Sermons Preached on Romans 8, Chapter 3

Sermons Preached on Romans 8 · Chapter 3

p. 87Rom. 8.1.

There is therefore now no Condemnation to them which are in Chriſt Jeſus, [who walk not after the Fleſh, but after the Spirit].

CHAP. III. Of the Holy and Spiritual Life, in oppoſition to the Sinful and Carnal Life.

The Subjects of the Priviledge are further characteriz'd by their Courſe. The words repeated Verſe 4. with ſome little variation. They are deſcriptive both with reſpest to the Non-condemnation, and alſo to the Being in Chriſt Jeſus. Why the Apostle ſingles out this Character. What Walking imports. The Obſervation rais'd. Eight things taken notice of from the Words: 1. The Apoſtle doth not ſay, There's no Condemnation to them in whom there is no Fleſh, but to them who walk not after the Fleſh: 2. He doth not lay his Evidence upon particular acts, but upon the general Courſe: 3. Here is not redditio Cauſae, but only deſcriptio Perſonae: 4. The deſcription is not laid down in the Negative only, but alſo in the Affirmative: 5. The two Walkings are ſuppoſed to be contrary: 6. Firſt 'tis being in Chriſt Jeſus, and then 'tis walking not after the Fleſh. &c. 7. There always was and always will be different walkers: 8. The Apoſtle lays it down in the general; and the reaſon givenw by he ſo doth. The Parts of the Deſcription opened. What is meant by Fleſh, and by p. 88walking or not walking after the Fleſh. Fleſh conſidered 1. More Generally: what it is to walk after it in that reſpect: why the Corrupt Nature is ſet forth by Fleſh: a fivefold account given of that. 2. More Particularly; what it is to walk after it in that reſpect. Of Luſt (or Luſting) the most natural act of the Fleſh. What is here meant by the Spirit. What it is to walk after the Spirit. That opened in Five Particulars. The Doctrine confirmed. Applied: 1. by way of Information, in three things: 1. That Scripture Marks or Signs grounded upon Sanctification and Holineſs, are not under the Goſpel to be rejected by Believers. 2. That the Popiſh Calumnies againſt Proteſtants and the Proteſtant Doctrine, are cauſeleſs and groundleſs. 3. That there are but few who are in Chriſt Jeſus. Uſe 2. To examine the walking, whether it be after the Fleſh, or after the Spirit. Uſe 3. 1. To dehort from walking after the Fleſh: Several Motives to enforce that Dehortation: What is to be done for the avoiding of it. 2. To exhort to walking after the Spirit: Three Motives to that. Uſe 4. Such as do walk after the Spirit are exhorted 1. To be very thankful. 2. To walk yet leſs and leſs after the Fleſh, and yet more and more after the Spirit. 3. To take the Comfort of this walking: The great diſcouragement of troubled Chriſtians about it, removed.

THere is in the whole Verſe (as you have heard), the Priviledge and the Deſcription of the perſons who have a ſhare in that Priviledge: They are deſcribed

1. By their Ʋnion with Chriſt: There is no Condemnation [to them which are in Chriſt Jeſus]; this hath been ſpoken to.

2. By their holy courſe: they are ſuch, who [walk not after the Fleſh, but after the Spirit]; this I proceed now to ſpeak to.

In the**foreign. Greek the Words run thus, There is no condemnation to them in Chriſt Jeſus, not walking after the Fleſh, but after the Spirit. Our Tranſlators put in,—to them which are in Chriſt Jeſus, who p. 89walk not after &c. And they part the [being in Chriſt, and the not walking, &c.] and read them as diſtinct: but Others put them together and make all but one ſentence. Thus the Syriack Verſion (cited before); thus(a)(a)Nulia condemnatio iis qui per Jeſum Chriſtum (ſive per Evangelium) eouſque perducti ſunt, ut non eant quo carnis affectus rapiunt ſine diſcrimine, ſed Spiritum Sanctu… adepti ejus motibus conſtanter obſequuntur. Grot. Grotius: There is (ſaith he) no condemnation to them, who by Jeſus Chriſt (or by the Goſpel) are brought to this, not to go whether carnal affections do carry them, but having obtained the Spirit they conſtantly obey his motions. Some difference there is in this double reading; but I'le not enquire whether(b)(b)Unica eſt in textu Pauli oratio, ſed Interpres diſtinxit in duas, &c. quam vis ad ſenſum non interſit. Cajet. material or not.

The Apoſtle recites theſe words (v. 4.) with a double variation:

1. There he brings in the Relative and joyns it with the Participle, which here he doth not: for there 'tis foreign, whereas the Relative here is joyned with foreign.

2. Here 'tis expreſs'd in the Third perſon, there in the Firſt perſon; that the righteouſneſs of the Law might be fulfilled [in us], who walk not after the Fleſh but after the Spirit.

The Words are deſcriptive and characteriſtical of Perſons, both with reſpect to the Non-condemnation, and alſo to the Being in Chriſt.This Clauſe is deſcriptive of the perſons, who have an intereſt or ſhare in that which goes before: and ſo 'tis an evidence or deſcription either with reſpect to the No-condemnation, or to the being in Chriſt. There is therefore now no condemnation, to whom? why, to them who walk not after the Fleſh, but after the Spirit. Wherever there is an holy converſation in this life, there ſhall be no condemnation in the life to come; (and ſo vice versâ). Or it refers to the other branch immediately foregoing; [to them that are in Chriſt Jeſus], who are they? or how may they be known? the Apoſtle thus characterizeth them, they are ſuch who walk not after the Fleſh, but after the Spirit. An holy, ſpiritual courſe is an infallible evidence and inſeparable concomitant of Ʋnion with Chriſt: Theſe two may reciprocally be predicated each of the other: thus, they who are in Chriſt, walk not after the Fleſh but after the Spirit, and They who thus walk, are in Chriſt. You may take the Words in which of theſe two references you pleaſe; but their immediate conjunction ſeems to carry it for the latter, (they being link'd and coupled with the foreign, them that are in Chriſt Jeſus): but both may very well be taken in. Which way ſoever we take it, certainly there is (as to both) a reſtriction and limitation in the Words: the Non-condemnation and the Ʋnion belong onelyonly to thoſe who walk not after p. 90the Fleſh, &c. Yea, they are conditional (as to the priviledge) even to them who are in Chriſt Jeſus: there is no condemnation to ſuch, provided or upon this condition that they walk not after the Fleſh but after the Spirit: (and ſo the**Non eſt igitur ulla damnatio eis qui ſunt in fide Jeſu Chriſti, dummodò ſe exerceant, non in his quae propria ſunt carnis, ſed in his quae propria ſunt Spiritus. Verſ. Arab. Arabick Verſion paraphraſeth upon them).

Why the Apoſtle ſingles out this Character.The Apoſtle deſigning to deſcribe ſuch who are freed from condemnation, or ſuch who are in Chriſt, he pitches upon that evidence and character which is plain and obvious, and not upon that which might have been more dark, obſcure, and hard to be underſtood. He grounds it upon the courſe of a man's life and converſation; and what may better be known than that? He does not lay it upon Election or the ſecret Decree of God; and ſay, there is no condemnation to them whom God hath **Eph. 1.4.Eph 1:4choſen before the foundation of the world, to them whom God hath **Act. 13.48.Acts 13:48ordained to eternal life, whoſe names are **Rev. 13.8.Rev 13:8written in the book of life, (though that be a very great truth): but becauſe perſons poſſibly herein might not be ſo well able to judge of themſelves, therefore he ſaith there is no condemnation to them who walk not after the Fleſh but after the Spirit. This walking is a thing that is manifeſt and eaſie to be known: I cannot ſo eaſily find out my Election (for that lies deep and hid), as I can my Converſation; which (in a great meaſure) is expos'd to the view of others, much more to my own. And whereas the Apoſtle had been ſpeaking of Ʋnion with Chriſt, that being a great myſtery, and men might not ſo well know how to judge of themſelves concerning it; therefore he comes to that which would fully and plainly open it to them. He ſaith, whoever they be who are in Chriſt this is the courſe they take, they walk not after the Fleſh, but after the Spirit. They that can find (which upon faithful ſearching may eaſily be found), that they do not live the carnal and ſenſual life, but the holy and ſpiritual life, though this being in Chriſt be a great myſtery in it ſelf, yet this walking will clear it up to them (ſo far as their intereſt in it is concern'd), that they are indeed in Chriſt.

What Walking imports.[Who walk not after the Fleſh, but after the Spirit]. 'Tis a very uſual Metaphor in Scripture, to ſet forth the courſe of life by walking: **Gen. 5.24.Gen 5:24Enoch walked with God, &c. (i. e. the courſe of his life was holy):**Gen. 17.1.Gen 17:1 I am God Allfufficient, walk before me and be perfect: **Luk. 1.6.Luke 1:6Zachary and Elizabeth were righteous, walking in all the commandements and ordinances of God blameleſs: (with very many ſuch places). That p. 91which in this Verſe is called walking after the fleſh, in the 12 and 13 Verſes 'tis called living after the fleſh. I might in ſeveral particulars ſhew you the aptneſs of this Metaphor, how proper it is to ſet forth the courſe of life: but I will not ſtay upon that.

This branch of the Text leads me to that Second Obſervation, which I raiſed from the whole Verſe at my entrance upon it: namely That ſuch who are in Chriſt (and thereby freed from Condemnation),2 Obſerv. this is their property or courſe, they walk not after the Fleſh but after the Spirit.

In the diſcuſſing of which, my main work will be to open the twofold Walking here mentioned: Yet before I fall upon that, let me take notice of Seven or Eight things which lie very plainly before us in the Words.

Eight things premis…d for the clearing up of the Words, and of the Obſervation.1. The Apoſtle does not ſay, There is therefore now no condemnation to them in whom there is no Fleſh, or to them who have no Fleſh in them; but he ſaith,—to them who walk not after the Fleſh. Alas! if the Former ſhould be the deſcription and character of juſtified perſons, and of ſuch who are in Chriſt, then none would be juſtified, or in Chriſt: there would not be ſo much as any one perſon in the world exempted from condemnation, or united to Chriſt: for there's not a man upon the earth, I except not**Rom. 3.10.Rom 3:10 one, in whom there is not more or leſs of this Fleſh. The very beſt of Saints in their lower ſtate are not wholly freed from it: the moſt ſpiritual whilſt here below, are but mixt, imperfect creatures; made up partly of Fleſh, and partly of Spirit; ſo 'tis in the natural, and ſo 'tis in the moral notion alſo. Paul himſelf lay under a ſad ſenſe of this, (as you ſee Rom. 7.14, 25). 'Tis moſt truly ſaid by(a)(a)Elton upon the Text. One upon the words, Perfect ſanctification is the rule that is to be laid to the Saints in heaven, not to thoſe that are upon the face of the earth: And 'tis a ſaying of Bernard, Velis, nolis, intra fines tuos habitabit Jebuſaeus; the poor burdened Chriſtian whether he will or no, ſhall have the Jebuſite, the Fleſh, dwelling in him. Men before converſion are entirely Fleſh, but they are not after converſion entirely Spirit. The Apoſtle here ſaith, There is now no condemnation; but he doth not ſay, there is now no corrupion, no fleſh, no (b)(b)Et ne putares hoc poſte… futurum, ideo additum eſt Nunc; poſtea expecta illud ut nec concupiſcentia ſit in te contra quam contendas, quia nec ipſa erit. Anſelm.concupiſcence in the Children of God: It ſhall be ſo hereafter but 'tis not ſo at preſent; no, that perfect freedome from all mixtures of Fleſh is reſerved for heaven. And therefore(c)(c)Nihil abſurdius, nequo magis falſum dici poteſt, Origenis in hunc locum expoſitione, qui haec de iis dici vult, qui ſunt (inquit) ita emendati, ut in ſeipſis nihil vitioſi operis inveniatur; (i. e.) de iis, qui (uno excepto Chriſto) nuſquam unquam fuerunt, ne que ſunt futuri. Beza. Origen's Gloſs upon the Words, is much too high: There's no condemnation to them, who walk not after the Fleſh but after the Spirit; (that is, ſaith he) to them who are ſo reformed and rectified, that there is nothing of ſin, of any p. 92vitious act, or of Fleſh to be found in them. But who (Chriſt only excepted) did ever arrive at this pitch and meaſure of holineſs and ſpiritualneſs here on earth? There is not only Fleſh in the beſt, but that is very ſtirring, active, and powerful even in them: It hath not only a bare being or exiſtence in them, but a great activity and ſtrength; the Fleſh luſteth againſt the Spirit Gal. 5.17. Theſe two oppoſite principles (like Rebecca's twins in the womb) are daily contending in the gracious Soul, each againſt the other; and this combat will continue till the Saint be in heaven 'Tis well therefore, that the Apoſtle grounds his deſcription, not upon the**Secundum Spiritum ambulare dicit, non qui penitus exucrint omnes Carnis ſenſus, ut tota eorum vita praeter coeleſten perfectionem nihil redoleat, ſed qui in domandâ & mortificandâ Ca…ne ſedulò laborant. Calvin. Omnes Carnem habent, & violentiam Peccati in ſe ſentiunt, tamen modò ei non obediant, ſed Spiritu actiones carnis mortificent, nulla eſt eis condemnatio Pareus. Attendendum eſt, non dicere Apoſtolum ſublatum in nobis eſſe peccatum, utpote regeneratis; ſed nullam condemnationem in nobis ſupereſſe, quia ſumma & per…ectiſſima Naturae noſtrae in Filio Dei integritas, noſtra facta per noſtram cum ipſo per ſidem ſpiritualiter apprehenſo unitionem, nos jam nunc licet vix ab illâ nativâ corruptione liberari coeptos, ſiſtit in ſeſe apud Patris tribunal prorſus integros & ſecuros. Beza. Non dicit, Qui non peccant, &c. Vide Muſcul. in loc. p. 120. not having of fleſh, but upon the not walking after the fleſh, (which are two very different things).

2. He doth not lay his Evidence upon particular Acts, but upon the general Courſe: not upon particular Steps but upon Walking, which notes the continued, uniform courſe of life. In the tryal of our ſelves, about our Union with Chriſt, or freedome from condemnation, or the truth of grace, we are not to judge ſo much by ſingle acts, as by the general courſe. The reaſon is, becauſe the State (whether preſent or future) may infallibly be known by the latter, but it cannot be ſo by the former: for as to ſome ſingle acts, the bad may be very good, and the good may be very bad. The beſt ſometimes tread awry, and take ſome ſteps (too many God knows) in the way of the Fleſh; of which, Noah's drunkenneſs, Lot's inceſt, David's adultery, &c. are too ſad proofs: but yet they do not walk, after the Fleſh, becauſe this is not their general courſe. And on the other hand, the worſt may ſeem to take a ſtep or two now and then in the way of duty, to come up to ſome particular good acts; Cain ſacrificed, Ahab humbled himſelf, Judas preached Chriſt, &c. but yet they do not walk after the Spirit; both becauſe they are not thorough and ſincere in the good they do, and alſo becauſe 'tis not their courſe to do good. The courſeſt web here and there may have ſome finer threads in it, but they are nothing to the whole piece: p. 93Even the blackeſt Moors have their white teeth; yet the whole body being black, from that they receive their denomination: the application is obvious. That which conſtitutes this walking after the Fleſh, or after the Spirit, is a conſtant, continued, uniform courſe of life; and therefore this is that which we muſt judge by. A godly man indeed is (and ought to be) careful as to his particular ſteps; David pray'd,**Pſal. 119.133.Ps 119:133 Order my ſteps in thy word; and let not any iniquity have dominion over me: but that which doth denominate him to be godly, it is that courſe of godlineſs which he drives on in his whole life; and this is that which muſt evidence his being in Chriſt. Every**Aliud eſt peccare etiam actu, aliud in peccato ambulare; (h. e.) eo delect…ri, & illi operam dare, eique maxime ſervire. Gomar. Qui Spiritum ſequitur ducem, quamvis interdum à Carne quaſi pertractus extra viam veſtigium ponat, ſecundum tamen Carnem vivere non dicitur. Beza. Non protenùs ſecundum Carnem ambulat, qui imprudens aut affectu aliquo abreptus delinquit: Lapſus hic eſt vel ceſpitatio quaedam, non ambulatio, &c. Slichting. Fidelis ſeipſum & omnes ſuas naturales facultates ſubdidit Magiſterio Spiritus, & ſecundum ì…lum ambulat: Sed dum ambulat in Obedientiâ Spiritus, violentis motibus inhabitants Carnis per externa objecta & externas occaſiones excitatis, ita obruitur, ut labatur & vincatur, atque ita dictamen Carnis aliquando ſequatur. Sic fuit cum Noah, &c. Streſo. fleſhly act doth not conſtitute fleſhly walking, (though even they muſt be avoided as much as may be, and greatly repented of when they do prevail): but when the converſation is filled up with them, and the heart too delights in them, O that is to walk after the Fleſh. And ſo it is è contrà, as to walking after the Spirit.

3. This Spiritual walking is not redditio cauſae, but onelyonly deſcriptio perſonae: or the Words are not the aſſignation of the cauſe of the priviledge, but onelyonly the deſcription of the perſon to whom it belongs. Here is walking not after the Fleſh, but after the Spirit, how doth this come in? I anſwer, the Apoſtle doth not aſſign this as the cauſe of the Non-condemnation (as the(a)(a)Cauſa haec eſt cur non ſic eis damnationis, &c. Tolets Ut haec poſteriora cauſam contineant, cur nihil condemnationis, &c. Juſtin. Vide Stapl. Antidor. p. 624, 625. Contzen. in V. 2. Cap. 8. ad Rom. Quaeſt. 2. Popiſh Doctors teach), or of the union with Chriſt; onelyonly he brings it in as a deſcription of the perſon, who is freed from condemnation, and who is in Chriſt Jeſus. He doth not ſay, There is no condemnation to them which are in Chriſt Jeſus, (b)(b)Non dicit quia non ſecundum carnem ambulamus, ſed qui non ſecundum, &c. ne faciat in hâc juſtificationis causâ primum eſſe, quod ſecundarium eſt, &c. Muſcul. in Rom. Cap. 8. V. 4. p. 124.becauſe they walk not after the Fleſh, &c. but to them who walk not after the Fleſh, &c. ſo that this is meerly deſcriptive of the perſon. The heavenly and ſpiritual life is not the(c)(c)Non propter novam aliquam qualitatem quam in nobis operata eſt gratia Spiritus Sancti, extra condemnationem ſumus; ſed propter ſolam gratiam Dei quam fide Chriſti apprehendimus. Muſcul. Non cauſa juſtificationis, ſed conditio & nota juſtificatorum. Pareus. See more Dub. 2. p. 773. Cauſe of Juſtification, only 'tis the note or evidence of juſtified p. 94perſons. And as to the union with Chriſt; the fruits of the Spirit and the effects of grace and ſanctification begun in us, theſe do not unite us unto Chriſt, onelyonly they(a)(a)Fructus Spiritus ſive ſanctificationis in nobis inchoatae effecta, nos non inſerunt Chriſto, ſed nos ei inſitos eſſe declarant. Beza. declare us to be ſo united: they are Evidences not Cauſes. Wherever there is juſtification and the myſtical union, there is ſanctification and holineſs; yet the latter is not the ground of the former; (as wherever life is there is ſenſe and motion; yet theſe are not the cauſe, but onelyonly the ſign, evidence, and conſequent of life). There's a vaſt(b)(b)Sunt cohaerentes quidem, ſed diverſae queſtiones, quâ re eximamur omni condemnationi, &c. & quinam in Chriſto eximuntur condemnationi: ii videlicet qui ſe in Chriſto eſſe ex regenerationis fructibus oſtendunt. Beza. difference betwixt who is juſtified, and why or upon what grounds he is juſtified: The holy walker is the juſtified perſon, but he is not juſtified becauſe of the holineſs of his walking. No, this cauſal influence upon juſtification is wholly founded upon the merits of Chriſt applied by Faith. This is the Proteſtant-Doctrine; to which, I ſhall have occaſion from theſe two firſt Verſes to ſpeak more than once.

4. The deſcription is laid down not in the Negative only, but in the Affirmative alſo: 'tis not only [who walk not after the Fleſh], but 'tis alſo [who walk after the Spirit]. In order to the participation and evidence of the grace of the Goſpel, 'tis not enough(c)(c)Non ſat eſt non ambulare ſecundum Carnem, abſtineré á malis, non peccare; ſed oportet ſecundum Spiritum ambulare, benè …agere: Qui enim non benè agit, hoc ſaltem malum committit quod bonum omittit. Corn. Muſſus.—Ut intelligamus non ſufficere ad evitandam omnem damnationem abſtinere á Carnalibus, ſed oportere proficere in Spiritualibus. Cajet. not to be evil or not to do evil; but there muſt be being good and doing good. Meer Negatives will never juſtifie or ſave: for a man may go ſo far upon bare reſtraing grace; and beſides, God requires a great deal more. As when the repentance is right, there is not only a ceaſing to do evil, but there is alſo a learning to do well, Iſa. 1.16. Pſal. 34.14. Depart from evil, and do good: So when the walking is right and evidential of Goſpel-mercy, there is in it both the abſence of Sin and alſo the preſence of Vertue and Grace. A Religion made up of Nots is but an half-religion: To be magis extra vitia quam cum virtutibus (as the(d)(d)Tacit. Hiſt. Lib. 1. p. 323. ex Edit Lipſ. Hiſtorian deſcribes Galba), rather free from vice than vertuous, in the poſitive fruits and effects of vertue, this is not ſufficient: 'tis to be as a cake that is bak'd but on one ſide, (as the Metaphor is Hoſ. 7.8.) The firſt is well but the laſt is(e)(e)foreign. Ariſt. Eth. l. 4. c. 1. better (as the Philoſopher tells us.). The Goſpel doth not only teach us, to deny ungodlineſs and worldly luſts, but alſo to live ſoberly, p. 95righteouſly, godly in this preſent world: Tit 2.12. And it threatens not only thoſe who bring forth evil fruit, but alſo thoſe who do not bring forth good fruit; Matth. 3.10. 'Tis an expreſſion of Theophylact upon the Words,(f)(f)foreign. Theop. Meer abſtinence from Vice doth not crown, but there muſt be alſo the participation of Virtue, and of that which is Spiritual: And(g)(g)foreign. Chryſoſt. in Verſ. 4. hujus Capitis. Chryſoſtome upon the fourth Verſe ſpeaks to the ſame purpoſe. You have in the deſcription of the Text therefore the negative and the poſitive part of holineſs; and theſe two muſt go together, for holineſs is made up of both: 1 Pet. 1.14, 15. As obedient children, not faſhioning your ſelves according to the former luſts, in your ignorance (there's the negative part): But as he which hath called you is holy, ſo be ye holy in all manner of converſation (there's the poſitive part). As ſome read the Words this head cannot be grounded upon them; for they onelyonly put in the Negative [not walking after the Fleſh], leaving out the Affirmative [but after the Spirit]: So the Syriack, ſo the Vulgar, and the Expoſitors who follow it. But generally the Greek Copies have it; and the Syriack too brings it in v. 4; and why not here as well as there? 'Tis not put in onelyonly as a(h)(h)Non eſt dubium, rectiſſimè tanquam interpretationem addi [ſecundum Spiritum]: Qui enim non ambulat ſecundum Carnem, neceſſe eſt ut ambulet ſecundum Spiritum; medium enim in vitâ humanâ nullum eſt. Contz. in cap. 8. ad Rom. Qu…. true interpretation, but 'tis a part of the Text it ſelf.

5. The Apoſtle here brings in two Walkings, and he ſuppoſes them to be contrary; for he ſets them in oppoſition one to the other: [who walk not after the Fleſh, but after the Spirit], implying a contrariety betwixt theſe two walkings. And ſo indeed there is: the Fleſh and Spirit are two contrary principles, and therefore the Walkings which proceed from theſe contrary principles, muſt needs be contrary too. They are ſo contrary that they are incompatible and inconſiſtent in the ſame ſubject; there may be Fleſh and Spirit in the ſame perſon, but there cannot be walking after both in the ſame perſon. Therefore ſaith the Apoſtle Gal. 5.16. Walk in the ſpirit, and ye ſhall not fulfil the luſts of the fleſh; as if he had ſaid, he that doth the one cannot do the other too: He goes on v. 17. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, and theſe two are contrary: Contrary as to their Natures, their Originals, and (which ſuits beſt with the ſcope of the Apoſtle in theſe words) contrary as to their propenſions, tendencies, workings, luſtings in the Subject. Oh they put men upon different courſes; ſo different, as that (in their p. 96proper acceptation) they cannot conſiſt: inſomuch that he who walks after the fleſh cannot walk after the ſpirit; neither can he who walks after the ſpirit, walk after the fleſh. A man cannot move to two contrary points (as Eaſt and Weſt, North and South) at the ſame time; no more can a man walk heaven-ward and hell-ward at the ſame time: now the Fleſh draws hell-ward and the Spirit draws heaven-ward; ſo that it is impoſſible in ſenſu compoſito to follow both. Theſe are the two oppoſite Maſters which none can ſerve together, Matth 6.24. Friendſhip with the Fleſh is enmity to the Spirit; whoever therefore will be a friend of the Fleſh he muſt be an enemy to the Spirit: (I allude to James 4.4).

6. The Order of the things here ſpoken of, is to be obſerved Firſt 'tis being in Chriſt Jeſus, and then 'tis walking not after the Fleſh but after the Spirit; (this I may briefly take notice of though it be not the thing here directly intended) There muſt be union with Chriſt before there can be ſpiritual walking: for walking is an act or operation of life, dead things do not move; there can be no motion where there is no life: Eſpecially ſpiritual and holy walking depends upon life: but now there is no ſuch life in the ſoul, till being united to Chriſt it be quickened by him. He who is out of Chriſt cannot live the holy life, for 'tis union with him that lays the foundation of all holineſs in us. The branch muſt firſt be ingrafted into the ſtock, and then it bears fruit; ſo here. Therefore ſaith Chriſt Joh 15.4, 5. Abide in me, and I in you: As the branch cannot bear fruit of it ſelf, except it abide in the Vine: no more can ye, except ye abide in me. I am the Vine, ye are the branches: he that abideth in me, and I in him, the ſame bringeth forth much fruit: for without me ye can do nothing. Holineſs is the evidence of Ʋnion (ſo it comes in in the Text); and Ʋnion is the ground of Holineſs (ſo it comes in in this Head). Holy walking is an infallible conſequent upon being in Chriſt; and that is a neceſſary antecedent to holy walking.

7. 'Tis imply'd, That there were in the Apoſtles time, and ſo will be to the end of the world, different Walkers; ſome will walk after the Spirit, and ſome after the Fleſh. As 'twas ſaid with reſpect to perſecution, **Gal. 4.27.Gal 4:27As then he that was born after the Fleſh, perſecuted him that was born after the Spirit, even ſo it is now: So it may be ſaid with reſpect to the different converſations of men; as then in Paul's days ſome walked after the Spirit and ſome after the Fleſh, even ſo it is now. So long as the world ſtands ſome will be carnal as well as ſome ſpiritual: the diſtinction of Saints and Sinners, of godly and ungodly, of good and bad, will abide whilſt this world p. 97ſhall abide. There is the broad way of the fleſh, there is the ſtrait way of the ſpirit; in both of which ſome or other will always be walking: And the miſery is,**Mat. 7.13, 14.Matt 7:13Matt 7:14 many walk in the broad way of the Fleſh, when but few walk in the ſtrait way of the Spirit; this may have its thouſands, but that hath its ten thouſands

8. The Apoſtle expreſſes it in the general onelyonly, [by not walking after the Fleſh but after the Spirit]: He doth not inſtance in thoſe particulars which are proper either to the one or to the other, (as he doth Gal. 5.17. &c.) onelyonly he ſpeaks in the groſs. But all the ſeveral Particulars are included in the General, and run into that as all waters do into the Sea. Be it pride, coveteouſneſs, uncleanneſs, &c. all center in the Fleſh; ſo be it humility, heavenly-mindedneſs, holy love, &c. all center in the Spirit, and derive their being, operation, efficacy from the Spirit. Therefore the Apoſtle ſets it down thus generally, under the Fleſh comprehending all Evil and under the Spirit all Good; he ſums up all the ſeveral Sins under the former, and all the ſeveral Graces under the latter.

Theſe things being premis'd, I come now to the main Point: Such as are in Chriſt Jeſus, this is their property or courſe, they walk not after the Fleſh but after the Spirit.

This I will

1. explain:

2. prove:

3. apply.

For Explication, The Obſerv. opened.I muſt ſpeak to the parts of the Deſcription ſeverally; and ſhow

1. What is meant by Fleſh, and by walking or not walking after it.

2. What is meant by Spirit, and by walking after it. And as I go along I will take in the Doctrine, and particularly bring down to it the ſeveral explications of the Deſcription, Negative and Affirmative.

What is meant by Fleſh, and by not walking after the Fleſh.I begin with the Firſt. Which that I may the better cleer up, obſerve that there is a being in the Fleſh, and a walking in or after the Fleſh; which two though they be never parted yet they are diſtinct: the Firſt refers to a man's State, the Second to his Courſe. There is a being in the Fleſh, of which you read Rom. 7.5. For when we [were in the Fleſh], the motions of ſin which were by the Law, did work in our members to bring forth fruit unto death: Rom. 8.8, 9. So then, they that [are in the Fleſh] cannot pleaſe God: but ye are not [in the Fleſh] but in the Spirit, &c. Then there is a walking after the Fleſh: this inevitably follows upon and ſuits with the former. They who are in the Fleſh will certainly walk after the Fleſh, for the Converſation always agrees with the State. Now 'tis this walking p. 98which the Text ſpeaks of: You have the ſame expreſſion 2 Pet. 2.10. But chiefly them that walk after the Fleſh, &c. 'tis alſo ſet forth by living after the Fleſh, v. 12, 13. of this Chapter.

If you turn to one Scripture, you'l find the phraſe there uſed in a quite other ſenſe than that in which 'tis here uſed.2 Cor. 10.3. explained.2 Cor 10:3 'Tis 2 Cor. 10.3. Though we walk in the Fleſh, we do not war after the Fleſh: what may be the meaning of [walking in the Fleſh] in this place? I conceive, it notes the Apoſtles living the**Porrò hoc loco Paulus alitèr dicit ambulare ſecundum carnem, quam alibi cum dixit. In carne ambulantes non ſecundum carnem militamus; ibi enim in Carne ambulare, eſt mortalem adhuc vi…am ducere; hic autem ſecundum Carnem ambulare, idem eſt quod militare ſecundum Carnem, (h. e) Genio ac voluptatibus indulgere, & pravis cupiditatibus morem g…r…re. Juſtin. ſame nàtural life with other men, and alſo the meanneſs of his external appearance in the eye of the world. We walk in the Fleſh, 'tis as if he had ſaid, we are poor, frail, mortal men as well as others, made with them of the ſame fleſh, living in the ſame fleſh, and incompaſſed with the ſame infirmities of fleſh: and there is nothing from our outward condition and appearance to gain us any honour, eſteem, or ſucceſs amongſt men; thus (ſaith the Apoſtle) we walk in the Fleſh. But then he adds, we do not war after the Fleſh, (h. e.) we do not carry on our work and buſineſs (as we are the Apoſtles and Miniſters of Chriſt) by the fleſh; it is not humane power or any fleſhly advantage which we go upon; 'tis only a divine power that helps, aſſiſts, and proſpers us; by vertue of which, God's work in our hands doth and ſhall go on in ſpite of all oppoſition from Men and Devils. This clearly ſeems to be the Apoſtles meaning, for it immediately follows v. 4. The weapons of our warfare are not fleſhly and carnal, but ſpiritual and mighty through God. Well! but now walking in the Fleſh (or after the Fleſh) here in the Text, carries a quite other ſenſe along with it.

For the finding out of which, we muſt firſt enquire what is meant by Fleſh?

Now as to this Enquiry, to give you the ſeveral acceptations of the word [Fleſh] would be both tedious and unneceſſary: Expoſitors generally agree about its ſenſe in this place; only I find ſome few a little varying in their Explications of it They by Fleſh here underſtanding (at leaſt wiſe taking in that ſenſe as well as that which is uſual and common) the Jewiſh **Fortaſſe per Carnem Ceremonias Legis intelligit; vultque dicere, Chriſtianos illos à condemnatione exemptos & liberos …ffe, qui Chriſto Jeſu ſerviunt, non carnali illâ ceremoniarum obſervatione, ſed ſpirituali. Muſſus.Ceremonial Law, with the ſeveral rites, ceremonies, appurtenances thereof: and ſo they make the Words to run thus, Such are exempted from condemnation, who ſerve the Lord Jeſus Chriſt not according to the fleſhly obſervation of the Ceremonies of the Law, but in a ſpiritual and evangelical manner. Now p. 99'tis true, thoſe may come under this title of Fleſh, for they are called carnal ordinances Heb. 9.10. and Paul (in part ſpeaking of them) calls them-Fleſh over and over, Phil. 3.3, 4. Yet I conceive, they do not fall within the great intendment of our Apoſtle in theſe words. Our**There is therefore now no obligation lying on a Chriſtian, to obſerve theſe Ceremonies of Moſes's Law, Circumciſion, &c. nor conſequently danger of damnation to him for that neglect; ſuppoſing that he forſake thoſe carnal ſins that the circumciſed Jews yet indulged themſelves in, and perform the evangelical obedience (in doing what the mind illuminated by Chriſt directs us to), that inward true purity (which that circumciſion of the fleſh was ſet to ſignifie), that is now required by Chriſt under the Goſpel. Dr. Hammond. learned Annotator (in his Paraphraſe upon the Text and alſo upon the following Verſes), though for the main he opens it as Others do, yet he makes it more ſpecially to refer to the Jews as under the Law, and to Chriſtians as under the Goſpel. What there may be of that notion in the Words, I ſhall not meddle with: but rather come to the general and unqueſtionable interpretation of the word Fleſh as 'tis here uſed.

Where I will conſider it,

1. more generally:

2. more particularly.

Of Fleſh in its more general Notion.1. More generally. So Fleſh in Scripture commonly notes that corrupt, ſinful, depraved, vitiated nature that is in man as he comes into the world. This Nature is variouſly ſet forth: Sometimes, by the old man; ſo Eph. 4.22. That ye put off concerning the former converſation the Old man, &c. Sometimes, by the Law in the members warring againſt the Law of the mind; ſo Rom. 7.23. Sometimes, by Sin in the general; ſo Rom. 7.8. Sin (i e. the corrupt Nature) taking occaſion by the commandment, wrought in me all manner of concupiſcence. Sometimes, by indwelling ſin; ſo Rom. 7.17. Sometimes, by the ſin which doth ſo eaſily beſet us; ſo Heb. 12.1. And ſometimes, by Fleſh; ſo here, and ſo in ſeveral other places. Joh. 3.6. That which is begotten of the fleſh, is fleſh: Joh. 1.13. Born again not of the will of the fleſh, nor of the will of man, but of God: Rom. 7.18. I know that in me, (that is, in my fleſh), dwelleth no good thing: and v. 25. So then, with the mind (he means the renewed and ſanctified Nature) I ſerve the Law of God; but with the Fleſh (he means the corrupt Nature) the Law of Sin: Gal. 5.17. The Fleſh luſteth againſt the Spirit, &c. Once indeed in Scripture this corrupt Nature is ſet forth by Spirit: Jam. 4.5. The Spirit that is in us luſteth to Envy: but uſually 'tis ſet forth by Fleſh. And ſeveral Reaſons might be given of that appellation: I'le name ſome few but will not in the leaſt enlarge upon them. The ſinful Nature in man is ſtiled Fleſh,

p. 100Why the corrupt Nature is ſet forth by Fleſh.1. Becauſe 'tis convayed and propagated as the Fleſh is.

2. Becauſe 'tis propagated by the Fleſh, or by fleſhly generation.

3. Becauſe 'tis very much acted in the Fleſh, or fleſhly part.

4. Becauſe 'tis nouriſhed, ſtrengthened, and drawn forth by the Fleſh, or by fleſhly Objects.

5. Becauſe of its baſeneſs, ſordidneſs, and degeneracy.

And by the moſt of theſe things, the corrupt Nature in Man is diſtinguiſhed from the corrupt Nature of the Apoſtate Angels. Their's is ſet forth by**Eph. 6.12.Eph 6:12 ſpiritual wickedneſs, becauſe it vents it ſelf in ſpiritual not in carnal acts; ſuch as are envy, hatred, pride, blaſphemy, fretting at God himſelf and at his diſpenſations, &c But Ours is ſet forth by the Fleſh, becauſe 'tis conveyed through the Fleſh, and acted in the Fleſh, and drawn forth by the Fleſh.

What it is to walk after the Fleſh in the general notion of it.Now if you take Fleſh in this general notion, then to walk after it it's this, To have the corrupt, ſinful Nature to be a mans principle and guide: and Not to walk after the Fleſh, 'tis not to have that Nature to be ones principle and guide. For the Text brings in theſe two (Fleſh and Spirit), as different and oppoſite principles and guides: and therefore they who make Fleſh their principle and guide, they walk after the Fleſh; as they who make the Spirit their principle and guide, they walk after the Spirit. Take men our of Chriſt and ſuch as are unregenerate they walk after the Fleſh, how? why Fleſh is their principle and Fleſh is their guide; the Fleſh is that which they act from (there's their principle), and 'tis that which they act by (there's their guide). That which is the ſpring of action, that's the principle; that which puts upon and orders in action, that's the guide: Now take Chriſtleſs men (the perſons of whom I am ſpeaking), Fleſh is the ſpring and Fleſh is the guide of their actings: if they think, 'tis from the corrupt Nature; if they ſpeak, 'tis from the corrupt Nature; if they love, 'tis from the corrupt Nature, &c. and ſo all along, this is that ſpring in them which makes all the wheels to move. And this is that guide too by which they ſteer, order, direct their whole courſe. And it being ſo, their converſation muſt needs be a fleſhly converſation, or a walking after the Fleſh: for that is always denominated from and anſwerable to its principle and guide; if it be a fleſhly principle and a fleſhly guide, it muſt needs be a fleſhly walking. And thus it is with perſons out of Chriſt: they act from the fleſh and by the fleſh, and ſo they are ſaid to walk after the fleſh. But ſuch who are in Chriſt they do not thus walk; corrupt Nature is neither their principle nor their guide; there is another Nature in them by which they are acted and guided (viz.) the Spirit, (as I ſhall ſhew you p. 101by and by, when I come to the Affirmative part). Expoſitors (whom to cite would be endleſs) do variouſly open and illuſtrate this walking or not walking after the Fleſh; but the Moſt do pitch upon that illuſtration of it which I have given. This concerning Fleſh in the general conſideration of it. But then

The Fleſh more particularly conſidered. Of Luſt the moſt natural and vital act of the Fleſh.Secondly, It may be conſidered more particularly, with reſpect to its proper, radical, moſt natural and vital act; and that is Luſt or luſting: This Luſt is the great act, the moſt genuine iſſue of the Fleſh; the ſtream which does moſt immediately and directly flow from that fountain: the moſt proper notion of the Fleſh is to conceive of it as a luſting thing. The Apoſtle therefore when he was ſpeaking of it, preſently he puts down this as its moſt proper and eſſential act;**Gal. 5.17.Gal 5:17 The Fleſh [luſteth] againſt the Spirit: and Rom. 6.12. Let not ſin reign in your mortal bodies, that ye ſhould obey it in the [Luſts] thereof: (Sin here is the Fleſh and you ſee how it works). You read of the Luſt of the Fleſh Gal. 5.16. and of the Luſts of the Fleſh Eph. 2.3. Rom. 13.14. Gal. 5.24. Theſe Luſts (I ſay) are the moſt proper iſſue and the moſt genuine effects of the corrupt Nature in man: Rom. 7.8. Sin taking occaſion by the commandment, wrought in me all manner of Concupiſcence (or Luſt). Eph. 4.22. That ye put off concerning your former converſation, the old man, which is corrupt according to the deceitful Luſts Obſerve how the Fleſh, the old man, the corrupt Nature, and Luſt or Luſts are uſually link'd and coupled together.

To apply this now to the walking which I am upon. To walk after the Fleſh, 'tis to live and act as under the full power and ſtrength of unmortified Luſt: 'tis to indulge, gratifie, obey, and comply with the Fleſh as a luſting thing, or as it puts forth it ſelf in ſinful luſtings. The Apoſtle 2 Pet. 2.10. having ſpoken of walking after the Fleſh, immediately he inſtances in the gratifying of a particular Luſt, thereby ſhewing what that walking after the Fleſh is: But chiefly them that walk after the Fleſh [in the Luſt of uncleanneſs] &c. On the other hand, Not to walk after the Fleſh, 'tis to keep Luſt under, to beat it down, to reſiſt it, not to give way to it (in whatever form or ſhape it may aſſault the Soul), to live in the daily mortification of it, not to ſuffer ſuch helliſh fire to ſmother and burn in the Soul, to let it have no harbour or entertainment in the heart, but to thruſt it out with abhorrency and deteſtation, &c. this is not to walk after the Fleſh.

But this Luſt being ſo near to the Fleſh, ſo connatural with it, that which iſſues from it even as heat and burning doth from the fire; p. 102and the walking or not walking after the Fleſh being ſo much to be meaſur'd by it; I will therefore give you ſome further explication of it.

Luſt in Scripture (as 'tis taken in a bad ſenſe, for the Spirit hath its luſtings as well as the Fleſh), ſometimes notes the habit, the root it ſelf (viz.) the depraved Nature; ſometimes the Act, that curſed fruit which grows upon the forenamed curſed root. The Apoſtle James ſpeaks of it as the Mother ſin (if I may ſo expreſs it); Jam. 1.4. Every man is tempted, when he is drawn away of his own Luſt, and enticed: then when Luſt hath conceived, it bringeth forth ſin, &c. Paul ſpeaks of it as the Daughter-ſin; Rom. 7.8. Sin taking occaſion by the commandment, wrought in me all manner of concupiſcence (or Luſt): the One conſiders it as the fountain, the Other as the ſtream. In this latter Notion I am to open it: and ſo 'tis the bent and propenſion, the eager, ſierce, vehement deſire of the Soul after fleſhly Objects or ſenſual things. For Luſt (in its ſtrict and primary ſenſe) mainly lies in the [foreign] the deſiring or concupiſcible faculty: therefore foreign is the word by which it is ſet forth. The Soul of man is a deſiring, craving, thirſting thing, 'tis a very maſs of deſires: and there's no faculty more natural to it or wherein it puts forth it ſelf more vigorouſly, than the deſiring faculty. Now here's the principal ſeat of Luſt, and that which gives it its very being: when the Soul is earneſtly, vehemently, impetuouſly carried out after ſome ſenſual good, ſomething that will pleaſe the fleſhly part (if it will but do that let it be what it will); this is Luſt. I ſay, it refers principally to the deſires as inordinately ſet upon and drawn out after fleſhly things. Therefore the Apoſtle couples them together, the Luſts of the Fleſh and the deſires of the Fleſh, Eph. 2.3. And the other Apoſtle ſpeaking of the inordinate deſire of worldly pleaſure and profit, he expreſſeth it by the Luſt of the fleſh, and the Luſt of the eyes; 1 Joh. 2.16. I know, if you conſider Luſt habitually and radically, there is more in it than this: for ſo 'tis the bent and propenſion of the Soul to whatever is evil, and its averſation from whatever is good. But if you conſider it actually and particularly, ſo fleſhly and ſenſual deſires are the main and moſt proper acts of it.

Here further, you muſt diſtinguiſh of Luſt or Luſts: Some are more rank and groſs, ſuch as lie in the ſenſitive and fleſhly part; Others are more reſin'd and ſecret, ſuch as lie in the upper part of the Soul, the Reaſon, Mind, and Will. You read 2 Cor. 7.1. of the filthineſs of the Fleſh, and of the Spirit: where the Apoſtle deſcribes the Luſts of the lower faculties under the filthineſs of the Fleſh; p. 103and the Luſts of the higher faculties under the filthineſs of the Spirit. So Eph ….3. Among whom alſo we all had our converſation in times paſt, in the Luſts of our Fleſh, how? why, in fulfilling the deſires of the fleſh, and of the **Non Corpo…s tantum, h…e. partis ratione carentis, ſed etiam foreign opera eſſe vult omnes eſmedi cupiditates, quas ex ſolâ animae parte, quae cenſetur rationis expers, produci Platonici prohibent. Salmas. in Epictet. p. 117.mind: So that all Luſts do not he in the deſires of the fleſh, but there are ſome which lie in the mind and in the higheſt faculties of the Soul.

Therefore the Apoſtle in this Chapter v. 6. ſpeaks of the wiſdom of the fleſh: where (God willing) we ſhall ſhew againſt the Papiſts, that the Fleſh and the Luſts thereof are not to be confined to the lower and ſenſitive part in man, but that they do alſo extend to the nobler and higher part in him. And (to inſtance but in one place more) you read Col. 2.18. of a fleſhly mind. Theſe are the Luſts that are ſituated in the upper region of the Soul: but then there are Others which reſide in that region which is lower. They are called fleſhly Luſts 1 Pet. 2.11. I beſeech you as ſtrangers and pilgrims abſtain from fleſhly Luſts, &c. They are alſo called worldly Luſts; Tit. 2.12. The grace of God which hath brought ſalvation, teacheth us to deny ungodlineſs, and worldly Luſts: They are ſtiled fleſhly Luſts, becauſe they are altogether for the ſatisfaction of the fleſhly and ſenſual part; or becauſe they reach no further than the fleſhly part: and they are ſtiled wordly Luſts, becauſe they are drawn forth by wordly Objects, or becauſe they draw out a man in eager propenſions after worldly things.

What it is to walk after the Fleſh in this particular conſideration of it.Now to bring this down to the buſineſs in hand! The Fleſh being thus particularly conſidered, ſo to walk after it it's this: For a perſon to be under the regency and dominion of Luſt, in whatever part or faculty it may reſide or exert it ſelf; ſo that he acts in a ready, willing, full ſubjection to it and compliance with it: 'Tis to be under the unbroken ſtrength of ſenſual propenſions, and to follow them in the courſe of life. More cloſely, 'tis to be carried out with vehemency of deſire after ſome fleſhly good, ſo as wholly to be ſwallowed up in purſuits after it and delights in it, even to the ſlighting, undervaluing, total neglect of what is truly and ſpiritually good: this is Luſt, by which whoever is thus acted he is a walker after the Fleſh. For wherever Luſt commands and is obeyed (in one reſpect or another), there 'tis walking after the Fleſh. Oh doth it bear ſway in any of you, that you obey and act by it in heart and life? the dark ſide of the Character is towards you; you walk after the Fleſh, and not after the Spirit.

Saints in Chriſt Jeſus do not thus walk: the Fleſh may ſometimes be ſtirring and luſting in them, but they dare not hearken or give p. 104way to it; they repel its evil motions and propenſions, do not follow or ſteer their courſe by the commands and counſels thereof; and they are not inordinately deſirous of ſenſual things. In general, they do not, they dare not**Rom. 6.12.Rom 6:12 obey ſin in the luſts thereof, or fall in with the curſed ſuggeſtions and follicitations of the Fleſh to that which is evil: They that are Chriſt's have crucified [the Fleſh], with the affections and luſts thereof; Gal. 5.24. But let this ſuffice for the opening of the Negative [who walk not after the Fleſh]; much more might be added, but that which follows will give more light about it.

Before I enter upon the applying of this, let me proceed to the opening of the poſitive or affirmative part: Such as are in Chriſt Jeſus do not walk after the Fleſh, what then do they walk after? why, after the Spirit.

The Queſtion here to be anſwered is,Queſt. what is it to walk after the Spirit? or when and how may perſons be ſaid to walk after the Spirit?

Anſ. What is meant by Spirit.For the better anſwering of which Queſtion, we muſt firſt enquire, what we are to underſtand by the Spirit? for that being cleared, the walking after it will be the more evident.

Here alſo not to inſiſt upon the ſeveral ſignifications and ſenſes of the word Spirit, in this place it muſt be taken either Perſonally, for the Spirit of God, the third Perſon in the Sacred Trinity; or Habitually, for Grace in us, the Divine Nature implanted in the Soul in the work of regeneration; or it muſt be underſtood of both. You find Grace in Scripture ſet forth by Spirit; Joh. 3.6, What is born of the Fleſh, is Fleſh, and what is born of the Spirit, is Spirit: (where the latter Spirit muſt be underſtood of the heavenly and renewed Nature). Jude 19. the Apoſtle ſpeaks of ſome who were ſenſual, having not the Spirit; which though it be chiefly to be underſtood of the Spirit of Grace (of which theſe perſons were deſtitute), yet it takes in the Grace of the Spirit too. So Gal. 5.17. The Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh; (i. e.) the corrupt Nature and the renewed and ſanctified Nature, do reciprocally oppoſe and contend each againſt the other. So ſome interpret that of our Saviour Mat. 26.41. The Spirit is willing, but the Fleſh is weak: (but I cannot lay ſo great a ſtreſs upon this place for this import of the word). And as the ſinful Nature may very well be ſet forth by Fleſh, ſo Grace or the ſanctified Nature may as well be ſet forth by this appellation of Spirit: Why Grace is ſet forth by the Spirit.And that for theſe reaſons;

1. becauſe 'tis of the Spirit of God; it being immediately infuſed and created by him.

p. 1052. Becauſe 'tis principally ſeated in the Spirit, the Soul of man.

3. Becauſe 'tis a ſpiritual thing and vents it ſelf moſt in ſpiritual acts.

4. Becauſe of the nobleneſs and excellency of it.

Now you'l ask, in which of theſe ſenſes is Spirit here to be taken? I anſwer, 'tis beſt to take in both; namely both the Spirit of Grace, and alſo the Grace of the Spirit or the renewed Spirit in the Creature: the thing here ſpoken of is applicable to both, and therefore why ſhould we limit it to one?

The word [Spirit] throughout in this Chapter is generally taken in the perſonal notion, for the Holy Ghoſt himſelf; and no ſooner had the Apoſtle mentioned [Spirit] in this verſe, but preſently in the ſecond verſe he ſpeaks of the Spirit as conſider'd perſonally: the Law of the Spirit of Life, &c. (he means the living and quickening Spirit of God): therefore to be ſure this ſenſe muſt be taken in. And Grace habitually conſidered or the renewed Nature in the Soul, that too may have its place here very properly; for Spirit being ſet in oppoſition to the Fleſh which is the depraved Nature, it muſt have ſome reference to that other Nature which is oppoſite to this. And**Spiritus ſumitur pro animo regenerato per Spiritum. Pareus. Per ſpiritum intelligit novitatem Naturae, effectam per regenerationem Spiritus, vitioſitate naturali emendatâ. Piſcat. Vocat Carnem univerſam hominis naturam, ut quae corrupta exciderit à priftinâ dignitate, cui opponitur Spiritus, eadem viz. inſtaurata per Spiritum Dei. Beza. Interpreters generally ſo open it: 'tis beſt therefore (I ſay) to take in both theſe notions of the word Spirit.

The natural and philoſophical notion of Fleſh and Spirit, is Body and Soul: (though yet ſome Philoſophers ſometimes ſpeak of them in a ſomewhat different and more reſtrained ſenſe). For Spirit they make to be, as the whole Soul in general ſo ſometimes only the higheſt part of the Soul, viz. the intellectual and diſcurſive Faculty: in compliance with whom (or rather with the**Vide Druſsum in 1 Theſ. 5.23.1 Thess 5:23 Jewiſh. Writers in their Nepheſh, Ruach, and Neſama) Paul ſeems ſo to uſe the word,**1 Theſ. 5.23.1 Thess 5:23 I pray God your whole Spirit and Soul and Body be preſerved blameleſs, &c. And as to Fleſh, that they make to be not onelyonly the Body it ſelf but alſo the ſenſitive Soul; that part which is void of and ſets it ſelf againſt Reaſon, and refuſes to be ſubject to the Laws and Dictates of the rational faculty. Thus the**For this ſee Salmas. in Epicl. & Simplic. p. 116. &c. Platoniſts and Stoicks do frequently make uſe of the word foreign, Fleſh; (onelyonly they differ about the diverſity of the Faculty where 'tis ſeated, from the reaſonable faculty). Now though Fleſh and Spirit in the Text contain in them ſomething higher than what this philoſophical notion of them reaches, p. 106yet 'tis not altogether to be rejected; and therefore in this diſcourſe it will accordingly be made uſe of.

What it is to walk after the Spirit.Now I come to anſwer the Queſtion, What is it to walk after the Spirit?

In general, 'tis to walk in the way of Spirit: The Fleſh hath its way, and the Spirit hath its way; the way of the Fleſh is ſin, wickedneſs, rebellion againſt God, &c. the way of the Spirit is holineſs, obedience, righteouſneſs &c. He then that walks in the way of Sin, he walks after the Fleſh; and he that walks in the way of Holineſs, he walks after the Spirit; (for the walking is according to the way that men go in).

So again; To walk after the Spirit, 'tis to bring forth the fruits of the Spirit: the Spirit hath its fruits, ſuch as Love, Joy, &c. Gal. 5.22. and the Fleſh hath its fruits (ſeveral of which are recited Gal. 5.19); where the fruits of the Spirit fill up the life there 'tis walking after the Spirit, and ſo (è contra) as to the Fleſh. In ſhort (as to the general opening of it), To walk after the Spirit 'tis to live the holy and the ſpiritual life; 'tis to have Gods Spirit and to act in compliance with and obedience to it; and 'tis too to have the Divine Nature in the Soul, to follow the motions and dictates of that Nature, and to live in the exerciſe of the ſeveral Graces which grow upon that root. I could very much enlarge upon this General Deſcription, but I ſhall chuſe rather to explain the thing particularly, under theſe Five Heads:

To walk after the Spirit, 'tis

1. To have the Spirit to be the principle of acting.

2. To have the Spirit to be the guide of life, and to follow its guidance.

3. To have thoſe affections which are proper to and ſuit with the Spirit.

4. To live under and to cloſe with holy inclinations and propenſions to what is good.

5. To act for ſpiritual Ends.

Here I inſtance in more particulars than I did in the opening of the Walking after the fleſh, but they are as applicable to that as to this; and they being contraries the One will illuſtrate the Other.

I. To walk after the Spirit, 'tis for a perſon to be acted by the Spirit (or to act from the Spirit) as his principle. That is the principle (as hath been ſaid) which acts a man or from which he acts: when the Spirit is this to a perſon, ſo that he lives and acts by its vital, quickening agency and working in him, then he may be ſaid to p. 107walk after (or according to) the Spirit. You heard before, a man walks after the fleſh when the fleſh is his principle, and ſo he walks after the ſpirit when the ſpirit is his principle.

This is applicable to the Spirit in both of the reſpects which have been mentioned: As 1. take it perſonally; the Holy Spirit is in Believers as the ſpring and principle of their obedience and holy actings. In a ſober ſenſe (all others I dread and deteſt), that which acts and animates the Saints in their courſe it is Gods own Spirit: he is not barely in them but he is in them as a lively and active principle, to actuate their Graces, to quicken and excite them to all holy and ſpiritual acts. This is a part of that walking in the ſpirit which you read of Gal. 5.25. If we live in the ſpirit, let us alſo walk in the ſpirit: as if the Apoſtle had ſaid, if the Spirit hath been a quickening ſpirit to us and hath wrought a ſupernatural life in us, then let us walk in the Spirit; that is, let us all along live and act by this Spirit as our great principle. Such as are in Chriſt they pray, mortifie ſin, are heavenly minded, love God, deny themſelves, &c. now in all theſe acti agunt, they act as they are acted from above; the Spirit (on his part) ſtirs them up to what is good, and gives out his influences to them in what is good, and they (on their part) fall in with his exciting and aſſiſting grace (in oppoſition to all the interpoſures of the fleſh): and ſo they walk after the Spirit.

Then 2. take the Spirit habitually, for Grace or the ſanctified Nature in the heart: this is a ſecondary or ſubordinate principle (the principium Quod as the former is principium Quo), from which ſpiritual acts do proceed. You have the Apoſtle ſpeaking to this double principle Gal. 2.20. I am crucified with Chriſt, nevertheleſs I live: yet not I, but Chriſt liveth in me, (there's the ſupreme and firſt principle); and the life which I now live in the fleſh, I live by the faith of the Son of God, (there's the ſubordinate and ſecondary principle). Faith and Love (thoſe two great branches of that general root which I am upon) make all the ſeveral wheels in a gracious heart to move; that which is done in the life comes from theſe in the heart: the ſpiritual walker doth all from theſe two Graces as his abiding principles; he lives by the Faith of the Son of God, and**2 Cor. 5.14.2 Cor 5:14 the Love of Chriſt conſtrains him.

Now he who is acted by this twofold principle he is the walker after the Spirit. 'Pray obſerve, as there are two publick Heads to which all men in the world do belong, the firſt and the ſecond Adam; and as there are two Common States under which all are and ſhall be comprehended; at preſent it is the ſtate of Nature or the ſtate of p. 108Grace, and hereafter it is the ſtate of bleſſedneſs or the ſtate of miſtery: So there are alſo two Common Principles by which all men in the world are acted, (viz) the Fleſh and the Spirit. They that have Fleſh for their principle, they walk after the Fleſh; they that have the Spirit for their principle, they walk after the Spirit. So far forth as our principle is divine and ſpiritual, ſo far forth is our walking divine and ſpiritual; for that is always anſwerable to its principle. O are you acted in your courſe by an inward principle? is that the Spirit of God and Grace in the heart? is all done by and from this Spirit? this is to walk after the Spirit.

II. To walk after the Spirit, 'tis to have the Spirit for the guide of life and to follow its guidance. Where there is a fleſhly guide there 'tis fleſhly walking; where there is a ſpiritual guide there 'tis ſpiritual walking; for the Courſe is denominated as from the principle ſo from the guide or rule. And indeed the latter is (in part) included in the former, for whatever is the principle that carries in it too the nature and uſe of a guide; inaſmuch as the action is always ſteered and ordered by and according to the principle: but yet I conſider them here as diſtinct. I ſay, when the Spirit is the guide and followed as the guide, this is to walk after the Spirit. As I may be ſaid to walk after one when he goes before me, ſhews me my way, and I follow him ſtep by ſtep; where he goes I go, as he bids me move ſo I move: So 'tis in reference to this walking after the Spirit. Thus 'tis very commonly opened: Ambulare ſecundum ſpiritum, quid? eſt ſequi in omnibus noſtris actionibus ductum Spiritus Sancti: What is it to walk after the Spirit? 'tis for a man in all his actions and motions to follow the Spirits conduct and guidance.

And here too 1. God's ſpirit is a guiding ſpirit: He leads, directs the Soul to and in the way of holineſs; (I ſay in the way of holineſs, for this pure and holy ſpirit always leads to that which is pure and holy, never to that which is ſinful; his excitations and guidance being evermore agreeable to his Nature). Pſa. 143.10. Teach me to do thy will, for thou art my God: how doth God teach or guide a man to this? it follows thy ſpirit is good▪ (good in it ſelf and good as a guide to us), lead me unto the land of uprightneſs. Now when this Spirit is the dux viae, a perſons leader and guide, and he follows its guidance in his converſation, then his walking is right and good. 'Tis ſet forth Ver. 14. of this Chapt. by being led by the ſpirit; As many as are led by the Spirit of God, are the ſons of God. You read Ezek. 1.20. of the living Creatures, whitherſoever the Spirit was to go, they went, thither was their ſpirit to go: And you read of the p. 109people of Iſrael Numb. 9.16. As the cloud moved, they moved; as that ſtood; they ſtood, &c. Thus 'tis with the ſpiritual walker; he is one who fetches his guidance from the unerring ſpirit, and who regulates all his motions according to the ſpirits direction: what the Spirit bids him do that he doth, what the Spirit forbids him to do that he doth not: he moves or ſtands ſtill as this great guide directs him Let not any miſtake me, as though I did in this aſſert or advance any Enthuſiaſms, immediate inſpirations or directions from the ſpirit, without or beſides (much leſs againſt) the written word: No, (God willing) I ſhall ſhew the danger and vanity of ſuch pretences when I come to the 14 v. I am for the Spirit and the**Ambulare ſecundum ſpiritum eſt omnes actiones qualeſcun que ſunt, dirigere & inſtituere ſecundum dictamen Spiritus Sancti in Verbo, & in conſcientiâ noſtrâ ſecundum Verbum loquentis. S…r…ſo. Word conjunctly; he guides, but 'tis by and in the Word, and the guidance of the Word is the guidance of the Spirit. He that ſquares his Life by the Counſels, Commands, Prohibitions of the Word, he truly walks after the Spirit.

Again 2. there is the ſanctified Nature; which is a guide alſo (though inferiour to the former). Gal. 6.15, 16. In Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but a new creature: and as many as walk according to this rule, peace be on them, and mercy, and upon the Iſrael of God: The New Creature (or Grace) is a rule; 'tis not onelyonly regula regulata but (in ſome ſenſe) alſo regula regulans. For (in ſubordination to the Word) it ſhows a man what is good, and directs him to and in the doing of it; what is evil, and how he is to ſhun it: it leads him to thoſe things which are ſuitable to its ſelf, as to love God, to hate ſin, &c. He that lives in compliance with this guide, he walks not after the fleſh but after the ſpirit.

III. To walk after the ſpirit, 'tis to have ſpiritual and heavenly Affections; ſuch as are proper to and ſuit with the Divine Spirit. The Spirit himſelf wherever he dwells, and the ſpiritual life wherever it is wrought in the Soul, are always attended with ſpiritual affections: and indeed much of the influence and efficacy of both is exerted in the ſpiritualizing of the affections. Theſe are always ſuited to the Nature; the fleſhly nature hath fleſhly affections, and the Divine nature hath Divine and ſpiritual affections: ſo that the walking after the ſpirit, or after the fleſh, is very much to be judged of and meaſured by them. Doth the poor Creature love God? is his delight and joy in ſpiritual things? have they his moſt ſtrong and vehement deſires? this is to walk after the ſpirit. Our Apoſtle himſelf here opens the twofold walking by this; Ver. 5. They that are after the fleſh (or who walk after the fleſh) mind the things of the fleſh; but they that are p. 110after the ſpirit (or who walk after the ſpirit) mind the things of the ſpirit: This minding the things of the fleſh or of the ſpirit, is not to be limited either to the inward acts of the Mind in the thoughts onelyonly, or to the outward endeavours; but it includes and takes in the affections alſo. Here then is the difference; Such as are after the fleſh, they mind (i. e.) they ſavour and reliſh the things of the fleſh; their affections are wholly ſet upon and drawn out after fleſhly Objects, their love, delight, deſires, run out altogether upon theſe things: But they that are after the ſpirit, they mind the things of the ſpirit; their affections are fixed upon ſpiritual Objects, they run in the right channel, are place upon God and Chriſt; they are (in a word) pure and heavenly. The fleſh hath carnal affections; and indeed it puts forth it ſelf very much (if not moſt) in them: therefore you have it coupled with them Gal. 5.24. They that are Chriſt's, have crucified the fleſh, with the [affections] and luſts. On the other hand the ſpirit hath its affections too, but they are as contrary to the former as Heaven is to Hell. 'Pray obſerve what the Apoſtle ſubjoins (v. 25), If we live in the ſpirit, let us walk in the ſpirit. This walking in the ſpirit (for it will bear this ſenſe as well as that which I mentioned before), is brought in by way of oppoſition to the affections and luſts of the fleſh; 'tis as if he had ſaid, if we live in the ſpirit then let us not give way to thoſe ſordid affections which are of the fleſh and ſuit with it; but let our affections be ſuch as may ſuit with the Holy Spirit, and with that Divine Life which he hath wrought in us. Where any thus walk in the ſpirit they walk after the ſpirit.

IV. To walk after the Spirit, 'tis to live under and to cloſe with ſecret inclinations and propenſions in the Soul to what is holy and good: ſo that the bent, byas, tendency, and workings of the heart are for what is good and againſt what is evil. Theſe two contrary principles have always contrary propenſions, they incline and draw contrary ways: the good Spirit and the ſanctified Nature are all for Obedience, cloſe walking with God, the exerciſe of the ſeveral Graces, &c. there's their tendency; The evil Spirit without and the evil Nature within (I put them together, for they agree too well in that which I am upon), they are altogether for ſin; they perpetually incline and urge to pride, paſſion, envy, coveteouſneſs, uncleanneſs, &c. there's their tendency. And theſe different propenſions are ſo far in the Saints themſelves, that they are the ground of that civil war and conflict which they in this Life feel ſo much of: They are ſet forth by the luſtings of the fleſh againſt the ſpirit, and of the ſpirit againſt the p. 111fleſh, Gal. 5.17. Now according to the ſtrength and prevalency of theſe two principles, and the cloſure of the heart with them in their different propenſions and inclinations, ſo is the Walking either after the fleſh, or after the ſpirit. Let me not be miſunderſtood, I do not ſpeak of the meer inexiſtence or inbeing of theſe contrary propenſions; no, nor of the prevalency of them in ſome particular acts, for both of theſe may be in a Child of God and in one who walks after the Spirit, (as you ſee in Paul himſelf Rom. 7.23, 25). I onelyonly ſpeak of evil propenſions in their full ſtrength; when they are entire, unmixt, unbroken, do prevail as to the general courſe; when perſons upon all occaſions ſide with and wholly give up themſelves to them; where 'tis ſo, doubtles there 'tis walking after the fleſh. But now when theſe are reſiſted, and the Soul doth rather fall in with the good inclinations of the good Spirit, ſo as to cheriſh, obey, comply with, and act according to them; then 'tis walking after the ſpirit.

V. This walking after the Spirit conſiſts in the ſpiritualneſs and ſupernaturalneſs of the aims and ends: For the Spirit of God, where ever he is, always raiſes and elevates a man in his ends; and the ſpiritual life too wherever it is, always is attended with ſpiritual ends; namely, the glorifying of God (as the ſupream and ultimate End) and the ſaving of the Soul (as the ſubordinate End). Whereever there is a ſupernatural principle there will alſo be a ſupernatural end, for the end is always adequate and anſwerable to the principle; as it cannot be higher ſo it will not be lower. Men that are nothing but corrupt nature and fleſh their aims are anſwerable to their ſtate; all that they drive at is the Fleſh or Self under ſome fleſhly conſideration: as they act altogether from Self (ſome baſe fleſhly principle), ſo they act altogether for Self (ſome baſe fleſhly end); the great End the glory of God, is nothing to them but Fleſh is all in all: here's no halting in the caſe, this is down-right walking after the fleſh. But they that are ſpirit and have the ſpirit O they look higher: the mark which they aim at (with the greateſt ſteàdineſs they can), it is God's Glory. You ſee it in Paul: Phil. 1.21. To me to live is Chriſt, and to dye is gain; Chriſt was the matter of his life and the end of his life, (for theſe two Things make the living Chriſt): Paul was all for this (as he**Ver. 20. there ſpeaks), that Chriſt might be greatned or magnified by him. And he ſpeaking elſewhere of the Saints in general, he thus ſets them forth**Rom. 14.7, 8.Rom 14:7Rom 14:8 None of us liveth to himſelf, and no man dieth to himſelf: for whether we live, we live to the Lord, and whether we dye, we dye to the Lord; whether we live, or dye, we are the Lords. Now ſo far forth as any in their courſe come up to theſe p. 112high and ſpiritual ends, ſo far and no farther may they be ſaid to to walk after the Spirit. Fleſh always centers in fleſh; but grace cauſes a man to aſpire and aim at the glory of God: The ſpiritual Walker makes this his chief end and looks upon all other things but as means to this; and herein lies the very eſſence of Holineſs or of holy Walking. Would any of you fully underſtand your ſelves ſo as to be able to paſs deciſive judgment about this, let your enquiry run out here what are our Ends? what is it that we mainly deſign and intend in our Courſe? As every mans End hereafter (happy or miſerable) ſhall be according to his walking here; ſo every mans walking here is (either ſpiritual or carnal) according to his End Our Lord tells us Joh. 7.18. He that ſpeaketh of himſelf, ſeeketh his own glory; but he that ſeeketh his glory that ſent me, the ſame is true, and no unrighteouſneſs is in him: So here; he that liveth himſelf and of himſelf, he ſeeketh himſelf; but he that ſeeketh the glory of God, the ſame is a true walker after the Spirit.

Thus have I ſhown in theſe five particulars what it is to walk after the Spirit: Concerning which, 'tis not neceſſary that I ſhould vouch an exact difference betwixt them, I give them but as ſo many illuſtrations of the Thing and ſo you muſt take them. From all that hath been ſpoken it appears, that this twofold walking is not to be limited to meer external and viſible acts in the life, but it lies very much in the inward, ſecret acts of the heart: there's the Principle, the Affections, the Propenſions, the Ends, and theſe are the things which do conſtitute the walking either fleſhly or ſpiritual: (but more of this in the Ʋſe). I have done with the opening of the Deſcription in both its parts [not walking after the fleſh, but after the ſpirit], (which was my buſineſs in the Explicatory part).

The Doctrine proved by Scripture-Teſtimony.I go on to the Second thing, the Confirmation of the Point: where it will be a very eaſie thing to prove, That this is the property and deſervedly the Character of ſuch who are in Chriſt Jeſus, they walk not after the fleſh, but after the ſpirit. All Chriſt's myſtical Members are ſpiritual walkers; this is that very life which ſuch do live, that very courſe which ſuch do follow: 1 Joh. 3.6. Whoſoever abideth in him, ſinneth not; (that is, he doth not live in a courſe of ſin, which is all one with not walking after the fleſh): Gal. 5.24. They that are Chriſt's have crucified the fleſh, with the affections and luſts; no ſooner is a perſon brought into Chriſt but ſin and the fleſh are crucified and dead in that perſon; ſo that there is no more walking after it. 1 Cor. 1.30. But of him are ye in Chriſt Jeſus, who of God is made unto us, wiſdom, righteouſneſs, ſanctification and redemption: p. 113here the Apoſtle ſets down what Chriſt is to Believers, but firſt he ſets down the ground of all, namely the myſtical union; and then he adds, to ſuch who are in him he is not onelyonly righteouſneſs, to free them from a guilty ſtate; but he is alſo ſanctification, to free them from a carnal and to bring them over to an holy courſe: wherever then there is this union, there is and muſt be alſo this ſpiritual, heavenly, and holy converſation, as the inſeparable fruit and conſequent of Sanctification.

By a double Argument.I ſhall not need to ſpend much time in the proof of it; two Arguments (I conceive) may ſuffice for that:

1. The being in Chriſt Jeſus or the Union with him, is brought about (as hath been opened) by the Spirit, and by Faith: now both of theſe neceſſarily infer this walking after the Spirit. The Holy Spirit being in a perſon as the bond of his union with Chriſt, wherever he is he will be a ſpring and principle of holineſs: he will not lie hid in the Soul, but it ſhall be ſeen in the heavenlineſs and ſpiritualneſs of the converſation that he is there; wherever he comes, he comes as a commanding, overpow'ring guide and principle, working with great efficacy upon the Sinner as to his walking: Ezek. 36.37. I will put my ſpirit within you, (what then?) and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgments and do them; mark it, ſaith God I'le cauſe you, &c. the way of God in his working upon the Sinner, is not meerly by moral ſuaſion (which leaves the Will undetermin'd and pendulous), but 'tis by effectual inclination and overpowering. So that here's a complication of ſeveral things in the Argument, which make it very ſtrong: As

1. 'Tis the Spirit which unites to Chriſt:

2. This uniting Spirit is always an active, working Spirit:

3. The Matter of his working is Sanctification and univerſal Holineſs:

4. The manner of his working is effectual and irreſiſtible.

Now put all theſe conſiderations together, and it will moſt undeniably follow, that ſuch who are in Chriſt they ſhall walk not after the Fleſh but after the Spirit.

Moreover, 'tis the very Spirit of Chriſt himſelf by which Believers are united to him; ſo that the ſame Spirit which was in him is in them alſo (though in a different meaſure); now hereupon where there is the ſame ſpirit there will be the ſame courſe or walking: and therefore as Chriſt was holy ſo will they be holy too, and as Chriſt walked not after the fleſh but after the ſpirit, ſo will they walk alſo. If he indeed ſhould take a perſon and immediately make him one with himſelf, poſſibly the certainty of this ſpiritual walking would not be ſo evident: but the Union being carried on mediately by the p. 114Holy Spirit, that Spirit will have an infallible and powerful influence upon the Way and Walk of him who is united to Chriſt.

Beſides this, there is the Other Bond (viz.) Faith: and that too, doth naturally operate and tend to the furtherance of that converſation which I am proving. For 'tis of a purifying nature; it firſt**Act. 15.9.Acts 15:9 purifies the heart, and then conſequently the ſeveral acts which iſſue and flow from the heart. Faith is the juſtifying grace, but 'tis a**Act. 26.18.Acts 26:18 ſanctifying grace too; it juſtifies before God but it alſo ſanctifies before men. 'Tis not only a bare inſtrument or condition of juſtification, but 'tis likewiſe an operative and influential grace upon ſanctification. 'Tis the lively faith which knits to Chriſt; and being ſo it will ſhew its livelineſs by its vigorous promoting of the holineſs and ſpiritualneſs of the Believers courſe: inſomuch that**Jam. 2.26.Jas 2:26 as the body without the ſpirit is dead, ſo Faith without this ſpiritual walking is dead alſo. It would be a very eaſie thing to deſcend to Particulars, therein to ſhow the ſpecial Methods in which the Spirit of God and Faith under it, do work for the keeping down of the Walking after the fleſh and the promoting of the Walking after the ſpirit, in the diſtinct and ſeveral conſiderations proper to each of them: but I fear I am already too prolix.

The ſecond Argument is taken from Chriſt's tenderneſs of his Honour. He will advance the creature, but hee'l do it in ſuch a way as that he may ſecure and advance his own glory. Now would this be for the Honour of Chriſt to take perſons into ſo near a conjunction with himſelf, and yet let them live the carnal and ſenſual life? to walk juſt as others do who are**Eph. 2.13.Eph 2:13 afar off from him? To be in Chriſt and yet to live in ſin, immers'd in fleſh and ſenſuality, O what diſhonour would this reflect upon the Head if his Members ſhould thus walk! Chriſt will have his followers to differ from others, yea and from themſelves too; therefore all that are in him ſhall be**2 Cor. 5.17.2 Cor 5:17 new Creatures: and from the change in the heart there ſhall be a change in the life and walking alſo. He can joyn the greateſt Sinners to himſelf, but hee'l firſt prepare and adapt them for ſuch an Union, by making them other perſons, and ſo cauſing them to live at another rate than they did before. Where there is nearneſs, nay oneneſs, there (as you have heard) ſhall be likeneſs in an holy courſe: he that will not have us take**1 Cor. 6.15.1 Cor 6:15 the members of Chriſt and make them the members of an Harlot, will not himſelf take the members of Harlots (I mean great and groſs Sinners, they ſo continuing), and make them the members of himſelf. It ſhall be known by the goodneſs of mens walking that they belong to a good head; for Chriſt's honour is highly concern'd p. 115therein. And hence it is that ſuch who are in Chriſt ſhall walk not after the fleſh but after the ſpirit. Thus you have the Doctrine explained and confirmed; I am now to fall upon the Application of it.

By way of Information Firſt, three Things it informs us of:

ƲSE 1. Of Information in Three Things.1. That Believers even in the times and under the diſpenſation of the Goſpel, are not to lay aſide or caſt off Scripture-Marks, Signs or Evidences grounded upon ſanctification and holineſs, in order to the finding out of their ſpiritual State and Condition. 1. Scripture-Signs and Marks are not to be rejected.For wherefore doth the Spirit of God here thus characterize perſons in Chriſt [which walk not after the fleſh but after the ſpirit]? but for this end, that by this Character or Mark men may know whether they be indeed in Chriſt or not: (the like you find in very many Other places). The Antinomians do not approve of this Doctrine; they will not hear of any Evidences or Signs of this or that priviledge, fetched from Sanctification or Holineſs or any thing inherent in our ſelves: An Opinion weak and falſe, yea, directly contrary to the tenor of the Word! How great a part of the Bible might be blotted out (as altogether uſeleſs) if what they affirm herein was true? Read but the Firſt Epiſtle of John, you will find it throughout to be Characteriſtical or Evidential of mens State from the fruits and effects of ſanctification: (the Places therein are ſo many and ſo common, that I neither well can nor do I in the leaſt need to make any particular rehearſal of them). 'Tis ſtrange that men cannot diſtinguiſh, betwixt Grounds as to the Thing, and Evidences as to the Perſon: Far be it from us to make Sanctification or Holy Walking the grounds of our union with Chriſt, or of our juſtification; yet they are the evidences by which we come to know that we are in Chriſt and juſtified by him. And the Queſtion is not what the Spirit of God can do, or poſſibly ſometimes may do, (viz.) whether he doth not in an immediate manner without the making uſe of theſe Signs, reveal to a Believer his Union with Chriſt and intereſt in Goſpel-bleſſings; but the Queſtion is, What is the ordinary method of the Spirit in the witneſſing and clearing up of theſe things to a Soul? And ſurely that is firſt by the witneſſing of faith, ſincerity, holineſs of life, and then by witneſſing to them and upon them. And a Chriſtian cannot ordinarily exſpect aſſurance of his Ʋnion with Chriſt (or of any other thing), but in this mediate way. Very much might be ſpoken about this, but I think it is not now ſo neceſſary as ſometimes it hath been; and**See Rutherf. Survey of Antinom. par. 2. c. 55. p 81. &c. Binning (who hath ſome Sermons upon Rom 8. lately publiſhed) ſpeaks ſomething to it, p. 23. &c.Rom 8 divers have largely wrote upon it therefore I will paſs it over.

p. 1162. Popiſh Calumnies are injurious and groundleſs.2. Secondly, it ſhows us how groundleſs and injurious thoſe high calumnies and ſharp invectives are, which ſome ROMANISTS (in their Writings upon this Text) are pleaſed to caſt upon and let fly againſt PROTESTANTS and their Doctrine. Becauſe the Apoſtle here ſaith, that ſuch who are freed from condemnation and in Jeſus Chriſt, do not walk after the fleſh but after the ſpirit, how do ſome Popiſh Expoſitors from hence take occaſion to oppoſe, traduce, revile, cenſure, and ſtrangely miſrepreſent the Proteſtant Doctrine and the worthy Aſſertors of it! Amongſt others, with what acrimony and virulency doth**Ubi ergo umbraculum Calvinianum cum ſolâ fide, & aliquo pietatis ſtudio penè inefficaci? Stapl. Antidot. p. 624. (Vide pluta p. 625, 626). Contzen in Quaeſt. 3. p. 308. An Sectarii bona opera per ſuam expoſitionem condemnanda doceant? Et in V. 2. Quaeſt. 2. p. 310. Si Phingez aliquis adulterum Calvinianum in ipsâ libidine configat, coelo eum continuò inſerit, juſtus eſt enim, & eſt ei condemnatio, quamvis ſecundum carnem cum occideretur ambularet.—Juſtin. Magnoperè falli neceſſe eſt Haereticos, qui manere in Chriſto nihil aliud eſſe putant, quam aliquem ſibi certò polliceri, Chriſti merita ſibi fuiſſe communicata, atque adeo peccatis omnibus expiatis ſe eſſe juſtum. Stapleton and Contzen (two who had foreign, as Libanius ſpeaks of ſome), here fall upon Calvine, Beza, Pareus, &c. as if they did oppoſe nay quite nullifie the ſtrict, holy and ſpiritual life; and inſtead thereof, by their Opinions did encourage and promote the carnal and fleſhly life! (I inſtance in theſe only, becauſe they are the perſons who in their Expoſitions upon the Text in hand, are pleaſed ſo freely to ſpit their venome upon this account; but 'tis that reproach and ſcandal which occurrs very frequently in the body of their Polemick Writers). Amongſt whom what more common, than to tell the World that Proteſtants make holineſs, good works, &c. to be unneceſſary? that they are only for Faith and imputed Righteouſneſs, that their principles tend to looſeneſs and profaneneſs, and what not? Now did we not too well know the Spirit which acts theſe adverſaries, it would make us to ſtand and wonder that Opinions ſo ſound, ſo agreeable to the word of Truth, as thoſe are which in theſe matters the Proteſtants hold in oppoſition to Rome, ſhould yet be ſo maliciouſly reflected upon; That ſcandals ſo undeſerved, ſo often anſwered ſhould yet be continued; that mens paſſions and cenſures ſhould be ſo high and ſharp, where their grounds and reaſons are follow. How much hath been ſpoken and written over and over again for the vindicating of Opinions and Perſons from theſe imputations, for the due and right ſtating of things, and yet 'tis all one! Diſſenters calumniated before and ſo they will do ſtill, Proteſtantiſm was blackened and branded before and ſo it ſhall be ſtill.

I will not inſiſt upon the making any Apology or Defence for this p. 117or that perſon, in what they have ſaid by way of Expoſition upon the Text; for they need no ſuch thing, and (as to that for which they are cenſured) they ſay nothing but what the Body of Proteſtants hold: And for the forenamed Authors Calvine, &c. do they not upon**Tria ſimul conjungit (Apoſtolus), imperfectionem quâ ſemper laborant fideles, Dei indulgentiam in eâ condonandâ, regenerationem Spiritus: atque hoc quidem poſtremum, ne quis vanâ opinione ſe lactet, ac ſi liberatus eſſet a maledictione, carni ſuae interim ſecurè indulgens. Ut ergo fruſtra blanditur, &c. Calvin. Non ſatis eſt Chriſtum ore profiteri, oportet Fide per opera eſfioaci Chriſto ahhaerere, quod fit non Carnis ſed Spiritus ductum ſequendo in vitâ.—Obſerva ſecundò quòd connexam eſſe docet Juſtificationis & Sanctificationis Gratiam, adeò ut divelli nequeant, ut fruſtra de priore glorietur, qui poſteriorem non habeat. Qui igitur hab…nas laxant carni, teſtantur ſe in Chriſto non eſſe, &c.—Hinc refutatur trita Papiſtarum Calumnia, &c. Atqui docemus cum Apoſtolo, non eſſe in Chriſto niſi qui ſecundum Spiritum ambulant: qui carni indulgent eos inanem Fidem profiteri, &c. Pareus. Sunt cohaerentes quidem, &c. Beza. this very place, ſay that which might be enough to all ingenuous men to obviate theſe Calumnies? But let this paſs! Give. me leave onelyonly in the General to vindicate our Faith in this matter, and to ſhew that what we believe herein is not at all repugnant to this (or to any other) Scripture.

For do we hold that Believers are exempted from condemnation and ſhall moſt certainly be ſav'd, upon their being in Chriſt, though they live a ſinful, carnal, wicked life? how often have our Oppoſers been told that we deteſt and abhor ſuch an Opinion? We ſay indeed that ſanctification, holineſs,, or walking after the Spirit are not the meritorious cauſes of Non-condemnation, (that honour we give to the alone merits of our Saviour): yet withall we ſay, that whoever hath an intereſt in ſuch bleſſedneſs he is a ſanctified perſon, and he muſt and ſhall live an holy life. Is not this enough? as much as what the Word will bear us out in? Can we not be for Walking after the Spirit unleſs we make it to be a Cauſe of our juſtification? or can we not hold imputed righteouſneſs but we muſt deny inherent righteouſneſs? are theſe two inconſiſtent? Our Adverſaries aſperſe us as if we denied the latter (which we do not); but what may we ſay of them who do moſt certainly deny the former? To go on! Do not we ſet inherent righteouſneſs as high as they; bate but perfection and merit? (the Firſt of which would make it impoſſible in this life, as the Other would derogate from the freeneſs of God's grace and the fullneſs of Chriſt's merit). And we appeal to the world, do our Cenſurers with their principles live more holily than Proteſtants with theirs? (we wiſh we could ſee it). Nay, take the whole model and platform of their Doctrine and of ours, and let the would judge which p. 118doth moſt tend to the**See Dr. Stillingſlees of the Idolatry of the Church of Rome, Chap. 3. p. 178. promoting of a ſtrict and holy converſation. Indeed if we give way to the fleſh and walk after the fleſh we are to be blamed for our practices, but the principles of our Religion are ſtrict, holy and good. In ſhort, we are for the ſame things which They contend for, and that too in the higheſt meaſures and degrees (ſo far as the infirmities of the preſent ſtate will admit of); but not upon the ſame grounds: We are for the ſpiritual life as the fruit and evidence of the Ʋnion, and as always attending the perſon who is in Chriſt and ſhall not be condemned; but we dare not make it to be the meritorious ground, or to have any cauſal influence upon the one or the other. If this will not ſatisfie let our revilers revile on!

3. There are but Iew who are in Chriſt.3. If this be the way and courſe of ſuch who are in Chriſt, that they walk not after the fleſh but after the ſpirit, it informs us then that there are but few who are in Chriſt, or who have any intereſt in the Myſtical Ʋnion. I would not ſtreighten or narrow the Grace of God or the happineſs of the Creature, further than the word it ſelf doth; but (on the other hand) I muſt not make them wider than that doth. The moſt (it is to be feared) are out of Chriſt, becauſe the moſt do walk after the fleſh; 'tis but here and there ſome few who walk after the ſpirit. Inſtead of walking not after the fleſh but after the ſpirit, the generality of men walk after the fleſh and not after the ſpirit: they are in the fleſh (there's their ſtate), and they walk after the fleſh, (there's their courſe). O that this was not as evident as the light of the noon day! This Fleſh (as you have heard) is either the corrupt Nature in the general, or more particularly 'tis the corrupt Nature venting it ſelf in and about fleſhly and ſenſual things: now in both reſpects how do fleſhly Walkers abound! As to the Firſt, what an unholy, ſinful life do the moſt live? how doth the depraved Nature break forth and ſhow it ſelf in their whole courſe? this is that which acts them all along, by which they ſteer and order their converſation. And as to the Second, look upon the greateſt number of men how ſenſual are they? they lie tumbling and wallowing in the mire of Luſt, are even immers'd and ſwallowed up in fleſhly things, minding nothing ſo much as the pleaſing of the fleſh! Go to them at their Tables, there's gluttony, exceſs in eating and drinking; they pamper the body whilſt they ſtarve the ſoul: Mind them in their purſuits, 'tis ſome fleſhly good they mainly drive at; ſome fleſhly intereſt by which they ſteer their courſe; what do they moſt conſult but the Fleſhes eaſe and intereſt? O that's the thing which they make proviſion for, that they may fulfil the luſts thereof (which the Apoſtle ſo expreſly forbids Rom. 13.14)! their forecaſts, p. 119projects, contrivances are for the Fleſh, yea all their thoughts are imployed as ſo many caterers or purveyours for their ſenſual luſts: is not this walking after the fleſh? and is not this (more or leſs) the Walk of the moſt? Alas! as to that walking after the ſpirit (which hath been opened) how few are there that know any thing of it? the generality are wholly ſtrangers to it, underſtanding the Angelical life in Heaven as well as the ſpiritual, holy life of Saints here upon earth; you can ſcarce make them believe that there is ſuch a life, ſo far are they from the living of it. Thus 'tis with the multitude; and is not this then too clear an evidence, too full a demonſtration of the paucity of ſuch as are in Chriſt? O that we could bewail and lament it! what more plain than that ſuch who are in Chriſt do walk, not after the Fleſh but after the Spirit? and what more plain too, than that the body of men do walk after the Fleſh and not after the Spirit? Sirs! let us not flatter and think too well of our ſelves;**Ut eos omnes intelligamus eſſe excluſos, qui Fidem & Evangelium jactitant, cum interim volutentur in craſſiſſimis vitiis, &c. P. Mart. Addo quòd fortaſſe Paulus non tam ſpectaſſe videtur vim Baptiſmi, quâ omnis macula penitus abſtergitur, ſed ad mores ac vitam eorum, qui Chriſti gratia perceptâ omnes vitae ſuae rationes ad Chriſti legem exigunt, atque it a pravae cupiditati nonobſequuntur. Juſtinian. we talk of Faith, make our boaſt of the Goſpel, glory in our Baptiſm, lay a great ſtreſs upon our Church priviledges, when yet notwithſtanding all this we are meer Fleſh-pleaſers, our Converſations are carnal and fleſhly: doth not this proclaim us to be yet out of Chriſt?

ƲSE 2. Of Examination about our walking, whither it be after the fleſh, or after the ſpirit.Secondly, Let me deſire you to examine what your walking is: whether it be after the fleſh or after the ſpirit. Is ſpiritual walking the property of all who are in Chriſt? muſt this evidence your union with him? how then doth it concern you all to judge aright about it! Here are two Sorts of Walkers, and every man in the world comes under the One or the Other; for theſe two divide the world betwixt them. Now where are you? what is your courſe? which of theſe walkings do you come under? what do you follow Fleſh or Spirit? I told you at the firſt this is a thing which may be known; the Apoſtle doth not lay the Evidence upon ſomething that is abſtruſe and hard to be underſtood, but upon that which is eaſie to be found out: ſurely with a little diligence every perſon may know what his walking is. I intreat you therefore to urge this home upon your ſelves; O let every one ſay how do I walk? what a kind of life do I live? holy or ſinful, ſpiritual or carnal? Brethren! your freedom from Condemnation depends upon your Ʋnion with Chriſt, will you not find out that? then your Union muſt be known by the holineſs p. 120of your walking, and will you not underſtand your ſelves about this alſo? O what a bleſſed thing is it when a man is clear in this! ſo that he can frame a Syllogiſm upon it, (thus) He that walks not after the fleſh but after the ſpirit, he is in Chriſt; But I (through grace) am one who walk not after the fleſh but after the ſpirit, therefore I am in Chriſt. This is a good bottom to build aſſurance upon; theſe premiſes will bear the weight of ſuch a concluſion: be ſure you take up with nothing ſhort of this. 'Tis onelyonly the ſpiritual life which muſt aſſure of the Myſtical Ʋnion: 1 Joh. 1.6. If we ſay that we have fellowſhip with him, and walk in darkneſs, we lie and do not the truth. 1 Joh. 2.4, 5, 6. He that ſaith I know him and keepeth not his commandments, is a liar, and the truth is not in him. But whoſo keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that ſaith he abideth in him, ought himſelf alſo to walk even as he walked. Faith indeed is the bond of the union, but holines (of heart and life) is the mark or evidence of it: And 'tis the walking which makes the Chriſtian; 'tis not external profeſſion, the being of ſuch or ſuch a party, ſome good religious talking, but 'tis the courſe of life which is the diſtinguiſhing character betwixt perſon and perſon. O that God would direct every one of you to paſs righteous judgment upon himſelf concerning this!

I need not add any thing to what hath been laid down in order to the helping of you in this Tryal. The walking after the Fleſh and after the Spirit have been opened, and by the particulars which make up each of them you may be able to judge of your ſelves. 'Pray go over them in your own thoughts again and again, and ſay, is the Fleſh or the Spirit our principle? our guide? what are our affections? do we ſavour the things of the Fleſh or of the Spirit? what are our ſecret and ſtrongeſt propenſions? are our Ends fleſhly or ſpiritual? I ſay go over theſe things again and again, and there's no queſtion of it, but that ſerious and frequent examination in a little time will fully clear up the thing to you.

Atwofold walking after the Fleſh.OnelyOnly (to prevent miſtakes) let me tell you, there is a twofold walking after the Fleſh: One more groſs and manifeſt, the Other more cloſe and more indiſcernable. The firſt, is when the Fleſh breaks forth and openly vents it ſelf in external and bodily luſts, (ſuch as adultery, uncleanneſs, drunkenneſs, gluttony, &c.); this is**2 Cor. 7.1.2 Cor 7:1 the filthineſs of the fleſh: The Second, is when the Fleſh more ſecretly vents it ſelf in internal, heart-luſts, ſuch as are kept in and lie ſmothering in the Soul, (as pride, ſelf-love, envy, coveteouſneſs, &c.); p. 121this is the filthineſs of the Spirit: (the Apoſtle gives a Catalogue of the actings of the Fleſh in both of theſe reſpects Gal. 5.19, 20, &c.) Now here's the miſtake of men, they confine walking after the fleſh to the firſt of theſe, the latter being little regarded by them; ſo that if they do not live in whoredome, groſs intemperance, open profaneneſs, bruitiſh ſenſuality, they think all is well: whereas they may be free from theſe groſs practiſes and yet be walkers after the fleſh. The corrupt Nature hath other out-lets beſides theſe, and there may be Sins ulcers within when they do not externally ſhow themſelves. O be not deceived! you are not poſſibly ſo and ſo vitious in the outward converſation, but if there be within in the Heart malice, hatred, envy, uncharitableneſs, ſelf exalting, inordinate affections to the world, coveteouſneſs, theſe are enough to bring you within the compaſs of walking after the fleſh. **Invidentia vitium Diabolicum, quo ſolus Diabolus reus eſt, &c. Non enim dicitur Diabolo ut damnetur, adulterium commiſiſti, furtum feciſti, &c. ſed homini ſtanti lapſus invidiſti. Aug. de Diſc. Chri. cap. 1.Devils you'l grant are bad enough; 'tis becauſe of their envy, pride, &c. for the groſſer ſins of the Fleſh they are not liable to them.**De Civitate Dei, l. 14. c. 2. Auſtine proves that the Stoicks (that ſtrict Sect of Philoſophers) were as guilty of this upon their inward unmortified corruptions, as the Epicureans themſelves a more debauched and ſenſual ſort of men, (if they be not wrong'd, for as to Epicurus himſelf**Againſt whō, ſee Dr. Meric Caſaubon of Incredulity, par. 1. p. 202. &c. Laertius, Gaſſendus, &c. give a quite other character of him). Do I ſee one living a bruitiſh life, wallowing in his filthy luſts, laying the reynes upon the neck of his corruptions? he's drunk, defiles his body, lives in open wickedneſs, &c. I'm ſure this man walks after the fleſh; theſe are the works of the fleſh which are manifeſt Gal. 5.19. every eye ſees and every tongue cries ſhame upon theſe courſes: Ah but there's another who is free from theſe ſcandalous courſes, yet he is worldly, revengeful, envious, proud, haughty, under the power of carthly affections, full of evil deſires; this man now is a walker after the fleſh as well as the former (though not in ſo groſs a manner). Therefore do not pleaſe yourſelves upon your being kept from the notorious and external eruptions of the corrupt Nature, if yet inward and more refined corruptions have their full power and ſtrength over you. O how many perſons of a civil, unblameable converſation, nay how many fair profeſſing Hypocrites (though no adulterers, no drunkards, &c.) will yet be judged at the Great Day to be walkers after the fleſh! 'Pray look inward, any one allowed, cheriſhed, unmortified Luſt in the heart will ſpoil your walking before God though before Men it may ſeem to be blameleſs, yea very ſpiritual.

Thirdly, the main Ʋſe will be for Counſel.ƲSE 3.

1. To dehort from walking after the fleſh.

p. 1222. To exhort to walk after the ſpirit.

1. Firſt,1 Branch to dehort from walking after the Fleſh. do not walk after the fleſh. Particularly, let not Fleſh be your principle to act you in your courſe; for what can be expected but evil practiſes from ſo evil a principle? **Mat. 7.16.Matt 7:16Do men gather grapes of thorns or figs of thiſtles? how impure muſt thoſe ſtreams be which flow from ſo impure a fountain? how bitter muſt that fruit be which grows upon ſo bitter a root? So alſo let not Fleſh be your Guide; that you ſhould chuſe to be ordered and directed by it. Will you chuſe or follow a blind guide? **Mat. 15.14.Matt 15:14If the blind lead the blind both fall into the ditch: or will you follow a Guide that will lead you to Hell? God forbid! when you have the good Spirit of God and the good Word of God to lead you, will you rather live under the leading and conduct of the fleſh? O have as little to do with its guidance as ever you can! 'tis not a thing that you muſt walk after, but rather fly from: for if you follow it, 'twill certainly carry you to thoſe rocks and precipices which will endanger the daſhing of you in pieces forever.

I know the beſt will not be wholly freed from this Fleſh whilſt they are here; but let not any tamely give up themſelves to it, ſo as to be ſubject and obedient to it or to walk after it: Let not ſin reign in your mortal body, that you ſhould obey it in the luſts thereof. Avoid it (I beſeech you) in all the parts and limbs of it, for 'tis all naught: there are the wills of the fleſh [foreign], Eph. 2.3. the affections (or paſſions) of the fleſh [foreign], Gal. 5.24. Rom. 7.5. the works of the fleſh [foreign], Gal. 5.19. all theſe flow from one and the ſame ſpring, onelyonly they are ſeveral channels in which it runs. Now (I ſay) avoid it in all; as it works in the ſoul by its wills and affections, as it works in the body by its groſſer luſts, do not in any thing comply with it or walk after it: we muſt be always mortifying, never (allowedly) gratifying this curſed fleſh.

The Dehortation enforc'd by ſeveral Motives.To enforce the Dehortation one would think the Motive in the Text ſhould be ſtrong enough: if you do not walk after the fleſh then you are in Chriſt; and if you be in Chriſt you will not walk after the fleſh, for ſuch do never ſo walk. But beſides this, there are ſome Other Motives which have a great force and efficacy in them.

1. Let it be conſidered, that this walking after the fleſh is directly contrary to your Baptiſmal dedication and obligation. When you paſſed under that bleſſed Ordinance did you not then dedicate your ſelves to the Lord? have you not ſince owned and acknowledged p. 123that dedication? and ſhall perſons ſo dedicated to the Lord walk after the fleſh? that would be like**Dan. 5.2, 3, 4.Dan 5:2Dan 5:3Dan 5:4 Belſhazzar's making of himſelf drunk, even out of the golden veſſels which were dedicated to the ſervice of God in the Temple. There is upon your baptiſmal dedication a Sacredneſs upon your Souls and Bodies; and yet ſhall they be made common and proſtituted to the ſervice of ſin and luſt? this is not onelyonly to reſcind, retract, null your dedication, but even to profane that which was conſecrated to holy uſes and ends. When you were baptized did you not then ſtipulate and covenant, to renounce the Fleſh as well as the World and the Devil? and notwithſtanding this will you yet walk after it? what an high breach of Covenant would that be? and ſhall any break Covenant with God and **Ezek. 17.15.Ezek 17:15proſper? If after Baptiſm you will be fleſh-pleaſers and fleſh followers, where will that anſwer of a good conſcience be (which the Apoſtle ſpeaks of 1 Pet. 3.21)? how will you be ſaid**Rom. 6.3.Rom 6:3 to be baptized into Chriſt's death, if the Fleſh yet live in you and you in it? And what a poor inſignificative thing is the outward waſhing, if heart and life continue under fleſh pollutions? **foreign. Chryſoſt. in V. 4. hujus Capitis. Reſtringitur generalis Propoſitio, contra cos qui in Baptiſmo omnia collocabant, ſatis eſſe Chriſto per Baptiſmum inſitum eſſe, rectè credere, in Eccleſiâ verſari, Sacramenta participare: vitam Chriſtanam dignam etiam requir… docet, vitam ſpiritualem non carnalem. Con…z.what will the ſprinkling of baptiſmal water profit him who lies wallowing in fleſhly luſts? O think much of your ſolemn ingagement in Baptiſm, and ſurely you will not be ſo obſequious and pliable to the motions of the fleſh as hitherto you have been! how ill doth the Chriſtian-mark and title agree with a Pagan-life!

2. Secondly, I would deſire you to conſider what the Fleſh is: He that knows it and hath right apprehenſions of it certainly will not walk after it. In general, let it promiſe or pretend what it will, 'tis an Enemy; and ſhall we cheriſh an enemy in our boſome, nay, let him have the command and guidance of us?

Firſt 'tis God's enemy: yea, his inveterate, implacable, irreconcileable enemy; the Sinner may be reconciled to God, but Sin it ſelf (the Fleſh, the corrupt Nature) never can. 'Tis obſervable Ver. 7. The wiſdome of the Fleſh [the carnal mind we read it], is enmity againſt God: the Apoſtle ſets it forth in the abſtract to note the greatneſs of the enmity; 'tis more than if he had ſaid 'tis an enemy againſt God, for enemies may, but enmities cannot be reconciled: and he ſpeaks of the beſt of the Fleſh too, the very [wiſdome] of the p. 124Fleſh is enmity againſt God; and ſee what a full proof he gives of it, for (ſaith he) 'tis not ſubject to the Law of God, neither indeed can be; O how evil a thing is this Fleſh! Now ſhall that be your principle and guide which is God's Enemy? will you agree with that which is at ſuch variance with God? and be ſubject to that which neither is nor can be ſubject to the Law of God?

Then Secondly,Vide Najanz. t. 2. in Carm. p. 93. deſcribing the miſchievous Effects of the Fleſh. 'tis your enemy too: I and the very worſt enemy you have in all the world. For was it not for this, all your other enemies could never hurt you; the Devil and the World without, do all their miſchief to Souls by the Fleſh within: Chriſt not having any of it was impenetrable againſt all the fiery darts of Satan; Joh. 14, 30. The Prince of this world cometh and hath nothing in me. We cannot ſay ſo, he hath a corrupt Nature in us and that he works upon and endangers us by. This Fleſh is the womb where all is conceiv'd and form'd, the anvil upon which all is wrought; 'tis the falſe Judas that betrays us, the cloſe enemy within that is ready upon all occaſions to open the gates to the Beſieger: was it not for this morbus mentis the morſus dentis could never hurt us.

And beſides this relative conſideration of the Fleſh (as it gives advantage to our other grand adverſaries), 'tis in it ſelf a very dangerous Enemy. Partly in reſpect of its malice: it carries on deſperate aims and deſigns againſt the Sinner, 'tis full of miſchievous intentions, and thoſe of an high nature too; it aims at nothing below the ruin of the pretious Soul. The Apoſtle ſpeaking of one part of its working (viz. by fleſhly luſts), tells you that thoſe war againſt the Soul, 1 Pet. 2.11. how? why not onelyonly as they would take away the Souls order, beauty, ſtrength, peace, comfort, &c. but as they ſtrike at the very life and happineſs of the Soul. And the ſame is deſigned by this malitious Fleſh in all its workings, for they all tend to the everlaſting deſtruction of the Soul; O what a pernicious enemy is the Fleſh! Partly alſo in reſpect of its ſubtilty: for (which makes it the more formidable) as 'tis a malitious and deſperate, ſo 'tis a cunning and ſubtil enemy. How craftily doth it inſinuate it ſelf into us in order to the carrying on of its miſchievous deſigns! how cunningly by its blandiſhments and allurements doth it entice us unto evil! Jam. 1.14. Every man is tempted, when he is drawn away of his own luſt (there's the force and power of it), and enticed (there's the fraud and cunning of it). How finely doth it repreſent ſome taking good to men in order to the alluring of them, whilſt it ſlily conceals the evil which ſhould deter them! It ſhewes the bait but hides the hook, holds forth the milk but keeps cloſe the hammer and the nail, preſents p. 125the apple but conceals the death; here's the Fleſhes ſubtilty, and O how many poor Souls are undone by it! Their eye is upon the good which the Fleſh promiſes, they not at all regarding the evil which indeed it deſigns, (as you read of Amaſa 2 Sam. 20.8, 9. Joab took Amaſa by the beard with the right hand to kiſs him, but Amaſa took no heed to the ſword that was in Joab's hand). O what a cunning, deceiving enemy is the Fleſh! Rom. 7.11. Sin taking occaſion by the commandment deceived me. Eph. 4.22. That ye put off concerning the former converſation the old man, which is corrupt according to the deceitful luſts; (in the Greek 'tis luſts of deceipt, foreign.they are made up of deceipt, there's nothing but meer deceipt in them). The Apoſtle Tit. 3.3. ſays they were deceived (how?) ſerving divers luſts and pleaſures: whoever ſerves Sin ſhall find at laſt he was ſadly deceived by it. Upon the whole then, is Fleſh a thing to be walked after? will you truſt your ſelves, your ſouls, your everlaſting concerns in the hands of an enemy? of ſuch an enemy?

3. Thirdly, Conſider what this walking after the Fleſh is:

1. 'Tis ſordid walking. It carries in it a great abaſement of the humane nature, man is degraded by it and diveſted of that glory and excellency which God and Nature hath put upon him. To be under the power of the Fleſh and the luſts thereof (eſpecially ſuch as are groſs and lie in the ſenſual part), how doth this turn the Man into a very Brute! what's the difference (I pray you) between a brute and a man who lives a brutiſh life? (onelyonly this, that of the two the Man is the worſt, for he hath Reaſon and Religion to direct him to a better courſe which the Brute hath not).(a)(a)foreign. Arrian. Epict. lib. 4. cap. 5. p. 391. Is it the ſhape only which makes the man, without ſuitable actings to the nature? To walk after the Fleſh? how baſe and unworthy is this for ſuch a creature as Man! who was once made after Gods own Image, and who yet hath a noble, ſpiritual, and immortal Soul. O how is this Soul depreſſed in its native excellencies by a carnal courſe! by this 'tis made an underling to the body, and (to make uſe of that proverbial alluſion) the Prince is forced to go on foot while the Beggar rides on horſeback: O that fleſh-followers would often think of this! This walking is not onelyonly below the Chriſtian but the Man too; he that was made by God like Nebuchadnezzar when upon the throne, he (by living after the fleſh) makes himſelf like Nebuchadnezzar when(b)(b)Dan. 4.32, 33.Dan 4:32Dan 4:33 grazing among the beaſts. Pray (Sirs) know your ſelves, conſider your Original, whoſe (c)(c)foreign, &c. Arrian. Epict. lib. 2. cap. 8. p. 188.workmanſhip you are,(d)(d)foreign ▪ Idem l. 1. c. 3. …. 91. that you are Soul as p. 626well as Body, how highly your Maker hath advanced you; and ſcorn to live below your ſelves. 'Tis happy Pride which makes men to diſdain a ſordid Life.

2. 'Tis fooliſh walking: that which is the fruit of ignorance, and onelyonly ſuits with the ſtate of ignorance; 1 Pet. 1.14. Not faſhioning your ſelves according to the former luſts [in your ignorance]. 'Tis both the effect and the evidence of ignorance: it men were not ſtrangely blinded and beſotted they would never carry it towards the Fleſh as they do. But here's the miſery of it, firſt the Fleſh blinds and beſots Sinners, puts out their eyes (as the**Judg. 16.21.Judg 16:21 Philiſtins did Sampſon's), and then they are at its beck and diſpoſe. Ah Sirs! have ye no knowledge, no wiſdome? are you under total darkneſs and groſs infatuation? are ye ſo fooliſh that you do not know what the Fleſh is, and whether it leads? and yet will you walk after it? when there is a ſpiritual, heavenly, holy courſe revealed to you, will you yet chuſe that which is oppoſite thereunto? will you prefer the conduct of the Fleſh before the conduct of the Spirit? O ſtupendious folly, moſt woful infatuation! The Apoſtle deſcribing the natural ſtate ſaith For we our ſelves alſo were ſometimes fooliſh, (foreign, without any underſtanding or intellective faculty, wherein)? ſerving divers luſts and pleaſures; O that is to be fooliſh indeed! And he elſewhere ſpeaking of luſts themſelves, calls them too foreign fooliſh and hurtful; 1 Tim. 6.9. Fleſh-followers are apt to admire their own wiſdome, but they fall under that ſad character Rom. 1.20. Profeſſing themſelves to be wiſe they became fool….

3. 'Tis groundleſs and unreaſonable walking: Bate but the Sinners pleaſing himſelf (which is a pitiful reaſon), and what reaſon hath he to ſerve or gratifie the Fleſh? what can it plead for any ſubjection or obedience to it? This our Apoſtle here takes notice of (v. 12.) we are debtors not to the fleſh, to live after the fleſh: We are debtors indeed to God every way, to him we owe our Love, Obedience, &c. our All; but what do we owe the fleſh? what hath it done or ſuffered for us? hath it redeemed us? was it crucified for us? ſurely no! Juſtice and gratitude call upon us to live to God and Chriſt, but for the Fleſh we are under no obligation at all to live to it; (rather the quite contrary). Why ſhould we pay where we owe nothing, and not pay where we owe our-all? were we but ſo juſt and honeſt as to pay our debts, ſure I am we ſhould walk after the Spirit and not after the Fleſh.

4. 'Tis uncomfortable walking. Iſa. 57.20, 21. The wicked are p. 127like the troubled Sea when it cannot reſt, whoſe waters caſt up mire and dirt: There is no peace, ſaith my God, to the wicked. Iſa. 59.8. They have made them crooked paths, whoſoever goeth therein ſhall not have peace. Sin and Comfort cannot go together; he loſes the one who cloſes with the other. A wicked life (ſaith(a)(a)foreign. Plat… de Leg. lib. 2. p. 663. Plato) is not onelyonly a ſordid, but a more unpleaſant life than that which is vertuous; (the bare light of Nature led divers of the ancient (b)(b)foreign &c. Plutarch. 101. foreign. Idem in Tract. Ne ſuaviter quidem, &c. p. 1087.Moraliſts to aſſert this over and over). And Sinners may put the beſt face upon it, but they find this to be true by their own ſad experience; they feel it, their Conſciences plainly tell them of it every day, that there is little true joy in a ſinful, ſenſual courſe: O the ſad gripes of Conſcience which they meet with in the way of ſin! which though they endeavour to ſmother yet they purſue and vex them from time to time. But ſuppoſe the way of the Fleſh at preſent be not uncomfortable, to be ſure in the final iſſue it will be ſo: when the Senſualiſt and ungodly wretch ſhall ſee death making its near approaches to him, when Conſcience ſhall force him to take a review of his ill-ſpent life, when he ſhall be called to ſtand before the tribunal of his Judge; I ſay, how will it be then? will it be joy and comfort? no, but inſtead thereof inexpreſſible anguiſh and horrour of ſpirit. O let not the Fleſh deceive you! its(c)(c)Heb. 11.25.Heb 11:25 pleaſures are but for a ſeaſon, its(d)(d)Delectatio occidit & praeteriit, volneravit & tranſivit, miſerum fecit & abiit, infaelicem reddidit & reliquit. Auguſt. de Temp. Serm. 3. delights are ſoon over and gone; and then that which was hony in the mouth turns into gall and wormewood in the belly. Poor deluded creatures think to take their fill of it, but in a little time God finds them out, ſets home their ſin and folly, gives them the proſpect of a dreadful eternity; and what follows? firſt Hell is in their Souls and then in a little time their Souls are in Hell. And therefore as you deſire to be kept from this miſery, and to have peace and comfort in Life and Death, ſee that you abandon the Fleſh ſo as not to walk after it.

5. 'Tis walking which ends in eternal perdition. O that this might be believed before it be felt! Sirs! whom will you believe? Sin and the Fleſh (which are made up of lyes and do their buſineſs by lyes), or the God of truth and the Word of truth? He tells you therein(e)(e)Rom. 8.6.Rom 8:6 To be carnally minded is death; (f)(f)Rom. 8.13.Rom 8:13If ye live after the Fleſh, ye ſhall dye; (g)(g)Gal. 6.8.Gal 6:8He that ſoweth to the fleſh, ſhall of the fleſh reap corruption; There is no condemnation to them which walk not after the Fleſh but after the Spirit; then there is condemnation to them who walk after the Fleſh, &c. (h)(h)Jam. 2.15.Jas 2:15Sin when it is finiſhed it brings forth death; (with many ſuch Scriptures). Now ſhall not this deter you from a fleſhly converſation? if this will not, what will? Salomon p. 128ſpeaking of the ſtrange Woman tells us,**Prov. ….18. her houſe inclineth unto death and her paths to the dead; juſt ſo it is with fleſhly▪ Walking. Nothing more certain, than that every mans end ſhall be according to his courſe; as he ſowes ſo ſhall he reap, Gal. 6.7. now there are two very different ends, and two very different courſes; there is Heaven and Hell (two very different ends), and there is walking after the fleſh and after the ſpirit (two very different courſes): If you fall in with the Former, that will moſt certainly lead you to Hell; if with the Latter, that will as certainly lead you to Heaven; which of theſe Courſes now will you chuſe? Condemnation is as ſure to them who walk after the Fleſh, as No-Condemnation is to them who walk after the Spirit. So much for the third Motive.

4. Fourthly let me add but one Diſuaſive more, and that is the Death of Chriſt. What a conſideration is this to take men off from a carnal life? O when this fleſh begins to ſtir and pirk up it ſelf, you will do well (in order to the ſuppreſſing of it) to fix your thoughts upon your dying Redeemer. Say, when my Saviour hath died for Sin ſhall I live in Sin? when he was**1 Joh. 3.8.1 John 3:8 manifeſted on purpoſe to deſtroy the works of the Fleſh and of the Devil, ſhall I yet walk after them? was the ſinleſs Fleſh in Chriſt crucified and ſhall the ſinful Fleſh in me be cheriſhed? You read of the crucifiion of the Fleſh Gal. 5.24. we ſhould be for nothing ſhort of that, for no better uſage doth it deſerve from us. When Pilate ask'd the enraged Jews againſt our bleſſed Lord, What ſhall I then do with Jeſus which is called Chriſt? they all ſaid unto him Let him be crucified: and when he a little hung off from this cruelty, What evil hath he done? they cryed out the more ſaying Let him be crucified: Matth. 27.22, 23. This was not ſo much their ſin in being ſo cruel to the Lord of Glory, but 'tis as much your duty to deal thus revengefully with the Fleſh: O let all cry out in the height of their hatred againſt it, Let it be crucified! why but what evil hath it done? nay rather ask what evil hath it not done? therefore cry out the more let it be crucified. And indeed the crucifixion of our Natural Fleſh in Chriſt without the crucifixion of moral and ſinful Fleſh in our ſelves, will not profit us. Paul ſaith he was crucified with Chriſt Gal. 2.20. how? why in a ſpiritual and myſtical ſenſe, ſo as to be dead to the Fleſh, and ſo as to live the ſpiritual life. And the Apoſtle lays it upon this, 1 Pet. 4.1, 2 Foraſmuch then as Chriſt hath ſuffered for us in the fleſh, arm your ſelves likewiſe with the ſame mind: For he that hath ſuffered in the fleſh, hath ceaſed from ſin; that he no longer ſhould live the reſt of his time in the fleſh, to the luſts of men, but to the will of God. p. 129'Tis a Scripture ſomewhat dark but the ſtrength of it lies thus, Chriſt hath ſuffered for us, and we (in an analogical ſenſe) muſt be ready to ſuffer too, (this is the ſame mind here ſpoken of); and Chriſt having ſuffered hath ceaſed from ſin (h. e. ſo as to dye for ſin no more); ſo (ſaith the Apoſtle) you too in your own perſons muſt ſo dye to ſin as no longer to live in it. This is the being planted into the likeneſs of Chriſt's death, Rom. 6.5. and you find the Apoſtle there in that Chapter from this very Topick (the Death of Chriſt), earneſtly diſuading perſons from walking after the fleſh. I have done with the Motives to inforce the Dehortation.

What men are to do that they may not walk after the Fleſh.Before I go off from this Head ſomething muſt be hinted by way of Direction: What is to be done (ſome may ſay) that we may no longer walk after the Fleſh? I anſwer,

1. Get out of the Fleſh: For being in the fleſh is always attended with walking after the fleſh; as the State is always according to the Courſe, ſo the Courſe is always according to the State: if you be in the fleſhly ſtate your converſation will be a fleſhly converſation. Such as the man is ſuch are the principles, and ſuch as the principles are ſuch will the practiſes be alſo. Therefore get out of the ſtate of Nature (in which the Fleſh rules and carries a man whither it pleaſes) and get into Chriſt; perſons out of Chriſt are all Fleſh, and thereupon will be wholly followers of the Fleſh. Spiritual walking diſcovers the Ʋnion, but firſt the Union is the ground of ſpiritual walking: that will certainly follow upon being in Chriſt, but being in Chriſt muſt neceſſarily antecede it. Till thou beeſt ingrafted into Chriſt no good fruit can grow upon thee: he that is fleſh muſt needs live and act fleſh.

2. Get the Spirit, and walk after the Spirit. 'Tis the divine Spirit and the divine Nature from that Spirit, which muſt dethrone and break the power of ſinning and ſinful Nature. Till the Holy Spirit and grace come into the heart, the Fleſh lords and domineers in the life (as you will hear more fully when I come to the ſecond Verſe). The Apoſtle joins together Senſual and not having the Spirit Jud. 19. (where the latter clauſe is not onelyonly a further deſcription of the perſons ſpoken of, but 'tis alſo the aſſignation of the cauſe or reaſon of their being ſenſual, (viz.) becauſe they had not the Spirit). Till the mighty Spirit of God comes into the Soul by ſaving illumination and overpowering influences, to ſay efficaciouſly to a man**Iſa. 30.21.Isa 30:21 This is the way walk therein; there may be convictions, purpoſes, reſolutions to the contrary, yet ſtill there will be (one way or other) walking after the Fleſh. And ſo for Grace: no p. 130ſooner doth this take poſſeſſion but the Walking is altered; which it never is before to any purpoſe. Prov. 2.10. When wiſdom entereth into the heart, &c. diſcretion ſhall preſerve thee, &c. to deliver thee from the way of the evil man, &c. who leave the paths of uprightneſs to walk in the ways of darkneſs, who rejoice to do evil, &c. Your way to be rid of the Fleſh is to get the Spirit; ſet a thouſand Arguments, the moſt effectual Conſiderations imaginable before the Sinner, to draw him off from this fleſhly walking, till the regenerating, ſanctifying Spirit take hold of him, they are all weak and ineffective.

I add, Walk after the Spirit. Every man will be walking, there's no ſtanding ſtill; all will be in motion ſo long as they are in viâ: and every mans Walking will be in one of theſe two ways, either after the Fleſh or after the Spirit, (for non datur tertium). And theſe being contrary do mutually exclude each the other; he that walks after the fleſh cannot (in ſenſu compoſito) walk after the ſpirit, and he that walks after the ſpirit cannot walk after the fleſh; therefore Gal. 5.16. Walk in the ſpirit; and ye ſhall not fulfil the luſts of the fleſh: the Reaſon then upon which this Direction is grounded is ſtrong and evident. And let me tell you, Principles you will and muſt have (ſome or other), which if they be not good they will be bad: and ſo as to Guides, Affections, Propenſions, Ends, theſe will be in every reaſonable Soul from one cauſe or another. So that if you be not ſpiritual you will be carnal; for one of theſe two you muſt be, as both you cannot be: O let it be the Former that it may not be the Latter.

3. Take heed of particular, allowed fleſhly acts: for they make way for that general courſe which you are to ſhun: Acts produce Habits as well as Habits do produce Acts: particular acts of ſin (eſpecially if allowed and repeated) end in a courſe of ſin. If you gratifie the fleſh in ſome things, it will grow upon you (as ſad experience proves); the Gangrene or Leproſie at the firſt begins with ſome particular member, but if it be let alone in a little time it diffuſes it ſelf over the whole body; and ſo 'tis here as to ſin: A little leaven leavens the whole lump. 'Tis true (as hath been obſerv'd) the Apoſtle here fixes his Character upon the Courſe and not upon ſingle acts; but he that allows himſelf in them will not ſtay there, in time hee'l fall into a wicked and fleſhly Courſe.

4. Timely ſuppreſs the firſt riſings of the fleſh: it gains by delays. O as ſoon as the corrupt Nature begins to ſtir and ſhow it ſelf, ſee that you fall upon it preſently, make ſpeedy and vigorous reſiſtance to it! if you give the Enemy time hee'l grow ſtronger and p. 131the Conqueſt will be the more difficult. You read Jam. 1.15. of the conceiving of Luſt, foreign &c. Vide Stobaeum in Eclog. Serm. 3. p. 9.[when Luſt hath conceived it bringeth forth Sin]: now Sin muſt be taken at the firſt conception; as ſoon as the temptation offers it ſelf and begins to allure and tickle by ſomething that it preſents, ſo that the Heart inclines to a cloſure with it, now fall on preſently and parlie no longer. This brat of Babylon muſt be daſht in pieces in its very infancy; 'tis good to kill the Cockatrice in the very egg, to quench the fire at the firſt ſmotherings of it within or elſe it will quickly flame forth in the life, even to the making the converſation carnal. Be very watchful over the initial ſuggeſtions of the Fleſh, and fall upon the timely exerciſe of mortification; upon the firſt motions of ſin ſay Sathan, Fleſh, **Mat. 16.23.Matt 16:23get thee behind me, thou art an offence to me. (But I muſt not further expatiate upon theſe things)! So much for the diſuaſive part of this Ʋſe, againſt walking after the fleſh.

2 Branch of the Ʋſe to exhort to Walking after the Spirit.I go on to the perſuaſive part, wherein I would moſt earneſtly exhort you to walk after the Spirit: (I will be but ſhort upon this, becauſe that which I have already ſpoken hath a great tendency to the promoting of it; for the truth is, whilſt I have been diſuading you from walking after the Fleſh, I have in effect been perſuading you to walk after the Spirit: in beating you off from that I have been drawing you on to this). You have heard what it is ſo to walk, what now remains but that you would all endeavour to put it in practiſe? and O that this might be your way and courſe! Let others live as they pleaſe, let it be your fixed reſolution that you will live the holy, ſpiritual, heavenly life. True, there are but few who do thus walk; the World is but a great Exchange, wherein the Spirits Walk is very thin whilſt the Fleſhes Walk is full and crowded: but 'tis better to be with the Few in the way of the Spirit than with the Many in the way of the Fleſh. And I deſire you to lay it to heart, have not you your ſelves too long walked after the fleſh? is it not high time for you to think of another Courſe? 1 Pet. 4.3. The time paſt of our life may ſuffice us, to have wrought the will of the Gentiles, when we walked in Laſciviouſneſs, Luſts, Exceſs of Wine, &c. When will ye walk in newneſs of life (as the expreſſion is Rom. 6.4)? when ſhall the renewing and the renewed Spirit command, govern, act, guide you in your whole converſation? when will you ſo walk that you your ſelves (and others too) may know by the ſpiritualneſs of your deportment, that you are indeed in Chriſt Jeſus?**The exhortation to walking after the Spirit preſſed by ſome Motives.

Here conſider (in oppoſition to what was ſaid of the former walking) but three things:

p. 1321. This is excellent Walking: The ſpiritual life is the excellent life; **foreign. Ariſt. Eth. lib. 10. cap. 7.this ſpeaks ſomewhat more than what is of man, there is ſomething divine and ſupernatural in it. To be acted by, to live under the conduct and guidance of the bleſſed Spirit, to have affections, propenſions, ends, all holy, this is truely great. This is the Life which is moſt agreeable to the humane Nature, (not onelyonly as conſider'd in its primitive, unſtained glory and excellency, but as 'tis now under its ſad ruins and decays): O how unbecoming, how ill doth a vitious Converſation comport even with that Reaſon, natural Light, and thoſe broken excellencies which are yet left in Man! Man is not ſo low but that by complying with ſenſual Luſts he yet acts below himſelf: nay, ſo far as he puts on the Sinner he puts off the Man; where he un-Saints himſelf he un-Mans himſelf: Senſuality and wickedneſs carry in them a contradiction to his very Being; nothing ſo well ſuits with that as a pious, religious, heavenly courſe. Further, the fleſhly life is a baſe, ſordid life, but the ſpiritual life is a raiſed, noble life: So much as the Spirit is above the Fleſh, the Soul above the Body, ſo much is the**foreign. Ariſt. ibid. p. 138. ſpiritual life above the ſenſual or carnal life. The life (which I am urging upon you) is the very life of God himſelf; for the Apoſtle ſpeaks Eph. 4.18. of ſome mens being alienated from the [life of God] through the ignorance that is in them: (by which life of God, he means (in part) the holineſs of God or that holy life which God lives): the holy liver then (he not being alienated from Gods holineſs) lives the life of God; he acts in**foreign. Plato in Thaeaet. conformity (though under a vaſt, diſproportion) to the great God; muſt there not then needs be unſpeakable glory and excellency in Spiritual Walking? The more one lives the fleſhly life the more he reſembles the Beaſt, the more one, lives the ſpiritual life the more he reſembles God: the Creature is not ſo much debaſed and depreſſed by the One, but he-is as much advanc'd and dignified by the Other. Saints may be cenſured and misjudged by the world, but in truth they come the neareſt and are moſt like to God:—that they might be judged according to men in the Fleſh, but live according to God in the Spirit, 1 Pet. 4.6. (I do but allude to theſe words, for I know in their firſt and proper ſenſe they point to another thing than that which I cite them for): Gods people are judged as if they lived according to men, walking in (or after) the Fleſh as others do; but 'tis not ſo, they walk in (or after) the Spirit and ſo live according to God: what a great thing is this for poor creatures to live according to God! who would not ſo live?

And this too is the Life of the bleſſed ones in Heaven: take the p. 133glorified Saints how do they walk? not after the Fleſh I aſſure you (for they have no ſuch Fleſh to walk after); they are wholly freed from the ſinning and ſinful Nature, are perfectly renewed and ſanctified, and accordingly they act. All in them or from them is divine and ſpiritual; there's nothing that they do but what flows from a gracious principle, all their thoughts and affections are ſwallowed up in God, their love, joy, delight are unmixtly ſpiritual, the pleaſures of the Fleſh are nothing to them, they have not the leaſt inclination to the leaſt evil, the great thing they mind and rejoyce in is the Glory of God: O what an holy, ſpiritual life do the Saints live in heaven! Muſt not the ſame life then needs be excellent in the Saints here (ſo far forth as they can reach it in their imperfect ſtate)? Surely none can undervalue or think low of it, but onelyonly they who are altogether ignorant of and ſtrangers to it. A Child of God would not for a thouſand worlds live any other life; nay, ſhould God leave him to his liberty to make his own choice, and fully aſſure him of his future bleſſedneſs let his choice be what it would, yet he would chuſe to live the ſpiritual rather than the carnal life: was there no Heaven nor no Hell yet the ſincere Chriſtian would be for holy walking, becauſe of that excellency and intrinſick goodneſs which he ſees in it.

2. Walking after the Spirit is pleaſant, delightful, comfortable walking: that which begets true peace, ſolid joy, unſpeakable comfort in the Soul. The more ſpiritual a man is in his walking the greater is his rejoycing; O**Pſal. 119.165.Ps 119:165 what peace have they who thus walk! The Fleſh muſt not vye with the Spirit about true comfort; men exceedingly miſtake themſelves when they look for pleaſure, delight, and ſatisfaction in a fleſhly courſe, (alas!) 'tis not there to be had. Its very ſweet is bitter, there's gall and wormwood even in its hony; **Prov. 14.13.Prov 14:13Even in laughter the heart is ſorrowful, and the end of that mirth is heavineſs. It promiſes indeed great things but it falls exceedingly ſhort in its performances, eminently it doth ſo in its promiſes of joy and comfort. True peace is onelyonly to be found in a holy courſe: Rom. 8.6. To be ſpiritually minded is life and peace; (life hereafter, peace here): 2 Cor. 6.10. As ſorrowful, yet always rejoycing: 2 Cor. 1.12. Our rejoycing is this, the teſtimo… of our Conſcience that in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the grace of God we have had our converſation in the world. There's no comfort like to that which attends**foreign. Ariſt. Eth. l. 1. c. 9. holy walking; the true Chriſtian would not for a world exchange that joy which he hath in his Soul, in and from Meditation, Prayer, the p. 134Word, Sacraments. Promiſes, mortification of ſin holineſs, communion with God, the hope of glory, for all that joy which the Sinner hath in the way of ſin and in his ſenſual delights. Would you have the**1 P…t. 1, 8. joy which is unſpeakable, the**Phil. 4.7.Phil 4:7 peace which paſſeth all underſtanding, the**Job 15.11.Job 15:11 conſolations of God which are not ſmall? O walk after the Spirit. Men have falſe notions of Religion (which experience muſt confute); the Devil belies and miſreports the ways of God, as if a godly life was a ſad penſive, melancholly life: pray try and then judge, be perſwaded to fall upon this heavenly courſe, and then tell me whether**Prov. 3.17.Prov 3:17 wiſdomes ways be not ways of pleaſantneſs, and all her paths peace. Pſal. 119.14. I have rejoyced in the way of thy teſtimonies as much as in all riches. The Fleſh is outdone by the Spirit; if it gives ſome outward, flaſhy joy, the Spirit (with advantage) gives inward, ſolid, abiding joy; ſhould not this allure you to walk after it? We always love to walk where our walking may be moſt pleaſant and delightful: ſurely to walk with God, to live in communion with Father, Son, and Spirit, to be taken up in the contemplation and fruition of heavenly things, to be always ſucking at the breaſts of the Promiſes, to act in the daily exerciſ… of Grace; I ſay, ſurely this muſt needs be pleaſant and delightful Walking indeed. And the Spiritual Walker hath not onelyonly this peace and ſatisfaction whilſt he lives; but in a dying hour too he is full of comfort: O the Soul-chearing reflexions which he then can make upon an holy life! O that heart-exhilerating proſpect which he hath of the World to come! whether he looks backward or forward all adminiſters ground of rejoycing to him. Is it thus with the Sinner? the Senſualiſt? alas, 'tis quite otherwiſe; when Death comes and lays his cold hands upon him, what bitter pangs of Conſcience doth he feel, what dreadful terrours do ſill his Soul, how doth the ſenſe of Judgment and Aeternity ſtrike him with aſtoniſhment! All his ſenſual Comforts do now fail him; and he did not live ſo full of joy but he dyes as full of ſorrow: This ſhall ye have of mine hand ye ſhall lye down in ſ…rrow, Iſa. 50.11. but Mark the perfect man and behold the upright, for the end of that man is peace, Pſal. 37.37.

3. This is bleſſed Walking, for it evermore ends in ſalvation. It do… not onelyonly at preſent evidence Non-condemnation and Ʋnion with Chriſt, but it aſſures of Heaven and certainly brings to Heaven at laſt. Holineſs and Happineſs never were, never ſhall be parted. Every motion hath its terminus or end; the End of this motion (or walking) is eternal reſt: Rom. 8.13. If ye through the Spirit do mortifie the deeds of the body, ye ſhall live: Gal. 6.18. He that ſoweth to the p. 135Spirit ſhall of the Spirit reap life everlaſting: Prov. 12.28. In the way of righteouſneſs is life. and in the path-way thereof there is no death: ſo that if you will be perſwaded to enter into and to hold on in the way of the …pirit, it will infallibly lead you to eternal life; and what can be ſpoken higher? The ſum of all is this, I here ſet**Jer. 21.8.Jer 21:8 life and death before you, if the One will not allure you to an holy, heavenly converſation, nor the Other deter you from a ſinful, carnal converſation, I have then no more to ſay: but ſurely ſuch as have any ſenſe of God, of the worth of the Soul, and of the things of the world to come, they will reſolve for the ſpiritual life.**foreign, &c. Athenag. Leg, pro Chriſtian. p. 35. Athenagoras (in his Apology for the primitive Chriſtians) ſtates their practice thus: If (ſaith he) we did believe that we ſhould onelyonly live the preſent life, there might then be ſome room for ſuſpicion that we might be as wicked as others; indulging fleſh and blood and drawn aſide by covetuouſneſs and concupiſcence: but we know, that God is privy not onelyonly to all our actions but to all our thoughts and words, that he is all light, and ſees what is moſt hid in us; and we are fully perſwaded, that after this life we ſhall live a much better life with God in Heaven; and therefore we do not live as others do whoſe life will end in Hell fire. O that we could as eaſily draw men to the heavenly life, as we can apologize for thoſe who live it, or ſet down the grounds and reaſons why they live it!

And now you who are Fleſh-followers will nothing prevail with you? ſhall all theſe Conſiderations be ineffectual? will you yet perſiſt in your fleſhly courſe? though an Angel with a drawn ſword ſtands before you to ſtop you in your evil way, yet (**Numb. 22.22.Num 22:22 Balaam-like) will you go on? will you ſet your ſelves in a way that is not good (as the wicked are deſcribed Pſal. 36.4.)? are you at that language**Jer. 18.2.Jer 18:2 We will every one walk after our own devices, and we will every one do the imagination of his evil heart? or as 'tis Jer. 6.16. Stand ye in the ways and ſee, and ask for the old paths, where is the good way (the way of the Spirit) and walk therein, and ye ſhall find reſt for your ſouls: but they ſaid we will not walk therein? Do you walk after the Fleſh and reſolve to do ſo ſtill? then 'tis ſad indeed! but I would fain hope better of you. 'Pray be intreated to read the Motives again which have been ſet before you, and in your moſt calm thoughts to pauſe and dwell upon the things which have been ſpoken. Shall I need to add any thing further? in telling you, that all your walkings, yea every ſtep you take is known to God, (Job 21.4. Job 34.21. Pſal. 139.3. Pſal. 119.168): that God judges of every man here, and hereafter will judge every man at the Great Day, according to his p. 136walking, (Eccleſ. 11.9. 2 Cor. 5.10. Eccleſ. 12.14): that Death will come with a dreadful aſpect where the life hath been carual and ſinful: that in the way of the Fleſh you are in danger of treading upon Serpents, Vipers, Adders, Scorpions, every …p you take: that by this Courſe you**Pſa. 16.11.Ps 16:11 forſake the path of life, and (for a little fleſh-pleaſing) put your ſelves into the broad way to everlaſting damnation: how much might I yet ſay upon this account? but enough and enough hath been already ſaid (if God will but ſet it home upon the Conſcience). The Lord hedge up your ways with thorns, and make a wall that you may not find the paths of the Fleſh, and thereupon may reſolve to get into the paths of the Spirit; for ſurely it will be better then than now it is, (I allude to Hoſ. 2.6, 7).

ƲSE 4. To thoſe that do walk after the Spirit. Three things urged upon them.There is one Ʋſe more, and that ſhall be directed to them who do walk after the Spirit: Three things to ſuch.

1. Firſt I would (with the greateſt earneſtneſs) ſtir up ſuch to be highly thankful to God. Are any of you through grace made ſpiritual, and do you live the ſpiritual life? have you received the Spirit, and do you alſo walk after the Spirit? what cauſe have you to bleſs God! yea, what thankfulneſs can be high enough to him who hath brought you to this! Why do you not walk juſt as others do? why is not the Fleſh as powerful, as predominant in you as 'tis in others? why does not the very worſt of the Fleſh prevail over you? why are not you Atheiſts, Scoffers at Religion, Drunkards, Adulterers, open and notorious Sinners? ſurely all muſt be reſolved into the diſcriminating grace of God; that (and that onelyonly) hath made the difference. Time was when your walking was bad enough, when you were as carnal as any, and very tamely lacquey'd it after every baſe luſt; is not God to be admir'd upon that bleſſed change which he hath wrought in you? Eph. 2.1, 2, 3. You hath he quickened who were dead in treſpaſſes and ſins: wherein in time paſt ye walked according to the courſe of this world, &c. Among whom alſo, we all had our converſation in times paſt in the luſts of our fleſh, fulfilling the deſires of the fleſh, and of the mind; and were by nature the children of wrath even as others: But God who is rich in mercy, for his great love wherewith he loved us, when we were dead in Sins hath quickened us together with Chriſt. Tit. 3.3. For we our ſelves alſo were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures: (See alſo Col. 3.7. 1 Pet. 4.3). O what a ſad courſe do the beſt follow before converſion! and (as to your ſelves) if God by his diſtinguiſhing and almighty grace had not ſeized upon you, as you began with that courſe ſo you had continued in it to this very day: p. 137O let the Lord be forever magnified, who hath delivered you from fleſhly walking, and brought you over to that which is ſpiritual and heavenly. And this muſt the rather be done, becauſe you now have ſo clear, ſo convincing an evidence of your being in Chriſt; is not that a great thing? The bleſſedneſs of this Ʋnion with Chriſt hath been fully ſet before you; 'tis all yours (you not walking after the Fleſh but after the Spirit). Surely, though you cannot in your praiſes reach ſo great mercy, yet you ſhould go as far as ever you can.

2. Secondly, ſuch are to be exhorted to walk yet leſs and leſs after the Fleſh, and yet more and more after the Spirit. For this walking admits of degrees; there are none (in the preſent ſtate) ſo freed from the Fleſh and the fleſhly converſation, but that yet they may be more freed from it; and ſo too, there are none who have ſo much of the Spirit and walk ſo much after the Spirit, but that yet they may be more ſpiritual in their walking. 'Tis mercy that 'tis ſo well (as to the main), but ſurely it may yet be better. Saints! are you ſo univerſally acted by the Spirit of God and the ſanctified Nature, as you might be? O do you ſo conſtantly live under the guidance and conduct of the Spirit, as you might and ſhould? is he your guide no ſooner to ſhow you the right way, but preſently and**foreign. Arrian. Epict. lib. 2. cap. 7. p. 186. readily you engage therein? are all your affections ſo pure and heavenly as God requires? are there not many ſtrong inclinations to evil yet remaining in you? are your Ends in all things ſo ſublime and ſpiritual, as the Goſpel commands? Ah! ſomething is yet wanting, there is yet room for growth, you have not yet arrived at perfection (as the Apoſtle ſpeaks of himſelf Not as though I had already attained, &c Phil. 3.11). O that every day you might riſe higher and higher in heavenly walking! that the Fleſh might decreaſe and the Spirit increaſe, the carnal part (like the houſe of Saul) might ſtill be going down, and the ſpiritual part like the houſe of David) might ſtill be getting up, that Heart and Life might be refin'd and ſpiritualiz'd yet more and more! I beſeech you, do not ſtay where you are but ſtill be**Phil. 3.14.Phil 3:14 preſſing forward. Walking 'tis motus progreſſivus; ſo it ſhould be in your walking after the Spirit: as there is a going from ſtrength to ſtrength Pſal. 84.7. from faith to faith Rom. 1.17. ſo there ſhould be alſo from ſpiritualneſs to ſpiritualneſs. And Walking 'tis motus uniformis; are you ſo ſteady, ſo eaven and uniform in your walkings as you ought? In a**foreign. Socrat. ſtatue or piece of Art all the ſeveral parts are uniform and proportionable, or elſe it loſes in its exactneſs and curioſity; and ſhould it not be ſo too in the Spiritual Life? (but I'le onelyonly keep to the Metaphor of the cavenneſs of the Chriſtians Walking). O the many crooked, p. 138wandring, extravagant ſtops which you take! Sometimes you are in the way of the Spirit, then preſently in the way of the Fleſh; you do not make ſtraight-paths (as the Apoſtle adviſes Heb. 12.13): how do your partial cloſures and compliances with the carnal part too often intercept the light of God's countenance, interrupt your communion with him, and cauſe a damp in all your inward peace, (as you know by reaſon of this it ſometimes was with David himſelf)! when will you walk in the path of Holineſs ſo as not to turn to the right hand or to the left, (as the Word enjoins, ſee Prov. 4.27. Deut. 5.32)? Again, is your Spiritual walking ſo viſible as it ſhould be? ſo as to convince the world that there is ſuch a life, ſuch a courſe as hath been deſcribed? Truly men queſtion whether there be ſuch a thing becauſe you who pretend to it come ſo ſhort of it; when you ſpeak, act juſt as others, are as wordly, vain, paſſionate, ſelfiſh, revengeful as others, who will believe that there is in reality any ſuch walking after the Spirit? or that there is more in it than meer fancy and pretence? How did Pauls Spirit riſe in him, upon the ſurmiſes and cenſures of ſome who**2 Cor. 10.2.2 Cor 10:2 thought of him as though he walked according to the Fleſh? and can you (as to your ſelves) no… onelyonly bear ſuch cenſures but (which is much worſe) give too juſt occaſion for them? Further let me ask you, doth this Holy walking intermingle it ſelf with your whole converſation? even in your natural and civil actions do you walk after the Spirit? when you**1 Cor. 10.31.1 Cor 10:31 eat and drink is your eye upon the glory of God? in common actions have you ſpecial and peculiar aimes and principles? the very animal life which you live in the Fleſh do you live by the Faith of the Son of God (as Paul did Gal. 2.20)? 'Tis a great miſtake to limit this walking after the Spirit to actions materially ſpiritual, or to the poſitive duties of Religion; No, at all times, in all actions you are ſo to walk, doing all from a ſpiritual Principle, by a ſpiritual Rule, to a ſpiritual End. 'Tis one thing to be employ'd in ſome acts that are ſpiritual, and another thing to be ſpiritual in all acts; the fleſhly Walker may do the Firſt, but Saints muſt endeavour after the Laſt. At your Tables, in your Shops, in your civil Converſes, you may (and ought) to live the heavenly life as well as in hearing the Word, Prayer, and ſuch religious Duties. A carnal man ſometimes engages in ſpiritual things, and yet even then he doth not walk after the Spirit; and a Child of God ſometimes is engaged in common things (Civil and Natural), and yet even then he walks after the Spirit; (viz.) as he intermingles grace with all he doth. Now is it thus with you? are you holy, ſpiritual in all manner of converſation, in every winding and p. 139turn of the life (as the Apoſtle exhorts 1 Pet. 1.15)? And once more let me ask you (and 'pray call your own Souls to account about it), is there not ſome one or other ſecret by-path of the Fleſh which you walk in? this holy David prayed againſt, Pſal. 139.24. See if there be [any wicked way] in me, and lead me in the way everlaſting. Upon the whole, I fear there is need to preſs this upon you to walk yet more and more after the Spirit: and we beſeech and exhort you by the Lord Jeſus, that as ye have received of us how you ought to walk and to pleaſe God, ſo ye would abound more and more; 1 Theſ. 4.1.—

3. Thirdly, are you ſuch who walk not after the Fleſh but after the Spirit? O rejoice in this and take the comfort of it! Here's ſufficient ground of aſſurance that there is no condemnation to you, that you are in Chriſt Jeſus; and is not that matter of rejoicing? You are within the Character here given of ſuch who are in Chriſt, therefore you are in him, and being in him muſt it not needs be well with you? And if you look into the following Verſes there is yet more comfort for you: they tell you that God ſent his Son to condemn Sin, to fulfil the Law, and all for ſuch ſpiritual Walkers as you are, (for upon them the Character is repeated again).

Ah (you'l ſay) if it was thus with us we would deſire no higher comfort in the world, but we fear 'tis otherwiſe; we cannot find that we come up to this deſcription, and therefore cannot apply the happineſs annexed to it. And why ſo? why becauſe there is ſo much of Fleſh in us, O there is a very ſinful, carnal, and ſenſual part in us! yea, this often prevails and breaks forth in our converſation; upon which we cannot but judge that we walk after the Fleſh rather than after the Spirit.

Now to this I anſwer: Nothing more certain than that Fleſh is in you, and will be ſo whilſt you are in the Fleſh; you muſt carry it with you to your very grave, the Body of ſin and the other Body muſt both be buried together; you'le never be wholly rid of a ſinning Nature and a carnal part till you be in heaven. And 'tis true too, this Fleſh doth and will ſometimes prevail over you (though the ſeldomer the better): yet this doth not amount to walking after the Fleſh, or to the nullifying of the walking after the Spirit. Paul himſelf complained of the Fleſh, yea of the ſtrength and power of it, yet for all that he ſays here (v. 4.) we walk not after the Fleſh but after the Spirit; though it was ſo with him, yet his ſtate was good and his courſe good too: (we muſt thus ſpeak for the comfort of burd'ned Souls, though Enemies (without) take occaſion from hence to revile, and Sinners (amongſt our ſelves) to preſume). It would p. 140be(a)(a)Deſiderium tuum tale debet eſſe ad Deum, ut omnino non fit ipſa concupiſcentia cui reſiſt…e oporteat; Reſiſtis enim, & non conſentiendo vincis, ſed m…lius eſt hoſtem non habere quam vincere. Aug. Serm. de Tem. 45. happy if you might wholly be freed from a corrupt Nature, but that is rather to be deſired than hoped for in this life: Yet here is this to ſupport you, though that may carry the day as to ſome particular acts, yet the bent of the heart is for God, and as to the general courſe the renewed part is uppermoſt. The Fleſh ſometimes is too hard for you, but you do not(b)(b)Nulla condemnatio iis qui ſunt in▪ Chiſto Je…u, nonenim damnatur niſi qui concupiſcentia… carnis conſentit ad malum. Aug. contra, duas, Ep. Pelag. l…b. 1. c. 10. (Vide plura in Aug. in Pſal. … 18. co…c. 3.)Ps 18 conſent to it, it hath not the full allowance and approbation of the Will, you do not give up your ſelves in a willing ſubjection to it, what it doth 'tis from meer force and ſtrength, you cry our to God daily for help againſt it: well! God will not lay particular failings (thus circumſtantiated) to your charge. The Damſel under the Law that was raviſhed, if ſhe cry'd out for help and did not conſent to the fact, was to be acquitted, Deut. 22.25. ſo you do to God under the aſſaults of the Fleſh, and ſo God will do to you. True ſin is ſin though it hath not full and deliberate conſent, but God is ſo gracious that where that is not, he will not impute it. I have alſo told you, that you muſt diſtinguiſh betwixt(c)(c)Non dicitur vivere ſec…ndum Carnem qui Spiritum ducem ſequitur, etiamſi aliquando extra viam veſtigium ponat, Juſtin. lapſes into ſin and walking in ſin; thou ſometimes falleſt by the Fleſh but yet thou doeſt not walk after the Fleſh: where the fleſhly act (eſpecially if it be groſs) is not repeated, where the Soul reſiſts it, where there is a riſing again by repentance, deep humiliation for for what is paſt, and all diligent circumſpection and ſtedfaſt reſolation (in God's ſtrength) for the time to come; there 'tis but a lapſe and not a walking. This I hope is your caſe; and if ſo, then what you alledge againſt your ſelves will not amount to make you walkers after the Fleſh.

And as to the poſitive part, the walking after the Spirit, though you come ſhort as to degrees and are not ſo rais'd in the ſpiritual life as you ought, yet in ſuch a meaſure (which God accepts) you do live it. The Spirit is your Principle, your Guide, ſpiritual objects have your affections, the Heart inclines and bends chiefly to that which is good, your great end is to enjoy and glorifie God; O be of good comfort, this is walking after the Spirit. You are imperfect in it yet ſincere, you aim at more than, what you can as yet arrive at; God accepts of you and will deal, with you as perſons really ingrafted into Chriſt: your holy walking diſcovers your Ʋnion, and your Ʋnion ſecures your Non-condemnation. What have you to do, but to beg of God that he will yet guide you, and more and more fix and ſtabliſh you in this your ſpiritual walking? He that knows the goodneſs of your Way, knows alſo the weakneſs of your Graces. O pray much for ſtrengthening Grace, that you may ſtedfaſtly continue, in your holy courſe to the end. Pſal. 17.5. Hold up my p. 141goings in thy paths that my footſteps ſlip not: Pſal. 119.117. Hold thou me up and I ſhall be ſafe, and I will have reſpect unto thy ſtatutes continually. So much for the Application of this Point: Two things ſhould therein have been further ſpoken to (but now muſt be omitted); namely

1. To vindicate the true Notion of the Spiritual Life, againſt all the falſe MONASTICK gloſſes and interpretations which Some do put upon it.

2. To anſwer thoſe uſual and common Objections which too many do raiſe againſt it. But the due handling of theſe two Heads would take me up ſome conſiderable time, and they will in the following Verſes again offer themſelves; and I fear I have already been too long upon this Verſe, therefore at preſent I ſhall not meddle with them. I have done with the Firſt Verſe; There is therefore now no Condemnation to them which are in Chriſt Jeſus, who walk not after the Fleſh but after the Spirit.