Sermon XV.

Verse 4.-"That the righteousness of the law might be fulfilled in us," &c.

"Think not," saith our Lord and Saviour Jesus Christ, "that I am come to destroy the law,-I am come to fulfil it," Matt. v. 17. It was a needful caveat, and a very timeous advertis.e.m.e.nt, because of the natural misapprehensions in men's minds of the gospel. When free forgiveness of sins, and life everlasting, is preached in Jesus Christ, without our works; when the mercy of G.o.d is proclaimed in its freedom and fulness, the heart of man is subject to a woful misconceit of Christ, as if by these a lat.i.tude were given, and a liberty proclaimed to men to live in sin. That which is propounded as the encouragement of poor sinners to come to G.o.d, and forsake their own wicked way, is miserably wrested upon a mistake, to be an encouragement to revolt more and more. Righteousness and life, by faith in a Saviour, without the works of the law, is holden out as the grand persuasion of the gospel, to study obedience to the law. And yet such is the perverseness of many hearts, that, either in opinion or practice, they so carry themselves, as if there were an inconsistency between Christ and the law, between free justification and sanctification,-as if Christ had come to redeem us, not from sin, but to sin. Now, to prevent this, "think not," saith he, "that I am come to destroy the law." Do not fancy to yourselves a liberty to live in sin, and an immunity from the obligation of a commandment, because I have purchased an immunity and freedom from the curse. No, "I am come to fulfil it,"

rather, not only in mine own person, but in yours also. And to this purpose Paul, Rom. iii. 31, "Do we then make void the law by faith?" It is so natural to our rebellious hearts to desire to be free from the yoke of obedience, and therefore we fancy such a notion of faith, as may not give itself to working in love, as is active in nothing but imagination. The apostle abominates this,-"G.o.d forbid," he detests it, as impious and sacrilegious; "yea, we establish it." So then, all returns to this, one of the great ends of Christ's coming in the flesh, and one main intendment of the gospel published in his name, is not merely to deliver us from wrath, and redeem us from the curse, (Gal. iii. 13; 1 Thess. i. 10,) but also, and that especially, to redeem us from all iniquity, that we might be a people zealous of good works, (t.i.t. ii. 14); and to take away sin, and "destroy the works of the devil," 1 John iii. 5, 8. We spoke something before noon, how Christ hath fulfilled the law, and established it in his own person, by obedience and suffering,-neither of which ways it could be so well contented by any other. But there is yet a third way that he fulfils and establisheth it, and that is in our persons, "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." He hath obliged himself to fulfil it, not only for believers, but in believers. Therefore the promises run thus, I will write my law in their hearts, and cause them to walk in my statutes, Ezek. x.x.xvi. 27; Jer. x.x.xi. 33. Not only I delight to do thy will, but I will make them delight to do it also. And truly, in this respect, the law is more fulfilled and established by Christ, than ever it could have been, if man had been left to satisfy it alone. If we had reckoned alone with the law, we had been taken up eternally with satisfying for the breaches of it, so that there could be no access to obedience of the command, and no acceptance either. A sinner must first satisfy the curse, for the fault done, before ever he can be in a capacity to perform new obedience on the terms of acceptation of it with G.o.d. Now the first would have taken up eternity, so that there can be no place of entry to the second; therefore, if Christ had not found out a way of free pardon of the sins that are past, and a.s.surance of forgiveness for the time to come, the commandments of G.o.d would be wholly frustrated. "But there is forgiveness with thee, that thou mayest be feared," Psalm cx.x.x. 4. The word is also "worshipped."

Truly, my beloved, this is the foundation of all religion,-free forgiveness. There had been no religion, no worship of G.o.d, no obedience to his commands throughout all eternity; there should never have been any fear, any love, any delight in G.o.d, any reverence and subjection to him, if he had not forgiveness,-a treasure of mercies with him to bestow first upon sinners. And this makes access to stand and serve in his sight. The cloud of our transgressions is so thick and dark, that there never could have been any communion with G.o.d, if he had not found out the way to scatter and blot it out, for his own name's sake. Religion, then, must begin at this great and inestimable free gift of imputed righteousness,-of accounting us what we are not in ourselves, because found so in another.

It begins at remission of sins. But that is not all. This hath a further end, and truly it is but introductive to a further end; that so a soul may be made partaker of the gift of holiness within, and have that image of G.o.d renewed in holiness and righteousness. I would have you once persuaded to begin at this, to receive the free gift of another's righteousness, (Rom. v. 17,) and another's obedience, to find your own nakedness and loathsomeness without this covering, and how short all other coverings of your own works are. O that we could once persuade you to renounce yourselves, to embrace this righteousness! Then it were easy to prevail with you to renounce sin, to put on holiness. I say, first, you must renounce yourselves, as undone in all you do, as loathsome in all that ever you loved, and come under the wide and broad skirt of Christ's righteousness, which he did weave upon the earth, for to hide our nakedness. You must once have the righteousness of the law fulfilled perfectly by another, before you can have access to fulfil one jot of it yourselves, or any thing you do be accepted. And, till this foundation be laid, you do but beat the air in religion, you build on the sand.

Now, if once you were brought this length, to renounce all confidence in yourselves, and to flee into Christ's righteousness, then it were easy to lead you a step further,-to renounce the love of your most beloved sins.

And the more lovely that Christ's righteousness is in your eyes, the more beauty would holiness and obedience have in them also unto you. Then you would labour to walk after the guidance of the Spirit.

I would have the impression of this deep in your hearts,-that the gospel is not a doctrine of licentiousness, but a doctrine of the purest liberty, of the completest redemption. Many think it liberty to serve their l.u.s.ts; and it is indeed as bonds and cords to restrain them. There is no man but would be content to be saved from the wrath to come; and therefore many s.n.a.t.c.h at such sentences of the gospel, and take them lightly, without consideration of what further is in it. But truly if this were all, it were not complete redemption, if there were not redemption from sin too, which is the most absolute tyrant in the world. I think a true Christian would account the service of sin bondage, though it were left at his own option. He that commits sin, is the servant of sin; therefore the freedom that Christ purchaseth, is freedom from sin, John viii. 36. I will say more. We are delivered from wrath, that so we may be redeemed from sin. We have the righteousness of Christ imputed to us, that so the image of Christ may be renewed within us; this is the very end of that. I am sure any that discerns aright, knows sin to have infinitely more evil in it than punishment hath; nay, punishment is only evil, as it hath relation to sin. There is a beauty of justice and righteousness in punishment, but there is nothing in sin but deformity and opposition to his holiness. It is purely evil, and most purely hated of G.o.d. And if there were no more to persuade you that sin is infinitely more evil than pain, consider how our pain and punishment was really transferred upon the blessed Son of G.o.d, and that all this did not make him a whit the worse. But he was not capable of the real infusion of our sin. That would have made Christ as miserable, wretched, and impotent, as any of us, that would have disabled him so far from helping us, that he would have had as much need of a mediator as we,-all which were highly blasphemous to imagine. Look then how much distance and difference there was between suffering, dying Christ, and wretched men living in sin. None can say but he is infinitely better, even while in pain, nor(176) the highest prince in pleasure, so much disproportion there is between sin and pain; so much is the one worse than the other. Do not think then that Christ died to purchase an indulgence for you to live in sin. Truly that were to take away the lesser evil, that the greater may remain; that were to deliver from one misery, that we may be more involved in that which is the greatest of all miseries. Nay, certainly if Christ be a Redeemer, he must redeem us from our most potent and accursed enemy,-sin; he must take away the root, the fountain of all misery,-sin; that which conceived in its womb all pains, sorrows, sicknesses, death and h.e.l.l. You have the great end of redemption expressed, Luke i. 74, 75, "That we, being delivered from all our enemies, might serve him without fear, in holiness and righteousness."

It was that for which he made man at first, and it is that for which he hath made him again, "created unto good works," Eph. ii. 10. It was a higher design certainly, for which the Son of G.o.d became partaker of our nature, than only to deliver us from h.e.l.l. No doubt it was to make us partakers of the divine nature, (2 Pet. i. 4;) and this is the very nature of G.o.d,-holiness and goodness. As sin is the very nature and image of the devil, so the great breach of the creation was the breaking off of this image of G.o.d. That was the heaviest fall of man, from the top of divine excellency, into the bottom of devilish deformity. Now it is this that is the great plot for which Christ came into the world,-to make up that breach, to restore man to that dignity again; so that redemption from wrath is but a step to ascend upon, to that which is truly G.o.d's design, and man's dignity,-conformity with G.o.d in holiness and righteousness.

O that you could be persuaded of this,-that Christ's business in the world was not to bring a notion of an imaginary righteousness only, by mere imputation, but to bring forth a solid and real righteousness in our hearts, by the operation of his Spirit! I say, imputation, or accounting righteous, is but a mere imagination, if this lively operation do not follow. He came not only to spread his garment over our nakedness and deformity, but really and effectually to be a physician to save our souls, to cure all our inward distempers. The gospel is not only a doctrine of a righteousness without us, but of a righteousness both without, for, and within us too;-"that the righteousness of the law might be fulfilled in us," &c. Christ without, happiness itself without, cannot make us happy, till they come in within us, and take up a dwelling in our souls.

Therefore I declare unto the most part of you who pretend to expect salvation by Jesus Christ, that you are yet in your sins, and as yet you have no fellowship in this redemption. Do you think to walk after the course of the world, and the l.u.s.ts of the flesh,-to wallow in those common pollutions and uncleannesses among men, swearing, lying, contention, railing, wrath, malice, envy, drunkenness, uncleanness, and such like, and yet be in Christ Jesus? Do not deceive yourselves, "G.o.d is not mocked." He that is in Christ is a new creature. His endeavour and study, his affection and desire, is toward a new walk after the Spirit. Are not most of you carnal, all flesh,-the flesh gives laws, and you obey them? Are not your immortal souls enslaved to base l.u.s.ts, to the base love of the world?

Are they not p.r.o.ne to prost.i.tute themselves to the service of your fleshly and brutish part? Why do you then imagine, that you are in Christ Jesus, partakers of his righteousness? Consider it in time, that so you may be indeed, what you now are not, but pretend to be. It is the opinion that you are in Christ already that keeps you out of him.

But, on the other hand again, there is nothing here to discourage a poor soul, that thinks subjection to sin the greatest slavery, who would as gladly be redeemed from the power of it as from h.e.l.l. I say to such, whose soul's desire it is to be purged from all that "filthiness of the flesh and spirit," and whose continued aim is to walk in obedience,-though you have many failings, and often fall and defile yourselves again, yet this comfort is holden out here unto you,-there is no condemnation to you; Jesus Christ hath condemned sin to save you, he hath fulfilled all righteousness for you; and therefore lay you the weight of your acceptation and consolation upon what he hath done himself, and not upon what is but yet a-doing in you. Do you not find, I say, that the grace of Jesus Christ, revealed in the gospel, is that which melts your hearts most? Is not the goodness of the Lord that which persuades you most? And do not these make you loathe yourselves and love holiness? Encourage yourselves therefore in him. Hold fast the righteousness that is without you by faith, and certainly you shall find that righteousness and holiness shall in due time be fulfilled within you. I know no soul so wretched, but it may lay hold on that perfect righteousness of Christ's, and go under the covering of it, and take heart from it, if so be the desire and affection of their soul be directed to a further end, to have his Spirit dwelling within them, for the renewing of their heart "in righteousness and true holiness." I do not say, that this is a condition which you must perform before you venture to lay hold on Christ's righteousness without you; nowise, but rather I would declare unto you the very nature of faith in Christ, that it seeks delivery from wrath in him, not simply and lastly, but that a way may be made for redemption from sin, and that there may be a partic.i.p.ation of that divine nature, which is most in its eye.

Sermon XVI.

Verse 4, 5.-"Who walk not after the flesh, but after the Spirit.

For they that are after the flesh," &c.

If there were nothing else to engage our hearts to religion, I think this might do it, that there is so much reason in it. Truly it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it. There is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man, that which concerns the moderating of his l.u.s.ts and affections, and the regulating his walk and carriage;-there is nothing that Christianity requires in these matters, but that which may be persuaded by most convincing reasons, to be most suitable and comely for man, as man. You may take it in the subject in hand. There is nothing sounds harsher to men, and seems harder in religion, than such a victory over the flesh, such an abstractedness from sensual and earthly things.

And yet, truly, there is nothing in the world, that more adorns and beautifies a man, nothing so elevates him above beasts as this, insomuch that many natural spirits, void of this saving light, have notwithstanding been taken with somewhat of the beauty of it, and so far enamoured with the love of it, as to account all the world mad and brutish that followed these lower things, and enslaved themselves unto them. I take the two fountains of all the pollutions, disorders, and defilements among men, to be the inconsideration and ignorance of G.o.d, that eternal Spirit and Fountain-being, and the ignorance of our own souls, those immortal spirits within us, which are derived from that Fountain-spirit. This is the misery of men, that scarce do they once seriously reflect upon their own spirits, or think what immortal souls are within them, and what affinity these have to the Fountain of all spirits. Therefore do men basely throw down themselves to the satisfaction of the l.u.s.ts of the flesh. Now, indeed, this is the very beginning of Christianity, to reduce men from these baser thoughts and employments, to the consideration of their immortal souls within. And, O how will a Christian blush to behold himself in that light, to see the very image of a beast upon his nature, to look on that slavery and bondage of his far better part to the worst and brutish part in him,-his flesh!

If a man did wisely consider the const.i.tution of his nature, from its first divine original, and what a thing the soul is, which is truly and more properly himself, than his body; what excellency is in the soul beyond the body, and so, what pre-eminency it advanceth a man unto beyond a beast,-he could not but account religion the very ornament and perfection of his nature. Reason will say, that the spirit, should rule and command the body, that, flesh is but the minister and servant of the spirit, that there is nothing the proper and peculiar good of man, but that which adorns and rectifies the spirit; that all those external things which men's senses are carried after with so much violence, do not better a man, as man, but are common to beasts; that in these things, man's happiness as man, doth not all consist, but in some higher and more transcending good, which beasts are not capable of, and which may satisfy the immortal spirit, and not perish in the using, but live with it. All these things, the very natural frame and const.i.tution of man doth convincingly persuade. Now then, may a soul think within itself, O how far am I departed from my original! How far degenerated from that n.o.ble and royal dignity, that G.o.d by the stamp of his image once put upon me! How is it that I am become a slave and drudge to that baser and brutish part, the flesh? I would have you retire into your own hearts, and ask such things at them. Man being in honour, and understanding not, is even like the beasts that perish. Truly we are become like beasts, because we consider not that we are men, and so advanced by creation far above beasts. The not reflecting on the immortal, spiritual nature of our souls, hath transformed us, in manner, into the nature of beasts, perishing beasts.

Christianity is the very transforming of a beast into a man, as sin was the deforming of man into a beast. This is the proper effect of Christianity,-to restore humanity, to elevate it, and purify it from all those defilements and corruptions that were engrossed and incorporated into it, by the state of subjection to the flesh. And therefore the apostle delineates the nature of it unto us, and draws the difference wide between the natural man and a Christian.

The natures of things are dark and hidden in themselves but they come to be known to us by their operations and acting. Their inclinations and instincts are known this way. Grace is truly a very spiritual thing, and the nature of it lies high. Yet as Christ could not be hid in the house, neither can grace be hid in the heart,-it will be known by its working.

Christ can be better hid in a home than in the heart, because, when he is in a heart, he is engaged to restore that heart and soul to its native dignity and pre-eminency over the flesh, and this cannot but cause much disturbance in the man, for a season. To change governments, to cast out usurpers and to restore the lawful and righteous owner to the possession of his right, cannot be done secretly and easily. It will shake the very foundations of a kingdom to accomplish it. So it is here-the rest.i.tution of the soul to the possession of its right and dominion over the flesh,-the casting out of that tyrannous and base usurper, the flesh, cannot be done, except all the man know it, feel it, and in a manner be pained with it. Now, the nature of Christianity doth lay itself open to us in these two especially, in what it minds and savours and how it causeth to walk. Life is known especially by affection and motion. A feeling, thinking, savouring power, is a living power, so a moving, walking power is a living power, and these are here. The Christian is shortly described by his nature. He is one after the Spirit not after the flesh, and by the proper characteristical operations of that nature, first, minding or savouring "the things of the Spirit," which comprehends his inward thoughts, affections, intentions, and cogitations. All his inward senses are exercised about such objects. And then he is one walking "after the Spirit," his motions are in a course of obedience, proceeding from that inward relish or taste that he hath of the things of G.o.d. It is not without very good reason, that the name of a Christian is thus expressed,-one "after the Spirit." That is his character that expresses his nature unto us. Whether ye look to the original of Christianity, or the prime subject of it, or the chief end of it, it deserves to be called by this name. The original of it is very high, as high as that eternal Spirit, as high as the G.o.d of the spirits of all flesh. Things are like their original, and some way partic.i.p.ate of the nature of their causes.

"That which is born of the Spirit, is spirit," John iii. 6. That which is born of G.o.d, who is a Spirit, must be spirit, 1 John v. 1. How royal a descent is that! How doth it n.o.bilitate a man's nature! Truly, all other degrees of birth among men are vain imaginary things, that have no worth at all, but in the fancies of men. They put no real excellency in men. But this is only true n.o.bility. This alone doth extract a man _de faece vulgi_ out of the dregs of the mult.i.tude. There is no intrinsic difference between bloods, or natures, but what this makes, this divine birth, this second birth. All other differences are but in opinion, this is in reality. It puts the image of that blessed Spirit upon a man. Truly, such a creature is not begotten in the womb of any natural cause, of my human persuasion, or enticing words of man's wisdom, of any external mercy or judgment. No instruction, no persuasion, no allurement, nor affrightment can make you Christians in the Spirit, till the Spirit blow when he pleaseth, and create you again. It must come from above-that power that ran set your hearts aright, and make them to look straight above.

Christ Jesus came down from heaven unto the earth, and took on our flesh, that so the almighty Spirit might come down to transform our spirits, and lift them up from the earth to the heaven. We cast the seed into the ground of men's hearts, (and alas! it gets entry but in few souls, it is scattered rather on the highway side, and cannot reach into the arable ground of the heart,) but it can do nothing without the influence of heaven, except the Spirit beget you again by that immortal seed of the word. Therefore we would cease our wondering, that all the means of G.o.d's word and works do not beget more true Christians. I do rather wonder that any of Adam's wretched posterity should be begotten again, and advanced to so high a dignity, to be born of the Spirit. O that Christians would mind their original, and wonder at it, and study to be like it! If you believe and consider that your descent is from that uncreated Spirit, how powerful might that be to conform you more and more to him, and to transform more and more of your flesh into spirit! There is nothing will raise up the spirits of the children of princes more, than to know their royal birth and dignity. How should the consideration of this make your spirits suitable to your state or fortunes, as we use to say? You would labour to raise them up to that height of your original, and to walk worthy of that high calling. O that we could learn that instruction from it which Paul gives, 1 Cor i. 30, 31, "But of him are ye in Christ," therefore let him that glorieth, "glory in the Lord." Truly, a soul possessed with the meditation of this royal descent from G.o.d, could not possibly glory in those inglorious baser things, in which men glory, and could not contain or restrain gloriation and boasting in him. The glory of many is their shame, because it is their sin, of which they should be ashamed. But suppose that in which men glory be not shame in itself, as the lawful things of this present world, yet certainly it is a great shame for a Christian to glory in them, or esteem the better of himself for them. If this were minded always,-that we are of G.o.d, born of G.o.d, what power do you think temptations, or solicitations to sin, would have over us! "He that is born of G.o.d sinneth not,-he keepeth himself, and that wicked one toucheth him not," 1 John v. 18, 19. Truly, this consideration imprinted in the heart, would elevate us above all these baser persuasions of the flesh. This would make sin loathsome and despicable, as the greatest indignity we could do to our own natures. The strength and advantage of sin, is to make us forget what we are, whom we have relation unto,-to drink us drunk with the puddle of the world, or then with our own jealousies and suspicions, that we may forget our birth and state, and so be enticed to any thing. If you would have wherewith to beat back all the fiery darts of the devil, take the shield of this faith and persuasion, how would it silence temptations? "Shall I, who am a ruler flee?" saith Nehemiah. Shall I, who am born of the Spirit; shall I, who am of G.o.d in Christ, abase myself to such unworthy and base things? Shall I dishonour my Father, and disgrace myself?

Then Christianity's chief residence, its royal seat, is in the spirit of a man, and so he is one after the Spirit. Be ye "renewed in the spirit of your mind," Eph. iv. 23. As it is of a high descent, so it must have the highest and most honourable lodging in all the creation, that is, the spirit of a man. Without this there is no room else fit for it, and suitable to it, in this lower world. "My son, give me thine heart," saith Wisdom, Prov. xxiii. 26. It cares for nothing besides, if it get not the heart, the inmost cabinet of the imperial city of this isle of man, for "out of it are the issues of life, that flow into all the members." Do not think that grace will lodge one night in your outward man, that you can put on Christianity upon your countenance or conversation without. Except you admit it into your souls, it can have no suitable entertainment there alone. It is of a spiritual nature, and it must have a spirit to abide in.

Every thing is best preserved and entertained by things suitable to its nature, such do incorporate together, and imbosom one with another, whereas things keep a greater distance with things different in nature. A flame will die out among cold stones, without oily matter. This heavenly fire that is descended into the world, can have nothing earthly to feed upon. It must die out, except it get into the immortal spirit, and then furnish, so to speak, perpetual nourishment to it, till at length all the spirit be set on flame, and changed, as it were, into that heavenly substance, to mount up above, from whence it came. Do not think, my beloved, to superinduce true religion upon your outside, and within to be as rotten sepulchres. You must either open your hearts to Christ, or else he will not abide with you. Such a n.o.ble guest will not stay in the suburbs of the city, if you take him not into the palace; and truly the palace of our hearts is too unworthy for such a worthy guest, it hath been so defiled by sin. How vile is it? But if you would let him enter, he would wash it and cleanse it for himself.

Will you know then the character of a Christian? He is one much within. He hath retired into his own spirit, to know how it goes with it; and he finds all so disordered and confused, all so unsettled, that, he gets so much business to do at home, he gets no leisure to come much abroad again.

It is the misery of men, that they are wholly without, carried into external things only; and this is the very character of a beast, that it cannot reflect inwardly upon itself, but is wholly spent on things that are presented to the outward senses. There is nothing in which men are more a.s.similated to beasts than this, that we do not speak in ourselves, or return into our own bosoms, but are wholly occupied about the things that are without us. And thus it fares with us, as with the man that is busy in all other men's matters, and never thinks of his own. His estate must needs ruin; all his affairs must be out of course. Truly, while we are immersed and drowned in external things, our souls are perishing, our inward estate is washing away. All our own affairs, that can only and properly be called ours, are disordered and jumbled. Therefore, Christianity doth first of all recall the wandering and vain spirit of man into itself, as that exhortation is, Psal. iv. 9, to "commune" with his "own heart,"-to make a diligent search of his own affairs; and, O how doth he find all out of course; as a garden neglected, all overgrown,-as a house not inhabited all dropping through,-in a word, wholly ruinous, through intolerable negligence! It was the first turn of the prodigal to return to himself, "he came to himself," Luke xv. 17. Truly, sin is not only an aversion from G.o.d, but it is an estrangement from ourselves, from our souls, from our own happiness. It is a madness that takes away the use of reason and consideration of our own selves. But grace is a conversion, not only to G.o.d, but to ourselves. It bringeth a man home to his heart, maketh him sober again who was beside himself. Hence that phrase, 1 Kings viii. 47. "When they shall turn to their own hearts, and return." It is the most laborious vanity, or the vainest labour, to compa.s.s heaven and earth,-to be so busied abroad,-to know other things, and then to know and consider nothing of that which of all things most nearly concerns us,-ourselves. "What shall it profit a man, if he gain the whole world, and lose his soul?" for that is himself. And what shall it profit to know all, and not know his soul, to be everywhere but where he ought to be.

Well, a Christian is one called home from vain impertinent diversions, one that is occupied most about his soul and spirit, how to have all the disorders he finds in himself ordered, all those distempers cured, all those defilements washed. This is the business he is about in this world, to wash his heart from wickedness, (Jer. iv. 14,)-to cleanse even vain thoughts, and shut up, from that ordinary repair,(177) his own heart. He is about the enclosing it to be a garden to the well-beloved, to bring forth sweet fruits. He is about the renewing of it, the adorning it with the new man, against that day of our Bridegroom's appearing, and bringing him up to celebrate the marriage. Though he be in the flesh, yet he is most taken up with his spirit, how to have it restored to that primitive beauty and excellency, the image of G.o.d in it; how to be clothed with humility, and to put on the ornament of a meek and quiet spirit,-that he accounts his beauty; how to rule his own spirit,-that he accounts only true fort.i.tude; and thinks it a greater va.s.salage and victory to overcome himself than his enemy, and esteems it the n.o.blest revenge, not to be like to other men that wrong him. He is occupied about the highest gain and advantage, viz. to save his spirit and soul; and accounts all loss to this,-to bring Jesus Christ into the heart. That is the jewel he digs for, and esteems all dung in comparison of it.

If you be Christians after the Spirit, no doubt you are busied this way about your spirits. For others, they are busied about the flesh,-to make provision for its l.u.s.ts; and there needs no other mark to know them by.

Alas! poor souls, to this you have never yet adverted that you have spirits, immortal beings within you, which must survive this dust, this corruptible flesh; what will ye do, when you cannot have flesh to care for,-when your spirits can have nothing to be carried forth into, but must eternally dwell within the bosom of an evil conscience, and be tormented with that worm, the bitter remembrance of the neglect of your spirits, and utter estrangement from them, while you were in the body? Then you must be confined within your own evil consciences, and be imprisoned there for ever, because, while yet there was time and season, you were always abroad, and everywhere, but within your own hearts and consciences,-and is not that a just recompense?

Then again, as Christianity descends from the Father of spirits, into the spirit of a man, to lodge there for a while, it doth at length bring up the spirit of a man, and unites it to that eternal Spirit; and so, as the original was high and divine, the end is high too. It issues out of that Fountain, and returns with the heart of man, to imbosom itself in that again. And truly, this is the great excellency of true religion above all those things you are busied about, that it elevates the spirit of a man to G.o.d; that it will never rest till it have carried it above to the Fountain-spirit. Our spirits are sparks and chips, to speak so with reverence, of that divine Being; but now they are wholly immersed and sunk into the flesh, and into the earth by sin, till grace come down and renew them, and extract them out of that dunghill, and purify them. And then they are, as in a state of violence, always striving to mount upwards, till they be embodied, or rather inspirited, so to speak, in that original Spirit, till they be wholly united to their own element, the divine nature. You know Christ's prayer, John xvii. "That they may be one, as we are one; I in them, and thou in me, that they may be made perfect in one,"

ver. 22, 23. Then spirits have attained their perfection, then will they "rest from their labours," when they are one with him. This is the only centre of spirits, in which they can rest immoveable. You find all the desires and affections of the saints are as so many breathings upward, pantings after union with him, and longings to be intimately present with the Lord. Therefore a Christian is one after the Spirit, groaning to be all spirit, to have the earthly house of this tabernacle dissolved, and to be clothed upon with that house from heaven. He knows with Paul, that he is not at home, though he be at home in the body, because the body is that which separates from the Lord, which part.i.tion-wall he would willingly have taken down, that his spirit might be at home, present with the Lord, 2 Cor. v. 1, &c. "Who knoweth (saith Solomon) the spirit of a man that ascends upward, and the spirit of the beast that goeth downward to the earth?" Eccles. iii. 21. Truly, the natural motion of man's spirit should be to ascend upward to G.o.d who gave it. When this frail and broken vessel of the body is dissolved into the elements, the higher and purer nature that lodged within it should fly upwards to heaven; even as the spirit of the beasts, being but the prime and finer part of the body, not different in nature from the earth, naturally falls down to the earth with the body, and is dissolved into the elements. But I think, the consideration of that woful disorder, that sin hath brought into the world, that all things in man are so degenerated and become brutish, both his affections and his conversation, that carnal and sensual l.u.s.ts have the whole dominion over men; I say, the serious and earnest view of this might make a man suspect and call in question, whether or not there be any difference between men and beasts; whether or not there may be any spirit in the one of a higher nature than in the other? Truly, it would half persuade, that there is no immortal spirit in man, else how could he be such a beast all his time, "serving diverse l.u.s.ts?" Can it be possible, might one think, that there is any spirit in men, that can ascend to heaven, when there is no motion thither to be observed among men? I beseech you, consider this,-the spirit must either ascend or descend when it goes out of the body, as now in affection and endeavour it ascends or descends while it is in the body.

There is an indispensable connection between these. Whatsoever the spirit aims at, which way soever it turns and directs its flight, thither it shall be constrained to go eternally. Do you think, my beloved, while you are in the body, to bow down yourselves to the earth, to descend into the service of the flesh all your time, never once seriously to rise up in the consideration of eternity, or lift up your heads above temporal and earthly things, and yet in the close to ascend unto heaven? No, no; do not deceive yourselves; you must go forward. This life and eternity make one straight line, either of ascent or descent, of happiness or misery, and since you have bowed down always, while in the body, there is no rising up after it. Forward you must go, and that is downward to that element, into which you transformed your spirits, that is, the earth, or below the earth-to h.e.l.l. Your spirits have most affinity with these, and down they must go, as a stone to the earth. But if you would desire to have your spirits ascending up to heaven, when they are let out of this prison, the body, take heed which way they turn. Bend and strive while here in the body. If your strugglings be to be upward to G.o.d, if you have discovered that blessedness which is in him, and if this be the predominant of your spirit, that carries it upwards in desires and endeavour, and turns it off the base study of satisfying the flesh and the base love of the world, if thy soul be mounting aloft on these wings of holy desires of a better life than can be found in any thing below, certainly the motion of thy spirit will be in a straight line upward. When thou leavest thy dust to the earth, angels wait to carry that spirit to that bosom of Christ where it longed and liked most to be. But devils do attend the souls of most part of men, to thrust them down below the earth, because they did still bend down to the earth.

Sermon XVII.

Verse 5.-"For they that are after the flesh do mind the things of the flesh,", &c.

Though sin hath taken up the princ.i.p.al and inmost cabinet of the heart of man-though it hath fixed its imperial throne in the spirit of man, and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfil its boundless l.u.s.ts, yet it is not without good reason expressed in scripture, ordinarily under the name of "flesh,"

and a "body of death," and men dead in sins, are said to be yet in the flesh. The reason is, partly because this was the rise of man's first ruin, or the chiefest ingredient in his first sin,-his hearkening to the suggestions of his flesh against the clear light and knowledge of his spirit. The apple was beautiful to look on and sweet to the taste, and this engaged man. Thus the voluntary debas.e.m.e.nt and subjection of the spirit-which was breathed in of G.o.d-unto the service of that dust which G.o.d had appointed to serve it hath turned into a necessary slavery, so that the flesh being put in the throne cannot be cast out. And this is the righteous judgment of G.o.d upon man, that he that would not serve so good and so high a Lord, should be made a drudge and slave to the very dregs of the creation. Partly again, because the flesh hath in it the seeds of the most part of these evil fruits, which abound in the world. The most part of our corruptions have either their rise or their increase from the flesh, the most part of the evils of men are either conceived in the flesh or brought forth by it, by the ministry and help of our degenerate spirits. And truly this is it that makes our returning to G.o.d so hard and difficult a work, because we are in the flesh, which is like stubble, disposed to conceive flame upon any sparkle of a temptation, there are so many dispositions and inclinations in the body since our fall, that are as powerful to carry us to excess and inordinateness in affection or conversation, as the natural instincts of beasts do drive them on to their own proper operations. You know the flesh is oftentimes the greatest impediment that the spirit hath, because of its lumpishness and earthly quality. How willing would the spirit be, how nimble and active in the ways of obedience, if it were not r.e.t.a.r.ded, dulled, and clogged with the heavy lump of our flesh! "The spirit indeed is willing but the flesh is weak," saith Christ, Matt. xxvi. 41. Truly I think the great remissness, negligence, weakness, fainting of Christians, in their race of Christianity, arise ordinarily from this weight that is carried about with them, that it must be some extraordinary impulse of a higher Spirit to drive us on without wearying. And because of this indisposition of the flesh, we are not able to bear much of G.o.d's presence in this life, (it would certainly confound mortality, if so much were let out of it as is in heaven) no more than a weak eye can endure to behold the sun in its brightness. And then the flesh, as it is the greatest r.e.t.a.r.dment in good, it is the greatest incitement to evil, it is a bosom enemy, that betrays us to Satan, it is near us and connatural to us. And this is the great advantage Satan hath of a Christian, he hath a friend within every Christian, that betrays him often. You know the most part of temptations from without could have no such force or strength against us if there were not some predisposition in the flesh, some seeds of that evil within, if they were not presented to some suitableness to our senses, and they being once engaged on Satan's side, they easily draw the whole man with them, under a false colour and pretence of friendship, therefore they are said to "war against the soul," 1 Pet. ii. 11, and they are said "easily" to "beset us," Heb. xii. 1. Truly it is no wonder that the enemy storm our city, when the outworks yea, the very ports of the city, are possessed by traitors. No wonder Satan approach near the walls with his temptations, when our senses, our fleshly part, are so apt to receive him, and ready to entertain all objects without difference, that are suitable to affect them.

You see then how much power the flesh hath in man so that it is no wonder that every natural man hath this denomination, one "after the flesh," one carnal from the predominating part, though the worst part. Every man by nature till a higher birth come may be called all flesh, all fashioned and composed of the flesh, and after the flesh, even his spirit and mind being fleshly and earthly, sunk into the flesh, and transformed into a brutish quality or nature. Now the great purpose of the gospel is, to bring along a deliverer unto your spirits, for the releasing and unfettering of them from the chains of fleshly l.u.s.ts. This is the very work of Christianity, to give liberty to the captive souls of men "and the opening of the prison to them that are bound," Isa. lxi. 1. The souls of men are chained with their own fleshly l.u.s.ts, and if at any time they can break these grosser chains, as some finer spirits have escaped out of the vilest dungeon of the flesh, and cast off these heavier chains that bind the most part of men, yet wholly escape they cannot. There be higher and lower rooms of this prison, there are some more gross, some more subtile cords and bands of the flesh, and whatsoever it be that holds a man bound or in whatsoever house he be imprisoned, it is not much matter, since really he is bound, and his liberty restrained. If a chain of gold bind as fast as a chain of iron, there is no real difference, except that mockery is added unto it, when a man is detained in a golden prison with golden chains. Though some men, I say, escape the grosser pollutions of the flesh, yet they are fettered within some narrow, scant, and but imaginary good things, they cannot go without the compa.s.s of those. Every man is confined by nature within the circle of his own narrow bosom or if he expatiate into the field of the world, yet how narrow, how limited are all created objects, for the infinite desires of the soul, whether it tend to the enjoyment of other creatures, or to the possession of some imaginary excellency in a man's self. How straitened are they! How imprisoned in all that compa.s.s!

There is no true liberty can be found there. Though some may be disengaged from baser l.u.s.ts and the common vain employments of men, yet far they cannot go, they do but engage more with themselves the love and estimation of themselves. Without that compa.s.s they cannot possibly go, whether from another principle, or to another end. And, O how little bounds is within any created breast for the immortal spirit, that is so vast and expatiating in its desires to dwell in!

But here is the perfect redemption that is in Jesus Christ. When he comes into the soul, he unfetters and releases it, not only of the grosser l.u.s.ts of the flesh, but even of those subtile invisible bands of self love, self seeking, of all scant, narrow, and particular objects, and sets it at liberty to expatiate in that universal good, the infinite fulness of G.o.d, and grace which is in Christ Jesus, and hence a Christian is called one "after the Spirit" that is, whose spirit is rid and delivered from that natural bondage and slavery to the creatures, and is espoused, at least in affection and endeavour, to the all-sufficient and self sufficient G.o.d.

We told you that this new nature of a Christian shows itself in affection and motion, in minding and walking, both are signs of life, and the proper actions of it. As the natural man is easily known by what he minds and savours, and what way he walks, so is the spiritual man. Minding or savouring comprehends, no doubt, all the inward acts of the soul, all the imaginations, cogitations, thoughts, affections, desires and purposes of the soul. To express it shortly, there is a concurrence of these two, cogitation and affection, the understanding and the will, in this business. The natural man knoweth not the things of the Spirit, so he cannot taste or relish them, since he doth not know them, 1 Cor. ii. 14.

How can they believe on him whom they have not heard? But far more, how can men love and desire that which they do not know? Though it be hard to convince some that they know not G.o.d, nor the things of the Spirit, because they have some form of knowledge, and seem to understand, and can discourse on religion, yet I wonder that the most part of men, whose ignorance is written in their foreheads with such palpable characters, should have so much difficulty to take with this challenge. I am sure, many that persuade themselves of heaven, are yet shut up in that dungeon of natural blindness and darkness of mind, and that so gross and thick darkness that it is not possible to make them conceive any notion of spiritual things, the common twilight of nature is almost extinguished, and little or nothing increased by their education in the visible church.

How can you prize and esteem Jesus Christ, of whom you know nothing but the bare name? How can you savour heaven, when you have never admitted one serious thought of the life to come? O that you could be persuaded, that the grace of G.o.d is inconsistent with such gross ignorance, as is in the generality light of you! Truly grace is a light shining in the soul, that opens the eyes to see that that surrounds us in the gospel. But will you consider, beloved, how ready you are to receive other things of no moment how your memories can retain them, and your understandings receive other purposes very perplexed and laborious, but for the knowledge of your sin and misery, or of that blessed remedy showed in the gospel we cannot make you capable of a few questions about them, and if you learn the words by heart, (as you use to speak,) yet, alas! the matter and thing itself is not in the heart or mind, you have nothing but words, as appears. If we ask about the same matter in other words and terms, it is as dark and new to you, as if you had never heard it. I beseech you consider, if you do not then mind the things of the flesh most when you are not only most capable to know these things that concern this life, but most ready to entertain such thoughts. You have no difficulty to mind the world whole weeks and years, but you can never find leisure or time to mind the life to come, and yet vainly you say, you mind it always. I beseech you, how do you mind G.o.d, and the things of G.o.d, when, if you will but recollect your thoughts, and gather the sum of them, you will not find one serious advised thought of him or his matters in a whole week! I profess I wonder how so many can enforce upon themselves a persuasion that G.o.d is always in their heart. I think it is the height of delusion! I am sure he is not in one of ten thousand thoughts, that travel, walk, lodge, and dwell in the souls of men, and yet they will needs bear upon themselves that they always mind him. I am sure most of you cannot say, that ever you shut the doors of your hearts upon other vain objects, that you might retire to secret meditation on G.o.d, or conference with him, and I am as sure, that many men have G.o.d oftener in their mouths, by oaths and blasphemies, and irreverent speaking, and taking his holy name in vain, than in their minds, prayers or praises, or any holy meditations of him. Are you not as unwilling to fix your minds upon any sad solemn thoughts of G.o.d's justice, of h.e.l.l, of heaven, of sin or misery, of death, as boys, whose heads are full of play, are loath to go to their books? Doth not your practice in this speak with these wicked men, who say, (Job xxi. 14.) "Depart from us, we desire not the knowledge of thy ways?" How constrained are all your thoughts of religion! They are entertained as those whom you would not desire to come again. But how unconstrained, how free are all other thoughts! Our minds can rove whole days about vanity, about fancies, dreams, nothings; but you neither like to admit nor retain the knowledge of G.o.d in your mind, Rom. i. 28. Do you not entertain any serious weighty thoughts of religion, that by occasion may enter as fire-brands, as hot coals in your bosom? How glad are you to get any diversion to other things! How willing to shun them, or cast them out! But if it be any temporal thing, any thing relating to this flesh, your thoughts come freely off, are steady and fixed as long as you please, your minds can travel through all the ends of the earth, to bring in some fancy of gain or advantage, or to steal by precious time, and that without wearying. Now all these things considered, my beloved, are you not carnal? I speak to the most of you, are you not those who are born of the flesh, since you mind nothing seriously, resolutely, constantly and willingly, but the things of the flesh, and the things of this life? O it is no light matter to be born of the flesh; if you continue so, you are ordained for corruption, for death; "to be carnally minded is death," ver. 6, of this chapter.

But I am persuaded better things of some of you, that the true light of G.o.d hath shined into your hearts, and revealed more excellent things unto you than these perishing fleshly things, viz. heavenly, substantial, and eternal things in the gospel, which you account only worthy of the fixed and continued meditation of your spirits. I am sure you perceive another beauty and excellency in these things than the world doth, because the Spirit hath revealed them unto you. It is true that your minds are yet much darkened in their apprehension of spiritual things, they are not so willing to receive them, nor so ready to retain them as you desire, they are very unsettled and unsteady in the meditations of spiritual things, and there are innumerable thoughts of other things that pa.s.s through your hearts like common inns, uncontrolled at their pleasure; all this is true, but I am sure it is the grief of your souls that your hearts are not so fixed and established as the excellency of these spiritual things require.

I know it will be the aim and real endeavour of any spiritual heart, to be shutting up all the entries and doors of the mind, that vain thoughts enter not; yet enter they will, there are so many porches to enter in at, and our narrow spirits cannot watch at all. Every sense will let in objects, and imagination itself will be active in framing them, and presenting them: but yet the endeavour of a Christian will be, not to let them lodge long within (Jer. iv. 14.). If they come in unawares, he will labour to make a diversion to a better purpose, and so still it holds good, that the current and course of a Christian's thoughts and cogitations are upon the "things of the Spirit,"-how to get his own heart washed and cleansed,-how to be more holy and conformed to Christ,-how to be at peace with G.o.d, and keep that peace unbroken,-how to walk in obedience to G.o.d, and in duty towards men,-how to forsake himself, and withal to deny himself in all these; I say, his most serious and solemn thoughts are about these things, his resolved and advised thoughts run most on this strain, though it be true that, whether he will or not, other vain and impertinent, or not so concerning thoughts, will pa.s.s more lightly, and too frequently through his heart.

The other thing in which this spiritual life doth appear, is the current of the affections, or that relish and taste of the sweetness of the things of the Spirit, flowing from the apprehension of them in the mind. When the light is discovered indeed, (and O it is a pleasant thing for the eye to behold it, as Solomon speaks,) then the Spirit hath found an object suitable to its nature, and so it relisheth and delighteth in it: therefore the word is not simple minding, or thinking, but savouring, thinking with affection upon them, tasting and feeding upon the knowledge of them, it is a minding of them with care and delight, with earnestness (f???e??) "O taste and see how good the Lord is," Psal. x.x.xiv. 8. Some things indeed cannot be known but by some sense. You cannot make a blind man apprehend what light is, till he see it. A deaf man cannot form a notion of sounds in his mind, except he once heard them; neither can a man understand the sweetness of honey, but by tasting it. Truly spiritual things are of that nature, there is some hidden virtue and excellency in them, which is not obvious to every man that hath the bare knowledge of the letter, there is a spirit and life in them, that cannot be transmitted into your ears with the sound of words, or infused into ink and paper; it is only the inspiration of the Almighty can inspire this sensible perception, and real taste of spiritual things. Some powders do not smell till they are beaten, truly till these truths be well powdered and beaten small by meditation, they cannot smell so fragrantly to the spirit. As meats do not nourish till they be chewed and digested, so spiritual things do not relish to a soul, nor can they truly feed the soul, till they be chewed and digested into the heart by serious and earnest consideration.

This is that which makes these same truths to be someway not the same; these very principles of religion received and confessed by all, to be lively in one, and dead in another. It is the living consideration of living truth, the application of truth to the heart, that makes it lively in one, whereas others keep it only beside them in a corner of their minds, or in a book, in the corner of the house. The same meat is laid to you all, the most part look on it, others contemplate it, and exercise only their understandings about it, but there are some who taste it, and find sweetness in it, who digest it by meditation and solemn avocation of their hearts from the things of the world, and therefore some are fed, some are starved.

Need we to enlarge much upon this subject? Is it not too palpable that many who fill up our churches are in the flesh, because they do mind and savour only the things of the flesh, and not of the Spirit? Will you seriously search your hearts, ask what relishes most with them? Can you say, that it is the kingdom of G.o.d or the righteousness thereof? Or is it not rather those other things of food and raiment, and such like, that have no extent beyond this narrow span of time? I am persuaded the hearts of many taste no sweetness in religion, else they would fix more upon it, and pursue it more earnestly. Are not the things of another world, the great things of the gospel, counted all strange things, (Hos. viii. 12,) as things that you have not much to do with? Do you not let the officers of Jesus Christ, all the sweet invitations of the gospel, pa.s.s by as strangers, and as if ye were unconcerned in them? What taste have they more than the white of an egg? How unsavoury a discourse or thought to a carnal heart is it, to speak of subduing the l.u.s.ts of the flesh, of dying to the world, of the world to come? Who find their hearts inwardly stirred upon the proposal of Jesus Christ? But if any matter of petty gain were proffered, O how would men listen with both their ears! How beautiful in the eyes of the covetous mind is any gain and advantage! The sound of money is sweeter to him than this blessed sound of peace and salvation.

How sweet is pleasure to the voluptuous! What suitableness and conveniency is apprehended in these perishing things! But how little moment or weight is conceived and believed to be in things eternal? O how substantial do things visible seem to men, and how trifling do other things invisible appear! But for you whose eyes are opened, to you Christ is precious; to you the things of the Spirit are beautiful, and all your grief is, that you cannot affect them according to their worth, or love them according to their beauty. I say, some there are who do see a substance and subsistence only in things not seen (Heb. xi. 1), and for things that are seen and visible in this world, they do account them shadows only in comparison of things invisible. The world apprehends no realities, but in what they see, but a Christian apprehends no solid reality in that he sees, but only in that he sees not, and therefore, as in his judgment he looks upon the one as a shadow, the other as a substance, so he labours to proportion and conform his affection to a suitable entertainment of them, to give a shadow of show of affection to the things of this life, but the marrow and substance of his heart to the things invisible of another life. Thus the apostle, 1 Cor. vii. 29: "Rejoicing, as if we rejoiced not, enjoying, as if we possessed not, using, as if we used not," half acts for half objects. If we give our whole spirits, the strength of our souls and minds to them, we are as foolish as he that strikes with all his strength at the air, or a feather. There is no solidity or reality in these things, able to bottom much estimation or affection, only mind them and use them as in the by, as in pa.s.sing through towards your country.

Sermon XVIII.

Verses 5, 6.-"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace."