of the Gospell Why Because the Gospell all along offers Christ to sinners to the cheife of sinners to aliens and to the ungodly Then againe if this were so sanctification 2. Sanctification should be before justification should be before justification a man must be holy before he should be justified As for the latter sence to wit that the Apostle should meane this that no man can know any other way that the righteousnesse of Christ did belong to him but only by not walking after the flesh or by walking after the spirit this cannot be neyther for however we may know a little in a way of sence by our walking yet the maine way to know our justification is the same way that we come by justification for faith is the evidence of Justification cheifly known by Faith things not seen The maine evidence whereby I know I am justified is because the word of faith sayth so the word tells me so and faith evidenceth it That faith that I beleive by it shewes me that I beleive Therfore though I be inconstant in my way of grace that to sence shewes me a little yet it doth it not solely and cheifly and primarily So that this is the substance of it that that sence which godly reverend men give of this place it is true but it is not all nor the first and the cheife part of the meaning of it Secondly flesh in the Scriptures and so here 2. Flesh taken for Jewish priviledges and in diverse other places it may be understood concerning the priviledges those various prerogatives and priviledges that the people of God the Israelites had in a naturall fleshly way from Generation to Generation Being borne of such Parents of such Tribes they had such priviledges belonging to them they had the Oracles and the Covenant and the Tables c. And this is called flesh and I doubt not but the Apostle had this in his eye Sayth he The righteousnesse of the law is fulfilled in us that walk not after the flesh As if he had said doe not think because you are of the seed of Abraham or because you have the Covenants and Circumcision and that you are borne of such Parents that therfore you shall the sooner have this priviledg to have the law fulfilled take heed of that for now it springs from another root and it comes now in a spirituall and not in a fleshly way as it did before for they had their mercies generally in the Old Testament according to the flesh that is by Generation I saak as he was Abrahams Son and Jacob his Son c. but now it is in a spirituall way Now that flesh is so taken in Scripture I will give you that one place in Phil. 3. 4. Though I might also have confidence in the flesh sayth Paul If any man thinketh that he hath whereof he might trust in the flesh I more What doth he meane by flesh here He tells you Circumcised the eight day of the stock of Israell of the Tribe of Benjamin an Hebrew of the Hebrews as touching the law a Pharisee concerning zeale Persecuting the Church Touching the righteousnesse which is in the law blameless As if he had said I had all the priviledges if any man might boast in the flesh I might I am an Hebrew of the Hebrews a Gentleman of the best descent c. So in 2 Cor. 11. 18. Seeing that many glory after the flesh I will glory also yee suffer fooles gladly Wherein any is bold I am bold also Are they Hebrews so am I are they Israelites so am I are they the seed of Abraham so am I. They had priviledges beeing Israelites more then other People and this is called flesh So I am confident that the Apostle had this in his eye in a speciall manner when he saith They that walke not according to the flesh And you shall find that they attributed all priviledges to them because they were Israelites As you see in Mat. 3. Say they We are the Children of Abraham Sayth John The Jewes boasted of outward priviledges Baptist Ye are a Generation of Vipers And so in John 8. Say they we are free men we are the Sons of Abraham Sayth Christ Yee are of your Father the Devill See the Gospell takes away that fleshlyness and puts all in another streame and course and way The Apostle aymes at that here when he sayth Those that walke not according to the flesh As if he had sayd you shal never have this righteousnesse to satisfie the law the sooner because you are the Sons of Abraham no more then if you were Scithians or Barbarians Thirdly and lastly the maine and cheife 3. Flesh taken for the old Covenant of works meaning of this place is this though the other be included when the Apostle sayth those that walk not according to the flesh but according to the spirit By flesh here the Apostle meanes walking according to the old Covenant according to the Covenant of works in the way of the law And by spirit is meant walking in the way of faith or in the way of the gospell or in the way of Christ. There be diverse expressions in Scripture that help us to understand it as in Rom. 4. 14. It is called they that are of the Law that is those that walk according to the law In Gal 3. there are two or three phrases Received ye the Spirit by the works of the law or by the hearing of faith The walking according to the spirit is the hearing of faith and it is twise there they that are of faith they that are of faith To be of faith and to walk according to the spirit is the same to be of the law or of circumcision is to walk according to the flesh In Rom. 10. 5. The righteousnesse which is of the law sayth on this wise The righteousnesse of the law that is the way of the law that Scripture sets out the way of those that walk according to the Covenant of works now the way of the law is the same as walking after the flesh and sayth hee the righteousnesse of faith sayth on this wise that is the grace of the Gospell or the way of faith So the meaning is this we neare of a glorious privilidg that the righteousnesse of the law is fulfilled in us and there is no man in the World can get it by his owne works or in reference to the Covenant of works no not Abraham himselfe but it is meerly by Jesus Christ Therefore if any of you think to have this righteousnesse fulfilled in him and goe in the old way to Mount Synai to the Covenant of Works he is deceived he shall never have it but by walking according to the spirit no man can injoy this privilidg by a Covenant of works by their owne doing by seeking to fulfill the law of God by their owne righteousnesse but they that walk after the spirit as if he
Christ come and to enjoy that glory that is to be revealed There are many more expressions there that are the fruits of it as the spirit of supplication Vers 26. And there is also a triumphing over all our spirituall enemies Vers 31. What shall we say then if God be for us who can be against us c. And then there is an absolute dependance upon God for all things He that spared not his owne Son but delivered him up for us all how shall he not with him give us all things And then there is also a patient suffering of all afflictions Sayth the Apostle Vers 18. I neckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed And then there is lastly an absolute eternal union with Christ Jesus in respect of his love I am perswaded that neither death nor life nor Angels nor principalities nor any thing shall ever be able to seperate us from the love of God which is in Christ Jesus our lord these are the expressions of the fruits of the spirit of God in the soule when men walk according to the spirit when they walk according to grace Take a man that walks according to the flesh or according to the law you shall find none of these kind of things in his soule So much concerning that Use In the next place as this Doctrine is a Touchstone Vse 3. Tryall of our actions whereby you may trie and judg of mens persons so hereby also you may trie your services and actions I say this is a rule whereby you may come to know what your services are what worth is in them For as they only are Saints who walk according to the spirit let the World judg how they will and those that walk carnally according to the flesh according to the law are not Saints so I say those actions or services of ours that proceed from the spirit of God they are only pleasing to God and those that proceed from the flesh from Old Adam those are not pleasing to him Now I say by this we may trie our services and actions as well as our persons for there is the same reason for both in all my actions all that I expect from them is that they be pleasing to God that is the end of all that we doe for they cannot justifie us that is done already or if it be not they cannot doe it but all is to be pleasing to God Now then the maine rule by which I am to judg of my actions it is this not to judg of them according as they are plausible to men or according as they have affection or enlargment in them as we call it but we are to judg of our actions cheifly if not principally by the principle that they flow from if it be the weakest and meanest action if it be the least sigh or prayer if it proceed from the new Adam the Lord Jesus it is sweet and pleasing to God it is an acceptable Sacrifice But if it be the most glorious thing in the World if it proceed from old Adam not only from sinfull Adam but from naturall Adam as he is called the naturall man 1. Cor. 15. I say that that riseth from naturall wisdome and invention and understanding and memory c. it is but flesh and Whatsoever is borne of flesh is flesh and as we say Pepper is Pepper that is it is deare so flesh is flesh that is it is a filthy abominable thing to God As it is in this Chapter they that walk according to the flesh cannot please God So that that is borne of the flesh that service that ariseth from the flesh that is done from the flesh cannot please God But you will say cannot the actions that proceed Quest from the principles of naturall Adam be pleasing to God Every man knowes that of corrupt Adam cannot but cannot that of naturall Adam as a man may pray meerly by a naturall wit and bravely to please man and to please himself and he may preach by a naturall wit and doe other Excercises and doe them finely cannot they be pleasing to God No this is a certaine rule that there is nothing Answ Nothing that comes from naturall Adam pleaseth God that comes from flesh from a principle of old Adam whither it be naturally good or evill there is nothing whether from pure Adam or corrupt Adam that is pleasing to God The reason is this because as it is Gen. 3. 5. That when Adam sinned against God you know his punishment was that he should die he was not to eat or touch the forbidden fruit least he should die Now when Adam eat of that fruit you know the curse came upon him And in reference to this you shall find those phrases in this Epistle whosoever walks according to the flesh shall die whosoever walks as old Adam is in the State of the old curse he shall die and O miserable man who shall deliver me from this body of death He calls it a body of death alluding to the maine curse of old Adam which was that he should die Now when the Lord sayd that Adam should Adam to dye as a publick person die for sin conceive not that the meaning is only that he should die personally that his person now should be subject to the wrath of God to damnation of soule and body for ever in Hell that is not the only meaning of it it is true he fell under that but the meaning is this also that whole Adam Adam as thou art a publike person thou shalt die that whereas I made and appoynted thee to be the spring and Foundation of all mankind and every man in the World is to have thy Image on him and I have filled thee with righteousnesse and wisdome and good things that may tend much to thy happinesse and thy posteritie that thou mayest derive a principle to them to be like thee in good and to be pleasing to me But when Adam sinned now sayth God thou shalt die I made thee a happie creature and put abundance of excellencies in thee for thy selfe and thy posterity as a publike person but now thou hast sinned and extinguished all that good Now I will blast them all thy wisdome and thy righteousnesse thy soule and thy body thy very being Adam shall die Thy person as thou art a private man and as thou art a publike man soule and body flesh and bone all that is in the and all that comes from thee shall die this is that great curse that God laid on him a curse of a great extent Therefore I say whatsoever now ariseth from All that springs from old Adam condemned the Sons of Adam that springs from old Adam be it good or evill it is condemned to die it must die it cannot please God As Adam when he had eaten the forbidden fruit the Lord set an Angell with a Sword
if any of you have a mind to learning goe on I discourage you not from it learning is a thing in another Element take paines and dilligence to be learned it is good to doe so But if thou wilt be a Gospell Christian thou must thank the spirit of God for all Sayth Paul for all his learning I am not sufficient to speake a good word and he was a learned man that Festus sayd Much learning had made him mad Beza in his Comment upon 2 Cor. 11. Where the Apostle sayth Are they Hebrews so am I. Are they Jewes so am I. Sayth he I never read in any Latine or Greek Author so much eloquence and elegancie of speech as Paul hath there and yet he Professeth he could not think a good thought for all he was learned so much much lesse doe a good worke The will of God not knowne till we extoll the spirit As long as thou keepest the spirit an underling as a Cypher as many of the clergie and learned men they extoll learning to the Heavens and many of them upon purpose to despight the spirit of God as long as they doe so they shall never know the will of God We are not debtors to the flesh but we must be debtors to the spirit if we will have one true thought of Jesus Christ O prayse the spirit and prize the spirit If you have any thought of Christ thank the spirit if you have any glimps of him in your soules worth any thing prayse the Spirit That is the reason that the Saints in the Booke How Saints of Old spake of the spirit of God speake not of the spirit of God without some speciall epithite of commendation Guid me by thy HOLY spirit and sayth another thy BLESSED spirit and thy GRACIOVS spirit and the spirit of GRACE sayth another They never speake of it without some word that shewed their love to it and their high esteeme of it When the Lord shall come and his spirit shall be advanced in the hearts of men we shall have glorious times and never before that and those times will come I remember Calvin on those Prophesies in I say and Joell The SVN shall be darkned and the MOONE shall be turned into blood in that day Sayth he the meaning is all the excellencie that a man naturally hath his learning and endowments in the dayes of the Gospell when the spirit shall come with his light when God shall exalt the spirit The Sun shall be turned into darkenesse and the Moone into blood Men shal not so much esteem learning from Books but learned and great men and Schollers shall come to one classis and one rank and forme with simple people all waiting on God by his VVord through the spirit A man can take his Boy from Schoole that hath his Lattine and Greeke and send him to the Universitie and he assures himselfe that he shall be as good a Minister as his other Sonne that it may be hath served the spirit seaven yeares this is our way and a hundred more whereby we basely slight and disdaine the spirit of God and doe not honour him and therefore he will not honour us Thirdly if ever you will be true Gospell Saints 3. To be led by the spirit you must suffer your selves to be lead by the spirit of God That phrase you find oft in Rom. 8. Gal. 5. If you live in the spirit walk in the spirit be lead by the spirit We are not complementary to commend the spirit of God c. But give it scope to lead us You must heed more what the spirit of God saith unto you and what he works on you If there come a place of Scripture in your mind heare and consider whether the spirit of God hath not put it in thy mind and would have thee studie it and would have thee compare Scriptures And when thou commest to doe any action whatsoever not so much to advice with this man or that man but what sayth the spirit I meane according to the light of the Scripturs harken to that more then what all the World faith Therefore I have knowne some men that in their whole lives have often mist the will of God in circumstantiall things usually it may be for a yeare or two or three and they have mist it againe in another thing and in another thing And when they have examined how this comes about they can say if they had hearkned to the spirit of God they had not done so but they hearkned to men and so went against the dictates of the spirit in their conscience they would heare what this man said and what the other man did But now the spirit will say to them you see I would have shewed you the right way but you would not give me scope but made a Cypher of me And for my one particular I doe not yet see how I should ever have mist the will of God since I knew him if I had hearkned to the spirit of God if I had but observed so much light as the spirit had put into my heart Now we Ballance the spirit with this mans example and with the other mans opinion and so come home by Weeping Cross Therefore give scope to the spirit I meane not against the word or above the word but still I meane the spirit of God working according to the Scriptures and no otherwise Another thing and a speciall one is I wish you for the mysteries of the Gospell to study the 4. To studie Scriptures without mens glosses Scriptures in the simplicity of them without the glosses of Men For a man in extremity must doe that that a man that is not in extremity would not doe We have brought our selves in such slavery to Men that we must take that course that another sober man should not I meane thus when ever we goe to look for any truth of God for the will of God we have notions in our minds before hand according to the times and places we live in As concerning Baptisme what need I goe to the Scriptures saith one we have it in such and such Mens Writings And so we forestall the will of God that we are blinded and cannot see it Therefore if you will see the wil of God I wish you for a while at least to look on the naked Three uses of other Books besides the Scriptures Scriptures And for my part I know but three uses to be made of other Books As first there is this use of Books you have 1. To set forth Scripture in diverse languages Books that will read the Scriptures in diverse languages and shew the Originall and open the tongues now when I see a word in English and doubt of the meaning of it then I will goe to the Greek or Hebrew as God hath endowed me with knowledge Then there is another use of Books when I 2. To open one Scripture by another
God 1. All meanes in the world cannot make God known 62 2. Men must be borne againe ibid. 3. They must be delivered from Satans Kingdome 64 4. They must have pure hearts 66 Use 1. They that have seen God should walke holily 67 Serm. IV. Use 2. The reason of the difference between the godly and the wicked 72 Vse 3. Not to envie the prosperity of the wicked 74 Doct. 2. The sight of God in Christ the way to true humiliation 75 Reas 1. All graces are wrought by seeing of God 87 Reas 2. All that is in God is of humbling nature 90 Use 1. Unregenerate men cannot be truely humbled 93 Serm. V. Tryall whether we have seen God aright 100 By our humiliation 1. By our carriage to God ibid. 2. In Justification 101 1. To take the righteousnesse of another 102 2. Upon Christs bare word 104 3. Upon a generall word 107 4. To renounce our owne righteousnesse 108 5. Notwithstanding our sins and want of preparation 109 2. By our carriage towards Gods truths revealed 2. To be willing to know all 111 Wicked mens carriage towards Gods truths 112 3. By our carriage towards Gods commands 116 Carriage of proud hearts towards Gods commands 118 Serm. VI. 4. By our carriage towards God in afflictions 124 1. A humble heart seeth God in affliction 126 2. Hee bath high thoughts of God 128 3. Hee humbly submits in affliction 133 4. Envies not the prosperity of others 135 5. Repents not of receiving Christ 137 6. Is more carefull of his carriage then for deliverance 140 7. Is more carefull of benefit then comfort in affliction 142 8. Neglects not Gods commands in affliction ibid. 9. Sticks close to Gods Covenant in affliction 143 10. Is apt to pray in affliction 144 11. Is not weary of waiting on God 145 Serm. VII The carriage of a humble heart to God for mercies 148 1 He is content to be denyed any mercy 150 2. That God should take away any mercy 154 3. Hee will wait for mercies 156 4. Hee is content with the least mercy 158 5. He is thankfull for a heart to receive mercies 159 6. Hee is content that GOD should make Lawes for his mercies 160 7. New mercies add to his thankfulnesse 161 Serm. VIII True humiliation known by our carriage towards men 166 1. Towards sinners 1. With meeknesse ibid. Cautions in meeknesse to sinners 169 Why Saints should be meeke to Sinners 173 1. They consider what they once were ibid. 2. They thinke themselves bad still 174 3. It is God makes them differ ibid. 4. Others may come to be as good as they ibid. Serm. IX The carriage of a humble heart towards Saints 180 1. He thinks himselfe the least of Saints 181 2. He condiscends to the weakest Saints 186 3. He is jealous of those truthes he knowes 187 4. Meâ—ke to Saints of another mind 188 5. Yeilds to the reproofe or instruction of others 189 6. Vndervalues not grace in others 191 7. He is readier to learne then teach 192 8. He is not discouraged by greater grace in others 194 9. There is a sweetnesse to all Saints 194. 10. He will not offend other Saints 196 11. Gentle to other Saints infirmities 197 12. Glad to doe service for the Saints ibid. 13. Rejoyceth at the growth of grace in others 198 14. He can love though he be not loved 199 15. He measures not himselfe by himselfe ibid. THE CONTENTS OF THE Ten latter SERMONS Serm. I. Doct. 1. THe Law requires a perfect righteousnesse page 209 Reas 1. From Gods Soveraignties ibid. Reas 2. From mans Covenant ibid. Reas 3. Nothing can exempt from the Law 210 Three wayes to fulfill the Law 211 Use 1. Vanity of those that thinke to fulfill the Law ibid. Use 2. Motive to come to Christ 214 Doct. 2. The righteousnesse of the Law fulfilled in all Beleives 217 Use To see upon what our justification is buylt 219 Serm. II. The Law fulfilled in us by our unyon with Christ 224 Reas 1. Christ a publike person 226 Reas 2. Vnyon betwixt Christ and Beleivers 227 Reas 3. God the Father satisfied ibid. Use 1. To learne the ground of our justification 229 Use 2. The glorious condition of Saints in Christ 235 Use 3. Ta conforme our selves to the will of God 240 Three rules that all conforme to ibid. Serm. III. True beleevers no Antinomians 248 Doct. 3. Those that Christ satisfied the Law for walke according to the spirit 250 To walke what 251 To walk according to the spirit what 255 Three things meant by walking according to the flesh ibid. Use Few shall be saved 267 How to judge who are Saints 270 Serm. IV. Use 1. How to judge who are Saints 274 Use 2. How to know wee walke according to the spirit ibid. Use 3. Tryall of our actions 283 Serm. V. Use 4. Exhortation to those that have the spirit 298 Use 5. How men may come to walke spiritually 305 Use 6. Ground of persecution and division 313 Serm. VI. Doct. 4. They that are after the flesh doe minde the things of the flesh 319 Reas 1. Every thing workes according to its principles ibid. Reas 2. Carnall men know not spiritual things 320 Quest 1. What meant by being after the flesh 321 Quest 2. What meant by the things of the flesh 324 Quest 3. VVhat meant by minding the things of the flesh 334 Use 1. Why most people understand not spirituall things 338 Serm. VII Use 2. The misery of a carnall Man what 345 Vse 3. The minde cannot be good if the life be naught 352 Vse 4. Christ dyed not for all alike ibid. Vse 5. To see whether we be fleshly minded 354 Serm. VIII Doct. 5. Those that are after the flesh are swayed by fleshly reasonings 360 Three sorts of minds ibid. Three sorts of reasonings 361 Godlinesse hath the best reason 368 Vse 1. Not to reject all reason in godlinesse 380 Vse 2. Invitation to come to Christ 381 Vse 3. Godly men the wisest 384 Serm. IX The reasonings of the mind the highest act of it 388 Vse The most rationall men without grace the worst 38 The reasoning of the mind the chiefe distinguishing character 390 How a good man may be moved with naturall and carnall reasoning 393 Use 1. To try what grace or corruption is in us 394 Use 2. Why good men misse the will of God 395 Serm. X. How Saints come to be led by spirituall reasoning 402 1. The spirit-workes by creation 403 2. By spirituall illumination 407 3. By suggestion ibid. 4. By conviction 408 5. By commemoration 409 6. By consolation ibid. 7. By sanctification 410 8. By exercising ibid. Use 1. To see the fountaine of all good and evill in the soule 411 Use 2. To labour to be swayed by spirituall reasoning A saving sight of God Isaiah 6. 5. For mine eyes have seene the King the Lord of Hosts IN this verse we have a description of true Gospell humiliation the most that
doing whatsoever is within or without man it springs from one of these two rootes that is it is either from Old Adam I meane not nature in you but it flowes from Adam that was once in Paradise or else from the New Adam Christ Jesus For there were but two men that ever in the World were publique persons that were the Fountaine of the Only two publike persons the two Adams principles and proceedings of mankind Adam in Paradise naturall Adam and the Lord Jesus Christ the spirituall Adam All mankind was made after the Image of the first Adam We have borne the Image of the earthly Adam 1 Cor. 15. And indeed all the Saints shall beare the Image of the Heavenly Adam too hereafter at the least Now both these Adams are as two springs in a hill conveying their streames to two rivers they are springs from whence arise all the thoughts and imaginations and actions and proceedings all the wisedome and righteousnesse whatsoever is in us it springs eyther from the second Adam the Lord Jesus planted in the soule or else it flowes from Old Adam from naturall Adam that is in us Therfore they are called the roots the Lord Jesus is called the roote of Jesse Why so Because all the new creation all the worke of grace all the principles and thoughts and actions of a Saint so farr as they are of grace they rise from the new Adam the Lord Jesus Christ Therfore I say to understand this a little in generall before I goe further A man that walks according to the flesh who is he A man that walks according to any thing of Old Adam whether it be good or evill And usually in the new Testament it is taken for the good 1 Cor. 1. There flesh is taken for the good of old Adam when a man walks according to the wisdome of Adam according to naturall wisdome and according to the righteousnesse of Old Adam that is done by us or when we walke according to the sins and lusts and corruptions of Adam for both are put together and all makes but flesh and whole flesh strives against whole spirit Now I say take it in a generall sense to walke after the flesh is not only to walk sinfully and carnally but when a man walks though devoutly and righteously in the eye of the World yet if it be after the principles of Old Adam if he doe not walke by a principle planted in him from the new Adam the Lord Jesus Christ all this is but flesh Now then for a man to walk according to the To walk according to the Spirit what spirit What is that All his principles spring from the root of Jesse from the spirit of the Lord Jesus all his actions are upon another ground Now I say all the principles and actions of every man and woman in the World springs from one of these Therefore it is convenient and necessary that you consider how the two Adams are the two springs of all mankind the two pillars as it were upon which God hath layd all mankind and all that is done in the World and those that walk after the one walk after the flesh and those that are after the other walk after the spirit So much in generall Now more particularly by walking after Three things meant by walking according to the flesh the flesh in this place there are Three things meant The first thing meant by walking after the flesh according as most of our godly and learned translate 1. To walk according to the corruption of nature it is when a man walks according to the dicttates and suggestions of corrupt nature So flesh is taken for Originall sin that is that corruption of nature that is prone to every evill and that is an enemy to all good So a man that walks according to the flesh is when the course and bent of a mans soule and life goes after sin though he doe some good sometimes yet when his course is that way that is his continuedness and contentednesse is after sin this is to walk after the flesh First when it is his continued course for walking is not a step or a leape or a stride but walking is a thing of many paces So it is called a goeing from iniquitie to iniquitie Rom. 6. And then there is in walking contentedness and sweetness a man is not sayd to walke when he is tyred or when he goes in danger but walking it is pleasant to all young and old So when he saith they that walk according to the flesh that is not only when men are overtaken by lusts and sin but people that in their ordinarie course goe with a great deale of contentment in evill wayes But though this be true that this is comprehended Which is not the mayne scope here in walking after the flesh yet this is very lame and short of the full and whole meaning of this place I say it is not the maine nor cheife meaning of this place it is not primarily nor principally meant this is a truth and it will follow as a necessary consequence as I shall shew anon and I doubt not but the Apostle meanes it when he sayth we walk not according to the flesh because in Rom. 6. He takes a great deale of paines in that poynt but I think this is not the cheife meaning My Reasons are these First because I find that the very scope of this 1. The Apostles scope is otherwise learned Epistle is different if not almost contrarie to this his scope is not to quarrell with them for want of doing good works and for walking in sinfull works but the scope of it is to beat them off from their owne works and to bring them to Christ and therfore he sayth Abraham was justified without works he all along disparageth their works as they did them Therfore I think he doth not goe so farr from his text or from his scope as to make this the maine businesse their sanctification or holiness the not walking in evill or the walking in good works Secondly this cannot be the cheife scope of 2. These things must follow which are contrary to the Gospell the place because if you take these words They that walk after the flesh in this sence that is those that follow sinfull courses if you take them so that none but such as walk holily have a right to Jesus Christ and his righteousnesse Or if you take them in this sence that they only that walk in a holy life can come to know that they have the righteousnesse of Christ fullfilling the law for them neyther of these can hold For the first that no man can have to doe with 1. That none have to doe with Christ but those that walk holily Christ or his righteousnesse but that man that walks according to the spirit that walks in a holy way and not in sinfull courses this is contrarie to the streame
the transgression of the law So that a man that walks according to the law and not according to the way of the Gospell in spight of his heart he shall walk according to the flesh that is according to the lusts of nature he can never walk holily let him doe what he can A second reason why it is called flesh is in allusion 2. In allusion to the allegorie Gal. 4. to the two Sons of Abraham as we see in Gall. 4. 22. The Apostle there speaking of these two Covenants he sayth Abraham had two Sons â—he one by a bond-maid the other by a free Woman But hee who was of the bond-woman was borne afâ—er the flesh but he of the free Woman was by promise which things are an allegorie or a comparison â—r these are the two Covenants the one from Mount Sinai which gendereth to Bondage which is Agar â—r this Agar is Mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her Children But Jerusalem which is above is free which is the mother of us all He is proving that the old Covenant was to be done away Agar was to be throwen out with her Children He prooves that those two Sons of Abraham Ishmaell and Isaak were types of the two Covenants that Ishmaell and Isaak Types of the two Covenants God made with mankind the Covenant of Works and the Covenant of grace Now the Covenant of Works he compares to Ishmaell that was borne after the flesh as other Children were Abraham went in to Hagar and she conceived and bare a Child as other Women But Isaak was not borne after the flesh all Fleshly wayes could not produce Isaak he was a Child of promise and the spirit of God breathing in the promise and working mightily in Abraham and Sarah Isaak was produced This is an allegorie there is a great Mysterie that you think not of when you read of Ishmaell and Isaak By Ishmaell is meant the Covenant of works and the principles of it and the practicioners of it and they walk according to the flesh as Ishmaell did and by Isaak is meant the Covenant of grace and those that goe that way are Children of promise as Isaak was So God hath set this comparison and I conceive the Apostle alludes to it and calls it a walking according to the Flesh As if he had sayd thou shalt never have this righteousnesse by walking in the way of thy Father Ishmaell by Mount Sinai in Arabia by walking in the law to turne away the wrath of God but if thou wilt get this righteousnesse thou must walk according to the spirit thou must get the spirit and be a Child of promise The third and last reason that I shall give why it is called walking according to the Flesh is because of weaknesse for Flesh is put for weaknesse as the Scripture sayth They are Flesh and not spirit that is they are poore weak things so those that walk in that way in the way of the law they are weak creatures there is nothing but wishing and woulding and covenanting and promising and protesting and vexing and fretting but there is no strength Now one Saint that is truly planted in Christ and the Gospell hath truely taken place in his heart he hath more strength then five hundred of the other Sayth Paul I can doe all things I can want and I can abound I can goe to Prison freely I can rejoyce with them that rejoyce and mourne with them that mourne Because the spirit that dwells in Christ and works effectually the same spirit dwells in us and works in us Therfore that is the meaning of it they that walk after the Flesh that is they that goe after the law they are weake they tugg and are never the nearer Heaven and if they should live a thousand yeares they would be no better but wishers and woulders and say I have a good desire to doe as the Preacher sayth but I have no power Let me conclude with one word of Use from all this that hath been sayd which I hope you Vse That few shal be saved will consider of From this Doctrine thus opened you may hence see the saying of our Lord Jesus Christ verified and made good that few shall enter into the Kingdome of Heaven Doubtless Paul did not looke on sinners and Saints as we doe we account every Professor let his principles be what they will eyther from the first or second Adam if he begin to leave sin and to performe duties we account him a good man But the Lord when he comes to judge he will looke further and examine us and will I feare find abundance that shal never enter into the Kingdom of Heaven even of those that follow good old Adam I meane there are abundance of Professors that have left corrupt Adam in his grosnesse and follow good old Adam that is a sprig from that they will abstaine from sins and they will performe duties and they will doe no wrong and all is but old Adam still Now good or bad if it be old Adam it must perish the bond Woman must be cast out Therfore you that are Professors looke to your selves for the Lords sake I am mistaken if there be not many hundreds of us that will be found the Sons of Ishmaell at the last day many that make a great Profession and many that make a greater profession then others that are honest spirituall Saints before the World before men for when a man goes to keep the law every light that comes into his soule intends his resolution every thing intends it in that course he is in and he may goe to the highest and be the greatest Professor and be ready for all duties and yet be found a stranger to Jesus Christ therfore look to your selves I remember Mr. Belton that blessed man he divides the World for the fowness of them that shall be saved sayth he the greatest part of the World two or three parts of it are most intire Heathens In Europe here we have the most part Papists and but a few that are Protestants and among those parts there are few that profess Religion and among those that profess Religion there are very few that doe it in truth as another godly man sayth take a multitude of Professors that have been bred under the law that have been bred on Mount Sinai take a Congregation of such Professors as there be many such in Many legall Professors miscarry in their transplanting England and let the Gospell come and be Preached rightly among them to translate them let a Minister of the Gospell come and say there is no damnation to them that are in Christ Jesus and you are justified freely and Christ hath fulfilled the law and all is cleare whereas before there were feares least they were not righteous and they did work hard now let a man labour to draw them to the Gospell and to
men are so flesh and fleshly in their principles and actions that there is nothing of the spirit of God in them So it is principally to be taken here Though for the former two I may say this that as farr as a Saint either in the measure of his graces or in his actions is Fleshly he minds Fleshly things but a man that is wholly fleshly wholly minds Fleshly things And so much concerning the first Question The second thing is what is meant here by the Quest 2. VVhat meant by the things of the flesh and of the spirit things of the Flesh and by the things of the spirit If you remember what I have told you of Flesh before you will understand much what is meant by the things of the Flesh I told you Flesh was old Adam both in his good and in his evill pure Adam and corrupt Adam and every thing that came from him or every thing that leads to him that was Flesh So the things of the flesh are these things and all opportunities belonging to them in generall But that you may understand it a little better I will shew you what the holy Ghost calls these things of the Flesh and the things of the spirit that so by the Scriptures you may understand Scriptures We will put them both together the one will open the other to you In 1 Cor. 2. 11. There you shall see the things of the flesh are called the things of a man For what man knoweth the 1. The things of the flesh are the things of a man things of a man save the spirit of a man which is in him The things of a man The things of the Flesh are the things of a man that is proper to a man as man Therefore Mark 8. 32. They are called The things that be of men The things of the Flesh are called the things that men deal about the things that men as men naturally deale about and look after the things of men But the things of the spirit of God in that 1 Cor. 2. You have diverse expressions The things of the spirit of them Vers 9. They are the things that Eye hath not seen nor Eare heard nor hath entred The things that eye hath not seen c. into the heart of man the things that God hath prepared for them that love him What are these things These glorious things that no carnall man hath ever seene or heard or understood any thing of them that God hath prepared for them that love him They are as we see there afterwards clearly the things of the spirit of God They are called the deep things of God Vers 10. They are deepe because no carnall man can reach them and in Vers 11. They are called the things of God And in Vers 12. The things that are freely given to us of The deep things of God God And in Vers 14. They are called the things of the spirit of God The things of the spirit of God are foolishnesse to him In 2 Cor. 4. ult There you shall have both these things described for in that we shall have a little light from that description of it the things of the flesh are called there Things of the flesh are seen the things that are seene and the things of the spirit are called the things that are not seene the one are said to be temporall and the other eternall The things of the Flesh are temporall things that may be seene that is not so much seene with the eyes of the body but he meanes that a man every carnall man may perceive and understand them All the things of old Adam a meere narurall man is able to comprehend them but the other things are things that are not seene that is that eye hath not seene nor eare beard nor hath entred into the heart of man Therefore Christ in Mat. 11. 25. saith I thank thee O heavenly Father that thou hast hid these things from the wise and prudent and hast revealed them to Babes What were these things the things of the spirit of God they are the things that are hid from the wise and prudent of the World they are not possible to be seene of them but God reveales them to the least Babe of his owne Kingdome In Collos 3. 1. 2. You have another description for you may put these together and so the better understand They are things on Earth Things of the spirit above them In Vers 2. The things of the flesh are called things on Earth and the things of the spirit are called the things that are above The things of the flesh are the things that are beneath as it were things on the Earth That is though in old Adam there be many excellent things you must not conceive earth here in a gross sence there is fine refined wisdome and understanding and prudence which the spirit of God usually slights and despiseth Where is the wise and the disputer c. Notwithstanding all old Adam is but Earthly all the spirituality as it were of old Adam are but things on the Earth It is no wonder they are called things of the Earth when the Doctrine and Preaching of John Baptist he himselfe calls it Earthly I am from the Earth I speake earthly he is from above he speaks Heavenly and spiritually It was Earthly in comparison of Christ though there was some Gospell in it Much more earthly is all the devotion and Religion and what is best in Fleshly man that hath nothing in him but old Adam In Philip. 3. 7. there is another large description Gaine and losse of these things The things of the flesh there they are those things that Paul once accounted gaine to him and those things that Paul now accounted losse to him see there what those things are those excellent fine things the things of the flesh a man while he is in the flesh accounts them gaine a great gaine to him he lives by his wit and his wisedome and it is a mighty gaine to him to increase and build up old Adam in him But when a man comes to spirituall things he accounts all these things losse I account them losse saith Paul Now the things of the Spirit were those things that Paul desired to win and to gaine in the Things behind and before verses following That I may gaine Christ and his righteousnesse And a little further you shall see Paul calls the things of flesh the things behind and the things of the spirit the things before And in verse 19. the things of the flesh he calls them earthly things They mind earthly things and so by contraries the other things are heavenly I can not open every perticular expression only I would point out the descriptions to you as the holy-Ghost layes them downe In 2. Cor. 5. there the things of the flesh are called old things and the things of the Spirit are called new things for saith
319 To be after the flesh what 321 see works weaknesse spirit corruptions actions carnall righteousnesse Fire Afflictions as fire 125 G Garrison The Devills strongest Garrison 389 Gentlenesse Ground of gentlenesse in the godly 373 Giving To looke to God in his giving 92 Glory glorious Saints condition glorious 235 Glory in Heaven unspeakable 294 Expectation of glory in former Saints 295 Glosses Scripture to be studied without mens glosses 310 God The Devill God of this world how 65 True humiliation known by our carriage to God 100 What hinders from enjoying of God 239 Godlinesse See Reason Good We are not more justified for the good we doe 220 Naturall men in great place do little good 385 The fountaine of all good in the soule 411 Gospell Preaching of the Gospell to be highly prized 24 Excellency of the Gospell why not seene 25 See rules liberty fall Grace Saints rejoyce at grace in others 198 See nature undervalue greater Greater Saints not discouraged by greater grace in others 193 Grow Growth A pure heart labours to grow in purity 52 See grace Guilt Saints dead to sin in regard of guilt 275 See conscience H. Happie happinesse Foundation of a Christians happinesse 297 See World Heart Saints thankfull for a heart to receive mercy 159 See pure Heaven Christs ascending to Heaven shews God is satisfied 228 See joy High A humble heart hath High thoughts of God in affliction 128 Hypocrite Difference betweene saints and Hypocrites 54 See satisfie dye Holy holinesse Those that have seen God should be holy 67 Holinesse wrought by seeing of God 87 Best motive to holinesse 244 Saints more holy then others 277 Hope Hope of glory in saints 281 Humble humiliation Causes of humiliation 2 Sight of God in Christ the true way to humiliation 75 Difference in working humiliation and other graces 79 Unregenerate Men not truely humbled 93 Wicked men may doe acts of humiliation 94 Wicked Men shall one day be humbled 96 True humiliation how known 100 Ground of humilitie 232 Saints to walke humbly 301 See Ministers afflictions Revelations I Jealous see Truth Jerusalem Jerusalem from above 291 Illumination Sight of God by common illumination 5 Saints illumination by the spirit 407 Impression True sight of God known by the impressions of it â—1 Imperfect Sight of God in this world imperfect 8 Infirmities Saints gentle to others infirmities 197 Instruct Saints willing to be instructed by others 189 Intellectuals Godlinesse hath that that will excercise the intellectuals 382 Job Why Satan desired to tempt Job 125 Joy Saints apprehensions of God full of joy 38 Joy of Heaven what 39 Judge Judgement Sight of God at the day of judgment 5 How godly men judge of things 337 A spirituall man judgeth all things 385 Justice Justice of God how thought of by Saints in affliction 129 Justification A humble Saints carriage to God in Justification 101 Justification upon what it is built 219 See good faith K. Kingdome He that will see God must be delivered from Satans Kingdome 64 Know Knowledge A misery in the knowledge of Saints 33 Of such as thinke they know more then others 185 Carnall men know not spirituall things 320 See Saving Licentiousnesse L. Lasting Comfort of spirituall duties lasting 375 Law Saints content that God make Lawes for his mercies 160 Law fulfilled three wayes 210 Vanity of such as think to fulfill the Law 211 See Righteousnesse Beleevers Spirit Learne Humble Saints readier to learne then teach 192 Learning Learning too much extolled by some 306 Learning of what use it is 307 Learning of Christians and others different 311 Led see Spirit Least A humble heart thankfull for the least mercy 158 A humble Saint thinks himselfe the least 181 How a Saint judgeth himselfe the least 183 Liberty Liberty not to be abused 298 Liberty brought by the Gospell 299 Danger of abusing Liberty ibid. Life The minde not good if the life be naught 352 A Saint can look with comfort on his past life 374 Spirituall reasonings bring life 413 See Vision earthly face faith Light Those that have seene God desire to bring others to the light 59 A humble Saint will abate of his owne light 196 A new light in the soules of godly men 376 Saints have a powerfull light 407 Licentiousnesse Knowledge of Christ no ground of licentiousnesse 315 Love Love to our Brethren how wrought 56 How Saints should bee loved 57 Love of God how esteemed by Saints in affliction 130 True Saints can love though not loved 199 Ground of Saints loving good things 392 Low Why Christians spirits are so low 236 Lust Worldly mens lust their rule 240 To fulfill sinfull lusts called flesh 332 Lusts may drive men to duty 395 M. Man True humiliation known by our carriage to Man 166 Things of the flesh called the things of a Man 324 Meanes Saints humbled in regard of the meanes they have had 183 Meeke Meeknesse Humble hearts are meeke to sinners 166 Christs meeknesse to sinners 167 Cautions in meeknesse to sinners 169 Ground of meeknesse to sinners 173 see mind Mercies Mercies abused humble saints 21 Carnall men cannot see God in his mercies 95 Carriage of humble Saints to God for mercies 148 See least denyed waite heart Minde minding Saints meek to those of another minde 188 Minding the things of the flesh what 334 Best thing in a carnall man his minde 344 Misery of a carnall man in his minde 345 God inflicts the greatest punishment on the minde 347 Greatest happinesse of a Chrstian in his minde 348 Misery of a carnall minde in six particulars ibid. Minde of three sorts 360 Spirituall minde what 378 See Throne Life Ministers God humbles his Ministers before he sends them 1 Mistery see Knowledge More Those that see God desire to see him more 37 Saints what humbles them more 182 Motions Motions of the spirit neglected humbles Saints 148 Mourne The right way to mourne for sin 232 N. Nature naturall Grace crosseth not principles of nature 153 Sinners may be conversed with in naturall things 170 And in naturall duties ibid. Prayer a naturall duty 171 Naturall minde 360 Naturall reasonings 362 O Offend A humble Saint will not offend others 106 Liberty Not to be used to offend others 300 Old How Saints of old spake of the spirit 308 Things of the flesh old things 327 Old man what 378 Ordinances Carnall men see not God in Ordinances 95 In what Ordinances wee may converse with sinners 170 Why people care not for Gods Ordinances 340 Others Saints humbled to see more good and lesse evill in othes Outward A Christian may provide and care for outward things 334 P. Patience Patience wrought by seeing God 87 Why Saints beare injuries with patience 341 Part. Saints see God but in part 15 Perpetuall Sight of God to his Children perpetuall 40 Persecution Ground of persecution 313 Please Nothing from naturall Adam can please God 284 Power Pure hearts cleansed from the power of sin 51 Sin dead in
good sayth Christ and then the fruit will be good such as the tree is such will be the fruit such as the Fountaine is such will the streame be And when a mans principles the frame of his heart is nothing but flesh then of necessitie his actions must be fleshly his affections must be fleshly If he have a fleshly mind he must have a fleshly will a fleshly love fleshly hatred a fleshly life fleshly prayers fleshly Sacraments fleshly every thing for every thing must be according to its principle So on the other side where the principle is spirituall there a man will mind spirituall things he will love spirituall things he will doe spirituall things he will delight in spirituall things That is one reason of it And the second is this for I will give you but Reas 2. Carnall men know not spirituall things these two because the cheife thing that I intend at this time is the opening of it fleshly carnall men that are after the flesh they must mind fleshly things because they know not spirituall things they understand not spirituall things Or if you will and it may be that word hath something more in it 1 Cor. 2. They perceive not spirituall things they doe not ken and Perceive them Now you know that a man minds not I meane look upon it as the acting of the understanding a man cannot mind but what he knowes a man cannot think of things he knowes not That is the reason to proove that poore ignorant people speak an untruth and deceive themselves when they say we remember God we mind God wheresoever we are and yet they know not God For God is not minded but when he is knowne As in that place of the Corinthians A naturall man cannot perceive the things of the spirit he doth not know Jesus Christ therefore he cannot mind him he doth not Know the things of the spirit of God therefore he cannot set his heart upon them Without Knowledg the mind cannot be good That is till a man have a stock of knowledg of things he can never act his understanding and mind about it There are two short reasons why those that are carnall and fleshly those that are after the flesh they mind the things of the flesh and they mind nothing else nor cannot and those that are after the spirit mind the things of the spirit because they know them they understand them and understanding them they cannot choose as David saith Psal 1. But excercise themselves in them day and night They excercise their thoughts and affections and all in them Now for the opening of it unto you here are The Point opened by 3 questions three questions First what is meant by beeing after the flesh And Secondly what is meant by the things of 1. What meant by beeing after the flesh the flesh and the things of the spirit I will put them both together For the one will open the other And what is meant by minding the things of the flesh and by minding the things of the spirit First by beâ—ing after the flesh it is in effect the same that I told you before to walk as to the Flesh therefore if you have not forgotten that you will easily understand this But yet to make it clearer you must understand that a man is said to be after the flesh or carnall for so they read it in Latine Qui carnalis c. Men are said to be carnall or after the flesh three wayes The first is when a man is a true Saint but hath 1. VVhen a Saint hath little grace and much corruption but a little measure of grace and hath much corruption much flesh It pleaseth the holy Ghost many times to denominate such a man by the greatest part that is in him which is flesh and so to call him carnall As in Rom. 7. Sayth Paul speaking how spirituall the law is but sayth he I am carnall sold under sin sold to sin Not that there was no grace in Paul but that there was such abundance of corruption at least in his feeling So in 1 Cor. 3. Are yee not carnall sayth Paul have ye not need of milk are ye noâ— Babes When I heare there are such divisions that some are for Paul and some for Apollo and some for Cephas Are yee not carnall are ye not after the flesh That is is there not a World of corruption in you doth not corruption rule and beare sway over that little grace that is in you So in Gal. 6. 1. If any man be overtaken with sin ye that are spirituall restore such done That is as if he had sayd there are some carnall and they cannot keepe themselves from beeing overtaken freequently with sin and much lesse can such restore others but a spirituall man one that the spirit hath prevailed in some measure over the flesh in keeping him from the foyles and falls that weake men fall into and making him able in some measure to rayse and heale others Now so we are not to Understand it here in this place when he sayth They that are after the flesh Secondly a man may be said to be after the Flesh or to be carnall A man that is a true Saint may be 2. VVhen a Saint doth a carnall action called carnall when he doth some one action that may in a sence be wholly carnall For a Saint may doe an action that he nor none about him may perceive any thing but carnallitie in As in Mat. 16. 23. Compared with Mark 8. 32. There you shall see a godly Saint Peter by name when his Master was Preaching to him what he should suffer at Jerusalem and how he should be put to death and the like Then Peter tooke him and began to rebuke him saying be it farr from thee Lord this shall not be unto thee This was a Fleshly Speech a meere carnall Speech Christ was going to Jerusalem to die for Peter and for other poore sinners and Peter takes him aside and rebukes his Master and tells him it should not be so Farr be it from thee Christ takes him and tells him Get thee behind me Satan thou art an offence to mee for thou savourest not the things of God but the things of men Thou speakest as a carnall fleshly man thou hast no tast of spirituall things If thou diddest looke on it spiritually thou wouldest rejoyce and pray the Lord to help thee to suffer in that temptation with thy Master or to make a spirituall use of it but thou art carnall and savourest of Flesh Now when the Apostle sayth here They that are after the Flesh doe mind the things of the flesh he doth not properly meane that neither But thirdly and lastly a man is sayd to be after the Flesh when he is in his pure naturalls when he 3. VVhen men are meerly carnall is meerly carnall when he is wholly flesh when he is destitute of the spirit of God when