Use 4 is to put us upon trial and self-reflection. Is the righteous- ness of the law fulfilled in us ?
1. We begin to fulfil it when we set ourselves to obey the will of God, taking his law for our rule and his promises for our encourage- ment. This resolution is the fruit of regenerating grace if it be sincere ; and it argueth a renewed heart and conscience : Heb. xiii. 18, ' Pray
438 SERMONS UPON ROMANS Vlir. [S VI.ER.
for US, for we trust we have a good conscience ;' and hath in it perfection of parts, though not of degrees.
2. This must be seconded with answerable endeavours. Iva ifX'npad!] noteth a continued act ; to have the righteousness of the law fulfilled in us is not the work of one day, but implieth a constant walk and obedience to motions after the Spirit.
3. We must endeavour to be more complete every day : Luke i. 6, ' They were righteous before God, walking in all the commandments and ordinances of the Lord bhimeless ; ' and Col. iv. 12, ' Labouring for you, that you may stand complete in all the will of God.' So we read of some that were ' full of all goodness:' Rom. xv. 14, and ' full of good works : ' Acts ix. 36, as we find in Dorcas. It is the fault of most Christians, that they beat down the price of religion as low as they can, and so make a hard shift to go to heaven.
4. Our begun-sanctification shall be perfected before Christ hath done with us : Col. i. 28, ' That we may j^resent every man perfect in Christ Jesus.' Here we are very imperfect, but it shall be perfectly fulfilled.
SERMON VI.
They that are after the flesh do mind the things of the flesh ; and they that are after the spirit, the things of the spirit — Rom. viii. ^.
This scripture containeth a notable character of those that are inte- rested in the privileges of the gospel, and will help you in your assuring work, or making out your claim and title. In the words you have : —
1. An intimation of two sorts of persons; they that are after the flesh and they that are after the spirit.
2. Their different disposition and practice are compared and set forth:—
[1.] By the act : they both mind their several affairs.
[2.] By the object : things of the flesh from things of the spirit Different persons, different objects, and different affections.
Thus you may in one view and prospect discern the scope and intent of the place. I shall lay it before you in several propositions, and then apply all together.
1. There are two sorts of men in the world — some after the flesh and some after the spirit.
2. That these two sorts of men have two different objects^ — the things of the spirit and the things of the flesh.
3. That men discover their temper and constitution of soul by their favour or affection to either of these objects.
Doct. 1. There are two sorts of men in the world — some after the flesh and some after the spirit. So it must be. There is a twofold original ; which produceth a twofold principle, which is acted by a twofold assisting power ; and this bringeth them under a twofold covenant, which maketh way for a twofold final estate, into which all the world issueth itself.
VeR. 5.] SERMONS UPON ROMANS YIII. 439
1. There is a twofold original ; some are only born, others new born ; the renewed, and the unrenewed : John iii. 6, ' That which is born of the flesh, is flesh ; and that which is born of the Spirit, is spirit.' Some remain under the power of corrupt nature ; others are regenerate and renewed by the Spirit.
2. This twofold original producetJi a twofold principle ; that men are led by flesh and spirit, which are always contrary one to another : Gal/ V. 17, ' The flesh lusteth against the spirit, and the spiiit lusteth against the flesh ; and these two are contrary one to the other.' Men, if they be merely such as nature hath left them, are governed by the flesh, or their own carnal inclinations. Others are led by the spirit, walk after it, as ver. 1. They that are born again, have a new principle set up in their natures, to incline them to God.
3. These two principles are supported and assisted with contrary powers. They that are governed by the flesh, are also acted by Satan; he rules and works in them : Eph. ii. 23, ' Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now ruleth in the children of disobedience ; among whom also we had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh and of the mind.' There are all the enemies of our salvation. They that follow inbred corruption as their guide, fall into the devil's share, who hurrieth them on in a way of sin, more vehemently than otherwise they would do. But now those that are led by grace, or a new principle, or the new nature, as their guide, they are assisted and acted by the Spirit of God : Rom. viii. 14, ' As many as are led by the Spirit of God, they are the sons of God ; the Spirit is their guardian and keeper ; he exciteth and worketh up the habit of grace into greater power and activity.' Kow, being under such contrary powers, no wonder that they are so different in their courses, and so contrary one to another. It is said, Prov. xxix. 27, 'The wicked is an abomination to the just: and he that is upright in his way is an abomination to the wicked.' Their birth is different, the inward principle by which they are guided is difierent, nature and grace ; and they are under different assisting j)owers, either under the power of Satan, or under the power and conduct of God's Holy Spirit ; and therefore no wonder that their course is difierent, and that there is enmity between both the seeds. A godly man cannot delight in a wicked man, and a wicked man cannot abide the godly. The ground of friendship is eadem velle et nolle. Similitude, and likeness of mind and disposition, only the enmity and contrariety is carried on with some difference. The godly pity the wicked, but the wicked hate the godly, because they are against that course of life that they choose. They think it strange they do not run with them to the same neglect of God, and carelessness of heavenly things ; and therefore they speak evil of them, 1 Peter iv. 4 ; and despitefully use them, 1 John iii. 12, as Cain hated Abel.