fuffer for it, and therefore it became our Cautioner to be man like us; for God fent forth Chrift his only Son, in the likeness of finful fefb, that he might condemn fin in the feb. XVI. Chrift Jefus in his eftate of humiliation, undertaking our debt, made a full and complete fatisfaction to juftice, fo as God in justice could not but accept thereof, and acquit thofe for whom it was paid; therefore, for fin he condemned fin in the fick. Chrit in the flesh offered up fuch a facrince for fin, that procured the ftoping of fin's mouth, that it had no more to lay against fuch as are in Chrift. XVII. As the law behoved to be fulfiled ere we could attain to life, because of the justice of God requiring fatisfaction, and we could not fulfil the fame neither in whole nor in part; fo Chrift our Cautioner undertaking for us hath fulfilled the fame for believers, fo as the righteoufnefs thereof is fulfilled in the name of believers, as if they had done it themfelves; for this is another end of Chrift's incarnation, That the righteoufnefs of the law might be fulfilled in us. XVIII. Chrift being fent and commiffionated of the Father to accomplish this work of redemption, may afcertain all believers, that they are freed from the con demnatory power of fin, and fentence of the law, and fhall also be delivered from the infecting, defiling power thereof; for this is given as a reafon to prove that we are made free from the law of fin and death, in and through Chrift, that he is fent of the Father for that effect, that the righteouf nefs of the law might be fulfilled in us. XIX. In this work of redemption we are no more to look to one of the perfons of the Trinity than to the reft, feeing it is a work of the whole, and all have a hand in it; and whatever each doth, calleth aloud for love and thankfulness from us: for tho' Chrift undertook the work, yet he was fent by all, and, in a manner, a fervant to all. A and S when he fet down the great ground of confolation, ver. 1. lelt any fhould have laid claim to it, who had no right thereto, he limited it fo, as he characteriz. ed thofe to whom it did belong, faying, they are fuch as walked not after the flife, but after the Spirit; fo now when he has fufficiently confirmed it, he over again characterizeth the perfons, verfe in the following verfes, he fheweth what grounds he hath thus to limit that comfortable propofition to fuch only as walk after the Spirit; and fo proveth, that the ground of comfort, laid down, verfe 1. belongeth only to fuch as walk after the Spirit, and not to fuch as walk after the flefh: and his argument may be thus formed; All thofe who mind the things of the flesh, or are carnally minded, are liable to death, and lying under the fentence thereof; and thofe that are fpiritually minded, and mind the things of the Spirit, are at peace with God, and have life: This is fet down, verfe 6. But fo it is, that fuch as walk after the flesh, or are after the flesh, do mind the things of the flesh, or are carnally minded; and fuch as walk after the Spirit, or they that are after the Spirit, do mind the things of the Spirit, or are fpiritually minded: This is fet down, verfe 5. Therefore such as walk after the flesh are not free from condemn. ation, but are liable to death; and only fuch as are walking after the Spirit are free therefrom, being in a ftate of life and peace. The first propofition, as to the first part thereof, he proveth, verse 7. thus: OBSERVATIONS. thus: All thofe who are enemies to God works of the flesh, thefe they pursue with are liable to death; this is clear, and need-earneftness and delight: this, he fays, proeth no proof; but all that are carnally cureth death, and is a fure mark of one minded are enemies to God, the carnal who is in a state of death; death is the mind is enmity itself, fays he, and that be- very fruit and wages of their pains and caufe neither is it, nor can it be, fubject to ftudies. Moreover it is faid of them, that the law of God: Therefore all that are their carnal mind is enmity against God; carnally minded are liable to death, &c. that is, it is maliciously fet against God, So then, there is here fet down a and is fuch an enemy, as is irreconcilable, defcription both of the godly and of the therefore is the abstract put for the conungodly man; the godly man is one that crete; yea, it is fo proud and contumaciwalketh after the Spirit; that is, maketh ous, it will not bow unto the law of God, progrefs in Chriftianity, and followeth the yea, nor can bow, it is not fubject to the motions and commands of the Spirit, and law of God, neither indeed can be: It is looks upon the Spirit as their commander, an enemy against the very nature of God, teacher, pattern, and scope which they and would have him out of the world if drive at. Again, verfe 5. he is called one it could, and therefore it tramples upon who is after the Spirit, or according to the all his laws, and can do any thing rather Spirit; that is, walks according to the Spi-than obey him. rit. Then they are faid to be spiritually minded; that is, have their minds taken up with fpiritual matters that are concerning his glory, and with those things that are the works of the Spirit, Gal. v. 22. thefe they level at. Now fuch an one has life begun, and peace with God; he is reconciled to God, and put in a fafe eftate; and this is fo fure that he fays, To be fpiritually minded is life and peace; it is as fure a fign of it, as if it were itfelf life and peace. So the wicked, upon the other hand, is defcribed to be one who walks after the flesh; that is, who propofeth no other defign, but to promote the interefts of the flesh, and taketh no other courfe but what tendeth thereto, and fo is after, or according to the flesh; being altogether carnal, they follow the flesh as their guide. Moreover they are faid to be carnally minded, and to mind the things of the flesh; that is, all their ftudy, thoughts, cares, and actions, flow from carnal principles, and are altogether in and about carnal mat ters, whether they be things good in themfelves, as the knowledge of fciences, or arts, or moral virtues; or indifferent, as honour, riches, these they hunt for in a carnal manner; or things evil, as the I. It being a moft dangerous thing for people to few pillows under their own arm-holes, and to fatisfy themfelves with groundless hopes, and to deceive themfelves with an imaginary right unto the confolations of the Holy Ghoft; therefore the difpenfers of the mysteries of the gospel fhould carefully prevent this, and fo hold forth the ample and fweet promifes in the gofpel, as none may be encouraged to fly to them but only fuch as they belong unto; therefore Paul cometh over the limita tion again, and faith, Who walk not after the feh, but after the Spirit. II. A Chriftian's life here-away is a life in continual motion; they are not to keep one pofture, and ftand at one poft, but ought to promove and advance in the way of Chriftianity; as the wicked fervants of Satan do grow worfe and worfe, they fhould grow better and better, and grow daily in conformity unto their pattern of holinefs and Captain: this is held forth, in that their life is faid to be a walking after the Spirit. III. Chriftians are not to look for a ref here, but are ftill to be in a marching posture pofture, looking for their rest above; as the wicked are like the troubled fea, ftill cafting up mire and dirt; for their life here is a walking, and a walking is toward a rest. IV. As believers and the wicked are far different in respect of their state and condition, fo in respect of their daily walk: The Chriftian has a principle of grace within him, the fpring and original of all his motions; he walks according to a divine rule, upon fpiritual motives, and directs his course to a fpiritual end: But the carnal man has nothing but rottenness at his heart, and acteth from corrupt principles, upon corrupt motives, and propofeth nothing but corrupt ends, fmelling rankly of the flesh; for the one walks after the fleb, the other after the Spirit. V. The carnal unrenewed man has a carnal difpofition and nature, and is of the earth; but the renewed man is from above, and hath a spiritual, heavenly difpofition and nature; the one is after the flesh, and the other after the Spirit. VI. Carnal, men have all their cogitations and intentions exercised about carnal matters; their thoughts are, how they may grow great in a world, have much honour and riches, and the like, and how they may get fome good in that kind, Pfalm iv. 6. but the regenerate man is of a more noble difpofition, and is defigning higher matters, communion with God here and hereafter for ever, the fubduing of corruption, and the advancing in holinefs, &c. matters of another nature are taking up his thoughts: the one minds the things of the flesh, and the other the things of the Spirit. VII. As this diverfity of the regenerate and unregenerate man's exercife, as to their daily cogitations, intentions, and purposes, floweth from the diverfity of their natures and difpofitions; fo hereby may every one win to know what their nature is, and whether they be in black nature or regenerated, viz. by trying whether all their projectings and confultations are for the advancement of their carnal interests, or for the promoting of what tends to God's glory; for he that is after the flesh, doth mind the things of the fef; but he that is after the Spirit, the things of the Spirit. VIII. Tho' carnal hearts think it their wifeft courfe to be wholly given for this world, and think it the fhorteft cut to life and happiness, and that notwithstanding thereof they may be at peace with God in Chrift; yet there is not a readier course to deftruction, nor a furer mark of one who is under the curfe and wrath of God; for to be carnally minded is death. IX. Howbeit the godly man, whose heart and eye is on heaven and heavenly matters, may be oftentimes troubled with fears of death thro' temptation; yet fuch as have a new nature, evidenced by a fpiritual mind, may be fure of life; for life is begun in them already, and fo they may be fure that they are free from condemnation; for to be fpiritually minded is life. X. Whatever trouble a godly foul meets with from the world, and carnal enemies, who are still shooting their horns in their fides, or in their own confciences now and then; yet being now regenerated and born again, as they are in a fafe estate, so being reconciled to God thro' Christ, they are at peace with God; the enmity is now removed, juftice fatisfied, God reconciled, and peace fpoken: for to be fpiritually minded is peace, as well as life. From verfe 7. OBSERVE, I. Tho' man at firft was in good terms with God, being in covenant with him, and created after his image, Gen. 1. 27. in knowledge, Col. iii. 10. righteousness and holiness, Eph. iv. 24. yet now fince the fall, not only is he fallen from that blessed and happy estate in which he was created, Ecclef. vii. 29. but is filled with all malice and enmity against his Maker, and is now turned an open rebel, and profeffed adver M m fary; fary; for the carnal mind is enmity against God. courfe, they will fay, it is not under the notion of being a courfe approven of God, but will find fubterfuges under which to hide their malice and enmity before men, yet in very deed the rife of all their act II. This woful and fad change that is in man now, turned from a friend, yea, a great favourite, yea, a favourite in great truft and power, (for he had dominion o-ings is their enmity against God. ver all the creatures, Gen. i. 28.) to an enemy, is not only in his carnal and fenfual appetite, but this evil hath infected the whole foul, even the best part; mind and will, and all, are now turned rank enemies to God; the very imaginations of his heart are evil, and only evil continually, Gen. vi. 5. his whole nature is corrupted; for here the very mind, (or will, or acts of both, the wisdom, fenfe, affection, defire, and fo his best thoughts, inclinations, affections, and motions, the word in the original will import all these,) being carnal, is enmity against God. VI. Man now in his eftate of fin, is not only a rebel against God inwardly, and a heart enemy, but is alfo openly avowing his rebellion, and acting rebellion with a high hand, refusing fubjection unto the laws of his rightful Superior and Lord Creator; now he is not fubject to the law of God, but a lawless borderer. VII. Howbeit we think little of fining against God, and of refufing obedience unto his juft and holy laws, yet every act of iniquity in fuch as are in black nature, will be exposed by God, as a proof of rank hatred and enmity; and this lieth at the root of every fin, The carnal mind is enmity against God; and why? for it is not III. This hatred and variance which is betwixt man now corrupted, and the holy Lord, as it is irreconcileable; fo it is ex-fubject to the law of God. treme in itself, greater cannot be until man be renewed, this hatred and enmity fhall never have an end: therefore it is called enmity, in the abstract, : IV. Howbeit carnal men, deftitute of the grace of God, may imagine and dream that they are in a fafe condition, and that they shall not die, but live, and that by reafon of their ignorance of their natural finful frame; and fo a right fight of, and a thorough belief of this, that until we be renewed in the whole man, and born again, we are at deadly feud with God, and are open irreconcileable rebels to the great King, Creator of heaven and earth, may thoroughly perfuade us of our hazard of death and damnation; for to prove that to be carnally minded is death, he proves it by this, that the carnal mind is enmity against God. V. However carnal men may pretend fair in their actings, and have many fpecious pretences, yea, and say, that they are ferving God, and driving on a defign for him; or if they be oppofing any good VIII, Tho' carnal men may do much in externals of religion, and may have a wellpolifhed, civil carriage, and deportment, yea, and thereby outftrip and fhame many truly godly; yet they being heart enemies to God himfelf, do nothing in obedience to a command; in all they do they feek themselves, and all is for their own ends, and not out of confcience to a command, and fo their necks have never bowed to God's yoke; and fo do what they will, they are never fubject unto the law of God. IX. Altho' the unregenerate man hath free will to many good actions, belonging to a natural and civil life, having still some reliques of the law of nature in him, Rom. i. 19. 32. and ii. 13. 14. and to a carnal righteousness, Rom. ix. 3. and x. 2. Phil. 3. 6. 7. yet can he not do any of these in a right manner, Rom. xiv. 23. Heb. xi. 6.; and as for fpiritual matters, his understanding being darkened, Eph. ii. 12. 1 Cor. ii. 14. fo as he cannot take up these things which tranfcend his capacity, and his will corrupted, he can do nothing lefs nor more, and fuch as are in the flesh, to fhew, that they are wholly drowned in it. and fo cannot convert himself to God, John iii. 3.5. and vi. 44. but in that act is wholly paffive, being dead, Ephef. ii. 1. yet not a mere stick or a block, for God acts on him as endued with an understanding and a will; yea, he cannot fo much as difpofe and prepare himself thereunto, Eph. ii. 10. John iii. 3. Tit. iii. 5. Eph. ii. 5. 19. 20. Col. ii. 12. 13. for here it is faid, he cannot be fubject unto the law of God. X. Man's impotence to do good, being voluntarily contracted, and the juft fruit of his own fin, is fo far from excufing him at God's hand, and keeping him from punishment, that fo much the more it proves the man to be liable unto death; for the carnal mind is death, because it cannot be fubject to the law of God. VERSE 8. So then they that are in the flesh, cannot please God. His may be looked upon as a confec TH tary following upon that which he faid laft, viz. That the carnal mind cannot be fubject to the law of God; whence it followeth, that the carnal man cannot pleafe God: And this alfo confirmeth that which he was proving before, viz. That freedom from condemnation belongeth not to thefe who walk after the flesh, thus: Those who cannot please God, cannot expect freedom from condemnation: But fo it is that fuch as are in the flesh cannot please God; Therefore, &c. OBSERVATIONS. I. So deplorably finful is the condition of folks by nature, that it cannot be eafily understood, nor in few words fet forth; for the apostle ufeth feveral expreffions here to fet it forth; therefore he ftiles natural people, fuch as walk after the flesh, verfes 1. 4. to thew, that their carriage is carnal; and fuch as are after the flesh, verfe 5. to fhew, that their principle is carnal and corrupt; fo here he calleth them II. Folks by nature are even plunged over head and ears in corruption; it wrapeth them about as a mantle, fo as all that they do, until that they be renewed, fmells thereof; and it is their dwellinghouse and element, they have a kind of being in it, for they are faid to be in the flesh. III. Man being thus plunged into corruption, hath now incapacitated himself for doing any good, fo that there is nothing he can do, whether in his natural, moral, or civil, or in his fpiritual ftation. that will be well-pleafing in God's eyes: They that are in the flesh cannot please God. VERSES 9. 10. 11. But ye are not in the flesh, but in the Spirit, if fo be that the Spirit of God dwell in you. Now if any man have not the Spirit of Chrift, he is none of his. And if Christ be in you, the body is dead, because of fin; but the Spirit is life, becaufe of righteousness. But if the Spirit of him that raised up Jefus from the dead, dwell in you; he that raifed up Chrift from the dead, Shall alfo quicken your mortal bodies, by his Spirit that dwelleth in you. NOW after he has cleared the propofition of the argument, he falleth upon the affumption; and fo after the general truth was made good, which he fet down, verfe 1. viz. That there was no condemnation to fuch as were in Chrift, and walked not after the flesh, he applieth it for the use of the believing Romans, faying or affuming, But ye are not in the flesh, but in the Spirit; that is, you are not lying in black nature, under the dominion of fin, wallowing in the flesh; but you are now in a fpiritual condition, in a more fpiritual element. But left he should fofter a groundless hope in any, he addeth a M m 2 mark |