The Triumph of a True Christian Described, Commentary on verse · Verse 5
VERSE 5.
For they that are after the fleſh, ſauour the things of the fleſh: but they that are after the Spirit, the things of the Spirit.
OVr Apoſtle hauing in the verſe foregoing fallen againe on the qualification of the perſons to whom freedome from condemnation belongs, as that they are thus qualified: They walke not after the fleſh but after the Spirit, and made an oppoſition betweene thoſe two, to walke after the fleſh and to walke after the Spirit, that true beleeuers walke not after the fleſh but after the Spirit; in theſe two verſes, 5.6. he further layes forth that contrariety. And firſt he ſhewes that there is a contrariety betweene thoſe that walke after the fleſh and thoſe that walke after the Spirit, in reſpect of their natures and diſpoſitions, that they are of contrary diſpoſitions and affections; and that is in the 5. verſe, as namely, they that walke after the fleſh, or they that are after the fleſh, for ſo ſpeakes the Apoſtle, they are thus diſpoſed, they ſauour the things of the fleſh: but on the other ſide, they that are after the Spirit, they are minded and diſpoſed to the contrary, they ſauour the things of the Spirit: and by this contrariety of diſpoſitions he proues, that true beleeuing iuſtified perſons walke not after the fleſh but after the Spirit. For (ſaith he) they that are after the fleſh, ſauour the things of the fleſh, but they that are after the Spirit the things of the Spirit. Then ſecondly, the Apoſtle ſhewes that there is a contrarietie betweene thoſe that walke after the fleſh & thoſe that walke after the Spirit, in reſpect of their ends, that their ends are contrarie, verſe 6. I will lay forth that contrarietie when we come to the handling of that verſe. Now to keepe within the compaſſe of the 5. verſe, ſetting forth the contrarietie that is betweene them that are after the fleſh, and after the Spirit, in reſpect of their natures and diſpoſitions, the words of this verſe are firſt to be opened.
Interpretatiō.They that are after the fleſh: That phraſe, after the fleſh, the Apoſtle makes all one with that to be in the fleſh, verſe 8. and to be in the fleſh or after the fleſh, is to be carnall, vnregenerate, and to be nothing but fleſh and corruption, as Chriſt ſaith, Ioh. 3.6.Ioh. 3 6. That which is borne of the fleſh is fleſh: it is nothing but a lumpe of ſinne and corruption, and ſo the Apoſtle, meaning is this: they that are carnall, vnregenerate, as yet in their naturall ſtate and condition, they that hauehave the fleſh ruling in them and ouer them, and are acted and guided by the euill motions and luſts of it, they ſauour the things of the fleſh. The word here rendred ſauour, comprehends the actions and operations both of the vnderſtanding and will: we find it in Scripture applied to both, but moſt commonly to the actions of the will, and to the affections which are particular motions of the will, as Col. 3.2.Coloſ. 3.2. Set your affections on things that are aboue: the ſame originall word is there vſed,foreign. that here we hauehave. And ſo the Apoſtles meaning in theſe words is this, they mind and affect the things of the fleſh, they muſe and meditate, and thinke of thoſe things, they affect them, and louelove and like them, they care for them, and deſire them, and ſeeke after them, and thoſe things are ſweet, and ſauourie, & pleaſing to them, and they well reliſh them. So much is compriſed vnderunder that word, they ſauour. The things of the fleſh. By things of the fleſh, we are to vnderſtand not onelyonly ſuch things as are ſimply euill in themſelues, euen ſuch euill workes of the fleſh as ſinfull corruption moues men to, as namely, ſuch as are reckened vp, Galat. 5.19.20.21. Adultery, fornication, vncleanneſſe, wantonneſſe, idolatrie, witchcraft, hatred, debate, emulation, wrath, contentions, ſeditions, hereſies, enuie, murthers, drunkenneſſe, gluttony, and ſuch like; but ſuch things alſo as pertaine to this life, and are things of this world, and not euill in themſelues and of their owne nature, but become euill to the wicked, they affecting and ſeeking after them with wicked mindes and after a wrong manner, and abuſing them; euen theſe alſo are things of the fleſh, as knowledge of arts and ſciences, meate, drinke, apparell, riches, honour, and the like. But they that are after the Spirit: that is, on the contrarie, they that are truly regenerate, and hauehave true ſanctifying grace in their hearts, and are ordered and guided by the Spirit of grace, and hauehave that ruling in their hearts, keeping vnderunder the corruption that in part abides in them, and ſtirring them vp to good things pleaſing to God. They ſauour: that is, they mind and affect the things of the Spirit, they muſe and meditate on thoſe things, they louelove and like them, and ſeeke after them, and they are ſauorie, and ſweete, and pleaſing to them. Euen the things of the Spirit. By things of the Spirit, we are to vnderſtand the contrarie to the things of the fleſh, namely, ſuch things as are the works of the Spirit, holy workes, as thoſe ſpoken of, Galat. 5.22.23. LoueLove, ioy, long ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance, and all ſuch things as are heauenly and ſpirituall, and pertaine to Gods kingdome, and to life and godlineſſe, 2. Pet. 1.3.4. Thus then briefly conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid:
For they that are carnall, vnregenerate, and as yet in their naturall ſtate and condition, and hauehave the fleſh ruling and reigning in them, and are acted and guided by the fleſh, they mind and affect, they louelove and like, and they deſire and ſeeke after ſuch things as are ſimply euill in themſelues, or things that pertaine onelyonly to this life, and things of this world, which being not euill in themſelues, yet become euill to the wicked, they affecting and ſeeking after them with wicked minds and after a wrong manner, and abuſing them; thoſe things are ſweet, and ſauorie, and pleaſing to them, they will relliſh them: But they that are truly regenerate, and hauehave true ſanctifying grace in their hearts, they mind, and they affect, they muſe and meditate on the workes of the Spirit, holy things, things that are heauenly and ſpirituall, and pertaine to life and goodneſſe, thoſe are the things they louelove and like, and thoſe things are ſauorie and ſweete, and pleaſing to them.
Firſt obſerue we, that the Apoſtle here ranging and diuiding men into two ſorts, that they are either after the fleſh or after the Spirit, they are either carnall or ſpirituall, either regenerate or vnregenerate: he ſaith, the one ſort, they ſauour, they mind, and they affect the things of the fleſh; and the other, they ſauour, they mind, and they affect the things of the Spirit. Hence then note we thus much:
Doct. 1 That there is an oppoſition betweene the regenerate and vnregenerate,The regenerate and vnregenerate are of contrarie mindes and affections. betweene the godly and the wicked, in their minds and in their affections; they are of contrarie minds, and of contrarie wils and affections. The godly they mind and affect, they louelove and like good things, things heauenly and ſpirituall: But the wicked and vnregenerate, they mind and affect, they louelove and like things earthly and carnall, thoſe are the things that are ſweet and pleaſing to them: and ſo they are carried contrarie wayes in their mindes and diſpoſitions. Philip. 3.19.Philip. 3 19. the Apoſtle deſcribing Epicures and carnall perſons, he ſaith of them in plaine termes, They mind earthly things: their mindes and their affections are ſet on thoſe things. But ſaith he, (ſpeaking of himſelfe and others truly regenerate, verſe 20.) Our conuerſation is in heauen; our minds are lift vp aboue the things of the earth, we mind things heauenly and ſpirituall, our whole diſpoſition and carriage is in heauen. Pſal. 4.6.7.Pſal. 4.6.7. ſaith Dauid, Many ſay, who will ſhew vsus any good? That is the ſpeech of many in the world, they mind and they affect the things of the world, thoſe are the things they ſeeke after, and the things they enquire after, and they ſay, who will ſhew vsus any good in reſpect of worldly things? But Lord lift thou vp the light of thy countenance vponupon vsus, thou hast giuen me more ioy of heart, then they hauehave had when their wheate and their wine did abound. That was Dauids mind, and that was his affection: and to this purpoſe it were eaſie to bring further euidence clearing this truth, that there is a contrarietie betweene the regenerate and the vnregenerate, betweene the godly and the wicked, in their mindes and in their affections, and that they are of contrary mindes, and of cōtrary diſpoſitions. And no maruell though it be ſo: for why,
They are of contrary natures, Reaſon. and they are vnderunder contrary regiments and powers: the godly and regenerate, they are vnderunder the power of grace; the wicked and vnregenerate vnderunder the power of ſinfull and corrupt nature: and therefore no maruel though they be carried contrary wayes in their minds and diſpoſitions.
Now then in the firſt place this muſt teach vsus, not to ſtand Ʋſe 1 amazed,It is no ſtrāge thing that there is ſo little agreement betweene the godly and the wicked. and to wonder that there is ſo little agreement betweene the godly and the wicked, and that they are many times at iarre, and diſcord, and difference one with another: we are not to thinke it ſtrange, as Prou. 29.27. that a wicked man is an abhomination to the iuſt, and he that is vpright in his way, is abhomination to the wicked. That a godly man cannot away with a wicked man, and that a wicked man cannot abide a godly man, here is one ſpeciall cauſe of it, they are of contrary minds, and of contrary diſpoſitions. We know it is ſimilitude and likeneſſe of mindes, and affections, and diſpoſitions, that drawes men together, and combines them, and makes them louelove and like one another, and to agree together; and where there is diſcrepancy and difference of minds and affections, there can be no good agreement of anie long continuance, and therfore it is that the godly and the wicked are commonly at ſuch ods and difference, becauſe they are of contrary mindes and diſpoſitions; the godly cannot away with the wicked, becauſe they are not of their minds and diſpoſitions; the wicked cannot endure the godly, they hate them, becauſe they well perceiue they are not of their minds, and they are not diſpoſed as they are; yea the wicked ſpeake euill of the godly, becauſe the godly like not thoſe things that they like, and becauſe they runne not with them to the ſame exceſſe of riot. 1. Pet. 4.4.1. Pet. 4.4. The workes of the godly are good, the workes of the wicked are euill, and therefore they hate them, and cannot away with them, as Cain hated Abel. 1. Ioh. 3.12.1. Ioh. 3.12. Wicked men though they pretend other cauſes why they cannot abide the godly, as that (forſooth) they are hypocrites, yet in deed and truth here is the very cauſe, they are not of the ſame mind and diſpoſition with them, and therefore it is. Thus it was betweene Cain and Abel, Iſaac and Iſmael, Dauid and Saul, Chriſt and the Iewes, and thus it will be to the end of the world. There is enmitie betweene the ſeed of the woman and betweene the ſeed of the ſerpent, and there is diſlike and diſagreement betweene the godly and the wicked, becauſe they are of contrary mindes, and of contrary diſpoſitions: and therefore we are not to maruell at it, when we ſee that the one cannot abide the other.
Ʋſe 2 Againe, is it ſo that the godly and the wicked are of contrary mindes,The reaſon why the godly and religious cannot ioyne in fellowſhip and ſocietie with the wiked. and of contrary diſpoſitions, and they ſauour contrary thing? ſurely then it cannot be, that the godly and ſuch as are truly religious, ſhould ioyne ſocietie and fellowſhip with the wicked, and conſort with them vnneceſſarily, and take delight and comfort in their company: they that hauehave ſound and true grace in their hearts, they cannot endure to be familiar with the wicked and vngodly vnneceſſarily: it is a griefe to Gods children to be in the company of the wicked accidentally. Dauid cried out, Pſal. 120.5. Wo is me that I remaine in Meſhech, and dwell in the tents of Kedar: the good man was grieued that he was forced to liue among the wicked but for a time. And doubtleſſe thus it is with ſuch as are truly religious, it is euen irkſome and tedious to them to remaine among the wicked but for a time. And know it whoſoeuer thou art, that it is a ſhrewd ſigne thou haſt no ſoundneſſe of grace in thine heart, if ſo be thou canſt familiarly conſort and conuerſe with the wicked, and that vnneceſſarily, as it is the maner of ſome. Canſt thou be familiar, and that vnneceſſarily, with wicked and graceleſſe perſons, ſuch as are enemies to God and all goodneſſe, and blaſpheme the truth of God, and ſpeake euill of the wayes of God, and open their mouthes wide againſt the profeſſors of the truth? Canſt thou ſit with them, walke and talke with them familiarly? It is more then probable that thou haſt no true nor ſound grace in thee. For either thou doſt humour them, and ſooth them vp in their vileneſſe, which is a ſoule fault and ſin in thee; or elſe if thou hauehave ſoundneſſe of grace in thine heart, thou heareſt and ſeeſt that which is a griefe to thy ſoule, and makes thine heart bleed within thee. The godly and the wicked cannot conſort and company together with comfort and delight to them both: they are of contrarie mindes, and of contrary diſpoſitions, and that which is ſauorie to the one is vnſauorie to the other; good things are ſweete and pleaſing to the godly, and they delight to be ſpeaking of them, but to the wicked they are harſh and vnpleaſant, and they ſit as on thornes when they heare them ſpoken of; and ſo carnall things are ſweete, ſauorie, and pleaſing to the wicked, and they commonly fome out filthineſſe, ribaldrie, and rotten ſpeeches with delight, which if the godly heare, they heare with griefe and vexation to their ſoules: and with what comfort then can they conſort together? Can two perſons feed on the ſame diſh of meate with delight to them both, if that meate be ſauorie, and pleaſant, and taſtfull to the one, and vnſauorie, and vnpleaſant, and bitter to the other? ſurely no, they cannot. No more can the godly and the wicked delight in the ſame things, and as it were feed on the ſame things with delight, they ſauour contrary things; that which is ſauorie to the one, is vnpleaſant and vnſauorie to the other, therefore they cannot conſort together with comfort. And think not that thou canſt ſo handle the matter, as that thou maiſt be ſoundly religious, and yet be a familiar companion with wicked and prophane perſons, and that vnneceſſarily; no no, thou being familiar with the wicked, beſides this that thou doſt thereby prouoke God to anger againſt thee, as Iehoſhaphat did by ioyning with Ahaziah, 2. Chron. 20.35. and doſt harden the wicked in their euill courſes, thou doſt thereby ſhew that thou haſt no ſoundneſſe of grace in thine heart.
Doct. 2 In the next place, in that the Apoſtle ſaith here, They that are after the fleſh, It is the property of carnall perſons to ſauour carnall things.ſauour the things of the fleſh, he points out to vsus the nature and property of carnall perſons: and the point hence is this. That it is the property of carnall perſons to ſauour carnall things: vnregenerate perſons and ſuch as are in their naturall ſtate, they louelove, and they affect the things of the fleſh, the pleaſures of ſinne, the profits and preferments of the world, eaſe, idleneſſe, ſoftneſſe, daintineſſe, and the like: thoſe are the things that are moſt ſweete, and ſauorie, and pleaſing to them, and the things which they moſt deſire and ſeeke after. Haply a carnall perſon hath ſometimes ſome litle ioy and delight in ſpirituall things, and doth ſometimes taſte the good word of God, Heb. 6.5.Heb. 6.5. but indeed it is but a taſt, he doth but taſt it as it were with the tip of his tongue, and his delight in ſpirituall things is but a vaniſhing delight, the things of the Spirit are for the moſt part harſh and vnſauorie to him; but the things of the fleſh, carnall pleaſures, riches, honours, eaſe, idleneſſe, and the like, theſe are the things that he finds moſt ſweetneſſe and moſt ſauour in; and theſe are the things that beſt pleaſe his taſt, and are beſt liking to his mind: And to this purpoſe Zophar ſpeakes plainly, Iob 20.12.13.Iob 20.12.13. Saith he, Wickedneſſe was ſweete in the mouth of the wicked, he hides it vnderunder his tongue as a ſweet morſell, he ſauours it & keeps it cloſe in his mouth: he delights as it were to be chawing on it continually. Prou. 4.17.Prou. 4.17. ſaith Salomon, The wicked eate the bread of wickedneſſe, and drinke the wine of violence: it is euen as meate and drinke to them to do euill. Iſay 32.7.Iſay. 32.7. the Prophet ſaith, The churle deuiſeth wicked counſels, to vndo the poore with lying words, and to ſpeake againſt the poore in iudgement. And Micha 2.1.Micha. 2.1. the Prophet denounceth a wo againſt the wicked, in that they imagined iniquity and wrought wickedneſſe vponupon their beds: it was ſo ſweete and ſo ſauorie to them, as they were willing to loſe their ſleepe to muſe and thinke on it, and to deuiſe it. And to theſe we might adde many other teſtimonies of Scripture, ſhewing this to be a truth, that the things of the fleſh, the pleaſures of ſinne, riches, honours, and ſuch like, are moſt ſweete, and ſauourie, and pleaſing to carnall perſons, and that theſe are the things they moſt mind and affect, and that they deſire and ſeeke after, and take moſt delight and pleaſure in: and the reaſons of it are plaine.
Firſt this, Carnall things, the pleaſures of ſin, and the like, Reaſon 1 are moſt profitable and moſt agreeable to the nature of carnall and vnregenerate perſons, thoſe things do moſt of all feed their naturall humour. And it is in this caſe as it is in the naturall humours of the body, eueryevery humour deſires that which will moſt of all feed and maintaine it: where choller aboundes, it deſires ſuch things as increaſe choller: where fleame or melancholy do abound, there is a deſire and a liking beſt of thoſe things that do nouriſh and increaſe thoſe humours, and are moſt agreeable to them. So is it with carnall perſons, carnall things are beſt pleaſing to them, and they finde moſt ſweetneſſe and ſauour in them, becauſe they are moſt agreeable to corrupt nature, and do moſt of all feed and nouriſh their naturall humour.
Againe ſecondly, carnall perſons out of the blindneſſe of Reaſon 2 their mindes, place their happineſſe and their felicitie in enioying of carnall things: the ſenſuall perſon thinkes it his chiefe ioy, to enioy his ſenſuall pleaſures; and the couetous perſon holds it his greateſt felicity to abound in wealth, and the like. And hence it is that carnall perſons thinke you do them the greateſt wrong in the world, if you go about to diſſwade and draw them from following after the things of the fleſh. The Sodomites were exceedingly enraged againſt Lot, when he laboured to diſſwade them from their filthineſſe, Gen. 19.9. they ſaid, Away hence: he is come alone as a ſtranger, and ſhall he iudge and rule? they were mad againſt him. Carnall perſons out of their corrupt iudgement, thinke and eſteeme carnall things moſt excellent, and place their happineſſe in the fruition of them: and therefore no maruell though they mind and affect them, and deſire them aboue all other things, and euen preferre them before things heauenly, and as the Gadarens did their ſwine before Chriſt Ieſus, Mat. 8.34. This then we may reſolue on as a certaine truth, that the things of the fleſh, the pleaſures of ſinne, riches, and the like, being moſt agreeable to the nature of carnall perſons, and they out of their blindneſſe of mind, placing their happineſſe in the fruition of them, that thoſe things are moſt ſweet and ſauourie, and pleaſing to them, and that thoſe are the things they moſt mind and affect, they care for, and deſire, and ſeeke after, and take moſt delight and pleaſure in.
Ʋſe. 1 Now then this being a truth: firſt, it ſerues to diſcouer whence it is that moſt men in the world giuegive themſelues ouer to the vanities of the world,The cauſe why moſt mē in the world do ſo eagerly follow after the pleaſures of ſinne and the profits of the world, diſcouered. to the pleaſures of ſinne, or to the profits of the world, euen to follow the pleaſures and vanities of the world, or profits of it with eagerneſſe, and with greedineſſe, and that they are inſatiable in their purſuite and following after theſe things; they euen ſwallow vp iniquitie, as Prou, 19.28. they make no bones of ſinne, they commit ſinne with as great delight and pleaſure, as drunkards powre downe ſtrong drinke, or as gluttons carrie downe delicious meates. Whence is this? Surely from hence, they are carnal, and the things of the fleſh are moſt ſweet, and ſauorie, and pleaſing to them; carnall perſons giuegive themſelues to eaſe and idleneſſe, and to pampering of the fleſh, to ſoftneſſe and daintineſſe, to pride and vanity, and gariſhneſſe in apparell. And why? Becauſe indeed they are carnall, and thoſe things are moſt ſweet, and ſauourie, and beſt pleaſing to them: and ſo worldlings and earth-wormes, they giuegive themſelues to carking and caring for earthly commodities, and to raking and ſcraping together of wealth: and why? becauſe they are worldlings, and they are after the fleſh, and the things that pertaine to the fleſh; the things of this world are the things that they find moſt ſweetneſſe and ſauour in: as for things heauenly and ſpirituall, alas, ſenſuall perſons and worldlings they find no ſweetneſſe nor ſauour in them at all. Tell a carnall perſon, one either giuen ouer to the vanities of the world and the pleaſures of ſin, or one giuen ouer to the pelfe and profits of this world, one that will be rich, as 1. Tim. 6.9.Note. one that hath reſolued with himſelfe ſo to be; tell ſuch perſons of the ioyes of the life to come, of the comforts in Chriſt, of the comfort and peace of a good conſcience, of the ſweetneſſe of the word of God, and the holy ordinances of God, and alas they find no more ſweetneſſe and ſauour in theſe things, then in a drie chip, or the white of an egge, as Iob 6.6. Theſe things are too freſh and too vnſauourie for their taſte, they cannot reliſh them: no, when things heauenly, and things pertaining to life and godlineſſe are ſpoken of in the publicke miniſterie of the word, carnall perſons ſauour them not, vnleſſe it be to death and damnation. They are no more moued with them then the ſeates they ſit on, they giuegive themſelues to gazing about, or to ſleepe: and this is the very cauſe why men giuegive themſelues to ſleeping at Sermons, and ſome vaine women giuegive themſelues to gazing about, to toying and playing with their fingers, or to talking, and ſuch like: and people are wearie of holy exerciſes: and why? they ſauour not things heauenly and ſpirituall, they find no ſweetneſſe in them. If it were at a ſtage play, at a feaſt or banquet, or at a merrie meeting, they could ſit many houres together without wearineſſe, yea ſome can ſpend whole dayes and nights in ſuch exerciſes. Oh theſe things are moſt ſweet and ſauourie, and pleaſing vntounto them: yea when ſenſuall perſons are exerciſed in the workes of carnall pleaſure, and worldlings exerciſed in and about the things of the world, they are as fiſhes in the ſea, in their proper element, and theſe things are moſt ſutable and agreeable to their nature, and beſt pleaſe their humour, and therefore no maruell though they follow them with eargerneſſe and with greedineſſe.
Ʋſe. 2 Againe, is it the propertie of carnall perſons to ſauour carnall things?Who may be iuſtly accounted carnall perſons, and iuſtly taxed ſo to be. are the things of the fleſh moſt ſweet, and ſauourie, and pleaſing to carnall perſons? and are thoſe the things they mind and affect, and take moſt delight and pleaſure in? Surely then, if we diſcerne a man or a woman to be earthly minded, if we well perceiue that they ſauour the things of the fleſh, and that thoſe things are moſt ſweet, and ſauourie, and beſt pleaſing to them, and do beſt fit their humour, we may be bold to ſay, that that man or woman is a carnall perſon; we may ſo iudge of them, and ſo eſteeme, and ſo account of them. Carnall perſons cannot endure to be thought and to be accounted that which they are, and they cannot endure to hauehave their proper name and title giuen to them, and to be called carnall: but do we ſee that a man giues himſelfe to eaſe, to idleneſſe, and to drunkenneſſe; is a man a gadder to tauernes, to ſtage-playes, a gameſter, or the like? doth he giuegive himſelfe ouer to ſenſuall pleaſures? certainly that is a carnall perſon, and we may ſo eſteeme and ſo account of him.
Againe, do we ſee a man drowned in the cares of this life, and that he giues himſelfe ouer to the ſeeking of the things of the world, he is a greedie and a grinding vſurer? Surely, let his name be neuer ſo great in the world, his proper name is this, a Carnall perſon: he is ſo, and we may ſo call him, and ſo account of him. And hereby learne to diſcerne of thy ſelfe whether thou be a carnall man or a carnall woman or no. Doth thy mind runne on the world? Is thine heart ſet on the things of the world? Is thy mind on thy halfepeny, as we vſe to ſpeake, eſpecially when thou art performing of holy duties? Doth thy mind then runne after thy couetouſneſſe, as Ezech. 33.31? No doubt the beſt and moſt holy hauehave diſtractions in performing of holy duties, but they like them not: but is it ſo with thee, that in performing holy duties thou haſt commonly thoughts of the world running in thy mind, and then giueſt way to ſuch thoughts, they are pleaſing to thee, and thou delighteſt in them; yea thou giueſt way to them ſo farre, as they carrie thy mind altogether from the word taught, and when thou comeſt home, thou canſt remember nothing that was deliuered, and thou art nothing grieued for it? If it be thus with thee, ſurely thou ſauoureſt the things of the fleſh, thou art carnall.
Quest. Some may ſay, Queſt. may not a man deſire and ſeeke after the things of this life? is that altogether vnlawfull?
Anſwer. Anſw. No, it is not, a man may deſire and ſeeke after the things of this life, neceſſary both for nature and perſon, ſo as he do it ſeaſonably, and with moderation, and by good and lawfull meanes. But if the things of this life be moſt ſweet, and ſauorie, and beſt pleaſing to thee, thou art after the fleſh, thou art carnall.
Queſt. Queſt. How ſhall I diſcerne that the things of this life are moſt ſweet, and ſauorie, and beſt pleaſing to me?
Anſwer. Anſw. Thou mayeſt eaſily diſcerne it by theſe things: if ſo be the cares of this life do breake thy ſleepe in the night, and thoughts of the world and worldly things come firſt to thy mind when thou awakeſt, and thy mind runnes moſt on thoſe things all the day long, and about thoſe things thou canſt take the greateſt paines, with moſt delight, and leaſt wearineſſe. If it be thus with thee, then the things of this life are moſt ſweet, and ſauorie, and beſt pleaſing to thee, and thou art after the fleſh, thou art carnall, and thou ſauoureſt the things of the fleſh; and do not thinke thy ſtate is good ſo long as it is thus with thee; no, no, thou walkeſt after the fleſh, thou art vnderunder the curſe and wrath of God, thou art not freed from condemnation, and therefore labour to come out of that miſerable and fearefull condition.
Come we now to the other part of the oppoſition here made by the Apoſtle, wherein he makes knowne the nature and propertie of ſuch as are after the Spirit; as namely, that they that are after the Spirit, they ſauour the things of the Spirit; they that are after the fleſh, ſauour the things of the fleſh: but (ſaith he) they that are after the Spirit, ſauour the things of the Spirit. Now hence we are giuen to vnderſtand thus much, the point hence is this.
Doct. 3 That it is the propertie of ſuch as are after the Spirit, to ſauour the things of the Spirit;It is the property of regenerate perſons to mind and affect heauenly things. regenerate perſons ſuch as hauehave true ſanctifying grace in their hearts, they minde and they affect things heauenly, and ſpirituall things, pertaining to Gods kingdome, to life and godlineſſe, as the works and gifts of the Spirit, louelove, ioy, peace, long ſuffering, the meanes of grace and ſaluation, the word and the Sacraments, and other holy ordinances, and the peace and comfort of a good conſcience, the ioyes of the world to come, and the like: thoſe are things that are moſt ſweet, and ſauourie, and beſt pleaſing to them, and the things they moſt deſire, care for, and ſeeke after, the things they take moſt delight and pleaſure in; and theſe are the things they beſt reliſh, and find moſt ſweetneſſe and ſauour in. And that thus it is with ſuch as are truly regenerate, ſuch as hauehave true ſanctifying grace in their hearts, they are thus minded and thus affected, we find it confirmed by many euidences of Scripture. 1. Ioh. 5.3.1. Ioh. 5.3. ſaith Saint Iohn, The commandements of God are not grieuous: his meaning is to them that are borne of God, as he ſubioynes in the next verſe, For all that is borne of God ouercometh the world. To them that are truly regenerate, to them the commandements of God are not grieuous, but they are eaſie, ſweet, and pleaſant. Iob 23.12.Iob 23.12. Iob ſaith, He eſteemed the word of the Lords mouth, more then his appointed food. The words of the mouth of God were more ſweet and ſauourie, and better pleaſing to him, then his ordinarie food. And Dauid in many of the Pſalmes makes knowne a maruellous great affection that he had to the word of God, and to heauenly and ſpirituall things, that he tooke more delight in thoſe things, then in all the things in the world beſides. Pſal. 19.10.Pſal. 19.10. he puts it downe poſitiuely, that the iudgements of the Lord are more to be deſired then gold, yea then much fine gold, that they are ſweeter then the hony and the hony combe. Pſal. 119.97.Pſal. 119.97. he breakes out and ſaith, Oh how louelove I thy Law! As if he had ſaid, I am not able to expreſſe the greatneſſe of my louelove and affection to it. And in that Pſalme we find, that he preferres the word and commandements of God, before the moſt excellent and precious things in the world, and before the greateſt ſtore and abundance of them. Verſe 14.Pſal. 119.14.72.127. I hauehave had as great delight in the way of thy teſtimonies, as in all riches. Verſe 72. The Law of thy mouth is better vntounto me then thouſands of gold and ſiluer. Verſe 127. I louelove thy commandements aboue gold, yea aboue moſt fine gold. And hence it was that he broke out ſo pathetically, Pſal. 84.1.2.Pſal. 84.1.2.4.10. O Lord of hoaſts how amiable are thy tabernacles! my ſoule longeth, yea and fainteth for the courts of the Lord: for mine heart and my fleſh reioyce in the liuing God. And verſe 4. he pronounceth them bleſſed that may dwell in the houſe of the Lord. And in his eſtimation one day in the courts of the Lord, was better then a thouſand elſewhere, yea though it were in the kings Palace, verſe 10. Pſal. 42.1.2.Pſal. 42.1.2. he ſaith, That as the Hart brayeth for the riuers of water; ſo his ſoule panted after God. And that his ſoule thirſted for the Lord, and cryed, Oh when ſhall I come and appeare before the preſence of God. Such was the affection and longing of this holy man after the houſe of God, and after heauenly and ſpirituall things: and this doubtleſſe is the affection of Gods children in their meaſure; ſuch as are truly regenerate, and hauehave true ſanctifying grace in their hearts, they mind and they affect things heauenly and ſpirituall, things pertaining to Gods kingdome, to life and godlineſſe, theſe are the things that are moſt ſweet, and ſauourie, and beſt pleaſing to them, and the things they beſt reliſh and find moſt ſweetneſſe and ſauour in.
And the reaſons of it are theſe. Firſt, things heauenly and Reaſon 1 ſpirituall, are moſt agreeable to the renewed nature of ſuch as are regenerate. Nature renewed, and ſo farre forth as it is renewed by the Spirit and grace of God, it likes beſt of thoſe things that are like to it ſelfe, euen things holy and good, and thoſe things are moſt ſutable, and moſt agreeable to it. An holy and ſanctified heart likes well of holy things, and it cannot endure things vnholy, ſo farre forth as it is ſanctified.
Againe, they that are regenerate, and hauehave true ſanctifying Reaſon 2 grace in their hearts, they hauehave their eyſight cleared, and they looke on ſpirituall things with a ſpirituall eye, they ſee the beautie, excellencie, and worth of them, they are able to ſee and diſcerne, and do indeed ſee and diſcerne the ſweetneſſe and comfort of heauenly things, that they are as milke and hony, as marrow and fatneſſe, as the Lord ſpeakes, Iſay 55.1.2. and that there is ſuch true and ſound comfort to be found in heauenly and ſpirituall things, as all the wealth in the world cannot yeeld, yea that they are more precious, and all things that men can deſire are not to be compared to them. Prou. 3.15. This Gods children ſee and diſcerne, and take notice of, in things heauenly and ſpirituall; and that beautie, excellencie, & worth, & ſweetneſſe, that is found in heauenly & ſpirituall things, is moſt amiable and louely. And therefore it muſt needs be, we may ſet it downe as a certaine truth, that things heauenly and ſpirituall, things pertaining to Gods kingdome, to life and godlineſſe, the workes and gifts of the Spirit, the meanes of grace, and the like, are moſt ſweet, and ſauourie, and beſt pleaſing to regenerate perſons, and to ſuch as hauehave true ſanctifying grace in their hearts; and thoſe are the things they moſt deſire and ſeeke after, and take moſt delight and pleaſure in, and things they beſt reliſh and find moſt ſweetneſſe and ſauour in.
Ʋſe. 1 Now then this being a truth, it ſerues to make knowne to vsus whence it is that the godly and ſuch as hauehave true ſanctifying grace in their hearts,Whence it is that the godly do ſo earneſtly follow after holy exerciſes. do ſo earneſtly follow after holy exerciſes, and that they do ſo willingly and chearefully come to the exerciſe of the word, to the Sacraments, and to the holy ordinances of God, as Pſal. 110.3. and thinke it their chiefe ioy and delight to be exerciſed in holy duties, and are content many times euen to breake their ſleepe, and to abridge themſelues of the pleaſures and profits of the world, that they may be exereiſed in holy duties: and that they then hold it their greateſt miſerie, when either they want the publicke meanes of ſaluation, or they ate hindred and kept from them, and cannot come to them. It was Dauids caſe, Pſal. 27.4. One thing (ſaith he) hauehave I deſired of the Lord, and that I will require, euen that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beautie of the Lord, and to viſit his holy Temple. Dauid was then in baniſhment, and depriued of all outward comforts, yet he makes as though h… wanted nothing but this: that he might come into the houſe of God, and behold the beautie of the Lord in his holy ordinances: and thus it is wirh Gods children. And whence is this? Surely from hence; they are after the Spirit, and the things of the Spirit, things heauenly and ſpirituall, are moſt ſweet, and ſauourie, and beſt pleaſing to them, and they find an excellent reliſh and ſweetneſſe in them. The world thinkes Gods people fooliſh and mad, and ſticke not ſometimes ſo to ſay, that they are fooliſh and mad people, in that they ſo runne after Sermons, and are ſo eager in following after holy exerciſes; they iudge of Gods children by themſelues, and thinke that others find as little ſweetneſſe in holy things as they do: but alas they are deceiued, Gods children find an excellent taſte and ſweetneſſe in holy things, yea Gods children reliſhing and ſauouring the word of God and holy things to their comfort, they find ſuch ſweetneſſe and comfort in them, as they would not part withall for all the world. And holy things being ſauoured of Gods children, in their ſweetneſſe they giuegive to them a taſte and a beginning of that ioy that eye hath not ſeene, eare hath not heard, nor the heart of man conceiued: and therefore no maruell though they follow after them with ſuch earneſtneſſe & eagerneſſe as they do. Things heauenly and ſpirituall are moſt agreeable to the renewed nature of Gods children, they ſee and diſcerne the beautie and excellencie of them, and they ſauour the ſweetneſſe of them to their comfort; and therefore they cannot but follow after them with all willingneſſe and chearefulneſſe.
Againe, is it ſo that things heauenly and ſpirituall, things Ʋſe. 2 pertaining to Gods kingdome, to life and godlineſſe,How a man or woman may eaſily diſcerne whether they be in the ſtate of regeneration or no. are moſt ſweet, and ſauorie, and beſt pleaſing to regenerate perſons, and to ſuch as hauehave true ſanctifying grace in their hearts? are thoſe the things they moſt deſire and ſeeke after, and take moſt delight and pleaſure in, and the things they beſt reliſh, and find moſt ſweetneſſe and ſauour in? Surely then it is no hard matter for a man or woman to diſcerne whether they be in the ſtate of regeneration or no: whether they be truly regenerate or no; a man or a woman may eaſily deſcerne it, by the affection and ſauour they hauehave in reſpect of good things, as a man may eaſily diſcerne the ſtate of his body whether it be in health or diſtempered by his taſte. If his mouth be in good taſte, and do well reliſh good and wholeſome meate and drinke, he knowes that his body is in good temper: but if a mans mouth be out of taſte, and good and wholeſome meate and drinke is bitter and diſtaſtfull to him, and he cannot well reliſh them, he knowes by that, that ſome peccant and hurtfull humor troubles his ſtomacke, and that his body is diſtempered: So in this caſe, if a man find good things ſweet and ſauourie to him, and he doth well reliſh them, he may thereby know, that there is ſome grace in his heart; but if good things be diſtaſtfull to him, and he finds not that ſweetneſſe that is to be found in them, he may thereby know that his heart is not ſeaſoned with ſanctifying grace, but hath a corrupt humour, euen the corruption of natute ſtill abounding in it. And hereby trie thy ſelfe whoſoeuer thou art: Doſt thou find things heauenly and ſpirituall ſweet, and ſauourie, and beſt pleaſing to thee? Is the Sabbath a delight to thee? Doſt thou long for it before it come? Reioyce in it when it is come? Doſt thou conſecrate it as glorious to the Lord? Iſai. 58.13. Doſt thou come to the houſe of God, and to the publicke exerciſes of religion, with ioy and with much delight, and with chearefulneſſe as to a feaſt, as it is ſaid, Pſal. 42.4? Is it the ioy of thine heart to be exerciſed in hearing the word, in prayer, in ſinging of Pſalmes? And doſt thou thinke thy ſelfe neuer ſo well as when thou art exerciſed in holy duties? Certainly then thou art regenetate, thou mayeſt thereby diſcerne that there is ſanctifying grace in thine heart. But if ſo be things heauenly and ſpirituall be harſh and vnpleaſant to thee, the Sabbath is a burden to thee, holy exerciſes are irkeſome and tedious to thee, thou comeſt (indeed) to publicke holy exerciſes, but it is ſlackly, for forme and faſhion, and in ſome ſiniſter and by reſpect, and in attending on the word thou art heauie and drouſie, thou haſt no heart to good things, thou findeſt no ſweetneſſe in them, thou fauoureſt earthly things aboue things heauenly and ſpirituall. Deceiue not thy ſelfe, thou haſt no good euidence to thine owne ſoule that thou haſt any dram of ſanctifying grace in thine owne heart, thou canſt take no comfort in thy ſtate. I deny not but that Gods children and ſuch as are regenerate may ſauour the lawfull delights of this life, and may taſte the ſweetneſſe that the Lord hath put into his good creatures, as Iſaac ſaid to his Sonne Eſau, Gen. 27.4. Make me ſauourie meate, ſuch as I louelove. The Lord giues to his children libertie to ſauour the ſweetneſſe of the good things of this life, ſo as it be with moderation, and with thankſgiuing: but if thou wouldeſt hauehave good euidence to thy ſoule, that thou haſt true ſanctifying grace in thine heart, thou muſt looke to this, that thou ſauour things heauenly and ſpirituall, aboue earthly things, and aboue the good things of this life, though they be neuer ſo ſweet and comfortable: and eſpecially looke to thy affection when thou haſt plentie and abundance of outward good things, for then thou art in danger to hauehave thine heart enſnared with a louelove and liking, and a delight in thoſe things aboue things heauenly and ſpirituall, and to hauehave thine heart to ſettle on the ſweetneſſe and comfort of thoſe things, and to ſay with the rich foole, Luke 12.19. Soule, thou haſt much goods layd vp for many yeares, liue at eaſe, eate, drinke, and take thy paſtime.
Thou wilt ſay: Obiect. How ſhall I know that I ſauour things heauenly and ſpirituall aboue earthly things, I hauing abundance of outward things?
I anſwer: Anſw. By this thou mayſt know it: if notwithſtanding thy plentie and ſtore of outward things, thy thoughts are euer running on the comforts in Chriſt, and on the comforts of the word of God, and that is thy continuall meditation, as Dauid ſaid, Pſal. 119.97. and though thou canſt not be alwayes hearing, reading, or talking of the Goſpell, and the ſweet promiſes of it, yet thou doſt continually meditate and thinke of them, and thy thoughts runne vponupon them; then thou doſt ſauour things heauenly and ſpirituall aboue earthly things, though thou hauehave abundance of them; and hereby trie thy ſelfe, and by this thou maiſt diſcerne thy ſelfe to be in the ſtate of regeneration: thou ſauouring things heauenly and ſpirituall, and thoſe things being moſt ſweet and beſt pleaſing to thee, ſurely then thou art after the Spirit, thou art regenerate, and haſt true ſanctifying grace in thine heart, and then thou mayeſt take comfort in thy ſtate and condition, thou art in the ſtate of grace, and in the way of life and ſaluation. Come we now to the ſixt verſe.