his mercies by his judgements as to restrain them from some open enormious crimes If there be some few virtues that they love and some few vices that they hate and their corruption doth not shew it self in the commission of them yet when they hear of an inward change of the whole minde of the whole man of a general hatred of sin and a general love of goodness that so God might accept of their imperfect obedience for Christs sake and intitle them to heaven and salvation this they cannot endure To fear all their waies with the holy man Iob and to refrain their feet 1 Job 5 ver 119 Psal 101 ver from every evil path with the Psalmist this they will not admit of They have not onely one but many sins reigning in them and many virtues there be which Gods Ministers have made appear to their understanding are exceeding lovely and yet they will not practise them Their heart is not whole within them the mass of corruption lieth there still The old leaven is not 1 Cor. 5 c. 7 ver purged out that so it may be a new lump There is the same proneness and propensity of the heart to evil and the same indisposition to do good And excepting that the restraining grace of Gods Spirit doth restrain them from the commission of some sins and enable them to do some good their practise for the general it is to do evil and not to do good Such as these there are and such as these they are in the flesh and make 3 Rom. 14 ver provision for the flesh to fulfil the lusts thereof And thus I leave the first thing implied in the words that some may be involved in this natural 2 Doctrin condition and be in the flesh As the Apostle yieldeth that some may be in this condition so he further granteth that a great many are in this condition it is set forth in the plural number they that are in the flesh And so I proceed to prove that which is plainly expressed and come in the second place to show that there are numbers and multitudes that are in the flesh our Saviour in the seventh of S. Matthews Gospel telleth us that wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat And every where in Scripture we have the multitude of wicked men described and set forth unto us S. Paul layeth it down in his Epistle to the Romans as the Psalmist had before set it down and the wiseman in his Proverbs 3 Rom. the 12 13 14 15 16 17 18 verses They are all gone out of the way they are together become unprofitable there is none that doth good no not one their throat is an open sepulchre With their tongues they have used deceit the poyson of aspes is under their lips whose mouth is full of cursing and and bitterness their feet are swift to shed blood destruction and misery are in their waies and the way of peace they have not known there is no fear of God before their eyes And the Psalmist bringeth in God wondring at the multitude of wicked men Have they no knowledge that they 14 Psal 4 ver are all such workers of mischief eating up my people as it were bread and call not upon God Nos numerus sumus fruges consumere nati we were all of us so in our natural condition and no doubt but there are still a number a multitude of Epicurean people who think they are born onely to eat and to drink 12 Joh. 19 ver and to enjoy the sinful pleasures of of this life Though the world went 6 Joh. 26 ver after Christ and the multitudes followed him yet it was but for loaves for carnal and by respects and he had but few true disciples and they were not many in whom the word of God did take place They were not all Israelites that were of Israel Neither are they now all truly converted that live in the bosome of the Church Though the number of the children of Israel be as the sand of the sea a remnant shall be saved They are but a remnant a few a small company that have saving grace whereby the soul should be converted Many are called but few 20 Matth 16 ver 2 Tim. â— c. 21 ver are chosen to be vessels of honour sanctified and meet for the masters use The many the number the multitude they have not felt the inward 31 Jerm 33 ver Covenant the circumcision of the heart whereby God should put his law in their hearts and write it in their inward parts there is no truth in their inward parts their inward parts are very wickedness They say 5 Psal 9 ver as it is in Iob Depart from us we desire not the knowledge of thy wayes 21 Job 14 ver God would have healed them but they would not They love to lie in this polluted estate this sinful condition And as for the inward corruption of the heart they do not desire that it should be abolished they will not purge it out yea and many multitudes there are of such kinde of men They go by companies into 23 Prov. 20 ver 5 Jer. 7. ver 64 Psal 5. ver the Taverns they assemble themselves by troops into the harlots houses they meet together and commune of laying snares they encourage one another in unjust practises and their onely care is to buy 5 Jam. 13 ver 1 Thes 4 c. 6 ver and sell and get gain and go beyond their neighbours in bargaining but among these multidudes of evil men there are but a few godly Christians a few good men A world of sinners there were in the dayes of Noah but one Noah a preacher of righteousness A great many of filthy and unclean Sodomites but one righteous Lot whose soul was vexed with the filthy Conversation of the unclean Sodomites And S. Peter reckoning up the multitude of sinners that were in the dayes of Noah and in the dayes of Lot sheweth that there should be the like multitude of sinners in the world unto the worlds end And as Gods vengeance did not sleep against the multitude of sinners that were in the days of Noah and in the days of Lot so neither should it sleep against the multitude of sinners that shloud be in the world unto the worlds end But cheifly Gods vengeance should shew it self against those who walk after the flesh in the lusts of uncleanness presumptuous are they self-willed they are not afraid to speak evil 2 Pet. 2 c. 10 ver of dignities Wilful sinners then there are who walk after the flesh and commit all uncleanness with greediness And many such evil disposed persons there are who make a sport of sin and pastime of iniquity and who is there almost that his heart should stand affected as the Psalmist speaketh that he should
can be found innocent if God should deal with them according to the rigour of his justice Vae August confess laudabili vitae hominum si remota miserecordia discutias eam Wo unto the most praise-worthy life of men if God shall examine it without mercy And so Arnobius Arno. in Psal Vae nobis si quod debeamus exegerit vel quod debet rediderit Wo unto us all if God should exact of us what we owe or are indebted unto him or return unto us according to our deserts I beseech you beloved brethren whosoever you are can you do any thing to please God have you any righteousness that is not stained survay your own best actions abhor your selves in dust ashes your most lovely virtues your goodliest actions they receive such a tincture from the corrupt channel from whence they proceed that you must needs see nothing but a menstruous cloth have you any thing to glory of before God take heed least he enter into judgement with you you will find that all flesh hath corrupted it self before God and that you have nothing but what others have imperfect goodness But yet goodness it is Gods gift and the effect of our Saviours sufferings and though it be imperfect in all in regard we are not subjects capable of perfect goodness yet God as he wroketh it in all so he loveth it and is pleased with it in all that he worketh it And whether he worketh it by restraining grace in those that are in their natural condition or by saving grace in those that are in their spiritual condition he is pleased with it accepteth it will reward it for Christs sake Some good works that are wrought by restraining grace they are as lovely in the sight of men and as pleasing in the sight of God as are those that are wrought by saving grace And God as he worketh so he is pleased with and accepteth of goodness in every body It was Gods speech to Cain if thou doest well shalt thou not be accepted He accepteth of every body when they do well he will reward his own works and will be no mans debter for goodness He hath rewarded you he will reward you he doth reward you for works of piety for deeds of charity for any thing that is good So then this is not the meaning of the words howsoever some please to descant and paraphrase upon them that those that are in the flesh their best actions are abominable their goodness imperfect and they cannot please God for so are the actions of the best Saints living and some actions that are wrought by restraining grace are as perfect as those that are wrought by saving grace though both of them are imperfect and God is pleased to accept of imperfect goodness for Christs sake and reward it Onely herein is the difference those good deeds that proceed from restraining grace they have the promise onely of a temporary reward but those good deeds that proceed from saving grace they entitle men to heaven and salvation So then the meaning of the Apostles words as it may appear plainly to those that are not minded wilfully to pervert the Scritures is this They that are unreconciled unconverted unrenewed in the spirit of their mindes they cannot so please God that he should accept of their imperfect obedience and entitle them to heaven and deliver them from hell This then is the miserable condition of all those who have not felt the inward Covenant the circumcision of the heart in whom restraining grace hath wrought onely a hatred of some few sins and a love of some few vertues and the saving grace of Gods Spirit hath not inlightened the understanding with the knowledge of all sins which by the search of reason can be found to be sins nor reformed the will that there should be a hatred of all sins nor rectified the affections that so this hatred of sin should increase more and more But they do good by fits and by starts as they are taught by custome and example of others as they are induced unto it by Gods mercies and his judgements or as it pleaseth him sometimes to work extraordinarily in their hearts by his word and the good motions of his Spirit Such as these they are in the flesh and cannot please God that is they are out of Gods favour the wrath of God abideth upon them they have no hopes of heaven nor of happiness after this life And what more miserable condition can there be then this It is a life no life when Gods frowning and ireful countenance is toward men When men have no assurance of heaven no hopes in their death their consciences tell them that they have lived so that they shall never see God nor enjoy the company nor presence of the blessed Angels but shall have their portion 20 Revel 10 ver in the lake that burneth with fire and brimstone with the devil and his angels Sure the wrath of God for sin it causeth men to pine and languish away in despair When thou with rebukes 39 Psal 11 ver doest chasten a man for sin thou causest his beauty to consume away like a moth fretting a garment and who can 76 Psal 7 ver stand when thou art angry saith the Psalmist If God please to hide away his face from his Saints from his servants for a moment in a little 54 Isaiah 6 ver wrath nothing can afford them comfort And when he teareth the wicked in his wrath for the multitude of their transgressions as some time his hand is heavy upon them here for their sins his wrath is a burden unsupportable Let then their own experience of the heaviness of Gods wrath when he afflicteth them for a short time for their sins in his wrath teach them what a miserable condion it is to be such men with whom God will be angry for ever If so be then that God be pleased with mens good works with their hearty sighes and earnest groans their weeping and howling and their repentance for sin If God see these things and be pleased with them yet if he be not so pleased with them that he should accept of mens good works of their repentance for sin that so they should be delivered from his wrath and have hopes of heaven and happiness what are they the better And yet unless men be inwardly renewed in the spirit of their mindes and have felt a change of the whole minde of the whole man they shall not be intitled to heaven they shall not be delivered from hell This then is the misery of those who remain unreconciled unconverted whose hearts are unchanged unaltered they are liable to Gods curse and eternal damnation Heaven they have no part nor portion in it Christian Reader whosoever thou art think now think I say if it be possible for thee to conceive the greatness of this misery what a miserable condition it is when men
A DESCRIPTION OF THE NATURAL CONDITION OF Being in the flesh A SERMON Preached by NICHOLAS SMYTH Mr of Arts and Preacher of Gods Word And published at the request of some private friends for the publique good Prov. 23. ver 23. Buy the truth and sell it not also wisdom instruction and understanding Iob 19. ver 28. But ye should say why persecute we him seeing the root of the matter is found in him Printed by J. Owsley for Rich. Knowls 1657. TO THE CHRISTIAN READER CHristian Reader it is well known unto the world that the Church of Rome hath a long time arrogated to her self to be the outward visible Church out of which there is no salvation and hath excluded all others which will not hold of her and acknowledge her to be the mother Church from all hopes of heaven and happiness And divers moderate and temperate Christians of all Churches yeilding a possibility of salvation to many ignorant seduced Christians who live in that Church or hold of her and not being willing to usurpe upon Gods prerogative to judge either the Church in general to be no Church or any particular members of the same to be no Christians they make use of their adversaries charity and by the glorious name of the Church out of which there is no salvation which they restrain onely to themselves deceive multitudes We have a long time expected a blessed reformation and have with sighes and prayers and tears desired of God that a general assembly of Divines might be called wherein the errours of the Church of Rome and more particularly this dangerous and pernicious errour of theirs in casting all out of the Church which will not comply with them in their errours and gross absurdities might have been condemned But instead thereof there are risen up in this land divers Sectaries who appropriate salvation to themselves and their own companies and exclude all others from the Kingdom of heaven I shall name none of them but leave them to the judgement of God and the verdict of their own consciences But divers Sectaries there be who make the world believe that they are the Elect of God or the companies wherein the Elect lie hid And our charity being the like to them that it is to the Church of Rome we conceiving that there are among them some ignorantly seduced Christians who are the true Elect of God and not daring to usurpe upon Gods prerogative to judge any of them They make advantage of our charity and make the world believe that there can be no safety for any that look for salvation but by flying to them and their companies So that by this means the Church of God is miserably distracted there scarce seemeth to be any face of a Church So that Mr. Plâ—dell in a speech in Parliament made Feb. thâ— 8. 1641. as a worthy member of the honourable Assembly of Parliament of the great Parliament at its first sitting did fear it would come to pass we see it is come to pass We have rather changed our Pilot then our condition and if we be come out of Rome have onely shifted places to finde our ruin But yet we hope that God will in due time deliver us from all those men and companies of men that disturb the quiet and peace of the Church and Common-wealth Though our charity be never so great toward them and we will not judge them yet if they be guilty they cannot escape the judgement of God nor the verdict of their own consciences I have here in a plain Sermon described the natural condition of being in in the flesh so that all that read the Sermon if they be not willingly ignorant or wilfully sinful may know whether they themselves be in Christ or whether they be in the flesh and I am perswaded that all that read this Sermon if they be truly regenerate spiritual not carnal they will abstain from all rash censuring of the present condition and from all uncharitable and unchristian judging of the future and the final condition of their brethren It is my request to thee Christian Reader that thou wouldst not be carried away with the sway of the times rashly to censure or uncharitably to judge others but that thou wouldest in all humility of heart judge thy self and if in this Sermon thou findest any new lights yet if they be true lights acknowledge as the author doth that they come from above from the Father of lights who is pleased in dark times by the light of his word and by the light of his holy spirit to inlighten his Church Read then the Sermon without prejudice and if thou reapest any benefit by it give God the praise and pray for the increase of knowledge and grace in him who is and will remain Thine in the work of Grace NICHOLAS SMYTH A DESCRIPTION of the NATURAL CONDITION OF Being in the Fesh Rom. 8. ver 8. So then they that are in the flesh cannot please God THat hereditary stain and original corruption which we all drew from the loins of our first parents Christian and beloved brethren it sticketh fast and close unto us and so long as we carry about us this body of clay this burden of flesh we can never be perfectly rid of it And the weight and burden of sin doth so press and weigh down a true Christian that it causeth him to cry out almost dispairingly with the Apostle S. Paul O miserable man that I am who shall deliver me from this body of sin But as we say in Philosophy elementa in suo loco neque gravant neque levant the elements in their proper place they are neither light nor heavy So is it with sins when they are in their proper place the hearts of wicked men they weigh nothing there and whether they be light sins or heavy they are insensible of the burden of them and if hypocrites complain of sin in others and true Christians of sin in themselves they that are fleshly minded meer natural men as they know not what sin is so they feel not the burden of it And if they be not over curious to see sin in others they are not over careful to see or amend it in themselves and therefore they think themselves of all others in a happy condition who neither trouble them selves with others sins nor yet with their own Whereas in truth there is no peace promised but to the troubled conscience no quiet nor rest but to the burdened soul those that are weary and heavy laden with the burden of their sins While therfore these men are pleasing themselves with this vain phantasie and thinking that they of all others have right to heaven and to earth too The Spirit of God in the Scripture meeteth with them and sheweth them that they may please themselves but they cannot they do not please God while they remain in their natural condition without purging sin out of their hearts So then they that are
shall perish everlastingly and shall never see God nor possess the joyes of the celestial Paradise It were a thousand times better for men that they had never been born then that they should live and die in this defiled condition this polluted estate The brute beasts and juments are happier then they for when they die their miseries are ended but there are unspeakable miseries everlasting sorrows appointed to such after death What creatures are there so loathsome but men might wish to be them and be happy in the change unless they be changed inwardly and renewed in the spirit of their mindes All other creatures their miseries they end in death but theirs will but then begin Those that believe not as it is in S. Iohns gospel are condenned already and when death cometh how frightful will the presence of the angry judge be and when the great day of his wrath is come they will creep into the holes and cliffes of the rocks and say to the mountains fall on us and to the hils cover us God is pleased with mens good works and there is none of them forgotten before him When men repent of there sins he seeth their repentance and he can he will lighten his hand of them God is pleased with goodness in every body and there is no mans repentance that shall be in vain and to no purpose But unless mens repentance be true and unfeined unless their sorrow for sin increase every day more and more and there be a setled purpose to weed all sins out of their hearts they have no hopes to enjoy heaven to escape hell I beseech you therefore Christian men and women whosoever ye be that read this as you look to stand in the day of our Lord Jesus when he shall come in flames of fire to render vengeance to them that know him not and to them that obey not the Gospel of Christ seek unto God and desire of him that he would sanctifie you throughout and season your hearts with grace that so your souls and bodies may be safe in the day of our Lord Jesus Never rest till you finde in your hearts a general hatred of sin and a general love of goodness and a constant progress in this general hatred of sin and love of goodness which may intitle you to heaven and deliver you from hell If God should hear you at every call and when you are overborn with grief upon your repentance for two or three sins to which your hearts are exceedingly prone which you suspect to be the cause of your misery deliver you from evil that it should not vex you If upon your performance of two or three good works and your charity and humility in the performance of them he should load you with his earthly favours and his temporal blessings as he will be no mans debter for goodness so he will reward his own gifts in every body yet if he be not so pleased with your good works as to accept of them and reward them with heaven and happiness hereafter what have you gained how are you advantaged What will it 18 Matth. 26 ver profit a man to win the whole world and to lose his own soul or what shall a man give in exchange for his soul If God should give you all that the world can afford heap upon you his earthly favours and his temporal blessings if your conscience upon your death-bed should tell you that you are unreconciled unconverted that you have received the reward of your good deeds here and God should answer you when you cry for mercy as Abraham did Dives and say son 16 Luke 24 ver remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things and therefore seeing in your life time you received the reward of your good deeds therefore there are tâ—rments everlasting appointed for you and joyes unspeakable appointed for others Sure now when you lay in this case if God would hear you and grant that you might begin your life again you would choose with Moses to suffer affliction with the children of God rather then to enjoy the pleasures of sin for a season And the conceit that Gods over liberal rewarding you with his temporal mercies for your good deeds here had excluded you from all hopes that he would reward you with his everlasting mercies hereafter would peirce your hearts with a thousand sorrowes labour then so to please God that whatsoever reward you receive for your good deeds here you may have assurance that he will not forget your patience and your labour of love hereafter To die in Gods displeasure it is a misery above all the miseries than can be conceived and imagined and if you cannot so please God that he would intitle you to heaven and deliver you from hell when you die though you have all that the earth can afford you while you live you will be never the better And so ye see the greatness of their misery that are in the flesh they cannot so please God as to have hopes of heaven and happiness The conclusion Having run over this Text of Scripture and having at large described the Natural condition of being in the flesh I shall shut up all with a charitable conclusion to all you whosoever you are that shall read what is here written The natural condition of being in the flesh it hath been described unto you and it hath been likewise made plain unto you that some there be that are in the flesh yea a great many multitudes there are that live and lie in this sinful condition and few there be God knoweth who have their consciences purged from dead works to serve the living 9 Heb. 14 ver Lord who have felt the powerful and effectual operation of Gods Spirit in their hearts and excepting onely this little flock this few of Christs sheep the number the multitude 12 Luke 32 ver the whole world lieth in wickedness walloweth and tumbleth in this sinful condition in this polluted estate they are dead in sin dead 2 Ephes 2 ver 8 Matth. 22 ver 3 John 18 ver for sin condemned already as the Scripture speaketh and if they live and die in this sinful condition hell fire it shall be their portion and they cannot so please God here that they should have hopes of heaven and happiness hereafter But yet though there be milions and multitudes that are unreconciled unconverted who live and lie in sin without remorse yet we can know but few yea we cannot know any of whom we may say these are unconverted in the state of condemnation you may know concerning your selves whether you be in Christ or whether you be in the flesh Examine your selves prove 2 Cor. 13 c 5 ver your own selves know ye not your own selves how that Iesus Christ is in you expcept ye bee reprobates ye may know concerning your selves whether ye be reconciled unto God
and he be become a gracious father unto you in Christ Jesus is your hatred of sin general your love of goodness universal do you increase and grow every day more and more in grace and goodness in your hatred and opposition of sin Have you a care of the inward man as well as of the outward and do you look more to the heart then to the outward actions is not there some secret darling bosome and beloved sin upon which your heart is set which you defend and maintain against all that Gods Ministers can say against it and will not be convinced in conscience of it or acknowledge it to be a sin do you not call your pride decency your lust love your drunkenness goodfellowship your malice zeal your covetousness thrift Or is there not some secret sin like Herod his incest which you defend to be lawful ye may know concerning your selves in what terms you stand with God whether you be in Christ or whether you be in the flesh unless ye be ignorant persons and know not what the desires of the flesh mean But yet though it be an easie matter to know this concerning your selves yet it is the hardest matter of a thousand to know this concerning others whether they be in the faith or no. Restraining grace it may work as perfect a hatred of some sins and as perfect a love of some graces and virtues as saving grace They who outwardly appear very wicked men they may hate some vices with as perfect a hatred as it is possible for men to do who carry about them a body of flesh and love some virtues with as perfect a love as it is possible for men to do who live since the fall of Adam yea restraining grace may work such a reformation of the outward man and of the inward man too that there may not be many sins in the heart unpurged out We read of Herod how he reformed himself in many things at Iohns preaching and he had not many sins with which he was greatly in love beside his incest And Iehu beside his state policy he had not many sins upon which his heart was set And whether it be constraint of laws restraint of shame custome and example of others that teacheth men to do well whether God work by his mercies or by his judgements by his word or by the good motions of his Spirit by fits and by starts extraordinarily Or whether there be a constant and a continued work of the spirit whether there be a general hatred of sin whether mens obedience to Gods laws and commandments be total or partial Whether there be many sins reigning in men or one darling sin upon which their heart is set unpurged out These are secrets known onely to God who searcheth the heart and trieth the reins This men must see unless they will shut their eyes against a known truth that there is in all men living a hatred of some vices and a love of some virtues and though it be restraining grace that worketh in the most yet for ought we know or ought to judge it is saving grace that worketh in all And that there should be in a Christian Common-wealth this distinction of the godly and the wicked for my part I see no reason for it Charity thinketh no evil but is easily perswaded to believe that all the congregation of the Lord is holy This is a certain truth we cannot certainly know and ought not peremtorily to judge of any men or company of men that they are in the whole tenour of their lives wicked men or profane persons or that they are in the whole tenour of their lives hypocrits or false christians But if men may probably conjecture of a great many that they are sinners or hypocrits know them by their fruits because it outwardly appeareth to the world that many sins reign in them What use should they make of their knowledge Let them abstain from their company and not partake with them in their sins If necessity or some occasion of business force them into their company let them soberly admonish them of their faults that they may amend let them reprove and rebuke them sharply if they doe not amend let them informe against them that they may be reformed if their sins be capital or scandalous punishable by the laws of the land let them mourn in secret because they do pray in private that they may not continually dishonour God by their unlawful deeds their open profanes and their secret hypocrisie these things are good and acceptable in the sight of God If beside these you can think of any lawful means to reduce men from their sins their open profaness and their secret hypocrisie on God his name use it But as for all slandring and traducing men for sin all casting out their names and evil all rash censuring of their present condition all uncharitable and unchristian judging of their future as final condition let not these things be once named among you as becometh saints For my part I know no man so flagitiously sinful that I dare determine of him that he is in the state of condemnation though I see him in the acts of impiety for I know there is a salve for this sore his repentant tears And if I say that such a one is a saint in the state of grace and hath right to the kingdome of heaven when he doth well I say no more then charity bindeth me to speak when I see a man that is suspected to have sinned the sin against the holy Ghost I may peradventure think that there is small hopes of remission for such a one because he cannot repent yet I shall be sparing to terme such an one a reprobate when I fee him sin and shall be bold to say he is a saint when he doth well Be charitable and judge of no mans final condition ye cannot certainly know and therefore ought not to say of any men lining though they be never so hainously sinful that they are in the state of condemnation And yet still there are a number a multitude the whole world lieth in wickedness walloweth and tumbleth in this sinful condition in this polluted estate their conscience is defiled their heart is corrupt set upon sin they have no sence nor feeling of their sins they are touched with no remorse for them they will not weed them out of their hearts and though others may not and we dare not judge them any otherwise then as God judgeth them yet unless they will judge and condemne them selves and endeavour to purge sin out of their hearts we must leave them where we found them in the flesh insuch a condition wherein they cannot please God nor have right to the kingdome of heaven but are liable to God his curse and eternal damnation for so they see the scripture speaketh so then they that are in the flesh cannot please God But I shall rather 3 Ephes 16 17 18. 19 ver pray for such as are in the flesh that God would grant them according to the riches if his glory to be strengthned with might by his spirit according to the inner man that Christ may dwell in their hearts by faith that they being rooted and grounded in love may be able to comprehend with all saints what is the breadth And length and depth and height and know the love of Christ which passeth knowledg that they may be 1 Pet. 10. 4 ver filled with the fulness of God and have right to an inheritance incorruptible immortal undefiled not fading away reserved in the heavens for them Amen FINIS
in the flesh cannot please God The text it is a conclusion drawn from foregoing premises The Apostle having in the sixth ver laid down what a miserable condition it is to be carnally minded and what a happy condition it is to be spiritually minded to be carnally minded is death but to be spiritually minded is life and peace In the seventh ver he laieth down the incompetibility between these two conditions and sheweth that the natural man is not and the impossibility that he should be subject to the law of God the carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be And then from hence he doth inferre this necessary Conclusion So then they that are in the flesh cannot please God In which words the Apostle doth note three things unto us 1. He doth 〈◊〉 imply that some may be involved in this natural condition here described and set forth unto us they may be in the flesh 2. He doth grant that a great many are involved in this condition ye see it is set forth in the plural number They that are in the flesh and 3. There is the inferrence that the Apostle doth inferre or the conclusion that he draweth from thence They cannot please God First then I will speak of that which the Apostle implieth here which is that some may be involved in this natural condition here described and be in the flesh I purpose not to lay down all the acceptions of the word Flesh in Scripture but to propound onely so many as may make for the necessary explication of the meaning of the holy Ghost in this place where he saith They that are in the flesh cannot please God Flesh then it is taken for the body as it consisteth of bones sinews ligaments bloud arteries all that material massie fleshly lump which we carry about us and for this body informed with a living soul and so it is taken in the 1 Cor. 15. chap. the 50. verse where the Apostle saith flesh and bloud cannot inherit the kingdom of heaven and so it is taken 1 Pet. 3. chap. 18. verse where the Apostle speaketh of our Saviour that he was put to death in the flesh And in this sense are the Apostles words to be understood 1 Phil. the 24. verse where he telleth the Philippians that for him to abide in the flesh was more needful for them that is for him to continue in the body and live upon the earth was better for them Or else flesh may be taken for the remainder of natural corruption in the regenerate So it is taken in the 5. of the Gal. 17. ver the flesh lusteth against the spirit and the spirit against the flesh And so to be in the flesh it is to live in this frail body incompassed about with sins and infirmities and so the Apostles words may be understood 2 Cor. 10. chap. 3. ver Though we walk in the flesh yet we do not warre after the flesh Or lastly flesh is taken for natural corruption for the pravity of our nature for the proneness and propensity of the heart to evil and the indisposition thereof to do good when the evil desires and motions of the flesh reign and bear sway and rule in the heart and so the Apostles words are to be understood in the 7. Rom. 5. ver where he layeth down that when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Properly in the Apostles meaning they are not said to be in the flesh in this place who live in the body for so we are all in the flesh Neither are they said properly to be in the flesh according to the Apostles meaning in this place in whom the reliques of natural corruption do remain For so likewise we are all in the flesh and the reliques of sin they will still remain in us so long as we live in the flesh until such time as we put off the flesh and this mortal put on immortality But according to the true meaning of the Apostles words in Rom. 6. 12. this place they are said to be in the flesh who suffer sin to reign in their mortal bodies that they should obey it in the lusts thereof And so the Apostle describeth the natural condition of all the sons of Adam and of all sanctified and regenerate persons before their conversion the 2 of the Ephesians 3. ver we all had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the minde and were by nature the children of wrath This is the condition that all have been in and some must needs acknowledge themselves to be still in They have no knowledge of of Christ or of God their understanding is not enlightned with the saving doctrine of Christ and his kingdom Christ crucified is a stumbling block unto them they esteem it foolishness when they hear it preached they mock at the resurrection of the dead and the principles of Christian Religion are so absurd to their natural sence and reason that they will not down with them by any means Sinâ—â— they know not what it is they have no sight of it or if they have they have no sence nor feeling of the hainousness of it and for the inward corruption of the heart they suffer it to lye there without mortifying it and it is the constraint of the laws of the land that restraineth them from the actual commission of sin for otherwise they give full sway and swinge to their crooked and corrupt affections free scope and liberty to themselves in sin and run their full career in wickedness and if they can but extricate themselves out of the briers so that the laws of the land should not lay hold of them they care not to commit all manner of iniquity and impiety Yea though they hear that the law of God is spiritual and requireth the obedience of the inward man and that God looketh more to the heart then to the outward actions and that a little sin such a sin as it is a question among a great many whether it be a sin is exceeding hainous in the sight of God if mens hearts be set upon it so that they will not part with it Though they hear out of the Scripture that God will call men to account for idle 2 Mat. 36. ver 5 Mat. 28 ver Pet. 2 ch 14 ver 5 Matth. 22 ver 3 Gen. 42. 20 Exod. 17 ver words for wanton looks for lascivious gestures for spleeny passions and revengeful meditations for but purposes to enrich themselves by the gain of oppression yet they suffer these euil motions of their corrupt minde these desires of the flesh to domineer and bear sway and reign and rule in their hearts And as for the works of the flesh which the Apostle reckons up in the 5 of the