and by the special motion of the holy Ghost: as 2. Pet. 1.21. This I thought good to note, to show by what spirit the Papists are led, even by a lying spirit, a spirit in flat opposition and contradiction to the Spirit of God.
Now in the next place observe, how the Apostle doth express the state and condition of such as are in the dregs of nature, as yet unregenerate. He saith, they are in the flesh; he saith not there is flesh and corruption in them, for that may be, and is in the best of God's children so long as they live in the world: but they are in the flesh; this phrase is very weighty and very significant, it imports an universal thralldom under sin and corruption. The point hence is this.
[Doct. 1] That unregenerate persons, such as are yet in their natural state and condition, they are altogether fleshly, they are nothing but a lump of flesh, a lump of sin and of corruption; they are drenched in sin, and as it were over head and ears, they are in the very puddle of sin. And thus the Lord speaks of Jerusalem, Ezech. 16.6. When thou wast in thy blood, not when blood was in thee: and Act. 8.23. Peter saith to Simon Magus, Thou art in the gall of bitterness, thou art overwhelmed in sin. Coloss. 1.21. the Apostle saith of the Colossians, that before their conversion their minds were set in evil works. And many other evidences might clear and confirm this truth; that unregenerate persons, such as are yet in their natural state and condition, they are altogether fleshly, they are nothing but a lump of flesh, of sin, and of corruption. And it must needs be so: [Reason.] for as we have it John. 3.6. That which is borne of the flesh, is flesh, it is nothing but flesh and a lump of corruption: and as Job speaks, Job 14.4. Who can bring a clean thing out of filthiness?
And this may serve to pull down the pride of many in the world that carry their heads aloft, [Use.] and show forth the pride of their hearts, in their speech, in their gesture, in their apparel, and the like. If they well consider it, they being unregenerate persons, they have cause to hang down their heads, and to cover their faces for shame: for what are they? truly nothing but a lump of sin, and a dunghill of corruption. What cause hath the poor Lazer, that is full of botches and soars from top to toe, to set out himself in goodly apparel, and in rich array? Such is thy case, thou that art unregenerate, and as yet in thy natural state and condition, thou art full of blaines in all the powers of thy soul, and in all the parts and members of thy body; and therefore thou hast no cause to set out thyself in vain and garish attire. Thou wilt say: [Object.] I am not unregenerate. [Answ.] Surely thy vanity and garishnesse in apparel is an evidence against thee, it tells thee to thy face that thou art carnal, for if thou wert not, thy pride would soon fall of it self; then wouldst thou find matter enough in thee to humble thee, and to cause thee to lay aside thy idle vanities and superfluities. And being in thy natural state and condition, thou art most vile and odious in God's sight: no stinking carrion is so loathsome and offensive to thee, as thou art to God.
I hasten to that which I principally intend in this verse, the thing the Apostle affirms of them that are in the flesh; namely this, that they cannot please God: he saith, they that are unregenerate, such as are yet in their natural state and condition, they cannot please God. The point hence is the very proposition of the Apostle, namely this.
[Doct. 2] They that are in the flesh, in the dregs of nature, in their natural state and condition, as yet unregenerate, they cannot think, speak, or do, anything pleasing to God, anything that God may approve and accept of, as pleasing to his holy Majesty. Unregenerate persons, such as are yet in the dregs of nature, offend God and displease him, not only in and by their sins, and such things as are directly evil; but also in and by their indifferent actions, in and by their eating, drinking, walking, and the like: yea in and by their thinking, speaking, and doing of good things, things that in themselves are good and commanded of God: in their hearing or reading of the word of God, and their prayers, and the like. An unregenerate person cannot please God, though he think, speak, or do, the best thing that may be. Solomon saith Prov. 15.8. The sacrifice of the wicked is an abomination to the Lord: all the labor and all the cost that a wicked person bestows on the worship of God, is not only vain, but it is abhominable in God's sight. And in the 9. verse, he saith again, The way of the wicked, even his whole course is abhominable: it is odious to God, it provokes him to anger against him. And to this purpose is that of the Apostle, Tit. 1.15. To the pure are all things pure, but unto them that are defiled and unbelieving is nothing pure: nothing they think, speak, or do, is pure, and so nothing they think, speak, or do, can be pleasing to God: and why.
[Reason.] The reason of it is plain, namely this, the person must first be pleasing to God before anything he thinks, speaks, or doth can be accepted and pleasing to him. Gen. 4.4. it is said, God had respect to Abel and to his offering: first to Abel, and then to his sacrifice. Now only in Christ is the person accepted of God, in Christ only is the Father well pleased, Mat. 3.17. And therefore unregenerate persons being out of Christ, their persons are not pleasing to God: it must needs be a truth, that let them think, speak or do, what they will, even the best thing that may be, they cannot please God.
Haply some will say: [Object.] The Lord sometimes rewards the civil obedience and outward carriage of unbelievers, and such as are yet in their natural state and condition. Ezech. 29.20. a gift is promised to Nebuchadnezzar, a man without question unregenerate, for his service against Egypt: & therefore it may seem, that good things done by such as are yet in their natural state are sometimes pleasing to God.
Answer. [Answ.] It is true indeed, the Lord doth sometimes reward the civil obedience and outward good carriage of unbelievers, and such as are yet in the dregs of nature, not because it is pleasing to him, nor as it is their personal obedience, but merely of his abundant goodness and mercy. Such is the rich goodness of our good and gracious God, as that of his abundant mercy he is pleased sometimes to give outward blessings even to civil obedience, and outward good behavior of unbelievers, and such as are yet in the state of nature, to encourage his children to yield obedience to him with greater cheerfulness. For in that the eye of his bounty is towards them that are without: his children may be sure that much more will he of his rich mercy reward them being dear to him, the sheep of his own pasture.
For use of the point, is it so that they that are in the flesh, in [Use 1] the dregs of nature, as yet unregenerate, cannot think, speak, or do, anything pleasing to God? Surely then we must needs conceive the state & condition of unregenerate persons, such as are yet in their natural state, to be most wretched and miserable. For why, let such persons do what they will, or what they can, they cannot please God: no they offend God, and displease him in the best things they think, speak, or do, and that must needs be a most unhappy & fearful condition. The chief thing that a man should endeavor and seek for, is how to please God, and to be approved of him on whom depends his being, his life, and all his comfort, both in life and death, and forever. Now this cannot a man do that is yet in his natural state and condition: no, know it whosoever thou art, that art yet in the dregs of nature, thou canst do nothing pleasing to God, the best thing thou dost is offensive and displeasing to his holy Majesty, even thy prayer is turned to sin, and that provokes God to anger against thee, Psalm 119.7. and that is a fearful condition. In the Lord's good liking and approbation is life and happiness, and in his disliking and displeasure; is nothing to be expected but death and damnation. Yea consider with thyself, thou that art yet in thy natural state and condition, and so within compass of God's displeasure, thy prosperity is but thy bane, and to the increase of thy judgment and condemnation: and when thou art in trouble and distress, thy trouble is doubled on thee, it is both grievous and painful to thee, and it is also mingled with bitterness of the curse, it is an accursed trouble to thee. And therefore think on it whosoever thou art that art yet in the dregs of nature, thy case is fearful, wretched and miserable; and be stirred up with all speed to hasten out of that state and condition, never rest till thou find an alteration and change in thyself, and that thou hast some evidence to thyself that thou art set out of the state of nature into the state of grace, and that thou hast the life and power of grace in thy soul: that will give thee comfort, and assure thee that thou art within compass of God's special love and favor.
[Use 2] Again, is it so that unregenerate persons, such as are yet in the dregs of nature, in their natural state and condition, they cannot do anything pleasing to God, anything that God may like of and approve, and accept, as pleasing to his holy Majesty? Surely then we must learn not to measure God's liking and his approbation of good things done by our selves, or by others, by the things themselves, and to think that the things that we or others do, are pleasing to God; and that he likes them, and approves of them, because they are good in themselves, and they are such things as God hath commanded: if we have no better ground then that, that the things we or others do are pleasing to God because they are good in themselves, and things commanded of God, it will deceive us, we must look to the qualification of the person, that the person be regenerate and sanctified, if we would rightly gather and conclude God's good liking, and his approbation of good things done by the person, whether it be our selves or others. The Papists foolishly think they do things highly pleasing to God, yea meriting at the hands of God, and deserving heaven, when they do things merely idolatrous and superstitious. Yea, to pass by them, many amongst our selves deceive themselves in this respect, they think they do things highly well pleasing to God, & such as he doth greatly like and approve of, when in deed & in truth there is no such matter. For example, do not many imagine and think that their true and just dealing with men, their giving every man his own, their hearing the word of God, their praying, and the like things done by them, are things exceeding well pleasing to the Lord, and that he likes them, and approves of them marvelous well, though those things as they are done by them come not from a sanctified heart, not from the root of a sound justifying faith, they are yet in the dregs of nature, and as yet in their natural state and condition: do not many thus think? without question they do, and because they do such things, they think they are greatly in God's favor. Indeed it is true, it cannot be denied, but that such things for the substance of them, and considered in themselves, and by themselves, are good things, and such as God hath commanded to be done: but yet know whosoever thou art, if thou be an unregenerate person, and as yet in thy natural state and condition, even the best things that can be, being done by thee, they are displeasing to God, they come not from the root of true faith purging thy heart from corruption, without which it is not possible to please God, Hebr 11.6. And therefore do not thou gather and conclude, that God is well pleased with the good things thou dost, only because the things done by thee are good in themselves: if thou so do, thou deceivest thyself, thou gatherest God's good liking and his approbation by a false ground only from thine own fancy: and the devil and thine own corrupt heart deceive thee, thou must find thyself regenerate, and got out of thy natural state and condition, and thy person pleasing to God through Christ, before thou canst think, speak, or do, anything that the Lord may like and approve of, [Object.] and accept as pleasing to his holy Majesty. Haply some will say, God's chosen, his elect, are beloved of God being yet in their natural state and condition, for God's love is essential in God, and of the same nature with himself; and those whom he hath loved from all eternity, and of his mere love elected and appointed to life and salvation, them he doth embrace in his love at all times, even when they are uncalled, and as yet in their natural state and condition: therefore it may seem that their persons and their works are pleasing to God though they be yet unregenerate, and as yet in their natural state and condition. [Answ.] For answer to this, we must know, that there be different degrees of God's love extended towards his chosen; God's love in it self admits neither more nor less, it is all one, but as it is extended and reached out towards God's chosen, there be different degrees of it: for God's elect are loved of God before their calling, as the elect of God only known to God so to be, (for he only knows them to belong to his election in time to be called) with that degree of love that is proper to his elect uncalled; but when they are called and justified, then they are loved of God with a further degree of his love, even to an actual acceptation and liking of their persons, and good things done by them as pleasing to him in Christ. So that still it remains a truth, that if thou wouldst be actually accepted of the Lord, think, speak, and do, the things pleasing to his holy Majesty, thou must find thyself regenerate, and set out of thy natural state and condition, and that thy person is actually accepted of God in Christ.
Observe yet further, the Apostle saith, They that are in the flesh cannot please God. He speaks here of pleasing God, not of meriting or deserving any good at the hands of God; we find not that affirmed in any place of the book of God, of the best and most holy obedience of God's children, that it merits or deserves any good at the hands of God. This we often find affirmed in Scripture of the obedience of God's children, that it is acceptable to God, & that the good things done by them are accepted and pleasing to God through Christ: but never do we find it said of the obedience of God's children, that it merits or deserves any good at the hands of God. No, it cannot be gathered out of any place of Scripture by any good consequent, that the holy obedience of God's children and the good things done by them, do merit or deserve any good at God's hands. So that on this ground, thus comparing this text with other places of Scripture, we may gather and conclude thus much.
That the greatest and highest degree of excellency that [Doct. 3] our holy obedience to God's will can reach unto, is this, to please God, to be accepted of God as pleasing to his holy Majesty in and through Christ. We can go no further then to the pleasing of God in and through Christ, by our best obedience, in and by our best thoughts, words, and works; our best and most holy works merit no good at the hands of God, they only are pleasing to God through Christ. This is that we find urged by the Apostle on the believing Thessalonians. 1. Thess. 4.1. saith he, We beseech you, brethren, and exhort you in the Lord Jesus, that ye increase more and more, as ye have received of us, how ye ought to walk, and to please God. As if he had said, It is the thing we urge and press on you, and this ye have received of us, that ye ought to walk in holiness and the good ways of God, to the pleasing of God. Genes. 5.24. it is said of Enoch, that he walked with God; he carried himself justly and vnbleameably as in the sight of God continually. And of this the holy Ghost speaks thus, Hebr. 11.5. That before he was taken away, he was reported of, that he had pleased God. His holy life and carriage was accepted of the Lord as pleasing to him: and in carrying himself holily as in God's sight continually, he went no further then to the pleasing of God. Coloss. 1.9.10. the Apostle saith, he prayed for the Colossians, that they might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding, that they might come to this, that they might walk worthy of the Lord and please him in all things. Hebr. 13.16. saith the Author of that Epistle, To do good and to distribute forget not, for with such sacrifices God is pleased. It is but an idle and a foolish cavil of the Papists on that place, that the word there is promeretur, which (say they) signifies, God's favor is thereby merited and deserved; for so they make promeretur to have a passive signification, and so indeed the Latin word is but a barbarous term. The word original is 〈 in non-Latin alphabet 〉 , God is well pleased with such sacrifices: he is pleased to accept of them in and through Christ, as the Apostle speaks, 1. Pet. 2.5. Ye are made an holy Priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. And to these we might join many other testimonies of Scripture proving the point in hand, that the highest degree of excellency our most holy obedience to God's will can reach to, is this, to please God, and to be accepted of God, as pleasing to him in and through Christ: and the reason of it is this.
[Reason.] Our best obedience, even our best righteousness, is stained with our intermeddling corruption, there is such sinfulness cleaving to it, as it is not able to stand without reproof in the sight of God, if he should examine it strictly: but the Lord is pleased to pardon the sinfulness of the obedience of true believers, and so to accept of it in Christ, not in it self, but in Christ it is pleasing to him. And therefore it must needs be a truth, that the highest degree of excellency our most holy obedience to God's will can reach to, is to please God, and to be accepted of as pleasing to him in and through Christ.
[Use 1] Now then this truth makes directly against that erroneous opinion of the Papists, in that they hold and teach, that the obedience of true believers doth answer the justice of God, and makes them more just in the sight of God. That cannot stand with the truth now delivered: we are to hold it for a certain truth, that our most holy obedience is so far from meriting any good thing at the hands of God, as that it pleaseth not God unless he behold it in mercy, and in the face of Jesus Christ.
And so for the use of the point to our selves, we must learn [Use 2] to take heed that we rest not on any good thing in us, or in any good done by us, as meriting and deserving good at the hands of God. There is a kind of natural Popery; we are naturally inclined to rest on some goodness in our selves, or in some good done by us as deserving good at the hands of God: yea the best of God's children have some dregs of this natural Popery still abiding in them, they are given to ascribe too much to their own holiness, and to their own holy obedience: many times they think, if they could attain to such a measure of holiness, and such a measure of holy obedience, then they should be well. Indeed it is true, the more holiness we have, and the greater that our holy obedience is, the more and the greater will be our comfort: yet we must take heed we ascribe not too much to our holiness, and that we advance not our holy obedience to an higher degree then this, to please God, and to be accepted of him, as pleasing to him in and through Christ. That is the highest degree of excellency our most holy obedience to God's will can reach to: and as Christ hath taught us, Luke 17.10. When we have done all those things which are commanded us, we are to say, we are unprofitable servants. Yea saith the Papist, say so for humilities sake, and out of modesty, though we be not unprofitable. A poor shift, as if Christ should teach us to say for humilities sake, that which is not true. When he bids us say, we are unprofitable servants, doth he bid us speak an untruth? No without question, we are to say so, and in so saying we speak the truth; we merit no good at the hands of God by our best and most holy obedience: we are to renounce all merit of any good in our selves, or done by our selves, and to lay claim and title to all good things both of this life, and of the life to come, only by this, that we are the adopted sons of God in Christ, by whose merit we are justified, and by whose Spirit we are sanctified. And yet we must not hereupon cast off all care of doing of good things, because by doing of them we merit no good at the hands of God: no, we are in way of thankfulness to God for his mercy, to yield to him all holy obedience, and to be stirred up to do good things, because they are pleasing to God through Christ, though there were no heaven to reward us. Come we now to Verse 9.
VERSE 9.
Now ye are not in the flesh but in the Spirit, because the Spirit of God dwelleth in you: but if any man hath not the Spirit of Christ, the same is not his.
Our Apostle having in the Verses before, from the first Verse hitherto, made known in general, how it is with such as are after the flesh and such as are after the Spirit: that the one sort savor the things of the flesh, and the other the things of the Spirit: and that the wisdom of the flesh is death, and the wisdom of the Spirit is life: and that the wisdom of the flesh is enmity against God, because it neither is, nor can be subject to the Law of God; and thereupon brought in this conclusion, that they that are in the flesh cannot please God. In this 9. verse, he makes application of his doctrine to the believing Romans, and he labors to cheare them up & to comfort them: and lest they should be discouraged, dejected, and cast down, and made sad by that sentence of his, that they that are in the flesh cannot please God, he tells them for their comfort, that they are not in the flesh: as if he had said, Howsoever I thus speak, and affirm this as a certain truth, that they that are in the flesh cannot please God, yet I am persuaded better things of you, and I dare boldly affirm this of you, and tell you for your comfort, that you are not in the flesh. Now ye are not in the flesh. And he amplifies that by the contrary, affirming the contrary of them, that they were in the Spirit, Ye are not in the flesh but in the Spirit. And again, he doth not barely affirm this of them, that they were in the Spirit; but he further subjoins proof and confirmation of it, from the inhabitation and dwelling of God's Spirit in them: he saith they were in the Spirit, because the Spirit of God dwelt in them. And lest any amongst the Romans should presume on it, that they were not in the flesh but in the Spirit and true Christians belonging to Christ, on a false ground haling comfort to them that did not belong to them, the Apostle adds a caveat or a wartch-word, that everyone should look whether he have the Spirit of Christ or no, affirming this in the last words of the verse, that he that hath not the Spirit of Christ is none of his: But (saith he) if any man hath not the Spirit of Christ the same is not his. And so we see the general matter of this verse, it containing a particular application of the Apostles former doctrine made to the believing Romans; the Apostle affirming this of them, that they were not in the flesh but in the Spirit, confirming that from the dwelling of God's Spirit in them, and thereunto subioyning a caveat to take heed that none of them deceive themselves, but that they should look to it that they had the Spirit of Christ; the Apostle affirming this, that if any man amongst them have not the Spirit of Christ, the same is none of his.
Now ye are not in the flesh: that is, ye believing Romans are not in the dregs and filth of nature, you are not unregenerate and in your natural state and condition. But in the Spirit. The Apostle opposeth this to that, to be in the flesh: and so the meaning is easily gathered, namely this, but ye are regenerate, sanctified, and set into the state of grace. Because or for the Spirit of God dwelleth in you: the original word is the same we have 2. Thess. 1.6. For it is a righteous thing with God to recompense tribulation to them that trouble you. By the Spirit of God, we are here to understand the third person in Trinity, the holy Ghost: and the word God, is here to be taken personally for the first person in Trinity, God the Father. Dwelleth in you. This phrase is metaphorical, borrowed and taken from householders, from such as have their certain abode and residence in a place or house, and do there busy themselves, and exercise their power and authority: and it signifies the true and powerful presence of God's Spirit, that the Spirit of God is in the faithful, not only in his infinite essence, as he is in all other things filling heaven and earth, but by his special presence, by the efficacy and working of his Spirit, enlightening them, quickening them, and ruling and governing in them throughout, in all the powers of their souls, and in all the parts and members of their bodies, as Satan and seven other spirits are said to dwell, Matth. 12.45. And so the Apostles meaning is this, because the Spirit of God is in you, not only as he is in all other things in regard of his infinite essence, but in more special manner, even by his true powerful working presence, by the efficacy and working of his grace. But if any man hath not the Spirit of Christ. By the Spirit of Christ, we are to understand as before, the holy Ghost, who proceeds both from the Father and from the Son. And for a man to have him, is to be understood as before, to have him dwelling and abiding in him, not only in regard of his essence, but also by his true and powerful working presence, by the efficacy and working of his grace in special manner in him. He is none of his: that is, none of Christ's, he belongs not to him, he is not a lively member of Christ. Thus then the meaning of the Apostle in the words of this verse, is thus to be conceived.
Now ye believing Romans are not in the dregs of nature, ye are not unregenerate, in your natural state and condition: but you are regenerate and sanctified, because the holy Spirit of God, even the holy Ghost, who proceeds from God the Father, is in you; not only as he is in all other things, in regard of his infinite essence, but in more special manner, even by his true powerful and working presence, by the efficacy and working of his grace: but take this with you, if any whosoever he be have not the holy Ghost, who proceeds from the Son as from the Father, and is also the Spirit of Christ, abiding in him, not only in regard of his essence, but also by his true powerful working presence, by the efficacy and working of his grace in special manner; he is none of Christ's, he belongs not to him, he is no lively member of Christ.
Now first observe we, that the Apostle having before delivered general doctrine, here in this verse he comes to apply it, & he doth apply it in particular to the believing Romans; both for the comfort of them that were to be comforted, & for the warning of such as might haply apply & appropriate comfort to themselves which did not belong to them, to look to the ground of that comfort they took to themselves. Herein we may see the heavenly wisdom of the Apostle, and by what Spirit he was guided; but to pass by that. From this method of the Apostle, and from his manner of proceeding, we are given to understand thus much:
That the right manner of dividing the word of God is [Doct. 1] this: general doctrines must not only be propounded and proved, but they must also be particularly applied to the use of the hearers; even to profitable use for their edification. It is not enough in preaching the word of God to deliver general doctrines, and to clear and confirm them by strong evidence of Scripture and reason, but application must also be made of them to the use of the hearers, for their instruction, for their reproof, for their comfort, and every way for their good, as need shall require, and as just occasion is offered. Doctrine taught must be applied particularly, by instructing, confuting, reproving, and comforting, as occasion is offered. 2. Timothy 4.2. the Apostle lays this charge on Timothy, Preach the word, that is, publish the doctrine of the word: and not only so, but saith he, Be instant in improving, rebuking, and exhorting, with all long suffering and doctrine. Tit. 2.15. saith he, These things speak, and not only so, but exhort, and rebuke with all authority. And this we find to have been the practice of holy men in preaching the word of God, John the Baptist Matth. 3. preaching the word, he applies it home to the hearts of his hearers, even to the hearts of the Pharisees and Sadducees that came to his Baptism. Verse 7.8.9.10. O generation of vipers, (saith he) who hath forewarned you to fly from the anger to come? Bring forth therefore fruits worthy amendment of life. And think not to say with yourselves, We have Abraham to our father: For I say unto you, that God is able of these stones to raise up children unto Abraham: and now also is the axe put to the root of the trees, therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire. Thus also Peter preaching to the Jews, Acts 2. he makes application of his doctrine to them in particular, from verse 22. to 37. he discovers to them their particular sin in crucifying the Lord of life and glory, and lays before them their sin, with all necessary circumstances of aggravation. And to these we might join the example of Nathan, 2. Sam. 12. and others clearing and confirming this truth, that in preaching the word, doctrine must not only be taught in general, but it must also be applied to the use of the hearers, for their instruction, reproof, and comfort, and every way for their good, as need shall require, and as occasion is offered. And why; there is reason for it, as
[Reason 1] First, this: The Lord hath ordained, the preaching of his word not only for the edification and the understanding, but also for the information of the judgment, and for the reformation of the heart and life: even to bring into captivity every thought to the obedience of Christ. 2. Corinth. 10.5. and that the heart may be stirred up to a love of God and good things, and to a true hatred of evil.
[Reason 2] Again, some hearers of the word are in their natural blindness and hardness, some in their carnal security, and others shroud themselves under hyprocrisie: and therefore they must be dealt withal not only with evidence of truth, but also with powerful application of the truth; that the ignorant may come to the knowledge of the truth; the senseless & secure be roused out of their security; and the hypocritical made to see their sin. And therefore in preaching the word doctrine must not only be taught in general, but it must be applied in particular to the use of the hearers, for their instruction, reproof, and comfort, as need requires, and every way for their good as occasion is offered.
[Use. 1] And this first meets with that kind of preaching that is only in general terms, and never comes near the heart and conscience; as some preachers there be, that only deliver general things, and never come to particular application: if they do, it is but overly: they deal with sin as unskillful men use to meddle with curious works made by the hand of cunning artificers, nicely for fear of putting something out of due place and proportion: or as private persons use to speak of state matters in general terms, warily and a far off, lest they may be entangled in their speech. Such preaching cannot be justified as good and profitable.
Again, is it so that in preaching the word of God, doctrine [Use. 2] must not only be taught in general, but it must also be applied in particular to the use of the hearers, for their instruction, reproof, and comfort, & every way for their good, as need requires, and as occasion is offered? Surely then hearers of the word must suffer both teaching and instruction, and also the word of reproof and reprehension, as occasion is offered to the Preacher. Men must not start aside when the word is taught and applied to their just reproof, and when their particular sins are discovered and laid before them, and the judgments of God are justly denounced against them: men must hear with willingness and patience the word of just reproof, and not quarrel with the affection of the speaker, when they are justly taxed for their sins, and say, the Preacher speaks out of spleen or malice: if they do, it is not only an argument that their souls are possessed with a spiritual frenzy, but of God's judgment imminent and ready to fall on them. When men cannot abide to be touched, but they fret and chafe, and take on, and will have the Preacher speak pleasing things to them, this is a sign they are soul sick, This iniquity saith the Prophet, Isaiah 30.13.14. shall be to them as a breach that falleth, both suddenly and remediless, like the breaking of a potters pot, which is broken without pity, and in the breaking thereof is not found a sheard to take fire out of the harth, or water out of the pit. And consider we that the word of God truly taught and applied to the heart and conscience, to the discovering of sin particularly, it never returns empty; if it work not godly sorrow and amendment, certainly it works hardness and impenitence, it is either the savor of life to life, or the savor of death to death: and remember withal what Solomon saith, Prov. 28.9. He that turneth away his ear from hearing the Law, even his prayer shall be abhominable. He that refuseth to heat God speaking in his accusing, condemning, and threatening Law, the Lord will deal with him proportionably, and will in justice turn away his ear from his prayer. Oh then learn we to submit our selves, not only to be taught the truth, but also to be reproved, and to be rebuked for anything that is amiss in us.
We have hitherto stood on the Apostles method and manner of proceeding: come we now to the matter of this verse. And whereas the Apostle here affirms it of the Romans, to whom he writ, that they were not in the flesh but in the Spirit, [Quest.] it may be demanded how the Apostle knew this? might not he be deceived, and err in his judgment and opinion touching the Romans? did he know it for certain that they were not in the flesh but in the Spirit? Answer. [Answ.] Doubtless he did, and he was not deceived in his judgment; he had the infallible assistance of God's Spirit, and he could not err in that he taught and delivered; and he knew that the Romans were not in the flesh but in the Spirit, by the spirit of discerning that was proper to him and to other Apostles.
[Doct. 1] The holy Prophets of God and the holy Apostles, had an extraordinary spirit of discerning, even a spirit of revelation, by which they could discern who were regenerate, and who were not: who were God's children, & who were not. Paul was able by the spirit of discerning to see and discern that the same faith dwelt in Timothy that dwelt before in his grandmother Lois, and in his mother Eunice. 2. Tim. 1.5. Peter knew by the spirit of revelation, that Simon Magus was in the gall of bitterness, and in the bond of iniquity: I see saith he, I descerne it well, that thou art in the gall of bitterness, and in the bond of iniquity. Acts 8.23. And in this respect on this ground, the holy Prophets and the holy Apostles might lawfully use imprecation against particular persons, as Paul did against Alexander the copper Smith, 2. Tim. 4.14. Alexander the copper Smith hath shown me much evil, the Lord reward him according to his works. Thus I say, the holy Prophets & the holy Apostles might do, because they had an extraordinary spirit of discerning, and were able to see and discern who were incurable enemies of God; & because they were carried with a pure zeal of God's glory, not mixed with hatred or desire of revenge; but this may not ordinary men do. Men that are but of ordinary gifts, whether Ministers or others, they may pray against the bad cause the wicked enemies of God maintain simply and absolutely; but against their persons they may not pray simply, but only with a condition, if otherwise the good estate of the Church cannot continue, or religion be preserved. And therefore it is a bold and a monstrous presumption in any whatsoever they be, that take on them to discern of some particular persons, that they are reprobates, and such as shall certainly be damned. Indeed we may safely say of wicked and profane persons, and such as hold on a course in sin, that they are in a damnable case and state, and that if they go on in that state, they are sure to go to hell: but certainly to determine of their final state, that is more then any man can do. Some phantasticke spirits take on them by looking on men's faces to dive into their hearts, and then to pronounce them hypocrites and unregenerate, and such as have not repented of their sins. Though they have no just cause otherwise to judge of them, but that they are religious, and such as fear God, yet they say they can tell by looking on their faces, that they are hypocrites and unregenerate. An idle, foolish, and wicked conceit; we are but men of ordinary gifts, we have not that extraordinary spirit of discerning that the holy Prophets and Apostles had. And if we see men outwardly reformed and resembling God's children, that they carry themselves as the children of God, (they may deceive us indeed) but if they so carry themselves, we are to judge of them charitably, and in the judgment of charity to hold them to be in the number of Christians: and they that otherwise judge, they know not of what spirit they are, as Christ said to James and John, Luke 9.55. they are carried with a lying and a deceiving spirit.
Now here further observe we, that the Apostle being guided by the Spirit of God, affirming of the believing Romans that they were not in the flesh but in the Spirit: that they were in the Spirit: without question the very best amongst the believing Romans had flesh and corruption still in part abiding in them, and yet the Apostle counts them holy and regenerate, and in the Spirit: and his estimation and account of them was God's account, the Lord did so esteem and account of them; for the Apostle spake as he was moved by the holy Ghost. So the point hence offered is this.
[Doct. 2] That the Lord accounteth true believers, his children, in whom there is flesh and corruption still abiding in part, holy and sanctified persons, and such as are in the Spirit. Though true believers, God's children, have flesh & corruption still in part abiding in them, and shall have so long as they be in this world, and be but in part sanctified and in part holy, in regard of inherent holiness, yet the Lord is pleased to esteem and to account of them as holy and sanctified persons, and such as are regenerate and in the Spirit. And hence it is that the Lord is pleased to style true believers with the name and title of his children, of his servants, of his Saints, and holy ones. Job 1.8. the Lord gives this testimony of Job to the devil himself, that he was his servant: saith he, Hast thou not considered my servant Job? And often we read of David, that he is called the servant of the Lord, as Psalm 89.20. I have found David my servant. And the Apostles usually style those to whom they writ, by the name and title of Saints. Rom. 1.7. To all you that be at Rome beloved of God, called to be Saints. 2. Corinth. 1.2. To the Church of God which is at Corinthus, to them that are sanctified in Christ Jesus, Saint by calling. Colos. 3.12. Now therefore (saith the Apostle) as the elect of God holy and beloved. He calls them Saints or holy, that were but in part sanctified, and in part holy, in regard of inherent holiness. Yea we find that such as are sound and sincere, and upright hearted, they are often in Scripture said to be just, and holy, and righteous. Psal. 32.11. Be glad ye righteous, and rejoice in the Lord, and be joyful all ye that are upright in heart. Prov. 20.7. He that walketh in his integrity or uprightness is just: he is a just and a righteous man. Job 1.8. Hast thou not considered my servant Job, how none is like him in the earth, an upright and just man, one that feareth God and eschueth evil? By these and many other places of Scripture, we see that though God's children have flesh and corruption still abiding in them, and be but in part sanctified, and in part holy, in regard of inherent holiness, yet the Lord is pleased to esteem and to account of them as holy and sanctified persons, and such as are regenerate and in the Spirit. For why, the reason and ground of this truth is this.
The Lord is so good and so gracious to his children, [Reason.] as that he judgeth of them according to the better part, even according to their regenerate part, and according to the beginning of his renewing and sanctifying graces that are in them: and the least measure of true sanctifying grace in the soul of a true believer, makes him most precious in the eyes of the Lord: and the Lord is so good and so indulgent a father to his children, as that he as it were winkes at their infirmities, and takes no notice of them: no though they be great, he is pleased to pass by them, as I am. 5.11. Job is accounted patient, Ye have heard of the patience of Job: though indeed Job had sore fits of impatiency, Job 3.1. And so though David had many failings, as in his hasty purposing and swearing the destruction of Nabal, and in his rash sentence against Mephibosheth, yet the Lord passeth by them, and gives this testimony of him, 1. King. 15.5. that he did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. Now the Lord being thus good and gracious, and thus indulgent to his children, he judging of them according to the better part: on this ground we may resolve on this as a certain truth, though God's children have flesh and corruption still abiding in them, and be but in part sanctified, and in part holy, in regard of inherent holiness, yet the Lord is pleased to esteem and to account of them as holy and sanctified persons, such as are regenerate and in the Spirit.
[Use. 1] Now then this doctrine may serve as a ground of sweet and excellent comfort to God's children, even to such poor believing Christians as find themselves much encountered & much troubled with their sinful corruptions, and sinful infirmities. Art thou one that endeuorest to please God? and dost thou make conscience of every sin, both in thought, word and deed? and yet thou findest in thyself an exceeding measure of rebellious corruption, much ignorance in thy mind, much perverseness in thy will, and great disorder in thy affections: thou art troubled and clogged with many sinful corruptions and infirmities? Be not thereupon utterly dejected and cast down, and altogether out of heart and discouraged; but comfort and cheare up thyself with this, that thou being truly sanctified, though but in part, and in a very small measure; yet thou having the least measure of true sanctifying grace in thy soul, the Lord of his gracious goodness is pleased as it were to overlook thy corruptions and thy sinful infirmities, and to take no notice of them; and his eye is on that holiness and on that grace that is in thee: and though it be but in part, and poor, and weak for the measure of it, yet he looks on that, and in respect of that he is pleased to esteem and to account of thee, as holy, and sanctified, and regenerate, and as one that art in the Spirit. Indeed thou hast cause to be grieved and humbled for thy rebellious corruptions and sinful infirmities; and thou art to groan under the burden of them, and to labor and strive against them continually: yet take heed thou do not because of them deny the work of grace, and be a false witness against that grace of God that is in thee, and think there is nothing in thee that God likes or is pleased withal, because thou hast many sinful corruptions, and many sinful infirmities still abiding in thee. No, no, take heed of that, that is the devils argument, by which he troubles a poor weak Christian; he tells him, thou hast many sinful corruptions in thee, and thou canst not be freed from them: though thou labor and strive against them, yet they still cleave to thy soul, and therefore thou hast nothing in thee that is pleasing to God; thou art but an hypocrite, there is no goodness in thee, and the like. Oh take heed of yielding to Satan in this, and so denying the work of grace that i • in thee: though thou be but in part sanctified, and in part holy, and though thou have as it were but a dram of true holiness, and true grace in thy soul, yet the Lord is pleased in the riches of his mercy, to esteem and to account of thee as an holy and sanctified person, as one that art regenerate and in the Spirit. Yea but thou wilt say: I doubt whether I have any truth of [Object. 2] grace in me or no, I find such a measure of corruption in my heart and soul. How shall I know that I have true grace and true holiness in me? Answer. [Answer.] By this thou shalt certainly know it, if thou find in thee a new disposition throughout in thy mind, will, and affections, and in all the powers of thy soul, thy mind is not only enlightened, and made able to see and discern what is good and what is evil, but thy heart is also changed, and thou dost now love and like good things which were formerly distasteful unto thee; and thou dost hate and loath evil and sin, because it is sin and displeasing to God, and even that sin that in former times was best pleasing to thee: and howsoever there be much corruption still abiding in thee, much unbelief, doubting, and deadness of heart, and much untowardness to good things, and a proneness to evil and sin, yet thou art displeased with thy corruptions, and thou dost desire to be purged from them, and thou dost earnestly desire grace and sanctification: yea thy desire is such a desire as is seconded with a careful, and conscionable, and constant use of all good means that serve to purge out corruption, and to work grace in thee. Comfort thyself, thou art blessed, Christ himself hath so pronounced thee, Matth. 5.6. Blessed are such as hunger and thirst for righteousness, for they shall be filled: Thou hast true grace and true holiness in thee, and though it be but weak and poor for the measure of it; and though thy failings against thy purpose be such as the world takes notice of, and for them accounts thee an hypocrite and dissembler, yet comfort thyself on this ground, the Lord's eye is on the truth of grace and holiness that is in thee, he sees that, and takes notice of it; and of his abundant goodness and mercy, in respect of that he esteems and he accounts thee as an holy and sanctified person, as one regenerate and in the Spirit; and that may be a great and singular comfort to thee: think on it to thy comfort.
Come we now to the Apostles argument, by which he proves the believing Romans not to be in the flesh but in the Spirit; in these words, Because the Spirit of God dwelleth in you. The Apostle proves the believing Romans not to be in the flesh but in the Spirit, from the inhabitation of the Spirit of God in them; he reasons thus: The Spirit of God dwelleth in you, that is, the holy Spirit of God is in you in special manner, by his true powerful working presence, by the efficacy, and by the working of his grace: therefore you are not in the flesh but in the Spirit. Now from this manner of reasoning only note we thus much.
[Doct. 3] That the indwelling of God's Spirit, the powerful working of God's Spirit in men, certainly proves that they are regenerate. Such as find God's Spirit dwelling in them, and working in them in special manner, they may certainly conclude that they are regenerate, and that they are truly sanctified. And it is a good argument: I find and I feel the efficacy and the power of grace, and the working of God's Spirit in my heart and soul in special manner, therefore I am regenerate.
[Reason.] For why, the special work of God's Spirit in God's elect, it is their regeneration and their renovation according to God's image; and where the Spirit of God dwells and works in special manner, he transforms into the similitude of his own image, and he works a new, holy, and heavenly disposition: and therefore the argument must needs be good, I find and feel the power of grace, and the working of God's Spirit in my heart and in my soul in special manner, therefore I am regenerate, I am truly sanctified. If then a man or woman desire to gather and conclude their own regeneration and true sanctification on a good ground, [Use.] let them look that it be from the indwelling of God's Spirit in them, and that they find and feel the power of grace, and the working of God's Spirit in their hearts in special manner: thereupon a man may certainly resolve that he is regenerate. It is not illumination, nor the common gifts of God's Spirit, though they be in thee in great measure, that will certainly prove that thou art regenerate. No, no, thou mayest have the common gifts of God's Spirit in great measure, thou mayest have a great deal of knowledge, and that of heavenly things, and be able to speak and discourse of them to others to good purpose, and yet be a man unsanctified. Judas was a man that had great knowledge, no question Christ taught him many good things, and he taught others, yet was he a man unsanctified: therefore deceive not thyself, the devil will suffer any man to say, I am regenerate, I am sanctified. But wouldst thou prove it, and have such proof of it as may comfort thine own soul, and silence the devil though he do oppose thee: never rest till thou be able to say and that truly, I find and feel the power of grace, and the working of God's Spirit in my heart and soul in special manner, and therefore I am regenerate: that is both an holy and a sure kind of reasoning, and that will not deceive thee.
In the next place, we are to mark how the Apostle here expresseth the being of God's Spirit in the believing Romans: he saith, the Spirit of God dwelt in them. This phrase and form of speech offereth to us several particulars, as first this, hence we are given to understand thus much.
That the Spirit of God is in God's children in special [Doct. 4] manner. The holy Spirit of God is not only in God's children as he is in all other men and in all other things, in regard of his infinite essence and being, but in more special manner, he is in them by his true powerful working presence, he as it were busies himself in them, he is resident in them, as an householder in his own family, as a Lord, and as a commander; and in them he shows forth the efficacy, power, and working of his grace. And hence it is that the Apostle saith, that true believers, God's children, are the temples of the holy Ghost, 1. Corinth. 6.19. Know ye not that your body is the temple of the holy Ghost which is in you, whom ye have of God? as if he had said, the holy Ghost is in you that truly believe, in your bodies, and in your souls, by his special presence, making them fit temples for himself; and as in his holy temple he doth more clearly manifest his special presence then he doth anywhere else in the world besides: so is he in you, in your bodies and in your souls in special manner. And to this purpose speaks the Apostle, 1. Corinth. 3.16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? and verse 17. the latter end of it, For the temple of God is holy, which ye are. And hence also it is that the Apostle Peter calls true believers a spiritual house, a mansion, an house or an habitation of the Spirit, an house wherein the Spirit of God is resident as an householder: 1. Pet. 2.5. Ye as lively stones be made a spiritual house. And to these we might add many other evidences of Scripture, showing this to be a truth, that the Spirit of God is resident in God's children in special manner, even by his true powerful working presence, showing forth in them the efficacy, power, and working of his grace. And the reason and ground of this truth is this.
[Reason.] The Spirit of God is in God's children as he is in Christ their head, though not in the same measure: he is in Christ in fullness, in them in their measure and proportion; yet in them he is as in Christ, for the same Spirit is in Christ and in his members; 1. Corinth. 6.17. He that is joined to the Lord is one spirit. And therefore it must needs be, that the Spirit of God is in God's children in their measure in special manner, even by his true powerful working presence, showing forth in them the efficacy, power and working of his grace.
[Quest.] Haply here it will be demanded, wherein the Spirit of God doth show the efficacy, power, and working of his grace in God's children?
[ 1] To this I answer. [Answ.] He shows it forth in three things.
1. In curbing and restraining the fl • sh and corruption that still in part abides in them, from breaking out in the full force and strength of it. Saint John saith, 1. John. 3.9. The seed of grace keeps the regenerate that they cannot sin.
2. In putting into their minds a new light of knowledge, [ 2] and into their wills and affections new motions and new inclinations; and directing them to do things pleasing to God, according to the measure of the Spirit and grace received, as the Prophet saith, Isaiah 30.21. Thine ear shall hear a word behind thee, even the voice of the Spirit in thee, saying, This is the way, walk ye in it, when thou turnest to the right hand, and when thou turnest to the left.
3. In making the means of salvation, the word, prayer, [ 3] and Sacraments, profitable to them, conveying the comfort of them into their hearts, and there sealing up the fruit of them: for it is the Spirit of God that makes the word profitable, and prayer effectual to pierce the heavens, and the Sacraments truly comfortable. Thus then conceive we the doctrine, that the holy Spirit of God is in God's children in special manner by his true powerful working presence, showing forth in them the efficacy, power, and working of his grace, in restraining that corruption that still abides in them from breaking out in the full force, and in putting into their minds a new light of knowledge, and into their wills and affections new motions and inclinations; and directing them to do things agreeable to the will of God, according to the measure of the Spirit that is in them: and in making the means of salvation truly profitable & comfortable to them, sealing up the fruit of them in their hearts and souls.
Now this being a truth, it may serve as a ground of trial [Use 1] to everyone of us. On this ground we may try whether we have the Spirit of God in us to our comfort or no. Dost thou find the holy Spirit of God resident in thee in special manner? dost thou find that he is in thee by his true powerful, working presence? dost thou feel the efficacy, power, and working of his grace in thy soul? doth he restrain thy corruption from breaking out, that it cannot now break out as it was wont? doth he inwardly rebuke thee for every known sin? John 16.8. Hath he set up a new light in thy mind? hath he put new motions and new inclinations into thy will and affections? doth he direct thee to do things agreeable to the will of God? dost thou find that now thou art enabled fruitfully to partake in the holy ordinances of God? to hear the word of God in some measure to thy profit and comfort; to pray with fervency of spirit, that thy prayers pierce the heavens? Is it thus with thee? certainly then the Spirit of God is in thee to thy comfort; he dwells in thee as a master in his own family, and as a father with his children: yea he delights in thee as in his own proper house and mansion. And he being the God of hope, and peace, and true comfort, how canst thou then want true peace or true comfort? assuredly thou shalt never want true peace or true comfort either in life or death, and that is an excellent state. But on the other side; art thou one that findest not in thee the true powerful working presence of God's Spirit? dost thou not feel the efficacy and power of his grace in thy soul? is thy corruption, and are the vile lusts of thy heart as strong in thee as ever they were? dost thou make no bones of known sins? dost thou without inward rebuke break the Sabbath, sell thy commodities on that day whatsoever they be? art thou as covetous? and dost thou find that thou art as blind and as ignorant as ever thou wast? art thou a formal and drowsy hearer of the word of God? hast thou no life nor fervency in prayer, but thou prayest of form and custom, and the like? Is it thus with thee? Deceiue not thyself, thou canst have no comfort in this that the Spirit of God is in thee. Alas, the Spirit of God is no otherwise in thee as yet, then he is in the reprobate, or then he is in the ox or horse: He is in them in regard of his infinite essence, and he sustains them in their essence and being, and so he is in thee and sustains thee. And what comfort canst thou find in it, that the Spirit of God is so in thee? surely no more then the very ox, or horse, or reprobate can find that the Spirit of God is in them. Indeed the Spirit of God is the true comforter, but as yet to thee he is no comforter at all. No, know it for truth, whosoever thou art, if thou find not the Spirit of God dwelling in thee in special manner, he will one day be a God of dread and terror to thee; he will one day awaken thy conscience, and set thy sins in order before thee: he will bring to thy remembrance the sins that now thou takest no notice of, and show thee what thou hast deserved by them, to thy utter amazement and everlasting confusion.
Again, is it so that the holy Spirit of God is in God's children [Use. 2] in special manner? is he as it were resident in them as in his proper house and mansion, and as in his temple? Oh then take heed whosoever thou art, how thou dost the least wrong or the least indignity to the poorest or meanest of God's children. Dost thou wrong and abuse a poor child of God, haply a silly man or woman? thou knowest not what thou dost; that wrong or that abuse is done to the house and temple of the holy Ghost, and assure thyself he will not put it up at thy hands. Will a Prince suffer his palace where he keeps his residence and hath his special abode, to be battered, to be digged thorough, or to have mire, and dirt, and filth cast on it, if he be able to help it? certainly he will not. And dost thou think that the holy Spirit of God, who is of infinite power, will suffer thee to bend thy tongue as a bow, and to shoot out vile and bitter words as arrows, against the house where his holy Majesty dwells and delights to dwell? Will he suffer thee as it were to batter his house, and to cast dung and filth on it, as thou dost when thou openest thy foul mouth against any child of God, and when thou lodest the children of God with reproaches, and dost cast contempt and disgrace on them: and especially when thou dost revile them for their holiness; as when thou sayest to them as some wicked and graceless wretches shame not to say tauntingly and scoffingly: Oh you are full of the spirit, you are full of the holy Ghost, the devil is within you? Will the holy Spirit of God, who is a God of infinite power, and hath the command of heaven and earth, and all the hosts of them, will he suffer thee thus to do, and to escape unpunished? No, no, assure thyself he will not, his hand shall one day take hold of vengeance, and his revenging hand shall at one time or other reach thee, and light on thee. Thorow the sides of God's children thou dost cast contempt and disgrace on the Spirit of glory, that rests on them and dwells in them. 1. Pet. 4.14. and for that thou shalt not escape his punishing hand. And it were good for them to consider this, whosoever they be that seek to impose on poor weak Christians, and seek to seduce them, and to draw them into any error be it never so small: and under a color of edification in holiness and building on the foundation Christ Jesus, they wrong such as are the temples of the holy Ghost. It is the drift of the Apostles speech, 1. Corinth. 3. from verse 11. to 18. to show, that such as build on the true foundation stubble and straw, that their building shall be destroyed, though they holding the head and the foundation shall be saved, yet as it were thorough the fire. And let them consider what the Apostle there saith, verse 17. If any man destroy the temple of God him shall, God destroy. They that seduce poor weak Christians, and impose on them, they as much as in them is destroy the temples of the holy Ghost, and he will not suffer it unpunished.
In the next place, in that the Apostle useth this phrase, Because the Spirit of God dwelleth in you: he saith not barely, the Spirit of God is in you, but the Spirit of God dwelleth in you: we are further given to understand thus much.
[Doct. 5] That the holy Spirit of God is in God's children, not as a soiourner, or a stranger, or as a lodger, for a night, or for a short time; but as a continual indweller, he hath in them a settled abode and residence, he dwells in them at all times, and shall dwell in them forever. The holy Spirit of God once having taken possession of the soul of a true believer, and taken up that for his dwelling house and mansion, and being in it in special manner, even by his true powerful working presence; by the efficacy and power of his grace, he is in that soul forever, and shall never wholly depart from it. The Spirit of grace and holiness being once in the soul of a true believer, it abides and it remains in that soul forever, it dwells in it, and it shall never utterly forsake it. John. 14.16. saith Christ, I will pray the Father, and he shall give you another comforter, that he may abide with you forever: and then he subjoins verse 17. Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you. 1. John. 3.9. Saint John saith, The seed of God, that is, the Spirit of grace and sanctification, it remains in them that are borne anew. It is not only in them, but it abides and it remains in them. Rom. 11.29. The gifts of God (saith the Apostle) are without repentance. He means not outward gifts of body or state, nor natural gifts of mind, as wit, memory, or the like, nor common spiritual good things, as knowledge, the gift of preaching, and such like: but the gifts of God's special love bestowed on his children, as remission of sins, justification, sanctification, and amongst the rest, the Spirit of grace and holiness; even the Spirit of God in regard of his true powerful working presence. And the efficacy and power of grace bestowed on God's children, even that gift is without repentance, the Lord never repents him of that gift; he never calls it back, but being once had it abides forever, and can never be utterly lost. We see then that this is a truth grounded on the word of God, that the holy Spirit of God is in God's children, not as a stranger, or soiourner, or lodger, but as a continual indweller, and hath in them a settled abode; and the Spirit of God taking up the soul for his house and mansion, and being in the soul of a true believer, by his true powerful working presence, and by the efficacy and power of grace, he is in that soul forever, and the Spirit of grace and holiness is never utterly out of that soul. And the reasons of it are these.
First, none is able to dispossess the holy Spirit of God, and [Reason 1] to throw him out of his house and home; where he dwells he hath delight to dwell, he will dwell forever: he is of infinite wisdom, he knows what he doth when he takes possession of the soul of a true believer: and he is of infinite power, none is able to overmatch him. Satan may be dispossessed of his house and mansion, a stronger then he may come upon him, and overcome him, and take from him all his armor wherein he trusteth, and divide his spoils. Luk. 11.22. but none is able to overcome the power of the holy Ghost, and cast him our of his house and dwelling.
[Reason 2] Again, the holy Spirit of God being in the soul of a true believer, by his true powerful working presence, by the efficacy of his grace, that grace of his is the life of that soul, even the spiritual and heavenly life of it, which being here begun, must continue forever: for the life of grace in God's children must be the life of glory, it comes from the eternal Spirit of God, and it is bred in them by an immortal seed: 1. Pet. 1.23. We are borne a new, not of mortal, seed but of immortal, by the word of God, who liveth and endureth forever. It must needs be immortal and endure forever: and for the continuance of that life the Spirit of God is continually resident in them. And therefore on these grounds we may set down this as a certain truth, That the holy Spirit of God is in God's children, not as a soiourner, or stranger, or lodger, for a time, but as a continual indweller, and he hath in them a settled abode and residence. And the Spirit of God once taking up the soul of a man or woman for his house and mansion, and being in it by his true powerful working presence, and by the efficacy of his grace, he is in that soul forever: the Spirit of grace and holiness is never utterly out of that soul. An householder being but a man, is sometimes out of his house, and from home, but it is not so with the holy Spirit of God.
Now before we come to the use of this point, some things brought against this truth are to be answered: as first it is objected.
[Object. 1] That grace and holiness in God's children is a thing changeable, for nothing is unchangeable but God: and being changeable it may be lost; and the Spirit of grace and holiness that is now in the soul, may hereafter be out of the soul. To this I answer. [Answ.]
That grace truly wrought, it is preserved of God by a second grace, and by a continual supply of grace and strength from God, and so made durable and lasting. And this is that the Lord promiseth to his people, Ierem. 32.40. That he will put his fear in their hearts, that they shall not depart from him: they shall have no will to depart from him.
It is objected again, that some that are partakers of the [Object. 2] holy Ghost may fall away, Heb 6.4. and therefore the holy Spirit of God may now be in men, and hereafter out of them.
For answer to this, first mark the text it self, [Answer.] it puts down nothing positively, but only by way of condition or supposition, verse 6. If they fall away. Again, for further answer to this, we must know that there be two degrees of partaking of the holy Ghost: one an inferior or lower degree; when men are only enlightened and made partakers of the common gifts of God's Spirit, they have knowledge, and they have joy, and a kind of tickling delight in the knowledge of new and strange things, which is that Christ speaks of, Matth. 13.20. And this is that partaking of the holy Ghost that is meant in the place alleged; and this is but temporary and may be lost. But there is another, an higher and more effectual partaking of the holy Ghost, which is when men are enlightened to a certain and sufficient knowledge of God's will, and to a rejoicing in the sweet comforts of the word under the hope of glory: and they are thoroughly wrought on, and thoroughly changed into the image of God; and there is grace in them in power and practice. And this partaking of the holy Ghost is permanent, this is lasting and durable, and can never utterly be extinct and lost. And so it still remains a truth, that the holy Spirit is in God's children, not as a stranger, or soiourner, or lodger for a time, but as a continual dweller: and he being in them by the efficacy of his grace, he hath in them a settled abode and residence, and he is in them forever.
Now then to apply this, [Use.] it may serve as a ground of sweet and excellent comfort to all such as find and feel the power of grace in themselves, and find and feel the Spirit of God dwelling in them in special manner. Dost thou whosoever thou art, find and feel the Spirit of God dwelling in thee by his true powerful working presence? is the Spirit of God in thee by the efficacy and power of his grace? Then assure thyself of this to thy comfort, that self same holy and blessed Spirit of God will never forsake thee, he is in thee now, and he will he in thee forever: he hath taken up thy soul as his own proper house and mansion, and he will dwell in it forever; he will never be (as men sometimes are) from home and altogether absent from thy soul, he will be thy guide, thy sweet companion and comforter, both in life and death, yea and after death most of all. Sometimes poor tender hearted Christians cast out these or the like complaints: I fear I shall not be able to hold out to the end, I feel such weakness of grace in me, as I doubt when the time of trial comes I shall faint, and give over, and even fall away. Oh what dost thou thus troubling thy poor soul? why dost thou cast these needless doubts aforehand? hast thou true grace in thy soul? be it never so poor and weak for the measure, yet hast thou good evidence that there is truth of grace in thee? Comfort thyself, the holy Spirit of God dwells in thee, and he will dwell in thee forever; he will never forsake thee: thou standest not by any power of thine own, but by the power of the Spirit of God, and he is able to uphold thee, and he will; thou hast his faithful promise, 1. Corinth. 10.13. that he will not suffer thee to be
- tried or
- tempted,
[Object.] Oh but thou wilt say, I feel not that gracious working of God's Spirit in me, that I was wont to find and feel.
[Answ.] It may be so: It is no otherwise with thee in this regard, then with the dearest of God's children in all ages, they have their turbida interualla, their troubled fits, sometimes gracious feelings, and sometimes faintings: sometimes forwardness in good things, and sometimes heaviness and deadness of heart. And remember withal, that thou art not so to conclude, I feel not the gracious working in me I was wont to feel, and therefore the Spirit of God is gone from me, and hath utterly forsaken me: that is no good conclusion, There is a substance in the oke or in the elme when they cast their leaves: Isaiah 6.13. and so there may be the sap of grace and the Spirit of grace in thee, though for the present thou feelest not the gracious working of it: and if once thou feelest the power of grace in thy soul, assure thyself that gracious working will come again in time. The holy Spirit of God being in thee by the efficacy and power of grace, he dwells in thee, and will never leave thee, but will dwell in thee forever. Yet take heed thou be not secure and careless, that thou neglect not the good means that serve to cherish the Spirit of grace and holiness in thee: it is the Apostles exhortation, 1. Thess. 5.19. Quench not the Spirit. Through thy carelessness and security thou mayest in some sort and degree quench the Spirit: and howsoever the Spirit of God once dwelling in thee, will dwell in thee forever, yet if thou grow careless and secure, and either neglect holy duties, or through thy security suffer thyself to be overtaken with some foul sin, the Spirit of God may so far forsake thee, as that he may seem in thine own judgment to be clean gone, and quite quenched and put out; and thou mayest lose the tokens and gifts of grace, as feeling of comfort and spiritual joy, clearness of understanding, feeling and affection to goodness, fervency of love, holy boldness, and the like: and these things being gone, oh what tugging and what wrestling will there be before thou canst recover them again? And the peace of thy conscience being wounded by some foul sin, and thy spiritual joy being gone, thou shalt never recover it in that measure thou hadst it in former times: though thy wound be healed, yet there will remain a scar and mark in thy soul so long as thou livest. Therefore take heed of security, be careful to use all good means that serve to nourish and cherish the Spirit of grace in thee, as diligent hearing, reading, meditating in the word of God, and prayer, holy conference, and such like.
There is yet one thing further offered from this phrase and form of speech, dwelleth: this metaphorical and borrowed word dwelleth, gives us further to understand thus much.
[Doct. 7] That howsoever the holy Spirit of God be in God's children in special manner, yet he is not in them so as that they partake of the divine essence of his Godhead, and so as that he doth communicate his divine nature to them, and defy them, and make them one nature with himself: no, but he is in them as an indweller, and as an householder; and their hearts and souls are as the houses where he dwells; and there is a real distinction between him and them, they are really distinguished one from another, as the dweller and the house where one dwells. Indeed the holy Spirit of God is truly and really in God's children: the gifts and effects of the Spirit presuppose the true presence of the Spirit, but yet he is not in them by communicating of his essence and nature to them, but by his gifts, and by his effectual and special operation, and working by the power of his grace. It is the conceit of some idle, foolish, and phantasticke spirits, against whom I note this.
That the spirit of grace and holiness in God's children, is a participation of the very nature of God's Spirit: and they say, that such as are regenerate are partakers of the divine essence of his Godhead, and so are deified. Thus they speak blasphemously. This is a blind and foolish conceit; and they that hold this are possessed with a spirit of giddiness, and they are strongly deluded of Satan: and this conceit of theirs cannot stand with this truth, that the Spirit of God dwelleth in God's children, and is in them as an indweller.
[Object.] Oh but (say they) holiness is essential in the Spirit of God, and is part of his essence and nature, as his other attributes be, his power, his wisdom, justice, mercy, and the like: there is nothing in him accidental; and the holiness that is in God's children, it comes from the holiness of God's Spirit, and therefore it is part of his divine essence and nature. I answer. [Answ.] It follows not, that because the holiness that is in God's children comes frō the holiness of God's Spirit, therefore it is part of his divine essence: that is no good consequence. The strength that is in any creature, in man, in brute beasts, yea in the devil himself, it comes from the power of God; they have no power nor strength, but it is as they have it from the power of God: and shall we therefore say, that the strength that is in the creatures is part of God's divine essence and nature? surely that were to make brute beasts and the devil also partakers of God's essence and deified, which once to think, is more then impious blasphemy. Power and strength in God are essential of his nature, but power and strength in the creatures is a quality, and accidental: and so holiness is essential in the Spirit of God, but in God's children it is accidental: and it is in them a created gift and quality, and yet a most excellent and precious gift, and it doth resemble the divine uncreated holiness of God's Spirit: therefore God's children are said to be partakers of the godly nature. 2. Pet. 1.4. The word there used, is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , and it signifies such a precious gift of holiness, as doth resemble the holiness of God. And so the holy Spirit of God is in God's children, not by communicating to them his divine essence and nature, but by his gifts, by his effectual and special working, even by the power of his grace. We have now heard of the comfort the Apostle yielded to the believing Romans, he telling them to their comfort, that they were not in the flesh but in the Spirit: and confirming that from the indwelling of God's Spirit in them: we are now to come to his caveat or watch-word that he gives them in the words following: But (saith he) if any man have not the Spirit of Christ, the same is not his.
In these words the Apostle gives them a watch-word, to look to it that none of them did assume and take that comfort to them that did not belong to them, but that they should see to it that they have the Spirit of God dwelling in them indeed: affirming this, that if any man have not the Spirit of Christ, the same is none of his. And herein appears the heavenly wisdom of the Apostle; he so applies the word of comfort to the Romans, to whom he writ, as withal he gives them a caveat and watch-word, to take heed they did not hale comfort to them which did not belong to them, but that they should look to the ground of their comfort. And this ought to be the wisdom of all good Ministers, especially when they speak to a mixed company: they are then so to order and to temper their words of comfort, as that none may abuse them, or misapplie them. In speaking and delivering the word of comfort to God's children, which properly belongs to them, they are to take heed they lift not up the hearts of the wicked and profane, but withal they are to give them an item and a watch-word, that they presume not to lay foul and thievish hands on that comfort, and hale and pull that unto them which they have no right to. But to pass by this, come we to the caveat or watch-word it self: But if any man have not the Spirit of Christ, the same is not his. And here first mark and observe we the generality of the Apostles speech: he saith, If any man whatsoever he be, he speaks without exception, if any man, as if he had said, Let a man be what he will, or be a man what he may be, rich or poor, high or low, noble or base, learned or unlearned, and let him have never so excellent gifts and endowments of body or mind, inward or outward, it skills not, it is nothing to his comfort, he cannot thereupon conclude that his state is good if he want grace and holiness. If any man have not the Spirit of Christ, the same is not his: he belongs not to him, he is not in the comfortable state of a true Christian. Hence then we may gather and conclude thus much.
[Doct. 8] That nothing without true grace and holiness can yield to man or woman true comfort in regard of their spiritual and Christian state: it is not any excellency of body or mind, inward or outward, nor any privilege whatsoever, be it never so great, can yield true comfort to a man that wants the Spirit of grace and holiness: such a man cannot truly gather and conclude, that he is in the comfortable state of a true Christian, though he be rich, or noble, or learned, or the like. And to make this further manifest, was it not an excellent privilege to be of the kindred of Christ in respect of blood? doubtless it was, more then to be of the blood-royal of the greatest Monarch or Emperor in the world; yet mark what Christ himself accounts of that, Matth. 12.47. when one came to him and told him that his mother and his brethren stood without desiring to speak with him, (saith he) verse 48. Who is my mother? and who are my brethren? as if he had said, what is it to be of my kindred? do you think that such a thing as may yield a man or woman true comfort? No, no, I tell you they are my brethren and my mother, that do the will of my Father which is in heaven: so he speaks in the last verse of the Chapter. Though a man or woman be allied to Christ and be of his kindred, yet if he want grace and holiness, that is nothing, that will yield him no true comfort. Who ever had greater honor then was vouchsafed to the Virgin Marie, even to bear in her womb the Lord Jesus, and to be the mother of the Savior of all God's chosen; and yet that was nothing to yield her true comfort. Luk. 11.27.28. When a certain woman lift up her voice and said unto him, Blessed is the womb that barc thee, and the paps which thou hast sucked: Nay rather (saith Christ) blessed are they that hear the word of God and keep it: blessed are they that have grace in their hearts to profit by the word of God. And as one saith well, if the Virgin Marie had not borne Christ in her heart as she bore him in her womb, she had not been the better, it had been nothing to her comfort. I might instance in many other particulars showing the truth of this, y t it is not any excellency of body or mind, inward or outward, nor any privilege whatsoever, that can yield true comfort to a man that wants the Spirit of grace and holiness; & such a man cannot truly conclude, that he is in the comfortable state of a Christian. For why, the reason and ground of it is this.
The excellencies of body or mind, [Reason.] inward or outward privileges whatsoever, that are bestowed on a man that wants the Spirit of grace and holiness, they are of no reckoning or account with the Lord; they being but carnal and temporal, as they be where grace and holiness is wanting, the Lord esteems them but as vanity and nothing worth. It is worth our marking to this purpose, that we find Act. 25.23. it is there said, that Agrippa and Bernice came with great pomp. The original words are 〈 in non-Latin alphabet 〉 , they signify with great fantasy or vain show: so doth the Lord account of the great glory and pomp of the world, even as a fantasy or shadow. And therefore this we may hold as a certain truth, that it is not any excellency of body or mind, inward or outward, nor any privilege whatsoever it be, can yield true comfort to a man that wants the Spirit of grace and holiness: such a m • n cannot truly conclude, that he is in the comfortable state of a true Christian.
[Use.] Oh then take heed, whosoever thou art, thou deceive not thyself, think not that any excellency thou hast, either of body or mind, inward or outward, or any privilege thou enioyest above others, will yield thee true comfort, thou being a man or woman that wantest the Spirit of grace and holiness, and the Spirit of sanctification. It is a common thing for men to pride themselves in their excellencies, and in their privileges above others, and in regard of them to lift up themselves above their brethren; yea not only so, but sometimes through the pride of their hearts, to lift up themselves in the presence of the Lord, and to think that they are highly in God's favor, and that they have ground of comfort in his presence, even because of those excellencies and privileges they do enjoy. Is it not a common thing, for men that are grown rich and increased in wealth, or honored in the world, to think that therefore they are highly in the favor of God, and that God loves them, though they be men utterly void of grace and true holiness; nay haply such as scorn and despise it in others? Poor souls, they deceive themselves exceedingly, they measure the savor of God by a leaden rule: and know it whosoever thou art, though thou hadst, the wisdom of Solomon, the beauty of Absalom, the strength of Sampson, the riches of Croesus, the greatness and power of Alexander, yet if thou wantest the Spirit of grace and holiness, all those things can yield thee no true comfort: they are to thee but accursed vanities and bitter vexations of Spirit; so the holy Ghost speaks of them. Yea know yet further, thou mayest enjoy privileges of an higher nature, even the good things of God, his word, Sacraments, and the like, (which is all that some have to brag and boast of, that they live in the bosom of the Church, they have been baptized, and they are made partakers of the word and Sacraments, they live in a place where the word is truly and powerfully taught) thou mayest enjoy these things in a plentiful measure which others want, and yet be never the better, and be yet far from the comfortable state of a true Christian; yea thou wanting grace to make a right and good use of these things, they are to thee but seals of deeper condemnation: & therefore deceive not thyself; pride not thyself in any excellency thou enioyest whatsoever it be, if thou be a man or woman wanting the Spirit of grace and holiness. Labor thou to get that evidence of true comfort that will never deceive thee, even true grace and holiness, that indeed will assure thee that thou art in the comfortable state of a true Christian. But if any man whatsoever he be, be he rich, or noble, or learned, be he what he will or may be, it is the eternal truth of God: if he have not the Spirit of Christ he is none of his, he is not in the comfortable state of a true Christian.
Let us now go on in further handling of this caveat of the Apostle: But if any man have not the Spirit of Christ, the same is not his. To have the Spirit of Christ, is (as before I shown) to have him dwell in us by his true powerful working presence, by the efficacy and power of his grace. Now in [Doct. 9] that the Apostle saith, If any man have not the Spirit thus dwelling in him, the same is none of his, we are further given to understand thus much.
That it is only the Spirit of grace and holiness, even the being of the Spirit of Christ in a man by his true powerful working presence, by the efficacy and power of his grace, that gives him true comfort, & yields him this comfort, that he belongs to Christ, that he is a member of Christ, & a true Christian. Every man or womā whosoever the person be, that would have this comfort that he belongs to Christ, and that Christ doth acknowledge him for one of his, must find that he hath the Spirit of Christ, that the holy Spirit of Christ is in him as he is in God's children, by his true powerful working presence, and by the efficacy of his grace. And this truth hath footing and ground not only in this text, but in other places of Scripture. To cite one or two to this purpose, 1. John. 4.13. Hereby (saith Saint John) we know that we dwell in him and he in us, because he hath given us of his Spirit: that we dwell in God, and God in us, that we belong to Christ, and through Christ have fellowship and communion with God: for thorough Christ alone men come to have fellowship with God, and are his children; because he hath given us of his Spirit, because we have the gifts of his Spirit, and do find and feel the efficacy and power of his grace in our hearts. Galat. 4.6. saith the Apostle, Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth Abba, Father. Even the Spirit of Christ given to you, and being in you by the power of his grace, doth give you evidence that you belong to Christ, and that you are the children of God. And hence it is that the holy Spirit of Christ is called a seal and an earnest: 2. Corinth. 1.22. God (saith the Apostle) hath sealed us, and hath given the earnest of his Spirit in our hearts. And Ephes. 4.30. Grieue not the holy Spirit of God, by whom ye are sealed unto the day of redemption: because the Spirit of Christ doth seal up to God's children their being in Christ, and is as an earnest penny to them to assure them of their comfort in him, both in this life and forever. And therefore this is a truth grounded on the word of God, that it is only the Spirit of grace and holiness, even the being of the Spirit of Christ in a man, by his true powerful working presence, by the efficacy of his grace, that yields him this comfort, that he belongs to Christ, and that he is a member of Christ, and a true Christian, and that Christ doth acknowledge him for one of his. Now the reasons and grounds of this truth are these.
First, Christ and his Spirit are never found asunder in respect [Reason 1] of the effectual presence of his Spirit. Indeed the holy Spirit of Christ may work and doth work in the very reprobate general and common gifts; and he working in them, he is present in them by his infinite essence and being, and so Christ and the holy Spirit of Christ are not together: but where the Spirit of Christ is by his effectual powerful presence, there Christ is, and it is he that works by his Spirit in all true believers.
Again secondly, to whomsoever Christ is a Savior, to [Reason 2] him he is a Savior not only by the merit of his death and obedience, procuring the pardon of sin and right to life and salvation, but also by his efficacy, by his effectual working in him by his Spirit, working faith in him to apprehend his merit, and purging his heart from the corruption of sin, and turning it from sin to good; thus is Christ a Savior to everyone of his members. And therefore on these grounds we may resolve on this as a certain truth, that it is only the Spirit of grace and holiness, only the being of the Spirit of Christ in a man by his true powerful working presence, by the efficacy of his grace, that yields him this comfort, that he belongs to Christ, and is a member of Christ, and a true Christian. And whatsoever he be that would have this comfort, that he belongs to Christ, and that Christ doth acknowledge him for one of his, must find that he hath the Spirit of Christ, that the holy Spirit of Christ is in him by his true powerful working presence, by the efficacy of his grace. Come we to the use of this.
First, this truth serves to discover to us an erroneous conceit [Use 1] of the Papists: they restrain the Spirit of Christ only to their Clergy; and they have this conceit, that only their Clergy are spiritual men: and it is the Popish conceit of some ignorant persons amongst us, that only Ministers of the word are spiritual men. Yea the Papists withhold the holy Scripture from their people, and suffer not them to meddle with reading the Scriptures, on this pretence, that (forsooth) they have not God's Spirit. Oh say they, they have not God's Spirit, and therefore it is not for them to look into the Scriptures. Surely they might as well say, that their people are no true Christians, and that they have nothing in them that may yield them this comfort that they belong to Christ. It is the being of the Spirit of Christ in a man or woman that yields him or her this comfort, that they belong to Christ, and are members of Christ, and true Christians: therefore it is an erroneous conceit of the Papists, that God's Spirit is only in their Clergy, and that the people are not to read the Scriptures, because they want God's Spirit. I leave them.
[Use 2] Is it so, that the being of the Spirit of Christ in a man by his true powerful working presence, by the efficacy of his grace, is that only that yields him this comfort, that he belongs to Christ, and is a member of Christ, and a true Christian? Oh then consider it I beseech you: this discovers that many in the world deceive themselves: Everyone accounts himself a Christian, and that he belongs to Christ; and everyone will be so held and so reputed: but alas where is almost the man or woman that is able to conclude from the being of the Spirit of Christ in them, even from the true powerful working presence of his Spirit in their hearts and souls, that they belong to Christ, and are members of Christ, and true Christians? Alas, many are so far from this, as that they have in them a contrary spirit, even the spirit of the devil strongly working. To instance in one particular: hath that man or that woman whosoever they be, the Spirit of Christ, that break out into blasphemous speeches against the workmanship of God, and stick not to say, against the plain evidence of the word of God, that women have no souls; and break out into other vile and blasphemous speeches not fit to be named, touching the making of women; have such persons the Spirit of Christ? surely no, but the Spirit of the devil. And how many be there that show forth the strong working of Satan in their hearts, in setting their tongues on fire to belch out blasphemous oaths, cursings, and railings, even to break out into most bitter, venomous, and galling terms against their neighbors and brethren? have such persons the Spirit of Christ? No, no, they have in them the Spirit of the devil, and their tongues are set on fire of hell, I am. 3.6. Oh, but they say, we are provoked, and we are so stirred up by the evil words and evil deeds of others, as we cannot endure it, flesh and blood cannot endure it. Yea, but thou art more then flesh and blood, thou hast the Spirit of Christ in thee, even by his true powerful working presence, or else thou hast no part in Christ, thou belongest not to him, thou are no true Christian. Yea let such as are not thus exorbitant, and thus vile, but more civil and orderly in their carriage, even civil honest persons, know that they deceive themselves, if they think that they have ground of comfort that they belong to Christ. Dost thou that art only a civil honest person, and hast no more but civil honesty, persuade thyself that thou hast that, that will yield thee this comfort, that thou belongest to Christ, that thou art a member of Christ, and a true Christian? Poor soul, thou deceivest thyself, that will not serve the turn: no, no, know it whosoever thou art, it is only the being of the Spirit of Christ in thee, even his being in thee by his true powerful working presence, by the efficacy and power of his grace, that will yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian: thy civil honesty and thy civil virtues, though never so many and excellent, cannot possibly yield thee this comfort: for they may be in a man or woman that is only endued with reason and the light of nature; and therefore rest not on thy civil honesty, as sufficient to yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian; if thou do, it will deceive thee. Haply here some will say, [Quest.] How shall I know that I have the Spirit of Christ, and that he is in me by his true powerful working presence, and by the efficacy of his grace? I answer, Thou shalt know it by the notes before delivered. [Answ.] If thou find grace curbing and keeping in thy corruption, the lusts of thy heart, that now they cannot break out as they were wont; and if thou find the Spirit of Christ checking thee for every known sin, and working in thee a new, holy, and heavenly disposition, and enabling thee to profit by the means of salvation. And to add a little further, if thou find that thou hast in thee the mind of Christ Jesus, as the Apostle exhorts, Philip. 2.5. that thou art minded in some measure as Christ was, that thou hast a mind to know the will of God, that thou mayest do it; and it is meat and drink to thee to do it, as it was in Christ, thou art meek, and lowly, and humble minded; thou sufferest as Christ suffered, in silence, contentation, obedience, subjecting thyself to the will of God, and thou hast the spirit of prayer in some measure, yea thou art able to pray for thine enemies as Christ did. If it be thus with thee, certainly then thou hast the Spirit of Christ, and he is in thee by his true powerful working presence, and by the efficacy of his grace; and that is the only thing that will yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian: and if thou want this, if the Spirit of Christ be not thus in thee by his true powerful working presence, and by the efficacy of his grace, assuredly thou art none of Christ's, thou belongest not to him, and then thy case is fearful; thou art then a vassal of the devil, thou belongest to him And if thou live and die in that state, Christ will never own thee for one of his either in life or death, or at the day of judgment: no, then he will utterly disclaim thee, and say to thee, depart from me thou cursed one into everlasting fire, prepared for the devil and his Angels. Therefore rest not thou in anything but only in this, that thou hast the Spirit of Christ, and that the Spirit of Christ is in thee by his true powerful working presence, and by the efficacy and power of his grace; that indeed will yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian.
There is yet one thing further to be noted from this verse. The Apostle here (as we see) calls the holy Ghost the holy Spirit of God the Spirit of Christ also: because (saith he) the Spirit of God dwelleth in you: and then he subjoins, But if any man hath not the Spirit of Christ. Now in that he calls the Spirit of God the Spirit of Christ, it proves clearly and strongly, that Christ is God; it is a plain evidence and proof of [Doct. 10] Christ his Godhead, but I will not stand on that. This also is a plain evidence and proof, that the holy Ghost proceeds no less from the Son of God then he doth from God the Father: the holy Ghost hath his personal being from the Father and from the Son, and he proceeds by communication of substance or Godhead, not only from the Father, but also from the Son from all eternity: and in this respect he is said to be the Spirit of Christ and the Spirit of the Son. Galat. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth Abba, Father. And not only in this respect is the holy Ghost said to be the Spirit of Christ, or the Spirit of the Son, but also in two other respects.
As namely, because Christ in his manhood was filled with [ 1] the holy Ghost, and received not the Spirit by measure, John. 3.34. but in fullness. John. 1.16. and likewise, Because by his [ 2] death he merited the sending and giving of the holy Ghost to his members. In these respects is • he holy Ghost called the Spirit of Christ. [Use. 1]
Now this, that the holy Ghost proceeds from the Son as from the Father, and is the Spirit of Christ as of God the Father, may serve not only to inform us in this high mystery, that God is one in essence, even one simple undivided essence, and distinguished into three persons, Father, Son, and holy Ghost: but we may further profit by it to this purpose, it may further teach us, that whatsoever the Spirit of God [Use. 2] teacheth men, it is the same that Christ hath taught and revealed, and nothing else but that he hath taught and revealed by his Spirit: For the Spirit of God is also the Spirit of Christ. And what is it that Christ hath taught us by his Spirit? Surely nothing but that which is recorded in the written word of God, and made known by the ministry of the Prophets and Apostles. And all doctrines concerning salvation that are besides or contrary to the written word of God, as most Popish doctrines be; they are not revealed by the Spirit of God, but are mere fictions and devices of the devil. And it is an idle and foolish thing of the Anabaptists and of the Familists to depend on revelations of the Spirit besides the written word of God, they bragging much of the illumination of the Spirit. Surely those revelations they brag of besides the written word of God, are not suggested to them by the Spirit of Christ, but by the spirit of error, even by the devil. That which Christ doth suggest by his Spitit to God's children, it is that doctrine that is either expressed in the written word of God, or that which is agreeable to it. John. 14.26. Christ promiseth that his Spirit should suggest and bring all things to the minds of his disciples: and he adds, which he had told them, and taught them, and not any new doctrines and revelations.
Again, he saith John. 16.14. He shall receive of mine, and shall show it to you. And hence it is that the Apostle calls his preaching the ministration of the Spirit, 2. Corinth. 3.8. teaching us that the word and Spirit ever go together, the Spirit shineth in the word, and the word is powerful by the Spirit: and therefore it is an idle and vain thing to depend on reuelatitions of the Spirit besides the written word of God. The Spirit of God is also the Spirit of Christ, and that Spirit reveals nothing but that which Christ hath revealed and made known by the ministry of the Prophets and Apostles. And therefore they that say they are enlightened by the Spirit, and have revelations from the Spirit of God besides the written word, are exceedingly deceived, and they are deluded by Satan. Come we now to the 10. verse.
VERSE 10.
And if Christ be in you, the body is dead because of sin: but the Spirit is life for righteousness sake.
IF Christ be in you (saith the Apostle) the body is dead because of sin. Our Apostle having in the second Verse of this Chapter delivered this that the Law of the Spirit of life which is in Christ Jesus had freed him, and not only him but all true believers from the Law of sin, and from the Law of death: and having hitherto confirmed the first branch of that position, touching freedom from the Law of sin, and confirmed the believing Romans against the remnants of sin still abiding in them; in this 10. Verse he comes to make known to them the other part of their freedom, that is, from death: and in the 10. and 11. verses, he shows them to their comfort how far they were freed from death. In this 10. verse, that they were freed from death so far as that they were subject to it but in part, only in respect of the body, not in respect of the soul. Then verse 11. that they were subject to death in their bodies but for a time, that their bodies being mortal, yea being dead, they should not ever remain under the power of death, but they should in time be quickened and raised up again from death to life. That is the sum and substance of these two verses: containing in them this ground of comfort, that true believers are not subject to death, either wholly or perpetually.
Now in this 10. verse, the Apostle speaks to the comfort of the believing Romans by way of prevention of a secret objection For, haply they might object and say to him, You tell us that we are not in the flesh but in the Spirit, and that the Spirit of God dwells in us, and that so we are in Christ, but yet you see it, and we find it, that are subject to death as well as others, and death is the fruit and effect of sin, and therefore what may we think of our selves: have we such ground of comfort in our selves as you seem to yield to us? To this the Apostle answers, granting to them in part that they were subject to death as well as others in respect of the body by reason of sin; but yet Christ being in them, he tells them, that they were not wholly subject to death as others that are out of Christ, but that the Spirit was life for righteousness sake, that their souls were nor subject to death as the souls of others are.
So then in this verse we have these two things laid before us, first a concession, a granting to the believing Romans by way of answer to a secret objection, that they were subject to death in the body because of sin, in these words, The body is dead because of sin. And secondly, a cheering them up, and comforting of them in this respect, that their souls were free from death, yea that Christ being in them, their souls were partakers of life because of righteousness, laying the beginning and ending together: If Christ be in you the body is dead because of sin, but the Spirit is life for righteousness sake. And so we see the general drift and purpose of the Apostle in this verse.
If Christ be in you. This phrase is all one in sense with that verse 1. In Christ Jesus, and the meaning is this, if you be joined and knit to Christ, and one with him by spiritual union and conjunction, by the bond of his Spirit, and by true faith, as his members. The body is dead. By the body some would have the unregenerate part of man to be meant, but indeed in that sense the Apostle useth to oppose flesh and spirit, and not body and spirit. And again the body is never put for sin without some addition, as the body of sin, the body of death, and the like. The word body (as I conceive) is here to be taken in the proper sense and signification, even for that part of man which is called the body, the mortal part of man, and that is most agreeable to the purpose of the Apostle, and to the context, even to that which the Apostle subjoins in the next verse touching quickening and raising up of the body from the dead, Is dead, that is, is frail, corruptible, and mortal, or subject to death, as 1. Corinth. 15.53. For this corruptible must put on incorruption, and this mortal must put on immortality. Because of sin: that is, because of the remainder of sin, or by reason of sin still abiding in you in part though you be in Christ; even the remainder of sin that still abides in you, makes you liable to death of body, though the venom and sting of death be removed from you by the death of Christ.