Gospel Holiness, Part 2 · Sermon 3
SERMON III.
Rom. 8. 4. That the righteouſneſſe of the law might be fullfilled in us who walke not after the fleſh, but after the ſpirit.
THERE were three Leſſons that we may learne from theſe words. The firſt is implied, namely, that
The righteouſneſſe of the law muſt be fulfilled by every man.
OR,
Every man is bound to fulfill the law of God.
And Secondly, that
The law of God is perfectly fulfilled in all true Beleivers.
And Thirdly, that
True Beleivers are they who walke not after the fleſh, but after the ſpirit.
We were the laſt time upon the ſecond; we have prooved it, and opened the poynt, and have made ſome Uſe of it.
Firſt, that from hence we may learne where our juſtification lieth, and wheron it is buylt, not upon any thing in us, or done by us; but only upon the death, and reſurrection of Jeſus Chriſt.
Secondly, hence all that are Saints; all that beleive in Jeſus Chriſt, ſhould labour to ſee the glorious condition they are in by Chriſt.
Thirdly, we ſhould learne (being juſtified freely, and fully by the grace of Jeſus Chriſt) to conforme our ſelves in our hearts and lives to the example of Jeſus Chriſt, and to his rules in the Goſpell.
I ſhall add but one word more from this Leſſon; Uſe 4. True beleivers no Antinomians.that is, that ſeeing the righteouſneſſe of the law is fulfilled in them that beleive; you may hence ſee that none are further from Antinomianiſme. then thoſe that are true beleivers, thoſe that are godly Saints. You have a great ſtir concerning Antinomians, what they ſhould be. It Antinomians, who.is one that is againſt the law, that is the ſignification of the Greeke word. Now the queſtion is, who is moſt againſt the law of God? I doe not denie but that there are ſome, and they may be called Antinomians (though we ſhould not miſcall people) yet they deſerve it. But now a Saint that is in Chriſt he is not an Antinomian, he is not againſt the law, becauſe he hath ſatisfyed the law. Every man muſt pay the law, and they that would fulfill the law with their owne righteouſneſſe, they doe the law wrong, they that doe moſt here, and they that ſuffer moſt in Hell, they can never ſatisfie the law. But a Chriſtian hath ſatiſfied the law, becauſe he hath given it a perfect righteouſnes. Now if a man ſhould owe ten thouſand pounds, and he had but fifty ſhillings a yeare comming in, and it may be one yeare he payes ten ſhillings, another yeare he payes a Noble, and another yeare three pence, yet he payes as well as he can. But now ſuppoſe there come a Suretie and he payes the whole ten thouſand pound, and he ſayth to the Creditor you ſhall be paid no more by three pences, but you ſhall receive the whole ſumme; what doe you think? is not that better? None ſatisfie the law but beleivers.So there are none that ſatisfie the law ſo roundly, and fulfill it ſo perfectly, as he that relinquiſheth all that is in him, and layes hold on Jeſus Chriſt, and in him payes God to a farthing. Therfore when Paul is prooving ſtrongly that we are juſtified by Chriſt, and not by the law, ſayth he. We take not away the law, but we eſtabliſh the law. This is a better way of fulfilling the law, then any other. All the damned men in Hell, and all the Phariſees on Earth cannot ſatisfie the law ſo well as one poore ſinner that beleives in Jeſus Chriſt. And ſo for matter of practice, a man that beleives in Jeſus Chriſt he walks more ſtrictly then any Phariſee can; for he looks not only what is lawfull, but what is convenyent, he walks by a more ſublime excellent rule. A Phariſee looks only what is lawfull, and what is not lawfull, but a Chriſtian he looks what is exact, and expedient: take any man that knows what it is to be juſtified by Chriſt, and that man goes a thouſand fold further then another, for a man that would be ſaved by his owne fulfilling of the law, if he cannot come up to the law, he will bring the law downe to him. As a man that hath a heavie Burthen, if it be too heavie for him, he will caſt off ſome of it: ſo when a man goes about to keep the law, and finds it too heavie for him, he will throw away ſome, and cut out a part, and make a carnall, groſs law, and endeavour to keep that. Now a man that is juſtified by Chriſt, he knowes that the law muſt be ſatisfied, and ſo he takes it in the pureſt ſpiritualitie, and goes to Chriſt Jeſus, and he hath ſatisfied all. So much breifly for the ſecond leſſon.
Now I ſhall enter a little upon the third, as ſat as the Lord ſhal give ſtrength & time. Thoſe that beleive, and have this great priviledg which is the Foundation of all others, to have the law perfectly fulfilled for them in Chriſt they are here deſcribed to be ſuch, as walke not according to the fleſh, but according to the ſpirit. So in the third place take this doctrine, or leſſon: that,
They, and they only that walk not according Doct. 3. They only that have Chriſt to fulfill the law for them walk according to the ſpirit.to the fleſh, but according to the ſpirit, are partakers of this priviledg, to have the benefite of the righteouſneſſe of Chriſt to fulfill the law of God for them.
I ſay they, and they only have it, for it excludes all other. The Scripture doth not only ſet it downe poſitively, as it ſayth, Goe, baptize all Nations in the name of the Father, and of the Son, and of the holy Ghoſt: therfore we may conclude thence that we may baptize thoſe that are Diſciples: but from that place to gather this doctrine, that they, and they only are to be baptized cannot be right: but here I ſay, it is they, and they only. Why ſo? Becauſe we ſee after, thoſe that walke according to the fleſh ſhall die, the righteouſneſſe of the law is not fulfilled for them, for then they ſhould never die, nor be damned. They that walke after the ſpirit, and they only have this priviledg. Now the maine buſineſſe that I ſhall endeavour at this time, will be onelyonly to open to you theſe two words.
What it is to walke.
And what is meant by fleſh, and what by ſpirit.
For if we underſtand what it is to walke acording to the fleſh, we ſhall eaſily underſtand what it is to walk according to the ſpirit.
Concerning the former word, to walk, I ſhall To walk, what.ſay but little, becauſe you underſtand it. To walk is a generall word in this place, it is of a great extent and comprehends a mans whole courſe, and way, and practice. A man who goes, or converſeth, whoſe courſe, and way, is according to the fleſh, (whatſoever that fleſh is, as we ſhall ſee afterwards) ſuch a man walks. Therfore it is oft ſet downe in Scripture by ſeverall expreſſions. They that are after the law, and they of the conciſion, &c. Put what words you will ſo they be generall enough, they whoſe thoughts, and words, and courſes are that way, they are they that are ſaid to walk. There are three words in the Originall for walking, and of thoſe three, the word here is of the largeſt extent. To walke according to the fleſh, what is the meaning of that? I ſhall be a little larger in the opening of this, I will not trouble you with the various acceptations of the word fleſh. You know there is a litterall ſence of it, and by a Synechdoche, it is put for the whole perſon, ſoule, and body, and there is a Metonimicall acception of fleſh. I will give them a heart of fleſh. It is called fleſh for ſoftneſſe: and there is a Metaphoricall acception of fleſh, a borrowed kind of ſpeech; and ſo it is to be underſtood in this place. Now to open this to you. I ſhall ſhew you.
Firſt, in generall what is meant by fleſh.
Secondly, particularly what is meant by fleſh.
By fleſh therefore in generall, you are to underſtand Fleſh what meant by it.in this place and the like, every thing, let it be what it will be, that is againſt Jeſus Chriſt, or his ſpirit, or his worſhip, or any thing elſe that belongs to it, any thing that is not of faith, or of Chriſt, it is fleſh, in generall. Let me ſpeake more plainly, any thing that is of Old Adam is fleſh, whether it be good, or evill, and any thing that is of, and from the new Adam that is ſpirit. Now you Two things from old Adam.know we receive two things from Old Adam: ſome naturall, morall good, ſome reliques of that that he had the fulneſs of, and we receive evill, when he was corrupted. Now both theſe take them in the largeſt extent, they are both called fleſh in Scripture, whatſoever is of, and comes from Old Adam, is called fleſh, therfore fleſh in many places in the New Teſtament it is the very ſame with the Old Man, and you have them taken promiſcuouſly, Our old man is crucified. Rom. 6. And in another place. Thoſe that are Christs have crucified the fleſh, not only the corruption, or evill, that Originall ſin (as we ſay) that is within us, but whatſoever of the Image of the old man is upon us: whatſoever we have had, whether it be good or evill, from the old man. And indeed in the New Teſtament it is more frequently taken for the morall good of Old Adam, then the evill, though it be taken for both, yet I ſay moſt frequently the good of Old Adam, eſpecially the wiſdome of Old Adam. The wiſdome of the fleſh is enmitie to God. Rom. 8. As in the New Adam the Lord Jeſus Chriſt, the wiſdome of the holy Ghoſt is a moſt excellent peice, ſo the wiſdome of Old Adam is the unhappieſt, and moſt miſerable thing of all.
That you may underſtand this, you muſt conceive Two principles whence all men work.that all the principles of this World, I meane, of all mankind, all their motions, and actions doe wholly ſpring and flow from two rootes, two principles: as the Heathen Phyloſophers ſayd in another ſence, they held that all this world did riſe from two beginnings, from two beeings, from two principles, there was one good and another evill, that ſet all things on worke: ſo all things in every man in this World, the principles, and motions, and actions, and thoughts, and inclinations, and wiſdome, and reaſoning, and doing, whatſoever is within, or without man, it ſprings from one of theſe two rootes, that is, it is either from Old Adam (I meane not nature in you: but) it flowes from Adam that was once in Paradiſe, or elſe from the New Adam Chriſt Jeſus. For there were but two men that ever in the World were publique perſons, that were the Fountaine of the Only two publike perſons the two Adams.principles, and proceedings of mankind; Adam in Paradiſe, naturall Adam, and the Lord Jeſus Chriſt, the ſpirituall Adam. All mankind was made after the Image of the firſt Adam. We have borne the Image of the earthly Adam. 1 Cor. 15. And indeed all the Saints ſhall beare the Image of the Heavenly Adam too, hereafter at the leaſt.
Now both theſe Adams are as two ſprings in a hill, conveying their ſtreames to two rivers; they are ſprings from whence ariſe all the thoughts, and imaginations, and actions, and proceedings, all the wiſedome and righteouſneſſe, whatſoever is in us, it ſprings eyther from the ſecond Adam, the Lord Jeſus planted in the ſoule, or elſe it flowes from Old Adam, from naturall Adam that is in us. Therfore they are called the roots: the Lord Jeſus is called the roote of Jeſſe. Why ſo? Becauſe all the new creation, all the worke of grace, all the principles, and thoughts, and actions, of a Saint, ſo farr as they are of grace, they riſe from the new Adam the Lord Jeſus Chriſt. Therfore, I ſay, to underſtand this a little in generall, before I goe further. A man that walks according to the fleſh who is he? A man that walks according to any thing of Old Adam, whether it be good, or evill. And uſually in the new Teſtament it is taken for the good. 1 Cor. 1. There fleſh is taken for the good of old Adam, when a man walks according to the wiſdome of Adam, according to naturall wiſdome and according to the righteouſneſſe of Old Adam that is done by us; or when we walke according to the ſins, and luſts, and corruptions of Adam; for both are put together, and all makes but fleſh, and whole fleſh ſtrives againſt whole ſpirit. Now I ſay take it in a generall ſenſe, to walke after the fleſh, is not only to walk ſinfully, and carnally; but when a man walks, though devoutly, and righteouſly in the eye of the World, yet if it be after the principles of Old Adam, if he doe not walke by a principle planted in him from the new Adam, the Lord Jeſus Chriſt, all this is but fleſh.
Now then for a man to walk according to the To walk according to the Spirit what.ſpirit. What is that? All his principles ſpring from the root of Jeſſe, from the ſpirit of the Lord Jeſus; all his actions are upon another ground. Now, I ſay, all the principles, and actions of every man, and woman in the World, ſprings from one of theſe. Therefore it is convenient and neceſſary that you conſider how the two Adams are the two ſprings of all mankind, the two pillars (as it were) upon which God hath layd all mankind, and all that is done in the World, and thoſe that walk after the one, walk after the fleſh, and thoſe that are after the other walk after the ſpirit: So much in generall.
Now more particularly, by walking after Three things meant by walking according to the fleſh.the fleſh, in this place, there are Three things meant.
The firſt thing meant by walking after the fleſh, according as moſt of our godly and learned tranſlate 1. To walk according to the corruption of nature.it, is when a man walks according to the dicttates, and ſuggeſtions of corrupt nature. So fleſh is taken for Originall ſin, that is, that corruption of nature, that is prone to every evill, and that is an enemy to all good. So a man that walks according to the fleſh, is when the courſe, and bent, of a mans ſoule, and life, goes after ſin, though he doe ſome good ſometimes, yet when his courſe is that way, that is, his continuedneſs, and contentedneſſe is after ſin this is to walk after the fleſh.
Firſt, when it is his continued courſe: for walking is not a ſtep, or a leape, or a ſtride: but walking is a thing of many paces. So it is called a goeing from iniquitie to iniquitie. Rom. 6.
And then there is in walking contentedneſs, and ſweetneſs: a man is not ſayd to walke when he is tyred, or when he goes in danger, but walking it is pleaſant to all, young and old. So when he ſaith they that walk according to the fleſh, that is, not only when men are overtaken by luſts, and ſin, but people that in their ordinarie courſe goe with a great deale of contentment in evill wayes.
But, though this be true that this is comprehended Which is not the mayne ſcope here.in walking after the fleſh, yet this is very lame, and ſhort, of the full, and whole meaning of this place. I ſay it is not the maine nor cheife meaning of this place, it is not primarily, nor principally meant: this is a truth, and it will follow as a neceſſary conſequence, as I ſhall ſhew anon, and I doubt not but the Apoſtle meanes it, when he ſayth, we walk not according to the fleſh, becauſe in Rom. 6. He takes a great deale of paines in that poynt: but I think this is not the cheife meaning. My Reaſons are theſe.
Firſt, becauſe I find that the very ſcope of this 1. The Apoſtles ſcope is otherwiſe.learned Epiſtle is different, if not almoſt contrarie to this, his ſcope is not to quarrell with them for want of doing good works, and for walking in ſinfull works, but the ſcope of it is, to beat them off from their owne works, and to bring them to Chriſt and therfore he ſayth Abraham was juſtified without works, he all along diſparageth their works as they did them. Therfore I think he doth not goe ſo farr from his text, or from his ſcope as to make this the maine buſineſſe, their ſanctification or holineſs, the not walking in evill, or the walking in good works.
Secondly, this cannot be the cheife ſcope of 2. Theſe things muſt follow which are contrary to the Goſpell.the place; becauſe if you take theſe words, They that walk after the fleſh, in this ſence, that is, thoſe that follow ſinfull courſes, if you take them ſo; that none but ſuch as walk holily have a right to Jeſus Chriſt, and his righteouſneſſe. Or if you take them in this ſence that they only that walk in a holy life can come to know that they have the righteouſneſſe of Chriſt fullfilling the law for them, neyther of theſe can hold.
For the firſt, that no man can have to doe with 1. That none have to doe with Chriſt but thoſe that walk holily.Chriſt, or his righteousneſse but that man that walks according to the ſpirit, that walks in a holy way, and not in ſinfull courſes, this is contrarie to the ſtreame of the Goſpell. Why? Becauſe the Goſpell all along offers Chriſt to ſinners, to the cheife of ſinners, to aliens, and to the ungodly.
Then againe if this were ſo, ſanctification 2. Sanctification ſhould be before juſtification.ſhould be before juſtification, a man muſt be holy before he ſhould be juſtified.
As for the latter ſence, to wit that the Apoſtle ſhould meane this, that no man can know any other way that the righteouſneſſe of Chriſt did belong to him, but only, by not walking after the fleſh, or by walking after the ſpirit; this cannot be neyther: for however we may know a little in a way of ſence by our walking, yet the maine way to know our juſtification is the ſame way that we come by juſtification: for faith is the evidence of Juſtification cheifly known by Faith.things not ſeen. The maine evidence whereby I know I am juſtified, is becauſe the word of faith ſayth ſo, the word tells me ſo, and faith evidenceth it. That faith that I beleive by, it ſhewes me that I beleive. Therfore though I be inconſtant in my way of grace, that to ſence ſhewes me a little, yet it doth it not ſolely, and cheifly, and primarily. So that this is the ſubſtance of it; that that ſence which godly reverend men give of this place, it is true, but it is not all, nor the firſt, and the cheife part of the meaning of it.
Secondly, fleſh in the Scriptures, and ſo here 2. Fleſh taken for Jewiſh priviledges.and in diverſe other places, it may be underſtood concerning the priviledges, thoſe various prerogatives, and priviledges, that the people of God, the Iſraelites had in a naturall, fleſhly way, from Generation, to Generation. Being borne of ſuch Parents, of ſuch Tribes, they had ſuch priviledges belonging to them, they had the Oracles, and the Covenant, and the Tables, &c. And this is called fleſh: and I doubt not, but the Apoſtle had this in his eye. Sayth he; The righteouſneſſe of the law is fulfilled in us that walk not after the fleſh. As if he had ſaid, doe not think becauſe you are of the ſeed of Abraham, or becauſe you have the Covenants, and Circumciſion, and that you are borne of ſuch Parents, that therfore you ſhall the ſooner have this priviledg to have the law fulfilled, take heed of that, for now it ſprings from another root, and it comes now in a ſpirituall, and not in a fleſhly way as it did before: for they had their mercies generally in the Old Teſtament according to the fleſh: that is, by Generation, I ſaak as he was Abrahams Son, and Jacob, his Son, &c. but now it is in a ſpirituall way.
Now that fleſh is ſo taken in Scripture, I will give you that one place in, Phil. 3. 4. Though I might alſo have confidence in the fleſh ſayth Paul, If any man thinketh that he hath whereof he might truſt in the fleſh, I more. What doth he meane by fleſh here? He tells you. Circumciſed the eight day, of the ſtock of Iſraell, of the Tribe of Benjamin, an Hebrew of the Hebrews, as touching the law, a Phariſee; concerning zeale, Perſecuting the Church: Touching the righteouſneſſe which is in the law, blameleſs. As if he had ſaid, I had all the priviledges, if any man might boaſt in the fleſh, I might, I am an Hebrew of the Hebrews, a Gentleman of the beſt deſcent, &c. So in 2 Cor. 11. 18. Seeing that many glory after the fleſh, I will glory alſo, yee ſuffer fooles gladly. Wherein any is bold I am bold alſo. Are they Hebrews? ſo am I, are they Iſraelites ſo am I, are they the ſeed of Abraham? ſo am I. They had priviledges beeing Iſraelites more then other People, and this is called fleſh. So I am confident that the Apoſtle had this in his eye, in a ſpeciall manner, when he ſaith, They that walke not according to the fleſh. And you ſhall find that they attributed all priviledges to them becauſe they were Iſraelites. As you ſee in Mat. 3. Say they, We are the Children of Abraham. Sayth John The Jewes boaſted of outward priviledges.Baptiſt. Ye are a Generation of Vipers. And ſo in John 8. Say they, we are free men, we are the Sons of Abraham. Sayth Chriſt. Yee are of your Father the Devill. See, the Goſpell takes away that fleſhlyneſs, and puts all in another ſtreame and courſe, and way. The Apoſtle aymes at that here, when he ſayth. Thoſe that walke not according to the fleſh. As if he had ſayd, you ſhal never have this righteouſneſſe to ſatisfie the law the ſooner becauſe you are the Sons of Abraham, no more then if you were Scithians, or Barbarians.
Thirdly, and laſtly, the maine, and cheife 3. Fleſh taken for the old Covenant of works.meaning of this place is this, though the other be included, when the Apoſtle ſayth thoſe that walk not according to the fleſh, but according to the ſpirit. By fleſh, here the Apoſtle meanes walking according to the old Covenant, according to the Covenant of works, in the way of the law. And by ſpirit is meant walking in the way of faith, or in the way of the gospell, or in the way of Christ. There be diverſe expreſſions in Scripture that help us to underſtand it, as in Rom. 4. 14. It is called, they that are of the Law, that is, thoſe that walk according to the law. In Gal: 3. there are two or three phraſes, Received ye the Spirit by the works of the law, or by the hearing of faith. The walking according to the ſpirit is the hearing of faith: and it is twiſe there, they that are of faith, they that are of faith. To be of faith, and to walk according to the ſpirit is the ſame; to be of the law, or of circumciſion, is to walk according to the fleſh. In Rom. 10. 5. The righteouſneſse which is of the law ſayth on this wiſe. The righteouſneſſe of the law, that is, the way of the law: that Scripture ſets out the way of thoſe that walk according to the Covenant of works; now the way of the law is the ſame as walking after the fleſh: and ſayth hee, the righteouſneſse of faith ſayth on this wiſe; that is, the grace of the Goſpell, or the way of faith. So the meaning is this, we neare of a glorious privilidg that the righteouſneſſe of the law is fulfilled in us, and there is no man in the World can get it by his owne works, or in reference to the Covenant of works, no not Abraham himſelfe, but it is meerly by Jeſus Chriſt. Therefore if any of you think to have this righteouſneſſe fulfilled in him, and goe in the old way, to Mount Synai, to the Covenant of Works, he is deceived, he ſhall never have it, but by walking according to the ſpirit: no man can injoy this privilidg by a Covenant of works, by their owne doing, by ſeeking to fulfill the law of God, by their owne righteouſneſſe; but they that walk after the ſpirit: as if he had ſayd, doe not miſtake me, it is a great priviledg to have the law fulfilled for you; but it is not by your owne ſtrictneſs, and zeale: and though ſome of you goe further then others, yet none of you can attaine the fulfilling of the law that way: for all are come ſhort. Rom. 3. But it is thoſe that walk after the ſpirit, that is, thoſe that ſeeke it in a way of faith, in another, not in themſelves; thoſe that ſeeke it according to the principles, and directions of the Goſpell.
Now, becauſe I know this Expoſition is harſh to many of you; (Though I exclude not the other) therfore I ſhall endeavour to ſhew you three things.
Firſt, I will proove clearly out of the Scriptures That fleſh is ſo underſtoodthat this is the meaning.
Secondly, I will give you a reaſon why that is the cheife meaning.
Thirdly, I ſhall give you a few Reaſons why the Apoſtle ſaith that they that walk according to the Covenant of Works, walk according to the fleſh, and they that goe according to the way of faith walk according to the ſpirit.
Concerning the Firſt, that fleſh is often taken 1. prooved by Scriptures.clearly in this ſence, I will give you ſome places of Scripture. Gal. 3. 3. This I would learn of you, received you the ſpirit by the works of the law, or by the hearing of faith? Are ye ſo fooliſh, that having begun in the ſpirit, are you now made perfect in the fleſh. We ſee in Chap. 1. They are called to the grace of Chriſt through the Goſpell, Goſpell principles were rightly and ſavingly practiſed among them; and after there came ſome among them that perverted them; and ſayth he, are ye ſo fooliſh that having begun in the ſpirit, and have had Christ crucyfied among you, that now you will be made perfect by the fleſh? That now you will goe, and ſeeke juſtification, by your owne works, and goe about to keep the law, &c.
Another place is in Phillip. 3. 4. Though I might alſo have confidence in the fleſh, and then he ſpeakes of the priviledges of an Iſraelite: and if you looke further, Verſ. 7. I count all theſe loſs that I may win Chriſt, and be found in him, not having mine owne righteouſneſs which is of the law, but that which is of the faith of Chriſt. So by fleſh he meanes the righteouſneſſe of the law, which he throwes away, for the righteouſneſſe which is of faith.
Take another place, Rom. 10. 5. Compared with Rom. 6. 14. Sayth the Apoſtle, ſin ſhall not have dominion over you, for ye are not under the law, but under grace. When you were under the law, and walked after the fleſh, ſin had dominion over you, and you obeyed it. Here is a paralell place: for ſayth the Apoſtle, When you were in the fleſh, the motions of ſin by the law did Work in your Members. When you were in the fleſh, that is, when you were under the law, then the motions of ſin did work. But now ſin ſhall not have dominion over you; becauſe you are not under the law: you are not in the fleſh, you doe not walk according to the fleſh. And that I ſuppoſe is the meaning of that Scripture. 2 Pet. 2. 10. The Lord knoweth how to deliver the godly, and to reſerve the wicked to be puniſhed; but cheifly thoſe that walk after toe fleſh, in the lusts of uncleanneſs. Now if you take walking after the fleſh for ſinfull wayes, it would be the ſame, as if he had ſaid, there are diverſe people that walk wickedly, but cheifly they that walk after the fleſh: for all people naturolly walk after the fleſh: but theſe were a peculiar people that the Lord would bring judgements on, and they walked according to the fleſh. Who were they? They were moſt of them Jewes, they were Adams Sons, that walked in the old Covenant, cheifly they that walk according to the fleſh; that is the meaning of it, or elſe he would not have ſaid according to the fleſh: for every man naturally walks according to the fleſh.
So in this text, Who walke not according to the fleſh but according to the ſpirit, and in the 8 Verſe of this Chapter. They that are in the fleſh cannot pleaſe God. Now I ſhall open that by another Scripture, Heb. 11. 5. Where it is ſaid that Henoch pleaſed God. We read of Henoch. Gen. 5. 24. That he Walked with God; he walked not according to the fleſh: now ſayth the Apoſtle, without faith it is impoſsible to pleaſe God; now he that walks in the fleſh cannot pleaſe God. Why ſo? He that goes not in the way of faith by Jeſus Chriſt, he cannot pleaſe God. By beleiving I pleaſe God, by walking in the obedience of faith to God, I, and my works pleaſe God. Now to pleaſe implies one that was offended before: all my doing cannot pleaſe God, but my beleiving, preſenting to God a perfect righteouſneſse by faith pleaſeth God, and then all my works are accepted. There are two words for it in the Originall. One ſignifies to pleaſe one that hath been offended: another is pleaſingneſſe with one that hath not offended; as my child pleaſeth me though he have not offended me; but the other is to be pleaſed with one that was an Enemy before, one that was againſt me, that is now received to favour. So I have told you breifly ſome Scriptures to ſhew you that fleſh is taken in this ſence.
Now the maine reaſon of it why I beleive this It is the ſcope of this Epiſtleto be the cheife meaning of it, is becauſe that I ſee clearly that this is the cheife drift and ſcope of this Epiſtle, and if I may ſpeake without diſparagement, there is nothing more methodically layd downe; and this is ſpoken to bring them from the way of works, to the way of faith. But I haſten.
Why doth the holy Ghoſt call walking after the Covenant of Works, and after the law, walking after the fleſh, and the other walking after the ſpirit?
The reaſon is, becauſe there is ſo great affinity, 3. Why walking after the Law is called walking after the fleſh.and nearneſs between walking legally, and walking ſinfully that they are promiſcuouſly in Scripture taken one for another. For let a man walk, and endeavour, and doe his beſt, according to the law, and not by the Goſpell, he ſhall be ſure to walk 1. They are taken one for another in Scripture.ſinfully, and carnally; there is no help for it. If he be under the law, ſin will have dominion over him: and if he go after the fleſh, the motions of the fleſh will bring forth fruit unto death. Sin, and the law are (as it were) of ſo near a kin, that the law makes ſin more ſinfull, and the more a man ſtrives to keep the law, the more he ſins. The Apoſtle brought it ſo neare that people were ready to ſpeake non-ſence, that the law was ſin. He prevents the objection, Is the law ſin? O no, ſayth he, ſin is the tranſgreſsion of the law. So that a man that walks according to the law, and not according to the way of the Goſpell, in ſpight of his heart he ſhall walk according to the fleſh, that is, according to the luſts of nature, he can never walk holily, let him doe what he can.
A ſecond reaſon why it is called fleſh, is in alluſion 2. In alluſion to the allegorie. Gal. 4.to the two Sons of Abraham: as we ſee in Gall. 4. 22. The Apoſtle there, ſpeaking of theſe two Covenants, he ſayth, Abraham had two Sons, …he one by a bond-maid, the other by a free Woman: But hee who was of the bond-woman was borne af…er the fleſh, but he of the free Woman was by promiſe, which things are an allegorie (or a compariſon) …r theſe are the two Covenants, the one from Mount Sinai, which gendereth to Bondage, which is Agar, …r this Agar is Mount Sinai in Arabia, and anſwereth to Jeruſalem which now is, and is in bondage with her Children. But Jeruſalem which is above is free, which is the mother of us all. He is proving that the old Covenant was to be done away, Agar was to be throwen out with her Children. He prooves that thoſe two Sons of Abraham, Iſhmaell, and Iſaak, were types of the two Covenants that Iſhmaell and Iſaak Types of the two Covenants.God made with mankind, the Covenant of Works, and the Covenant of grace. Now the Covenant of Works he compares to Iſhmaell, that was borne after the fleſh, as other Children were, Abraham went in to Hagar, and ſhe conceived, and bare a Child as other Women. But Iſaak was not borne after the fleſh, all Fleſhly wayes could not produce Iſaak, he was a Child of promiſe, and the ſpirit of God breathing in the promiſe, and working mightily in Abraham, and Sarah, Iſaak was produced. This is an allegorie, there is a great Myſterie that you think not of, when you read of Iſhmaell, and Iſaak. By Iſhmaell is meant the Covenant of works, and the principles of it, and the practicioners of it, and they walk according to the fleſh, as Iſhmaell did: and by Iſaak is meant the Covenant of grace; and thoſe that goe that way, are Children of promiſe, as Iſaak was. So God hath ſet this compariſon and I conceive the Apoſtle alludes to it, and calls it a walking according to the Fleſh. As if he had ſayd, thou ſhalt never have this righteouſneſſe by walking in the way of thy Father Iſhmaell, by Mount Sinai in Arabia, by walking in the law to turne away the wrath of God: but if thou wilt get this righteouſneſſe thou muſt walk according to the ſpirit, thou muſt get the ſpirit, and be a Child of promiſe.
The third, and laſt reaſon that I ſhall give, why it is called walking according to the Fleſh, is becauſe of weakneſſe: for Fleſh is put for weakneſse; as the Scripture ſayth. They are Fleſh, and not ſpirit; that is, they are poore weak things: ſo, thoſe that walk in that way, in the way of the law, they are weak creatures; there is nothing, but wiſhing, and woulding, and covenanting, and promiſing, and proteſting, and vexing, and fretting but there is no strength. Now one Saint that is truly planted in Chriſt, and the Goſpell hath truely taken place in his heart, he hath more ſtrength then five hundred of the other. Sayth Paul; I can doe all things, I can want, and I can abound, I can goe to Priſon freely, I can rejoyce with them that rejoyce, and mourne with them that mourne. Becauſe the ſpirit that dwells in Chriſt, and works effectually, the ſame ſpirit dwells in us, and works in us. Therfore that is the meaning of it; they that walk after the Fleſh; that is, they that goe after the law, they are weake, they tugg, and are never the nearer Heaven; and if they ſhould live a thouſand yeares they would be no better, but wiſhers, and woulders, and ſay I have a good deſire to doe as the Preacher ſayth, but I have no power.
Let me conclude with one word of Uſe, from all this that hath been ſayd, which I hope you Ʋſe. That few ſhal be ſaved.will conſider of. From this Doctrine thus opened, you may hence ſee the ſaying of our Lord Jeſus Chriſt verified, and made good, that few ſhall enter into the Kingdome of Heaven. Doubtleſs Paul did not looke on ſinners, and Saints as we doe: we account every Profeſſor, let his principles be what they will, eyther from the firſt, or ſecond Adam; if he begin to leave ſin, and to performe duties, we account him a good man. But the Lord when he comes to judge, he will looke further, and examine us, and will (I feare) find abundance that ſhal never enter into the Kingdom of Heaven, even of thoſe that follow good old Adam, I meane there are abundance of Profeſſors, that have left corrupt Adam in his groſneſſe, and follow good old Adam that is a ſprig from that: they will abstaine from ſins, and they will performe duties, and they will doe no wrong; and all is but old Adam ſtill. Now, good, or bad, if it be old Adam, it muſt periſh, the bond Woman muſt be caſt out.
Therfore you that are Profeſſors, looke to your ſelves for the Lords ſake, I am miſtaken if there be not many hundreds of us that will be found the Sons of Iſhmaell at the laſt day: many that make a great Profeſſion, and many that make a greater profeſſion then others, that are honeſt, ſpirituall, Saints before the World, before men: for when a man goes to keep the law, every light that comes into his ſoule intends his reſolution; every thing intends it in that courſe he is in; and he may goe to the higheſt, and be the greateſt Profeſſor, and be ready for all duties, and yet be found a ſtranger to Jeſus Chriſt: therfore look to your ſelves.
I remember Mr. Belton that bleſſed man, he divides the World for the fowneſs of them that ſhall be ſaved; ſayth he the greateſt part of the World, two, or three parts of it, are moſt intire Heathens. In Europe here we have the moſt part Papiſts, and but a few that are Proteſtants: and among thoſe parts there are few, that profeſs Religion; and among thoſe that profeſs Religion, there are very few that doe it in truth: as another godly man ſayth; take a multitude of Profeſſors, that have been bred under the law, that have been bred on Mount Sinai, take a Congregation of ſuch Profeſſors (as there be many ſuch in Many legall Profeſſors miſcarry in their tranſplanting.England) and let the Goſpell come and be Preached rightly among them, to tranſlate them, let a Miniſter of the Goſpell come and ſay there is no damnation to them that are in Christ Jeſus, and you are juſtified freely, and Chriſt hath fulfilled the law, and all is cleare; whereas before there were feares leaſt they were not righteous, and they did work hard; now let a man labour to draw them to the Goſpell, and to plant Christ and the principles of Chriſt in their hearts, and I feare that there is not one in ten but will miſcarrie in the remooving as you find it often with your Trees when you remove and tranſplant them. I ſay abundance of thoſe Profeſſors will come to nothing; for when the feare of Hell and damnation is gone from their conſcience, when the Whip is gone, they will turne the grace of God into Wantonneſſe. Nay, ſome will turne downe right Enemies, and perſecuters of the Goſpell, as the Phariſees; and of thoſe that would come in, in all probabilitie, in removing and tranſlating them from the law to the Goſpell, there is not one in ten but would turne the grace of God into wantonneſſe, and there goes all their Religion. The way to Heaven is narrow, our Lord Chriſt ſaith, and I think it will be found far more narrow then we conceive of it.
Therfore as another godly man ſayth, we are exceedingly miſtaken in judging of Profeſsors, we looke upon them, and thoſe that begin to amend from their ſins, we call them Profeſſors. But this Profeſſors to be judged by their principles.is the true way of judging; that there are but two roots in the World, the old Adam, and the new Adam. There are but two Covenants, Sinai, and Jeruſalem, there are but two wayes of walking, after the fleſh, and after the ſpirit, after the law, and after the Goſpell. Now I judge him to be a Saint, and a beleiver, and God calls, and ownes him as a Saint; though he be weake, and be not ſo glorious in the eye of the World, as many formall Profeſſors; yet if I ſee any principles of the Goſpell in him, if there be a little of Chriſt in him in power, though it be but in a little meaſure, and he can pray but little, and he cannot keepe faſting dayes, and dayes of Humiliation ſo plauſibly (as many that make a Trade of it in this Cittie) yet if that prayer, and repeating, and reading, and hearing, or preaching, or whatſoever it be, if it flow from the Lord Jeſus Chriſt, as a naturall, man knowes naturall things, ſoone Saint knowes another, the ſpirit of God knowes the things of God.
It is true we all of us have a great deale of fleſh, The beſt have ſomwhat of old Adam in them.and there is ſomewhat of good old Adam, as well as of corrupted Adam; but ſurely we ought not to conceive him to be a Saint, let him be never ſo glorious in the eye of the World, and in the performance of duties, if there be not ſomwhat of Chriſt in him. You may ſee a poore deſpicable creature, and ſee a great deale of Chriſt in him, and on the other ſide you may ſee great Profeſſors that are Ringleaders of others, and yet there is not a jot of Chriſt in them, but all is old Adam, ſcrued up in his brave parts, and all is but Fleſh, a little more Reſined; and he that is Fleſh, and all that is Fleſh, cannot inherite the Kingdome of God.
Looke to your ſelves ſeriouſly, eſpecially you that are moſt emynent, that think beſt of your ſelves, that are ancient Profeſſors, unleſs you look to your ſelves, you may take a great deale of pains, and when all comes to all, after all your praying, & faſting, and repeating, and preaching, you may be found to be nothing in the world but men that walk according to the Fleſh, that is, according to the refined, and well educated principles of old Adam, you may be Iſhmaeils, and be built upon Mount Sinai when all is done.
Therfore I ſay we may hence learne to judg How to judg who are Saints and who not.rightly of Perſons, who are Saints, and who are not, who are the Children of God, and who are not. For in moſt things we doe not judg rightly, we doe not judg as God judgeth. We uſually judg of men, and things, according to naturall wiſdome, or according to ſome diſtinctions, and deſinitions that we have of things, in that naturall divinitie we have. As for inſtance. If a man leave his drunkenneſſe, and whordome, and come up to ſome kind of holineſſe in his lips, in appearance, if he come to heare Sermons, and repeat them, and pray a little in his Familie, that man we call a Saint, a godly man, and it may be, he may be ſo, and it may be not ſo. Now the way that God judgeth of all men, is as they are the Children, oyther of the old, or of the new Adam, and not according to ſuch a proportion of ſtrictneſs in their lives: for the Phariſees went beyond many weak Profeſſors, in common righteouſneſſe.
And this ſhould be a mayne ground of our Ground of fellowſhip with others.communion, and fellowſhip, and delight in others, whether in Churches or otherwiſe. It ſhould not be grounded on this: if ſuch a man be of my opinion in ſuch things, if he agree with me, he is for me; and another that agrees with another, he is for him. Theſe kind of communions will proove nothing but faction in the end. But the true communion is when Saints together keepe fellowſhip, Church fellowſhip, or other upon ſpirituall grounds. That is, when Chriſt in his ſoule, and Chriſt in myne cloſe together; this is the maine ground that makes communion, and fellowſhip, whatſoever comes in beſides that is additionall, but if there be a communion of people without this, I ſay it will proove but faction, but walking according to the Fleſh.
I ſhould ſhew now what courſe we ſhould take to bring our ſelves to ſpirituall walking.
And Secondly what they ſhould doe that God hath brought up in ſome meaſure to this condition. But I muſt leave that till God give another opportunitie.