The Mortified Christian, Sermon 1
SERMON, I.
Rom. 8. vers. 13.
For if ye live after the Flesh, ye shall dye: but if ye through the Spirit do mortifie the deeds of the body, ye shall live.
WHat Moses said to Israel in Deut. 30.19. [I have set before you life and death, blessing and cursing, therefore chuse life, that both thou and thy seed may live] is the summe and scope of this subject I am now to treat on, a Treatise that may not only invite, but crave your serious attention and consideration, for they are matters of great concernment, of life and death: If you live after the Flesh, you shall dye: but if you through the Spirit do mortifie the deeds of the body, you shall live.
This Chapter out of which my Text is taken, The Context.contains in it the great Charter of a Christian, wherein are enrolled the many priviledges of beleevers; and yet amongst them, are here and there mingled and interspersed many fearfull threatnings and comminations: amongst the rest this is one in my Text, If you live after the Flesh you shall die. I shall not stand long upon the explication of the words, they being very plain and obvious to the weakest capacity.
If you live after the flesh] All men that are alive, The Text opened.live in the Flesh, but no man should live after the Flesh, if you live afthe Flesh, (that is) after the sinfull motions, and corrupt dictates of Nature; To live after the Flesh, implies these three things.
1. Continuance and constancy in a way of sin, What is meant by living after the Flesh.it is not said, if you doe after the Flesh, ye shall dye; for so the best of Gods children do: but yet they do not live after the Flesh, they do not make a trade of sin; to live after the Flesh, notes a continued act of sin.
2. It notes not only constancy and continuance, but also complacency and delight in sin; men are wont to rejoyce in life, and so to live after the Flesh, implies a delight and complacency in sin.
3. It implies a great deal of industry and labour in the wayes of sin; it is one thing for sin to follow after you, and another thing for you to follow after sin: in Gal. 6.1. saies the Apostle there, Gal. 6.1.Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one with the spirit of meeknesse. A godly man, sin runs after him and overtakes him; but a wicked man he runs after sin, and overtakes sin: it is one thing for corruption to dog thee, and another thing for you to run after sin, and the satisfying the desires of the flesh and of the minde: to live after the Flesh, denotes constancy, complacency, and industry in the wayes of sinne.
The corrupt dictates and motions of the body are called Flesh for these Reasons.
1. Because sin is in the Flesh, Reas. 1 as well as in the Spirit; the members of the body are corrupt as well as the soul, Jam. 4.1.Jam. 4.1.
2. Reas. 2 Because sin is naturally as dear to a man as his own flesh, Mat. 5.29, 30. Rom. 6.13.and hence it is that it is compared to the right eye, and right hand, &c.
3. Because sin is acted by the Flesh, Reas. 3 and that being the instrument of acting sin, it is called by the name of it. Sin was in us as soon as we put on flesh, and will be in us as long as we live in the flesh: Psal. 51.5. Rom. 7.24.as in Psal. 51.5. saies David, I was shapen in iniquity, and in sin did my Mother conceive me, and sin will remain in us as long as we live in this world.
If you live after the Flesh, you shall dye] Dye! that is good newes, it were well for a man that takes his swing in sinfull delights and pleasures that he might die like a beast, that there might be an end of him; but this must not so be understood as if the soul should die eternally, but you shall dye, that is, you shall incurre damnation, if you live after the Flesh.
Obj. Object. But here some may aske, how the Apostle could say that they that live after the Flesh shall die, whereas the damned in Hell fire shall live in those torments perpetually, Mar. 9 24.Mark 9.44.
Ans. Answ. Though the wicked shall live in hell, yet their damnation is called a death for two reasons: 1 Tim. 5.6.1. Because that in Scripture phrase, that doth not deserve the name of life, that doth not enjoy comfort with it: and the Scripture doth expresse a dolefull and dismall estate by the name of death. 2. It is called death, because they are estranged and separated from God who is life.
If you live after the flesh, you shall die: but if ye through the Spirit do mortifie the deeds of the body, you shall live: If you [through the Spirit;] you may sin by your owne strength, but you cannot mortifie sin, but by the strength of the Spirit.
Doe mortifie the deeds of the Body] that is, do keep under, and subdue the power and predominancy of sin, if you mortifie the deeds of the body, that is, those sins that are acted in the body, then you shall live, not everlastingly here, but you shall live (that is) for ever in heaven, you shall be saved: and this is that indispensable condition upon which God hath entailed salvation, If you through the Spirit mortifie the deeds of the body, you shall live.
And now having thus opened the words, I may once more say unto you as Moses to Israel, Behold, I have set before you this day, blessing and cursing, life and death, therefore chuse which you will have. I have set before you life; if you through the Spirit do mortifie the deeds of the body, you shall live: And I have set before you death; if you live after the Flesh, you shall die: therefore now chuse you whether you will be saved or damned, whether you will live or die.
The great scope of the Apostle in this Chapter, is to stirre up and presse beleevers to walk worthy of their justification; though Christ does all for us in point of Justification, yet we must doe something too; though Christ justifies us from the guilt of sin, yet we must labour likewise to be freed from the filth of sin: and this exhortation the Apostle presseth home upon them by three arguments, in Rom. 8.12, Rom. 8.12, 13.13. Brethren (sayes he) we are debters, not to the flesh, to live after the flesh; no we are debters to the Spirit, to live after the Spirit; we are indebted to God, to mortifie our sins and corruptions, and it's a part of equity and common honesty to pay what we owe.
2. He presseth it upon them by the sad consequence of their not walking worthy of their justification: if you live after the Flesh, you shall die: And,
3. He presseth them to it, by the great benefit and advantage that will redound to them upon the performance of this duty: If you do through the Spirit mortifie the deeds of the body, you shall live.
Before I shall come to the distinct handling of the words, 8. Doctrinall conclusions drawn from the Text.and insist upon those points I intend principally to treat of, I shal only from the general view and aspect of the Text, draw out seven or eight doctrinall conclusions, that so you may see the strength of the Text, and how many observations this short Text will afford, I will but only name them.
1. Consid. 1 From the considerations of the persons, who they were that Paul doth here write to, If you live after the Flesh, you shall die; they were not wicked men only, such as were in a state of Paganisme, unbeleevers, but those also that were in a converted estate, true beleevers, to these does Paul use this commination. From whence I would note,
That comminations and threatnings are to be pressed upon converted, Doct. 1 as well as unconverted men.
It is very observable, that the word of God is not only compared to milk, 1 Cor. 3.2.1 Pet. 2.2. which is of a pleasant tast, but it is likewise compared to salt, Col. 4.6. Mat. 5.13.for the godly have a great deal of rottennesse and corruption in them, which must be eaten out by the salt of the Word, and they thereby kept pure and spotlesse.
2. Consid. 2 The Apostle doth not only preach comfort to beleevers, justification to them, that there is no condemnation to them that are in Christ Jesus, but he likewise preacheth threatnings to them. From whence observe,
That doctrines of terrour ought as well to be pressed upon beleevers, Doct. 2 as doctrines of comfort and consolation.
And therefore they do but preach half the will of God, that do only handle doctrines of comfort, and never presse to duty, and encourage men to the practise of godlinesse.
3. Consid. 3 The Apostle doth not only preach terrour and comminations, but he doth also joyn to these threatnings doctrines of comfort: from whence observe further,
That when Ministers do preach doctrines of terrour and commination, Doct. 3 they ought to mingle with them, doctrines of comfort and consolation.
And therefore as they are to blame that do alwayes preach doctrines of comfort, so likewise they are blameworthy that do never preach comfort: a variety of doctrine, sets off a mans ministery with a greater lustre, and beauty, and efficacy upon the hearts of the hearers.
4. Consid. 4 From the method the Apostle useth here, he first preacheth terrour before he preacheth doctrines of comfort, If you live after the Flesh you shall die: but if you through the Spirit do mortifie the deeds of the body, you shall live. From whence we may observe this doctrine,
That when Christians grow sensuall, Doct. 4 wanton, and carelesse, and remisse in duties, laying aside that holy watchfulnesse and care they were wont to have, at such times as these doctrines of terrour are more needfull and necessary then doctrines of comfort.
5. Consid. 5 From the addition of this phrase in the Text, [through the Spirit:] if you through the Spirit do mortifie the deeds of the body, it is not said in the former part of the verse, if ye [through the power of the Devil] do live after the Flesh, ye shall die; but here these words are added, if you [through the Spirit:] from whence observe,
That a man may commit sin by his own strength, Doct. 5 but he cannot mortifie sin but by the help of the Spirit.
Thou that art a single man canst as soon destroy a whole army of men with thy own hand, as subdue one sin by thy own power: any man may wound himself, but every man cannot heal himself; you may commit sin, but you cannot purge out sin; a man may easily run down a hill, but it is very difficult getting up a hill; so a man may easily commit sin, but he cannot mortifie sin but by the strength of the Spirit.
6. Consid. 6 If you through the Spirit do mortifie the deeds of the Flesh, observe further,
That in every regenerate man, Doct. 6 there are some deeds, and remainders, and reliques of sin and corruption still left.
And from hence we may learn further, Consid. 7
That Christians do stand in need of mortification as well as other men, Doct. 7 they have some unbridled passion, or untamed affection, or unruly lust, that hath need to be tamed, as well as other men.
Godly men need sometimes to be tamed, and hampered, and mortified as well as others, the worst of men in the world.
And lastly, Consid. 8 we may observe from the words, this doctrinall conclusion,
That men may expect their condition to be in another world, Doct. 8 answerable to what their carriage and conversation is in this world.
Art thou a man that givest way to the vain and sinfull desires and corrupt motions of thy own heart? let me tell thee, that as sure as thou art alive this day, if you continue and go on in this course, you shall die, and be damned, and undone for ever: if you live after the Flesh, you shall die: but if thou art a man that dost labour to bridle and keep under thy unruly lusts, and untamed affections, that grace may get the victory over your corruptions, and that sin may not rule and reign in your mortall bodies, you are in the ready way to obtain life everlasting: And therefore I beseech you my brethren, do not think nor reason thus with your selves, If I shall be saved I shall be saved, though I live never so profanely; and if I shall be damned, I shall be damned, let me do what I will to the contrary; do not argue thus, for here you see the Scripture tels you expresly, that if you live after the Flesh you shall die: but if you through the Spirit do mortifie the deeds of the body, you shall live.
And thus I have given you these 8. Doctrinall conclusions from the generall scope and aspect of the words, I shall now draw out 3. Doctrines more which I intend to insist upon.
If you live after the Flesh, you shall die: from whence observe this Doctrine in the first place,
That living to the world, Doctrine. after the sinfull motions and corrupt dictates of Nature, without labouring to mortifie and subdue them, is that which will bring men to death and damnation.
I adde this phrase in the Doctrine, without mortifying of them, because living after the Flesh is put in opposition to mortifying the deeds of the Flesh, if you live after the Flesh without endeavouring to mortifie and subdue the motions of it, this will bring you to death and damnation; in Gal. 6.8. sayes the Apostle, Gal. 6.8.He that soweth to the Flesh, shall of the Flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting. By sowing to the Flesh, is meant the following after the desires of the Flesh; and such as do so shall thereby reap damnation; you that have your seed-time in sin, shall have your harvest in Hell, you shall inherit damnation, and Hell fire for ever: if you sow to the Flesh, you shall of the Flesh reap corruption.
I shall speak to this Doctrine only in this one Sermon, because my intentions are principally to insist upon the other branch of the Text, if you through the Spirit do mortifie the deeds of the body, ye shall live: and therefore I shall only answer one Query, and then give you a practicall Use, and so have done.
The Question is this, Quest. may some say, If this be so, that those that live after the Flesh must die, then how may I know and be assured and satisfied in my own conscience, that I am the man that doth thus live after the Flesh, and that sin is not subdued and mortified in my soul?
Ans. Answ. I shall give you two generall discoveries, how you may know whether sin be unmortified in you or no, by your carriage both before and after the commission of any sin.
1. By your carriage before the commission of any sin, The 1. discovery of sin unmortified.when there is a longing and hankring desire in thy soul to commit sin, and a studying and contriving how to act it, hereby the Scripture describes an unmortified man, Psal. 36.4. Pro. 6.14.in Psal. 36.4. He deviseth mischief upon his bed, he setteth himself in a way that is not good: when a man studies and contrives how to act a sin, and to carry it on closely and secretly, this is an argument (when upon such deliberate debates and rationall consultations, a man sets himself in a way that is not good) that he hath an unmortified heart; and therefore if it be thus with you, that you do plot, and study, and contrive how to commit sin; it is a strong argument that the power of sin is not subdued and mortified in you.
2. 2. Discovery of sin unmortified.A corruption is unmortified in the soul, when a man is more eager to commit the sin unto which he is tempted, then he is to resist it, when a man is all on fire as it were, and so eager in the pursuit of a lust, to the satisfaction of which he is tempted, that he casts away all thoughts of resistance: this argues such a man to have an unmortified heart. A godly man that hath the power of mortifying grace upon his heart, he may fall into the same sins as thou doest; but yet he encounters with them, and takes more care how to resist sin then to act it: but now (it may be) all thy thoughts are taken up how to satisfie thy lust, and act this sin with secrecy, but not at all to resist it: this is a sign of a very unmortified heart.
3. 3. Discovery of sin unmortified.When men do never vent and put forth their strength in prayer against those corruptions to which they are most subject: when men are assaulted with one sin one day, and another lust another day, and yet never go to God by prayer, to beg for strength and mortifying grace to resist and keep under these corruptions: this is a sign of a very unmortified heart: Psal. 51.15.In Psal. 51.15. saies David, Oh Lord open thou my lips: one observes from hence, that as long as David lay under the guilt of his sin, all that time his mouth was shut, he could not pray to God; and therefore it is that after he had confessed his sin he begs, that God would open his lips, that he might shew forth his praise: as long as your mouth is shut that you cannot pray against your corruptions, it is a sign that sin is not yet mortified in you.
4. 4. Discovery of sin unmortified.When corruptions and temptations to such and such sins, do most of all trouble you and disturbe you in holy duties, when a man is in an ordinance, and a lust shal tempt him there and fill his heart full of wickednesse and worldly mindednesse; when sin and corruption so seiseth upon your heart, that you cannot tell what a Minister sayes in a whole hour together, this argues that you have a very unmortified heart: Jer. 23.11.in Jer. 23.11. saies God there, In my house have I found their wickednesse. When you give way to sinfull thoughts, and covetous imaginations even in Gods house, in the midst of holy duties, this discovers not only an unmortified, but a very impudent heart, the Devil does (as I may so say) ravish thee, and deflowre thee even in Gods presence: as many young men come to Church, to look after and gaze upon handsome women, to cherish their lust and speculative wantonnesse in them; take heed of this, for it is an argument that you live after the Flesh, when you give way to such sinfull temptations in holy duties, when you should be attending God in his Ordinances.
5. 5. Discovery of sin unmortified.It is an argument that sin is unmortified in thy heart, when the recalling to minde of thy former sinfulnesse does not humble thee, but rather stirre up thy corruptions afresh in thy heart, to plot and contrive how to commit the same sins again: it may be thou hast been a drunkard in former time, and now thou callest to minde this sin with delight, and studiest how to be drunk again: or an old fornicator or adulterer, and now thou remembrest it, and contrivest how to commit this sin again; this is a sign of a very unmortified heart: Ezek. 23.19, 21.in Ezek. 23.19, 21. Thus thou calledst to remembrance the lewdnesse of thy youth, in bruising thy teats by the Egyptians, for the paps of thy youth. The children of Israel by calling to remembrance their adulteries in Egypt, they fell again to their sinfull pleasures.
6. 6. Discovery of sin unmortified.When a temptation to sin is quickly and easily closed with, when thou canst commit a great sin upon a small temptation, when thy heart is like Gunpowder to sin, touch and it takes, as it was with the young man that the Harlot met, Pro. 7.22.in Prov. 7.22. it is said, he went after her straightway, this is a sign of an unmortified heart.3. Characters of an unmortified heart, after the committing of sin.
And thus I have given you 6. Characters (before the committing of sin) of of an unmortified heart: now there are 3. Characters more (that I shall lay down of an unmortified heart) after the commission of any sin. As,
1. Char. 1 If you finde more joy in the pleasure of sin after the commission of it, then you do of sorrow for committing of it; if you have more joy in regard of the sweetnesse of sin, then you have sorrow in the consideration of the evill of sin. And,
2. Char. 2 When you cannot indure a reproof for any sin you have committed, this argues an unmortified heart: when men are like nettles, that if you touch them never so little, they will sting you, so when you are told of your drunkennesse or uncleannesse, or the like, you cannot away with it, but doe rage, and brawl, and wrangle; this shewes that you are asleep and dead in sin, when you cannot endure a reproof, nor abide to be awakened out of it; it is a sign that you love sin well, when you cannot abide it should be spoken against: saies the Apostle in Jam. 1.19, 21. Let every man be swift to hear, Jam. 1.19, 21.slow to speak, slow to wrath. When the word of God doth reprove you for a sin, you should be slow to wrath, not apt to be enraged at every reproof, but to receive with meeknesse that ingraffed word that is able to save your souls, vers. 21. an unmortified heart is very ready to storm, and fume, and fret when he is reproved.
3. Char. 3 When you take more care after the committing of a sin, to keep it secret from the view and knowledge of men, then to repent and be humbled for it in the presence of God, when you labour rather to hide it then repent of it; this proceeds from the predominancy of sin and corruption in thy heart.
And thus I have given you 9. Discoveries of an unmortified heart, the Lord give you all grace seriously to enquire into your own souls whether you are mortified men and women, or no.
The Use that I shall make of this shall be of reproof, Use of re∣proof. If it be so that those that live after the flesh shall die, Oh then how blameworthy are all you that do incurre this dismall judgement of eternall death, that rather then you will kill your sins, sin shall kill thy soul: It is reported of the Basilisk, that if thou dost not kill him he will kill thee: and so it is here, if thou dost not kill thy sins, thy sins will be the death of thy soul; and therefore how blameworthy are you, that will rather suffer sin to kill your souls, then you will take any pains to mortifie and subdue your sins?
I have read of a man that loved a Fox so well, that notwithstanding the Fox had pulled out the bowels of one of his children, yet he would not part with him: and so now I fear that there are many of you that harbour such ravenous lusts and corruptions in your hearts, that will destroy your souls, and yet will not part with them, but suffer them to rule and reign in you; never going unto God by prayer, to beg for mortifying grace to subdue and keep them under. And thus I have done with the first branch of the Text, If you live after the flesh, you shall die.