Exposition of Romans 8-11, Chapter 8 · Verses 5-7
VERSE 5. For they that are after the fleſh, doe mind the things of the fleſh, but they that are after the ſpirit, the things of the ſpirit.
6. For to *Or, the minding of the fleſh.be carnally minded is death, but to °or, the minding of the ſpirit.bee ſpiritually minded is life and peace.
7. Becauſe *or, the minding of the fleſh.the carnall mind is enmity againſt God: for it is not ſubiect to the Law of GOD, neither indeed can bee.
IN the premiſes, Saint Paul hath deliuered that there is no Condemnation to them which be in Chriſt; becauſe they are deliuered from the condemning power of ſinne, God hauing condemned their ſinne in the fleſh of his Sonne. And leſt any ſhould heere take liberty to ſinne, hee hath there admoniſhed that ſuch comfort and priuiledge belongs vntounto them onelyonly, which walke not after the fleſh, but after the Spirit.
This laſt point is farther inforced in theſe three verſes, by an Argument taken from an Oppoſition of Contraries:
The diſpoſitions of Carnall and Spirituall men are contrary.
Therefore their end muſt be contrary.
Of the contrariety of their diſpoſitions ſpeakes the fiſt verſe, of their contrary ends the ſixt verſe, one part whereof is prooued in the 7. verſe, the other part is eaſily vnderſtood. Firſt of the fift verſe.
They which are after the Fleſh, that is, which are in a meere vnregenerate eſtate.
To be in or after the fleſh, and the fleſh to bee in vsus, differ: This is incident to the Regenerate, that proper to the vnregenerate.
But vnderſtand, to be after the Spirit, not to bee meerely ſpirituall, but to bee Regenerate.
The things of the Fleſh. Earthly things, which are either good, as Moralities. Indifferent, as Riches: or euill, as Whoredome. The things of the Fleſh heere principally meant, ſet downe, Gal. 5.19,20,21. The things of the Spirit alſo ſet downe, Gal. 5.22,23.
To mind, muſt be taken largely, comprehending Thoughts, Meditation, Deſire, Delight, Study. To Sauour:
The ſenſe: Caruall men ſauour Carnall things, Spirituall men contrary.
doctrine Carnall men and Spirituall are contrary, Gal. 5.17. 2. Cor. 6.14. Iames 3.15,17. And Salomons foole and wiſeman ſo often oppoſed, ſhew the ſame.
Vſe 1.Why cannot Carnall and Spirituall, Godly, and Godleſſe men agree together? Prou. 29.27.Why is a wicked man an abomination to the Iuſt and contrary? Heres the reaſon. They are contrary, of contrary nature and diſpoſition: Fire and Water are not more contrary. Clay and Iron wil not weld together, ſo friendſhip is where there is likenes: Birds of a feather will flye together. Gods Children wonder, that wicked men can bee ſo ill: and wicked men wonder that the children of God will not run with them into all exceſſe, and Ryot.
From this contrariety is it, that Adulterers, Drunkards, vaine perſons find fauour there, where a good man is hunched at. That an Idle perſon who will let his worke to runne to the Ale-houſe, and to vanity, ſhall bee borne with; but if a poore man let an houre to go to a Sermon; hee's an Hypocrite, 'tis pitty to do any thing for him. A Philoſopher being asked, why men ſought more to rich men, then to wiſe men, anſwered, becauſe it was poſſible they might be rich, but not wiſe: So, if any aske me why wicked men are of ſome more fauored, then good men: the Anſwere is ready: Becauſe they which fauour wicked men, either are, or meane to bee, Whoore-maſters, Harlots, Theeues, Drunkards, &c. but to bee godly they purpoſe not.
Doeſt thou hate good men and rayle on them? Well, go too: ſhew thy ſelfe what thou art: No body hates an Iſraelite, but an Aegyptian, or a Canaanite; no body mocks Iſaack but Iſmael: betraies CHRIST but Iudas, is an enemy to a godly man, but he which is contrary.
Put Fire to Fire, or Water to Water, and there is no commotion: but put Fire to Water, or contrary, and then, what a noyſe and Thundring! So, if a wicked man meet with a wicked man, there's ſhaking of hands and much gladneſſe: but if a good man come in their way, hee's ſure not to paſſe without a mocke or taunt. If thou feareſt God, let not this diſcourage thee. It's a ſigne there is ſome goodneſſe in thee, otherwiſe the Diuell would not in his Inſtruments ſo rage againſt thee.
Vſe. 2.As it's eaſie to diſcerne betweene Muske and a Muck-hill by the ſent, and betweene Gall and Hony by the taſte: ſo it's eaſie to diſcerne a ſpirituall man from a carnall, by their ſauour: Doſt thou moſt mind, affect, ſauour earthly, and carnall things? This ſhewes thy dung-hill diſpoſition; for Spirituall men ſeeke and mind things aboue.
EueryEvery thing liues according to his kind: the Horſe in the Paſture: the Fiſh in the Water: A Fiſh cannot liue out of the Water: ſo talke of good things to a carnall man; he preſently fals aſleepe, or railes; for hee's out of his Element; but to a Spirituall man, ſuch things are a delight. As in dyet, that which is one mans meat, is another mans bane, becauſe of the difference of their temperature and conſtitution: So is it here.
Examine thy ſelfe in particular: The hearing of the Word, Prayer, &c. are Spirituall. Is the Word as ſweet to thee as the Hony and the Honie-combe, as it was to Dauid? And is thy Soule neuer at reſt, till thou canſt find opportunity to powre out thy heart to GOD in Prayer? Thou art ſpirituall; theſe things are moſt tedious to a carnall man. Drunkenneſſe, Idleneſſe, Vanity, &c. are things carnall: Doeſt thou account that day as loſt, wherein thou meeteſt not with thy Conſorts, to hauehave fellowſhip in ſuch things? Flatter not thy ſelfe; thou art ſurely carnall: For a ſpirituall man hates theſe things, and all his delight is in the Saints, and in them which excell in Vertue.
Vſe 3.Hee that would ſauour ſpirituall things, muſt be renued by the Spirit of God. As he that is Aguiſh, thinks ſweet things bitter; but being in health, taſts eueryevery thing aright: So, if thou wouldeſt ſauour good things, purge out that ſame choller, and rankneſſe of corruption, which hath infected thee.
Many think that the priuiledges of Regenerate men belong to them, becauſe now and then they goe to a Sermon, though they find no more ſauour in it, then in a dry Chippe: No, no, Thou mayſt heare many Sermons, and yet hauehave a carnall heart of thine owne, which if occaſion ſerue will ſhew it ſelfe. As Water-fowles hatcht vnderunder a Land-fowle, a while remain with their damme; but anon runne into the Water, according to their kind. So, if the nature and diſpoſition of the heart be not changed, wee cannot ſauour and take pleaſure in good things.
As a Hare when ſhe is hotly purſued and hunted, plies her to ſome beaten-path, not for any louelove ſhe hath to it, but that there, by the feet of paſſengers ſhee may loſe her ſent; ſo many will be in the Church paths, not for any Deuotion; but that the filthy ſent of their carnality might not be diſcouered.
Plutarke laughed at ſuch who would be accounted as wiſe as Plato, and yet in the company of Alexander would bee drunken. Deſireſt thou the reputation of one godly and religious Profeſſor? Though thou commeſt to Church, and ioyneſt in Prayer, &c. thou ſhalt neuer attaine it, ſo long as thou wilt ſweare, lye, be drunken, or any thing for company. Its another manner of thing to bee ſpirituall. Wee cannot bee a Lyon in the Forreſt, and a little Dogge in a Ladies lap. There muſt be a change of nature; ſeeke this.