The Sinners Sanctuary, Sermon 16
SERMON XVI.
Rom. 8.4, 5.
who walk not after the flesh, but after the Spirit. For they that are after the flesh, &c.
IF there were nothing else to engage our hearts to Religion, I think this might do it, that there is so much reason in it. Truly, it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it; there is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man, that which concerns the moderating of his lusts and affections, and the regulating his walk and carriage; there is nothing that Christianity requires in these matters, but that which may be perswaded by most convincing reasons, to be most suitable, and comely for men, as man; you may take it in the subject in hand, there is nothing sounds harsher to men, and seems harder in Religion, then such a victory over the flesh, such an abstractedness from sensual and earthly things; and yet, truly, there is nothing in the world, that more adorns and beautifies a man, nothing so elevats him above beasts, as this, in so much that many natural spirits, void of this saving light, have notwithstanding been taken with somewhat of the beauty of it, and so far enamoured with the love of it, as to account all the world mad, and bruitish, that followed these lower things, and inslaved themselves unto them. I take the two fountains of all the pollutions, disorders, and defilements among men, to be the inconsideration and ignorance of God, that eternal Spirit, and fountain-being, and the ignorance of our own souls, these immortal spirits within us, which are derived from that fountain-spirit. This is the misery of men, that scarce do they once seriously reflect upon their own spirits, or think what immortal souls is within them, and what affinity these have to the fountain of all spirits; therefore, do men basely throw down themselves to the satisfaction of the lusts of the flesh. Now indeed, this is the very beginning of Christianity, to reduce men from these baser thoughts and imployments, to the consideration of their immortal souls within: And O! how will a Christian blush to behold himself in that light, to see the very image of a beast upon his nature, to look on that slavery and bondage of his far better part, to the worst and bruitish part in him, his flesh.
If a man did wisely consider the constitution of his nature, from its first divine original, and what a thing the soul is, which is truly, and more properly, himself, then his body, what excellency is in the soul beyond the body, and so, what preheminency it advanceth a man unto, beyond a beast? He could not but account Religion the very ornament and perfection of his nature. Reason will say, that the spirit should rule and command the body, that flesh is but the minister and servant of the spirit, that there is nothing the proper and peculiar good of man, but that which adorns and rectifies the spirit, that all these external things which mens senses are carried after, with so much violence, do not better a man, as man, but are common to beasts, that in these things, mans happiness, as man, doth not at all consist, but in some higher and more transcending good, which beasts are not capable of, and which may satisfie the immortal spirit, and not perish in the using, but live with it: All these things, the very natural frame and constitution of man doth convincingly perswade. Now then, may a soul think within it self, O how far am I departed from my original? how far degenerated from that noble and royal dignity, that God by the stamp of his image once put upon me? How is it that I am become a slave and drudge to that baser and brutish part, the flesh? I would have you retire into your own hearts, and ask such things at them. Man being in honour and understanding not, is even like the beasts that perish: Truly we are become like beasts, because we consider not that we are men, and so advanced by creation far above beasts. The not reflecting on the immortal, spiritual nature of our souls, hath transformed us, in a manner, into the nature of beasts, perishing beasts. Christianity is the very transforming of a beast into a man, as sin was the deforming of a man into a beast: This is the proper effect of Christianity, to restore humanity, to elevat it, and purifie it from all those defilements and corruptions that were ingrossed and incorporated into it, by the state of subjection to the flesh; and therefore the Apostle delineats the nature of it unto us, and draws the difference wide, between the natural man, and a Christian.
The natures of things are dark and hidden in themselves, but they come to be known to us, by there operations and acting; their inclinations and instincts are known this way. Grace is truly a very spiritual thing, and the nature of it lyes high; yet, as Christ could not be hid in the house, neither can grace be hid in the heart, it will be known by its working; Christ can better be hid in a house, then in the heart, because, when he is in a heart, he is ingadged to restore that heart and soul, to its native dignity, and preheminency over the flesh; and this cannot but cause much disturbance in the man, for a season; to change governments, to cast out usurpers, and to restore the lawful and righteous owner, to the possession of his right, cannot be done secretly and easily, it will shake the very foundations of a Kingdom to accomplish it: so it is here, the restitution of the soul, to the possession of its right and dominion over the flesh, the casting out of that tyrannous and base usurper, the flesh, cannot be done, except all the man know it, feel it, and in a manner be pained with it. Now the nature of Christianity doth lay it self open to us in these two especially, in what it minds and savours, and how it causeth to walk, life is known especially by affection and motion: A feeling, thinking, …avouring power, is a living power, so a moving, walking power, is a living power, and these are here; the Christian is shortly described by his nature, he is one after the Spirit, not after the flesh, and by the proper characteristical operations of that nature, first, minding or savouring the things of the Spirit, which comprehends his inward thoughts, affections, intentions, and cogitations, all his inward senses are exercised about such objects, and then he is one walking after the Spirit, his motions are in a course of obedience, proceeding from that inward relish or taste, that he hath of the things of God. It is not without very good reason, that the name of a Christian is thus exp…essed, one after the Spirit, that is his character, that expressed, his nature unto us; whether ye look to the original of Christianity, or the prime subject of it, or the chief end of it, it deserves to be called by this name. The original of it is very high, as high as that eternal Spirit, as high as the God of the spirits of all flesh. Things are like their original, and some way participat of the nature of their causes; that which is born of the spirit, is spirit, Joh. 3.6. that which is born of God, who is a Spirit, must be spirit, 1 Joh. 5.1. How royal a descent is that, how doth it nobilitat a mans nature? Truly all other degrees of birth among men, are vain imaginary things, that hath no worth at all, but in the fancies of men, they put no real excellency in men. But this is only true nobility, this alone doth extract a man deface vulgi, out of the dregs of the multitude. There is no intrinsick difference between bloods, or natures, but what this make, this divine birth, this second birth; all other differences are but in opinion, this is reality; it puts the image of that blessed Spirit upon a man. Truly, such a creature is not begotten in the womb of any natural cause, of any humane perswasion▪ or intising words of mans wisdom, of any external mercy, or judgment; no instruction, no pe…swasion, no allurement, nor afrightment can make you Christians in the Spirit, till the Spirit blow when he pleaseth, and creat you again. It must come from above, that power that can set your hearts aright, and make them to look straight above.
Christ Jesus came down from Heaven into the earth, and took on our flesh, that so the Almighty Spirit might come down to transform our spirits, and lift them up from the earth to the Heaven. We cast the seed into the ground of mens hearts, (and alace, it gets entry but in few souls, it is scattered rather on the high-way side, and cannot reach into the arrable ground of the heart) but it can do nothing without the influence of Heaven, except the Spirit beget you again, by that immortal seed of the Word. Therefore we would cease our wondering, that all the means of Gods Word, and Works do not beget moe true Christians; I do rather wonder that any of Adams wretched posterity should be begotten again, and advanced to so high a dignity, to be born of the Spirit. O that Christians would mind their original, and wonder at it, and study to be like it! If you believe and consider, that your descent is from that uncreated Spirit, how powerful might that be to conform you more and more to him, and to transform more and more of your flesh, into spirit? There is nothing will raise up the spirits of the children of Princes more, then to know their royal birth and dignity; how should the consideration of this make your spirits suitable to your state or fortunes, (as we use to say?) You would labour to raise them up to that hight of your original, and to walk worthy of that high calling. O that we could learn that instruction from it, which Paul gives, 1 Cor. 1.30, 31 But of him are ye in Christ, therefore let him that glorieth, glory in the Lord: Truly, a soul possessed with the meditation of this royal descent from God, could not possibly glory in these inglorious baser things, in which men glory, and could not contain or restrain glo…iation and boasting in him. The glory of many is their shame, because its their sin, of which they should be ashamed; but suppose that in which men glory, be not shame in it self, as the lawful things of this present world, yet certainly it is a great shame for a Christian to glory in them, or esteem the better of himself for them. If this were minded alwayes, that we are of God, born of God, what power do ye think temptations, or solistations to sin, would have over us? he that is born of God sinneth not, he keepeth himself, and the wicked one toucheth him not, 1 Ioh. 5.18, 19. Truly this consideration imprinted in the heart, would elevate us above all these baser perswasions of the flesh, this would make sin loathsome and despicable, as the greatest indignity we could do to our own natures; The strength and advantage of sin, is to make us forget what we are, whom we have relation unto, to drink us drunk with the puddle of the world, or then with our own jealousies and suspitions, that we may forget our birth and state, and so be enticed to anything. If you would have, wherewith to beat back, all the fiery darts of the devil, take the shield of this faith, and perswasion, how would it silence temptations? Shall I who am a Ruler, flee, saith Nehemiah? Shall I who am born of the Spirit? shall I who am of God in Christ, abase my self to such unworthy and base things? Shall I dishonour my father, and disgrace my self?
Then Christianity its chief residence, its royal sent is in the spirit of a man, and so he he is one after the Spirit. Be ye renewed in the spirit of your minds, Eph. 4.23. As it is of a high descent, so it must have the highest and most honourable lodging in all the Creation, that is, the spirit of a man, without this there is no room else fit for it, and suitable to it, in this lower world; My son give me thine heart, saith wisdom, Pro. 23.26. It cares for nothing besides, if it get not the heart, the inmost Cabinet of the imperial City of this Isle of Man, for out of it are the issues of life, that flow into all the members. Do not think that grace will lodge one night in your outward man, that you can put on Christianity upon your countenance or conversation without; except you admit it into your souls, it can have no suitable intertai…ment there alone, its of a spiritual nature, and it must have a spirit to abide in. Every thing is best preserved and entertained by things suitable to its nature; such do incorporat together, and inbosome one with another, whereas things keep a greater distance with things different in nature; a …ame will die out among cold stones, without oylie matter. This heavenly fire that is descended into the world, can have nothing earthly to feed upon, it must die out, except it get into the immortal spirit, and then furnish (to speak so) perpetual nourishment to it, till at length all the spirit be set on flame, and changed, as it were, into that heavenly substance, to mount up above, from whence it came. Do not think, my beloved, to superinduce true Religion upon your out-side, and within to be as rotten sepul…es;: You must either open your hearts to Christ, or else he will …ot abide with you; such a noble guest will not stay in the suburbs of the City, if you take him not into the Palace, and truly the palace of our hearts is too unworthy for such a worthy guest, it hath been so defiled by sin; how vile is it? but if you would let him …ter, he would wash it, and cleanse it for himself.
Will you know then the character of a Christian? he is one much within, he hath retired into his own spirit, to know how it goes with it, and he finds all so disordered and confused, all so unsetled, that he gets so much bu…iness to do at home, as he gets no leasure to come much abroad again. It is the misery of men, that they are wholly without, carried into external things only, and this is the very character of a beast, that it cannot reflect inwardly upon it self, but is wholly spent on things that are presented to the outward senses. There is nothing in which m…n are more assimilated to beasts, then this, that we do not speak in our selves, or return in to our own bosoms, but are wholly occupyed about the things that are without us, and thus it fares with us, as with the man that is busie in all other mens matters, and never thinks of his own, his estate must needs ruin all his affairs must be out of course. Truly while we are immersed and drowned in external things, our souls are perishing, our inward estate is washing away, all our own affairs, that can only and properly be called ours, are disordered and jumbled. Therefore Christianity doth first of all recall the wandering and vain spririt of man in to it self, as that exhortation is, Psal. 4.9. to commune with his own heart, to make a diligent search of his own affairs, and, O! how doth he find all out of course, as a garden neglected, all overgrowen; as a house not inhabited, all dropping through; in a word, wholly ruinous, through intolerable negligence. It was the first turn of the Prodigal, to return to himself, he came to himself, Luke 15.17. Truly sin is not only an aversion from God, but it is an estrangement from our selves, from our souls, from our own happiness, its … madness that takes away the use of reason, and consideration of our own selves. But grace is a conversion, not only to God, but to our selves, it bringeth a man home to his heart, maketh him sober again, who was beside himself; Hence that phrase, 1 King. 8.47. When they shall turn to their own hearts, and return: It is the most laborious vanity, or the vainest labour to compass heaven and earth, to be so busied abroad, to know other things, and then to know and consider nothing of that, which of all things most nearly conc…rns us, our selves what shall it profite a man, if he gain the whole world and lose his soul, for that is himself; And what shall it pro…t, to know all, and not know his soul, to be every where, but where he ought to be. Well, a Christian is one called home from vain, impertinent diversions, one that is occupyed most about his soul and spirit, how to have all the disorders h… …ds in himself ord…rd, all these distempers cured, all these defilements washed, this is the business he is about in this world, to wash his heart from wickedness, Jer. 4.14. To cleanse even vain thoughts, and shut up from that ordinary repair, his own heart; he is about the inclosing it, to be a garden to the welbeloved, to b…ing forth sweet fruits; he is about the renewing of it, the adorning of it with the new man, against that day of our Bridegrooms appearing, and bringing him up to celebrate the marriage. Though he be in the flesh, yet he is most taken up with his Spirit, how to have it restored to that primitive beauty and excellency, the Image of God in it; how to be cloathed with humility, and to put on the ornament of a meek and quiet spirit, that, he accounts his beauty; how to rule his own spirit, that he accounts only true fortitude, and thinks it a greater vassalage and victory to overcome himself, then his enemy; and esteems it the noblest revenge, not to be like to other men that wrong him; he is occupyed about the highest gain and advantage, viz, to save his spirit and soul, and accounts all loss, to this, to bring Jesus Christ into the heart; that is the jewel he digs for, and esteems all du…g, in comparison of it. If you be Christians after the Spirit, no doubt you are busied this way about your spirits: For others, they are busied about the flesh, to make provision for its lusts; and there needs no other mark to know them by. Alas! poor souls, that you have never yet adverted, that you have spirits, immortal beings within you, which must survive this dust, this corruptible flesh; What will you do when you cannot have flesh to care for? when your spirits can have nothing to be carried forth into, but must eterternally dwell within the bosome of an evil conscience, and be tormented with that worm, the bitter remembrance of the neglect of your spirits, and utter estrangement from them, while you were in the body? then you must be confined within your own evil consciences, and be imprisoned there for ever, because while yet there was time and season, you were alwayes abroad, and every where, but within your own hearts and consciences, and is not that a just recompence.
Then again, as Christianity descends from the Father of spirits, into the spirit of a man, to lodge there for a while, it doth at length bring up the spirit of a man, and unites it to that eternal Spirit, and so, as the Original was high and divine, the end is high …oo. It issues out of that fountain, and returns with the heart of man, to imbosome it self in that ag…in. And truly, this is the great excellency of true Religion above, all these things you are busied about, that it elevats the spirit of a man to God, that it will never rest, till it have carried it above to the fountain-spirit. Our spirits are sparks, and chips, (to speak so with reverence) of that divine beeing, but now they are wholly immersed, and sunk into the flesh, and into the earth, by sin, till grace come down and renew them, and extract them out of that dung-hill, and purifie them, and then they are, as in a state of violence, alwise striving to mount upwards, till they be embodied, or rather inspirited (so to speak) in that Original spirit, till they be wholly united to their own element, the Divine Nature. You know Christs Prayer, Ioh 17. that they may be one, as we are one, I in them, and they in me, that they may may be made perfect in one, v. 22, 23. then spirits have attained their perfection, then will they rest from their labours, when they are one with him; this is the only Center of spirits, in which they can rest immoveable. You find all the desires and affections of the Saints, are, as so many breathings upward, pantings after union with him, and longings to be intimatly present with the Lord; therefore, a Christian is one after the spirit, groaning to be all spirit, to have the earthly house of this tabernacle dissolved, and to be cloathed upon with that house from heaven: He knows with Paul, that he is not at home, though he be at home in in the body, because the body is that which separats from the Lord, which partition wall, he would willingly have taken down, that his spirit might be at home, present with the Lord, 2 Cor. 6.1. &c. Who knoweth (saith Solomon) the spirit of a man that ascends upward, and the spirit of the beast that goeth downward to the earth, Eccles. 3.21. Truly, the natural motion of mans spirit, should be to ascend upward to God who gave it: When this …rail and broken Vessel of the body is dissolved into the Elements, the higher and purer nature that lodged within it, should flee upwards to Heaven; even as the spirit of the beasts, being but the prime and fi…er part of the body, not different in nature from the earth, naturally falls down to the earth with the body, and is dissolved into the Elements. But I think, the consideration of that woful disorder, that sin hath brought into the world, that all things in man are so degenerated, and become bruitish, both his affections, and his conversation, that carnal and sensual lusts, have the whole dominion over men; I say, the serious and earnest view of this, might make a man suspect and call in question, whether or not there be any difference between men and beasts, whether or not there be any spirit in the one, of an higher nature then in the other. Truly, it would hal… pe…swade, that there is no immortal spirit in man, else how could he be such a beast, all his time, serving diverse lusts. Can it be possible, might one think, that there is any spirit in men, that can ascend to heaven, when there is no motion thither, to be observed among men? I beseech you, consider this, the spirit must either ascend or descend, when it goes out of the body, as now in affection and endeavour it ascends or descends while it is in the body; there is an indispensible connexion between these, what way soever the spirit aims, at which way soever it turns and direct its flight, thither it shall be constrained to go eternally. Do you think, my Beloved, while you are in the body, to bow down your selves to the Earth, to descend unto the service of the flesh all your time, never once seriously to rise up in the consideration of eternity, or lift up your heads above temporal and earthly things, and yet in the close to ascend unto Heaven? No, no, do not deceive your selves, you must go forward, this life and eternity makes one straight line, either of ascent or descent, of happines… or misery, and since you have bowed down alwayes, while in the body, there is no rising up after it, forward you must go, and that is downward to that element, which you transformed your spirits into, that is the earth, or below the earth, to hell, your spirits hath most affinity with these, and down they must go, …s … sto…e to the earth. But if you would desire to have your spirits ascending up to heaven, when they are let out of this prison, the body, take heed which way they turn, bend, and strive, while here in the body: If your struglings be to be upward at God, if you have discovered, that blessedness is in him, and if this be the predominant of your spirit, that carries it upward in desires and endeavours; and turns it off the base study of satisfying the flesh, and the base love of the world, if thy soul be mounting alost, on these wings of holy desires of a better life, then can be found in any thing below, certainly the motion of thy spirit will be in … straight line upward; when thou leaves thy dust to the earth, An…els waits to carry that spirit to that bosom… of Christ, where it longed and liked most to be; but devils do attend the souls of most part of men, to thrust them down below the earth, because they did still bend down to the earth.