One Hundred Select Sermons, New Testament · Sermon 40
SERMON XL.
Gal. 5.16.
This I ſay then, Walk in the Spirit, and ye ſhall not fulfill the luſts of the fleſh.
There's nothing which is more ominous or pernicious to the Church of Chriſt than the diviſions and contentions of thoſe which are the members of it one with another, being ſuch as do threaten the ru…n and conſumption and deſtruction of the whole, and there's nothing which does more lay the way and give ground and occaſion hereunto, than a diverſity and contrariety of Doctrine, and opinion in matters of Faith. This is that which the Apoſtle Paul does in a more eſpecial manner take notice of (in the courſe of this preſent Chapter) more particularly in the Church of Galatia, to which he here writes; who were now at this time more eſpecially apoſtatized (or declined) in a very great meaſure from their former profeſſion, and were over-grown with very ſtrange errors, which did breed ſtrange affections amongſt them. Now the Apoſtle here does three things in reference to this preſent evil: Firſt, He ſhews the nature of it. Secondly, He ſhews the danger of it. Thirdly, He preſcribes the remedy. He ſhews the nature of it in the 13th verſe, that it is namely a carnal humour, and ſuch as proceeded from the unregenerate and unſanctified pant in them; therefore he bids them not to uſe their liberty for an occaſion to the fleſh. He ſhews the danger of it in the 15th verſe, that it is namely a mortal diſeaſe, and ſuch as carries no other than death and deſolation in the boſom of it; But if ye bite and evour one another, take heed ye be not conſumed one of another. He preſcribes the remedy in this particular verſe, which we have now in hand, the 16th verſe of this Chapter; whereby becauſe that contraries are beſt cured by contraries, he does therefore endeavour to remove carnal diſtempers by the provoking of ſpiritual performances, This then I ſay, walk in the Spirit, and ye ſhall not fulfill the luſts of the fleſh.
IN theſe preſent words before us we have two General Parts eſpecially obſervable of us: Firſt, A Preface or Introduction. Secondly, The Doctrine or Matter which is delivered thereupon. The Preface, that we have in thoſe words, This I ſay then. The Doctrine or Matter delivered in theſe, Walk in the ſpirit and ye ſhall not fulfill the luſt of the fleſh.
We will a little invert the order, and begin firſt of all with the particular Doctrine or Matter it ſelf which we have laid down in the latter part of the verſe, Walk in the ſpirit, and ye ſhall not fulfill, &c.
And here again there are two Branches more which offer themſelves to us: Firſt, A Precept, or poſitive Injunction, Walk in the ſpirit. Secondly, A Promiſe, or (according as ſome read the words) a Prohibition, And ye ſhall not fulfill the luſts of the fleſh.
We begin in order with the firſt, viz. the Precept, Walk in the ſpirit, foreign. Wherein there are two terms to be explain'd and ſtood upon by us: Firſt, The ſpirit, to conſider what is meant by that. And ſecondly, Walking in the ſpirit, what is the ſenſen and meaning of that, and what we are taught and inſtructed from it.
For the firſt, By the ſpirit we are here in one word to underſtand the ſpirit of God, the Holy ſpirit. And that either firſt of all in his Graces and Principles, as ſubjected and radicated in us; or elſe ſecondly in his motions and ſuggeſtions, as objected and propounded to us: either of theſe do imply the ſpirit.
Firſt, In his Graces and Principles, as ſubjected and radicated in us, Walk in the ſpirit; i.e. walk after a ſpiritual manner.
And this again is done two manner of ways: Firſt, When we are frequent and converſant in ſpiritual duties, when we are much in the Exerciſes of Religion, which are the currents and conveyances of the Spirit; then we may be ſaid in one ſenſe to walk in the ſpirit, which is here required of us. Thoſe which profeſs themſelves Chriſtians they muſt be much in the Duties of Chriſtianity, as Praying, Reading, Hearing, Communion of Saints, &c. Theſe are ſuch things as they muſt apply themſelves to with a great deal of diligence and endeavour. It is true, there are other things alſo to be done in reference to humane life and converſation here in the world, as the works of our ordinary callings and imployments, which belong unto us; theſe they are not to be neglected, but we muſt be alſo mindful of other, and apply our ſelves to the performance of them, even the exerciſes of Piety and Religion. And that eſpecially upon this conſideration, as being ſuch actions wherein we have ſpecial communion with the Spirit of God and wherein he takes occaſion to communicate himſelf unto us. Theſe they are the pleaſant walks of the Spirit, as I may ſo call them; the green paſtures in which he makes us to lye down, and the still waters beſides which he leads us for the reſtoring of our ſouls, as the Prophet David there expreſſes it in Pſal. 23.23. The Galleries wherein Chriſt is held, Cant. 7.5. and a great deal of good to be gotten by them. Thoſe which talk of the Spirit, and in the mean time cry down the Word, whether in the reading or preaching of it, which vilifie Ordinances, and Religious duties, and ſuch performances as theſe are, they ſpeak thoſe things which are inconſiſtent and which will never hold together. For theſe they are Pabulum animae, they are the food and nouriſhment of the ſoul which it lives upon, and the ſweet and happy channels wherein the Spirit of God does glid into us.
Secondly, When we are daily and continually in a ſpiritual frame, and temper of heart. This in another ſenſe is to walk in the ſpirit, and ſeems alſo to be laid upon us in this preſent Expreſſion in the Text. We may not judg of our walking in the ſpirit always, or only by the matter and ſubstance of the actions themſelves, wherein we are imployed, but rather according to our carriage and behaviour in them: A man may walk in the fleſh, even then when he is religiouſly exerciſed as for the nature of the performance it ſelf. And again, A man may walk in the ſpirit, even then when he is about buſineſs but of common and ordinary conſideration. The want of right diſtinguiſhing here hath been that which hath given occaſion to ſuch miſtakes, eſpecially amongſt the Papiſts, and thoſe of that way; for they ſtill put all ſpirituality in the outſide of Duties themſelves, reckoning them for the only ſpiritual men in the world, which are mured and ſhut up in a Cloyſter, and are imployed in their ſuperſtitious Devotions, and practices of Will-worſhip, and in the mean time wirhdrawing themſelves from all ſerviceableneſs and uſefulneſs to the world and places wherein they live: This is not to walk in the ſpirit, but rather in the fleſh.
We muſt therefore take a further account of this buſineſs, than as yet we have done; and here to walk in the ſpirit will be (as I in part intimated before) to be heavenly and ſpiritually minded in our whole courſe and converſation. Whatever the things themſelves be (ſo not ſinful) which we are occupied about; let them be matters but of our ordinary callings, yea even lawful recreations themſelves, a gracious heart will be ſpiritual in them, and ſo we ought to be: when we do every thing as in God's Preſence to his Glory, and as accountable to him for whatever we do, then do we indeed walk in the ſpirit, when we are in the fear of the Lord all the day long, Prov. 23.17. Which makes up the firſt Explication, underſtanding by the ſpirit; the ſpirit as beſtowing grace as ſubjected in us.
Secondly, By the Spirit we may here underſtand his motions and ſuggeſtions, as objected to us, Walk in the ſpirit; that is, walk according to the guidance, and dictate, and moderation of the Spirit of God. And this again in two particulars more: Firſt, In the directions of the Spirit, Walk as the Spirit of God inclines you. Secondly, In the Conſolations of the Spirit, Walk as the Spirit of God comforts you, and gives encouragement to you.
Firſt, Walk in the ſpirit, that is, after the directions of the ſpirit, as the Spirit of God inclines you; be ſure and careful of that. It is the bleſſed and happy advantage of thoſe which are the ſervants of God; that as they have the Spirit of God working grace in them at firſt, ſo they have alſo the ſame gracious ſpirit ſtill exciting, and provoking, and ſtirring up that grace which he has wrought in them for following times. Thou ſhalt hear a voice behind thee, ſaying, This is the way, walk ye in it, &c. Iſa. 30.21. Now then are we ſaid to walk in the ſpirit, whenſoever we liſten and hearken hereunto, and move our ſelves accordingly, when we do that which the ſpirit commands us and provokes us to do; and when we ſhun that which the ſpirit forbids us, and takes us off from; not only in the word, but in the conſcience wherein he does alſo apply himſelf to us; and that in a ſuitableneſs and correſpondency unto the word; look what he commands in the one, he ſuggeſts in the other, and never contrary or oppoſite thereunto, whereby it may be diſcerned whether it be the Spirit of God or no. There are many who ſometimes pretend to follow the dictates and motions of the ſpirit; when-as it is rather the propenſities and inclinations of their own corrupt and carnal hearts; but ſuch as theſe delude them. This is the priviledg and duty of Chriſtians to be guided by a better ſpirit than their own, even the Holy Spirit, to ſuffer his motions and ſuggeſtions to take place in their hearts, and to rule, and bear ſway in them. This we ſhould labour ſtill to do upon all occaſions, whenever we find any ſtirrings of good in us, preſently to cloſe with them, and to improvethem all we can; toturn the motions of the ſpirit to reſolutions on our behalf; and not only into reſolutions, but into practice, which is the life and vigor of all: This is to walk in the ſpirit.
And this is that which we ſhould apply our ſelves unto in obedience to this command or counſel which is here given us in the Text, eſpecially ſuch amongſt us, as have any thing more of this Spirit of God dwelling in us; the more that any partake of the ſpirit, the more it concerns them to walk in the ſpirit, and to yield themſelves up to the Power and Authority of the Spirit upon them, becauſe that ſuch as theſe have greater and larger opportunities than other have: As for other men, which are but of common and ordinary principles, yet living within the boſom of the Church, and there partaking of the means of grace; there are very few of them (except they be ſuch as are deſperately concluded), but they have now and then ſome kind of ſtirrings and workings of the Spirit of God moving in their conſciences, whereby he diverts them from evil, and puts them on to the doing of good, and it concerns ſuch as theſe accordingly to walk in the ſpirit, and to follow thoſe motions and ſuggeſtions which are thus offer'd and tender'd unto them; yea but now as for the children of God, which are regenerate and born again, and have ſaving grace wrought in their hearts; ſuch as theſe they are ſeldom without them, but are frequently and continually exerciſed, and inured unto them. And therefore for them not to walk after them, is a matter of great indignity, which is hereby offered to ſo holy a Spirit, and ſuch as does not paſs in them without ſome trouble and affliction upon their own ſpirit uſually for it, that ſo they may take the greater heed of being guilty, or neglectful herein at another time, as is manifeſt from the experiences of many, which have made complaint in this partiular, and ſhould be a caution and warning to all the reſt. We ſhould take heed of grieving the Holy Spirit of God, by refuſing his gracious Motions and Applications of himſelf to our hearts; but walk in the ſpirit, that is, firſt, after the ſpirits directions, as the Spirit of God inclines us.
Secondly, Walk in the ſpirit, that is, walk in the ſpirits Conſolations, as the Spirit of God comforts and incourages you. This is ſuch a kind of walking in the ſpirit, as the Scripture does ſometimes make mention of; as Act. 9.31. it is ſaid there of the Churches, That they walk'd in the fear of the Lord, and in the comfort of the Holy Ghoſt. This is alſo our duty to do, and though perhaps it be not that which in this place is chiefly intended; yet neither is it altogether excluded, it is the ſpecial office of the ſpirit to be a comforter, therefore to walk in the ſpirit is to walk in his comforts. We find among other fruits of the ſpirit, which are reckoned up here in this Chapter, Joy is named for one, as that which does belong thereunto; and certainly we do then walk in the ſpirit, when we do preſerve this joy in our ſelves. When we labour to keep terms of peace and reconcilement betwixt God and us, from whence our hearts may be filled with comfert. When the Conſolations of God are not ſmall with us, but we do value them, and make much of them, and do not eaſily do any thing which may forfeit them, or provoke God to take them away from us. A Chriſtian when he does at any time find himſelf in any cheerful and comfortable frame of ſpirit, he ſhould endeavour to keep it up, and maintain it allhe can, as that which is of very great conſequence and importance to him; not only for the ſweetneſs and pleaſingneſs of the condition it ſelf, but alſo in reference to that duty which is to be performed by him; yea, we muſt know that it is alſo more pleaſing to God himſelf, that his Children (upon good and right grounds) ſhould walk comfortably and cheerfully before him; and rather to cloſe with the Conſolations of his ſpirit, than to lye down under the ſuggeſtions of Satan, or the falſe and dark repreſentations of their own ſad and miſ giving hearts; therefore walk in the ſpirit alſo in this ſenſe, that is, in the comforts and encouragements of the ſpirit. And ſo much may ſuffice of the first term in theſe words to be explained by us; namely, what is meant by the ſpirit, which we have ſhewn in a twofold Explication: In the ſpirit, that is, in his Graces, and Principles, as ſubjected and radicated in us; walk in the ſpirit, that is, walk after a ſpiritual manner; and in the ſpirit, that is, according to his motions and ſuggeſtions, as objected and propounded to us; walk in the ſpirit, i. e. walk according to the guidance and moderation of the Spirit of God.
The ſecond Term here to be conſidered, is walking, and what is meant by that? Now in this there are three particulars which ſeem to be intimated and implied: Firſt, Here's implied activity in oppoſition to bare ſpeculation, or profeſſion, or idleneſs in Religion: Walking, it is a buſineſs of motion; he that walks, he does not ſtand ſtill. Secondly, Here's implied strength in oppoſition to faintneſs or remiſneſs; he that walks, he moves strongly. Thirdly, Here's implied perſeverance in oppoſition to declining, or giving out; he that walks, he moves constantly. All theſe particulars are in walking, and ſo appliable to our Converſation in the ſpirit.
Firſt, Here's implied activity in oppoſition to bare ſpeculation, or profeſſion, or idleneſs in Religion; he that walks, he moves himſelf, and does not ſtand ſtill: And thus muſt it be with us in Religion an the ways of God. We muſt be active, and put forward in them; it is not only have the ſpirit, or underſtand it, or pretend to it, no, but walk in it, that is, be careful to improve the Doctrines and Principles of it in the activity and fervency of a godly and holy Converſation. This is that which is in a ſpecial manner required of us as Chriſtians, and accordingly we ſhall find t preach'd and urg'd upon us: As in verſ. 25. of this preſent Chapter, If we live in the ſpirit, let us alſo walk in the ſpirit; that is, if we have a principle of ſpiritual life in us, let us carry our ſelves anſwerably thereunto. Look as the ſoul in the body, it is not there after an idle manner, but it does diſtribute motion and vigor to the ſeveral parts and members of it; even ſo ſhould it be with grace in the ſoul; it ſhould not, nor will not be there to no purpoſe, but ſo as to make the man of God perfect and ready to every good work, that I may uſe the words of the Apoſtle Paul in 2 Tim. 3. ult. And ſo the Apoſtle Peter alſo ſignifies unto us in 2 Pet. 1.8. When he had ſpoken of the ſeveral graces of the ſpirit in the words before, If theſe things (ſays he) be in you, and abound, they will make you that ye ſhall not be barren, nor unfruitful in the knowledg of our Lord Jeſus Chriſt. This life of the ſpirit in us ſhould work in us a walking up to it, and whiles it is ſaid here walking, we may take notice of the variation of the phraſe in the Original Text; for it is not only foreign, but foreign, which latter ſignifies a regular and orderly walking, a walking by rule; ſo it becomes us to walk, who live in the ſpirit, ſo to walk, as not turning either to the right hand, or to the left, not carried by our own corrupt luſts, nor yet overſwayed by the miſ-guidings of others, but led by the ſweet conduct and inclinations of the Spirit of God in us, and doing that which he requires of us.
In a word, This is that which is commended to us in this Text, that our converſation be anſwerable to our principles; and that as we make any claim to Religion more than others, ſo we ſhould behave our ſelves ſuitably thereunto. It is not leaves that God ſtands upon, but fruit; it is not profeſſion, but action; it is not only the principles which are in us, but the works and duties which come from us, in a correſpondency and agreement to thoſe Principles; Not every onethat ſaith, Lord, Lord, ſhall enter into the kingdom of Heaven (ſays our bleſſed Saviour); but he that doeth the will of my father which is in Heaven, Matth. 7.21. It is doing that God does principally look after.
And this it does ſadly come home to the conſciences of many people in the world, which are very guilty in this particular, which have a name, that they live, but are dead, as was ſaid of the Church of Sardis, which talk much of the ſpirit, and the gifts and graces of it; but in the mean time ſhew but little power and efficacy of it upon their hearts, by framing of their lives thereafter, as it becomes them to do; ſuch as theſe can have but little comfort whiles they live here in the world, or hope and expectation, when they go out of it, ſo remaining. We ſee how the Scripture pu…s all ſtill upon action: If ye know theſe things, happy are ye if ye do them, John 13.17. And then are ye my friends, if ye do whatſoever I command you, John 15.14. And he that doeth the will of God, abideth for ever, 1 John 2.17. and many more places beſides tending to this purpoſe. Therefore we ſhould not content our ſelves with any thing below this, whatſoever it be. Firſt, Not with agreat meaſure of knowledg only, no more but ſo; let not that ſatisfie, or content us; the devils themſelves have this in great abundance, and yet but miſerable creatures; they know, and believe, and tremble, as the Apoſtle James ſpeaks of them. And there were many in this Church of Galatia, to whom St. Paul here writes his Epiſtle, which were very knowing and intelligent perſons as to the Doctrine of Religion and Chriſtianity; which yet for all that the Apoſtle ſeems not to be ſatisfied with. Therefore we may obſerve, that he does not ſay, Spiritually underſtand the law, but walk in the ſpirit. There have been ſome who have ſo ſuperſticiouſly ſought after, and urged the former; as that they have laid all the ſtreſs of Piety and true Religion wholly thereupon, and counted them the only ſpiritual men, which were exerciſed therein; namely, in finding out the ſenſe and meaning of the Scripture, as they have thought after a ſpiritual manner, and in the mean time departed from the power and ſcope of it, by leading lives oppoſite and contrary thereunto. But the Spirit of Chriſt here by the Apoſtle requires of us to make the Word of God the Rule of our life.
Secondly, We may not content our ſelves neither with ſome Diſcourſes an inlargements of ſpeech, as tending to Piety, which is another thing which many are ſubject much to reſt in, and to ſatisfie themſelves withal. There are many which if out of the ſtrength of parts, or the advantage of company, and education, and converſe; they can ſpeak commendably and plauſibly in Religion, that they have then diſcharged themſelves, and done all which is required of them; nay, but it is not this which will ſerve the turn neither: This walking in the ſpirit, it does imply more than ſimple diſcourſe, or Amplification of ſpeech in Divine and Spiritual Points; it is not talking, but walking which is here commended unto us; not the walking only of the tongue, but of the whole man.
Thirdly, It is not only good meanings and intentions, as ſome pleaſe to call them, which ſhould content and ſatisfie us neither: There are many which go no further than theſe, pretend they have as good a mind to God-ward as any other, though they do nothing, which ſavors of ſo much in them; promiſe, and vow, and reſolve, and are full of good purpoſes, but ſuch as at laſt come to nothing at all in them. Now all ſuch as theſe are cut off by this Exhortation, Walk in the ſpirit. It is not enough for men to have good intentions, but they muſt have anſwerable actions; it is not enough for men to have good purpoſes, but they muſt have anſwerable performances; they muſt do that which they do reſolve on. Indeed, it is true in ſome caſes, God accepts of the will for the deed, and the intention for the performance it ſelf; namely, there where we are extrinſecally hinder'd and debar'd of an opportunity of performance; as we may ſee for Abrahams offering up of his Son, God was well-pleaſed with his willingneſs thereto, and accordingly accepted it; and ſo for Davids building of the Temple, God took it very well from him, that he had a mind and deſire to do it, though he did not do the thing it ſelf, as being prevented by Divine Diſpenſation. This his Son Solomon ſignifies concerning him in 2 Chron. 6.8. The Lord ſaid to David my Father, Foraſmuch as it was in thine heart to build an houſe for my Name, thou didſt well that it was in thine heart. Mark, thou didſt well, becauſe it was in thine heart to do ſo; God looked upon it as well-doing, good actions are good intentions incarnate, becauſe there was well-purpoſing and well reſolving; for as the thought of fooliſhneſs is ſin, ſo the thought alſo of goodneſs is grace, and ſo to be accounted; but yet where there's opportunity for action, there's ſomewhat more which is required of us. We muſt not reſt our ſelves in good deſires, but endeavour to bring them into accompliſhment, what we can through the infirmity of the fleſh: and that's the firſt thing implied in this walking, viz. Activity, &c.
Secondly, Here's implied strength in oppoſition to faintneſs and remiſneſs; he that walks, he moves strongly, ſo muſt a Chriſtianin his courſe of Christianity; He muſt labour to expreſs ſome strength and vigor therein; he muſt be able to do ſomewhat more than other men, and the generality of people in the world, in the ſubduing of corruptions, in the bearing of afflictions, in the performance of duties; it does not become ſuch an one as has the Spirit of God in him, to be overcome or yield there, where perhaps another would be foil'd; no, but as he has been made partaker of a nobler and higher principle, ſo to put forth the vertue of it in his whole life and converſation; both to the Honour and Glory of God, as likewiſe to the greater advancement of Religion it ſelf.
Thirdly, Here's implied alſo constancy in oppoſition to declining, and giving back; walk in the ſpirit, that is, continue, and go on in goodneſs, and proceed ſtill from one degree of grace to another; here's improvement and perſeverance in Holineſs, which is commended to us under this expreſſion; as it is ſaid of the People of God, Pſal. 84.7. That they go from ſtrength to ſtrength, till they every one of them appear before God in Zion; So it ſhould be with us in our Chriſtian courſe, we ſhoul never give over till we come to our journeys end, till we attain the end of our faith, even the ſalvation of our ſouls, as the Apoſtle Peter ſpeaks, 1 Pet. 1.9. Forgetting thoſe things which are behind preſs forward, Phil. 3.13. There are many which begin as it were in the ſpirit, but they end in the ſteſh, as the Apoſtle ſpeaks of theſe Galatians; they ſet upon that which is good, but they do not perſiſt, and perſevere in it. Now this is that which he does here over and above require of them, and in them of all others beſides which pretend to Chriſtianity. And ſo now I have done with the firſt Particular in this firſt General, viz The Affirmative Injunction, or Precept, which the Apoſtle here commends to theſe Galatians, and in them to our ſelves Walk in the ſpirit.
The ſecond is the Negative, or Prohibition, foreign; and do not, or ye ſhall not fulfil the lusts of the fleſh. I put them both together, becauſe the words will bear either, and I find them both in our own Engliſh Tranſlation, the one in the Margent, the other in the Text. According to the former, ſo it has in it the nature of a Prohibition or Dehortation, as ſhewing what ſhould not be. According to the latter, ſo it has in it the nature of a Promiſe, or comfortable intimation, as ſhewing what ſhall not be.
We may (if we pleaſe) take notice of both. And firſt, of the former ſenſe, as it carries in it the nature of a Prohibition, and as ſhewing a Chriſtians duty. Do not fulfil the luſts of the fleſh; the Subjunctive for the Imperative. Where we may by the way obſerve this in the general, how careful the Spirit of God is to ſet us and keep us right, and what means he uſes thereunto: Here's precept upon precept, and line upon line, and negative upon affirmative, one thing after another, to make it ſo much the more full and effectual to us; one would have thought it might have been enough to have ſaid this, Walk in the ſpirit, no more but ſo; for whiles we do thus we are not likely to do much amiſs (as we ſhall hear afterwards) but the Apoſtle is not content with that, he adds this to it moreover, And do not fulfill the luſts of the fleſh. This he does upon a two-fold ground: Firſt, His own tenderneſs and jealouſie over us. Secondly. Our falſeneſs, and the ſlipperineſs of our deceitful hearts.
Firſt, I ſay here's the tenderneſs and holy jealouſie of the Apoſtle Paul, and the Spirit of God in him towards the Galatians, and in them to all Chriſtians, in that he does reiterate and ingeminate his counſels to us. This is ſtill the nature of love, and ſincere affection, that it thinks it's never ſure of the ſafety of the party whom it loves, and therefore it repeats its admonitions and cautions again and again, and is not ſatisfied to do it in one expreſſion, but is willing likewiſe to do it in another for the greater ſureneſs and certainty of it.
But then ſecondly, Here's alſo the falſeneſs and ſlipperineſs of our deceitful hearts, which ſtand in need of ſuch kind of repetitions and inculcations as theſe are, we are apt upon every turn and occaſion to fall into evil, and therefore we have need of all the helps againſt it that poſſibly may be; not only to have our duty propounded, and that which is to be done by us, but likewiſe to be forewarned of ſin, and the countuary evil, which we are to take heed of and avoid what we can. And this by the way from the Addition of this ſecond particular to the firſt. But to come cloſely to the words themſelves, Do not fulfil the luſts of the fleſh. This is that which is in a ſpecial manner prohibited to all Chriſtians; not only here in this preſent Text, but alſo in divers others beſides. The Scripture either in the ſame words, or elſe in expreſſions like hereunto, is very full of ſuch Admonitions as theſe: And accordingly it concerns us to obſerve them, to take heed by all means, that we be not guilty in this reſpect, and to take notice of them; and that eſpecially upon theſe following Conſiderations:
Firſt, Becauſe it is contrary to their profeſſions; thoſe which are Chriſtians, have renounced the works of the fleſh, and vowed againſt them. It is a part of our Covenant in Baptiſm, wherein we are conſecrated and given up to God, that we will abandon ſuch courſes as theſe; and therefore it concerns us in no hand to have to do with them: If we have, we tranſgreſs our Covenant, and break the Bond which is betwixt us and God, as an engagement to our new Obedience, and Holineſs of life.
Secondly, It is contrary to our Principles, and the work of Grace wrought in our hearts, which in Baptiſm is alſo ſealed unto us; thoſe which are true Chriſtians, they have the ſpirit of Chriſt in them, which does incline them and carry them, a clean, direct, and contrary way to theſe luſts of the fleſh. This we ſhall find to be the Argument of the Apoſtle in another place, as Rom. 8.9, &c. Ye are not in the fleſh, but in the ſpirit; if ſo be that the ſpirit of God dwell in you: Now if Chriſt be in you, the body is dead, becauſe of ſin; but the ſpirit is life, becauſe of righteouſneſs: Therefore brethren, we are debters not to the fleſh, to live after the fleſh, &c. Every one that has the Spirit of God in him, is a debter to walk after the ſpirit; and ſo therefore on the other ſide not to fulfil the luſts of the fleſh.
Thirdly, It is contrary to their practice, and that which they have done formerly already: every good Chriſtian, as he has a Principle of Mortification in him, whereby he is inabled to ſubdue the fleſh; ſo he has in ſome ſort put this principle into action, and has actually ſubdued the fleſh indeed: They which are Chriſts, have crucified the fleſh with the affections and luſts (ſays the Apoſtle Paul in ver. 24. of this Chapter). Now therefore for them to come and fulfil them, is very incongruous, and unſuitable, and unagreeable to their former practiſe; it is to take ſin down again from the Croſs, and to put life and breath as it were into it, after it is once mortified, than which there can be nothing more abſure or unfitting to be done. Thus the Apoſtle does abundantly reaſon in Rom. 6.6. Knowing this that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin. And again in ver. 11, 12. Likewiſe reckon ye alſo your ſelves to be dead indeed unto ſin; let not ſin therefore reign in your mortal body, that ye ſhould obey it in the luſts thereof. And ſo all along in that Chapter.
Fourthly, There is this alſo conſiderable againſt the fulfilling of the luſts of the fleſh, the great evil and danger which comes by it; and that is, that it brings death and deſtruction along with it; to be carnally minded is death, Rom. 8.6. And if ye live after the fleſh, ye ſhall dye, Rom. 8.13. And he that ſoweth to his fleſh, ſhall of the fleſh reap corruption, Gal. 6.8. And many ſuch places as theſe, which ſhew the deadlineſs and perniciouſneſs of ſuch courſes.
What does all this now come to, but teach us ſo much the rather to ſhame them, and decline them, and to abſtain from them, to follow and put in practice this counſel and admonition of the Apoſtle here in this Text, Do not fulfil the luſts of the fleſh. For the better urging and preſſing whereof, it will not be amiſs for us to conſider the particular meaning of the terms themſelves. There are two Terms here to be explain'd (as there were alſo in the former branch). Firſt, What is here to be underſtood by the luſts of the fleſh, foreign, and what we have prohibited therein. Secondly, What is here to be underſtood by not fulfilling, foreign, and what we have prohibited therein. To ſpeak ſomewhat to both.
Firſt, What are we here to underſtand by the luſts of the fleſh, Deſideria Carnis. Now for theſe we are hereby to underſtand all the motions and inclinations, and actions of the unregenerate part in us of what kind ſoever. By the lusts of the fleſh, we are not only to underſtand thoſe ſins which by an eminency are called fleſhly lusts, ſuch luſts as are terminated in the body, and acted by that, as Drunkenneſs and Adultery, and Fornication, and Uncleanneſs, and the like; though theſe be ſo in a ſpecial manner, and in that regard to be avoided; but by the luſts of the fleſh we are to underſtand all the motions and affections, and emanations of corrupt nature in us, not only as acted by the body, but alſo as more immediate to the ſoul, as pride and envy, and malice, and ſuch as theſe: theſe are included by the Apoſtle, and not only included, but alſo more eſpecially intended as thoſe ſins which he did aim at to mortifie and ſubdue in theſe preſent Galatians, to whom he here writes. This we may obſerve from the context an the coherence of theſe words with the former. He had ſpoken in the Verſes before of uſing their liberty for an occaſion to the fleſh in uncharitable converſation, and in biting and devouring one another by ſlanders and raſh cenſures, &c. now here he adds, and do not fulfill the luſts of the fleſh; that is, ſuch luſts as theſe are.
this may accordingly ſo teach us how to underſtand the language of the Holy Ghoſt both here and in other places of Scripture, when it makes mention of the luſts of the fleſh, not to limit and confine it with the Papiſts only to the ſins of the outward man; as if there were no other luſt or fleſh but that, but to take in the miſcarriages of ſpirit and mind together with them, as thoſe which are in their kind and degree as abominable to God as any other. This may be uſeful both to order our life, as alſo to regulate our repentance and humiliations of our ſelves in Gods ſight, that we may not think we have preſently done our duty, or put in practiſe this counſel of the Apoſtle, when we have abſtained from Corporal defilements; but alſo when we have been careful to preſerve in us a purity of ſpirit. Let a man be never ſo innocent as to the former, yet if he be not wary and fearful alſo of the latter he is a carnal perſon for all that. Thoſe that nouriſh in themſelves vile affections of wrath and hatred, and malice, and bitterneſs of ſpirit, and the like, they do fulfill the luſts of the fleſh, though they be otherwiſe never ſo temperate and free from groſs and ſcandalous offences, and ſo will God one day account them, and deal with them at another day. Thus Jam. 3.14, 15. This we may further gather from the Apoſtle himſelf here in this very Chapter in hand, who is his own beſt Interpreter, and therefore when he would explain himſelf to us, and tell us what he means by theſe luſts of the fleſh, which he had here mentioned, ſee what kind of ſins he does enumerate and reckon up to us amongſt the reſt, Hatred, variance emulations, wrath, hereſies; and he tells us, that they that do ſuch things as theſe ſhall not inherit the Kingdom of God. And that's the firſt term here conſiderable, what we are to underſtand by the luſts of the fleſh.
The ſecond is what is here meant by the accompliſhing or fulfilling of them, Non perſicietis do not fulfill. And here there are two things prohibited: Firſt, the ſimple acting of luſt, do not fulfill it, i.e. do not perform it. Secondly, The further progreſs in luſt, do not fulfill it; i.e. do not perfect it, or go on in the performing of it.
Firſt, This non perficietis, it does reſtrain us from the ſimple act and execution of luſt in our ſelves, that we come not to that. He does not ſay, have not luſt, or fleſh at all in you, (though that alſo ſometimes be ſaid by God himſelf) he has forbidden us the very firſt motions and inclinations to ſin in us; and concupiſcence (no more but ſo) it is a breach of his Divine Law.) But I ſay this is not that which the Apoſtle does make mention of in this place, he knew that as long as they lived here in the body, they would have the ſtirrings of corruption in them, as it is Rom. 7.5. which he does therefore here ſuppoſe. But he deſires that whiles theſe were in them, yet they ſhould not favour them, or give way unto them, but withdraw themſelves from them. Though the Principles he in you yet as neer as may be ſuppreſs the actions, and the working out of thoſe Principles in you with the commiſſions themſelves; do not do the works of the fleſh, though ye have the luſts of it remaining in you.
And there's a double reaſon why the Apoſtle ſhould prohibit this, viz. the acting of luſts by us: Firſt, Becauſe theſe act do increaſe the guilt of ſin: Secondly, Becauſe theſe acts do increaſe the habit of ſin in us.
Firſt, I ſay, they do increaſe the guilt, the more a man is engaged in any ſinful or unlawful courſe, the more does he bring guilt and condemnation upon his own ſoul and expoſe himſelf to the judgment of God. It is true, he does it ſimply by having in him no more but the deſires and propenſities and inclinations to ſin; but he does it more by putting them into act For every acting of ſin it is a kind of an interpretative allowance and juſtification of ſin in us. And we do thereby ſeem further to approve of thoſe corrupt and vicious affections which we are already prepoſſeſt withal.
Secondly, As theſe actings of ſin do increaſe the guilt of ſin in us, ſo they do alſo increaſe the habit, and they make luſt to be ſo much the more violent and predominant in us. The more that any man ſins the more will he deſire to ſin, and the more will he be carried in his affections and inclinations to ſin. The ſinful habit will be intended by the ſinful act, which is another conſideration to make the act ſo much the more odious and hateful to us and for which (as we may conceive) the Apoſtle Paul does here prohibit it in this preſent place; Do not fulfill, &c.
But then ſecondly, He does here alſo prohibit the further progreſs and perſeverance in ſin, Do not fulfill, that is, do not perfect it, or go on in the performance of it; for there's perfectio corruption in mato, even in evil: And it is a if the Apoſtle ſhould have expreſt himſelf thus unto them. Beloved, I could wiſh with all mine heart that ye had no motions or ſtirrings of luſt or ſin at all in you; but ſeeing ye are not free from them, yet be careful as much as may be to abſtain from the acts; if by chance ye fall into them at firſt, yet do not continue and perſevere in them, but put a ſtop to them our ſelves. This is that which we are here prohibited in this ſecond place, a continuance in ſin, where through infirmity we have at any time ſlipt and fallen into it at firſt. Thus the Apoſtle, Rom. 6.1. What ſhall we ſay then? ſhall we continue in ſin? God forbid. And Jam. 1.15. We find the method which is there ſet with the character upon it, Then luſt when it hath conceived it bringeth forth ſin, and ſin when it is finiſhed, or perfected, brings forth death. There's the miſchief of all, when foreign ends in foreign, & foreign ends in foreign, when luſt in the conception is followed with ſin in the conſummation, and the bringing forth of ſin is followed with the bringing forth of death. Thus it happens to be where there is this fulfilling of the luſts of the fleſh; and therefore we ſhould by all means poſſibly avoid it, and take heed of it: Let not ſin raign in your mortal bodies, as in the place before cited. Let us not make proviſion for the fleſh, to fulfill the luſts thereof, Rom. 13.14. He that committeth ſin is of the Devil, foreign, 1 Joh 3.8. It is ſometimes the ſuggeſtion of Satan, and the imagination of many a ſinner, that where they have once begun in any evil, they had now as good to go on and to make progreſs in it; Oh but take heed of that, do not yield to ſuch a temptation as this is; it is very dangerous and pernicious to the ſoul, and ſo will prove. God requires we ſhould do our utmoſt to the avoiding of all manner of ſin in us; and where we have not ſo much grace as to come off to ſuch a meaſure and degree of mortification, yet at leaſt to go ſo far as we can. Eſt aliquid prodire tenus, ſi non datur ultra. We ſhould endeavour as much as may be to ſubdue the very principles and firſt motions of ſin in us; if they will ſtill remain, yet to prevent the acts. If any act of ſin break forth from us in the beginning and inchoation of it, yet to ſtop it, and to reſtrain it in the progreſs; then ſhall we truly put in practiſe this exhortation and command of the Apoſtle, wherein he does charge us not to fulfill the luſts of the fleſh.
To ſet this home a little more fully and effectually upon us, let us over and above take notice of the intention of the Prohibition in the Text, it is given us in two negative Particles foreign & foreign both, which carries ſo much the greater force with it, and by the way likewiſe ſhews us how far it concerns our ſelves to have reſpect unto it; it ſhews us how deſirous God himſelf is that we ſhould withdraw from ſuch ſinful courſes, and likewiſe how far of our ſelves we are ſubject unto them, and therefore ſtand in need of ſuch earneſt and importunate prohibitions as theſe are; and they ſhould not be in vain to us, but ſhould work upon us, to bring us to ſo much the more caution and heedfulneſs of ſpirit. Indeed there are ſome ſpirits in the world, which from hence are ſo much the worſe, and do too much make good that obſervation of Nitimur in vetitum. Sin taking occaſion by the commandment works in them all manner of concupiſcence, as the Apoſtle ſpeaks; and the more they are reſtrained from it, the more eager and violent they are upon it. There are ſome which let the Miniſters and ſervants of God ſay what they pleaſe, yet they are reſolved to do what they liſt; and the more they abound in admonition, the more do theſe abound in tranſgreſſion and purpoſe to do ſo ſtill. But this is a fearful perverting of Gods gracious dealings with us in ſuch opportunities as theſe are, and ſuch (as where we are guilty of it) will highly aggravate our ſins upon us, which we ſhould therefore eſpecially beware of. And further obſerve how this counſel of not fulfilling the luſts of the fleſh, it is indefinite and given to all ſorts of perſons, not only to Monks and Eremites (as Luther obſerves upon the place) but to all ranks and conditions of men, and as he particularly inſtances in to Magiſtrates, who then put this counſel in practiſe, when they are conſcionable in the diſcharge of their places, and careful to cloſe with thoſe opportunities of doing good, which in thoſe relations are afforded unto them, when they watch over the temptations of their callings, and the ſnares which they are ſubject unto from the corruption of men which is in them, without better heed and regard to their hearts, &c.
And ſo now I have done with this clauſe in the firſt acception of it, viz. as it may be taken Imperatively, and by way of Prohibition, as denoting a Chriſtians Duty, Do not in any caſe fulfill the luſts of the fleſh.
The ſecond is as it may be taken Indicatively, and Declaratively by way of Promiſe, as ſhewing a Chriſtians Priviledg which belongs to him upon his walking in the Spirit, and that is, that he ſhall not fulfill the lusts of the fleſh. In the handling of which words in this ſenſe we may take notice of two Particulars more: Firſt, of ſomewhat which is implied; and ſecondly, of ſomewhat which is expreſt. That which is implied is this, that it is a great priviledg and advantage to be freed and exempted from the fulfilling of the luſts of the fleſh; that which is expreſt is this, That thoſe which are careful and induſtrious to walk in the Spirit, they ſhall be made partakers of this priviledg and advantage.
I begin with the Firſt, namely, with that which is implied, That it is a great priviledg and advantage to be freed from the fulfillingof the luſts of the fleſh. This I gather from the ſcope of the words, and the Apoſtles intent in the bringing of them in here in this place, and that is to perſwade the people of God to this duty of walking in the Spirit, from the benefit that ſhoul come to them thereby. We muſt look upon the Apoſtle as here ſpeaking ſomewhat extraordinary, when he tells them that it ſhall be thus and thus with them he does not ſimply tell it them, but he tells it them as ſome encouragement to them which accordingly he would have them to obſerve and take notice of; and ſo ſhould we alſo do with them, and this is that which we ſhould take notice of, That there is a great deal of benefit and advantage herein to be exempted from the fulfilling of luſts.
What's the benefit of it? it's manifold and various: I'le inſtance in one or two Particulars: Firſt, Liberty and freedom of ſpirit, that has always been counted a great advantage. And ſo it is. To be free and not ſubject to the tyranny of dominion of enemies; why this now is the happineſs of that man which does not fulfil the luſts of the fleſh. He is a free-man, and (to ſpeak the truth) there is none other which is ſo but he. Take any other man beſides which walks in baſe and filthy courſes, and he is a very vaſſal and ſlave, he is in thraldom and ſubjection to Satan, by whom he is led into captivity according to his will, 2 Tim. 2. ult. And Satan he's an abſolute tyrant, which will be ſure to exact the utmoſt upon thoſe which are made ſubject to him. He is the ſpirit that rules in the children of diſobedience; but thoſe which have got power over their luſts, they are freed from this ſlavery and bondage, Satan hath now no more part or ſhare in them.
A ſecond Benefit is peace with God, quiet and tranquillity of Conſcience. This is another thing that follows hereupon. Thoſe that follow the by as of their corruptions, they cannot ſo eaſily or fully be aſſured of the love and favour of God himſelf towards them, which will be apt to be very much darkened and obſcured thereby. But now thoſe that reſiſt and overcome them, they have this a great deal more certified and confirmed unto them. They have more quiet and peace, and ſerenity in their own breaſts and ſpirits than otherwiſe they would be likely to have.
Thirdly, More expediteneſs to Duty, and the doing of that which God requires of them in their ſeveral places. Great and ſtrong luſts are hinderances to any noble performances and high atchievements which are to be undertaken by us. The Apoſtle tells us in the verſe immediately following to the Text, verſ. 17. of this Chapter, that from the fleſh luſting againſt the ſpirit the Galatians were diſinabled from doing the things which they would, and ſo they were, and all others with them; whereas on the other ſide where theſe are kept down there is ſtrength and ability thereunto, namely to ſerve God with ſo much the more ſtrength.
All theſe laid together do ſhew us the happineſs of this particular condition, and the truth of this point in hand, to wit, the benefit and advantage of not fulfilling the luſts of the fleſh.
Again further, we may here alſo take notice, that as it is a benefit in it ſelf ſimply conſidered, ſo it is ſuch as is apprehended and counted ſo by all thoſe which have the Spirit of God in them. Thoſe which are the true children of God they look upon this as one of the greateſt mercies which can happen unto them, to be freed from the power of their luſts. This is alſo implied in the Text; it was not only ſo in the thoughts of the Apoſtle, but alſo in the thoughts of the Galatians to whom he here wrote, or elſe he had ſaid nothing to the purpoſe; and it had been to no end to ſignifie as much unto them, that by walking in the ſpirit they ſhould have this benefit confer'd upon them, if they had not thought it to be a benefit indeed. But now he uſes argumentum ad homines, and ſpeaks to them in their own Element, to their heart, as the Hebrew phraſe hath it. He knew he ſhould now pleaſe them, and bring that which would be acceptable to them, when he ſhould tell them of being freed from their luſts; and ſo he did. A good and a gracious heart looks upon this as the greateſt mercy and priviledg in the world, which he longs for, and moſt eagerly deſires, as the Apoſtle Paul; Oh wretched man that I am, who ſhall deliver me from this body of death? I thank God through Jeſus Christ our Lord; which is ſuch as makes him willing to deſire, even death it ſelf, where in he ſhall indeed partake of this priviledg.
Again, Moreover obſerve this, as another thing implied in theſe words, That the reward of Religion lyes within the compaſs of Religion. The Apoſtle had ſtir'd up theſe Galatians, and in them all other Chriſtians to an holy Life and ſpiritual Converſation, to walking in the ſpirit Now what does he here for their encouragement ſignifie to be the reward and recompence hereof unto them. Why, namely this, that they ſhould not fulfil the luſts of the fleſh: He does not ſay, ye ſhall have ſuch and ſuch outward comforts heaped upon you, riches, and honours, and the like; nor he does not ſay, ye ſhall have Heaven at laſt given you, and ye ſhall be free from condemnation, though this alſo be true; no, but ye ſhall not fulfil the luſts of the fleſh: If we had no other recompence of a godly life, but only that which is emergent from it, and immediate to it; yet this were enough to ſatisfie us in it, and to perſwade us to the leading of it: And ſo much for that which is here ſuppoſed and implied in this expreſſion.
I come now in the ſecond place to that which is expreſt, which is the words of the Text, And ye ſhall not fulfil, &c. This (for the right handling of it) we muſt take in its conjunction and connexion with the words before, and as dependent thereupon, Walk in the ſpirit, and ſo ye ſhall not fulfil the lusts of the fleſh: the one prevents the remedy againſt the other; the more ſpiritual any are, the leſs carnal; and the more we are guided by the ſpirit, the leſs we ſhall yield to the fleſh.
This truth and expreſſion may be made good to us, according to a various explication, which may be given of it. Firſt, Walk in the ſpirit, and ye ſhall not fulfil the luſts of the fleſh; that is, ye ſhall not have ſo great a mind and deſire to fulfil them, ye ſhall be reſtrained in regard of inclination; though Grace and the exerciſe of it does not (as I ſaid before) wholly extirpate all cortuption out of us, and make it ceaſe to be, whiles we live here in this world; yet it does qualify the dominion of it, and makes it ceaſe to be in that meaſure and degree wherein it was in us before: And as ſinful acts do increaſe the habit of ſin in us, (as we have formerly ſhewn in the point above), ſo the other ſide do gracious acts dminiſh this habit, and make it leſs. It is the avantage of that man who is imploy'd and taken up in well-doing, that he has not that luſt and propenſity in him to that which is evil, as another has: Godlineſs, it puts our mouths out of taſte to the pleaſures of ſin, as on the other ſide ſin does make goodneſs to be diſreliſh't by us. Look therefore how far a man is freed from fulfilling the luſts of the fleſh, by having little or no deſire unto them, ſo far is he freed from them alſo by this courſe of walking in the ſpirit which is advantageous and effectual to this purpoſe, to mitigate the deſire of ſin in them.
Secondly, Walk in the ſpirit, and ye ſhall not fulfil the lusts of the fleſh; that is, ye ſhall not have temptation to fulfil them, ye ſhall be kept from luſtful and ſinful ſuggeſtions and provocations. The reaſon why many fall into ſin now and then, is becauſe they have ſtrong temptations and inſtigations to it, becauſe the Devil is very buſie with them, and it pleaſes God ſomeimes in his Providence to give them up into Satans hands. But now when men are careful to walk in the ſpirit, they do very much provide for themſelves in this particular; Satan has not that power over them and advantage, which otherwiſe he would have in the neglect of it; nor they are not ſo much under the power of temptations, as they would be if they did not thus walk. This is true upon a ouble account, both on Gods part, and on Satans; on Gods part, who in this caſe does not ſo much give them over to temptation; and on Satans, who in this caſe has not that incouragement to faſten his temptation upon them.
Firſt, I ſay on Gods part, who in this caſe does not ſo much give them over to Satan to be tempted: Take a man that neglects his daily walk and converſe with God, that does not look ſo ſtrictly and narrowly to his ſteps, as it becomes him to do; it pleaſes God now and then for his exerciſe and tryal, and partly his correction, to let Satan looſe upon him, and to ſuffer him to moleſt and trouble him with ſad temptations; not only for ſin, but to ſin alſo, thereby to humble him, and bring him low, and to ſhew him the vanity and ſinfulneſs of his own corrupt heart: But now when a man walks in the ſpirit, and is careful to keep cloſe to God, God will free him from ſuch evils as theſe.
Again ſecondly, It holds alſo on Satans part, who in this caſe has not this incouragement to tempt, as thinking he ſhall but loſe his labour, and do all to no purpoſe. It is true indeed that Satan is not eaſily put out of heart in regard of his temptations; nor yet does he always forbear men, becauſe they have more grace in them; nay therefore does hereafter ſometimes ſo much the more violently ſet upon them, he throws his ſticks the faſteſt at thoſe trees which have the moſt fruit upon them, becauſe he thinks thereby he ſhall have the greater booty; but yet where he ſees Grace in the activity, and the exerciſe and improvement of it in a ſpritual way, he is not ſo much heartened, and incouraged, and provoked to tempt men, as otherwiſe he would be; Reſiſt the Devil (ſays St. James) and he will flee from you. Give him but the leaſt advantage, and he will be ſure to take it and improve it to the utmoſt; but reſiſt him, an give denial to him, and then he is gone. Why thus now do thoſe that walk in the ſpirit, they leave no hole for Satan to come in, and they put on all their ſpiritual armour, whereby they stand againſt the wiles of the devil, Epheſ. 6.11.
Thirdly, Walk in the ſpirit, and ye ſhall not fulfil the luſts of the fleſh; that is, ye ſhall not have leaſure or opportunity to fulfil them: The more buſineſs a man has in goodneſs, the leſs vacant he is to ſin, and has leſs time for the committing of it. This a man ſhall be ſure to find upon tryaland experience of it: That man that truly walks in the ſpirit, will find ſo much work for him to do in a ſpiritual courſe, for the watching of his own heart, for the getting of a farther ſtock of Grace, for the ſerving of God in his relations, and the place wherein God has ſet him, as that he will find but little leaſure for the luſts of the fleſh at all. And this is another Explication.
Laſtly, Walk in the ſpirit, and ye ſhall not fulfil the lusts of the fleſh; that is, ye ſhall be kept from the thing it ſelf, in regard of the immediate influence and efficacy of a ſpiritual Converſation, which it has in the nature of it for the reſtraining and preſerving of the heart from any ſinful miſcarriage. This ye ſhall not, as to actual accompliſhment, we ſhall find to be true according to all the former ſenſes and explications which we have given of this walking in the ſpirit; take it in which ye will, and ye ſhall find that in the practiſe of it, Ye ſhall not fulfil the luſts of the fleſh.
Firſt, Take it in the Graces and Principles of the ſpirit, Walk in the ſpirit ſo, and ye ſhall not fulfil the luſts of the fleſh. The more ſpiritual we are in our Principles, the leſs carnal ſhall we be in our Converſation. This is clear from the words that follow in the next verſe to the Text; the fleſh lusteth againſt the ſpirit, and the ſpirit againſt the fleſh: and theſe are contrary one to the other; ſo that ye cannot do the thing that ye would. Ye cannot do the things that ye would; it holds true of either part, not only as to the doing of good; ye cannot do the things that ye would, that is, whereby ye would with your ſanctified will; becauſe the fleſh which is in you, is an hinderance and impediment to you: but alſo as to the doing of evil, ye cannot do the things which ye would neither, that is, which ye would with your corrupt will, becauſe the ſpirit which is alſo in you, is here a curb and reſtraint upon you. Look as the inherence of ſin and corruption remaining in us, keeps us from a full and perfect walking in the ſpirit; ſo the infuſion of Grace and Holineſs abiding in us, alſo keeps us from an abſolute fulfilling of the luſts of the fleſh.
Again Secondly, Take it alſo in the motions and ſuggeſtions of the ſpirit; and they all take us from the fulfilling of the luſts of the fleſh, whether we underſtand it of the ſuggeſtions of Counſel, or whether we underſtand it of the ſuggeſtions of Comfort; they do either of them hold us back in this particular.
Firſt, The ſuggeſtions of Counſel; the directions and excitements of the ſpirit, they are ſuch as if we follow them, we ſhall be ſure never to fulfil the luſts of the fleſh, which (by the way) ſhews the horrible blaſphemy and wickedneſs of ſome perſons in the world, which would make their luſts of the fleſh to be the motions and ſuggeſtions of the Divine Spirit. What a grievous and fearful thing is this! yea and how falſe is it too, and incongruous! the Spirit of God is an holy Spirit, foreign, the Spirit of Holineſs it ſelf, as the Scripture ſtiles him, and therefore he does not, nor cannot provoke men to that which is unholy; no, but it is the deſperate vileneſs and rottenneſs of their own corrupt hearts, together with the ſpirit of Satan, of joyning and complying with them, and improving of them. Satan hath fill'd thy heart to lye againſt the Holy Ghoſt, as Peter to Ananias.
So likewiſe, ſecondly, for the ſuggeſtions of Comfort, which the Spirit of God does let in into us; if we walk after them alſo, we ſhall not fulfil the luſts of the fleſh; ſpiritual comforts and conſolations, they do not breed ſecurity and preſumption, or make men the more to abound in ſin, as ſome men vainly pretend againſt them; no, but where they are in reality and good earneſt, they make men ſo much the more to avoid ſin, and to be more ſhy and fearful of it: To take heed of doing any thing whereby we ſhould deface our evidences, and loſe that ſweet and comfortable teſtimony of Gods love, which he does vouchſafe unto us. This is the proper improvement of ſuch experiences as theſe are in the hearts of thoſe which are God's People; as alſo the proper conſequence and connexion of the things themſelves.
The Conſideration of this point in hand may be thus far uſeful to us, as it may ſerve to put us upon the ſearch and examination of our own hearts and ways; we may ſee what our ſelves are according to this Doctrine. There are many which pretend to the Spirit, and to the walking in it: Well, but how are they now as to this particular whereof we now ſpeak, the fulfilling the luſts of the fleſh? When men give themſelves over to theſe without any curb or reſtraint at all, Can they ſay, and ſay with any truth, that they walk in the ſpirit? Certainly, no ſuch matter; He that ſaith, he abideth in him, ought himſelf alſo ſo to walk, even as he walked, 1 John 2.6. And how was that? why, according to the Spirit; the Spirit of Holineſs, which was in him, and acted him all his whole life. If it be objected that David and Peter, and other of the Servants of God have ſometimes turned aſide to theſe luſts. Firſt, I anſwer that in the ſtrict ſenſe, they did not fulfil them, which is with delight and perſeverance in them without repentance. Secondly, That ſo far forth as they did any way fulfil their luſts, ſo far forth they did decline walking after the ſpirit, but walk, &c.
Again, Yet further, We may take theſe words, not only ſimply and emphatically, but (if we will) alſo excluſively; walking in the ſpirit, it does prevent and reſtrain the fulfilling of the luſts of the fleſh, and (upon the point) nothing elſe but that, at leaſt ſo effectually and powerfully as that does: There's nothing which doe ſo infallibly civilize men as Grace, and true Religion, and the Spirit of God, and the Power of Godlineſs. This is the beſt means of Mortification that is in the world; there are other means which are alſo happily uſed now and then; as good company, and fear of puniſhment, and avoiding of occaſions, and the like. But there's nothing like this, the living in the exerciſe of Religion. This, it makes ſure work, and ſets our luſts at the greateſt diſtance from us that poſſibly may be; the beſt remedy againſt ſin, is duty; and the beſt help againſt luſt, is grace; every ſin of commiſſion, it has commonly a ſin of omiſſion going along with it, or rather going before it as the ground and occaſion of it whereupon it is laid. If we were but more in doing what we ſhould do, we ſhould be leſs in doing what we ſhould not; therefore walk in the ſpirit, if ever ye deſire to be kept from fulfilling of the luſts of the fleſh.
And in the ſpirit again in the higheſt and ſublimeſt notion of it; the ſpirit not in the natural or moral Conſideration of it only; the ſpirit of that's his reaſon, or ingenuity, and good nature, and the like (though that be not excluded neither), but in the ſpirit, eſpecially and actually in the ſupernatural Conſideration of it. The ſpirit of a man, that's his grace, and his ſpirit indued with a principle coming from above; it is not parts that will keep men from lusts, but gracious and holy affections; it is not reaſon, but reaſon ſanctified, which will here ſerve the turn; abſtract it from this, and it is too weak and feeble a Principle for ſuch a buſineſs as this we now ſpeak of. We ſhall find by certain obſervation, that men of the higheſt reaſon have been ſometimes of the ſtrongeſt paſſion; and none have been worſe for their Morals, than thoſe which have been moſt eminent, and admired for their Intellectuals. This I add, that we may rightly underſtand it, what ſpirit, and in what ſenſe it is ſpoken of here in this place; when we are required to walk in it, that we may not fulfil the luſts of the fleſh. And ſo now I have done with the firſt General Part of the Text, which I propounded in order to be conſidered; and that is the Doctrine or matter it ſelf, which is here delivered and propounded unto us, Walk, &c.
The ſecond (which we find to be the firſt in the method of the Text) is the Preface or Introduction to this Doctrine; and that we have in theſe words, foreign, This then I ſay. This is as it were the dore in the Text, and that which makes entrance into it. This is ſuch an Introduction, as we oftentimes meet withal in Scripture; and where we meet with it, it is commonly with ſome ſpecial force and impreſſion upon it. Here in this preſent Text we may look upon it as carrying a fourfold Emphaſis in it.
Firſt, As a word of Authority. I ſay it, that is, I charge it upon you, and require you to obſerve what I ſay, I ſay it by ſpecial warrant and command mand from God himſelf; and therefore know what I ſay; it is not hoc (dico) ego & non Dominus; this I ſay, and not the Lord, as it was ſometimes in another place, 1 Cor. 7.12. But hoc (dico) ego quia dominus; this I ſay, becauſe the Lord, he has ſaid it, and I ſay it from him. A Miniſter, whiles he ſpeaks from God. he may ſpeak boldly that which he ſpeaks, without difficulty or heſitation: As Paul to Philemon, I may be bold in Chriſt to enjoyn thee that which is convenient, Philem. ver. 8. When we ſpeak purely from our ſelves, according to the dictates of our own fancies, or paſſions, or the like; here our ſpeech may be well intercepted and hindred in us, but we ſpeak by direction from God; here I ſay, his Authority.
And eſpecially may this confidence and boldneſs further be uſed, when-as the things which we ſpeak have ſome footing and foundation in the hearts of thoſe whom we ſpeak to: It is great matter of confidence to a Preacher, when he has the ſoul and conſcience of the hearer bearing witneſs to that which he ſays, and can ſay as the Apoſtle alſo does in another place concerning his Epiſtles, We write no other things than what you read, or acknowledge, and I truſt ye ſhall acknowledg, even to the end, in 2 Cor. 1.13. And again, chap. 4.2. By the manifeſtation of the truth, commending our ſelves to every mans conſcience in the ſight of God. And again, chap. 5. ver. 11. We are manifeſt to God, and I truſt alſo are made manifeſt in your conſciences. Thus was St. Paul alſo here in the matter of this preſent Text; and therefore ſays, I ſay, that is, boldly, as a word of Authority and Command. And ſo 'tis a word of Conſtancy, I ſay it again and again, and therefore confidently, Prov. 21.28. He that heareth, ſpeaketh conſtantly, that is, he that is ſure.
Secondly, I ſay, it is a word of experience, I ſay it ſenſibly, and I ſay it feelingly, and I ſay it upon mine own knowledge, as finding the power and efficacy of this Truth upon mine own heart, from whence I may ſo much the more fully and freely commend it to you. Thus did St. Paul ſay it here; and thus ſhould we alſo which are Miniſters endeavour to ſay what we ſay upon ſuch occaſions, and in ſuch matters as theſe; then indeed a Preacher ſpeaks to purpoſe, when he ſpeaks thus: When we deliver ſpiritual Truths out of raiſed and ſpiritual affections; and more as the workings of our hearts, than as the workings and inlargements of our brains: it is not enough for men to ſpeak out of Books from the ſpirit of other men, or to ſpeak out of themſelves, only out of the ſtrength of parts, and wit, and invention, and ſuch kind of abilities; to ſay what can be ſaid of a Text in a way of logical deduction, and as fetching one thing out of another by a kind of rational diſtillation; but to ſpin and work ſuch points as theſe are out of the windings, and turnings, and actings of their own ſpirit. This is to be a Preacher indeed, and to ſpeak with the greateſt profit and edification to thoſe which are our hearers; becauſe that which comes from the heart is moſt likely to go to it, and to rebound more effectually upon it.
Thirdly, I ſay it is a work of ſympathy and Pastoral affeſtion; I ſay it out of my love, and tenderneſs, and bowels towards you; as pitying you to think ye ſhould go on in courſes of vanity without reſtraint, which therefore I would take you off from by this ſeaſonable and pertinent Admonition There were ſome Teachers now in the Church of Galatia, which did labor to infect and corrupt the People of God with their carnal Doctrines which were ſpread by them. Now therefore was the Apoſtle Paul here ſo much the more tender and jealous over them, and would ſpeak a word in due time for the redeeming and ſaving of their ſouls; And this is another thing to be heeded and regarded by a Preacher; not only to ſpeak affectionately as to the things themſelvs which he ſpeaks about; but alſo to ſpeak affectionately as to the perſons themſelves he ſpeaks unto: This is that which Panl did in this Text.
Fourthly and laſtly, I ſay it is a word of Comprehenſion or Recapitulation, wherein he ſums up all in effect, which he had ſaid before. What had he ſaid before? why, that they ſhould not uſe their liberty as an occaſion to the fleſh, that they ſhould by love ſerve one another, &c. Now this then I ſay, ſays he, &c. as the upſhot and epitomy of all the reſt, as the Preacher in Eccleſ. 12.13. Let us hear the concluſion of the whole matter, Fear God and keep his Commandments; ſo here in the Text, This I ſay, walk in the ſpirit, &c. To ſhew that this is as it were the ſcope and ſum of all our Miniſtry to bring men hereunto; to eſchew evil, and to do good; to abſtain from that which is ſinful, and to walk in ways of Piety and Goodneſs: This is the pith of all we can ſay.
And therefore accordingly we ſhould ſet our ſelves to this more eſpecially, and above any thing elſe; not troubling our ſelves and our hearers with fancies and ſtrifes about words to no profit, but the ſubverting of the hearers: but ſtudy to ſhew our ſelves approved unto God, and workmen that need not to be aſhamed, in diſtributing, and rightly dividing the word of truth, as is elſewhere adviſed, in 2 Tim. 2.14,15. There are a great many Preachers in the world, eſpecially in theſe preſent times, which when they have ſaid all they can, they have ſaid nothing at all; which when they have ſpoken and uttered many words, neither themſelves, nor any that hear them can make any thing of them, as being nothing but ſo many airy ſpeculations and words of courſe: But the Apoſtle Paul here was otherwiſe, who what he ſaid, he ſaid to purpoſe, and was ſuch as carried ſome weight, and ſtrength, and efficacy, and edification with it, This then I ſay, &c. And ſo now I have done alſo with that other General, viz. The Preface or Introduction to the Doctrine; and ſo likewiſe with the whole Text it ſelf.