[2.] An assertion that we are debtors.
[3.] An instance or exemplification, to whom we are debtors. The negative is expressed, 'not to the flesh, to live after the flesh ;' and the affirmative is implied, and must be supplied out of the context, ' to the Spirit,' to live in obedience to the Holy Spirit.
1. The inference, ' therefore ' — he reasoneth from their privileges ; the privilege is asserted ver. 1, ' There is no condemnation to them that are in Christ, who walk not after the flesh, but after the Spirit.' It is
28 SERMONS UPON ROMANS Till. [SeR. XV.
applied to the clnistian : Rom. v. 9, ' But ye are not in the flesh, but in the Spirit.' These reasonings are pertinent and insinuative from the privilege asserted ; exhortation must follow doctrine, for then it pierceth deeper, and sticketh longer. On the other side, doctrine becoraeth more lively, wlien there is an edge set upon it by exhortation, from the privilege implied ; certainly privileges infer duty, and there- fore, having comforted them with the remembrance of their condition, he doth also mind them of their obligation, ' Ye are not in the flesh, but in the spirit ; ' ' therefore we are not debtors to the flesh, to walk after the flesh ; ' but to walk after the Spirit.
[1.] The truth inferred. Where first, observe the compellation, — 'Brethren,' — a word of love and equality ; of love, to sweeten the exhor- tation ; for men are unwilling to displease the flesh ; of equality, for he taketh the same obligation upon himself ; this debt bindeth all, high and low, learned or unlearned, ministers or people ; greatness doth not exempt from this bond, nor meanness exclude it.
[2.] The assertion, that we are debtors. Man would fain be sui juris, at his own disposal ; affecteth a supremacy and dominion over his own actions : Ps. xii. 4, ' Our tongues are our own, who is lord over us ? ' But this can never be; we were made by another, and for another, therefore we are debtors, d(f)ei,\iTai, ea-fiev.
[3.] The exemplification, to whom. (1.) Negatively, not to the flesh ; this is expressly denied for two reasons, because the flesh maketh a claim upon us. It hath a double claim, one by usurpation ; when God is laid aside, self interposeth as the next heir ; and that which we count ourself, is the flesh, which doth all in all with men. The other is in pretence ; it seemeth to challenge a right by God's allowance ; some- thing is due to the body, and no man ever yet hated his own flesh. But we must distinguish of flesh, as it is taken for the body and natural substance ; so we are debtors to the body by necessity of nature, for we owe it food, and physic, and raiment. As it is taken for corrupt nature, which inclineth us to seek the happiness of the body and bodily life without God, and apart from God ; so we owe nothing to the flesh, so as to obey its lusts, or frame our lives according to the desires of it ; we owe it hatred, but not obedience ; the motions of corrupt nature tend to feed the habits of sin, sensuality, pride, worldliness ; thence come ignorance, unbelief. (2.) Positively, we are debtors to the Spirit, to be led by the Spirit, ver. 14. The Spirit mindeth us of our duty, externally, by the word ; internally, by his sacred motions and inspira- tions, restraining us from sin : Rom. viii. 13, ' If ye through the Spirit do mortify the deeds of the body, ye shall live ; ' quickening us to holiness: Gal. v. 25, ' If we live in the Spirit, let us also walk in the Spirit.'
Boot. That believers are debtors, not to the flesh, but to the Spirit.
I shall prove it by considering them in a double capacity.
1. AVith respect to the order of nature.
2. Or the condition of their spiritual being. Take them as men (»r christians. If you look upon them as men, they are debtors to God for all they have ; if you look upon them as christians that have received the faith of Christ, they are much more debtors not to the flesh, but to the Spirit
VjBR 12.] SERMONS UPON ROMANS VIII. 29
1 . With respect to the order of nature ; man is a debtor, for he is a dependent creature ; not an owner or a lord, but a steward. I prove it by two arguments. We depend upon God for being and preserva- tion, and therefore we are debtors to God for all that we have. Secondly, depending upon God, we are accountable to him. Or thus : God that is a creator and preserver, is therefore an owner ; and being an owner, is therefore a governor and ruler, and, by consequence, a judge; his being a creator goeth before his being an owner; and his being an owner goeth before his being a ruler, and is the foundation of it ; for his absolute propriety in us giveth him a power and dominion over us ; and there are two parts of his governing power, — legislation and execution, or judgment.