Sermons Volume 2
5. Consider how ill Christ will take it, and what just cause you give him to withdraw, when you prize the things of the Flesh before him, and the comforts of the Spirit. Must not the Lord Jesus take it exceeding unkindly, that after all his love, and the discoveries of his grace, you should study to please his Competitor, and your own Enemy? Is his Grace and Glory worth no more than so? and hath he deserved no better at your hands? God spared not his own Son, but gave him up to the death for us, Rom. 8.32. Christ pleased not himself, Rom. 15.3. There is nothing so answerable as some self-denial on our part. The most genuine and natural influence from this Grace is, That we should spare nothing, please not ourselves, Titus 2.11. The grace of God that bringeth salvation, hath appeared unto all men, teaching us to deny ungodliness and worldly lusts. Teaching us, &c. How? By way of Precept? no, by way of Argument. It persuadeth us to deny Ungodliness and Worldly Lusts.
6. Consider, the more you indulge the Flesh, the more it is an enemy, and the more is your slavery and bondage increased: and still you grow the more brutish, forgetful of God, and unapt for spiritual use: For make it a Wanton once, and it groweth stubborn and contumacious, and secureth its interest, and gaineth upon you: If you allow yourselves too free and full a gust and relish in any outward thing, and let loose the heart to every alluring Object, and withhold not your hearts from any joy and sense-pleasing Object (which Solomon acknowledgeth as his sin, Eccles. 2.10.) vicious and inordinate desires increase upon you; and the more you gratify them, the more they crave: The way to abate their rage, is to deny them, and hold an hard hand over them, to bring the body into subjection, 1 Cor. 9.27. Liberty allowed in satisfying carnal desires, doth marvelously increase and nourish them, and will bring you to carelessness, and hardness of heart, if not some foul scandalous fall. I am sure the heart is corrupted strangely: Solomon saith, Prov. 24.21. He that delicately bringeth up a servant, shall have him become a son at length ; he will no more know his condition, but grow bold and troublesome. I am sure the Flesh was ordained to be a Servant, and not a Master: Take it in the mildest sense, it was ordained to be God's Servant, and our Servant, and must be used as a Servant, kept fit for Work. We are the worse for License: Our natural desires, unless they feel Fetters and Restraints, will grow unruly; Therefore it is good to bridle the Flesh, lest it grow masterly: But when the Flesh is that which you mind, which you indulge with too free a leave, you deny yourselves nothing, but cocker every Appetite; you bring a snare upon the soul; and carnal Distempers are the more rooted, and will prove troublesome, if not destructive to you.
7. Consider the consequence and weight of these things: If it were a small matter we speak to you about, you might refuse to give ear; but it is in a case of Life and Death ; Eternal Life, and Eternal Death. We can tell you of many Temporal and present inconveniencies that come by the Flesh ; The Body, the part gratified, suffereth, as well as the Soul by it, Prov. 8.11. Thou shalt mourn at last, when thy flesh and thy body is consumed: It betrayeth you to commit such sins as suck your bones, and devour your strength, and give your years to the cruel: It bringeth infamy, and a blot upon the Name, sins and scandals. Pleasing the Flesh, and minding the Flesh, makes one turn Drunkard, another a Wanton, another a Glutton ▪ or an hard hearted Worldling, or an ambitious, vain-glorious Fool, or a senseless Voluptuary: These are no small things. But rather consider, it will be the eternal ruin of your precious and immortal Souls: The more you give up yourselves to please the Flesh, the more you add fuel to that fire which shall never be quenched, and provide matter of eternal sorrows and confusion of face to yourselves. There will a day come, when God will call you to an account for this, Eccles. 11.9. Rejoice, O young man in thy youth, and let thine heart cheer thee, and walk in the way of thine own heart, and in the sight of thine eyes: but know that for all these things God will bring thee to judgment. Mark, O Young Man! We say, dundum est aliquid huic aetati: Some allowance is to be made to this Age, before they have learned by experimenting pleasures to contemn them; but the Young Man is admonished; do what thou pleasest; let thy wanton and wandering eye inflame the lusts of thine heart, smother thy Conscience by all manner of sensual and vain delights, but at length thou wilt learn the folly of this to thy bitter cost. These things that are now so pleasing to the senses, will one day gnaw and sting the conscience; when God (whom thou now forgettest) shall, whether thou wilt or no, drag thee forth to Judgment, and thou shalt in vain call upon the Rocks and mountains to cover thee.
8. Consider how contrary it is to our Christian hopes, to mind the flesh, or please the flesh, 1 Pet. 2.11. Dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You are, or you should be travelling into another Country, where are the spirits of just men made perfect ; and this body of thine is to become a spiritual body, will you please it not in a gross, but in a more cleanly manner? Nothing is more unsuitable: Shall we that are going to Canaan, hearken after the flesh pots of Egypt ? nothing is so contrary to our profession, and that breedeth such unreadiness to depart out of the world, as these vain delights; and therefore if you be Strangers and Pilgrims, you should not lust after worldly and fleshly things; stop here, lest you forget and forfeit your great Hopes.
9. Consider What a vile unthankfulness, and an abuse it is of that liberty which we have by Christ, and all the blessings of God's Providence, Gal. 5.13. Ye are called to liberty▪ only use it not as an occasion to the flesh. We have a great liberty to use worldly comforts, in order to God's glory, and as encouragements of God's service, and for the sweetening of our Pilgrimage; but now when you use this liberty to please the Flesh, you turn it into a bondage, and offer a great abuse to Jesus Christ; surely he never died to promote the power of sin, he never gave us these comforts richly to enjoy, to hearten our Enemy; he was not a man of sorrows that we might live in Pleasures, he did not suffer in the Flesh, that we might have liberty to indulge and please the flesh; he bestowed not so large a supply of outward comforts, to hinder us from those better and eternal things, which he purchased for us, 1 Tim. 6.17, 18. Or to turn them into oceasions of unrighteousness, and means whereby to dishonor his name, and destroy our souls.
Now if we would not do so, something must be done.
- 1. As to sinful inclinations.
- 2. As to sinful motions.
- 3. As to sinful actions.
1. As to sinful and fleshly inclinations: Observe them, Weaken them.
1. Observe them. Satan doth, and we should; he observeth which way the Tree leaneth, and what kind of diet our soul-distempers crave, and suiteth his temptations accordingly, as the Angler suiteth his bait as the fishes will take it, for every month a bait, 1 Cor. 7.5. Lest Satan tempt you for your incontinency. He hath a bait of preferment for Absalom, for he is ambitious; a bait of Pleasure for Sampson, for he is voluptuous ; a bait of Money for Judas, for he is covetous; thus will he furnish them with temptations answerably to their inclinations; a man by temper voluptuous, may despise Profit, as an earth-worm doth Pleasure, or Honor, Reputation, and great places ; or at least doth not so much value these things. It is sad that our enemy should know our temper better than we do ourselves; and where we are weakest, and how to make his assaults; and there • ore observe your inclinations. Flesh-pleasing is the general Term by which it is expressed; Three Objects there are, about which this sin of Flesh pleasing is exercised, 1 John 2.16. The lusts of the flesh, the lusts of the eye, and the pride of life. Credit, or Honor, Profit, or Riches, sensual Pleasure, or carnal Delight: Now see which of these things do you savor or mind most: What carnal interest suiteth with your hearts, and groweth there.
2. Weaken and subdue them. It is your uprightness and faithfulness, Psal. 18.23. I was also upright before him, and I kept myself from mine iniquities. Let a Christian observe the increase or decay of his master sin, and other things will succeed the more easily; fight not against small nor great, but the King of Israel ; when we can deny ourselves in our dearest Lusts, Satan is more discouraged; Samson's strength lay in his locks, so doth the strength of sin, in one part more than another; every man is sensible of his darling sin, more or less; but the next thing to be looked after, is what we do with it. Herod raged when John the Baptist touched his Herodias; Felix trembled when Paul touched his bribery and intemperance, but puts it off. The Young Man went away sad and troubled when Christ told him of selling all that he had, for he had great possessions, Mar. 10. Many are troubled in Conscience, not so much for want of assurance, as loathness to part with some bosom lust; but when we must pluck out right eyes, and cut off right hands, Matth. 5 29, 30. it is hard to them; when you pray and strive against this sin, and grow in the contrary grace, this showeth the truth of a man's self-denial; as Abraham's love appeared in that he did not spare Isaac.
2. As to evil motions, Prevent them, and Suppress them.
1. Prevent them, 1 Pet. 1.11. Abstain from fleshly lusts that war against your souls. Which implies, not only an abstinence from the outward act, but that you weaken the power and root of sin, that it do not so easily bud forth; those impetus primo primi are sins, not only infelicities but sins; they would not be so rife with us, if the heart were more under command. We are guilty of many sins whereunto we do consent, because we do not more strongly dissent, and more potently and rulingly command all the subject Faculties, as a man is guilty of the murder of his Child if he seeth his servant kill him, and doth not his best to hinder it; but chiefly when some partial consent followeth, when the heart is tickled and delighted with them; so an unclean glance is adultery, Mat. 5.28. If a man look on a woman so as to lust after her, he hath committed Adultery with her already in his heart. The more they are mortified, the heart is the less pestered with them.
2. Suppress them speedily. When we cannot keep sin under, let us crush it, when the mind dwelleth on it, lust is conceiving, which bringeth forth sin, James 1.15. The flesh riseth up in arms against every gracious motion, so should the spirit against every sinful motion; if you let it alone, it will break out, to God's dishonor; dash Babylon's brats against the stones.
3. As to sinful actions. Prevent them as much as may be; repeat them not, lest they grow into a habit.
1. Prevent them as much as may be ; it is good to stop at last, to hinder the Action; when lust hath gained the consent of the will, let it not break forth into Action; the very lust is a grief to the spirit, but the act will bring dishonor to God, and give ill example to men, Micah 2.1. Woe to them that devise iniquity, and work evil upon their bed; when the morning is light, they practice it, because it is in the power of their hands; if fire be kindled in thy bosom, it is dangerous to let the sparks fly abroad.
2. Repeat not these acts ; Lest they grow into a Habit and settled disposition of soul; evil customs increase by many Acts, and so the mischief is more remediless, Jer. 13.27. I have seen thy adulteries, and thy neighings, the lewdness of thy whoredoms, O Jerusalem! Wilt thou not be made clean? When shall it once be? It is a very difficult thing for a man to leave his inveterate Customs; customary exercise in the use of earthly things, begets worldly dispositions, not easily cured. Augustine saith of his Mother Monica, ad illud modicum, quotidiana modica addando in eam consuetudinem de▪ lapsa erat, ut plenos jam mero calices inhianter hauriebar: Vinolency crept upon her by degrees. To be gratifying carnal desires now with one thing, now with another, what doth it do, but bring us under the power of a distemper, which we cannot remedy? Heb. 3.13. Exhort one another daily whilst it is called today, lest ye be hardened through the deceitfulness of sin. Yield a little to sin, and it prevaileth more, till at last you are brought under the power of it, 1 Cor. 6.12. All things are lawful for me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of anything.
2. Positively, as to the things of the spirit.
1. Mind the things of the spirit more than ever you have done; many stick there in the very acts that properly belong to the mind, never so much as trouble themselves, or come to any reasoning within themselves about Pardon of their sins, Peace with God, the sanctification of the spirit, or hopes of eternal life, Psal. 10.4. The wicked through the pride of his countenance, will not seek after God; God is not in all his thoughts, Alas! What have you been doing since you came to the use of Reason? How have you spent your time in Youth, or riper Age? If you have never thought of God and his Grace, nor regarded the offers of Mercy in the Gospel, certainly you have lost your time, neglected your duty, and betrayed your souls; what have you been doing? Have you been governed by the flesh, or by the spirit? If all your care hath been about back and belly, and your thoughts have reached no higher than the riches, and honors, and pleasures, and applause, and esteem of the world, and Heaven and heavenly things have been little regarded, alas! for the present you are in the high-way to hell and everlasting destruction, if you do not correct your error in time, and more earnestly mind other things.
2. You must not only mind the things of the spirit, but prize and choose them for your work and happiness, for some of them belong to your duty, and some to your felicity, Luk. 10.42, One thing is necessary, and Mary hath chosen the better part, which shall never be taken from her. Give your hearty consent to seek after that happiness in that way; without choice or a determinate fixed bent of heart, you will never thoroughly engage yourselves to God; determine not only that you must, but you will walk in the way which God hath set forth for you: All will choose happiness before misery, but they are out in the means, they do not choose the good of holiness before the pleasures of sin, nor the life of faith before the life of sense ; If you have more mind to keep sin than to let it go, you are still charmed and enchanted with the delights of the flesh, your will and resolution is not fixed.
3. To this add an industrious pursuit and seeking after these things ; for our choice is known by our pursuit, and our bent by our work; these things must be diligently sought after, that we may behave ourselves like men that are desirous to have what they seek, Heb. 11.6. God is a rewarder of them that diligently seek him. Everlasting Joys will not drop into the mouth of the lazy soul; these things are not trifles, they will cost us diligence and seriousness, Phil. 2.12. Work out your salvation with fear and trembling. It is a weighty work, and it must be followed close; if you miscarry in it, you are undone forever; but if you happily get through it, you are in a blessed state indeed.
4. You must seek after the privileges of the Gospel in God's way. You cannot have spiritual life, and Adoption, and Justification by Christ, till you are united to him by faith, 1 John 5.12. He that hath the Son, hath life: and he that hath not the Son, hath not life. You cannot have Heaven and Glory, but by patient continuance in well doing, Rom. 2.3. To them that by patient continuance in well doing seek for glory, and honor, and immortality, eternal life. You cannot have the end, but in the use of means, and you do not like the end if you do not like the means; till you come to God by Christ, you cannot live the life of Grace ; and till you live the Life of Grace, you are not capable of Glory. Therefore you must ask your souls often, What have I to show for my Title to Salvation, more than most of the world have?
5. It is not enough that you seek after them in God's way, but you must seek after them above other things : A feeble desire cannot maintain itself against fleshly lusts and temptations ; if you have a mind to these things, and a greater mind to other things, your resolution will be soon shaken, carnal things will intercept the vigor and life of your souls; these things must be sought first, and most; all must be sold for the Pearl of Price, Mat. 13.45, 46.
6. You must beg of God to give you a new mind, and a new heart ; Both to discern and relish spiritual things; for your old corrupt minds and hearts will never do it, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he receive them because they are spiritually discerned. He cannot accept, nor savingly understand these things so as to believe them with a sound belief, and a large affection: Exhortations are in vain, for inclination here doth more than Perswasion ; all things are of God, 2 Cor. 5.17, 18. God must give both, and therefore ask them of him.
SERMON VIII.
ROM. VIII.6.
For to be carnally minded is death: but to be spiritually minded is life and peace.
T HE Apostle is giving Reasons, Why the Comforts of Justification do only belong to the sanctified : He only takes notice of Two. First, The difference between the sanctified and unsanctified as to their disposition. Secondly, The difference that is between them as to the Event and Issue. There is a contrary disposition, and a contrary end and issue. First, How they are affected, or what they mind. Secondly, What will come of it, according to God's Oordination and Appointment.
1. He reasoneth, from the contrary disposition of the unsanctified ; They being after the flesh, do only mind and savor carnal things; they study to please the flesh, value all things by the interest of the flesh, therefore are justly excluded from the privileges of the spiritual life; for 'tis not fit men should be happy against their wills, or be possessed of privileges they do not care for. God will not cast Pearl before swine that trample on them, nor bestow these precious comforts where they are not valued; This Argument you have, v. 5. They that are after the flesh do mind the things of the flesh, and they that are after the spirit the things of the spirit. Because they mind them not, they have them not.
2. He reasoneth, from the consequent, issue, and event, by the Ordination and Appointment of God; Thus in the Text, For to be carnally minded is death. Death belongeth to the carnally minded, and Life and Peace to the spiritually minded.
In this Scripture there are two Ways, and two ends, both opposite and contrary to each other.
1. The two Ways, The Carnal minding, and the Spiritual minding, 〈 in non-Latin alphabet 〉 .
2. The Two Ends, Death and Life and Peace.
Doct. That the carnal mind tendeth and bringeth a man to Death, but the spiritual mind is the way to life and peace.
The Text and the Doctrine being a copulate Axiom, must be explained by parts.
1. To be carnally minded is death. I must open Two Things, 1. The carnal minding. 2. That death which is the fruit and consequent of it.
1. What is this 〈 in non-Latin alphabet 〉 , Which here we translate to be carnally minded in the Margent; the minding of the flesh, and some Translations, the wisdom of the flesh.
1. I Answer, 'It is the influence of the flesh upon all the faculties, Understanding, Will, and Affections ; as also upon our practice and conversation, when the Wisdom of the flesh governeth our counsels, choices and actions; It includeth the acts of the mind; There are two acts of the mind, Apprehension and Cogitation, in both the flesh bewrayeth its self.
1. As to Apprehension, We are acute in discerning the Nature, Worth and Value of carnal things, but stupid and blockish in things spiritual and heavenly, Luke 16.9. The children of this world are wiser in their generation than the children of light 〈 in non-Latin alphabet 〉 . More dexterous in the course of their affairs, skillful in all things of a secular interest in back and belly concernments, but very senseless in things that are without the line of the flesh, and beyond the present world, 2 Pet. 1.9. He is blind, and cannot see afar off. He can see nothing of the danger of perishing forever, or the worth of Salvation, or the need of Christ, to heal wounded souls, or the necessity of making serious preparation for the world to come. 'It is strange to consider how acute Wits are stupid and senseless in these things, being blinded by the delusions of the flesh; surely none have such a lively knowledge of spiritual things as spiritual men.
Object. But do not many carnal men understand the Mysteries of Godliness ? Yea, sometimes more distinctly and acurately than the sanctified?
I Answer, Carnal men know not God, nor Christ, nor the things of the Spirit ; it is a sottish people of no understanding, Isa. 27.11. And generally the fear of the Lord giveth a good understanding. Psal. 111.10 A blunt Iron that is red hot will pierce further into a board, than a sharp Tool that is cold. Love to God inlivens our notions of God and Christ, and the world to come, and perfects them; but then 'tis true that carnal men may be well stocked with literal knowledge, they have 〈 in non-Latin alphabet 〉 , Rom. 2.20. A form of the knowledge of the law : But they have not those piercing Apprehensions and Heart-warming thoughts of danger, duty and Blessedness, as the spiritual man hath; the lively light of the spirit, leaveth a greater power and impression upon the heart, than this cold knowledge doth or can do. Some carnal men may have more of the Notions, Words, Forms, Methods than the unlearned Saints have; but they want the Thing these were made for; they may dress the meat as Cooks, but the Godly feed on it, and digest it, and are most capable savingly to understand the things concerning the spiritual life.
2. The next act of the mind is cogitation, and so they are said to mind the things of the flesh, whose hearts are continually haunted and exercised with carnal thoughts, or thoughts about sensual, worldly and earthly Things. To make this evident, let me tell you, there are Three Sorts of Thoughts, expressed by Three distinct Words in Scripture.
1. There are 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; Discourses and Reasonings. 2. There are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , musings, or imaginations. 3. There are 〈 in non-Latin alphabet 〉 , devices ; all these Ways doth the Flesh or Spirit bewray it • elf.
1. Sometimes in our Discourses, Debates and Reasonings: The spirit is seen in debating with ourselves about our eternal condition, Acts 16.14. She attended to the things that were spoken: That is, weighed them in her mind: And Luke 2.19. Mary pondered them in her heart ; 〈 in non-Latin alphabet 〉 ; compared thought with thought, Rom. 8.31. What shall we say to these things ? Now the fleshly minding is seen partly in justling out these thoughts, and opposing these Discourses of the mind, that we have no profit by them; and partly by filling and stuffing the mind with carnal thoughts and discourses, that there is no room for better things, 2 Pet. 2.14. An heart they have exercised with covetous practices: Their hearts are always busied with low, carnal and base thoughts: Therefore 'tis said, The heart of the wicked is nothing worth, Prov. 10.20. All the debates and discourses of their minds, are of no value, and tend to no serious and profitable use.
2. Musings ; admiring their excellency and blessing, and applauding themselves in what they have, and hope for in the World, Dan. 4.30. Is not this great Babel that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty? And Psal. 144.15. Happy is the people that is in such a case. This self-blessing is a sign of carnal minding: They never set their minds a work upon spiritual and heavenly things. Surely one that believeth Heaven, and looketh for Heaven, and longeth for Heaven, will be thinking of it: Shall an ambitious man find such a savor in thoughts of preferment? a covetous man in the thoughts of wealth and riches? a vain-glorious man in the echoes and supposition of applause? the voluptuous man in revellings, and eating and drinking, so that his heart is always in the house of mirth ? the unclean person in personating the pleasure of sin by imaginations, Matth. 5.28. an envious man in thoughts of revenge? and shall not a spiritual disposition discover its self in our musings? Faith and Hope will send the thoughts, as Spies, into the land of promise, Heb. 1.1. Love will be thinking on the Object loved: The Treasures will take up the mind and heart, Mat. 6.21. Can a man love God, and Christ, and never think of them? Our pleasant musings should be regarded. A Third sort of Thoughts are,
3. Counsels, and Contrivances or Devices, Rom 13.14. Make no provision for the flesh, to fulfil the lusts thereof. They wholly bend their minds how to compass their worldly ends, and how to advance themselves in the world, carking and caring for these Things, but God is not in all their thoughts, Psal. 10.4. Care not whether God be pleased or displeased, honored and glorified, or dishonored, nor how to come to enjoy him, and carry on the spiritual life with more success, and assure their interest in eternal happiness. The spiritual life is not a thing of hap-hazard and peradventure, but to be carried on with contrivance, and heedfulness, ponder the path of thy feet, Prov. 4.26. Now men employ their Time and Wit upon other projects than how to mortify sin, or perfect holiness in the fear of God. Thus Thoughts being the first issues of the mind, discover the temper of it. Those that are after the flesh are thorough and true to their principle, they can freely employ their minds about things which are agreeable to their constitution of soul, and can hardly take them off for any serious and grave purpose; they do most readily and delightfully entertain these Thoughts, mind the Worlds Weeks, Years, Days, but never find leisure or time to mind life to come. They never shut the door against vain Thoughts; but thoughts of God, Christ, and Heaven, and Hell, sin and holiness, what strangers are they? And when they rush in upon us, are thrust forth as unwelcome guests. Any thing relating to the flesh is pleasing, and welcome, but how to get our hearts washed and cleansed by the Blood or Spirit of Christ, is not regarded by them; how to be more holy, to be at peace with God, to keep that peace unbroken by an uniform course of obedience, this is not thought of, nor discoursed of in the mind, nor the happiness mused on, nor our care and contrivance employed about it.
2. The word also compriseth the will and affections, desires, purposes, choices; what we now read (mind) is in other translations (savor) the vulgar reads, Sapiunt; Erasmus reads, Curant valla sentiant, have a sense or gust; so in these things, we translate it savor, Mat. 16.33. Thou savorest not the things that be of God, 〈 in non-Latin alphabet 〉 . We translate it elsewhere, Col. 3.2. 〈 in non-Latin alphabet 〉 . Set your affections upon things above, and not on things on earth. But the Word as it standeth in our Translation will bear it; for when men men say they have a mind to it, Neh. 4.6. We built the Wall, for the people had a mind to the work. So here 'tis true of the carnal minding, and the spiritual minding ; the relish and taste, which is in the will and affections, floweth from the apprehension of the mind; we relish and delight in objects suitable to that nature which we have; as the constitution is, so is the Gust and Taste: Tell a carnal Person of the joys of the Life to come, the comforts of the Spirit, the Peace of a good Conscienee, the sweetness that is in the Word and Ordinances, they find no more savor in these things, than in the white of an egg, or a dry chip; but Banquets, merry meetings, and idle sports, they have a complacency for these things, and soon find a delight free and stirring at the mention of them, their hearts are in the house of mirth, Eccles. 7.4. To be well clad, and well fed, maintained in Pomp and State, these are the Things which are most sweet and pleasing to them, and which they most desire and seek after, for they mind these things, and so bestow their care and delight upon them, and can spend Days and Hours without weariness in them; carnal men relish no sweetness in Religion, 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. As they do not perceive them, so not receive them; these are not the Things which are likely to make an Impression upon their souls: But on the contrary, the spiritual minding is discovered by this, because 'tis best pleased with spiritual things; spiritual minds find a marvelous sweetness and comfort in the Word of God, and the means of Grace and Salvation, Psal. 119.103. How sweet are thy words to my taste, yea, sweeter than honey to my mouth ? and Psal. 63.5. My soul shall be satisfied, as with marrow and fatness ; and Job 23.12. I have esteemed the words of his mouth more than my necessary food. What gladness doth Communion with God put into their hearts? One day with him is better than all those flesh-pleasing Vanities, wherewith others are deluded and enticed from God.
3. It reacheth also to practice, and implieth earnest prosecution; and so to be carnally minded is to make the things of the flesh our work and scope; to be spiritually minded is to make that our work and trade, to seek after the things of the spirit; therefore the course of men's actions, and the trade of their lives, is to be considered. Our business showeth our bent; and what we constantly, frequently, and easily practice, discovereth the over-ruling principle. Wicked men have their good moods, and godly men have their carnal fits, the constant practice showeth the prevailing inclination; to mind the things of the flesh or spirit, is to seek after them in the first place, when men are seriously, constantly, readily, willingly carried to those things which please the flesh, without any respect to God and eternal life. Effects show their causes; if the drift and bent of our lives be not for God and salvation, and our great business in the world be not the pleasing of God, and the saving of our own souls, and this be not chiefly minded and attended, more than all the pleasures, honors and profits of the World, God hath not the precedency, but the flesh: Walking after the flesh or the spirit, is the great discriminating note in this place; propounded, ver. 1. amplified afterwards by minding the things of the flesh, and then living after the flesh, ver. 13. so Gal. 6.8. 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. We must see whether our lives be a sowing to the flesh or the spirit: The mind leaveth a stamp upon the actions; as a godly man showeth spirit in all things, so a carnal man showeth flesh in all things. Zach. 14.21. On every pot in Jerusalem, and in Judah, shall be holiness to the Lord of hosts. As God showeth his Divine power in every creature, in a Gnat, or Pile of grass, as well as the Sun; so a Christian showeth grace in all things; on the contrary, carnal men show their mind in all things, not only in eating, and drinking, and trading, but in preaching, praying, and co • f • rence about holy things. The one goeth about his worldly business with an heavenly mind, casts all into the mould of Religion; the other goeth about his heavenly business with a carnal and worldly mind; the flesh doth not only influence his common actions, but his duties, either to feed or hide a lust, to serve his Worldly mind and vain glory; or else that he may more plausibly carry it on without blame before men, or check of conscience; and so maketh one duty excuse another. 'It is the flesh maketh him pray, preach, confer about holy things, give alms, and seemingly forgive enemies, or do that which is outwardly and materially just.
Thus you see what is the carnal minding; only I must tell you, that because the Apostle saith it is death, or the high way to everlasting destruction, we must more acurately state the matter.
1. The minding of the flesh, must be interpreted not barely of the acts, but the state. Who is there among God's children that doth not mind the flesh? and too much indulge the flesh? but yet he doth not make it his business to please the flesh, but rather mortifieth and subdueth it, Gal. 5.24. and they that are Christ's have crucified the flesh, and they are still laboring that they may subdue it more and more. 1 Cor. 9.27. but I keep under my body, and bring it into subjection.
2. This minding of the flesh or spirit, must be understood as to the prevalency of each principle; that is to say, when we mind the flesh so as to exclude the minding of the spirit, and the things that belong to the spirit, 1 Joh. 2.15. If any man love the world, and the things of the world, the love of the Father is not in him. And so on the other side, when we so mind the spirit, as that it deadneth our affections to the world, and baits of the flesh. Gal. 6.14. the conversation in heaven, is that which is opposite to minding earthly things, Phil. 3.19, 20. Therefore if the flesh can do more, constantly and ordinarily, to draw us to sin, than the spirit to keep us from it, we are under the power of the fleshly mind.
3. This minding of the flesh must be interpreted with respect to continuance, not with respect to our former state : For alas! all of us in time past pleased the flesh, and walked according to the course of this World, in the lusts of the flesh, Tit. 3.3 We were sometimes foolish and disobedient, serving divers lusts and pleasures; and if we yet please the fl • sh, we are not the servants of Christ. But if we break off this servitude, and do at length become servants of righteousness, God will not judge us according to what we have been, but what we are; therefore it is our duty to consider what principle liveth in us, and groweth, and increaseth; whether the interest of the flesh decreaseth, or the interest of the spirit; if we grow more brutish, forgetful of God, unapt for spiritual things, the flesh governeth; but if the spiritual life doth more and more discover itself with life and power, in our thoughts, words, and actions, the Flesh is on the wane, and we shall not be reckoned to have lived after the flesh, but after the spirit; we have every day an higher estimation of God, and Christ, and Grace weaneth and draweth off the heart from other things, that we may grow more dead to them, and live to God in the Spirit, and more entirely pursue our everlasting hopes.
4. Some things more immediately tend to the pleasing of the flesh ; as bodily pleasures; and therefore the inclinations to them are called the lusts of the flesh, 1 John 2.16. Other things more remotely, as they lay in provisions for that end, as the honors and profits of the world; now though a man be not voluptuous, he may be guilty of the carnal minding, because he is wholly sunk and lost in the world, and is thereby taken off from a care of, and delight in better things. Envyings, Emulations, Strife, and Divisions, make us carnal, 1 Cor. 3.3. For ye are yet carnal: whereas there is among you, envyings, strife and divisions, are ye not carnal, and walk as men? They have little of the spirit in them that bustle for greatness and esteem in the world, though they be not wholly given to brutish pleasures; and those that will be rich are said to fall into foolish and hurtful lusts, which drown the soul in perdition and destruction, 1 Tim. 6.9. These are taken off from God and Christ, and the world to come, and therefore the fleshly minding must be applied to anything that will make us less spiritual and heavenly, Luk. 12.21. So is he that layeth up treasure for himself, and is not rich towards God. They seek outward things in good earnest, but spiritual things in an overly, careless or perfunctory manner.
5. Some please the flesh in a more cleanly manner, others in a more gross, Gal. 5.19. 〈 in non-Latin alphabet 〉 The works of the flesh are manifest, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft. These are the grosser out-breakings of the flesh; now though we fall not into these, yet there is a more secret, carnal minding, when we have too free a relish in any outward thing, and set loose the heart to such alluring vanities as draw us off from God, and Christ, and Heaven, and these obstruct the heavenly life, as well as the other; therefore still all must be subordinated to our great Interest; some are disengaged from baser lusts, but are full of self-love and self-seeking. I proceed to the Second Thing.
2. What is that death which is the consequent of it? Death signifieth Three Things in Scripture, Death Temporal, Spiritual, and Eternal : The first consisteth in the Separation of the Soul from the body: The Second in the Separation of the Soul from God: The Third in an Eternal Separation of both body and Soul from God, in a State of endless Misery.
1. Death is a separation of the Soul from the body, with all its antecedent preparations ; As Diseases, Pains, Miseries, Dangers, these are death begun; in deaths often, 2 Cor. 11.13. that is, in dangers ; that he may take from me this death, Exod. 10.7. Meaning the Plague of the Locusts; and death is consummated at our dissolution, 1 Cor. 15.55. Now all this is the fruit of sin, and they forfeit their lives that only use them for the flesh; they are unserviceable to God, and therefore why should they live in the world?
2. Spiritual Death, or an estrangement from God, as the Author of the Life of Grace; so we are said to be dead in trespasses and sins, Eph. 2.1. and so it may hold good here, 1 Tim. 5.6. She that liveth in pleasure, is dead while she liveth. That is, hath no feeling of the life of Grace. But
3. Eternal Death, which consisteth in an everlasting separation from the Presence of the Lord, called the second death, Rev. 20.6. On such the second death hath no power ; and v. 14. Death and hell were cast into the lake of fire, this is the second death. This is most horrible and dreadful, and is the portion of all those that are slaves to the flesh. Now this is called death,
1. Because, In all creatures that have sense, their dissolution is accompaneed with pain. Trees and Vegetables die without pain, and so doth not Man and Beast; and death to men is more bitter, because they are more sensible of the sweetness of life, than beasts are; and have some forethought of what may follow after; and because 'tis a misery from which there is no release; as from the first death, there is no recovery into the present life. This second death is set forth by two solemn notions. The worm that never dieth, and the fire that shall never be quenched, Matth. 9.44. By which is meant the sting of Conscience, and the Wrath of God ; both these make the sinner forever miserable; the sting of conscience, or the fretting remembrance of their past folly, when they reflect upon their madness in following the pleasures of sin, and neglecting the offers of Grace; and besides this, there are pains inflicted upon them by the Wrath of God; there is no member or faculty of the soul free, but feeleth the misery of the second death ; as no part is free from sin, so none shall be from punishment; in the first death the pain may lie in one place, head or heart, but here all over; the agonies of the first death are soon over, but the agonies and pains of the second death, endure forever. The first death, the more it prevaileth, the more we are past feeling; but by this second death there is a greater vivacity than ever, the capacity of every sense is enlarged and made more receptive of pain, while we are in the body; vehemens sensible corrumpit sensum ; the more vehemently anything doth strike on the Sences, the more doth it deaden the sense; as the inhabitants about the fall of Nile are deaf with the continual noise, and too much light puts out the eyes; taste is dulled by custom; here the capacity is improved by feeling the power of God sustaining the sinner whilst his wrath torments him; as the Saints are fortified by their Blessedness, and can endure that Light and Glory, the least glimpse of which would overwhelm them here; so the wicked are capacitated to endure the torments; in the first death, our praying is for life, we would not die; there our wish shall be for destruction, we would not live. Every man would lose a Tooth rather than be perpetually tormented with the Tooth-ach; these pains never cease; this Death is the fruit of the carnal Life.
Secondly, To be spiritually minded is Life and Peace: Here all will be easily and soon dispatched.
1. What it is to be spiritually minded? I Answer, When we know the Things of the Spirit, so as to believe them, and believe them so as to affect and esteem them; and esteem and affect them, so as to seek after them; and so to seek after them, as to seek after them in the first place. 1. We must know them: For the Things of the Spirit must be understood before they can be chosen and desired, John 4.10. If thou knewest the gift. The brutish world know not the worth of spiritual and heavenly things, therefore mind them not. 2. Believe them. None will seek after that which they judge to be a fancy, or of the certainty of which they are not persuaded, especially when they must forgo present delights and contentments to obtain it, such is Salvation by Christ, 2 Pet. 1.5, 10, 16: And besides this, giving all diligence to add to your faith virtue, and to virtue knowledge: Wherefore the rather, brethren, give all diligence to make your calling and election sure. 3. Affect and esteem them above all other things, Heb. 11.13. Being persuaded of these things, they embraced them : So esteem them, that your desires may not be checked and controled by other things. Heb. 11.26. By faith, Moses, when he was come to years, refused to be called the Son of Pharaoh's Daughter. 4. To pursue after them with all diligence, Phil. 2.10. Working out your salvation with fear and trembling ; and John 6.27. Labor not for the meat that perisheth, but that which endureth to everlasting life. 5. Seek them in the first place, that you may not only make it your business, but the chiefest business of your lives to obtain these Things, Mat. 6.33. First seek the kingdom of God : This is to set your faces heavenward, when you make it your great business to please God, and save your souls.
2. This is Life and Peace : By Life and Peace is meant Eternal Blessedness; he addeth to the Word Life, the Term Peace, because in Eternal Life there is freedom from all evil, and the presence of all good; for there can be no true solid peace, where there is the fear of any evil, or a want of any good; but here being neither, the Soul is fully at peace and rest: therefore 'tis said that God will give glory, honor, and peace to everyone that doth good, Rom. 2.10. Heaven is the new Jerusalem, the City of Peace, where we converse with God, who is a God of Peace, and enjoy full peace and rest from all our Molestations; but though it be meant of Heaven, yet peace of Conscience is not excluded, partly, because 'tis the beginning and earnest of it, that peace which we now have in the Kingdom of the Messiah by our Reconciliation with God, Rom. 5.1. Being justified by faith, we have peace with God; and the testimony of a good conscience, 2 Cor. 1.20. This is a continual feast. Now the fruit of righteousness is peace. Peace in Heaven, and peace on earth, Luke 2.14. and Luke 19.38. Blessed be the king that cometh in the name of the Lord. Peace in Heaven, and Glory in the highest. 'It is begun here, and perfected there: And partly, because whatever the Spirit worketh, tendeth to our Peace and Blessedness, not only hereafter, but now, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing.
The Reasons are in common.
1. With respect to God's Justice. God who is the most Righteous Governor of the world, will make a just difference between the Righteous and the wicked, by rewards and punishments; it belongeth to his general Justice, ut bonis been sit, & malis male ; that it should be well with them that do well, and ill with them that do ill, Psal. 11.5, 6. Upon the wicked he shall rain snares, fire, and brimstone, and an horrible tempest shall be the portion of their cup: for the righteous God loveth righteousness, his countenance beholdeth the upright. Surely God is not indifferent to good and evil, to them that will please the flesh, and obey the Spirit; his Justice will not permit that the carnal and the regenerate who are so different in their lives, should meet together in the end; no surely, the end of the one will be death, and the other life and peace.
2. To suit his Motives to the profit of Men.
1. There needeth something frightful to make sin a terror to us; therefore doth he counterbalance with advantage the pleasures of sin, that are but for a season; we are vehemently addicted to carnal delights; therefore to check this inclination, God ballanceth the choicest and highest pleasures with eternal pain, that by setting one against the other we may be deterred from pleasing the flesh, Rom. 8.13. If ye live after the flesh, ye shall die.
2. To encourage the godly in their self-denying Obedience. The godly quit and forgo many pleasures which others enjoy: Now to restrain and deny the flesh, seemeth a pain and trouble; therefore to encourage them to continue in an holy course, though it be distasteful to the flesh, and to renounce worldly pleasures and sensual delights, while they may enjoy them, God hath told them of life and peace, they shall have joy enough.
1. VSE is Information, To show us the folly of wicked men, who are self-destroyers, and wrong their own souls, while they despise the ways of Wisdom, and prefer carnal satisfactions before the pleasing of God: All that hate me, love death, Prov. 8.36. Not formally, but consequentially ; a wicked man sinneth not purposely that he may be damned, but that is the issue.
2. It showeth us the security of the wicked ; they sleep most soundly when their danger is nighest, as Jonah in the storm that was raised for his sake; they are upon the brink of Hell, yet they go on merrily, lulling their Consciences asleep with outward and vain delights; but though they sleep, their damnation sleepeth not ; it were better to waken and escape the danger, Prov. 27.12. A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. A little sober Consideration of this truth, may be of use to them.
VSE 2. Is Admonition. Oh let this stop us from going on in a flesh-pleasing course: Consider whither it will lead you; what followeth upon this:
- 1. 'It is Death. If it were a small thing, you might bear it; but 'tis a case of Life and Death, eternal Life and Death. This will be the eternal ruin of your precious and immortal souls: The more you please the Flesh, the more you add Fuel to that Fire which shall never be quenched; and provide matter for that never-dying Worm, or eternal sorrow and confusion of face to your souls. Those things that now please the Senses, will one day sting the Conscience. We should not affect that which will be Death to us: Remember the Hook, when the Flesh looketh only to the Bait.
- 2. It is Death threatened in the Word of God ; and therefore certain, as well as dreadful, Rom. 6.21. The wages of sin is death: and Rom. 7.5. The motions of sin did bring forth fruit unto death. If a man warn you of apparent death in a way wherein you are going, you will be cautious. Surely God deserveth more credit than Man: He giveth you warning of the danger of this way; and will you go on, and try what will come of it? Surely men do not believe the carnal life will be so mortal and deadly to them as it will be. The false Prophet in every man's bosom deceiveth him, that it may destroy him.
- 3. Consider how willing God is to reclaim you. Ezek. 33.11. Why will you die, O house of Israel? Hath God any pleasure in your destruction? He delighteth in your conversion rather, and threateneth death, that he may not inflict it.
VSE 3. Let us examine what is our frame and temper ; the carnal minding, or the spiritual minding: This is the great Test, or the true and lasting difference between men and men, in life and death: The great difference and division is begun here, and continued forever: Other differences cease at the Graves mouth, but this distinguisheth between Heaven and Hell.
1. What do you seek after ; the gratifying of the Flesh, or the perfectives of the soul? that the inner man may be renewed and quickened, 2 Cor. 4.16. That it be strengthened, Eph. 3.16. decked and adorned, 1 Pet. 4.3. To keep Grace alive in your souls? that's our care, our business, and our comfort.
2. To what end do you live? That you may please, glorify and enjoy God, or live after the Flesh? You were made by God, and for God, that you might have fellowship and communion with him here and hereafter, Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth I desire in comparison of thee. This God's people long for, and labor after, and wait for.
3. In what manner do we mind it? Is this our constant care, and earnest desire, and choice delight? A naked approbation of that which is good, will make no evidence; nor a few cold wishes, or faint endeavors; but your constant business, 2 Cor. 5.9. Wherefore we labor, that whether present or absent, we may be accepted of him.
SERMON IX.
ROM. VIII.7.
Because the carnal mind is enmity to God; for it is not subject to the Law of God, nor indeed can be.
I N the words a Reason is given, why the carnal minding will be deadly to us, Because 'tis enmity to God. God surely will be avenged on all his enemies: Those that are enemies to God, will shortly be dealt with as enemies.
Therefore to be carnally minded is death, because the carnal mind is enmity to God, &c.
In the words here is,
- 1. A Proposition.
- 2. A Reason: 1. From the contumacy of the carnal mind. 2. From its impotency to overcome it: 'It is a weak willfulness, or a willful weakness.
1. The Proposition. And there is to be considered the Subject, the carnal mind. The Predicate is enmity to God.
1. The Subject, or thing spoken of, 〈 in non-Latin alphabet 〉 , the carnal mind, or the minding of the Flesh, or the wisdom of the Flesh: But that hath in a great measure been shown before: Therefore,
- 1. By the carnal mind is meant the rational powers, corrupted by our sensitive appetite, and disposed to obey it; or a mind deceived by the Flesh, and enslaved by it; called elsewhere a fleshly mind, Col. 2.18.
- 2. It is here considered in its prevalency and reign, as it depresseth the mind from rising up to divine and spiritual things, and wholly bindeth it, and causeth it to adhere to things Terrene and earthly, such as gratify Sense, and conduce to please the Flesh. The wisdom of the Flesh is described, James 3.15. The wisdom that descendeth not from above, is earthly, sensual, devilish: And 1 John 2.16. All that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life.
2. The Predicate: 'It is not only 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , enmity to God. 'It is more emphatical; an enemy may be reconciled, but enmity cannot: That which is black, may be made white, but blackness cannot. This emphatical expression is to set forth the perfect contrariety that is in our desires, affections, inclinations and actions, to the will of God. We love what he hateth, and hate what he loveth. It is not only an enemy, but enmity.
Doct. That the wisdom of the Flesh is downright opposition and enmity to God.
To evidence this, take these Considerations:
1. 'It is possible that Human Nature may be so far forsaken, as that among men there should be found haters of God, and enemies to him. We bless ourselves from so great an evil: And men scarce believe that there are such profligate and forlorn wretches in the World, as to profess themselves to be enemies to God, who is so good, and the Fountain of all goodness; and for our own part, are ready to defy those that charge it upon us: But the matter is clear: The Scriptures show expressly, that there are haters of God, Rom. 1.30. 〈 in non-Latin alphabet 〉 : and Psal. 139.21. Do not I hate them (O Lord) that hate thee? And Psal. 13.2. They that hate thee, are risen up against us without a cause. And we need not go among the Pagans and Infidels to seek or find out them that are haters of God: There is an opposite party to God nearer at hand; and they are all those that walk contrary to him, Col. 1.21. enemies in your minds by evil works. And Psal. 68.21. He will wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses. Now many such live within the Verge of the Church, and are not to be sought among Turks and Infidels only.
2. That hatred and enmity to God may be determined by Three things:
- 1. If we love not God at all.
- 2. If we love him not as much as we ought to do.
- 3. If we rebel against him, and disobey his Laws.
1. If we love not God at all: For not to love, is to hate, in things worthy to be beloved. Surely in divine matters there is no medium: He that is not with God, is against him, Mat. 12.30. And he that loveth him not, hateth him. To be a Neuter, is to be a Rebel, because God doth so much deserve our love, and we are so much obliged to him, and depend upon him. So 'tis said, Prov. 8.36. All that hate me, love death: he that sinneth against me, wrongeth his own soul. They that do not seek after Wisdom, hate it; they care not for God, whether he be pleased or displeased. You speak all manner of misery to that man of whom you may say, that he loveth not God. So Christ brandeth his enemies; I know that you have not the love of God in you, John 5.42. Men are in a woeful case, if void of the love of God. Love being the Fountain of desiring all communion with him, and the root of all obedience to him: Therefore if men, blinded by the delusions of the Flesh, or diverted by the World, love not God, being so deeply engaged to God, and God so deserving their love, they are enemies to him, 1 John 2.15. If any man love the world, the love of the Father is not in him. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 'It is danger enough not to love him, though we break not out in open opposition against his ways.
2. If we love him not so much as we ought to do, or not so much as we love some other thing: For in the sacred Dialect, a lesser love is hatred: As for instance, in the Notion of the Law of the hated wife, Deut. 21.15, 16. If a man have two wives, one beloved and another hated, and they have born him children, both the beloved and the hated, &c. Not that she was not loved at all, or absolutely hated; but she that was not loved as much as the other, is called the hated wife. So in that Proverb, Prov. 14.20. The poor is even hated of his own neighbor; but the rich hath many friends. There hatred is taken for slighting, or a lesser degree of love. So in this case between us and God, Mat. 10.37. He that loveth father or mother more than me, is not worthy of me. But in Luke 14.26. it is, If any man hate not father and mother, and brothers and sisters; yea, and his own life, he cannot be my disciple. There the lower and lesser love is called hatred: For Christ's Religion teacheth us not to be unnatural; but in comparison of Christ, we should hate them, trample upon the comforts and benefits which result from such Relations, if they be snares to us: So Mat. 6.24. No man can serve two masters, for either he will hate the one and love the other, or hold to the one and despise the other. Ye cannot serve God and Mammon. God is of that excellent Nature, that to esteem anything above him, or equal with him, is to hate him. Now because men love the World, and the things of the World over much; yea, more than God, they hate him, are enemies to him. All carnal men are guilty of this, as they are lovers of pleasure more than lovers of God. This over-love of sensual satisfactions, or Terrene and Earthly Things, is the highest contempt and affront that can be put upon God, in comparison of our love to him: All the pleasures and contentments of the World, should be hated rather than loved: So far as our hearts are set upon those things which the Flesh savoreth and delighteth in, so far are they estranged from God; and then you will neglect him, or easily part with him for the World's sake. If a Father should come to his Child, and say, If you love such vain and enticing Company, I shall take you for mine Enemy; you must either hate me or them; would not an ingenious Child refrain his Haunts, rather than forfeit his Fathers love? This is the case between us and God: Love not the World (saith he), nor the things of the World: If you love the World, you do not love me: Therefore for us only to savor and relish these things, is flat enmity to God.
3. We are said to hate God, and be enemies to him, if we rebel against him, and disobey his Laws. God's love to us is a love of bounty, and our love to him is a love of duty, shown rather by obedience, than a fellow-like familiarity. Here in the Text our respects to God are interpreted and judged of by our respects to his Law. By this God measureth our love and hatred to himself. 'It is enmity to God, because it is not subject to the Law of God. So elsewhere love is determined by obedience, 1 John 5.3. For this is the love of God, that we keep his commandments. And John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me. On the other side, hatred is expressed by disobedience, Deut. 5.9. on them that hate me, and keep not my commandments. All sin is an hatred of God: Actual sin is odium Dei actual, and habitual sin is odium Dei habituale ; 'It is finis operis, if not operantis. We think not so, but the Scripture judgeth so; and it appears from Reason. We apprehend God standeth in the way of our desires: And because we cannot enjoy our Lusts with that freedom and security, as we might otherwise, were it not for his Law, therefore we hate God. He commandeth that which we cannot, and will not do, being enticed and inveigled by the Flesh.
3. There is a twofold hatred; odium abominations, & odium inimicitiae ; the hatred of abomination, and dislike, and the hatred of enmity. The one is opposite to the love of good will, the other to the love of complacency : See Prov. 29.27. The wicked are an abomination to the righteous. Surely a righteous man hateth not his Neighbor with the hatred of enmity, to seek his destruction; but with the hatred of offense, so as not to delight in him while he is wicked, in opposition to the love of complacency. We may hate our sinful Neighbor, as we must first hate ourselves, and loath ourselves, because of our sins: but in opposition to the love of benevolence, we must neither hate our Neighbor, nor our Enemy, nor ourselves. Apply this distinction to the case between God and us, 'twill be hard to excuse any carnal man from either hatred ; certainly not from the hatred of offense or abomination, there being such an unsuitableness and dissimilitude between God and them in pure Nature. We were created after his Image, and then we delighted in him: but when we lost our first Nature, we left our first love: For love is grounded upon likeness, or willing and nilling the same things: But alas • now we love what he hateth, and hate what he loveth; and therefore because of this dissimilitude, there is an hatred. How can we delight in an holy God, and a God of pure eyes delight in such sensual polluted Creatures? What can carnal men see lovely in God, or God in them? See Zach. 11.8. My soul loatheth them, and their soul abhorreth me. Therefore from this hatred of loathing, offense and abomination, none can excuse themselves, till they come to hate what God hateth, and to love what God loveth: There is, and will be the hatred of offense, Prov. 8.13. The fear of the Lord is to hate evil.
2. For the other Branch: The hatred of enmity, is that which implieth all endeavors of mischief, and seeketh the destruction of the thing hated. We cannot excuse the carnal man from this neither; for there is a secret positive enmity in them against the Being of God: And this is the effect of slavish fear. We hate God under a double Notion, as a Lawgiver, thwarting our Lusts by his Precepts; and as an Avenger, punishing our disorders. This latter we are upon: Slavish fear apprehendeth God as an avenger of sin, or as a condemning God. Men hate those whom they fear: The Roman Historian observeth it; proprium est humani ingenii odisse quos Laeserit: Why? Because we fear their revenge. We have wronged God exceedingly, and know that he will call us to an account; and therefore being sensible of the righteousness of his Vindictive Justice, we • ate him. All that are afraid of God, with such a fear as hath torment in it, aut extinctum Deum cupiunt aut exanimatum, 'tis a pleasing thought to them if there were no God, Psal. 14.1. The fool hath said in his heart there is no God. As the Devils tremble at their own thoughts of God, so do wicked men. 'Twere welcome News to them to hear there were no God.
4. God's enemies carry on a double War against him, offensive and defensive: The offensive War is when men break his Laws; employ all their Faculties, Mercies, Comforts, as Weapons of unrighteousness against God, Rom. 6.13. Yeild not your members as instruments of unrighteousness to sin, 〈 in non-Latin alphabet 〉 ; but yield yourselves to God. Our Faculties, Talents and Interests, are employed either as armor of light for God, or as weapons of unrighteousness against God. The defensive war is when we slight his Word, despise his Grace, resist the motions of his Spirit, Acts 7.51. Ye stiff necked and uncircumcised in heart and ear, ye do always resist the Holy ghost. When God bringeth his Spiritual Artillery to batter down all that which lifteth up its self against the obedience of Christ, 2 Cor. 10.4, 5. When he besiegeth our hearts, and battereth them daily by the rebukes and motions of his Spirit, yet men will not yield the Fortress, but stand it out to the last; take delight to go on in the obedience of their natural corruptions; will not have Christ to reign over them; and so they increase their enmity, and double their misery, by a resistance of grace, and are Rebels not only against the Law, but the Gospel, stand out against their own mercies. They are Enemies to an Earthly Prince, that not only infest his Country with continual Inroads and Incursions, but those also that keep his Towns and Strong Holds against him. And in this sense an impenitent person, and an enemy to God, are equivalent Expressions in Scripture: Tho you do not break out into open acts of Hostility against God, yet if you will not come out of your bondage, and come out of the misery and folly of your carnal estate, you are enemies to him.
5. That herein the enemies of our salvation agree, that they all make us Rebels to God. The Devil, World and Flesh, are equal in this. The Devil's Servants and Subjects are opposite to Christ's Kingdom, Eph. 6.12. Rulers of the darknese of this world: And Col. 1.13. who hath translated us out of the kingdom of darkness, into the kingdom of his dear Son. While we remain in the one Kingdom, we are enemies to the other, Luke 19.27. But for those mine enemies, that would not that I should reign • ver them, bring them hither, and slay them before me. The World, James 4.4. Know ye not that the friendship of the world is enmity with God: Whosoever therefore will be a friend to the world, is an enemy to God. They whose hearts are set upon the pleasures, profits and honors of the World, they are withdrawn from God, as their proper Lord, and chief Happiness, and will neither be ruled by his Will, nor seek his love and favor. First, they will not be ruled by his Will; for God and the World command contrary things: The World saith, Slack no opportunity of gain: To stand nicely upon Conscience, is to draw trouble upon ourselves: That to give, is wasteful profuseness; and to forgive, folly and weakness. God on the contrary, biddeth us deny ourselves, take up our Cross; telleth us, that giving is receiving, and the glory of a man is to pass by an offense, or to forgive the wrongs done to him. So the Flesh: As the World tempts us to Rebellion against God, so the Flesh swalloweth the Temptation; it carrieth us to do what we list, and disposeth us to a flat Rebellion against God, and a contempt of his Authority, 2 Sam. 12.9. Wherefore hast thou sinned, and despised the commandment of God? The Flesh will have it so, Psal. 2.3. Let us break his bands, and cast away his cords from us. Affectation of carnal liberty, is the very effect of sense-pleasing, and flesh pleasing ; so that the carnal mind implieth a downright opposition to the Law of God: All our ways are enmity to it, and a direct repugnancy against it. Secondly: Nor do we seek his love and favor, as our happiness. The World propoundeth Objects that are pleasant to our Senses, necessary in part for our uses, in subordination to other things; and so enticeth us from God: But it could not entice us, were it not for the Flesh, which greedily swalloweth the bait, 2 Tim. 4.10. Demas hath forsaken us, and embraced the present world: And 2 Tim. 3.4. lovers of pleasure more than lovers of God: And John 5.44. How can you believe that receive honor one of another ? And so we are detained from God by the Creature, which should be a step and stair that should lead us up to him. The World is full of allurements to the Flesh; and those mercies which would raise the mind to God, are made the fuel of sensuality, and the greatest means to keep it from him. None neglect him so much as those that have most of the World, Jer. 2.31. O generation! see ye the word of the Lord: have I been a wilderness to Israel? a land of darkness? wherefore say my people, We are lords, we will come no more at thee? so Mark 10.24. How hard is it for them that trust in riches, to enter into t •• kingdom of God. They are most apt to live an ungodly sensual life, as having less occasion than others to drive them to God.
6. This enmity arising from the flesh, is the more strengthened and increased, the more it gaineth the mind, and corrupts the mind, for two Reasons; First, Then the leading part of the soul, which should guide and command the rest, is corrupted also. There is in the upper part of the soul, a directive and imperial power to fit him to obey God: Now 'tis blinded as to the directive power, and weakened as to its imperial and commanding power; all must needs fall into disorder, and man will live a rebel to the law of his creation, and so be an enemy to God. First, as to the leading and directing part of the soul, that is the understanding, there is a great blindness come upon us by the lust of the flesh, so that we have neither a due sense of our happiness, nor our duty; not of our happiness, for till the eves of our minds are opened by the spirit, we have no real persuasion of the world to come, Eph. 1.18. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and the riches of the glory of the inheritance of the Saints in light : and 2 Pet. 1.9. He that lacketh these things, is blind and cannot see afar off. Nor of our duty; for though some moralities be evident to corrupt nature, Rom. 2.14. Yet for a full resignation, Obedience, and Love to God, Nature owneth little of it, and depraved Reason is blind, or sleepy, so that we may have no clear, deep sense of our duty impressed upon our hearts, so as that conscience (which is applicative reason ) should warn us of sin, or mind us of our duty upon all necessary occasions.
2. The commanding power is weakened ; For our senses are so masterly, inordinate, and eagerly set upon the Objects, that we yield ourselves to the conduct of them, how unreasonable soever the acts are, Tit. 3.3. For we ourselves were sometimes foolish, and disobedient, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. We give way to that which is evil, and oppose that which is good, even against the urgings of Conscience. The law of our members, warreth against the law of our minds, Rom 6.22. And 'tis a trouble to the flesh to be restrained from what it desireth, as an headstrong Horse is loath to be curbed.
2. Because, as the leading part of the soul cannot hinder sin, so it doth promote it : and the more Wit and Wisdom we have, if it be carnal, the more is our enmity against God, as appeareth by those men in a carnal estate who have most of natural Acquisitions; the Devils cause is varnished by them, and they prostitute all their sufficiencies to the interest of the flesh, and to cast off the Government of God; how many Wit themselves into Hell? But it is common to all, as appeareth by the two principal effects of the carnal minding, Arguing and Contriving, by these two the Malignity of the flesh doth most bewray its self.
1. By the arguings of the flesh. What carnal Reasons have men for every sin, and against every duty? which showeth the corruption of Nature hath not not only taken hold of the Appetite and Senses, but hath over-spread the Mind and Reason; let any Temptation come to inordinate Pleasure, they will palliate it and honest it with some excuse, that the bait is soon swallowed; or to unlawful gain ; by it they pretend they shall be enabled to do good to the Church of God: if to honor and applause, they will say, Religion shall have the advantage of it; so if the Temptation be against duty, they will say that they will recompense it another time.
2. By contriving, Rom. 13.14. and make no more provision for the flesh to fulfil the lusts thereof. Wherein do men usually spend their Time, but in studying to please the flesh, or to fulfil their fleshly desires? all their Wit is wholly employed to this end.
1. VSE is Caution, Not to stroke the carnal minding with a gentle censure, as if it were no great matter; it is enmity to God ; and if you indulge it, you live in a state of Rebellion against, him; 'tis an evil; first, as a wrong done to God, whose we are, and whom we should serve ; because 'tis an usurping of the Government of ourselves against God's right, as if we were at our own disposal, as if we might do with ourselves and faculties as we list, without giving an account to an higher Lord; now to rob God of his Authority over his Creature, is no small evil, Psal. 12.4. Who have said, with our tongue we will prevail, our lips are our own, who is Lord over us? To challenge anything as our own, is to affect to be as God. Secondly, 'tis a wrong to ourselves, for so we set up our senses and appetite above our Reason, and make the Beast ride the Man; for the lower faculties rule, when the mind is debauched to serve the flesh, and to cater for it, and contrive about it, when it should govern our senses in order to our true happiness and felicity, Jude 10. In what they know naturally, in those things as brute beasts, they corrupt themselves. That is, against the light of nature they ingulph themselves in all manner of sensuality. Thirdly, 'tis a contempt of that glorious happiness which God hath provided for us, Heb. 3.2. When Soul, and Heaven, and God, and all Things are despised for our carnal ends, how can we look upon it as a light sin? Is it nothing to cast off God and Christ, and despise our own souls, and all the happiness of the world to come, which God hath encouraged us to expect, as if a little worldly transitory pleasure of sin, were much better. Fourthly, 'It is the worse because it is natural ; your very natures being destitute of original Righteousness, incline you to please the flesh before God; so that this opposition against God being natural, 'tis first, the more lasting, for natural Antipathies are not easily broken and cured, as that between the Wolf and the Lamb, the Raven and the Dove ; and the spirit that dwelleth in us, lusteth to envy, Jam. 4.5. and Gen. 6.5. Every imagination of the thought of his heart is only evil continually. We find it early, we find it to be constant, after Grace received; the understanding is not so clear and watchful, as it should be, but a dark, imperfect guide to us, our will not so powerful as it ought to be; the Wisdom of the flesh is kneaded into our natures that we cannot get rid of it, and there is too great a rebellion in the Appetite and Sences, and in the best a great averseness to their duty; our reason still too often stoopeth to our sensuallity.
1. 'It is the less to be pitied ; Accidental evil is matter of compassion; but natural, of indignation ; we pity a Dog poisoned; but hate a Toad that is poisonous; if it were only a slip of our natures, or a frailty, it were another thing; but 'tis the rooted disposition of our hearts; we can better dispense with a fit of Anger, than with cankered Malice; a blow and away may be forgiven, but an abiding enmity provoketh us to take rerevenge. Thus 'tis necessary to know the evil, that we may seek after and admire the cure.
2. VSE is, To press us to come out of this estate of carnality: Will you live in enmity against God?
1. Can you make good your part against him? 1 Cor. 10.22. Will you provoke the Lord to jealousy? are you stronger than he? Secondly, He hath potestatem vitae & necis, Jam. 4.12. There is one law giver, who is able to save and to destroy. Thirdly, God is an enemy to those that are enemies to him, Psal. 5.5. He hateth all workers of iniquity: And Psal. 7.11, 12. He is angry with the wicked every day: if he turn not, he will whet his sword, he will bend his bow, and will make it ready. God's Justice, if it doth for a while spare the wicked, yet it doth not lie idle; he can deal with us, cominus and eminus, at a distance, and near at hand; he is whetting his sword, and bending his bow; if he fall upon us, what shall we do? if a spark of his wrath light upon the conscience, how soon is man made a burden to himself? Psal. 2.12. much more when he stirreth up all his wrath against us. What shall we do? First, Accept of the conditions of peace God hath provided, 2 Cor. 5.19, 20. to wit, That God was in Christ reconciling the world to himself, not imputing their trespasses to them; and hath committed to us the word of reconciliation. Now then we are ambassadors of Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. We read of Princes that, Luke 14.31. while their enemy is yet a great way off, they send an Embassy, and desire conditions of peace; God sendeth the Embassy to us, let us accept of the offer; we are no match for God. Scondly, Get corrupt nature healed, and the heart renewed by the spirit: for there is no peace as long as the old heart remaineth; when renewed, we are reconciled, we receive the atonement, if God sanctifieth; he is a God of peace. Be once after the spirit, and then you will be spiritually minded ; and to one that is spiritually minded, there is life and peace.
2. The next thing is our impotency to recover ourselves out of this estate; for it is not subject to the law of God, neither indeed can be. Hence observe:
Doct. That while we remain carnally minded, there is no breaking off this enmity between God and us. The reasons of this repugnancy, or why the carnal mind standeth in such direct opposition to the Law, are:
- 1. The law is spiritual, and we are carnal, sold under sin, Rom. 7.14. Men in an habitual state of carnality, cannot obey a spiritual law.
- 2. The law is pure and holy, Psal. 119.140. Thy law is very pure, therefore thy servant loveth it ; but it is otherwise with fleshly creatures, impuritas est mixtura vilioris.
- 3. The Law is directly contrary to the fleshly mind, and therefore the fleshly mind is directly contrary to it. The Law of God forbiddeth many things that are pleasing to carnal nature, as all excess of bodily pleasures, inordinate seeking after the prosits and honors of the World; commandeth many things tedious to flesh and blood, as the loving God with all our hearts, serving him with all our might and strength, loving Enemies, doing good to all, seeking others welfare as our own. Secondly, Besides its repugnancy, there is an utter incapacity. But may it not be brought to obedience by the Law demanding its right and due in the Name of God ? 1. Not by a bare prohibition, for that exasperateth the evil, Rom. 7.5. For when we were in the flesh, the motions of sins which were by the law, did work in my members to bring forth fruit unto death. 2. Not by persuasions or instructions ; for spiritual arguments work little with a carnal heart; persuasion alone prevaileth not against inclination, 1 Cor. 2.14. For the natural man receiveth not the things of the spirit of God. 3. Nor will Resolutions, Vows, and Covenants, make us subject, for these are but the Dictates of Conscience, till the Will be renewed. 'It is our Judgment we should, but the bent of our hearts lieth as a weight against it, Rom. 2.18. Thou approvest the things that are excellent, being instructed out of the law.
VSE is Information. Since the unregenerate are altogether Flesh, and the regenerate in part flesh; the one can do nothing good, the other nothing perfect.
1. It giveth us a true account of man's natural incapicity to what is good. First, there is a natural propensity or inclination to the body before the soul, and Earth before Heaven, the creature before God, John 3.6. That which is born of flesh is flesh.
2. This is increased in us by being accustomed to a sinful life, Jer. 13.13. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil.
3. This custom is more confirmed and rooted by the general practice of all about us, Isa. 6.5. Woe is me, for I am undone, because I am a man of unclean lips, and dwell in the midst of a people of unclean lips.
4. 'It is not only practiced, but countenanced generally in the world, 1 Pet. 4.4. Wherein they think it strange, that you run not with them into the same excess of riot.
5. The encouragements of another course, lie wholly in a World to come, Matth. 5.12. Rejoice and be exceeding glad, for great is your reward in heaven.
6. The Precepts to renounce this sensuality, are given by an Invisible God : Who though he hath given sufficient demonstration of the truth of his being, is little cared for, Psal. 10.4. The wicked through the pride of his countenance will not seek after God: God is not in all his thoughts.
SERMON X.
ROM. VIII.8.
So then, they that are in the flesh cannot please God.
T HIS Verse is Consectary from the whole Discourse, especially from the former Verse; They who are in the flesh, are professed Enemies to God, and therefore they cannot please him.
In the Words here are two Things.
- 1. The Persons spoken of.
- 2. What is said of them.
1. The Persons spoken of ; They that are in the flesh, that is, who are unregenerate, in the state of corrupt Nature; he saith not, if the flesh be in you, ye cannot please God, but if you be in the flesh, that is in a carnal state. As to be in the faith, 2 Cor. 13.5. implieth being in a Gospel-state ; and to be in Christ, Rom. 8.1. noteth a state of true Christianity; so to be in the flesh is to be under the dominion and power of the flesh, so as to serve the lusts and passions thereof; during this carnal and corrupt estate, till men are converted and changed, they cannot please God.
2. What is said of them? They cannot please God : Which may be interpreted two Ways, quoad conatum, vel quoad eventum ; first, with respect to their endeavor, they will not frame their doings, nor make this their business and scope to please the Lord, as 'tis said of the Jews that rigorously kept up the ritual Observances of the law, 1 Thes. 2.15. They please not God, and are contrary to all men. They were as far from fulfilling the true meaning of the law, as they were from observing the Gospel; and all men as long as their lusts are untamed and unbroken, they cannot do those things which are pleasing in his sight. Secondly, With respect to God's acceptance and favor, they are not accepted with him so as to obtain Life and Peace, and be exempted from Condemnation.
Doct. Carnal men do not, cannot please God.
To prove this I shall lay down some Propositions.
1. That it is man's duty and happiness to please God. For this end was he made and sent into the world, not that he might live to himself, but unto God; I prove it by this Argument, 'It is man's happiness to please him upon whom he dependeth; all the world goeth upon this Principle, that dependence begetteth observance, or a study to please; and as the dependence is less or greater, so men take themselves bound more or less to please those upon whom they receive their supplies, as Children their Parents, Servants their Masters; and if any breach and displeasure fall out, their dependence obligeth them to see it made up again. We have an Instance in Scripture, Act. 12.24. Herod was highly displeased with them of Tyre and Sidon, but they came with one accord to him, and desired peace, because their country was nourished by the Kings country. What their Interest taught them to do to man, our Interest teacheth us to do to God; we depend upon none so much as God, from whom we have both our being and well-being. In his hand is our breath, and all our ways, Dan. 5.23. Our business lieth more with God, than with all the world besides, and therefore him should we love and study to please.
2. That this being man's duty and happiness, it should be our work and scope to approve ourselves to God ; for man is never in his proper posture, till he mindeth his true work and happiness, but is either out in the End or Way; his End, if pleasing God and being accepted with him be not his Scope; the way, if he doth not those things which God will accept; therefore God's children are sometimes described by their Intention, which is of the end, intentio est finis ultimi ; sometimes by their choice, which is of the means, electio est medii ; by their scope and intention, 2 Cor. 5.9. Therefore we labor, that whether present or absent, we may be accepted with him, 〈 in non-Latin alphabet 〉 . This is the honor we affect, the end which we propound to ourselves, and which our minds are principally set upon; some seek to please God, others to please their fleshly mind by the fruition of some inferior good; that's our end which we love most, and are pleased best with, and would do most for; so the people of God are sometimes described by the choice of their ways, Isa. 56.4. They choose the things that please him, and take hold of his covenant ; that is, resolve to do what is pleasing to God, or to behave themselves in such a manner as they may be accepted with him.
3. That it is no easy matter to make this our scope and work to please God: This I shall prove by two Reasons.
- 1. Because of the thing itself.
- 2. Because of the requisites thereunto, which are, that a man be renewed and reconciled, &c.
1. The matter of its self. God is a great and holy God, and will not be put off with anything, but expecteth Worship and Service from us becoming his Majesty ; and lest we should mistake, hath stated our duty in his holy law, which we are to study and fulfil ; we are to study it, and know how God will be pleased, Rom, 12.2. That we may prove what is that good and acceptable and perfect will of God. 'It is a good and perfect rule that we must live by, for this is only 〈 in non-Latin alphabet 〉 acceptable or well-pleasing unto God ; so Eph. 5.10. Proving what is acceptable unto the Lord. We must not serve God hand over head, but prove and try our way, and every step of it, whether it be well pleasing unto him; and consult often, not what is our interest, but our duty ; not what is for our advantage, and will gratify our lusts and please the world, but what will please God; and again, v. 17. Be not unwise, but understanding what the will of the Lord is. We may mistake, and therefore we must search again and again, crassa negligentia dolus est. 'It is a sign men have no mind to practice, when they have no mind to know, or be informed. And we are to fulfil our duty as well as to understand it, and that not in a few things, but all, Col. 1.19. That ye walk worthy of the Lord unto all pleasing. Some men are in with one duty, and out with another; but this is to please ourselves, not to please God. Some will rest in rituals, and neglect morals, though the moral duty hath the attestation not only of the Word of God, but of Conscience, Rom. 14.17, 18. for the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy-Ghost: for he that in these things serveth Christ, is acceptable to God, and approved of men. Many will rest in ordinances, and Church-Privileges, this will not satisfy God, 2 Cor. 10.5. With many of them, God was not well-pleased. Some rest in moralities, and cast off faith, and the love of God: Others please themselves in an overly Religion, without moral duties.
Nor must this be minded superficially ; no, we must be every day more exact in our walking, that no cause of offense, or breach may arise between us and him, 1 Thes. 4.1. As ye have recived of us, how to walk, and how to please God, so you would abound therein more and more. You never please God so much, but you are to please him better, he expecteth more from you, the more you are acquainted with him; and that we should not always keep to our first weaknesses.
2. Consider what is requisite thereunto, viz. That a man be in a reconciled and re-renewed estate.
1. Reconciled to God by Christ. All mankind is fallen under the displeasure of the most High God, by preferring the pleasure of the flesh before the pleasing of God; and there's no atonement found to pacify him, but only Jesus Christ, who is his beloved Son, in whom he is well pleased, Matt. 3.17. Upon his account grace may be had, both to justify and sanctify us. Now while men are in Rebellion against God, they have no interest in Christ, or the grace purchased for them, but are under death and damnation, and therefore cannot be accepted with God, so far as to obtain the great reward, yes, to do nothing acceptably to him, till we believe and are in Christ Jesus, and have his Merits applied to us: Therefore 'tis said, Heb. 11.6. Without faith 'tis impossible to please God: For till there be some means, that God be a Rewarder rather than a Punisher to the fallen creature, nothing is done kindly, or taken kindly. Well then, nothing can please God but what is done in faith, or in a reconciled estate ; and that both in respect to the person working, or the work its self. With respect to the person working ; for he is not within the Covenant of Grace till he believe, but the wrath of God abideth on him, John 3.36. he is an enemy to God. 2. With respect to the work its self: For till it be quickened by a true and lively faith, and love to God as the consequent of it, it is but the carcase of a good work, and so not acceptable to God; the life and soul of it is wanting, that obediential confidence which should enliven it. Certainly there is no bringing forth fruit unto God, till married to Christ, Rom. 7.4. As children are not legitimate who are born before marriage, 'tis a bastard offspring; so neither are works acceptable till we be married to Christ.
2. It is also requisite that the person be renewed by the Spirit of Christ ; for otherwise he cannot have his spirit, affections, and ways, such as to please God. Nature can rise no • igher than itself, 'tis grace carrieth the soul to God, there needeth renewing grace, Heb. 12.28. Let us have grace, whereby we may serve him acceptably with reverence and godly fear. To serve him 〈 in non-Latin alphabet 〉 in an acceptable manner, and with that reverence and seriousness as it necessary, is a work above our natural faculties; till God change them, we cannot please him. So also actual grace, Heb. 13.21. Working in you that which is pleasing in his sight. The best actions of wicked men please him no more than Cain's Sacrifice, or Esau 's tears, or the Pharisees prayers, 'tis but a shadow of what a man reconciled and renewed doth, or an imperfect imitation, as an Ape doth imitate a man, or a violent motion doth resemble a natural.
1. VSE is, To show us what to think of the good actions of carnal men ; they do not please God; they are for the matter good, but there are manifold defects in them.
1. There is a defect in their state, they are not renewed and reconciled to God by Christ, and therefore God may justly say, Mal. 1.10. I have no pleasure in you, neither will I accept an offering at your hands. They live in their sins, and therefore he may justly abhor and reject all their services; they live in enmity to him, and a neglect of his grace, and will not sue out their atonement.
2. There is a defect in the root of these actions. They do not come from faith working by love, which is the true principle of all obedience, Gal. 5.6. Without love to God in Christ▪ we want the soul and life of every duty. Obedience is love breaking out into its perfect act, 1 Joh. 2.5. If we keep his word, herein is love perfected.
3. There is a defect in the manner ; They do not serve God with that sincerity, rever • nce, seriousness, and willingness, which the work calleth for; they show love to him with their lips, when their hearts are far from him, Matt. 15.8. there is an habitual aversation, whilst they seem to show love to him. All their duties are but as flowers strowed upon a dunghill.
4. There is a defect in the end. They do not regard God's glory in their most commendable actions; they have either a natural aim, as when they are frighted into a little religiousness of worship in their extremities, Hos. 7.14. They howl upon their beds for corn and wine. And then they are like Ice in thawing weather, soft at top, and hard at bottom. Or a carnal aim, out of bravery and vain glory, Matt. 8.2. Or a legal aim, when they seem very devout, to quiet conscience, or to satisfy God for their sins, by their external duties, Mic. 6.6, 7, 8. Wherewith shall I • ome before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, and calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? Shall I give my first born for my transgression, the fruit of my body for the sin of my soul? But Solomon telleth us, Prov. 21.27. The sacrifice of the wicked is an abomination to the Lord, much more when he bringeth it with an evil mind. At best 'tis an abomination, much more when 'tis to buy an indulgence in some licentious practice, by performing some duties required a sin offering, not a thank offering. But this cannot please God, so as to obtain an eternal reward. God temporally rewardeth moral obedience, to keep up the government of the world; as Pagan Rome while it excelled in Virtue, God gave it a great Empire and large Dominion. And Ahab 's going softly and mourning, was recompensed with a suspension of temporal judgments, 1 King. 21.29. Because he humbleth himself before me, I will not bring the evil in his days. Again, there is a difference between a wicked man going on in his wickedness, and a natural man returning to God. When wicked men pray to God to prosper them in their wickedness, as Balaam 's Altars were made; or to beg pardon while they go on in their sins; so the sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. Namely, as they rest in external performances, and think by their prayers or some other good duties to put by the great duties of Faith, Repentance, and new Obedience; so these prayers and good things are abominable; but in sinners returning to God, and using the means, and expressing their desires of Grace, though but with a natural fervency, and with some common help of the Spirit, though the action doth not deserve acceptance with God, and the Person is not in such an estate that God hath made an express promise to him that he will accept him, yet he hath to do with a good God, who doth not refuse the cry of his creatures in their extremities, and 'tis a thousand to one, but he will speed; the carnal man is to act these abilities, and common Grace he hath, that God may give more.
2 VSE is to Exhort us, 1. To come out of the carnal estate into the spiritual life ; for whilst you are in the flesh, you cannot please God. Now what is more unhappy than to do much to no good purpose? To be acquainted with the toil of duties, and not to be accepted in them. Men are apt to rest in some superficial good actions, and so neglect the Grace of God in Christ; we cannot sufficiently beat men from this false Righteousness wherewith they hope to please God; certainly while you are ruled by the world, the flesh, and the Devil, you are unfit to obey God, therefore you must renounce the flesh, the world and the Devil, and give up yourselves to God the Father, Son, and Holy-Ghost, as Creator, Redeemer and Sanctifier. All after-duties depend on the seriousness of the first, 2 Cor. 8.5. They first gave themselves to the Lord, then unto us, by the will of God. And Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. The more heartily you give up yourselves to obey God, and look for his favor upon the account of Christ's Righteousness, and wait for the healing Grace of his Spirit, in the use of fit means, the more easily, readily, and comfortably will the spiritual life be carried on; and the more hearty and serious you are in this, the more peace you will have, and such graces will be heaped upon you, as will be the evident tokens of God's Approbation and Acceptance. Till you renounce God's enemies, and consent to be the Lord's, you are in the state of rebels; rebels in heart, though Subjects in show; and what you perform, is by constraint, and not by a willing mind. God hath right to our duties, before we consent, and therefore 'tis a sin in carnal men to omit them, but our consent and self-obligation is necessary to our voluntary Obedience and Acceptation with God: Besides, when this resignation, willingness and consent, is deep rooted, it becometh as a nature to us, and carrieth the force and authority of a principle in our hearts and puts the soul upon such sincere Obedience, as God will take kindly at our hands; it habituateth the mind to an obediential frame, and then the particular acts will not be very difficult.
2. To exhort us to please God. This must be managed,
1. Negatively : Not to please the flesh; flesh-pleasing is the fortress of sin, for all sin tendeth to flesh-pleasing; now Christians are to crucify the flesh, not to gratify the flesh ; our Lord Jesus Christ pleased not himself, Rom. 15.3. He sought not to gratify that life he had assumed; not that we should deny the body all delight in the mercies of God, then the soul would soon be clogged, which perfecteth its operations by the body; we are to abstain from fleshly lusts which war against the soul, but not to abstain from worldly comforts which would produce the same effect, hindering our cheerful service of God; common mercies must be received as mercies, else there would be no room for humiliation and thanksgiving: Not of humiliation, when God correcteth us for sin by depriving us of those mercies, and so there would be no distinction between mercy and punishment ; nor for thankfulness, for we cannot be thankful for what we do not esteem and relish in some subordinate degree. It is a mercy, or is it not? If it be a mercy, we may use it with thanksgiving; if not, then you cannot bless God for it; but in the use of these things we must take heed that the soul be not drawn away from God, and the interest of the flesh be not set up against him: It becometh a Christian much more to mortify the deeds of the body, than to fulfil his lusts; and he must be cautious that he do not displease God by pleasing the flesh; that Satan who is ever laying his baits to catch unwary souls, do not draw him to such an use of bodily pleasures, as are immoderate and sinful.
2. Not to please men, who have power, or many advantages over us: That we please not them to the wrong of God; the Apostle saith, Gal. 1.10. If I yet pleased men, I were not the servant of Christ. There is a twofold man-pleasing, which is sinful; the one respects the matter, the other the scope : First the matter, When we seek to please them by something that is sinful, or by dispensing with our duty to God; to do this voluntarily and deliberately, is to forsake our vowed duty in the Covenant, and to renounce our happiness, and therefore a damnable sin; we forsake our duty, when man must be pleased by some known sin; no, our absolute dependence is on God, and therefore his will must be regarded in the first place, Acts 5.29. We ought to obey God, rather than man; and therefore no man must be pleased by sin, 'tis a renouncing of our happiness, as if their favor were to be preferred before the favor of God, John 12.42. Nevertheless among the chief rulers also, many believed on him: but because of the Pharisees, they did not confess him, lest they should be put out of the synagogue ; and ch. 5.44. how can you believe that seek, honor one of another ? No, God is enough to a gracious soul, Psal. 63.3. Because thy loving kindness is better than life, my lips shall praise thee. His approbation should satisfy us; the people of God have felt what it is to have displeased God, and what it is to be reconciled to him by the death and Intercession of Christ, that to them it is a small matter whether man be pleased or displeased; if God be pleased, 'tis no matter who is displeased.
2. As to their scope ; When the matter is pleasing both to God and men, but you regard man's eye most, Eph. 6.6. Not with eye-service as men-pleasers; but as the servant of God, doing the will of God from the heart : and Col. 3.22. Not with eye-service as men-pleasers, but with singleness of heart fearing God. As your happiness lieth not in man's approbation, so this is the only constant motive of pure and sincere Obedience.
2. Positively : Pleasing God is your great duty and business in the world; this is uprightness, and this will be your safety and happiness; for if you study to please God, then God is ever with you; Christ hath given you an instance of that, John 8.29. And he that sent me is with me, the father hath not left me alone: for I do always those things that please him. And then 'tis no matter who is displeased and angry with us, Prov. 16.7. When a man's ways please the Lord, he maketh his enemies to be at peace with him. God will hear your Prayers, 1 John 3.22. And whatsoever we ask, we receive of him, because we keep his commandments : He will give you everlasting happiness and glory, Heb. 4.5. and truly he is not hard to be pleased, Mal. 3.17. Man-pleasing is a more difficult and unprofitable task; God is pleased with nothing that hurts yourselves or others.
3. Let me exhort you, to beg more of the spirit : for whilst we are in the flesh, we cannot please God; and therefore you must beg more plentiful Grace to change your natures, and to fix your intention right, that you may please God in all things; your natures are never changed till your love be altered, nor till God direct your love, 2 Thes. 3.5. And the Lord direct your hearts to the love of God.
SERMON XI.
ROM. VIII.9.
But ye are not in the flesh, but in the spirit; if so be the Spirit of God dwell in you—
I N these words the Apostle applieth the property of the justified, unto the Romans. In this Application you may observe both his Charity and his Prudence.
- 1. His Charity, but you are not in the flesh, but in the spirit.
- 2. His Prudence, if so be the Spirit of God dwell in you.
1. For that clause which expresseth his Charity: The Phrases of being in the flesh, or in the spirit, are the same with being after the flesh, and after the spirit ; v. 5. or walking, or living after the flesh, or after the spirit, used in other Verses of this Chapter.
2. In the other Clause which expresseth his Prudence ; The word is either causal or conditional, and signifieth either for so much, or if so be ; our Translation preferreth the latter rendering; and the sense is, if it were not so, I would not judge you to belong to Christ. As to the latter, observe two Things. 1. To be in the spirit, or to have the spirit dwelling in us, is the same, for the inhabitation is mutual; we are in the spirit, and the spirit in us. 2. That the Spirit of God, and of Christ, are all one, witness the proof here subjoined, for he that hath not the spirit of Christ, is none of his.
Doct. That they in whom the Spirit of God dwelleth, though they live in the flesh, they do not live after the flesh.
- 1. The Terms must be explained.
- 2. The Connection proved.
1. The Terms must be explained; two Terms there are. 1. What is the indwelling of the Spirit. 2. What it is to live in the flesh.
1. What the spirits dwelling in us meaneth. Three Things are implied, Intimacy, Constancy, Soveraingty ; Intimacy with us, Constancy of Operation in us, and Soveraingty over us.
1. Intimacy, or familiar presence ; as the Inhabitant in his own house, he is more there than elsewhere: God is everywhere essentially ; his essence and being is nowhere included, and nowhere excluded, Psal. 139.7. Whither shall I go from thy Spirit? or▪ whither shall I flee from thy presence? He is said more especially to be there where he most manifests his power and presence : So his dwelling is known by his Operation, he is in us virtute insignis alicujus effectus, by some notable and eminent effect which he produceth in us; as to the effects of common Providence, 'tis said, Eph. 4.6. That God is above all, and through all, and in all. But he dwelleth in Believers, not by the effects of common providence, but by the special influence of his grace ; as Christ's Agent begetting and maintaining a new spiritual life in their souls; so he is in them as he is nowhere else, by his gracious Operations performed there, Acts 26.18. Opening their hearts, Acts 16.14. Comforting and guiding them upon all occasions; this is his gracious and familiar presence, which the world is not capable of, John 14.17. I will send unto you 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. The world of natural men are great strangers to the Spirit of Christ, they were never acquainted with his gracious and saving Operations, but he intimately discovereth his presence to those that enjoy him in the exercise of Grace; they feel and discern his motions, and have that comfort and peace which others are strangers to. This then is the intimate and familiar presence of the spirit in the hearts of believers. Some have raised Questions, Whether the Person of the Holy Ghost be in believers, or only his gifts and Graces. The Person questionless. We have not only the Fruit but the Tree, the Stream but the Fountain; but he doth not dwell in us personally; The Spirit was in Christ 〈 in non-Latin alphabet 〉 bodily or personally, for his▪ soul dwelt with God in a personal Union; in all creatures he is 〈 in non-Latin alphabet 〉 by the common effects of his power and Providence; but in Believers 〈 in non-Latin alphabet 〉 spiritually by gracious effects, which is all the conception we can have of it.
2. Constancy. Dwelling noteth his residence, or a permanent and constant abode; he doth not act upon them, or affect them by a transient motion only, or come upon them as he came upon Sampson, at times, or as he came upon the Phrophets or holy men of God, when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities; but he dwelleth in us by working such effects as carry the nature of a permanent habit ; on the carnal he worketh per modum actions transeuntis, but on the sanctified there are effects wrought, not transient but permanent, per modum habitus permanentis, as Faith, Love and Hope. There is difference between his acting upon us, and dwelling in us; the holy Spirit cometh to us not as a guest but as an Inhabitant; not for a visit and away, but to take up his abode in us. Therefore when the spirit is promised, Christ saith, He will give us a well of water always springing unto eternal life, John 4.14. Not a draught nor a plash of water, nor a pond, but a living spring; so John 14.23. We will come to him, and make our abode with him. He liveth in the heart, that by constant and continual influence, he may maintain the life of grace in us, Gal. 5.25. by degrees he deadneth and mortifieth our dearest and strongest sin, Rom. 8.13. And continually stirreth us up to the love and obedience of God in Christ, 1 Pet. 1.22. Exciteth us to prayer, and quickneneth our spiritual desires, Rom. 8.26. Giveth us consolation in crosses, 1 Pet. 4.14. Counsel in all our ways, Rom. 8.14. And sets us a longing for Heaven, Rom. 8.23. In short, the spirit is said to dwell there where his ordinary and constant work is, and where he doth by his constant and continual influence, form, and frame men's bearts and lives to holiness.
3. Soveraingty. This is implied also in the notion of dwelling ; take the Metaphor either from a common house, or from a Temple ; from an house where the spirit dwelleth; he dwelleth there as the owner of an house, not as an underling : The Apostle inferreth from the spirits dwelling in us, that we are not our own, 1 Cor. 6.19. We were possessed by another owner before we were recovered into his hands; our hearts are Satan's shop and workhouse; the evil spirit saith, Matth. 12.44, 45. I will return to mine own house. But he is dispossessed by the spirit, and then it becomes his house, where he commandeth and doth dispose and govern our hearts after his own will; but it more clearly floweth from the other notion of a sacred house or Temple, 1 Cor. 3.16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? and 1 Cor. 6.19. What? know ye not that your body is the temple of the Holy-Ghost which is in you? A Temple is a sacred house, and must be employed for the honor of the God whose Temple it is. The heart of Man naturally is a Temple full of Idols, every dunghill-God is worshipped there; Mammon, the Belly, Satan ; but when this Temple is cleansed, and becometh a mansion for the holy Spirit, he must be chief there, and all things must be done to his honor, that he may be obeyed, reverenced and worshipped in his own Temple. Thus much we get from either notion; of a common house, that the Spirit is Owner or Lord of that house; or from a sacred house or Temple, that he is the God of that Temple; and so where ever he dwelleth he is chief, and principally beareth sway in the heart; whatever opposeth or controuleth his Motions, 'tis as an intruder in a common house, or as an Idol set up in a Temple.
2. What it is to be, or live in the flesh. It noteth two things, The natural life, or the carnal life.
1. The natural life, as Gal. 2.20. The life that I now live in the flesh, I live by the faith of the Son of God: that is, while I exercise the • unctions and actions of this natural life. Phil. 1.22. But if I live in the flesh, this is the fruit of my labor: That is, if I 〈◊〉 I enjoy this natural life: for the Apostle was in a strait which to desire, to be in the flesh, or out of the flesh.
2. The carnal life, as the 8 th verse of this chapter, They that are in the flesh cannot please God. Sometimes 'tis put for some acts belonging to the carnal life ; but more usually for the state of carnality: if ye live after the flesh, ye shall die. Now I say, the children of God having his spirit dwelling in them, though they live in the flesh, though they live a life natural, and have not divested themselves of the interests and concernments of flesh and blood no more than others, yet they do not live after the flesh. A life carnal, see it notably expressed, 1 Pet. 4.2. that he should no longer live the rest of his time in the flesh, to the lusts of men, but the will of God. Tho the life be in the flesh still, yet it is not ordered by the wills of the flesh, but the will of God. 'It is in the flesh we live, but not after the flesh; mortifying and subduing the inclinations of corrupt nature yet more and more. Thus we see the sense of the words.
2. Let me prove the connection, That though they live in the flesh, yet they do not live after the flesh: The very explication doth sufficiently show it.
1. For if the dwelling of the Spirit implieth intimacy and familiarity, or such operations in the hearts of believers as are not common to others, but peculiar to them; Then certainly God's children, though they live in the flesh as others do, yet they should and do live above the rate of flesh and blood; for they have an higher principle in them, which others have not. 'It is a charge on Christians, that they walk as men, 2 Cor. 3.3. 〈 in non-Latin alphabet 〉 , if we do no more than ordinary men do, wherein do we differ? What peculiar excellency do we show forth? Some live as beasts, as if they had forsaken all humanity, and had no reason, but sense; others only as men that have reason, but not the spirit. But our way should be with the wise, above, as having a more excellent spirit dwelling in us.
2. If it implieth the constancy of his operations, he doth not sojourn for a season, but dwelleth in us by his continuance and abode in our hearts; for he hath constant work to do there, to quicken and enliven our graces, and check the flesh, and abate the force of it. Surely then the tenor of our lives must not be after the flesh, but after the spirit. There are but few but have their good moods and fits; but a constant habitual influence or principle of life, inferreth more than some good moods now and then, a constant living in obedience to God.
3. If it implieth Sovereignty, that he dwelleth as Lord in his own house, then he must not be controlled, nor grieved by the indulging the desires of the flesh: so that the terms explained do evidence themselves, and make out their own truth to any man's consideration. But yet we shall give you some other Reasons.
1. The Spirit dwelleth nowhere, but where he hath changed the heart so far, as to put a new nature in us: He writeth the word of God upon the heart, Heb. 8.10. and thereby imprinteth his image upon them, 2 Cor. 3.18. But we all as with open face beholding the glory of the Lord, are changed into the same image: so fitting us for God, and making us amiable in his sight. Now they that are thus prepared, a • re in the flesh, but not after the flesh ; they keep the affections which belong to the bodily life, but they are mortified and subdued, they are not governed by them, 2 Pet. 1.4. To us are given great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption which is in the world through lust. In which place is intimated a new principle, and that is the divine nature ; a new rule, and that is not the course of the world, but the will of God revealed in his Word; new ends and motives, and those not the satisfying of our fleshly lusts, but the vision and fruition of God, intimated in the great and precious promises. Now if the Spirit of God dwelleth nowhere but where he hath thus fitted the heart for his residence by santifying it, and inclining it to God, and the World to come as our happiness, and the Word of God as our sure direction thither; it must needs follow, that where the Spirit of God dwelleth, they do not live after the flesh, though they live in it; for then there is a contrary principle, the new nature, which must needs be a curb upon the flesh, if we obey the inclinations of it: Gal. 5.16. Walk in the spirit, and you shall not fulfil the lusts of the flesh. And a contrary rule, which is the will of God, Rom. 12.2. Be not conformed to this world, but he ye transformed by the renewing of your minds, that ye may prove what is that good, and acceptable, and perfect will of God. For by it they are new formed, and to it they are suited; and there is a contrary end and tendency, which is to love, please, serve, glorify and enjoy God. As the natural soul looketh after the conveniences of the body, and catereth only for the body; so the renewed soul looketh after the pleasing of God, 1 Pet. 4.6. We live to God in the spirit. Their business lieth with God, and their happiness lieth in God; 'tis his favor they seek, his work they do, and the fruition of him they aim at. Spiritual life carrieth a resemblance with the life of Christ as Mediator: Now Christ in that he liveth, he liveth unto God, Rom. 6.10. so doth a Christian, his whole life is a living unto God: Gal. 2.19. The life that I live in the flesh, I live by the faith of the Son of God.
2. When the heart is thus prepared, the Spirit of God cometh to dwell in them, to take possession of them for God's use: 2 Cor. 6.10. I will dwell in them, and walk in them: for I will be their God, and they shall be my people. They have given up themselves to God, and God owneth the dedication, and sendeth his Spirit into their hearts, first, to take possession of them, and then to maintain and keep a foot his interest in their souls against all the assaults of the Devil: for stronger is he that is in us, than he that is in the world, 1 Joh. 4.4. The World is governed by the evil spirit, but they that are regenerated and enlightened by the Spirit of God, have the knowledge of his Will, which is more mighty to establish the Saints in truth and holiness, than the spirit of Error and Persecution to draw and drive them from it. So against the World, 2 Cor. 2.12. We have not received the spirit of the World, but the spirit of God, that we might know the things that are freely given us of God. He showeth us better things, and so causeth us to believe them, and to live above all the glory, riches, and pleasures of the World. For the flesh, as he hath set up a contrary opposite principle against it, so his constant working in the heart is to maintain it in predominancy, bringing us more and more to abhor all licentiousness and sensuality, and warning us of our snares and dangers, that we may not make provision for the flesh, to fulfil the lusts thereof. Indeed this doth not exclude our duty; we are to be led by the Spirit, or else we are not what we do pretend to be. We are not to grieve the Spirit, or else we carry it unthankfully towards him, and resist and forfeit his grace; nor do we fulfil our Covenant-vow made with the Holy Ghost, if we disobey his sanctifying Motions; but 'tis a great advantage, that we have not only an opposite principle, but an opposite power, which is an enemy to the flesh, and is still contending against it in our hearts.
1. VSE is Information.
1. How much this is for the glory of God, that he can maintain grace in the hearts of his people, that whilst they live in the flesh, they do not live after the flesh. Take living in the flesh in the softest sense, for the natural life, 'tis a state of great frailty and weakness : the natural life only seeketh what is good for its self; Christians have the same bodies, and the same affections that other men have, yet they live quite after another manner; the natural inclination is over-ruled; while they are in the flesh, they are humbled with many Wants, Afflictions and Weaknesses, but God's Power is made perfect in our weakness, 2 Cor. 12.9. The work made perfect is notable; excellent things suffer a kind of imperfection till there be an occasion to discover them: Now our many infirmities give an occasion to show forth the perfection that is in the power of Grace, which can maintain us in life and comfort, notwithstanding Reproaches, Pain, Sufferings. Were it not for the animal life, there would be no place for Temptations, and the ex • rcise of Grace; but all that are in the flesh have all these things accomplished in them, 1 Pet. 5.19. During our worldly state, we must expect hardships; there goeth more grace to preserve a man in his duty, than goeth to preserve the good Angels in their estate; they are out of Gunshot and harms way. To glorify God upon earth, is the greater difficulty, John 17.4, 5. I have glorified thee on earth: And now, O Father, glorify thou me with thine own self, with the glory I had with thee before the world was. Christ pleadeth that now for the Saints, in the midst of so many afflictions; to maintain their integrity and delight in God is the great glory of Grace; for surely we stand not by our own strength. But besides, the natural life which exposeth us to these difficulties, the carnal life is not wholly extinguished; there is flesh in us, though we be not in the flesh, Gal. 5.17. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other. Now not only to maintain the combat, but to obtain Conquest and Victory, is the great wonder of Grace, when there are not only Temptations without, but mixed principles within; surely not only in this frail, but this mixed estate, 'tis as great a wonder to maintain Grace in the soul, as to maintain a spark of fire in wet Wood. The world hath usually an advantage of us in matter of principle, but we have the advantage of them in matter of motive and assisting power, to whom the glory of the conquest alone is to be ascribed: We have indeed a principle which directeth and inclineth us to higher ends than the children of this world look after; but their principles are more entire and unbroken, for they are altogether flesh, Gen. 6.5. And God saw that the wickedness of man was great upon earth, and that every imagination of the thoughts of his heart was only evil continually. But ours are mixed, flesh and spirit : They pour out their whole heart in their sinful and worldly courses, Jude 11. They run greedily after the error of Balaam fought reward, 〈 in non-Latin alphabet 〉 They were poured forth, as water out of an open Vessel, and Luke 16.8. The children of this world are wiser in their generation, than the children of light. The Reason is manifest; Grace, though it be forcible, 'tis weak, like a keen sword in the hand of a Child: But we have the advantage in matter of motive ; the flesh cannot propound such excellent rewards as faith propoundeth, eternal happiness in the vision and fruitiion of God; but now general motives do little prevail against inclination, and our great motives lie in an unseen world; therefore our best security lieth in the assisting power, which is the mighty Spirit of God dwelling in us, who cherisheth and strengtheneth the new creature not only to keep up the combat, but to get a victory, and to overcome the carnal inclination more and more: Therefore thanks be unto God, who giveth us the victory through Jesus Christ our Lord : Not only over external temptations, but our indwelling flesh, Rom. 7.25. I thank God through Jesus Christ our Lord. By the Spirit of Christ we have strength to overcome the oppositions of the flesh, and have grace to perform what God will accept, and so far accept, that notwithstanding weaknesses we shall be reckoned rather to be in the spirit, than in the flesh, and obtain the privileges of the justified.
2. It showeth us the reason why carnal men think so meanly of the people of God, and the spirit that dwelleth in them ; They think Christians are but as other men, and that there is no such great matter to be found in those that profess strictness in Religion, no such Spirit of God and Glory, but what others have. I Answer, No wonder that they who are blinded with prejudice and malice, and are loath to see the excellency of others whom they hate, lest it disturb their own carnal quiet, will not see what else would plainly discover its self: But some reason there is for it. This life is an hidden life, Col. 3.3. 'It is hidden, partly under the veil of the natural life : 'It is a life within a life; they live in the flesh as others do, but they do not live after the flesh; they eat, drink, sleep, trade, marry, and give in marriage, as the rest of the world do, but all these things are governed by Grace, and carried on to high and eternal ends: The spirit and life is not seen and felt by others, but only discovered in the effects ; as these things are carried on holily and with a sincere respect to God's Glory, 1 Cor. 10.31. Besides, the effects are imperfect, and clouded with a mixture of remaining infirmities ; the best Christians show forth too much of the flesh, and do not act as those that have the spirit of God dwelling in them; now this is a great hindrance to the converting of the world, and a means of hardening to prying Atheists, who think all strictness is but a pretence; 1 Cor. 3.3. While there is yet strife, envyings, and divisions among you, are ye not carnal, and walk as men ? Matth. 18.7. Woe to the world because of offenses: for it must needs be that offenses come, but woe to the man by whom the offense cometh. 'It is dangerous to scandalize the world; but the chief cause is their secret enmity to holiness; they censure and traduce good men by reproaches and base misprisions, and cannot endure that those that take a contrary course, should have an excellency owned that might alarm their consciences to reverence, 1 Pet. 4.6. Judged according to men in the flesh, but live to God in the spirit; as deceivers, and yet true. So reputed in the world as a company of dissemblers; the worlds malice will not give them leave to see any good in those whom they dislike.
3. It showeth how much it becometh Christians to give such a demonstration and proof of the spirits dwelling in them, that others may be able to say, they are not in the flesh, but in the spirit : So did these Romans to Paul, they gave ground for his charity to think them justfied, so should all that are sincere do: Now these others may be either the godly or the carnal world. First, for the godly (who are best able to judge) they have cause to think so, when you are companions with them in the Faith, Holiness, and patience of the Gospel ; the men in the world are tied to one another like Samson's Foxes by their tails, though their heads look several ways by their mutual interests and common agreement in mischief and enmity to the godly, but the godly themselves should be joined together in the communion of the spirit, loving one another with a Christ-like love, and seeking each others good as their own, and being affected with mutual sympathy towards each others condition, as if it were their own case, and with one mind and mouth glorifying God, and promoting the interests of his kingdom; and by their personal holiness, bringing his honor in request in the world; surely whoever do so, we are to judge them heirs with us of the same grace of life, and to bless God for them. Secondly, for the carnal world ; you must keep up the majesty of your profession, that they may see there is a generation of men whose life is not spent in carnal pleasures and delights, who are not as other men, nor as themselves once were; and do things which can be accomplished in them by no other Means or Agent than the Spirit of God: Who in their common business act upon reasons and principles of Religion, and turn all duties of the Second Table into duties of the first; discharging all their respects to men out of the love of God, and fear of God; and are led by conscience rather than Interest ; and begin and end with God in all they do, and cast their whole lives into an holy and heavenly mould, making straight steps to their feet, and walk with a temper becoming Religion in all the inequality of conditions they pass through in the World; looking for no great matters he • e, but fetching their main supports and comforts from the World to come.
1. Those that do so, will in time overcome malice and prejudice, and convince the world, that God is in them of a truth, and they a heavenly and holy people, and have a spirit and a presence that others have not; Prov. 12.26. The righteous is more excellent than his neighbor.
2. They will reprove the World, Heb. 11.7. Noah condemned the world by his ready obedience to God's warning.
3. They will make the world wonder, 1 Pet. 4.4. They think it strange you run not into the same excess of riot with them. 'It is no wonder to see men proud, covetous, revengeful, carnal, self-seeking: corrupt Nature will sufficiently prove this.
As 'tis no wonder to see the Sun move, though 'twas a wonder in I • shuah 's time when the Sun stood still; so 'tis no wonder to see men loose and wicked: but 'tis a wonder to see men holy, heavenly, mortified, self-denying.
4. You will justify the ways of God against the cavils of Atheists and profane carnal men, Matt. 11.19. Wisdom is justified of her children ; and Israel justified Sodom, Ezek. 16.
2. Use is to exhort us to get this holy Spirit to dwell in our hearts, that he may work in us a Divine Nature, or that spiritual and Divine Temper, which will teach us to live above and against the inclinations of the flesh.
1. The means of infusing the Divine Nature into us, is the Doctrine and example of Christ : First, his Doctrine, which discovereth higher things than the flesh inclineth us unto, and is the only cure of the carnal spirit: This word was indicted by the holy spirit; For holy men spake as they were moved by the Holy-Ghost, 2 Pet. 2.21. He inspired the Holy Apostles, first to speak, and then to write, the Doctrine of Christ; he led them into all truth, John 6.13. The same Spirit attested this Doctrine by miraculous gifts, Heb. 2.4. is conveyed by it, Gal. 3 2. Received ye the spirit by the works of the law? or the hearing of faith? He prepareth and assisteth the ordinary Ministry, that they may be fitted to convey this great gift, Acts 20.28. Take heed therefore unto yourselves, and to all the flock over which the Holy-Ghost hath made you overseers ; and 2 Cor. 3.6. Who also hath made us able ministers of the New Testament, not of the letter but of the spirit. He writeth this Doctrine upon the heart, Heb. 10.8. and 2 Cor. 3 3. Doth so renew and sanctify our souls, that we may live unto God. Secondly, The example of Christ, for he had the days of his flesh, John 1.14. and Heb. 5.7. lived in the world, as men do, but not after the flesh ; and God in our nature is the fit pattern for us to imitate, that we may be in the world as he was in the world, and not please the flesh, as he pleased not himself: To this example we are to be conformed; but it doth not barely work as an example, but as sanctified and accompanied by the spirit; for 'tis said, 2 Cor. 3▪18. beholding the glory of the Lord, as in a glass, we are changed into his image and likeness, and so we are made partakers of this new and Divine Nature.
2. When the spirit cometh to work it in us, we must not neglect and refuse his help, but give place to his motions ; as when the Waters were stirred, they presently put in for cure. To smother convictions, breedeth Atheism and hardness of heart. When he reproveth, you must hearken and observe, Prov. 1.23. When he knocketh you must open, Apoc. 3.20. When he draweth, we must run, Cant. 1.4. The smarter the reproof, the • ouder the knock, the stronger the drawing, the more you are bound to improve it, or else you are left in worse condition than before, by resisting or quenching the spirit: It will be your advantage to obey him speedily before the heart cool again, Isa. 54.6. 'It is a time of finding which God may not give you again; delaying and shifting is a sign the help offered is rather looked upon as a trouble than a favor; and 'tis but a deceit of heart to elude the importunity of the present conviction, Mat. 27.24, 25. Pilate took water and washed his hands, saying before the multitude, I am innocent of the blood of this man. His Conscience boggles, and he makes use of this shift to put off the conviction. Surely God demandeth a present obedience, Heb. 3.7, 8. To day if ye will hear his voice, harden not your hearts: And all serious people will take the advantage, Gal. 1.16. Immediately I consulted not with flesh and blood. Psal. 119.60. I made haste, and delayed not to keep thy commandments.
2. Obey him thoroughly. Many will yield to him in some things, but reserve others. He must be obeyed in all things, even in renouncing our sweetest and dearest lusts, Matt. 5.29, 30. Nothing must be spared; every way of pleasing the flesh must be renounced; a partial obedience is rather a following our own humor and inclination, than an obeying the spirit, for he is contrary to all sin ; and one sin let alone and allowed, is Satan's Nest-egg in our hearts, that he may come thither again, and lay more.
3. Obey him constantly, for he is still your guide and monitor, to put you in remembrance of your snares and duties, Eph. 4.30. grieve not the holy spirit, whereby you are sealed to the day of redemption: When he hath sealed you, and stamped God's image and impress upon your hearts, he must not be grieved by your folly and disobedience. The children of God that are first regenerated by the spirit, are still guided and led by him, Rom. 8.14. For as many as are led by the spirit, are the sons of God. You are not only to obey at first, but obey still. Jesus Christ that was at first conceived by the Holy Ghost, was led by him, Luke 1.4, 14. So Christians are always under his conduct. You interrupt the course of his love, when you are deaf to his motions.
3. VSE is To put us upon serious reflections. Are we in the flesh, or in the spirit? We are never Christians indeed, till we are in the spirit; you will have Flesh in you, but which principle is the most predominant? Surely that principle is predominant, whose Object is our chiefest good, or esteemed as our felicity; Objects of the Flesh are contentments of the present world; the Objects of the spirit are God and Heaven; what do you count your happiness? Psal. 144.15. Happy is the people that is in such a case. Many judge them happy that have much of the world: Yea happy is the people whose God is the Lord : There is the natural happiness, and the spiritual happiness ; which is most valuable, or most prized by you? Secondly, That principle is most predominant, which doth most employ us ; What do we most industriously pursue? The pleasure and prosperity of the body, or the happiness of the soul? All the care of some is about the body, and the bodily life, but their neglected soul may complain of hard usage; what have you done to get the soul furnished and adorned with Grace, or established in the comfort and hope of the Gospel? Matth. 6.33. First seek the Kingdom of God, and his righteousness, and all these things shall be added, John 6.27. Labor not for the meat that perisheth, but the meat that endureth to everlasting life. Thirdly, When to the hurt of the soul, and displeasure of God, you frequently gratify the flesh. This is such a constant disobedience to the spirits discipline, that you cannot be said to be influenced by him.
SERMON XII.
ROM. VIII.9.
— Now if any have not the Spirit of Christ, he is none of his.
IN the Context, we have an Asserrion of a general Truth, There is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the spirit. We have this Application in the beginning of this Verse, lest any should raise up a vain confidence that they were in Christ, and therefore freed from Condemnation, without regarding what he had before said, expounding himself, v. 1. who walk not after the flesh, but after the spirit ; he here further adds as an Application of the proposition, he who hath not the Spirit of Christ, is none of his ; which because they were Christians in profession, was more accomodate to them. Here Observe,
Doct. That all true Christians have the spirit of Christ.
1. I suppose there are Christians, or Christ's Disciples in name, and Disciples indeed, John 8.31. As an Israelite indeed, John 1.47. Rom. 2.29. the Apostle distinguisheth of a Jew in the letter, and a Jew in the spirit. So by just analogy and proportion, there are Christians in the letter, that have the outside of Christians, but not the life and power. We are only Christians in name and Profession, till we have the spirit.
2. I assert, That which discriminateth the one from the other, is the having the spirit. 'It is a mark both exclusive and inclusive ; some marks are exclusive, but not inclusive, John 1.47. He that is of God, heareth God's word : Ye therefore hear them not, because ye are not of God, that is exclusive. Acts 13.46. But seeing ye put away the word of God from you, and judge yourselves unworthy of eternal life ; that is also exclusive; but if we depend upon these marks, we put a false reasoning upon our souls, Jam. 1.22. But be ye doers of the word, and not hearers only, deceiving your own souls, 〈 in non-Latin alphabet 〉 . There are inclusive, marks but not exclusive, as Rom. 9.1, 2, 3. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy-Ghost, that I have great heaviness and continual sorrow in my heart; for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh. They that can prefer a public good before their own personal eternal interest, have an undoubted evidence of their love to Christ; but we cannot say that none love Christ, but those which arrive at that height and degree: But this is both exclusive and inclusive. The Text showeth it to be exclusive ; he that hath not the spirit, is none of his: That is, not grafted as a living member into Christ's mystical body for the present, nor will he be accepted or approved as a true Christian at last at the day of Christ's appearing; to be none of Christ's, is to be disowned and disclaimed by Christ; Depart from me, I know you not. How grievous is the thought of it to any good Christian? Secondly, 'It is inclusive, 1 John 2.13. Hereby we know that we dwell in God, and he in us, because he hath given us of his Spirit. These are magnificent Words, and such as we should not have used, if God had not used them before us. 'It is much nearness to dwell one with another, 'tis more nearness to dwell one in another; this is mutual and reciprocal between God and a believer; if we have his Spirit, we may safely conclude it. To prove this, let us see,
- 1. What it is to have the spirit.
- 2. Why this is the Evidence that we are true Christians.
For the first Question take these Explanations.
1. By the spirit of Christ, is not meant any created habit and gift. For the new nature is sometimes called the Spirit, John 3.6. But the third person in the Trinity, called the Holy Ghost, is here meant; For he is spoken of as a person that dwelleth in Believers, in the former part of the verse; and dwelleth in them as in his Temple, as one that leadeth, guideth, and sanctifieth them, yea as one that will at length quicken their Mortal bodies, v. 11. Which no created habit and Quality can do. Yea, he is called the spirit of God, and the spirit of Christ. If so be the spirit of God dwell in you. And in the words of the Text, if any man have not the spirit of Christ ; Because he proceedeth from the Father, and the Son, John 15.26. When the comforter is come whom I will send to you from the Father, even the spirit of truth, which proceedeth from the Father. This is the spirit which is spoken of in this place.
2. This spirit is had, or said to be in us. We have not only the Fruit, but the Tree. But how have we him? We have a right to his person, he is given to us in the Covenant of Grace as our sanctifyer; as God is ours by Covenant, so is the spirit ours, as well as the Father, and the Son; and he is present in our hearts, as the immediate Agent of Christ, and worker of all grace. 'It is true, in respect of his essence, and some kind of operation, he is present in all Creatures, Psal. 139.7. Whither shall I go from thy spirit? Whither shall I fly from thy presence? God filleth all things with his spirit and presence. And therefore when some are said to have him, and others not to have him; 'tis understood of his peculiar presence, with respect to those Eminent operations and effects which he produceth in the hearts of the faithful, and nowhere else; For he is such an Agent nowhere, as he is in their hearts. Therefore they are called Temples of the Holy Ghost, 1 Cor. 3.16. and 1 Cor. 6.19. Because he buildeth them up for an Holy use, and also dwelleth and resideth there, maintaining God's Interest in their Souls.
3. These Eminent Operations of the Holy Ghost are either in a way of common gifts, or special graces; as to common gifts, Reprobates and Hypocrites may be said to be partakers of the Holy Ghost, Heb. 6.4. Balaam had the gift of Prophesy, and Judas the gift of Miracles, as well as the rest of the Apostles; so 1 Cor. 12. The Apostle discourseth at large of the Gifts of the Spirit, and concludeth; but I show you a more excellent way, verse 31. And then taketh it up again, 1 Cor. 13.1, 2. Though I speak with the tongue of men and angels, and have not charity; I am become as a sounding brass, or a tinkling cymbal; and though I have the gift of prophecy, and understand all mysteries, and all Knowledge; and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing 〈 in non-Latin alphabet 〉 . There are dona ministrantia, gifts for the Service of the Church; such as profound knowledge, utterance in Preaching, or Praying, or any other Ministeral acts ; and Dona Sanctificantia, such as Faith Hope, and Love; the former may render us useful to the Church, but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts, but the real Christianity with Special Graces; all that profess the Faith, are visibly adopted by God into his Family, and under a visible Administration of the Covenant of Grace; so far as they are Adopted into God's Family, so far they are made partakers of the Spirit. Christ giveth to common Christians those common gifts of the Spirit which he giveth not to the heathen world; as knowledge of the mysteries of Godliness, abilities of utterance and speech about Heavenly things; some affection also to Spiritual and Heavenly things, called a tasting of the good Word ; the Heavenly gift, and the powers of the world to come; these will not prove us true Christians, or really in God's special favor, but only visible, professed Christians.
4. The spirit, as to Sanctifying and saving effects, may be considered as spiritus assistens, aut in formans, either as moving, warning, or exciting, by transient motions; so the wicked may be wrought upon by him; as to be convinced, warned, excited; how else can they be said to resist the Holy Ghost ? Acts 7.51. and the Lord telleth the Old World, Gen. 6.3. That his spirit should not always strive with them. Surely besides the Counsels and Exhortations of the Word, the Spirit doth rebuke, warn and excite them, and moveth, and stirreth, and striveth in the Hearts of all carnal creatures, or else these expressions could not be used.
5. There are such effects of his sanctifying grace, as are wrought in us, per modum habitus, permanentis, to renew and change us, so as a man from carnal, doth become spiritual; the Spirit of God doth so dwell in us, as to frame heart and life unto holiness; this work is sometimes called the new Creature, 2 Cor. 5.17. And sometimes the divine nature, 2 Pet. 1.4. It differeth from gifts, because they are for outward service; but this conduceth to change the heart: it differeth from actual motions and inspirations, because they may vanish and die away without any saving impression left upon the heart: it differeth from those slighter dispositions to Godliness, which are many times in temporaries; because they are but a light tincture, soon worn off, and have no power and mastery over sensual affections; if they restrain them a little, they do not mortify, and subdue them. Good motions are as a dash of Rain; and those weak inclinations, and good dispositions, which are in temporaries, are as a Pond, or Pool, which may be dried up; but this saving and sanctifying work, is as a Spring, John 4.14. Two things are considerable in it. 1. It's Continuance, and Radication. 2. It's Efficacy and Predominancy.
1. The radication is set forth by the notions of the Spirits dwelling in us, John 14.17. He shall be in you, and dwell in you. Its resting upon us, 1 Pet. 4.14. The Spirit of God, and of Glory, rest upon you. He taketh up his abode with us, John 14.23. We will come to him, and make our abode with him. 'It is not a visit, and away; or a lodging for a night; but a constant residence, he taketh up his Mansion in our hearts: Some have fits and qualms of Religion, motions of conviction and joy, but not a settled bent of Heart towards God and Heaven.
2. Its prevalency and predominancy; for where the Spirit dwelleth, there he must rule, and hath the command of the house; he dwelleth in the Soul, he dwelleth so as to govern, directing and inclining us so, as to do things pleasing unto God, weaning us from the World, 1 Cor. 2.12. This is called the receiving, not the Spirit of the World, but that which is of God. Mastering and taming the Flesh, both its gust and savor, Rom. 8.5. for they that are after the flesh do mind the things of the flesh. Its deeds and motions, Rom. 8.13. If ye mortify the deeds of the body, ye shall live. The Flesh will rebel, but the Spirit gets the upper-hand; for the Dominion and sovereignty of the Flesh, is not consistent with the having of the Spirit; the Flesh is subdued more and more; where the Spirit cometh, he cometh to govern, to suit the heart to the will of God; and to give us greater liberty towards him, 2 Cor. 3.17. Where the spirit of the Lord is, there is liberty. The objects of sense which feed the flesh, make less Impression upon us; and the love of sin, is more and more conquered. Now take it thus explained, you may know what it is to have the Spirit; namely, the dwelling and working of the Spirit in our Souls, mortifying the flesh, and causing us to live unto God.
2. Why is this an evidence that we are true Christians? here I shall prove two things.
- 1. That all true Christians have this sanctifying Spirit.
- 2. That 'tis the certain evidence and proof of their being Christians, or having an interest in Christ.
1. That all that are true Christians have it. I prove it,
1. From the promise of God, who hath promised it to them; and surely his love and faithfulness will see it made good, Zech. 12.10. I will pour upon them the spirit of grace and supplications ; and Prov. 1.23. Turn unto me, and I will pour out an abundance of spirit unto you ; and Rev. 22.17. Whosoever will, let him drink of the water of life freely. By the water of life is meant the spirit, as appeareth, John 7.38, 39. So in many other places. Now surely, God's word will not fall to the ground, but must be accomplished.
2. From the merit of Christ. Two Things Christ purchased and bestowed upon all his people, his righteousness, and his spirit, 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him. Gal. 3.14. That we might receive the promise of the spirit through faith; the Rock was smitten by the rod of Moses twice, 1 Cor. 10.4. And these two gifts are inseparable; where he giveth the one, he giveth the other: We have both, or none, 1 Cor. 6.11. But ye are justified in the name of our Lord Jesus, and by the spirit of our God. And Tit. 3.5, 6, 7. But according to his mercy he saved us by the washing of regeneration, and the renewing of the Holy Ghost, which be shed on us abundantly through Jesus Christ our Savior, that being justified by his grace, we should be made heirs according to the hope of eternal life. He freeth us at the same time a malo morali, which is sin; and a malo naturali, which is punishment.
3. When we enter into the covenant of Grace, we enter into covenant with Father, Son and Holy Ghost. With God, and with the Redeemer, and with the Sanctifier, Mat. 28.19. We are baptized in the name of the Father, Son, and Holy Ghost. What is our Covenant with the Holy Ghost? It implieth both our duty, and our benefit ; our benefit, that we expect, is that the Holy Ghost should regenerate us and renew us to the Image of God, and plant us into Christ by faith, and then dwell in us and maintain God's Interest in our souls, and so make us Saints and Believers: And our duty is to consent to give up ourselves to him, as our Sanctifier, and to obey his powerful Motions, before we are made partakers of the Holy Ghost.
4. The necessity of having the Spirit, appeareth, in that without him we can do nothing in Christianity from first to last. 'It is the Spirit uniteth us to Christ, and planteth us into his mystical body: 1 Cor. 12.13. By one spirit we are baptized into one body. 'It is by the Spirit we give up ourselves to God as our God, and reconciled Father in Christ; and to Christ as our Redeemer, and Savior, and so are planted into his Mystical body. 1 Cor. 6.17. But he that is joined to the Lord is one spirit. As a Man and a Harlot are one flesh, so we are one Spirit. 'The union is Spiritual for kind, and the Spirit is the author of it. So for further Sanctification, and Consolation, and Mortification; take it either for the purging out lusts, or suppressing the acts of sin. For the purging out of lusts, 1 Pet. 1.22. Seeing ye have purified your souls in obeying the truth, through the Spirit. Pride, worldliness, and Sensuality, these are purged out more and more, by the Spirit. Or suppressing the acts of sin: Rom. 8.13. If ye through the spirit do mortify the deeds of the body. So for vivification, he infuseth Life, and quickeneth and maintaineth it in our Souls: Gal. 5.25. If we live in the spirit, let us also walk in the spirit. Strengthning it; Eph. 3.16. That he would grant according to the riches of his grace to be strengthened with might, by his Spirit. He maketh it fruitful, and exciteth it: Ezek. 36.27. I will put my spirit into you, and cause you to walk in my ways. For Consolation, to uphold our hearts in the midst of all trials and difficulties; then we may go on cheerfully, and in a course of holiness. Acts 9.13. They walked in the fear of God, and the comforts of the Holy ghost. To comfort us with the sense of God's love in all our tribulations. Rom. 5.5. Because the love of God is shed abroad in our hearts, by the Holy ghost, which is given unto us. To wait for Eternal life. Gal. 5.5. But we through the spirit do wait for the hope of righteousness, by Faith. That is, which is built upon it.
2. This spirit is the evidence of men's being true Christians, the only sure and proper Evidence: this will appear,
1. By the Metaphors and terms by which the Spirit is set forth; he is called a Seal, a Witness, and an Earnest. Who hath sealed us and given us the earnest of his spirit in our hearts. 2 Cor. 1.22. and Eph. 1.13, 14. After ye believed, ye were seald with the holy spirit of promise. Men used to set their mark and stamp upon their wares, that they might own them for theirs. God sealeth by his spirit, his stamp is his Image. 2 Cor. 3.18. We are changed into his image from glory to glory. So he is also set forth under the notion of a Witness. Rom. 8.16. The Spirit it's self beareth witness. What is the Witness of the Spirit? Not an immediate revelation, or oracle in your bosoms to tell you that you are God's Children; but the renovation of the Soul, and the constant operation of the holy Spirit, dwelling and working in you; this testifieth to our consciences or Spirits, that God hath adopted us into his Family; thus the Spirit is a Witness to the Scriptures. So he is set forth as an Earnest. 2 Cor. 5.5. Now he that hath wrought us to this self same thing, is God, who hath also given us the earnest of his spirit. An Earnest is part of the sum; we have somewhat of the Life, and peace, and joy of the Spirit now, which enableth us to wait with the more comfort, and assurance, for our future Blessedness.
2. From the congruity of this Evidence.
1. The coming down of the Holy ghost upon him as the evidence of God's love to Christ ; and the visible Demonstration of his filliation and Sonship, to the world. The Evidence of God's love, Joh. 3.34. The Father loved the Son, and gave him the spirit without measure. Now Christ prayed, John 17.26. That the love wherewith thou hast loved me, may be in them ; and v. 23. That the world may know that thou hast sent me, and hast loved them as thou hast loved me. None will think in degree, therefore in kind; that God would manifest his love to us as he did to him; by the gift of the Holy Spirit, or his filliation, John knew Christ to be the Son of God, by the spirit descending and abiding on him, Joh. 1.32. I saw the spirit descend from Heaven like a Dove, and it abode on him ; Yea, God himself owned this as a demonstration of his Sonship, Matt. 3.17. This is my well beloved Son, in whom I am well pleased. So do we know ourselves to be the children of God by the spirits inhabitation and sanctifying work upon our souls.
2: The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christ's satisfaction. When God was reconciled, then he shed forth the spirit, Acts 2.33. Therefore being at the right hand of God, exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear; so Joh. 7.38, 39. He that believeth in me, (as the Scripture saith) out of his belly shall flow rivers of living water: this he spake of the spirit which they that believed on him should receive, for the Holy Ghost was not yet given, because Jesus was not yet glorified. Now this is true of God's Love and Reconciliation to us in particular; when he is pacified, he giveth the spirit; because the part followeth the reason of the whole; and the atonement made, and the atonement received, Rom. 5.11. are evidenced the same way, even by this fountain of living water, which is given to all believers.
3. This is the witness of the truth of the Gospel ; and therefore the best-pledge of the Love of God we can have in our hearts: for the believers hopes are confirmed the same way the Gospel is confirmed; that which confirmeth Christianity, confirmeth the Christian: The Extract and original Charter are confirmed by the same stamp and impression; the spirit confirmeth the love of God to sinners, and therefore the love of God to me, Act. 5.32. And we are witnesses of these things, and so is the Holy Ghost whom God hath given to them that obey him. The word was confirmed by the great wonders wrought by the Holy Ghost, Heb. 3, 4. God bearing them witness, with signs and wonders, and divers gifts of the Holy Ghost. The sanctifying spirit, John 17.17. Sanctify them through the truth, thy word is truth. 1 John 5.10. He that believeth on the Son, hath the witness in himself: The spirit comforting the conscience by the blood of Christ, and sanctifying the heart, and cleansing it as with pure water: This also is our evidence.
3. From the Qualities of this evidence, and so it is most apt to satisfy the doubting conscience, concerning its interest in Christ, and his benefits.
1. 'It is a great benefit becoming the love of God, to give us his holy spirit. 'It is more than if he had given us all the world; Persons that have been at variance will not believe one another, unless their Reconciliation be verified by some remarkable good turn, and visible testimony of love: A great Offender reconciled to Augustus, yet would not believe it, unless he put some notable mark of his favor upon him; as David to Amasa, making him General of his Army: Surely the breach hath been so great between us and God, that we shall have no peace, and joy in believing, till we have some gift that may be a perfect demonstration that he is at peace with us, Rom. 5.11. We joy in God, as those that have received the atonement. The pledge of it is in the gift of the spirit. Most men's patience cometh from their stupidness, their confidence from their security, their quiet from their mindlesness of heavenly things; but the soul that is in good earnest, must have a witness of God's love, or a sufficient proof that he is reconciled and taken into God's Family, made an heir according to the hope of eternal life; which is the spirit of adoption, Gal. 4.6. And because ye are sons, God hath sent the spirit of his son into your hearts, crying Abba, Father.
2. 'It is most sensible ; as being within our own hearts: The death of Christ was a Demonstration of God's love, but that was done without us on the Cross, and before we were born: Justification is a blessed Priviledg, but either that is God's act in Heaven accepting us in Christ, or else in the sentence of the law by which we are constituted just; but this cometh into our hearts, Gal. 4.6. God hath sent the spirit of his son into our hearts : so 2 Cor. 1.22. He hath given us the earnest of the spirit in our hearts ; so 1 John 5.11. He that believeth hath the witness in himself ; compare the eighth Verse.
3. 'It is a permanent and abiding testimony: By his constant operation we are acquainted with him, and know him; what moveth and stirreth in us; but now and then, we understand not; but the Holy Ghost is familiar with us, resideth and dwelleth in our hearts; we feel his pulse and motions, John 14.7. I will send you the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth in you, and shall be in you : Therefore they know 〈 in non-Latin alphabet 〉 , they that constantly feel his Operations in comforting, quickening, instructing them, they may see how they are beloved of God, and minded by him upon all occasions: the effects of the spirit are life, holiness, faith, strength, joy, comfort, and peace; he enlighteneth our understanding, confirmeth our faith, and assures us of salvation; exciteth us to prayer, stirreth up holy desires and motions, comforteth us in crosses, awakeneth us in groans after heaven. Now those that have such constant experience of the illuminating, sanctifying, quickening work of the spirit on their souls, cannot but know what kind of spirit dwelleth and worketh in them.
4. The sanctifying spirit is the surest note of our reconciliation with God, as that which will not deceive us; when he sanctifieth, he is pacified towards us, Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord Jesus, the great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight. And 1 Thes. 5.23. The very God of peace sanctify you wholly in body, soul, and spirit. 2 Cor. 5.17, 18. If any man be in Christ, he is a new creature: old things are passed away, behold all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences, and may be long enough without true and solid comfort.
4. From God's constant government. But there is a twofold way of Providence by which he governeth the world, or else conducteth souls to glory: There is an external sort of government, by prosperities, and adversities, and afflictions, and worldly blessings; now these have their use, to invite us to obedience, and to caution us against sin; but these things are not dispenc • d as sure evidences of God's love and hatred, Eccles. 9.2. Worldly good things may be given in anger, lest men should be marked out by their outward condition, rather than the disposition of their souls; God would not distinguish the good by the blessings of his common providence, nor brand and mark out the bad by their afflictions. Therefore these mercies that run in the channel of common providence, are dispensed promiscuously. But God hath another way of internal government, carried on within the soul by troubles of conscience for sin, and the comforts of a good conscience as the reward of obedience. Now in this sort of Government, the influence of the spirit is mainly seen; God showeth his anger or his love; his pleasure or displeasure, by giving and withholding the spirit: When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit; when displeased, he withdraweth the spirit, this is reward and punishment; the accesses and recesses of the spirit, if we have sinned, Psal. 51.10. Cast me not away from thy presence, and take not thy holy spirit from me. The retaining and withholding the spirit is one of the greatest calamities in the world, v. 11. renew a right spirit in me ; 12. and uphold me by thy free spirit. On the contrary, the reward of obedience, is the increase of the spirit, Rom. 14.17. For the kingdom of God is not in meats and drinks, but righteousness, and peace, and joy in the Holy ghost. Now this being God's constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding, or withdrawing, or giving out his spirit, and this a surer way than the effects of his external Providence; I cannot say God hateth me, because he denieth earthly blessings, or blasteth them when bestowed: This may be for other reasons than to manifest his anger or hatred: I cannot say, God loveth me because I enjoy outward prosperity; but if I have the spirit, that is never given in anger.
1. VSE is To persuade us to seek after the presence of the spirit in our hearts. 'It is not enough to be baptized, to have the common Faith and Profession of Christians; no, we must also have the spirit of Christ; for while we are carnal, we are Christians only in the Letter; two things I will press you to, To receive and retain him, to get him and keep him.
1. Get him ; See that he be entered into your hearts, to recover your souls to God, John 3.5. See that you be born again of water, and of the Spirit. And not only so, but get an increase and supply of the Spirit of Jesus Christ, Phil. 1.17. Through your prayers, and the supply of the Spirit of Jesus Christ. Seek more of the Spirit, and lose him not in part, nor in whole; quench not the spirit, Eph. 4.30. To encourage you, consider,
God is ready to give the holy spirit, Luke 11.13. And Christ hath purchased it, that it might not be shed on us in a sparing manner, Tit. 3.5, 6. 'It is applied to us by the Word, or Gospel-Dispensation, 2 Cor. 3.18. Baptism hath its use, Tit. 3.5. It doth not signify so much the blood of Christ, as the sanctifying cleansing spirit purchased thereby. The promise of the spirit is sometimes made absolutely, as Zech. 12.10. I will pour out a spirit of grace and supplication ; as implying the first grace; you must take your lot; if you miss of it, 'tis long of yourselves; you resist former warnings, motions and strivings of the spirit; wait in the use of means. Sometimes conditionally, to faith, John 7.39. This he spake of the spirit, which they that believe on him, should receive. Sometimes to Repentance, Acts 2.38. Repent and thou shalt receive the gift of the Holy Ghost, Prov. 1.38. Now these must be often renewed, if we would get more of the spirit into our hearts; for the spirit is continued and increased to us by the same acts by which it is gotten at first, by faith and repentance; faith assenting, or consenting, or denying. 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ; the assent must be strong, that it may more effectually lead on other parts of faith, and because the actions of the three Persons are a great Mystery, 1 Pet. 1.2. Elect according to the foreknowledge of God the father, through the sanctification of the spirit unto obedience, and sprinkling of the blood of Jesus. Here is the eternal love of the Father, the infinite merit of Christ, and the all powerful operation of the spirit: An Assent with wonder and astonishment, because so much wisdom, love and grace was discovered in it, Eph. 3.17, 18, 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed; often enter into a resolution to take God for your God, for your Sovereign Lord, your Portion and Happiness; and Christ for your Redeemer and Savior; and the Holy Ghost for your Guide, Sanctifier and Comforter. Every solemn consent renewed, doth both confirm you in the benefit of the spirit, and bind you and excite you to the duties required by God in all these relations. Your constant work is to love and seek after God as your happiness, and Jesus Christ as your Savior, and the Spirit for your Guide and Direction. 3. Dependance upon the love of God, and the merits of Christ, and the power of the spirit, that you may use Christ's appointed means with the more confidence. That soul that thus sets its self to believe, findeth a wonderful increase of the spirit in this renewed exercise of faith, assenting, consenting, and depending, Rom. 15.13. The God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy ghost.
2. Your Repentance must be renewed by a hearty grief for sin, and resolutions and endeavors against it. The more sin is made odious, the more the spirit hath obtained his effect in you, and the more heartily you study to please God in the work of love and obedience, the more you are acquainted with the spirit and his quickenings, the spirit and his comforts, Acts 9.31. They walked in the fear of the Lord, and the comforts of the Holy ghost. His business is to make you holy; the more you obey his motions, and follow his directions, the more he delighteth to dwell in your hearts.
2. VSE is self-reflection: Let me put that Question to you, Acts 19.3. Have ye received the Holy ghost since ye believed? Is the first great change wrought? Are you called from darkness to light? From sin to holiness? Turned from Satan to God? Are you made partakers of the divine nature ? 2 Pet. 1.4. The change must be perfected more and more by the spirit, 2 Cor. 3.18. Beholding as in a glass the glory of the Lord, we are changed into his image from glory to glory, by the Spirit of the Lord. Do you obey his sanctifying motions? Rom. 8.14. For as many as are led by the spirit of God are the Sons of God. His motions all tend to quicken us to the heavenly life, inclining our hearts to things above; 2 Thes. 2.13. But we are bound to give thanks always to God, for you brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the spirit, and belief of the truth.
SERMON XIII.
ROM. VIII.10.
And if Christ be in you, the body is dead because of sin, and the spirit is life because of righteousness.
T HE Text is manifestly a Prolepsis, or a Preoccupation of a secret Objection against our Redemption by Christ : If believers die as well as others, how are they freed from death? questionless Christ was sent into the world to abolish the misery brought in by Adams sin ; now death was the primary punishment of sin, Gen. 2.17. In the day thou eatest thereof, thou shalt surely die: And this remaineth on believers? The Apostle answereth in the words read.
- 1. By supposition, If Christ be in you ; That he might fix the privilege on the Persons to whom it properly belongeth.
- 2. By concession, The body is dead because of sin.
- 3. By correction, And the spirit is life because of righteousness.
1. The supposition showeth that the comfort of the privilege is drawn from the spiritual union which believers have with Christ, if Christ be in you. Secondly, The concession granteth what must be granted, that death befalleth believers, their bodies return to the dust as others do: But, Thirdly, the correction is, that they are certain to live forever with Christ both in body and soul; and this upon a twofold ground; first, There is a life begun, which shall not be quenched but perfected, the spirit is life. Secondly, The ground and procuring cause is Christ's righteousness. Sin deprived them of the life of grace, and forfeited the life of glory; but here the righteousness of Christ hath purchased this life for us, and the spirit applieth it to us.
Doct. That Christ in believers, notwithstanding death, is a sure pledge and earnest to them of eternal life both in body and soul.
This Point will be best discussed with respect to the several clauses in the Text, the supposition, the concession, the correction, or contrary assertion.
1. The supposition, if Christ be in you. Here I will prove to you, that a true Christian is one that doth not only profess Christ, but hath Christ in him, 2 Cor. 13.5. Know ye not that Jesus Christ is in you, except ye are reprobates? that is, senseless, stupid wretches, not accepted of God, so Col. 1.27. Christ in you, the hope of Glory. Now Christ is in us two ways, Objectively and Effectively: Objectively, as the object is in the faculty, or the things we think of, and love, are in our hearts and minds; so Christ is in us, as he is apperehended and embraced by faith and love; so he is said, Eph. 3.17. To dwell in our hearts by faith ; and again, He that dwelleth in love, dwelleth in God, and God in him, 1 John 4.18. Which is not to be understood of the acts only, but the habitual temper and dispositions of our souls; for else by the ceasing of the acts, the union at least on our hearts would be broken off. Secondly, Effectively, so Christ is in us by his spirit and gracious influence. Now the effects of his spirit are; first life, he is become the principle of a new life in us, Gal. 2.20. Christ liveth in me; and the life that I live in the flesh, I live by the faith of the Son of God. Where he is, he maketh us to live; and we have another principle of our lives, than ourselves or our own natural or renewed spirit. Secondly, Likeness or renovation of our natures, Gal. 4.19. Until Christ be formed in you : The image of Christ is impressed on the soul, 2 Cor. 5.17. If any man be in Christ, he is a new creature. 'It is all to the same effect, our being in Christ, or Christ's being in us, for both imply Union, and the effect of it a near conformity to Christ in holiness. Thirdly, Strength by the continued influence of his grace to overcome temptations, 1 John 4.4. Ye are of God, (little children) and have overcome them, because greater is he that is in you, than he that is in the world. The spirit keepeth a foot God's interest in the soul against all the assaults of the Devil; so for the variety of conditions we pass thorough, Phil. 4.12. I know both how to be abased, and how to abound; everywhere, and in all things I am instructed both to be full, and to be hungry; both to abound, and to suffer need ; so for all duties that we are called unto, 1 Cor. 15.10. By the grace of God I am what I am; and his grace which was bestowed upon me, was not in vain, but I labored more abundantly than they all, and yet not I, but the grace of God which was in me ; and Heb. 13.21. Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 'tis to have Christ in us; none but these are real Christians.
1. Because, We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him : As members are united to the head, before they receive sense and motion from it. Christ giveth nothing of his purchase to any, but to whom he giveth himself first, 1 John 5.12. And to whom he giveth himself, to them he giveth all things needful to their salvation.
2. Where Christ once entereth, there he taketh up his abode and lodging, not to depart thence; dwelling noteth his constant and familiar presence, he doth not sojourn for a while, but dwelleth as a man in his own house and castle; There is a continued presence and influence, whereby they are supported in their Chistianity; He dwelleth in us, and we in him, and we know that he abideth in us by his spirit, 1 John 3.24. and John 14.23. If a man love me, he will keep my words, and my father will love him, and we will come unto him, and take up our abode with him. Not a visit and away, but a constant residence, John 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit.
3. Where Christ is, he ruleth and reigneth, for we receive him as our Lord and Savior, Col. 2.6. As ye received Christ Jesus the Lord, so walk in him. We received him, that he may perform the office of a Mediator in our hearts, and teach us, and rule us, and guide us by his spirit: All others know him by hearsay, but these know him by experience; the testimony of Christ is confirmed in them. Others talk of Christ, but these feel him; others have him in their ears and tongues, but not in their hearts; or if the heart be warm and heavenly for a fit, it quickly cooleth and falleth to the earth again. Then here doth our true happiness begin, to find Christ within us; this is that which giveth the Seal to Christ without us, and all the Mysteries of Redemption by him, for you have experienced the power and comfort of it in your own souls; you find his image in your hearts, and his spirit conforming you to what he commandeth in the word, and have a suitableness to the Gospel in your souls: you may look with an holy confidence for help to him in all your necessities, when others look at him with strange and doubtful thoughts, because nearness breedeth familiarity, and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help; in short, when others have but the common offer, you have a propriety and interest in Christ: Christ without us is a perfect Savior, but not to you; the appropriation is by union; he came down from Heaven, took our nature, died for sinners, ascended us into Heaven again to make Intercession at the Right Hand of the Father; all this is without us: Do not say only there is a Savior in Heaven; is there one in thy heart? There is an Intercessor in Heaven, is there one in thy heart? Rom. 8.26. But the spirit its self maketh intercession for us with groanings which cannot be uttered : He was born of the Virgin, is he formed in thee? Gal. 4.19. He died, are you planted into the likeness of his death? Rom. 6.5. He is risen from the dead; do you know the power of his Resurrection? Phil. 3.10. Are you raised with him ? Col. 3.1. He is ascended, are you ascended, with him? Eph. 2.6. Christ without us established the merit, but Christ within us assureth the Application.
Secondly, I come now to the concession, The body is dead, because of sin. Here observe the Emphasis of the expression, the body is dead ; not only shall die, or must die, but is dead. He expresseth himself thus for two reasons; first because the sentence is past, Gen. 2.17. and Heb. 7.29. It is appointed for all men once to die. Therefore as we say of a condemned man, he is a dead man, by reason of the Sentence past upon him: So by reason of this sentence, our body is a mortal body, liable to death, sentenced, doomed to death, and must one day undergo it. The Union between it and the Soul, after a certain time shall be dissolved, and our bodies corrupted. The execution is begun; mortalitity hath already seised upon our bodies, by the many infirmities tending to, and ending in the dissolution of nature. We now bear about the marks of Sin in our bodies, the harbingers of death are already come, and have taken up their lodging aforehand. The Apostle saith, In deaths often ; how many deaths do we suffer, before death cometh to relieve us, by several diseases? as Collicks, Meagrims, Catarrhs, Gout, Stone, and the like? all these prepare for it; and therefore this body, though glorious in its Structure, as it is the workmanship of God, is called a vile body, as it is the subject of so many diseases; yea, and its self is continually dying, Heb. 11.12. therefore sprang there even of one, and him as good as dead. We express it, a man hath one foot in the grave.
2. The reason is assigned, Because of Sin ; death is the most ordinary thing in the world, but its cause and end are little thought of; this expression will give us occasion to speak of both; its meritorious cause, and its use and end, both are implied in the clause, Because of Sin.
1. It implieth the meritorious cause. Death is not a natural accident, but a punishment; we die not as the beasts die, or as the Plants decay; no, the Scripture telleth us by what Gate it entered into the World, namely, that 'tis an effect of the justice of God for man's Sin, Rom. 5.12. By one man, sin entered into the world, and death by sin. And 'tis also by Covenant, therefore called wages, Rom. 6.23. Sin procured it, and the law ratifies it. I, but doth it so come upon the faithful? I Answer, though their sins be forgiven, yet God would leave this mark of his displeasure on all mankind, that all Adams Children shall die, for a warning to the World. Well then, sin carries death in its bosom, and to some this death is but a step to Hell, or death to come; 'tis not so to the Godly; yet in their instance, God would teach the World the sure connection between death and Sin; whosoever hath been once a sinner, must die.
2. Its end and use. The body is dead because of sin ; That is, the relics of sin, are not abolished but by death; there is a twofold end and use of death to them that are in Christ.
1. To finish transgression, and make an end of Sin ; We groan under the burden of it, while we are in our Mortal bodies, Rom. 7.24. But when the Believer dieth, death is the destruction of sin, rather than of the penitent Sinner; the veil of the sinful flesh is rent, and by the sight of God we are purified all in an instant, and then sin shall gasp its last, and our Physician will perfect the cure which he hath begun in us, and we shall be presented faultless before the presence of God.
2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven, which is intended to us. The state of Adam in innocence was blessed, but Terrene and Earthly, a state that needed Meat, Drink, and Sleep. If Christ would have restored us to this life, it may be death had not been necessary, and the present state of our bodies needed not to be destroyed, but only purified; but our Lord Jesus had an higher aim, Eph. 1.3. Who hath blessed us with spiritual blessings in Christ; Adam enjoyed God among the beasts in paradise; we enjoy God among the Angels in Heaven; it's a divine, and Heavenly Life that he promiseth, a life like that of the blessed Angels, where meat, and drink, and sleep, hath no use. Now this nature that we now have, is not fitted for this life; therefore Paul telleth us, 1 Cor. 15.50. That flesh and blood cannot inherit the Kingdom of God. That is, that Animal life, which we derived from Adam, cannot inherit the Kingdom of God. Therefore we need to bear the image of the Heavenly, which cannot be, till this terrene and animal life be abolished. To this end God useth death. So that which was in its self a punishment, becometh a means of entrance into glory; the Corn is not quickened unless it die, 1 Cor. 15.36, 37, 38. The believers that are alive at Christ's coming, must be change, v. 52, 53. Christ himself by death entered into Glory; therefore what ever is animal, vile, and earthly, and weak, must be put off, before we are capable of this blessed estate.
3. The cause of this mortality is, Because of sin. Had it not been for sin, we had never had cause to fear dissolution; there had been no use for coffins, and winding-sheets; nor had we been beholding to a Grave, to hide our carcass from the sight and smell of the living; there was a posse mori, in innocence, else death could not be threatened as a penalty; but there was a posse non mori, or else Immortality could not be propounded as the reward of Obedience ; therefore Man is Mortal, conditione corporis ; but Immortal, beneficio conditoris ; God could have supported him. Well then, death must make sin odious; or else sin allowed, will make death terrible.
Thirdly, We come to the assertoin or correction; The spirit is life because of Righteousness ; In which observe,
- 1. That Believers have a life, notwithstanding death. Though death be appointed by God, and inflicted upon believers, as well as others; yet they live, notwithstanding this death: John 11.25. He that believeth in me, though he were dead, yet shall he live. The Fountain of Life can raise him when he will; no bands of Death can hinder his quickening Virtue. Tho the union between Body and Soul be dissolved, yet not their union with God.
- 2. This life is to be understood of body and soul. 'It is only indeed here said life, but he explaineth himself in the 11. verse. If the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you. Man is compounded of a Body and a Soul; death deprived him of his body for a time, only the Body shall at last be reunited to partake of the happiness of the soul.
1. The soul (being the noblest part) is presently, and most happily provided for, being sanctified and purified from all her imperfections, and is brought into the sight and presence of God. Luke 20.38. They all live to God. And they are gathered to the great counsel and assembly of Souls, Heb. 12.23. There they serve God day and night, and are under an happy necessity of never wandering from their Duty, and no longer busied to maintain a war against sin, but are always Imployed in Lauding, Praising, and Blessing God, and delighting in him. Well then, this is the happiness of the faithful, That though they put off the Body for a time, yet the Soul hath an Eternal house, to which it retireth, and remains not only in the hand of God, but enjoyeth the sight and love of God. 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens.
2. For the body. At the Resurrection the soul shall reassume its body again. We cannot easily believe that part shall be placed in Heaven, which we see committed to the Grave, to rot there; but there is no impediment to God's Almighty Power. Phil. 3.21. Who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself. This place doth prove, that God hath provided for the happy estate of the Body, as well as the Soul. The dead are God's subjects, put into the hands of Christ; he must give an account of them: John 6.40. And this is the will of him that sent me, that everyone that seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. They are likewise members of Christ. 1 Cor. 6.15. Now his Mystical body will not be maimed; they are Temples of the Holy ghost, 1 Cor. 6.15. Temples wherein we offer up to God reasonable service. Now since the Spirit possesseth both Body and Soul, he will repair his own dwelling-place, which he hath once honored with his presence, and not let corruption always abide on it. And we have the pattern of Christ, he is the first Fruits of them that slept, 1 Cor. 15.20. the Soul hath an inclination to the Body still. Therefore that our happiness may be complete, a glorified Soul shall inanimate immortal Body.
3. The grounds are, first the Spirit renewing. Secondly, Christ purchase.
1. The Spirit is life ; he doth not draw his Argument from the immortality of the Soul, for that is common to good and bad; the wicked have a soul that will survive the body, but little to their comfort; their immortality is not an happy immortality; but he taketh his argument from the new life wrought in us by the spirit, which is the beginning, pledge, and earnest of a blessed immortality ; the soul is an immortal being, but the new life is an eternal principle of happiness; as soon as Christ beginneth to dwell in us, eternal life is begun in our souls, 1 John 3.15. The immortal seed, 1 Pet. 1.23.
2. The meritorious cause is the righteousness of Christ ; or the pardon of our sins, and the justification of our persons by the Blood and Merits of Jesus Christ; when once forgiven, we are out of the reach of the second Death, 1 Cor. 14.56. The sting of death is sin. We are freed from the damning stroke, not the killing stroke of death. Christ having freed us from the curse of the law, and merited and purchased for us a blessed Resurrection, Heb. 2.14, 15.
The VSE is to enforce the great things of Christianity. There are but two things we need to regard, to live holily, and die comfortably ; these two have a mutual respect one to another; those that live holily take the next course to die comfortably, the end of that man is peace