Death and Life, Sermons · Sermon
Rom. 8.13.
If ye live after the fleſh ye ſhall die; but if ye, &c.
AS Moſes told the people he had ſet life and death before them, Deut. 30.19. upon the account whereof he there calls heaven and earth to record againſt them, ſo are theſe two great things Death and Life ſet before us in the Scripture throughout, eſpecially in ſome places, among which my Text is one; what is the great queſtion that all do, or ſhould put and labour to get anſwered? Is it not this? which of thoſe two things ſhall we have? ſhall we have Death, or ſhall we have life? to which grand enquiry, the Apoſtle here from the Lord, gives a ſhort but full anſwer in two conditional propoſitions; The firſt hath the force of a Divine threatning, and is a plain Character of thoſe who ſhall dye: The other carrieth in it a ſure promiſe from God, and gives a certain note of ſuch who ſhall live. I begin with the firſt, If ye live after the Fleſh, ye ſhall dye.
The Apoſtle doth not ſay they who live after the fleſh, ſhall dye; But, If ye, &c. he ſpeaks home to their Conſciences; It is to be minded to whom this is ſpoken; that may be known by obſerving to whom this Epiſtle was written, Chap. 1.6, 7. Among whom are ye alſo the called of Jeſus Chriſt, To all that be in Rome, beloved of God, called to be Saints. By the way you may take notice of three things. 1. The Apoſtle Paul wrote this Epiſtle, not the Apoſtle Peter, v. 1. though the Pope that great *As a Prophet was called a man of God, and Timothy, 1 Tim. 6.11. ſo Antichriſt a man of ſin, 2 Theſſ. 2.3. Or one made up of ſin, inward part very wickedneſs Pſ. 5.9. and his outward part alſo; eyes full of Adultery, hands full of blood, &c.man of ſin, that Gyant, that Monſter of iniquity, doth pretend himſelf to be Peters not Paul's Succeſſor, yet we read not that Peter did ever ſo much as write an Epiſtle to any in Rome, and ſome learned men prove by divers arguments that he never was there, but Paul wrote this Epiſtle to them in Rome, and it is expreſſed, Acts laſt, … that there he dwelt and preached in his own hired houſe two years; beſides it is conſiderable, Peter was the Apoſtle of the Circumciſion, Paul of the Uncircumciſion, and ſo of the Romans Chap. 15.15, 16, Nevertheleſs Brethren, I have written the more boldly to you in ſome ſort, as putting you in mind; becauſe of the Grace that is given to me of God, that I ſhould be the Miniſter of Jeſus Chriſt to the Gentiles, &c. Secondly, There are divers paſſages in this Epiſtle that ſeem to have been purpoſely expreſt, by the guidance of the Holy Ghoſt, with reſpect to that great Apoſtacy he foreknew would be, and have its chief ſeat in Rome; which is the rather to be noted becauſe ſome Jeſuits make uſe of certain expreſſions in it, uttered in commendation of the Chriſtians then at Rome, to defend their Sect and Party in their preſent wickedneſs (though the Apoſtle do as much or more commend others to whom he wrote) It is obſerveable in this Epiſtle, the Apoſtle diſputes largely concerning juſtification by faith without works, whereas they now cry up works in juſtification, and he by way of warning (perhaps alſo of Prophecy) tells the Romans Chap. 11. that if they continued nor in the goodneſs of God (which they have not) they ſhould be cut off from being a Church of God, as the Jews were, and Chap. 12.3. I ſay (faith he) through the grace given unto me, to every man that is among you, not to think of himſelf more highly than he ought to think, but to think ſoberly, according as God hath dealt to every man the meaſure of faith. Now of all men on earth no man doth, or even can tranſgreſs that rule more than the Pope, who boaſteth himſelf to be infallible (at leaſt in his Chan) and to have power to forgive ſins, to diſpoſe of Kingdoms, to diſpence with the Law of God in divers caſes and the like. Oh how highly doth he think of himſelf above what he ought to think, how far are ſuch thoughts from ſobriety? would he think of himſelf according to the meaſure of his faith, muſt he not think himſelf among the meaneſt, if not the loweſt of thoſe who make any profeſſion of the name of Chriſt? Ag. Ch. 13.1. Let every ſoul be ſubject to the higher powers, viz. Magiſtrates, Civil Rulers, it's not ſaid, let all, but every ſoul, yet that great Antichriſt, would have the higheſt powers on earth ſubject to him, and he ſaith they are or ought to be ſo, he exalts himſelf above all that's called God (2 Theſſ. 2.4.) I ſhall add only that one place more, Chap. laſt, 17.18. Now I beſeech you Brethren, mark them which cauſe diviſions and offences, contrary to the Doctrine which ye have learned and avoid them, for they that are ſuch ſerve not our Lord Jeſus Chriſt, but their own belly, and by good words and fair ſpeeches deceive the hearts of the ſimple. Who are they that cauſe diviſions and offences contrary to the Doctrine of the Apoſtle, more than they at Rome, and their fellow Idolaters, enemies of the Croſs of Chriſt? who do more manifeſtly than the generality of that ſort of men, ſerve their own belly? and who by good words and fair ſpeeches (as by other means) do more groſſlly deceive the hearts of the ſimple? Thirdly, obſerve the Apoſtle doth not in the dedication or ſuperſcription of this Epiſtle, ſay, to the Church which is at Rome (as in other Epiſtles he ſaith to the Church in ſuch or ſuch a place) but he ſaith in that firſt Chap. 6.7. v. To all that be in Rome, beloved of God, called to be Saints: He doth not ſo much as make mention of a Church at Rome, much Ieſs doth he ſpeak of it, as the Mother and chief Church, much leſs doth he once mention, or direct his Epiſtle to, a Pope there; No, nor doth he give the leaſt hint of Peters being there, or to be there, which moſt probably he would, had Peter ever been Biſhop of Rome, as Papiſts conceit, But (ſaith he) to all, &c. called Saints (as the Greek hath it) not called to be, but called Saints, or Saints by calling, though now they at Rome Canonize perſons for Saints, after they have been long dead, and ſpeak as if there were no Saints on earth (being conſcious perhaps to themſelves that they are far from being ſuch) yet at Rome in Paul's time, there were called Saints, who were beloved of God; to theſe the Apoſtle directed and ſent this Epiſtle, and therefore to theſe he ſpeaks in my Text.
If ye beloved of God, called Saints, live after the fleſh ye ſhall dye, It may ſeem ſtrange he ſhould ſpeak of dying to ſuch as theſe, but the Spirit of truth who guided the Apoſtle in his writing, is the great teacher, and well underſtands himſelf, and to diſlike that which was written by the Spirit, is no ſmall evil; Nor is it ſtrange that the Apoſtle ſhould thus write to ſuch, conſidering how he expreſſeth himſelf, with an If, If ye live after, &c. as it's no way improper or unfit to ſay to ungodly men in general, if ye repent, if ye believe ye ſhall live, ye ſhall be ſaved, No more hath it any unfitneſs in it, or ſtrangeneſs of ſpeech, to ſay to believers, If ye live after the fleſh ye ſhall dye. As there are conditional promiſes to unbelievers, ſo conditional threatnings to believers; and hereby it appears, were that Apoſtle here to Preach as once, divers would not like his preaching, for there are, who love not to hear, but cry down ſuch Doctrine.
The Doctrinal propoſition which I am to Diſcourſe upon is this,
D. That if any whoever they are, do, or ſhall live after the fleſh, they ſhall dye, whatever their priviledges or enjoyments are. Five dores I ſhall open, or five queſtions I ſhall briefly Anſwer, to make way for, and let in the Application of this truth, I ſhall ſhew briefly, 1. What's meant by fleſh, and why it's ſo called. 2. What by living after the fleſh. 3. What by dying, ye ſhall dye. 4. How doth it appear that they who live after the fleſh ſhall dye. 5. Why ſhould ſuch Doctrine as this be preached to believers, to Saints by calling.
Q. 1. What's meant by fleſh, and why it is ſo called?
A. By fleſh here, as oft in other places, corrupt nature is underſtood, or the corruption of nature, as when it's ſaid, that which is born of the fleſh, is fleſh, fleſh is oppoſed to the new man, the new creature, the image of God, the Divine nature.
And corruption of nature may be called fleſh for divers reaſons, ſuch as theſe,
1. Becauſe it is derived to us with our fleſh, our body, from Adom; We have bad, ſaith the Apoſtle, Fathers of our fleſh who corrected us, Fathers of our fleſhly part, of our body, and they who are fathers of that, are fathers of our corrupt nature, i. e. we have it from them, for when any are conceived, in ſin are they conceived.
2. Corruption of nature is naturally as dear to men as their fleſh, their very body, and as near to them; No man hates his own fleſh, but cheriſheth it; ſo no man naturally hates his corrupt nature which he brings into the world with him, but every one cheriſheth and nouriſheth his corruption, and makes proviſion for it, (till he be renewed) Yea, how many ſhew more love, more tenderneſs towards their Corruption, than to their very body? how many endure much, ſuffer greatly in their bodies, and venter and loſe not unuſually their life it ſelf, from their love to ſome vile luſt? which is to them as their right eye, their right hand, or right foot, and as their life it ſelf; skin for skin, and all that a man hath will he give for his life, only a mans luſt that's many times ſo dear to him, he'l hazard his life to ſatisfie it, rather than lay it aſide, or part with it.
3. Corruption grows with the fleſh, and as the fleſh is ſtrong or weak ſo frequently are the workings of luſt, hence the Apoſtle ſaith, he kept under his body, in fickneſs, in bodily weakneſs, this and that ſin doth not ordinarily move ſo much, or ſtir ſo ſtrongly.
4. Corrupt nature doth never quite ceaſe in any till they lay down, put off the tabernacle of their fleſh, while the beſt are here in the body, much ſin abides in them, the old man will in part remain in all, untill the Tabernacle of their body be quite pulled down to the ground; as we read concerning the Leproſie among the Jews, it getting into their houſes, would not out, till they were took quite down and deſtroyed.
5. Corruption of nature inclines men to do many things pleaſing to their fleſh, and which give the body eaſe, content, and delight; ſo that ſin ſeems a great friend thereto, hence exceſſive eating, drinking, ſleeping; hence ſlothfulneſs, uncleanneſs and the like, though theſe things are really hurtful to the body, not only as to hereafter, or in their deſert, but in their preſent effect, yet are they pleaſing to it, all which ariſe from corrupt nature.
6. Corruption prevailing, and reigning, turns the ſoul of man as it were into fleſh, it makes a man's mind fleſhly, Col. 2.18. ſo it makes his will, affections all fleſhly, ſo that though the ſoul of man in its own nature be a Spirit (God is the father of Spirits, of mens ſouls that is) yet through inbred ſin it minds not, regards not ſpiritual things, but fleſhly bodily things, which are delightful to the outward ſenſes; Sin when it hath Dominion in a man, makes him to God ward, and the things of God as if he were all fleſh, all body, not ſpirit at all in any part of him, it makes man backward to, heavy and dull in ſpiritual duties, and whatever tends to the Souls good; It makes him dull in hearing, in underſtanding ſpiritual things, it makes him unfit for Communion with God, unfit to receive ſpiritual good, as if he were ſpiritleſs, or had no better ſpirit than that the beaſts have; In many caſes Luſt takes away the uſe of a mans reaſon, it cauſeth him to act as unreaſonably, irrationally, as if he had not a reaſonable Soul, it makes many a man like Nebuchadnezar when his underſtanding went from him, fitter for the Society of beaſts, than of reaſonable creatures living like themſelves, when a luſt prevailed in the Pſalmiſt, he ſaith, I was as a beaſt before thee, and hence graceleſs men under the full power of iniquity, are compared to beaſts in Scripture, and called Dogs, Swine, &c.— Sin alſo makes the Soul lyable to (and unleſs ſubdued) it brings the Soul unto death, the worſt death, the ſecond death; though the Soul be immortal in its eſſence and dyes not as the body, yet ſin makes it mortal in a ſenſe, it makes it ſubject to a death of miſery.
And farther, corruption lyes much in the body, therefore the Apoſtle prays for the Theſſalonians, that they might be ſanctified in their body, as well as in their ſpirit,
And may it not be ſaid that corruption is firſt in the body, the body being ſhaped e're the ſoul comes into it? and if the ſoul be (as the Scripture ſeems to teach us) immediately from God, then it is by the body, not by the ſoul, that ſin is propagated; God is the Father of Spirits, but he is not the father of ſin, that the ſoul gets from, by, or upon its union to the body, though its difficult to apprehend how it is. For theſe and ſuch like reaſons the corruption of nature may very fitly and ſignificantly be called fleſh.
Q. 2. What is it to live after the fleſh, how is this Phraſe, live after the fleſh, to be underſtood?
A. To live after the fleſh, is the ſame with walking after the fleſh, ſpoken of ſome verſes before my Text; It is to live an ill life, to live ſinfully, as we ſay ſuch a one doth not live well, he lives an evil life, he lives looſely, &c. He that ſo liveth, doth live after the fleſh. The fleſh gives Councel (as it were) to men ſo and ſo, that they live thus and thus, I conſulted not, ſaith the Apoſtle with fleſh, and when a man doth order his converſation according to the Counſels of the fleſh, then liveth he after the fleſh, when a man doth thoſe things the fleſh ſaith are beſt to be done. The fleſh hath many motions, Rom. 7.5. It's ſcarce ever ſtill, but is moving this way or that way, and when any one, doth follow the evil motions thereof, when a man acts according to them, then doth he live after the fleſh. Corruption of nature is called a Law, Rom. 7.21. I find a Law, that when I would do good, evil is preſent with me; which Law he calls, ver. 23. a Law in his members, and the Law of Sin; This Law giveth many commands, every motion is as a command: Now, when any one obeys the commands of ſin, when he runs on ſins errand, doth the work that ſin commandeth to be done, this is living after the fleſh, Eph. 2.3. Among whom alſo we all bad our converſation in times paſt, in the luſts of the ſteſh, fulfilling the deſires of the fleſh, or (as the Margin hath it) the wills of the fleſh, they who do ſo, who fulfill the wills of the fleſh, theſe men, theſe women, live after the fleſh.
Yet this muſt be noted, it is not any or every act or acting according to the motions, commands or wills of the fleſh, that is intended in my Text, for then who ſo good in this world, as that he doth not live ſo? No man but doth at times go ſo far along with the fleſh, and doth after its motions and wills, as the Apoſtle himſelf in the place forecited, confeſſeth he did too much, he ſaith, he was brought into Captivity to the Law of ſin in his members; therefore he did ſometimes in ſome things act after the fleſh; but he was far from living after the fleſh, as he alſo himſelf elſe where declareth.
Wherefore more particularly and diſtinctly, take the Anſwer to this ſecond enquiry in five things.
1. Living after the fleſh imports willingneſs in doing what the fleſh moves to and commands, when a man feeling ſuch or ſuch ſinful motions, doth wilingly yield himſelf thereto; when a man fulfills with his will, with his heart upon choice, the wills of the fleſh; As no man lives after God (though he do ſuch things outwardly as God commands) except he obeys willingly, with his whole heart, chooſing to do what he doth in obedience to God; ſo a man doth not live after the fleſh, though he do divers things the fleſh moves to, except his will be in the doing thereof; Men uſually, live willingly, they live and will to live, they chooſe life, ſo they that live after the fleſh obey its wills willingly, they not only do what the fleſh would have them, but they will, they chooſe to do it, Hoſ. 5.11. Ephraim is oppreſſed and broken in judgment, becauſe he willingly walked after the Commandment, i. e. The Kings Commandment, the King was the more pleaſed becauſe they willingly walked after his Commandment, which thwarted the Commandment of the Lord, but this provoked God the more, that they not only did ſo, but did it willingly, ſo to walk after the Commandment of Sin, that's to live after the fleſh; when a man's heart ſaith (though never ſo ſecretly) to the fleſh, thy will be done; Should you hear it ſaid of one, he lives baſely, niggardly, you would underſtand thereby, that he is not conſtrained, but he wills and chooſeth to live meanly, as a poor man, when he's not poor; if a man only follow the motions of ſin as one drawn, drag'd and forced on, really againſt his will, if he be only as led Captive, brought into captivity to the Law of ſin, when he can truly ſay, what I do, I would not; then he lives not after the fleſh, (though he do ſuch things as are after the fleſh) no more than a man lives niggardly who would fain live in a better faſhion if he could.
Secondly, Living after the fleſh, ſignifieth acting according to the Law of the fleſh readily, reſolvedly, and wilfully; gracious obeying is to do what God commands without murmerings and diſputings, Phil. 2.14. ſo wicked living after the fleſh, is to do what the fleſh commands without reſiſtance or oppoſition thereto, without any contradiction, or conſiderable gainſaying, when a man ſelleth himſelf to do wickedly; the Apoſtle ſaith, Rom. 7.14, He was ſold under fin, but he doth not ſay or mean that he ſold himſelf to ſin, No, he was ſold as a captive is …ld, which he would not be, if by any means he …ould help it, therefore he withſtands it, ſo long, ſo …ar as he may.
A man makes no oppoſition to his living, he doth …ot (if himſelf) ſtrive againſt his life, rather he …rives to live, he endeavours by all means the preſervation and lengthening out of his life, ſpeak what …ou can to a man to ſet him againſt his life, will he …ot turn a deaf ear to you? will he not ſeek its con…inuance the more, rather than the leſs? and will …e not be greatly diſpleaſed with you for ſpeaking …ny thing that way? will he not count you his enemy? …o he that lives after the fleſh, ſtrives not againſt it, …ather he ſtrives for the fleſh, he ſtrives to maintain …t, to fulfill its motions; he moves his fleſh to move …im. he ſtirs up that corruption that is in him, …as the Apoſtle exhorts Timothy, to ſtir up the gift …hat was in him) He provokes himſelf to ſin, he …wakens, he calls forth his Iuſt, by looking, think…ng, converſing with ſinful objects, and by drawing high to occaſions of ſin, &c. and nothing can pre…ail with him to ſtop him, to turn him, to cauſe …im to make head againſt his evil affections; he's …eaf to all counſels, arguments and perſwaſions uſed …o engage him againſt his luſt; He'l no more fight againſt his ſin, than againſt his life; no more endeavour to ſtop the movings of ſin, than to ſtop his breath; No, but oft he is the worſe for what is …aid to him, he's the more mad upon his ſin, the more eager, as a horſe that's ruſhing into the Battle, Jer. 8.6. he hates one who hates his ſin, and is earneſt with him to leave it, as Ahab ſaid of Micaiah, I hate him; he accounts ſuch a one his enemy. If then any do reſiſt the fleſh, if they fight, if they wreſtle againſt it, if they have contrary luſtings to the luſtings of the fleſh, if they ſeek its ruine, if their heart riſe againſt its wills, if the commands of the fleſh are contradicted, and diſputed againſt by them, if they like well, arguments, and perſwaſions, calling them off from the way corruption puts them on to, then do they not live after the fleſh.
Thirdly, (which is implyed in the former) living after the fleſh, notes affection to the commands thereof, a doing what corruption wills with love thereto, and delight therein. As to live, is that which moſt men, and all naturally affect, deſire, love, and delight in.
He that liketh, and is pleaſed with the luſtings of the fleſh, he who obeys them with approbation, pleaſingneſs, and pleaſure, his life is after the fleſh, Rev. 18.7. Babylon liveth deliciouſly, ſhe enjoyeth many outward delicacies with delight, with pleaſure; therefore it's ſaid, how much ſhe lived deliciouſly ſo much torment and ſorrow give her; ſo when any ſin delightfully, pleaſantly, pleaſurably, when they rejoyce to do evil (as we read the wicked do) when it's a ſport to them to do miſchief, they take pleaſure in evil wayes, then live they after the fleſh. If a man do ſome things the fleſh willeth, and his doing thereof be a real trouble, a heart grief to him, if the fleſh its commands be grievous, as the overflowings of the gall very bitter, as the workings of a ſick Stomach; if a man's heart be afflected and humbled, if it mourn, and ſigh when he is led away at any time by any fleſhly motion, then doth he not live after the fleſh, but rather dyeth after it, or is dead to it, for it is as death to him that he ſins, Eccleſ. 7.26.
Fourthly, Living after the fleſh takes in conſtantneſs, continualneſs, doing the will of the fleſh continually; as while life laſteth, a man liveth daily hourly, though not alwayes alike, and he be not ſtill buſied about the ſame things, but ſometimes he's more lively, ſometimes leſt, now he eats, then he ſleeps, ſometimes follows his calling, or talks, or walks; Thus a man who liveth after the fleſh, he is even continually fulfilling one Luſt or other thereof, one way or other, either more or leſs openly, vigorouſly, actively, ſtill he acts according to the dictates or movings of ſin within him; according as the fleſh commands and moves (which is ſomtimes more, ſometimes leſs ſtrongly, abſolutely, peremptorily and forcibly) ſo he obeys; that is ever commanding ſomthing as there is opportunity, occaſion, temptation, and the man who liveth after it, is even ever doing inwardly if not outwardly ſomething in obedience to its command. When you ſay of a man he liveth after a high rate, he liveth prodigally, you do not mean that only now and then he makes an extraordinary meal, or is at ſome extraordinary expenſe, but that in his ordinary courſe he's extravagant, expenſive above his eſtate, ability and quality; ſo to live after the fleſh is not now and then in ſome extraordinary caſe to follow the fleſh, but for a man to act according to it in ordinary.
Fifthly, Living after the fleſh includes continuance and perſeverance, as every man liveth till he dyeth, ſo that man who lives after the fleſh and ſhall dye, he doth live after it, till he dye: for if any man hath followed his luſt though very much as before expreſs'd, willingly, freely and wilfully, affectionately, and continually for a long time; yet he at length truely ceaſing while here, ſo to live, if he heartily turn, and alter his courſe, notwithſtanding all that's paſt, he ſhall not dye, in the ſenſe of my text, Ezek. 18.21.22.
In a word, if you ſpend your life as the freſh moves you to ſpend it, if you order your converſation, while you live, after the inclinations of that corruption that is in you, then ye ſhall dye. I deſire that this may be well underſtood, what living after the fleſh is (for on your right underſtanding thereof depends you profiting by this truth) two things are neceſſary tha… this Doctrine may become effectual, and do us good the one is that we beleive in our hearts that if w… thus live, the end thereof will be our death; th… other is, that we be enlightned rightly to perceive and judge what living after the fleſh meaneth therefore I purpoſe to lay this open more particularly when I come to the uſe of examination.
Q. 3. How ſhall they dye, who do live after th… fleſh? A. I ſuppoſe none of you need to be told a meer natural death is nothere intended, ſeeing it's appointed once to all men to dye that death, whatever their life be. But a ſpiritual dying is underſtood that reſpects the ſoul, and whole man in a ſpiritual ſenſe.
Sometimes to dye in Scripture is uſed for being near death, lyable to, or in danger of dying, ſo the Apoſtle ſaith, I dye daily, we are killed all the day long; thus it's true, ye ſhall dye, ye will be in great danger of dying, yea, though ye live after the fleſh only in ſome degree, you'l deſerve death, you'l be deſervedly liable thereto, whenever you do but begin to ſtep after the fleſh, into the hands of death (even the worſt death) will ye fall unleſs infinite mercy prevent. But my Text ſpeaks of more than a bare lyableneſs or danger, as in the following words, if ye through the ſpirit mortifie the deeds of the body, ye ſhall live, more is meant than barely a hope of life, ſo, by, ye ſhall dye, more is intended than danger of death; ye ſhall dye actually, certainly, unavoidably, but how?
A. Firſt, Ye ſhall dye in this world, as to the loſs of Gods ſpecial gracious preſence, God is our life, ſo far as God leaves us and departs from us, ſo much death; but if we live after the fleſh, God will depart, his ſoul will depart from us, Jer. 6.8. He'l leave us as he left Saul, who thereupon dyed, before he dyed, becauſe God was gone, his life was gone; ſo God will go from us, he'l draw in the beams of his favour, he'l hide himſelf, he'l take his good ſpirit from us. And thereupon,
Secondly, You'l dye as to all Spiritual good, that you have or ſeem to have, you will by degrees loſe your light, your convictions, gracious motions, I, and your very profeſſion it ſelf or the livelineſs of it, and that good that may have been in your converſation, it will be with you at beſt as with the Church of Sardis, Rev. 3.1. if you retain a name to live, yet will you he dead, dead as 1. Tim. 5.9. ſhe that liveth in pleaſure, is dead while ſhe liveth, you'l be twice dead, as it's ſaid elſewhere ſome are dead, dead by nature, dead in ſin, and dead as to the loſs of that conviction, that light, that affection, that holineſs they made a ſhew off.
Thirdly, Ye ſhall dye as to inward peace, comfort, joy, as Nabal's heart dyed within him, it loſt that comfort, mirth it had before, and through grief became as dead, ſo your heart will dye, you'l either have no peace, no joy, or none that's worth the having, none but ſuch as you had better be without, ſuch as is rather the death than the life of the ſoul, Rom. 7.9. Sin revived, and I dyed, and the Commandment which was ordained to life, I found to be unto death, he intends, he loſt his former conſidence, hope, peace and joy, ſo ſhall ye dye.
Fourthly, Ye ſhall dye, ye ſhall loſe the bleſſing of God in all you are, all ye have, and all ye do; whatever any have, without Gods bleſſing, they are dead in the poſſeſſion of it, whatever they do, they are dead in doing it, it is a dead enjoyment, a dead work that is not bleſſed of God; life is but a death if it be not bleſſed, every comfort of life, is as without life, it's not a living comfort, if not bleſſed to us; but living after the fleſh, removes the bleſſing far from us, and brings a curſe upon us, as it's ſaid I'le curſe thee in thy basket, in thy ſtore, in all thou ſetteſt thy hand to, and I will curſe thy bleſſings, there is it not a manifeſt yet a ſecret curſe upon all that live after the fleſh, upon all they have, all they do? which curſe, is a ſore death, all who are curſed, are dead while they live.
Fifthly, If ye live after the fleſh (ſo as hath been declared) ye will at laſt not only dye a natural, but a curſed death, when you come to dye naturally, you'l dye curſedly, wretchedly; as Chriſt ſaith, ye ſhall dye in your ſins, if you live in them, you ſhall dye in them, under the curſe of God due to them.
And ſo ye ſhall dye the ſecond death, when your bodies ſhall dye and go to the grave, your ſouls ſhall dye and go to hell, when your ſouls ſhall leave your bodies, God will wholly leave them, when they ſhall be ſeparated from their earthly Tabernacle, they ſhall be ſhut out from that building which is eternal in the heavens, and from God perfectly, ye ſhall ſo dye, that ye ſhall be killed, and killed with death, Rev. 2.23. death will come upon you, and hell at the heels of it, Rev. 6.8. So ſhall ye be killed with death, and Devils. In which condition your ſouls will abide to the appearing of Chriſt, and then your bodies ſhall be raiſed to partake with them in miſery, raiſed to the reſurrection of damnation, which is oppoſed to the reſurrection of life, Joh. 5.29. ſo your whole man, your ſouls and bodies together, will remain in a forlorn, dead; woeful ſtate, without end, for ever and ever.
Q. 4. How doth this appear, how may it be proved, that they who live after the fleſh ſhall dye? A. It appears many wayes, by many arguments from Scripture and ſound reaſon, take a hint of ſome.
1. They who live after the fleſh are not truely in Chriſt, Rom. 8.1. they who are in Chriſt walk not after the fleſh, therefore they who do live after the fleſh are not in Chriſt, they have no intereſt in him, no part in him, ſo they muſt needs dye for not being in Chriſt, they are not under Chriſt's righteouſneſs, they have nothing to do with that, v. 4. the righteouſneſs of the Law is fulfilled in us (in our nature for us) who walk not after the fleſh. Chriſt performed righteouſneſs only for ſuch, It is applyed, accounted to ſuch and no other, therefore they who live after the fleſh are unrighteous in the ſight of God, they ſtand guilty before the juſtice of God, dye then they muſt, becauſe not partakers of that righteouſneſs which juſtifieth to life; and as they are not in Chriſt, ſo Chriſt is not in them, Chriſt hath not taken hold of them, his ſpirit is not in them, therefore they belong not to him, they are none of his, Rom. 8.9. and if they are none of his, then life is none of theirs, the Fathe bath given to the Son to have life in himſelf, he quickens whom he will, but none have life from him, unleſs they belong to him.
Secondly, They who live after the fleſh, are in the fleſh, they are in its hands, under its power, therefore ſhall dye, as one who is in the hand of his mortal enemy; and while any are in the fleſh, they cannot pleaſe God, Rom. 8.8, and whoever cannot pleaſe God, ſhall not be pleaſed with life by God, but ſhall dye.
Thirdly, To live after the fleſh, is to live in a direct contrariety to God, to his will, his law, his nature; He is a pure ſpirit, not fleſh at all in any ſenſe, much leſs in the worſt ſenſe, he is holy, holy, holy, in him is no darkneſs at all, not any appearance or ſhadow of ſin; ſo that whoever live after the fleſh, do turn their backs upon God, they depart, they go far from him, they live moſt directly contrary to him; how then can they but dye? foraſmuch as God is the fountain of living waters, the living God; for they who live not, ſhall dye; none can live unleſs God give them life, God will not give life to any who continue his enemies, to depart from him, in a direct oppoſition to him; Gods ſoul cannot but depart from ſuch, his wrath cannot but be kindled againſt them; ſhall they not then dye? for as, in his favour is life, ſo in his wrath is death.
Fourthly, They who live after the fleſh are the ſervants of it, living after it being a doing ſervice to it, the fleſh is their Lord and M…ſter, therefore they muſt have the wages of the fleſh, Rom. 6.16. his ſervants ye are to whom ye obey, if of ſin, then unto death, how ſo? v. laſt, for the wages of ſin is death. God in juſtice as the Judg of the world is engaged to ſee to it, that they who live to ſin, have the wages of ſin;
Deſt…uction and miſery are in the wayes of the fleſh, Rom. 3.16. therefore they who live in thoſe wayes, cannot but dye, as ſurely as he that drinks and continues to drink the moſt deadly poyſon, — He that walks in any way will come to the end of it at laſt, therefore the end of the wayes of ſin bring death, they who continue therein, will ſurely dye in the end, — If the wind blow direct to the ſhore, and the Ship ſail juſt before the wind, the helm not being turn'd, where will it be by and by, will it not be on ſhore, on the ground? if the Boat ſtill continue going down the ſtream, it will be in the Sea e're long, into which all Rivers run; the fleſh, that is as the wind, that blows direct hellward, as the ſtream that runs directly into the bottomleſs pit, he that lives after the fleſh, he ſails before the wind, he goes down with the ſtream, think then where will he be after a little while, if he turn, if he ſtop not? That which every man ſows, that ſhall be reap, reaſon and experience ſay, that's paſt queſtion beyond any doubt, if a man ſow tares, he cannot reap wheat, but muſt have his harveſt of tares, ſo he that ſowes to the fleſh, ſhall of the fleſh reap Corruption, deſtruction, Gal. 6.7, 8. Be not deceived (which intimates many are ſo) God is not mocked (couzened, though men oft are ſo) whatſoever a man ſoweth, that ſhall he alſo reap, (you know it is ſo outwardly, and ſo it is, as ſure ſpiritually) for he that ſoweth to his fleſh, ſhall of the fleſh reap Corruption, ſpiritual Corruption, which is the worſt.
Ag. If any live after the fleſh, it hath their heart, it hath ſeized on their heart, it hath poſſeſſion and dominion there, therefore they'l dye: as when a grievous Diſeaſe gets to the heart, ſuppoſe the Plague, if once it get to the heart, you know what follows, unleſs it be ſpeedily expelled or driven thence. Luſt is to the ſoul that which the Plague is to the body, if ye live after the fleſh, the Plague is now already at, in your heart, it hath the command of your will and affections.
Moreover to live after the fleſh, is to live after Satan, 1 Tim. 5.15. ſome are already turned aſide after Satan, though he be not fleſh in one ſenſe, becauſe he hath no body, yet he is altogether Fleſh in a ſpiritual ſenſe, i. e. ſinful, and he draws thoſe and leads them after the Fleſh, who live after it, they do follow him (though they think not ſo, they know it not) Eph, 2.2. they who walk according to the courſe of this world, they do walk according to the Prince of the power of the air, ſo v. 3. they fulfill the deſires or wills of the fleſh, therefore they ſhall dye, for Satan is a dead creature, and he is reſerved to a farther degree of death and miſery, Satan alſo is a deadly enemy to men, he ſeeks with all diligence to entice, allure and draw us to his condition; will he not be killed, who follows a ſubtle enemy that plots his death?
Shall not he dye who yields himſelf up to his enemies who chriſt to have his blood, and are implacably bent upon his ruine? but thus do they who live after the Fleſh, they yield themſelves up to Satan who (as I may ſay) hath ſworn, and more chan ſworn the death of all he can prevail againſt, and they give up themſelves into the hand of the Luſts of the Fleſh, which war againſt their ſouls, 1 Pet. 2.11. Dearly beloved abſtain from ſteſhly Luſts, which war againſt your ſouls, how then can he eſcape death who ſurrenders himſelf thereto?
Laſtly, Thoſe many threatnings of the God of truth againſt ſuch who live in ſin, that he will whet his Sword againſt them, wound their hairy ſculp, turn them into hell, Pſ. 9.17. the word into, is doubled in the Hebrew, either to note the certainty thereof, as if he had ſaid the wicked ſhall be turned into, yea ſurely into hell, or to ſignifie the greatneſs, and the endleſſeneſs of their puniſhment, they ſhall be turned into, and into hell over head and eats (as we ſay) they ſhall be caſt deep, very deep into the bottomleſs pit, they ſhall ſtill be falling as it were lower and lower, or their ſouls, and at laſt their bodies ſhall be caſt into hell, their ſouls into, and their bodies into hell, or when their bodies into the grave, then their ſouls into hell; and the like. they all demonſtrate and eſtabliſh this truth, ſo ſure as God is true, thoſe threatnings are true.
So then it is abundantly manifeſt, moſt undeniable, as clear as the Sun, as ſure, as ſure can be, that if we, if any of us all, live after the fleſh dye we ſhall, periſh we ſhall without remedy.