[2.] The benefit of this spiritual new being itself, or our regeneration, inferreth it; for we are justified and sanctified, and by both obliged, and also inclined to live unto God. Obliged, for these benefits of Christ's righteousness and Spirit given to us, are such excellent benefits, that for them we owe our whole selves to God. If Paul could tell Philemon, ' thou owest thyself to me : ' Pliil. i. 9, because he had been an instrument in converting him to God ; how niucli more is our obligation to Christ, who is the principal author and proper efficient cause of this grace ! Surely we owe our whole selves, and strength, and time, and service to \i\m,jure heneficiario, as God's beneficiaries. We are in debt to him as our benefactor ; and not only obliged but inclined by the giit of Christ's righteousness and Spirit ; he hatli formed us for this very thing, and fitted us to perform the more easily what we owe to God. Everything is fitted for its use, so we are prepared and fitted for the new life, and all the duties that belong thereunto : Eph. ii. 10, ' We are his workmanship in Christ Jesus, created unto good works.' The new creature is put by its proper use, if we live after the flesh ; for all this cost and workmanship is bestowed upoa us in vain, if it dotli not fit us to live unto God.
[3.] Our own vow and covenant sworn and entered into by baptism. Baptism doth infer this debt, for there we renounced the flesh, and gave up ourselves to God as our proper lord. Baptism is a vowed death to sin, and a solemn obligation to live unto God ; therefore every christian must reckon himself dead to sin: Eom. vi. 11, 'Likewise reckon ye also yourselves to be dead unto sin, but alive unto God : ' and Col. iii. 3, 5, ' Ye are dead, therefore mortify your members ; ' and
VeR. 12] SERMONS UPON R03IANS VIII. 33
Eora. vi. 2, ' How shall ye that are dead unto sin, live any longer therein ? ' He argueth not ah impossihili, but ab incongruo ; for a baptized person, or one that is entered into the oath of God. And being made servants of God, we are bound to live in all new obedience : 1 Pet. iii. 21, ' The like figure whereunto, even baptism doth now save us ; not the putting away the filth of the flesh, but the answer of a good conscience towards God.' The answer of a good conscience savetli.
[4.] In regard of the benefits we do hereafter expect from Christ ; cur resuri-ection and glorious estate in heaven. That is mentioned ver. 2, as binding us to the spiritual life. Certainly where we have received good, and expect more good things, we are the more obliged to obedience. From the flesh we can look for nothing but shame and death ; but from the spirit, life and peace. Therefore in jirudence we are bound to make the best choice for ourselves, and to live not carnally, but spiritually. Sin never did us any good office ; nor can you expect anything from it for the future ; it hath never done you good, and will <lo you eternal hurt ; and are you so much in love with sin, as to <lisplease your God, and lose your souls for it, which miglit otherwise be saved in a way of obedience to the Spirit's sanctifying motions? This arguuient is again repeated in the 13th. ver, ' If ye live after the flesh, ye shall die,' that we might seriously consider it. Can the flesh give you a sufficient reward to recompense the pains you incur by satisfying it ?
The first Use is information. It informeth us of divers truths.
[1.] If your obedience be a debt, then there can be no merit in it ; for what is dehitmn is not meritorium : Luke xvii. 10, ' When ye have <!one all that is commanded you, say, We are unprofitable servants ; we have done that which was our duty to do.' We owe ourselves, and all that we have, are, and possibly can do, to God, by whom we live and are ; and therefore deserve no further benefit at his hands. Put case we should do all, yet in how many things are we come short ? There- fore, surely God is not bound to reward us by any right or justice arising from the merit of the action itself, but only he is inclined so to do by bis own goodness, and bound so to do by his free promise. The creature oweth itself wholly to God, who made it ; and God standeth in such a degree of eminency, so far above us, that we can lay no obli- gation upon him. Aristotle said well, 'That children could never merit of their parents ; ' and all their kindness and duty they perform towards them, is but a just recompence to them from whom they received their being. If no merit between children and parents; surely not between God and men.
[2.] When a believer gratifieth the flesh, it is not of right, but tyrannous usurpation. For he is not a debtor to the flesh, he oweth it no obedience. ' Let not sin reign in your mortal bodies : ' Eom. vi. 11,14. Sin shall not reign; it may play the tyrant. Chrysostom saith, that a child of God may be overtaken through inadvertency, or overborne by the impetuous desires of the flesh, and do something which his heart alloweth not ; his sins are sins of passion rather than design ; and though the reign of sin be disturbed, yet it is not cast off. Our lives should declare whose servants and debtors we are ; for whom do you do most? Your lives must give sentence for you, wliether you vol.. xu. c