A SERMON Preached before the QUEEN AT WHITE-HALL March the 13 th 1691 2. By the Right Reverend Father in GOD EDWARD Lord Bishop of Worcester Published by Her Majesty's Special Command LONDON Printed by J. H. for Henry Mortlock at the Phoenix in St. Paul's Church-Yard 1692. Romans VIII 6. For to be carnally minded is Death but to be spiritually minded is Life and Peace IN these Words is imply'd a Distribution of Mankind into those who are carnally and spiritually minded which Distinction is so Large and Comprehensive as to take in all sorts and conditions of Men and of so great Moment and Importance that their Life or Death Happiness or Misery depend upon it But considering the Mixture of Good and Evil in Mankind it is not an easie matter to set the Bounds of the carnal and spiritual Mind and considering the frequent Impunity and Security of bad Men and the Fears and Troubles which the best are not exempted from it seems next to impossible to make out at least as to this Life that to be carnally minded is Death but to be spiritually minded is Life and Peace Yet our Apostle doth not seem to confine the Consequences here mention'd to another World although the full Accomplishment of them be only there to be expected but if we attend to his Scope and Design in the end of the foregoing Chapter and the Beginning of this we shall find that even in this Life the Result of a carnal Mind is a sort of Spiritual Death and of a Spiritual Mind is Life and Peace For when S. Paul in the 7th Chapter had Represented himself as Carnal and sold under Sin although there were great Strugglings between the Convictions of his Conscience and the Strength of Carnal Inclinations yet as long as the latter prevailed so that he could not do the things that his Mind and Reason told him he ought to do but did those things which he was convinced he ought not to have done The more he Reflected upon himself the more Sad and Miserable he found his Condition to be as appears by that Emphatical Expression which follow'd upon it O wretched man that I am who shall deliver me from the Body of this Death But he no sooner finds hopes of Delivery and Escape out of that Estate but he breaks forth into a Transport of Joy and inward Satisfaction Thanks be to God who hath given us the Victory through Jesus Christ our Lord. Not meerly a Victory over Death but over Sin too And so he begins this Chapter after a triumphant manner There is therefore no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit For the Lord of the Spirit of Life which was in Christ Jesus hath made me free from the Law of Sin and Death He that groaned under his Captivity before to the Law of Sin doth now rejoyce in his Deliverance from it by the Grace of the Gospel For what could not be done by Natural Freedom by the Power of the Law and the Force of Reason is brought to pass by the Assistance of Divine Grace given to the Souls of Men by Jesus Christ. For what the Law could not do in that it was weak through the Flesh What was that which the Law could not do It could Awaken Convince Terrifie and Confound the Consciences of Sinners under the Sense and Apprehension of their Sins but it could neither Satisfie the Justice of God nor the Minds of Men it could not Remove the Guilt nor take away the Force and Power of Sin But God sending his own Son in the likeness of sinfull Flesh and for sin condemned sin in the Flesh i. e. Jesus Christ becoming an Expiatory Sacrifice for Sin took off the damning Power of Sin and by the prevailing Efficacy of his Grace subdued the Strength and Force of it to such a degree That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit How could this be if S. Paul still considered himself in the same Condition he did in the foregoing Chapter For if he were still in Captivity to the Law of Sin in his Members how was it possible that the Righteousness of the Law should be fulfilled in him How could he walk not after the Flesh but after the Spirit if the Good which he would he did not and the Evil which he would not that he did For these things are so repugnant to each other that when they are spoken of the same Person it must be under different Considerations the one of him as meerly under the Power of the Law the other as under the Grace and Influence of the Gospel The one was like Rough and a Churlish sort of Physick which searches into every Part and puts all the ill Humours of the Body into Motion and makes a general Disturbance and Uneasiness within but yet lets them remain where they were the other is like a gentle but more Effectual Remedy which carries off the Strength and Power of inward Corruptions and alters the Habit and Temper and puts quite another Disposition into us which produces very different Effects upon us For instead of Horrour and Despair and inward Anguish and Confusion there will follow a New Life of Joy and Peace here and Eternal Happiness hereafter And this is what the Apostle means in the Words of the Text To be carnally minded c. Wherein are two things which very much deserve our Consideration I. The different Tempers of Mens Minds some are Carnally and others Spiritually minded II. The different Consequences which follow them To be carnally minded is Death but to be spiritually minded is Life and Peace I. The different Tempers of Mens Minds The different Denominations are taken from the Flesh and the Spirit which are here represented as two Principles so different from each other that the same Person cannot be supposed to be acted by both of them For as the Apostle saith in the foregoing Words They that are after the Flesh do mind the things of the Flesh but they that are after the Spirit the things of the Spirit Where the Flesh in a Moral Sense takes in all our Sensual Inclinations which are Sinfull either in their Nature or Degree The Spirit is that Divine Principle which possesses the Mind with the Love and Esteem of Spiritual things and keeps our Natural Inclinations within the Compass of God's Law To be carnally minded is to be under the Influence of Carnal things so as to make the Pursuit of them our Chief Design To be spiritually minded is to have so deep and just a Sense of God and his Law upon our Minds as to make it our business to Please him and therefore to Subdue all such Inclinations which are repugnant to his Will But here lies the main Difficulty how to Judge concerning this matter so as to be able to
Proportions of Good and Evil in Particular Persons so as to be able to judge whether we are Carnally or Spiritually minded For as those who are Carnal while they follow their Carnal Inclinations may have many inward Strugglings by Spiritual Convictions so those who are Spiritually minded may meet with many Combats from the Flesh which may be Troublesome where it cannot prevail But there is a great difference between the Spirit struggling against the Flesh in the Carnally minded and the Flesh struggling against the Spirit in those who are Spiritually minded For where there is no perfect Victory there will be some Opposition and the best have so many Failings to complain of in this World so many Infirmities and Defects in their good Actions so many Passions not brought into their due Order so many Omissions of Personal and Relative Duties such variety of Tempers and Weakness of Resolution such Coldness in Devotion and Unreasonable Dejections of Mind so many unaccountable Fears and such dreadfull Apprehensions of Death and the Consequences of it that these things must make great Abatements as to such as are truly Spiritually minded But by all these things the Difficulty still increaseth and therefore it is time to come to the Resolution of it and that will be by shewing that the Difference between the Carnal and Spiritual Mind lies in these three Things 1. In the Deliberate Judgment and Choice 2. In the Prevailing Interest 3. In the Constant Rule and Measure of Actions 1. In the deliberate Judgment and Choice For the main difference as to the Carnal and Spiritual Mind lies in the different End which is aimed at by them Where the Chief End is the Pleasing our Selves and the enjoying of any thing as our Happiness under the Supream Good whatever Thoughts and Intentions we may at some times have to Repent of our Sins and turn our Souls from the Love of Sin to the Love of God as long as we continue pursuing a wrong End we have too great Reason to conclude our Minds to be yet carnal and sold under sin For while the Apostle represents himself so he tells us he had his Conscience throughly awakened with the Sense of his sins even of those which the World is least apt to be sensible of inward and secret Sins he was not only convinced of the Excellency and Purity of the Law but had some Pleasure and Satisfaction in it he had some hearty desires to be rid of his beloved Sins but yet they were too hard for him he sighed and lamented under his deplorable Condition but 'till the Grace of God came to set him free he was in a miserable and hopeless State But how is it that the Grace of God thus refines and purifies the minds of Men so as of Carnal to make them Spiritual when the same Passions and Inclinations remain A Change there must be and that real and spiritual and therefore in our best Faculties viz. our Understandings and our Wills not by a Revelation of New Objects to the Mind nor by offering any Force upon the Will but by fixing the Judgment of the Mind and the Choice of the Will upon the best and most desirable Object which is God himself as the Supreme Good The Turn of the Soul which makes one Spiritually minded must not be only from gross and sensual Inclinations but from every other kind of Good which stands in Competition with the Supreme A truly Spiritual Mind is one that is possessed with the Love of God above all and that values other things as they tend to the Enjoyment of Him God must be the only Center of his Hopes and Designs for in him alone his true Happiness consists As the Psalmist expresses it Whom have I in Heaven but thee and there is none upon Earth I desire besides thee Whatever falls short of this may agree to a carnal Mind but a Carnal Mind can never love God as he ought to be loved not with a Supreme transcendent Degree of Love which is alone proper and suitable to him All other kind of Love is beneath his Infinite Goodness and Perfections and to love him as we do his Creatures is to do him the greatest Dishonour for it levels their Perfections and supposes them to deserve the same Degree of Affection from us But there may be many Spiritual Notions in Mens minds about God and Religion about Mystical Unions and the Participations of Divine Love man seeming Spiritual Raptures and Ecstasies and yet there may not be this Spiritual Mind For the Heats of Enthusiasm may seem to be very Spiritual but are of another kind they are Spiritual as they are the Effects of a great heating of the Spirits by the Force of a vehement Imagination which hath been often accompanied with as vehement an Inclination to Sensual Pleasures which shews the plain Difference between an Exalted Fancy and a Spiritual Mind A Spiritual Mind is such a one as is not only throughly convinced of the Reality of Spiritual things but of their Excellency and Desirableness above any others that can be offer'd to our Choice It sees through all the Glittering Vanities of this World and soars above the most tempting and bewitching Follies of Mankind here It frequently retires from the Noise and Confusion the Hurry and Vexation of Worldly Affairs that it may converse more freely with Invisible Objects not meerly by way of Contemplation but by raising the Affections of the Soul towards them as the things which it hath chosen for its Happiness And this makes a â—onderfull Alteration in the thoughts that these Different Tempers have concerning the same things I do not deny but those who have carnal Minds may have some raised and spiritual Thoughts but they are too cold and speculative they may have noble and refined Speculations about the Invisible World may be fully convinced that the things which are seen could not be what they are were it not for the things which are not seen and that the things which are not seen are of incomparably greater value than those which are so much more admired because they are seen But we must not conclude that because men do really believe Spiritual things therefore they are spiritually minded for that were to suppose all to be Saints who are not Atheists but there must be such a due Preference in our Minds of that Invisible and Eternal State above all that is accounted Great and Desirable here as gives a just Denomination to one that he is Spiritually minded i. e. that his Mind and Soul is fixed upon another World as his proper Happiness and other things are regarded and valued in Subserviency to it 2. A Spiritual Mind is discerned by the Prevailing Interest For as long as we are made up of Flesh and Spirit there will and must be a Combat between them For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the
of the Worst which can be supposed as to Disadvantage here which is that Good Men may be under Unequal Circumstances as to their Condition in this Life that is when the Regarding another World more than this may make their outward Condition more uneasie here than it might have been if they had follow'd only the Dictates of a Carnal Mind There are two sorts of Troubles we are to Expect in this World 1. Such as we bring upon our Selves by our own Acts 2. Such as are common to all Mankind In both these the Spiritual Mind hath the Advantage 1. As to such which men bring upon themselves Let this be supposed as it ought to be when God pleases among Christians who are to follow Christ in taking up his Cross Is there any thing in this which overthrows the Advantage of a Spiritual Mind above a Carnal Can a Carnal Mind secure Men from Pains and Diseases from Losses and Disappointments Nay doth not the Pursuit of Carnal Pleasures bring more Troubles upon Men in this Life than the Case of Persecution doth upon the best Christians If the Loathsome Diseases the Reproachfull and Untimely Deaths which of all things ought to be most avoided by such who believe no Life after this be compared with the Pains and Martyrdoms of those who have suffer'd for their Religion these will appear to be far more Eligible than the other because the Mind hath far greater Satisfaction under them and a certain Expectation of an Infinite Reward to follow upon them Whereas the others can have no Comfort in looking back on what they have done or forward in what they are to Expect For they have destroy'd their own Happiness and hasten'd that upon themselves which they account their only Misery 2. As to the Common Calamities of Life which none can prevent or avoid the Spiritual Mind hath very much the Advantage of the Carnal For the one fills them with inward Peace and Satisfaction of Mind which of all things carry men best through the Troubles of Life being joyned with Patience Humility Self-Denial and Submission to the Will of God which are all the genuine Effects of a Spiritual Mind but a Carnal Mind is froward and impatient uneasie to it self and to all about it and this makes every Pain and Trouble to be much greater than it would have been like the Ass in the Fable which lay down in the Water with his burthen of Wool and so made it heavier than before There were two things the Philosophical Men of Pleasure sought to comfort themselves by under the unavoidable Troubles of Life which the Spiritual Mind hath far greater Advantages than any of them had as to both of them and these are Reflection and Expectation 1. Reflection When Epicurus was in his last Agonies under the Stone what a miserable way was it for him to go about to comfort himself by Reflecting upon his Atoms and his Maxims his Imaginary Notion of the Happiness of Life consisting in Pleasure when his Life was so near being ended by Excessive Pain But a Good Man that hath sincerely endeavour'd to serve God in his Generation and to do all the Good he could and to promote the Interests of Religion and Vertue in the World may in the midst of many Failings and Infirmities look back with Comfort on the Course of his former Life and by the Peace of a Good Conscience may injoy inward Satisfaction under such Pains and Distempers which make Life uneasie and Death more welcome as it is a Passage to a far better State And that is the next thing 2. Expectation It was a sorrowfull Expectation which Epicurus supported himself with when he was in the Prospect of Death which was no more than that the Subtle Atoms which made up his Soul would soon be scatter'd and dispersed he knew not where and then he should be as if he had never been But what Comfort is there in such a Dissolution Men that have deserved it may heartily wish it but they have deserved something worse and that they must Expect For the just and holy God will certainly call them to an Account for all their Vices and Follies and it is a fearful thing to fall into the hands of the Living God and what a miserable Case are those in who have nothing to look for but Judgment and Fiery Indignation which shall consume the Adversaries of God and Religion But O the Blessed Hope and Joyfull Expectation that attends a Spiritual Mind Especially when it is Enliven'd and Assisted by the Powerfull Influences of Divine Grace For without that even Good Men may be liable to some Dejections and Fears as to another World from the vastness of the Change the Sense of their Failings the Weakness of their Minds and Mistrust of their own Fitness for Heaven but so great is the Goodness and Mercy of God towards them that sincerely love and fear him that he always makes their Passage safe though it be not so Triumphant And although the Valley of the Shadow of Death may seem gloomy and uncomfortable at a Distance yet when God is pleased to Conduct his Servants through it he makes it a happy Passage into a State of a Glorious Immortality and Everlasting Life and Peace To which God c. FINIS Rom. 7.14 19 20. 7.24 25. 8.1 2. 3. 4. Ver. 5. Joh. 7.38 Joh. 3.3 6. 1.13 Rom. 8.8 9. 2 Cor. 5.17 1 Joh. 3.9 10. Rom. 7.7 8 9. 12.14.22 Psal. 73.25 Gal. 5.17 24. Chrysost. in Gal. 5.17 Aug. c. Julian l. 4. c. 12. Gen. 6.9.17.1 Job 1.1 2 3. Psal. 37.37 Deut. 3.24 25. Numb 20.2 3. 6. 8. 10. Deut. 1.37 4.21 Num. 27.14 Psal. 106.33 Num. 20.12 ver 10. 1 Sam 24.9 1 Chr. 27.24 Exod. 30.11.38.25 Num. 1.2 19 26.4 1 Sam. 11.8 2 Sam. 18.1 1 Chr. 27.23 Deut. 1.37 3.26 4.21 2 Sam. 24.1 Est autem unus dies benè ex praeceptis tuis actus peccanti immortalitati anteferendus Cicer. Tuss Qu. l. 5. c. 2. Rom. 1.18 2.5 6. 16. 14.10 2 Cor. 15. 10 11. Epicurus Hermacho V. Ciceron de Finibus l. 2. c. 30. Heb. 10.31 27.