Use is information. Since the unregenerate are altogether flesh, and the regenerate in part flesh, the one can do nothing good, the other nothing perfect.
1. It giveth us a true account of man's natural incapacity to what is good. First, there is a natural propensity or inclination to the body before the soul, and earth before heaven, the creature before God : John iii. 6, * That which is born of flesh is flesh.'
2. This is increased in us by being accustomed to a sinful life : Jer. xiii. 13, ' Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil.'
3. This custom is more confirmed and rooted by the general practice of all about us : Is. vi. 5, ' Woe is me, for I am undone, because I am a man of unclean lips, and dwell in the midst of a people of unclean lips.'
4. It is not only practised, but countenanced generally in the world : 1 Pet. iv. 4, ' Wherein they think it strange, that you run not with them into the same excess of riot.'
5. The encouragements of another course, lie wholly in a world to come : Mat. v. 12, ' Eejoice and be exceeding glad, for great is your reward in heaven.'
6. The precepts to renounce this sensuality, are given by an invisible God ; who, though he hath given sufficient demonstration of the truth of his being, is little cared for : Ps. x. 4, ' The wicked through the pride of his countenance will not seek after God : God is not in all his thoughts.'
478 SERMONS UPON ROMANS VIU. [SeB. X
SERMON X.
So then they that are in thejlesh cannot please God. — Rom. viii. 8.
This verse is consectary from the whole discourse, especially from the former verse. They who are in the flesh, are professed enemies to God, and therefore they cannot please him. In the words here are two things —
1. The persons spoken of.
2. What is said of them.
1, The persons spoken of. They that are in the flesh, that is, who are unregenerate, in the state of corrupt nature. He saith not, if the flesh be in you, ye cannot please Grod, but if you be in the flesh, that is in a carnal state. As to be in the faith, 2 Cor. xiii. 5, implieth being in a gospel state ; and to be in Christ : Rom. viii. 1, noteth a state of true Christianity ; so to be in the flesh is to be under the dominion and power of the flesh, so as to serve the lusts and passions thereof ; during this carnal and corrupt estate, till men are converted and changed, they cannot please God.
2. What is said of them ? They cannot please God. Which may be interpreted two ways, quoad conaium, vel quoad evenium. First, With respect to their endeavour, they will not frame their doings, nor make this their business and scope to please the Lord, as it is said of the Jews that rigorously kept up the ritual observances of the law : 1 Thess. ii. 15, ' They please not God, and are contrary to all men.' They were as far from fulfilling the true meaning of the law, as they were from observing the gospel ; and all men as long as their lusts are untamed and unbroken, they cannot do those things which are pleasing in his sight. Secondly, With respect to God's acceptance and favour, they are not accepted with him so as to obtain life and peace, and be exempted from condemnation.
Doct. Carnal men do not, cannot please God.
To prove this I shall lay down some propositions : — 1. That it is man's duty and happiness to please God. For this end was he made and sent into the world, not that he might live to himself, but unto God. I prove it by this argument ; It is man's happiness to please him upon whom he dependeth ; all the world goeth upon this principle, that dependance begetteth observance, or a study to please ; and as the dependance is less or greater, so men take themselves bound more or less to please those from whom they receive their supplies, as children their parents, servants their masters ; and if any breach and displeasure fall out, their dependance obli^eth them to see it made up again. We have an instance in scripture : Acts xii. 24, ' Herod was highly displeased with them of Tyre and Sidon, but they came with one accord to him, and desired ])eace, because their country was nourished by the king's country.' What their interest taught them to do to man, our interest teacheth us to do to God ; we depend upon none so much as God, from whom we have hoth our being and well-being : ' In his hand is our breath, and all our ways,' Dan. v. 23. Our business lieth more with God, than with all the world besides, and therefore him should we love and study to please.
YeR. 8.] SERMONS UPON ROMANS VHI. 479
2. That this being man's duty and happiness, it should be our work and scope to approve ourselves to God ; for man is never in his proper posture, till he mindeth his true work and happiness, but is either out in the end or way ; his end, if pleasing God and being accepted with him be not his scope ; the way, if he doth not those things which God will accept. Therefore God's children are sometimes described by their intention, which is of the end, intentio est finis ultimi : sometimes by theiir choce, which is of the means, electio est medii ; by their scope oand intentin : 2 Cor. v. 9, ' Therefore we labour, that whether present or absent, we may be accepted with him,' (fyiXorcfiovfieOa. This is the honour we affect, the end which we propound to ourselves, and which our minds are principally set upon. Some seek to please God, others to please their fleshly mind by the fruition of some inferior good. That is our end which we love most, and are pleased best with, and would do most for ; so the people of God are sometimes described by the choice of their ways : Isa. Ivi. 4, ' They choose the things that please him, and take hold of his covenant ; ' that is, resolve to do what is pleasing to God, or to behave themselves in such a manner as they may be accepted with him.