Sermon XXX.

Sermon XXX.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man, which, truly, were alone sufficient to draw our souls wholly after religion. Suppose the body should never taste of the fruits of it, but die and rise no more, and never be awaked out of its sleep, yet it were a sufficient ground of engagement to godliness, that the life and well being of the far better part in man is secured for eternity, which is infinitely more than all things beside can truly promise us, or be able to perform. Certainly, whatsoever else you give your hearts to, and spend your time upon, it either will leave you in the midst of your days, and at your end you shall be a fool, or you must leave it in the end of your days, and find yourselves as much disappointed, or, to speak more properly, because when your time is ending your life and being is but at its beginning, you must bid an eternal adieu to all these things whereupon your hearts are set when you are but beginning truly to be. But this is only the proper and true good of the soul,—Christ in it,—most portable and easily carried about with you, yea, that which makes the soul no burden to itself, and helps it to carry all things easily,—and then most inseparable, for Christ in the soul is the spring of a never-ending life, of peace, joy, and contentation in the fountain of an infinite goodness, and it outwears time and age as well as the immortal being of the soul. Yea, such is the strength of this consolation, that then the soul is most closely united and fully possessed of that which is its peculiar and satisfying good, when it leaves the body in the dust, and escapes out of this prison unto that glorious liberty.But yet, there is besides this an additional comfort comprehended in the verse read,—that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory, for though a man should be abundantly satisfied if he possess his own soul, yet no man hateth his own flesh. The soul hath some kind of natural inclination to a body suitable unto it, and in this it differs from an angel, and, therefore, the apostle, when he expresseth his earnest groan for the intimate presence of his soul with Christ, he subjoins this correction—not that we desire to be unclothed, but clothed upon it, 2 Cor. v. 1-4. If it were possible, says he, we would be glad to have the society of the body in this glory, we would not desire to cast off those clothes of flesh, but rather that the garment of glory might be spread over all, if it were not needful because they are old and ragged and would not suit well, and our earthly tabernacle is ruinous, and would not be fit for such a glorious guest to dwell into, and therefore, it is needful to be taken down. Well, then, here is an overplus, and, as it were, a surcharge of consolation, that seeing for the present it is expedient to put off the present clothing of flesh, and take down the present earthly house,—yet that the day is coming that the same clothes, renewed, shall be put on, and the same house repaired and made suitable to heaven, shall be built up,—that this mortal body shall be quickened with that same spirit that now quickens the soul, and makes it live out of the body, and so the sweet and beloved friends, who parted with so much pain and grief, shall meet again with so much pleasure and joy, and, as they were sharers together in the miseries of this life, shall participate also in the blessedness of the next,—like Saul and Jonathan,“lovely and pleasant in their lives,”and though for a time separated in death, yet not always divided. Now this is the highest top of happiness, to which nothing can be added. It is comprehensive of the whole man, and it is comprehensive of all that can be imagined to be the perfective good of man.[pg 237]It is no wonder, then, that the apostle reckons this doctrine of the resurrection amongst the foundations of Christianity (Heb. v. 1, 2), for truly these two—the immortality of the soul and the resurrection of the mortal body—are the two ground-stones or pillars of true religion, which, if they be not well settled in the hearts of men, all religion is tottering and ruinous and unable to support itself. That the soul cannot taste death or see corruption, and that the body shall but taste it, and, as it were, salute it, and cannot always abide under the power of it, these are the prime foundations upon which all Christian persuasion is built. For without these be laid down in the lowest and deepest part of the heart, all exhortations to an holy and righteous life are weak and ineffectual, all consolations are empty and vain. In a word, religion is but an airy speculation, that hath no consistence but in the imaginations of men,—it is a house upon sand, that can abide no blast of temptation, no wave of misery, but must straightway fall to the ground. From whence is it, I pray you, that the persuasions of the gospel have so little power upon men,—that the plain and plentiful publication of a Saviour is of so small virtue to stir up the hearts of men to take hold on him? How comes it to pass that the precepts and prohibitions of the most high God, coming forth under his authority, lay so little restraint on men's corruptions,—that so few will be persuaded to stop their course, and come off the ways that they are accustomed to,—that men pull away the shoulder and stop the ear, and make their hearts as adamant, incapable of being affected with either the authority or love of the gospel,—that when he pipes unto us so few dance, and when he mourns so few lament? Is it not because these two foundations are not laid, and men's hearts not digged deep by earnest consideration to receive these ground-stones of Christianity,—the belief of their souls, eternal survivance after the dust, and of the revivance and resurrection of the body, after it hath slept a while in the dust? I remember heathens have had some noble and rare conceptions about virtue, and some have laboured to enamour men with the native beauty of it, and to persuade them that it was a sufficient reward to itself.206And truly it would far more become a Christian,—who knoweth the high and divine pattern of holiness to be God himself, and so must needs behold a far surpassing beauty and excellency in the image of God than in all earthly things,—I say, it would become him to accustom himself to a dutiful observance of religion, even without any respect to the reward of it. He would train his heart to do homage to God out of a loyal affection and respect to his majesty, and from the love of the very intrinsic beauty of obedience, without borrowing always from such selfish considerations of our own happiness or misery. Notwithstanding, such is the posture of man's spirit now, that he cannot at all be engaged to the love of religion, except some seen advantage conciliate it, and therefore the Lord makes use of such selfish principles in drawing men to himself, and keeping them still with him. And, truly, considering man's infirmity, this is the spirit and life of all religion—immortality and resurrection—that which gives a lustre to all and quickens all, that which makes all to sink deep, and that which makes a Christian steadfast and immoveable, 2 Cor. v. 8. It is certainly hope that is the key of the heart, that opens and shuts it to any thing. Hence the apostle Peter (1 Epistle) first blesseth God heartily for the new birth, and, in expressing of it, makes hope the very term of that generation, and so it must be a substantial thing.“Blessed be God, who hath begotten us again to a lively hope.”Hope hath a quickening power in it. It makes all new where it comes, and is full of spirit. It is the helmet[pg 238]and anchor of a Christian, that which bears the dint of temptation and makes him steady in religion. No man will put his plough in this ground, or sow unto the Spirit, but in hope, for he that soweth must sow in hope, else his plough will not go deep. 1 Cor. ix. 10. This then is the very spirit and life of religion,—the resurrection of the dead,—without which our faith were in vain, and men would continue still in their sins. Certainly it is the deep inconsideration of this never ending endurance of our souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in religion, else it were not possible, if that were laid to heart, but men would make religion their business, and chief business.We have here the two genuine causes of the resurrection of the bodies of Christians,—the resurrection of Christ and the inhabitation of his Spirit. The influence that the resurrection of Christ hath on ours, is lively and fully holden out by this apostle, 1 Cor. xv., against them who deny the resurrection from the dead:“If Christ be not raised, your faith is in vain, you are yet in your sins, and they that are asleep are perished.”Religion were nothing but a number of empty words of show, preaching were a vanity and imposture, faith were a mere fancy, if this be not laid down as the ground stone,—Christ raised, not as a natural person, but as a common politic person, as the first-fruits of them that sleep, ver. 17-20, where he alludes to the ceremony of offering the first-fruits of their harvest, Lev. xxiii. 10. For under the law they might not eat of the fruits of the land till they were sanctified. All was counted profane till they were some way consecrated to the Lord. Now, for this end, the Lord appointed them to bring one sheaf for all, and that was the representative of all the rest of the heap, and this was waved before the Lord, and lifted up from the earth. Now, according to the apostle's argument, Rom. xi. 16,“If the first fruits be holy, so is the lump,”for it represents all the lump, and therefore Jesus Christ, the chief of all his brethren, was made the first fruits from the dead, and lifted up from the grave, as the representer of all the lump of his elect, and so it must needs follow, that they shall not continue in the grave, but must in due time partake of that benefit which he has first entered in possession of, in their name, and for them. For if this first fruits be holy, so the whole lump must be holy, and if the first fruits be risen, so must the lump. You see then the force of the present reason,“If the Spirit that raised Christ dwell in you,”he shall also raise you, namely, because he raised up Christ the very first fruits of all the rest, so that Christ's resurrection is a sure pledge and token of yours, and both together are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle,“Let us eat and drink, for to-morrow we shall die.”As if there were no life to come, they withhold nothing from their carnal minds that can satisfy or please their lusts. But for you who desire a part in this resurrection, and dare scarcely believe so great a thing, or entertain such a high hope, because of the sight of your unworthiness, as you would be awakened by this hope to“righteousness, and to sin no more”verse 34th of that chapter, so you may encourage yourselves to that hope by the resurrection of Christ, for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. i. 3. Look upon this as the grand intent, and special design of Christ's both dying and rising again, that he might be the first-fruits to sanctify all the lump. Nevertheless, it is not the desert of your bodies, for they are often a great impediment and retardment to the spirit, and lodge the enemy within their walls, when he is chased out of the mind by the law of the Spirit of life, but it is the great design of God, through the whole work of redemption, and the desert of Christ your head, and therefore you may entertain that hope, but take heed to walk worthy of it, and that it is,“if we have this hope, let us purify ourselves,”let us who believe that we are risen with Christ, set our affections on things above, else we dishonour him that is risen in our name, and we dishonour that temple of the Holy Ghost, which he will one day make so glorious.[pg 239]Sermon XXXI.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”As there is a twofold death,—the death of the soul, and the death of the body—so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so the first resurrection is of the spirit, then the second of the body, and these two have a connexion together, therefore saith the apostle John,“Blessed are they who have part in the first resurrection, for on such the second death hath no power, but they shall be priests to God,”&c. Rev. xx. 6. Although death must seize on their bodies, yet the sting wherein the strength of it lies, is taken away by Christ, that it hath no power to hurt him whose spirit is raised out of the grave of sin. And truly it is hard to tell which is the greatest change, or the most difficult, to raise a body out of corruption to life, or to raise a soul out of sin to grace. But both are the greatest changes that can be, and shadowed out under the similitude of the greatest in nature, for our conversion to God is a new birth, a new creation, and a resurrection in scripture style, and so both require one and the same power, the almighty power of his Spirit.“You who were dead in sins hath he quickened,”&c. O, what a notable change! It maketh them no longer the same men, but new creatures, and therefore it is the death of sin, and the resurrection of the soul. For as long as it is under the chains of darkness and power of sin, it is free among the dead, it is buried in the vilest sepulchre. Old graves, and these full of rottenness and dead men's bones, are nothing to express the lamentable case of such a soul, and yet such are all by nature. Whatsoever excellency or endowment men may have from their birth or education, yet certainly they are but apparitions rather than any real substance, and which is worse, their body is the sepulchre of their souls, and if the corruption of a soul were sensible, we would think all the putrefactions of bodily things but shadows of it. And therefore no sooner is there any inward life begotten in a soul, but this is the very first exercise of it, the abhorrency of the soul upon the sight and smell of its own loathsomeness.Now, there is no hope of any reviving. Though all the wisdom and art of men and angels were employed in this business, there is nothing able to quicken one such soul, until it please the Lord to speak such a word as he did to Lazarus,“Arise, come forth,”and send his Spirit to accomplish his word, and this will do it. When the Spirit cometh into the soul, he quickeneth it, and this is the first resurrection. O blessed are they who have part in this, whose souls are drawn out of the dungeon of darkness and ignorance, and brought forth to behold this glorious light that shineth in the gospel, and raised out of the grave of the lusts of ignorance, to live unto God henceforth, for such have their part in the second resurrection to life. For you see these are conjoined,“If the Spirit dwell in you, he shall raise you,”&c. You see here two grounds and reasons of the resurrection of body,—Christ's rising and the Spirits indwelling. Now I find these in the scripture made the two fountains of all Christianity, both of the first and second resurrection.The resurrection of Christ is an evidence of our justification, the cause of our quickening, or vivification, and the ground and pledge of our last resurrection, and all these are grounds of strong consolation. The first you have, Rom. iv. 25.“Christ died for our sins, and rose for our justification,”and the 34th verse of this chapter,“Christ is dead, yea, rather has risen again, who then shall condemn?”Here is a clear evidence, that he hath paid the debt wholly, and satisfied justice fully. Since he was under the power of death, imprisoned by justice, certainly he would not have won free, if he had not paid the uttermost farthing, therefore his glorious resurrection is a sure manifestation of his present satisfaction—it is a public acquittance and absolution of him from all our debt, and so by consequence, of all he died for. For their debt was laid upon him, and now he is discharged. And therefore the believing soul[pg 240]may tremblingly boast, who shall condemn me? For it is God that justifieth. Why? Because all my sins were laid on Christ, and God hath in a most solemn manner acquitted and discharged him from all, when he raised him from the dead, and therefore he cannot, and none other can sue me, or prosecute a plea against me, since my Cautioner is fully exonered of this undertaking, even by the great Creditor God himself. But then, his resurrection is a pawn or pledge of the spiritual raising of the soul from sin, as the death of Christ is made the pledge of our dying to sin, so his rising, of our living to God, Rom. vi. 4, 5. These are not mere patterns and examples of spiritual things, but assured pledges of the divine virtue and power which he, being raised again, should send abroad throughout the world. For, as there are coronation gifts when kings are solemnly installed in office, so there are coronation mercies, triumphal gifts. When Christ rose and ascended, he bestowed them on the world, Eph. iv. And certainly these are the greatest, the virtue of his death to kill the old man, and the power of his resurrection to quicken the new. And by faith, a believer is united and ingrafted into him, as a plant into a choice stock, and by virtue and sap coming from Christ's death and resurrection, he is transformed into the similitude of both, he groweth into the likeness of his death, by dying to sin, by crucifying these inward affections and inclinations to it, and he groweth up into the similitude of his resurrection, by newness of life, or being alive to God, in holy desires and endeavours after holiness and obedience. And thus the first resurrection of the soul floweth from Christ's resurrection.But add unto this, that Christ's rising is the pledge and pawn of the second resurrection, that is, of the body, for he is the head, and we are the members. Now, it is the most incongruous, that the head should rise and not draw up the members after him. Certainly he will not cease till he have drawn up all his members to him. If the head be above water, it is a sure pledge that the body will win out of the water, if the root be alive, certainly the branches will out in spring time, they shall live also. There is that connexion between Christ and believers, that wonderful communication between them, that Christ did nothing, was nothing, and had nothing done to him, but what he did, and was, and suffered, personating them, and all the benefit and advantage redounds to them. He would not be considered of as a person by himself, but would rather be still taken in with the children. As for love he came down and took flesh to be like them, and did take their sin and misery off them, and so was content to be looked upon by God as in the plate of sinners, as the chief sinner, so he is content and desirous that we should look on him as in the place of sinners, as dying, as rising for us, as having no excellency or privilege incommunicable to us. And this was not hid from the church of old, but presented as the grand consolation,“Thy dead men shall live, together with my dead body they shall rise.”And, therefore, may poor souls awake and sing. Though they must dwell in the dust, yet as the dew and influence of heaven maketh herbs to spring out of the earth, so the virtue of this resurrection shall make the earth, and sea, and air, to cast out and render their dead, Isa. xxvi. 19. Upon what a sure and strong chain hangs the salvation of poor sinners? I wish Christians might salute one another with this“Christ is risen, and so comfort one another with these words,”—or rather, that every one would apply this cordial to his own heart,“Christ is risen,”and you know what a golden chain this draweth after it, therefore we must rise and live.The other cause, which is more immediate, and will actively accomplish it, is the Spirit dwelling in us, for there is a suitable method here too. As the Lord first raised the head, Christ, and will then raise the members, and he that doth the one cannot but do the other, so the Spirit first raiseth the soul from the woful fall into sin, which killed us, and so maketh it a temple, and the body too, for both are bought with a price, and, therefore, the Spirit possesseth both. But the inmost residence is in the soul, and the bodily members are made servants of righteousness, which is a great honour and dignity, in regard of that base employment they had once, and so it is most suitable that he who hath thus dwelt in both repair his own dwelling-house. For here it is ruinous, and, therefore, must be cast down. But because it was once a temple for the holy God, therefore it will be repaired and built again. For he that once honoured it with his presence will not suffer corruption always to dwell in it, for what Christ, by his humiliation and suffering, purchased, the Spirit hath[pg 241]this commission to perform it; and what is it but the restitution of mankind to a happier estate in the second Adam than ever the first was into? Now, since our Lord who pleased to take on our flesh, did not put it off again, but admits it to the fellowship of the same glory in heaven, in that he died, he dies no more, death hath no more dominion over him, he will never be wearied or ashamed of that human clothing of flesh. And, therefore, certainly that the children may be like the father, the followers, their captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock, and that our rising in Christ may leave no footstep of our falling, no remainder of our misery, the Spirit of Christ will also quicken the mortal bodies of believers, and make them like Christ's glorious body.This must be done with divine power,—and what more powerful than the Spirit? For it is the spirits or subtile parts in all creatures that causeth all motions, and worketh all effects. What then is that almighty Spirit not able to do? You have shadows of this in nature, yea, convincing evidences for, what is the spring but a resurrection of the earth? Is not the world every year renewed, and riseth again out of the grave of winter, as you find elegantly expressed, Psalm cvii? And doth not the grains of seed die in the clods before they rise to the harvest, 1 Cor. xv. All the vicissitudes and alterations in nature give us a plain draught of this great change, and certainly it is one Spirit that effects all.But though there be the same power required to raise up the bodies of the godly and ungodly, yet, O what infinite distance and difference in the nature and ends of their resurrections! There is the resurrection of life, and the resurrection of condemnation, John v. 29. O! happy they who rise to life that ever they died! But, O miserable, thrice wretched are all others that they may not be dead for ever! The immortality of the soul was infinite misery, because it is that which eternizes their misery, but when this overplus is added, the incorruptibility of the body, and so the whole man made an inconsumable subject for that fire to feed upon perpetually, what heart can conceive it without horror! And yet we hear it often without any such affection. It is a strange life that death is the only refreshment of it, and yet this may not be had,“they shall seek death, and it shall fly from them.”Now, my beloved, I would desire this discourse might open way for the hearty and cordial entertainment of the gospel, and that you might be persuaded to awake unto righteousness, and sin no more, 1 Cor. xv. 34. Be not deceived, my brethren,“flesh and blood cannot inherit the kingdom of God.”Certainly, if you have no other image than what you came into the world withal, you cannot have this hope, to be conformed one day to the glorious body of Christ. What will become of you in that day, who declare now by the continued vent of your hearts that this Holy Spirit dwells not in you? And, alas! how many are such? Oh! pity yourselves, your souls and bodies both. If for love to your bodies you will follow its present lusts, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies. Consider, I beseech you, the eternal state of both, and your care and study will run in another channel. And for you who have any working of the Spirit in you, whether convincing you of sin and misery, and of righteousness in Christ, or sometimes comforting you by the word applied to your heart, or teaching you another way than the world walks into, I recommend unto you that of the apostle's, 1 Cor. xv. 58.“Wherefore, my brethren be steadfast, &c. always abounding in the work of the Lord, knowing your labour is not in vain.”Sermon XXXII.Verse 12.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh,”&c.All things in Christianity have a near and strait conjunction. It is so entire and absolute a piece, that if one link be loosed all the chain falls to the ground, and if[pg 242]one be well fastened upon the heart it brings all alongst with it. Some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction and reasoning. But whatsoever be of that, certainly religion is a more entire thing, and all the parts of it more nearly conjoined together, that they may mutually enforce one another. Precepts and promises are thus linked together, that if any soul lay hold, indeed, upon any promise of grace, he draws alongst with it the obligation of some precept to walk suitable to such precious promises. There is no encouragement you can indeed fasten upon, but it will join you as nearly to the commandment; and no consolation in the gospel, that doth not carry within its bosom an exhortation to holy walking. Again, on the other hand, there is no precept but it should lead you straightway to a promise; no exhortation, but it is environed before and behind with a strong consolation, to make it pierce the deeper, and go down the sweeter. Therefore, you see how easily the apostle digresseth from the one to the other,—how sweetly and pertinently these are interwoven in his discourse. The first word of the chapter is a word of strong consolation,“There is no condemnation to them that are in Christ,”and this like a flood carries all down with it,—all precepts and exhortations, and the soul of a believer with them; and, therefore, he subjoins an exhortation to holy and spiritual walking upon that very ground. And because commandments of this nature will not float (so to speak) unless they have much water of that kind, and cannot have such a swift course except the tide of such encouragements flow fast, therefore he openeth that spring again in the preceding words, and letteth the rivers of consolation flow forth, even the hope of immortality and eternal life; and this certainly will raise up a soul that was on ground, and carry him above in motion of obedience; and, therefore, he may well, in the next place, stir them up to their duty, and mind them of their obligation.“Therefore, brethren, we are debtors not to the flesh.”To make this the more effectual, he drops it in with affection, in a sweet compilation of love and equality,brethren. There is nothing so powerful in persuasion as love; it will sweeten a bitter and unpleasant reproof, and make it go down more easily though it maketh less noise than threatenings and severity and authority; yet it is more forcible, for it insinuates itself, and in a manner surpriseth the soul, and so preventeth all resistance. As when the sun made the traveller part with his cloak,207whereas the wind and rain made him hold it faster; so affection will prevail where authority and terror cannot; it will melt that which a stronger power cannot break. The story of Elijah, 1 Kings xix. may give some representation of this. The Lord was not in the strong wind, nor in the terrible earthquake, nor yet in the fire, but in the calm still voice. The Lord hath chosen this way of publishing his grace in the gospel, because the sum of it is love to sinners, and good will towards men. He holds it forth in the calm voice of love, and those who are his ambassadors should be clothed with such an affection, if they intend to prevail with men, to engage their affections. O! that we were possessed with that brotherly love one towards another for the salvation one of another; especially, that the preachers of the gospel might be thus kindly affectioned towards others, and that you would take it thus, the calling you off the ways of sin as an act of the greatest love. But then consider the equality of this obligation, for there is nothing pressed upon you but what lieth as heavily upon them that presseth[pg 243]it. This debt binds all. O! that the ministers of the gospel could carry the impression of this on their hearts, that when they persuade others they may withal persuade themselves, and when they speak to others they may sit down among the hearers. If an apostle of so eminent dignity levelleth himself in this consideration,“therefore, brethren, we are debtors,”—how much more ought pastors and teachers to come in the same rank and degree of debt and obligation with others. Truly this is the great obstruction of the success of the gospel, that those who bind on burdens on others do not themselves touch them with one of their fingers, and while they seem serious in persuading others, yet withal declare by their carriage that they do not believe themselves what they bear upon others, so that preaching seemeth to be an imposture, and affections in persuading of others to be borrowed, as it were, in a scene, to be laid down again out of it. But then again, there is a misconceit among people that this holy and spiritual walking is not of common obligation, but peculiar to the preachers of the gospel. Many make their reckoning so, as if they were not called to such high aims and great endeavours. But truly, my beloved, this is a thing of common concernment. The Holy Ghost hath levelled us all in this point of duty, as he hath equally exalted all in the most substantial dignities and privileges of the gospel. This bond is upon the highest and upon the lowest. Greatness doth not exempt from it, and meanness doth not exclude from it. Though commonly great persons fancy an immunity from the strictness of a holy conservation because of their greatness, and often mean and low persons pretend a freedom from such a high obligation because of their lowness, yet certainly all are debt bound this way, and must one day give account. You that are poor and unlearned, and have not received great things of that nature from God, do not think yourselves free, do not absolve yourselves, for there is infinite debt besides. You will have no place for that excuse, that you had not great parts, were not learned, and so forth. For as the obligation reaches you all, so there is as patent a way to the exercise of religion in the poorest cottage as in the highest palace. You may serve God as acceptably in little, as others may do in much. There is no condition so low and abject that layeth any restraint on this noble service and employment. This jewel loses not its beauty and virtue, when it lieth in a dunghill more than when it is set in gold.But let us inquire further into this debt.“We are debtors,”saith he, and he instanceth what is not the creditor, by which he giveth us to understand who is the true creditor, not the flesh, and, therefore, to make out the just opposition, it must be the Spirit. We are debtors, then, to the Spirit. And what is the debt we owe to him? We may know it that same way, we owe not to the flesh so much as to make us live after its guidance and direction, and fulfil its lusts. Then, by due consequence, we owe so much to the Spirit, as that we should live after the Spirit, and resign ourselves wholly to him, his guidance and direction. There is a twofold kind of debt upon the creature, one remissible and pardonable, another irremissible and unpardonable, (so to speak,) the debt of sin, and that is the guilt of it, which is nothing else than the obligation of the sinner over to eternal condemnation by virtue of the curse of God. Every sinner cometh under this debt to divine justice, the desert of eternal wrath, and the actual ordination by a divine sentence to that wrath. Now, indeed, this debt was insoluble to us, and utterly unpayable until God sent his Son to be our cautioner, and he hath paid the debt in his own person, by bearing our curse, and so made it pardonable to sinners, obtained a relaxation from that woful obligation to death. And this debt, you see, is wholly discharged to them that are in Christ, by another sentence repealing the former curse,—ver. 1“There is no condemnation to them that are in Christ.”But there is another debt, which I may call a debt of duty and obedience, which, as it was antecedent to sin, even binding innocent Adam, so the obligation of the debt of sin hath been so far from taking it away that it is rather increased exceedingly, and this debt is unpardonable and indispensable. The more of the debt of sin be pardoned, and the more the curse be dispensed with, the more the sinner owes of love and obedience to God.“She loved much, because much was forgiven,”—and the more was forgiven of sin the more she owed of love, and the more debt was discharged the more she was indebted to him. And, therefore, after this general acquittance of all believers, ver. 1, he presseth this obligation the more strongly.“Therefore, brethren, we are[pg 244]debtors.”It is like that debt spoken of, Rom. xiii.,“Owe no man any thing, but love one another,”which is not meant that it is unlawful to be debtors to men, but rather, what ye owe, or all things else, pay it, and ye are free. Your debt ceases and your bond is cancelled. But as for the debt of love and benevolence, you must so owe that to all men, as never to be discharged of it, never to be freed from it. When you have done all this hath no limitation of time or action, even so it is here. Other debts when paid, men cease to be debtors, then they are free, but here the more he pays the more he is bound to pay,—he oweth, and he oweth eternally. His bond is never cancelled as long as he continues a creature subsisting in God, and abides a redeemed one in Christ. For these continuing, his obligation is eternally recent and fresh as the first day. And this doth not at all obscure the infinite grace of God, or diminish the happiness of saints, that they are not freed from this debt of love and obedience, but rather illustrates the one and increases the other, for it cannot be supposed to consist with the wisdom and holiness of God to loose his creature from that obligation of loving obedience and subjection, which is essential to it, and it is no less repugnant to the happiness of the creature to be free from righteousness unto sin.Now, this debt of duty and obedience hath a threefold bond, which because they stand in vigour uncancelled for all eternity, therefore the obligation arising from them is eternal too. The bond of creation, the bond of redemption, and the bond of sanctification, these are distinguished according to the persons of the Trinity, who appear most eminently in them.We owe our being to the father, in whom“we live and move and have our being, for he made us, and not we ourselves, and we are all the works of his hands.”Now, the debt accruing from this is infinite. If men conceive themselves so much obliged to others for a petty courtesy as to be their servants,—if they owe more to their parents, the instruments of their bringing forth into the world, O how infinitely more owe we to God, of whom we are, and have all! Doth the clay owe so much to the potter, who doth not make it, but fashion it only? And what owe we to him that made us of nothing, and fashioned us while we were yet without form! Truly, all relations, all obligations evanish when this cometh forth, because all that a man hath is less than himself, than his immortal spirit, and that he oweth alone to God. And besides, whatsoever debt there is to other fellow creatures in any thing, God is the principal creditor in that bond. All the creatures are but the servants of this King, which at his sole appointment bring along his gifts unto us, and, therefore, we owe no more to them than to the hands of the messenger that is sent. Now, by this account nothing is our own, not ourselves, not our members, not our goods, but all are his, and to be used and bestowed, not at the will and arbitriment of creatures, but to be absolutely and solely at his disposal who hath the sole sovereign right to them and, therefore, you may take up the heinousness of sin, how monstrous and misshapen a thing it is, that breaks this inviolable law of creation, and withdraws the creature from subjection to him, in whom alone it can subsist. O how disordered are the courses and lives of men! Men living to themselves, their own lusts, after their own will, as if they had made themselves. Men using their members as weapons of unrighteousness against God, as if their tongues, and hands, and feet were their own, or the devils, and not God's. Call to mind this obligation,“remember thy Creator.”That memento would be a strong engagement to another course than most take. How absurd would you think it to please yourselves in displeasing him, if you but minded the bond of creation! But when there are other two superadded, what we owe to the Son for coming down in the likeness of sinful flesh for us, and what we owe to the Holy Ghost for quickening our spirits, and afterward for the resurrection of our bodies, whose hearts would not these overcome and lead captive to his love and obedience?[pg 245]Sermon XXXIII.Verses 12, 13.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh; for if ye live after the flesh, ye shall die,”&c.Was that not enough to contain men in obedience to God—the very essential bond of dependence upon God as the original and fountain of his being! And yet man hath cast away this cord from him, and withdrew from that allegiance he did owe to his Maker, by transgressing his holy commandments. But God, not willing that all should perish, hath confirmed and strengthened that primitive obligation by two other as strong if not more. If the Father did most eminently appear in the first, the Son is manifested in the second, and that is the work of the redemption of man, no less glorious than his first creation. He made him first, and then he sent his own Son in the likeness of sinful flesh, to make him again by his Spirit, and now a threefold cord is not easily broken. It seems this should bind invincibly, and constrain us not to be our own, but the Lord's, and now truly, they who are in Jesus Christ, are thrice indebted wholly to God. But the two last obligations are the most special and most wonderful, that God sent his Son for us, to redeem us from sin and misery, and to restore man to happiness took on a miserable and accursed habit,—that so glorious a person gave himself for so base an one,—that so excellent a Lord became a servant for the rebel,—that he whose the earth is, and the fulness thereof, did empty himself of all to supply us,—and in a word, the most wonderful exchange be made that ever the sun saw, God for men, his life a ransom for their life. All the rare inventions and fancied stories of men come infinitely short of this. The light never saw majesty so abased and love so expressed as in this matter, and all to this purpose, that we who had undone ourselves might be made up again, and the righteousness of the law fulfilled in us. At first he made us, but it cost him nothing but a word, but now, to buy that which was taken captive by sin, and at so dear a rate,—“ye are bought with a price, and this price more precious than the sum of heaven and earth could amount to.”Suppose by some rare alchemy the earth were all converted into gold, and the heavens into precious stones, yet these corruptible and material things come as far short of this ransom as a heap of dung is unproportioned to a mass of gold or heap of jewels. Now, you that are thus bought, may ye not conclude,“therefore we are debtors,”and whereof? Of ourselves, for we, our persons, estates, and all were sold, and all are bought with this price, therefore we are not our own, but the Lord's, and, therefore, we ought to“glorify God in our bodies and spirits which are his,”1 Cor. vi. 20. Should we henceforth claim an interest and propriety in ourselves? Should we have a will of our own? Should we serve ourselves with our members? O how monstrous and absurd were that! Certainly, a believing heart cannot but look upon that as the greatest indignity and vilest impiety that ever the sun shined upon. Ingratitude hath a note of ignominy, even among heathens, put upon it. They esteemed the reproach of it the compend of all reproaches,ingratum si dixeris, omnia dixeris. And truly it hath the most abominable visage of any vice, yea, it is all sins drawn through other208in one table. Certainly a godly heart cannot but account this execrable and detestable, henceforth to have any proper and peculiar will and pleasure, and cannot but devote itself wholly to his will and pleasure, for whose pleasure all were first created, and who then redeemed us by the blood of his Son. I wish we could have this image of ingratitude always observant to our eyes and minds when we are enticed with our lusts to study our own satisfaction. But there is another bond superadded to this, which mightily aggravates the debt. He hath given us his Spirit to dwell within, as well as his Son for us. And O the marvellous and strange effects that this Spirit hath in the favours of men! He truly repairs that image of God which sin broke down. He furnisheth the soul and supplies it in all its necessities. He is a light and life to it,—a spring of everlasting life and consolation. So that to the Spirit we owe that we are made again after his image, and the precious purchase of Christ applied unto our souls. For him hath our Saviour left to execute his latter will in[pg 246]behalf of his children. And these things are but the first-fruits of the Spirit. Any peace, or joy, or love, or obedience, are but an earnest of that which is coming. We shall be yet more beholden to him. When the walls of flesh are taken down, he will carry forth the soul into that glorious liberty of the sons of God, and not long after he shall quicken our very dust, and raise it up in glory to the fellowship of that happiness. Now, my beloved, consider what all this tends to,—mark the inference you should make from it.“Therefore we are debtors,”debtors indeed, under infinite obligations for infinite mercies. But what is the debt we owe? Truly it might be conceived to be some rare thing, equivalent to such unconceivable benefits. But mark what it is,“To live after the Spirit, and not after the flesh,”to conform our affections and actions, and the tenor of our way and course to the direction of the Spirit, to have our spirits led and enlightened by the Holy Spirit, and not to follow the indictment of our flesh and carnal minds. Now, truly, it is a wonder that it is no other thing than this, for this is no other thing than what we owe to ourselves, and to our own natures, so to speak, for truly there is a conformity and suitableness of some things to the very nature of man that is beautiful,—some things are decent and becomes it, other things are undecent and uncomely, unsuitable to the very reasonable being of man, so that they put a stain and blot upon it.Now, indeed, there is nothing can be conceived more agreeable to the very constitution of man's nature than this, that the far better and more excellent part should lead and command, and the baser and earthly part should obey and follow. That the flesh should minister and serve the spirit,“doth not even nature itself teach it?”And yet no heavier yoke is put upon us than what our own nature hath put upon us already, which indeed is wonderful! And certainly this wonderful attempering of his laws unto the very natural exigence of the spirit of man, makes the transgression of them so much the more heinous.Now, all these three forementioned bonds do jointly bind on this law upon man. In general they oblige strongly to subjection and obedience to the will of God, but particularly, they have a constraining influence upon this living“after the Spirit,”and not“after the flesh.”Our very creation speaks this forth, when God made man after his own image, when he beautified the spirit of man with that divine similitude and likeness, in that he breathed a spirit from heaven, and took a body out of the dust, and then exalted that heavenly piece to some participation of his own nature. Doth not all this cry aloud upon us, that the order of creation is now dissolved,—that the beauty of it is marred,—that all is turned upside down,—when men's passions and senses are their only guides, and the principles of light in their conscience are choked and stifled? Doth not all this teach us plainly that we should not“live after the flesh,”—that we owe not so much to this brutish part as to enthrone it and empower it over us,—that it were vilest anarchy, and most intolerable confusion and usurpation, to give it the power over us, as most men do,—that there can be no order or beauty in man till the spirit be unfettered from the chains of fleshly lusts, and restored to the native dignity, and so keep the body in subjection? And, indeed, Paul was so, 1 Cor. ix. 27.“I keep my body in subjection, and beat it down, because it is an imperious slave,—an usurping slave,—and will command, if not beaten and kept under.”Again, Christ, hath put a bond upon us to this very same. He hath strengthened this obligation with a new cord, in that he gave his precious life a ransom for the souls of men. This was the principal thing he paid for—the body only being an accessory and appendix to the soul—for it is said,“The redemption of their soul is precious, and it ceaseth for ever,”Psal. xlix. 8, and,“What can a man give in exchange for his soul,”Mark viii. 37. For what material thing can equalize a spirit? Many things may be had more precious and fine than the body, but all of them have no proportion to a spiritual being. Now, then, in that so dear a ransom, and so infinite a price must be given for the spirit of man, it declares the infinite worth and excellency of it above the body, and above all visible things. And here is, indeed, the greatest confirmation that can be imagined. God hath valued it, he hath put the soul of man in the balance, to find something equal in weight of dignity and worth and when all that is in heaven and earth is put in the other scale, the soul is down weight by far. There is such distance that there is[pg 247]no proportion; only the life and blood of his own Son weighs it down, and is an overvalue, and thus, in our redemption, we have a visible demonstration—as it were—of the infinite obligation of this law, not to live after that contemptible part, our flesh, but to follow after the motions and directions of an enlightened spirit, not to spend our thoughts, care, and time, upon the body, and making provision for the lusts thereof—as most men do, and all by nature are now inclined to do—but to be taken up with the immortal precious jewel that is within, how to have it rubbed and cleansed from all the filth that sin and the flesh hath cast upon it, and restored to that native beauty, the image of God in righteousness and holiness. If you, in your practice and affection, turn the scales otherwise, and make the body and things of the body, suppose the whole world, down-weight in your affection and imagination, you have plainly contradicted the just measure of the sanctuary, and, in effect, you declare that“Christ died in vain,”and gave his life out of an error and mistake of the worth of the soul. You say he needed not have given such a price for it, seeing every day you weigh it down with every trifle of momentary fleshly satisfaction.Lastly, The Spirit binds this fast upon us, for the soul of man he hath chosen for his habitation, and there he delights to dwell, in the heart of the contrite and humble, and this he intends to beautify and garnish, and to restore it to that primitive excellency it once had. The spirit of man is nearer his nature, and more capable of being conformed unto it, and therefore his peculiar and special work is about our spirits. First, to enlighten and convince them, then, to reform and direct them and lead them, and this binds as forcibly, and constraineth a believer certainly to resign himself to the Spirit, to study how to order his walk after that direction, and to be more and more abstracted from the satisfaction of his body; else he cannot choose but grieve the Spirit, his best friend, which alone is the fountain of joy and peace to him, and being grieved, cannot but grieve himself next.Now, my beloved, consider, if you owe so much to the flesh, whether or not it be so steadable209and profitable unto you? And if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on, but, I believe, you can reckon no good office that ever it did you, and your expectation is less. What fruit have you of all, but shame and vexation of conscience? And what can you expect but death, the last fruits of it? What then do you owe unto it? Are you debtors to its pleasure and satisfaction, which hath never done you good, and will do you eternal hurt? Consider whether you are so much bound and obliged to it as to lose your souls for it, (one of them must be,) and whether or not you be not more obliged to God the Father, and his Son Jesus Christ, to“live after the Spirit,”though for the present it should be painful to beat down your body. You are debtors indeed, but you owe nothing to the flesh but stripes and mortification.

Sermon XXX.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man, which, truly, were alone sufficient to draw our souls wholly after religion. Suppose the body should never taste of the fruits of it, but die and rise no more, and never be awaked out of its sleep, yet it were a sufficient ground of engagement to godliness, that the life and well being of the far better part in man is secured for eternity, which is infinitely more than all things beside can truly promise us, or be able to perform. Certainly, whatsoever else you give your hearts to, and spend your time upon, it either will leave you in the midst of your days, and at your end you shall be a fool, or you must leave it in the end of your days, and find yourselves as much disappointed, or, to speak more properly, because when your time is ending your life and being is but at its beginning, you must bid an eternal adieu to all these things whereupon your hearts are set when you are but beginning truly to be. But this is only the proper and true good of the soul,—Christ in it,—most portable and easily carried about with you, yea, that which makes the soul no burden to itself, and helps it to carry all things easily,—and then most inseparable, for Christ in the soul is the spring of a never-ending life, of peace, joy, and contentation in the fountain of an infinite goodness, and it outwears time and age as well as the immortal being of the soul. Yea, such is the strength of this consolation, that then the soul is most closely united and fully possessed of that which is its peculiar and satisfying good, when it leaves the body in the dust, and escapes out of this prison unto that glorious liberty.But yet, there is besides this an additional comfort comprehended in the verse read,—that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory, for though a man should be abundantly satisfied if he possess his own soul, yet no man hateth his own flesh. The soul hath some kind of natural inclination to a body suitable unto it, and in this it differs from an angel, and, therefore, the apostle, when he expresseth his earnest groan for the intimate presence of his soul with Christ, he subjoins this correction—not that we desire to be unclothed, but clothed upon it, 2 Cor. v. 1-4. If it were possible, says he, we would be glad to have the society of the body in this glory, we would not desire to cast off those clothes of flesh, but rather that the garment of glory might be spread over all, if it were not needful because they are old and ragged and would not suit well, and our earthly tabernacle is ruinous, and would not be fit for such a glorious guest to dwell into, and therefore, it is needful to be taken down. Well, then, here is an overplus, and, as it were, a surcharge of consolation, that seeing for the present it is expedient to put off the present clothing of flesh, and take down the present earthly house,—yet that the day is coming that the same clothes, renewed, shall be put on, and the same house repaired and made suitable to heaven, shall be built up,—that this mortal body shall be quickened with that same spirit that now quickens the soul, and makes it live out of the body, and so the sweet and beloved friends, who parted with so much pain and grief, shall meet again with so much pleasure and joy, and, as they were sharers together in the miseries of this life, shall participate also in the blessedness of the next,—like Saul and Jonathan,“lovely and pleasant in their lives,”and though for a time separated in death, yet not always divided. Now this is the highest top of happiness, to which nothing can be added. It is comprehensive of the whole man, and it is comprehensive of all that can be imagined to be the perfective good of man.[pg 237]It is no wonder, then, that the apostle reckons this doctrine of the resurrection amongst the foundations of Christianity (Heb. v. 1, 2), for truly these two—the immortality of the soul and the resurrection of the mortal body—are the two ground-stones or pillars of true religion, which, if they be not well settled in the hearts of men, all religion is tottering and ruinous and unable to support itself. That the soul cannot taste death or see corruption, and that the body shall but taste it, and, as it were, salute it, and cannot always abide under the power of it, these are the prime foundations upon which all Christian persuasion is built. For without these be laid down in the lowest and deepest part of the heart, all exhortations to an holy and righteous life are weak and ineffectual, all consolations are empty and vain. In a word, religion is but an airy speculation, that hath no consistence but in the imaginations of men,—it is a house upon sand, that can abide no blast of temptation, no wave of misery, but must straightway fall to the ground. From whence is it, I pray you, that the persuasions of the gospel have so little power upon men,—that the plain and plentiful publication of a Saviour is of so small virtue to stir up the hearts of men to take hold on him? How comes it to pass that the precepts and prohibitions of the most high God, coming forth under his authority, lay so little restraint on men's corruptions,—that so few will be persuaded to stop their course, and come off the ways that they are accustomed to,—that men pull away the shoulder and stop the ear, and make their hearts as adamant, incapable of being affected with either the authority or love of the gospel,—that when he pipes unto us so few dance, and when he mourns so few lament? Is it not because these two foundations are not laid, and men's hearts not digged deep by earnest consideration to receive these ground-stones of Christianity,—the belief of their souls, eternal survivance after the dust, and of the revivance and resurrection of the body, after it hath slept a while in the dust? I remember heathens have had some noble and rare conceptions about virtue, and some have laboured to enamour men with the native beauty of it, and to persuade them that it was a sufficient reward to itself.206And truly it would far more become a Christian,—who knoweth the high and divine pattern of holiness to be God himself, and so must needs behold a far surpassing beauty and excellency in the image of God than in all earthly things,—I say, it would become him to accustom himself to a dutiful observance of religion, even without any respect to the reward of it. He would train his heart to do homage to God out of a loyal affection and respect to his majesty, and from the love of the very intrinsic beauty of obedience, without borrowing always from such selfish considerations of our own happiness or misery. Notwithstanding, such is the posture of man's spirit now, that he cannot at all be engaged to the love of religion, except some seen advantage conciliate it, and therefore the Lord makes use of such selfish principles in drawing men to himself, and keeping them still with him. And, truly, considering man's infirmity, this is the spirit and life of all religion—immortality and resurrection—that which gives a lustre to all and quickens all, that which makes all to sink deep, and that which makes a Christian steadfast and immoveable, 2 Cor. v. 8. It is certainly hope that is the key of the heart, that opens and shuts it to any thing. Hence the apostle Peter (1 Epistle) first blesseth God heartily for the new birth, and, in expressing of it, makes hope the very term of that generation, and so it must be a substantial thing.“Blessed be God, who hath begotten us again to a lively hope.”Hope hath a quickening power in it. It makes all new where it comes, and is full of spirit. It is the helmet[pg 238]and anchor of a Christian, that which bears the dint of temptation and makes him steady in religion. No man will put his plough in this ground, or sow unto the Spirit, but in hope, for he that soweth must sow in hope, else his plough will not go deep. 1 Cor. ix. 10. This then is the very spirit and life of religion,—the resurrection of the dead,—without which our faith were in vain, and men would continue still in their sins. Certainly it is the deep inconsideration of this never ending endurance of our souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in religion, else it were not possible, if that were laid to heart, but men would make religion their business, and chief business.We have here the two genuine causes of the resurrection of the bodies of Christians,—the resurrection of Christ and the inhabitation of his Spirit. The influence that the resurrection of Christ hath on ours, is lively and fully holden out by this apostle, 1 Cor. xv., against them who deny the resurrection from the dead:“If Christ be not raised, your faith is in vain, you are yet in your sins, and they that are asleep are perished.”Religion were nothing but a number of empty words of show, preaching were a vanity and imposture, faith were a mere fancy, if this be not laid down as the ground stone,—Christ raised, not as a natural person, but as a common politic person, as the first-fruits of them that sleep, ver. 17-20, where he alludes to the ceremony of offering the first-fruits of their harvest, Lev. xxiii. 10. For under the law they might not eat of the fruits of the land till they were sanctified. All was counted profane till they were some way consecrated to the Lord. Now, for this end, the Lord appointed them to bring one sheaf for all, and that was the representative of all the rest of the heap, and this was waved before the Lord, and lifted up from the earth. Now, according to the apostle's argument, Rom. xi. 16,“If the first fruits be holy, so is the lump,”for it represents all the lump, and therefore Jesus Christ, the chief of all his brethren, was made the first fruits from the dead, and lifted up from the grave, as the representer of all the lump of his elect, and so it must needs follow, that they shall not continue in the grave, but must in due time partake of that benefit which he has first entered in possession of, in their name, and for them. For if this first fruits be holy, so the whole lump must be holy, and if the first fruits be risen, so must the lump. You see then the force of the present reason,“If the Spirit that raised Christ dwell in you,”he shall also raise you, namely, because he raised up Christ the very first fruits of all the rest, so that Christ's resurrection is a sure pledge and token of yours, and both together are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle,“Let us eat and drink, for to-morrow we shall die.”As if there were no life to come, they withhold nothing from their carnal minds that can satisfy or please their lusts. But for you who desire a part in this resurrection, and dare scarcely believe so great a thing, or entertain such a high hope, because of the sight of your unworthiness, as you would be awakened by this hope to“righteousness, and to sin no more”verse 34th of that chapter, so you may encourage yourselves to that hope by the resurrection of Christ, for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. i. 3. Look upon this as the grand intent, and special design of Christ's both dying and rising again, that he might be the first-fruits to sanctify all the lump. Nevertheless, it is not the desert of your bodies, for they are often a great impediment and retardment to the spirit, and lodge the enemy within their walls, when he is chased out of the mind by the law of the Spirit of life, but it is the great design of God, through the whole work of redemption, and the desert of Christ your head, and therefore you may entertain that hope, but take heed to walk worthy of it, and that it is,“if we have this hope, let us purify ourselves,”let us who believe that we are risen with Christ, set our affections on things above, else we dishonour him that is risen in our name, and we dishonour that temple of the Holy Ghost, which he will one day make so glorious.[pg 239]Sermon XXXI.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”As there is a twofold death,—the death of the soul, and the death of the body—so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so the first resurrection is of the spirit, then the second of the body, and these two have a connexion together, therefore saith the apostle John,“Blessed are they who have part in the first resurrection, for on such the second death hath no power, but they shall be priests to God,”&c. Rev. xx. 6. Although death must seize on their bodies, yet the sting wherein the strength of it lies, is taken away by Christ, that it hath no power to hurt him whose spirit is raised out of the grave of sin. And truly it is hard to tell which is the greatest change, or the most difficult, to raise a body out of corruption to life, or to raise a soul out of sin to grace. But both are the greatest changes that can be, and shadowed out under the similitude of the greatest in nature, for our conversion to God is a new birth, a new creation, and a resurrection in scripture style, and so both require one and the same power, the almighty power of his Spirit.“You who were dead in sins hath he quickened,”&c. O, what a notable change! It maketh them no longer the same men, but new creatures, and therefore it is the death of sin, and the resurrection of the soul. For as long as it is under the chains of darkness and power of sin, it is free among the dead, it is buried in the vilest sepulchre. Old graves, and these full of rottenness and dead men's bones, are nothing to express the lamentable case of such a soul, and yet such are all by nature. Whatsoever excellency or endowment men may have from their birth or education, yet certainly they are but apparitions rather than any real substance, and which is worse, their body is the sepulchre of their souls, and if the corruption of a soul were sensible, we would think all the putrefactions of bodily things but shadows of it. And therefore no sooner is there any inward life begotten in a soul, but this is the very first exercise of it, the abhorrency of the soul upon the sight and smell of its own loathsomeness.Now, there is no hope of any reviving. Though all the wisdom and art of men and angels were employed in this business, there is nothing able to quicken one such soul, until it please the Lord to speak such a word as he did to Lazarus,“Arise, come forth,”and send his Spirit to accomplish his word, and this will do it. When the Spirit cometh into the soul, he quickeneth it, and this is the first resurrection. O blessed are they who have part in this, whose souls are drawn out of the dungeon of darkness and ignorance, and brought forth to behold this glorious light that shineth in the gospel, and raised out of the grave of the lusts of ignorance, to live unto God henceforth, for such have their part in the second resurrection to life. For you see these are conjoined,“If the Spirit dwell in you, he shall raise you,”&c. You see here two grounds and reasons of the resurrection of body,—Christ's rising and the Spirits indwelling. Now I find these in the scripture made the two fountains of all Christianity, both of the first and second resurrection.The resurrection of Christ is an evidence of our justification, the cause of our quickening, or vivification, and the ground and pledge of our last resurrection, and all these are grounds of strong consolation. The first you have, Rom. iv. 25.“Christ died for our sins, and rose for our justification,”and the 34th verse of this chapter,“Christ is dead, yea, rather has risen again, who then shall condemn?”Here is a clear evidence, that he hath paid the debt wholly, and satisfied justice fully. Since he was under the power of death, imprisoned by justice, certainly he would not have won free, if he had not paid the uttermost farthing, therefore his glorious resurrection is a sure manifestation of his present satisfaction—it is a public acquittance and absolution of him from all our debt, and so by consequence, of all he died for. For their debt was laid upon him, and now he is discharged. And therefore the believing soul[pg 240]may tremblingly boast, who shall condemn me? For it is God that justifieth. Why? Because all my sins were laid on Christ, and God hath in a most solemn manner acquitted and discharged him from all, when he raised him from the dead, and therefore he cannot, and none other can sue me, or prosecute a plea against me, since my Cautioner is fully exonered of this undertaking, even by the great Creditor God himself. But then, his resurrection is a pawn or pledge of the spiritual raising of the soul from sin, as the death of Christ is made the pledge of our dying to sin, so his rising, of our living to God, Rom. vi. 4, 5. These are not mere patterns and examples of spiritual things, but assured pledges of the divine virtue and power which he, being raised again, should send abroad throughout the world. For, as there are coronation gifts when kings are solemnly installed in office, so there are coronation mercies, triumphal gifts. When Christ rose and ascended, he bestowed them on the world, Eph. iv. And certainly these are the greatest, the virtue of his death to kill the old man, and the power of his resurrection to quicken the new. And by faith, a believer is united and ingrafted into him, as a plant into a choice stock, and by virtue and sap coming from Christ's death and resurrection, he is transformed into the similitude of both, he groweth into the likeness of his death, by dying to sin, by crucifying these inward affections and inclinations to it, and he groweth up into the similitude of his resurrection, by newness of life, or being alive to God, in holy desires and endeavours after holiness and obedience. And thus the first resurrection of the soul floweth from Christ's resurrection.But add unto this, that Christ's rising is the pledge and pawn of the second resurrection, that is, of the body, for he is the head, and we are the members. Now, it is the most incongruous, that the head should rise and not draw up the members after him. Certainly he will not cease till he have drawn up all his members to him. If the head be above water, it is a sure pledge that the body will win out of the water, if the root be alive, certainly the branches will out in spring time, they shall live also. There is that connexion between Christ and believers, that wonderful communication between them, that Christ did nothing, was nothing, and had nothing done to him, but what he did, and was, and suffered, personating them, and all the benefit and advantage redounds to them. He would not be considered of as a person by himself, but would rather be still taken in with the children. As for love he came down and took flesh to be like them, and did take their sin and misery off them, and so was content to be looked upon by God as in the plate of sinners, as the chief sinner, so he is content and desirous that we should look on him as in the place of sinners, as dying, as rising for us, as having no excellency or privilege incommunicable to us. And this was not hid from the church of old, but presented as the grand consolation,“Thy dead men shall live, together with my dead body they shall rise.”And, therefore, may poor souls awake and sing. Though they must dwell in the dust, yet as the dew and influence of heaven maketh herbs to spring out of the earth, so the virtue of this resurrection shall make the earth, and sea, and air, to cast out and render their dead, Isa. xxvi. 19. Upon what a sure and strong chain hangs the salvation of poor sinners? I wish Christians might salute one another with this“Christ is risen, and so comfort one another with these words,”—or rather, that every one would apply this cordial to his own heart,“Christ is risen,”and you know what a golden chain this draweth after it, therefore we must rise and live.The other cause, which is more immediate, and will actively accomplish it, is the Spirit dwelling in us, for there is a suitable method here too. As the Lord first raised the head, Christ, and will then raise the members, and he that doth the one cannot but do the other, so the Spirit first raiseth the soul from the woful fall into sin, which killed us, and so maketh it a temple, and the body too, for both are bought with a price, and, therefore, the Spirit possesseth both. But the inmost residence is in the soul, and the bodily members are made servants of righteousness, which is a great honour and dignity, in regard of that base employment they had once, and so it is most suitable that he who hath thus dwelt in both repair his own dwelling-house. For here it is ruinous, and, therefore, must be cast down. But because it was once a temple for the holy God, therefore it will be repaired and built again. For he that once honoured it with his presence will not suffer corruption always to dwell in it, for what Christ, by his humiliation and suffering, purchased, the Spirit hath[pg 241]this commission to perform it; and what is it but the restitution of mankind to a happier estate in the second Adam than ever the first was into? Now, since our Lord who pleased to take on our flesh, did not put it off again, but admits it to the fellowship of the same glory in heaven, in that he died, he dies no more, death hath no more dominion over him, he will never be wearied or ashamed of that human clothing of flesh. And, therefore, certainly that the children may be like the father, the followers, their captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock, and that our rising in Christ may leave no footstep of our falling, no remainder of our misery, the Spirit of Christ will also quicken the mortal bodies of believers, and make them like Christ's glorious body.This must be done with divine power,—and what more powerful than the Spirit? For it is the spirits or subtile parts in all creatures that causeth all motions, and worketh all effects. What then is that almighty Spirit not able to do? You have shadows of this in nature, yea, convincing evidences for, what is the spring but a resurrection of the earth? Is not the world every year renewed, and riseth again out of the grave of winter, as you find elegantly expressed, Psalm cvii? And doth not the grains of seed die in the clods before they rise to the harvest, 1 Cor. xv. All the vicissitudes and alterations in nature give us a plain draught of this great change, and certainly it is one Spirit that effects all.But though there be the same power required to raise up the bodies of the godly and ungodly, yet, O what infinite distance and difference in the nature and ends of their resurrections! There is the resurrection of life, and the resurrection of condemnation, John v. 29. O! happy they who rise to life that ever they died! But, O miserable, thrice wretched are all others that they may not be dead for ever! The immortality of the soul was infinite misery, because it is that which eternizes their misery, but when this overplus is added, the incorruptibility of the body, and so the whole man made an inconsumable subject for that fire to feed upon perpetually, what heart can conceive it without horror! And yet we hear it often without any such affection. It is a strange life that death is the only refreshment of it, and yet this may not be had,“they shall seek death, and it shall fly from them.”Now, my beloved, I would desire this discourse might open way for the hearty and cordial entertainment of the gospel, and that you might be persuaded to awake unto righteousness, and sin no more, 1 Cor. xv. 34. Be not deceived, my brethren,“flesh and blood cannot inherit the kingdom of God.”Certainly, if you have no other image than what you came into the world withal, you cannot have this hope, to be conformed one day to the glorious body of Christ. What will become of you in that day, who declare now by the continued vent of your hearts that this Holy Spirit dwells not in you? And, alas! how many are such? Oh! pity yourselves, your souls and bodies both. If for love to your bodies you will follow its present lusts, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies. Consider, I beseech you, the eternal state of both, and your care and study will run in another channel. And for you who have any working of the Spirit in you, whether convincing you of sin and misery, and of righteousness in Christ, or sometimes comforting you by the word applied to your heart, or teaching you another way than the world walks into, I recommend unto you that of the apostle's, 1 Cor. xv. 58.“Wherefore, my brethren be steadfast, &c. always abounding in the work of the Lord, knowing your labour is not in vain.”Sermon XXXII.Verse 12.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh,”&c.All things in Christianity have a near and strait conjunction. It is so entire and absolute a piece, that if one link be loosed all the chain falls to the ground, and if[pg 242]one be well fastened upon the heart it brings all alongst with it. Some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction and reasoning. But whatsoever be of that, certainly religion is a more entire thing, and all the parts of it more nearly conjoined together, that they may mutually enforce one another. Precepts and promises are thus linked together, that if any soul lay hold, indeed, upon any promise of grace, he draws alongst with it the obligation of some precept to walk suitable to such precious promises. There is no encouragement you can indeed fasten upon, but it will join you as nearly to the commandment; and no consolation in the gospel, that doth not carry within its bosom an exhortation to holy walking. Again, on the other hand, there is no precept but it should lead you straightway to a promise; no exhortation, but it is environed before and behind with a strong consolation, to make it pierce the deeper, and go down the sweeter. Therefore, you see how easily the apostle digresseth from the one to the other,—how sweetly and pertinently these are interwoven in his discourse. The first word of the chapter is a word of strong consolation,“There is no condemnation to them that are in Christ,”and this like a flood carries all down with it,—all precepts and exhortations, and the soul of a believer with them; and, therefore, he subjoins an exhortation to holy and spiritual walking upon that very ground. And because commandments of this nature will not float (so to speak) unless they have much water of that kind, and cannot have such a swift course except the tide of such encouragements flow fast, therefore he openeth that spring again in the preceding words, and letteth the rivers of consolation flow forth, even the hope of immortality and eternal life; and this certainly will raise up a soul that was on ground, and carry him above in motion of obedience; and, therefore, he may well, in the next place, stir them up to their duty, and mind them of their obligation.“Therefore, brethren, we are debtors not to the flesh.”To make this the more effectual, he drops it in with affection, in a sweet compilation of love and equality,brethren. There is nothing so powerful in persuasion as love; it will sweeten a bitter and unpleasant reproof, and make it go down more easily though it maketh less noise than threatenings and severity and authority; yet it is more forcible, for it insinuates itself, and in a manner surpriseth the soul, and so preventeth all resistance. As when the sun made the traveller part with his cloak,207whereas the wind and rain made him hold it faster; so affection will prevail where authority and terror cannot; it will melt that which a stronger power cannot break. The story of Elijah, 1 Kings xix. may give some representation of this. The Lord was not in the strong wind, nor in the terrible earthquake, nor yet in the fire, but in the calm still voice. The Lord hath chosen this way of publishing his grace in the gospel, because the sum of it is love to sinners, and good will towards men. He holds it forth in the calm voice of love, and those who are his ambassadors should be clothed with such an affection, if they intend to prevail with men, to engage their affections. O! that we were possessed with that brotherly love one towards another for the salvation one of another; especially, that the preachers of the gospel might be thus kindly affectioned towards others, and that you would take it thus, the calling you off the ways of sin as an act of the greatest love. But then consider the equality of this obligation, for there is nothing pressed upon you but what lieth as heavily upon them that presseth[pg 243]it. This debt binds all. O! that the ministers of the gospel could carry the impression of this on their hearts, that when they persuade others they may withal persuade themselves, and when they speak to others they may sit down among the hearers. If an apostle of so eminent dignity levelleth himself in this consideration,“therefore, brethren, we are debtors,”—how much more ought pastors and teachers to come in the same rank and degree of debt and obligation with others. Truly this is the great obstruction of the success of the gospel, that those who bind on burdens on others do not themselves touch them with one of their fingers, and while they seem serious in persuading others, yet withal declare by their carriage that they do not believe themselves what they bear upon others, so that preaching seemeth to be an imposture, and affections in persuading of others to be borrowed, as it were, in a scene, to be laid down again out of it. But then again, there is a misconceit among people that this holy and spiritual walking is not of common obligation, but peculiar to the preachers of the gospel. Many make their reckoning so, as if they were not called to such high aims and great endeavours. But truly, my beloved, this is a thing of common concernment. The Holy Ghost hath levelled us all in this point of duty, as he hath equally exalted all in the most substantial dignities and privileges of the gospel. This bond is upon the highest and upon the lowest. Greatness doth not exempt from it, and meanness doth not exclude from it. Though commonly great persons fancy an immunity from the strictness of a holy conservation because of their greatness, and often mean and low persons pretend a freedom from such a high obligation because of their lowness, yet certainly all are debt bound this way, and must one day give account. You that are poor and unlearned, and have not received great things of that nature from God, do not think yourselves free, do not absolve yourselves, for there is infinite debt besides. You will have no place for that excuse, that you had not great parts, were not learned, and so forth. For as the obligation reaches you all, so there is as patent a way to the exercise of religion in the poorest cottage as in the highest palace. You may serve God as acceptably in little, as others may do in much. There is no condition so low and abject that layeth any restraint on this noble service and employment. This jewel loses not its beauty and virtue, when it lieth in a dunghill more than when it is set in gold.But let us inquire further into this debt.“We are debtors,”saith he, and he instanceth what is not the creditor, by which he giveth us to understand who is the true creditor, not the flesh, and, therefore, to make out the just opposition, it must be the Spirit. We are debtors, then, to the Spirit. And what is the debt we owe to him? We may know it that same way, we owe not to the flesh so much as to make us live after its guidance and direction, and fulfil its lusts. Then, by due consequence, we owe so much to the Spirit, as that we should live after the Spirit, and resign ourselves wholly to him, his guidance and direction. There is a twofold kind of debt upon the creature, one remissible and pardonable, another irremissible and unpardonable, (so to speak,) the debt of sin, and that is the guilt of it, which is nothing else than the obligation of the sinner over to eternal condemnation by virtue of the curse of God. Every sinner cometh under this debt to divine justice, the desert of eternal wrath, and the actual ordination by a divine sentence to that wrath. Now, indeed, this debt was insoluble to us, and utterly unpayable until God sent his Son to be our cautioner, and he hath paid the debt in his own person, by bearing our curse, and so made it pardonable to sinners, obtained a relaxation from that woful obligation to death. And this debt, you see, is wholly discharged to them that are in Christ, by another sentence repealing the former curse,—ver. 1“There is no condemnation to them that are in Christ.”But there is another debt, which I may call a debt of duty and obedience, which, as it was antecedent to sin, even binding innocent Adam, so the obligation of the debt of sin hath been so far from taking it away that it is rather increased exceedingly, and this debt is unpardonable and indispensable. The more of the debt of sin be pardoned, and the more the curse be dispensed with, the more the sinner owes of love and obedience to God.“She loved much, because much was forgiven,”—and the more was forgiven of sin the more she owed of love, and the more debt was discharged the more she was indebted to him. And, therefore, after this general acquittance of all believers, ver. 1, he presseth this obligation the more strongly.“Therefore, brethren, we are[pg 244]debtors.”It is like that debt spoken of, Rom. xiii.,“Owe no man any thing, but love one another,”which is not meant that it is unlawful to be debtors to men, but rather, what ye owe, or all things else, pay it, and ye are free. Your debt ceases and your bond is cancelled. But as for the debt of love and benevolence, you must so owe that to all men, as never to be discharged of it, never to be freed from it. When you have done all this hath no limitation of time or action, even so it is here. Other debts when paid, men cease to be debtors, then they are free, but here the more he pays the more he is bound to pay,—he oweth, and he oweth eternally. His bond is never cancelled as long as he continues a creature subsisting in God, and abides a redeemed one in Christ. For these continuing, his obligation is eternally recent and fresh as the first day. And this doth not at all obscure the infinite grace of God, or diminish the happiness of saints, that they are not freed from this debt of love and obedience, but rather illustrates the one and increases the other, for it cannot be supposed to consist with the wisdom and holiness of God to loose his creature from that obligation of loving obedience and subjection, which is essential to it, and it is no less repugnant to the happiness of the creature to be free from righteousness unto sin.Now, this debt of duty and obedience hath a threefold bond, which because they stand in vigour uncancelled for all eternity, therefore the obligation arising from them is eternal too. The bond of creation, the bond of redemption, and the bond of sanctification, these are distinguished according to the persons of the Trinity, who appear most eminently in them.We owe our being to the father, in whom“we live and move and have our being, for he made us, and not we ourselves, and we are all the works of his hands.”Now, the debt accruing from this is infinite. If men conceive themselves so much obliged to others for a petty courtesy as to be their servants,—if they owe more to their parents, the instruments of their bringing forth into the world, O how infinitely more owe we to God, of whom we are, and have all! Doth the clay owe so much to the potter, who doth not make it, but fashion it only? And what owe we to him that made us of nothing, and fashioned us while we were yet without form! Truly, all relations, all obligations evanish when this cometh forth, because all that a man hath is less than himself, than his immortal spirit, and that he oweth alone to God. And besides, whatsoever debt there is to other fellow creatures in any thing, God is the principal creditor in that bond. All the creatures are but the servants of this King, which at his sole appointment bring along his gifts unto us, and, therefore, we owe no more to them than to the hands of the messenger that is sent. Now, by this account nothing is our own, not ourselves, not our members, not our goods, but all are his, and to be used and bestowed, not at the will and arbitriment of creatures, but to be absolutely and solely at his disposal who hath the sole sovereign right to them and, therefore, you may take up the heinousness of sin, how monstrous and misshapen a thing it is, that breaks this inviolable law of creation, and withdraws the creature from subjection to him, in whom alone it can subsist. O how disordered are the courses and lives of men! Men living to themselves, their own lusts, after their own will, as if they had made themselves. Men using their members as weapons of unrighteousness against God, as if their tongues, and hands, and feet were their own, or the devils, and not God's. Call to mind this obligation,“remember thy Creator.”That memento would be a strong engagement to another course than most take. How absurd would you think it to please yourselves in displeasing him, if you but minded the bond of creation! But when there are other two superadded, what we owe to the Son for coming down in the likeness of sinful flesh for us, and what we owe to the Holy Ghost for quickening our spirits, and afterward for the resurrection of our bodies, whose hearts would not these overcome and lead captive to his love and obedience?[pg 245]Sermon XXXIII.Verses 12, 13.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh; for if ye live after the flesh, ye shall die,”&c.Was that not enough to contain men in obedience to God—the very essential bond of dependence upon God as the original and fountain of his being! And yet man hath cast away this cord from him, and withdrew from that allegiance he did owe to his Maker, by transgressing his holy commandments. But God, not willing that all should perish, hath confirmed and strengthened that primitive obligation by two other as strong if not more. If the Father did most eminently appear in the first, the Son is manifested in the second, and that is the work of the redemption of man, no less glorious than his first creation. He made him first, and then he sent his own Son in the likeness of sinful flesh, to make him again by his Spirit, and now a threefold cord is not easily broken. It seems this should bind invincibly, and constrain us not to be our own, but the Lord's, and now truly, they who are in Jesus Christ, are thrice indebted wholly to God. But the two last obligations are the most special and most wonderful, that God sent his Son for us, to redeem us from sin and misery, and to restore man to happiness took on a miserable and accursed habit,—that so glorious a person gave himself for so base an one,—that so excellent a Lord became a servant for the rebel,—that he whose the earth is, and the fulness thereof, did empty himself of all to supply us,—and in a word, the most wonderful exchange be made that ever the sun saw, God for men, his life a ransom for their life. All the rare inventions and fancied stories of men come infinitely short of this. The light never saw majesty so abased and love so expressed as in this matter, and all to this purpose, that we who had undone ourselves might be made up again, and the righteousness of the law fulfilled in us. At first he made us, but it cost him nothing but a word, but now, to buy that which was taken captive by sin, and at so dear a rate,—“ye are bought with a price, and this price more precious than the sum of heaven and earth could amount to.”Suppose by some rare alchemy the earth were all converted into gold, and the heavens into precious stones, yet these corruptible and material things come as far short of this ransom as a heap of dung is unproportioned to a mass of gold or heap of jewels. Now, you that are thus bought, may ye not conclude,“therefore we are debtors,”and whereof? Of ourselves, for we, our persons, estates, and all were sold, and all are bought with this price, therefore we are not our own, but the Lord's, and, therefore, we ought to“glorify God in our bodies and spirits which are his,”1 Cor. vi. 20. Should we henceforth claim an interest and propriety in ourselves? Should we have a will of our own? Should we serve ourselves with our members? O how monstrous and absurd were that! Certainly, a believing heart cannot but look upon that as the greatest indignity and vilest impiety that ever the sun shined upon. Ingratitude hath a note of ignominy, even among heathens, put upon it. They esteemed the reproach of it the compend of all reproaches,ingratum si dixeris, omnia dixeris. And truly it hath the most abominable visage of any vice, yea, it is all sins drawn through other208in one table. Certainly a godly heart cannot but account this execrable and detestable, henceforth to have any proper and peculiar will and pleasure, and cannot but devote itself wholly to his will and pleasure, for whose pleasure all were first created, and who then redeemed us by the blood of his Son. I wish we could have this image of ingratitude always observant to our eyes and minds when we are enticed with our lusts to study our own satisfaction. But there is another bond superadded to this, which mightily aggravates the debt. He hath given us his Spirit to dwell within, as well as his Son for us. And O the marvellous and strange effects that this Spirit hath in the favours of men! He truly repairs that image of God which sin broke down. He furnisheth the soul and supplies it in all its necessities. He is a light and life to it,—a spring of everlasting life and consolation. So that to the Spirit we owe that we are made again after his image, and the precious purchase of Christ applied unto our souls. For him hath our Saviour left to execute his latter will in[pg 246]behalf of his children. And these things are but the first-fruits of the Spirit. Any peace, or joy, or love, or obedience, are but an earnest of that which is coming. We shall be yet more beholden to him. When the walls of flesh are taken down, he will carry forth the soul into that glorious liberty of the sons of God, and not long after he shall quicken our very dust, and raise it up in glory to the fellowship of that happiness. Now, my beloved, consider what all this tends to,—mark the inference you should make from it.“Therefore we are debtors,”debtors indeed, under infinite obligations for infinite mercies. But what is the debt we owe? Truly it might be conceived to be some rare thing, equivalent to such unconceivable benefits. But mark what it is,“To live after the Spirit, and not after the flesh,”to conform our affections and actions, and the tenor of our way and course to the direction of the Spirit, to have our spirits led and enlightened by the Holy Spirit, and not to follow the indictment of our flesh and carnal minds. Now, truly, it is a wonder that it is no other thing than this, for this is no other thing than what we owe to ourselves, and to our own natures, so to speak, for truly there is a conformity and suitableness of some things to the very nature of man that is beautiful,—some things are decent and becomes it, other things are undecent and uncomely, unsuitable to the very reasonable being of man, so that they put a stain and blot upon it.Now, indeed, there is nothing can be conceived more agreeable to the very constitution of man's nature than this, that the far better and more excellent part should lead and command, and the baser and earthly part should obey and follow. That the flesh should minister and serve the spirit,“doth not even nature itself teach it?”And yet no heavier yoke is put upon us than what our own nature hath put upon us already, which indeed is wonderful! And certainly this wonderful attempering of his laws unto the very natural exigence of the spirit of man, makes the transgression of them so much the more heinous.Now, all these three forementioned bonds do jointly bind on this law upon man. In general they oblige strongly to subjection and obedience to the will of God, but particularly, they have a constraining influence upon this living“after the Spirit,”and not“after the flesh.”Our very creation speaks this forth, when God made man after his own image, when he beautified the spirit of man with that divine similitude and likeness, in that he breathed a spirit from heaven, and took a body out of the dust, and then exalted that heavenly piece to some participation of his own nature. Doth not all this cry aloud upon us, that the order of creation is now dissolved,—that the beauty of it is marred,—that all is turned upside down,—when men's passions and senses are their only guides, and the principles of light in their conscience are choked and stifled? Doth not all this teach us plainly that we should not“live after the flesh,”—that we owe not so much to this brutish part as to enthrone it and empower it over us,—that it were vilest anarchy, and most intolerable confusion and usurpation, to give it the power over us, as most men do,—that there can be no order or beauty in man till the spirit be unfettered from the chains of fleshly lusts, and restored to the native dignity, and so keep the body in subjection? And, indeed, Paul was so, 1 Cor. ix. 27.“I keep my body in subjection, and beat it down, because it is an imperious slave,—an usurping slave,—and will command, if not beaten and kept under.”Again, Christ, hath put a bond upon us to this very same. He hath strengthened this obligation with a new cord, in that he gave his precious life a ransom for the souls of men. This was the principal thing he paid for—the body only being an accessory and appendix to the soul—for it is said,“The redemption of their soul is precious, and it ceaseth for ever,”Psal. xlix. 8, and,“What can a man give in exchange for his soul,”Mark viii. 37. For what material thing can equalize a spirit? Many things may be had more precious and fine than the body, but all of them have no proportion to a spiritual being. Now, then, in that so dear a ransom, and so infinite a price must be given for the spirit of man, it declares the infinite worth and excellency of it above the body, and above all visible things. And here is, indeed, the greatest confirmation that can be imagined. God hath valued it, he hath put the soul of man in the balance, to find something equal in weight of dignity and worth and when all that is in heaven and earth is put in the other scale, the soul is down weight by far. There is such distance that there is[pg 247]no proportion; only the life and blood of his own Son weighs it down, and is an overvalue, and thus, in our redemption, we have a visible demonstration—as it were—of the infinite obligation of this law, not to live after that contemptible part, our flesh, but to follow after the motions and directions of an enlightened spirit, not to spend our thoughts, care, and time, upon the body, and making provision for the lusts thereof—as most men do, and all by nature are now inclined to do—but to be taken up with the immortal precious jewel that is within, how to have it rubbed and cleansed from all the filth that sin and the flesh hath cast upon it, and restored to that native beauty, the image of God in righteousness and holiness. If you, in your practice and affection, turn the scales otherwise, and make the body and things of the body, suppose the whole world, down-weight in your affection and imagination, you have plainly contradicted the just measure of the sanctuary, and, in effect, you declare that“Christ died in vain,”and gave his life out of an error and mistake of the worth of the soul. You say he needed not have given such a price for it, seeing every day you weigh it down with every trifle of momentary fleshly satisfaction.Lastly, The Spirit binds this fast upon us, for the soul of man he hath chosen for his habitation, and there he delights to dwell, in the heart of the contrite and humble, and this he intends to beautify and garnish, and to restore it to that primitive excellency it once had. The spirit of man is nearer his nature, and more capable of being conformed unto it, and therefore his peculiar and special work is about our spirits. First, to enlighten and convince them, then, to reform and direct them and lead them, and this binds as forcibly, and constraineth a believer certainly to resign himself to the Spirit, to study how to order his walk after that direction, and to be more and more abstracted from the satisfaction of his body; else he cannot choose but grieve the Spirit, his best friend, which alone is the fountain of joy and peace to him, and being grieved, cannot but grieve himself next.Now, my beloved, consider, if you owe so much to the flesh, whether or not it be so steadable209and profitable unto you? And if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on, but, I believe, you can reckon no good office that ever it did you, and your expectation is less. What fruit have you of all, but shame and vexation of conscience? And what can you expect but death, the last fruits of it? What then do you owe unto it? Are you debtors to its pleasure and satisfaction, which hath never done you good, and will do you eternal hurt? Consider whether you are so much bound and obliged to it as to lose your souls for it, (one of them must be,) and whether or not you be not more obliged to God the Father, and his Son Jesus Christ, to“live after the Spirit,”though for the present it should be painful to beat down your body. You are debtors indeed, but you owe nothing to the flesh but stripes and mortification.

Sermon XXX.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man, which, truly, were alone sufficient to draw our souls wholly after religion. Suppose the body should never taste of the fruits of it, but die and rise no more, and never be awaked out of its sleep, yet it were a sufficient ground of engagement to godliness, that the life and well being of the far better part in man is secured for eternity, which is infinitely more than all things beside can truly promise us, or be able to perform. Certainly, whatsoever else you give your hearts to, and spend your time upon, it either will leave you in the midst of your days, and at your end you shall be a fool, or you must leave it in the end of your days, and find yourselves as much disappointed, or, to speak more properly, because when your time is ending your life and being is but at its beginning, you must bid an eternal adieu to all these things whereupon your hearts are set when you are but beginning truly to be. But this is only the proper and true good of the soul,—Christ in it,—most portable and easily carried about with you, yea, that which makes the soul no burden to itself, and helps it to carry all things easily,—and then most inseparable, for Christ in the soul is the spring of a never-ending life, of peace, joy, and contentation in the fountain of an infinite goodness, and it outwears time and age as well as the immortal being of the soul. Yea, such is the strength of this consolation, that then the soul is most closely united and fully possessed of that which is its peculiar and satisfying good, when it leaves the body in the dust, and escapes out of this prison unto that glorious liberty.But yet, there is besides this an additional comfort comprehended in the verse read,—that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory, for though a man should be abundantly satisfied if he possess his own soul, yet no man hateth his own flesh. The soul hath some kind of natural inclination to a body suitable unto it, and in this it differs from an angel, and, therefore, the apostle, when he expresseth his earnest groan for the intimate presence of his soul with Christ, he subjoins this correction—not that we desire to be unclothed, but clothed upon it, 2 Cor. v. 1-4. If it were possible, says he, we would be glad to have the society of the body in this glory, we would not desire to cast off those clothes of flesh, but rather that the garment of glory might be spread over all, if it were not needful because they are old and ragged and would not suit well, and our earthly tabernacle is ruinous, and would not be fit for such a glorious guest to dwell into, and therefore, it is needful to be taken down. Well, then, here is an overplus, and, as it were, a surcharge of consolation, that seeing for the present it is expedient to put off the present clothing of flesh, and take down the present earthly house,—yet that the day is coming that the same clothes, renewed, shall be put on, and the same house repaired and made suitable to heaven, shall be built up,—that this mortal body shall be quickened with that same spirit that now quickens the soul, and makes it live out of the body, and so the sweet and beloved friends, who parted with so much pain and grief, shall meet again with so much pleasure and joy, and, as they were sharers together in the miseries of this life, shall participate also in the blessedness of the next,—like Saul and Jonathan,“lovely and pleasant in their lives,”and though for a time separated in death, yet not always divided. Now this is the highest top of happiness, to which nothing can be added. It is comprehensive of the whole man, and it is comprehensive of all that can be imagined to be the perfective good of man.[pg 237]It is no wonder, then, that the apostle reckons this doctrine of the resurrection amongst the foundations of Christianity (Heb. v. 1, 2), for truly these two—the immortality of the soul and the resurrection of the mortal body—are the two ground-stones or pillars of true religion, which, if they be not well settled in the hearts of men, all religion is tottering and ruinous and unable to support itself. That the soul cannot taste death or see corruption, and that the body shall but taste it, and, as it were, salute it, and cannot always abide under the power of it, these are the prime foundations upon which all Christian persuasion is built. For without these be laid down in the lowest and deepest part of the heart, all exhortations to an holy and righteous life are weak and ineffectual, all consolations are empty and vain. In a word, religion is but an airy speculation, that hath no consistence but in the imaginations of men,—it is a house upon sand, that can abide no blast of temptation, no wave of misery, but must straightway fall to the ground. From whence is it, I pray you, that the persuasions of the gospel have so little power upon men,—that the plain and plentiful publication of a Saviour is of so small virtue to stir up the hearts of men to take hold on him? How comes it to pass that the precepts and prohibitions of the most high God, coming forth under his authority, lay so little restraint on men's corruptions,—that so few will be persuaded to stop their course, and come off the ways that they are accustomed to,—that men pull away the shoulder and stop the ear, and make their hearts as adamant, incapable of being affected with either the authority or love of the gospel,—that when he pipes unto us so few dance, and when he mourns so few lament? Is it not because these two foundations are not laid, and men's hearts not digged deep by earnest consideration to receive these ground-stones of Christianity,—the belief of their souls, eternal survivance after the dust, and of the revivance and resurrection of the body, after it hath slept a while in the dust? I remember heathens have had some noble and rare conceptions about virtue, and some have laboured to enamour men with the native beauty of it, and to persuade them that it was a sufficient reward to itself.206And truly it would far more become a Christian,—who knoweth the high and divine pattern of holiness to be God himself, and so must needs behold a far surpassing beauty and excellency in the image of God than in all earthly things,—I say, it would become him to accustom himself to a dutiful observance of religion, even without any respect to the reward of it. He would train his heart to do homage to God out of a loyal affection and respect to his majesty, and from the love of the very intrinsic beauty of obedience, without borrowing always from such selfish considerations of our own happiness or misery. Notwithstanding, such is the posture of man's spirit now, that he cannot at all be engaged to the love of religion, except some seen advantage conciliate it, and therefore the Lord makes use of such selfish principles in drawing men to himself, and keeping them still with him. And, truly, considering man's infirmity, this is the spirit and life of all religion—immortality and resurrection—that which gives a lustre to all and quickens all, that which makes all to sink deep, and that which makes a Christian steadfast and immoveable, 2 Cor. v. 8. It is certainly hope that is the key of the heart, that opens and shuts it to any thing. Hence the apostle Peter (1 Epistle) first blesseth God heartily for the new birth, and, in expressing of it, makes hope the very term of that generation, and so it must be a substantial thing.“Blessed be God, who hath begotten us again to a lively hope.”Hope hath a quickening power in it. It makes all new where it comes, and is full of spirit. It is the helmet[pg 238]and anchor of a Christian, that which bears the dint of temptation and makes him steady in religion. No man will put his plough in this ground, or sow unto the Spirit, but in hope, for he that soweth must sow in hope, else his plough will not go deep. 1 Cor. ix. 10. This then is the very spirit and life of religion,—the resurrection of the dead,—without which our faith were in vain, and men would continue still in their sins. Certainly it is the deep inconsideration of this never ending endurance of our souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in religion, else it were not possible, if that were laid to heart, but men would make religion their business, and chief business.We have here the two genuine causes of the resurrection of the bodies of Christians,—the resurrection of Christ and the inhabitation of his Spirit. The influence that the resurrection of Christ hath on ours, is lively and fully holden out by this apostle, 1 Cor. xv., against them who deny the resurrection from the dead:“If Christ be not raised, your faith is in vain, you are yet in your sins, and they that are asleep are perished.”Religion were nothing but a number of empty words of show, preaching were a vanity and imposture, faith were a mere fancy, if this be not laid down as the ground stone,—Christ raised, not as a natural person, but as a common politic person, as the first-fruits of them that sleep, ver. 17-20, where he alludes to the ceremony of offering the first-fruits of their harvest, Lev. xxiii. 10. For under the law they might not eat of the fruits of the land till they were sanctified. All was counted profane till they were some way consecrated to the Lord. Now, for this end, the Lord appointed them to bring one sheaf for all, and that was the representative of all the rest of the heap, and this was waved before the Lord, and lifted up from the earth. Now, according to the apostle's argument, Rom. xi. 16,“If the first fruits be holy, so is the lump,”for it represents all the lump, and therefore Jesus Christ, the chief of all his brethren, was made the first fruits from the dead, and lifted up from the grave, as the representer of all the lump of his elect, and so it must needs follow, that they shall not continue in the grave, but must in due time partake of that benefit which he has first entered in possession of, in their name, and for them. For if this first fruits be holy, so the whole lump must be holy, and if the first fruits be risen, so must the lump. You see then the force of the present reason,“If the Spirit that raised Christ dwell in you,”he shall also raise you, namely, because he raised up Christ the very first fruits of all the rest, so that Christ's resurrection is a sure pledge and token of yours, and both together are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle,“Let us eat and drink, for to-morrow we shall die.”As if there were no life to come, they withhold nothing from their carnal minds that can satisfy or please their lusts. But for you who desire a part in this resurrection, and dare scarcely believe so great a thing, or entertain such a high hope, because of the sight of your unworthiness, as you would be awakened by this hope to“righteousness, and to sin no more”verse 34th of that chapter, so you may encourage yourselves to that hope by the resurrection of Christ, for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. i. 3. Look upon this as the grand intent, and special design of Christ's both dying and rising again, that he might be the first-fruits to sanctify all the lump. Nevertheless, it is not the desert of your bodies, for they are often a great impediment and retardment to the spirit, and lodge the enemy within their walls, when he is chased out of the mind by the law of the Spirit of life, but it is the great design of God, through the whole work of redemption, and the desert of Christ your head, and therefore you may entertain that hope, but take heed to walk worthy of it, and that it is,“if we have this hope, let us purify ourselves,”let us who believe that we are risen with Christ, set our affections on things above, else we dishonour him that is risen in our name, and we dishonour that temple of the Holy Ghost, which he will one day make so glorious.[pg 239]Sermon XXXI.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”As there is a twofold death,—the death of the soul, and the death of the body—so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so the first resurrection is of the spirit, then the second of the body, and these two have a connexion together, therefore saith the apostle John,“Blessed are they who have part in the first resurrection, for on such the second death hath no power, but they shall be priests to God,”&c. Rev. xx. 6. Although death must seize on their bodies, yet the sting wherein the strength of it lies, is taken away by Christ, that it hath no power to hurt him whose spirit is raised out of the grave of sin. And truly it is hard to tell which is the greatest change, or the most difficult, to raise a body out of corruption to life, or to raise a soul out of sin to grace. But both are the greatest changes that can be, and shadowed out under the similitude of the greatest in nature, for our conversion to God is a new birth, a new creation, and a resurrection in scripture style, and so both require one and the same power, the almighty power of his Spirit.“You who were dead in sins hath he quickened,”&c. O, what a notable change! It maketh them no longer the same men, but new creatures, and therefore it is the death of sin, and the resurrection of the soul. For as long as it is under the chains of darkness and power of sin, it is free among the dead, it is buried in the vilest sepulchre. Old graves, and these full of rottenness and dead men's bones, are nothing to express the lamentable case of such a soul, and yet such are all by nature. Whatsoever excellency or endowment men may have from their birth or education, yet certainly they are but apparitions rather than any real substance, and which is worse, their body is the sepulchre of their souls, and if the corruption of a soul were sensible, we would think all the putrefactions of bodily things but shadows of it. And therefore no sooner is there any inward life begotten in a soul, but this is the very first exercise of it, the abhorrency of the soul upon the sight and smell of its own loathsomeness.Now, there is no hope of any reviving. Though all the wisdom and art of men and angels were employed in this business, there is nothing able to quicken one such soul, until it please the Lord to speak such a word as he did to Lazarus,“Arise, come forth,”and send his Spirit to accomplish his word, and this will do it. When the Spirit cometh into the soul, he quickeneth it, and this is the first resurrection. O blessed are they who have part in this, whose souls are drawn out of the dungeon of darkness and ignorance, and brought forth to behold this glorious light that shineth in the gospel, and raised out of the grave of the lusts of ignorance, to live unto God henceforth, for such have their part in the second resurrection to life. For you see these are conjoined,“If the Spirit dwell in you, he shall raise you,”&c. You see here two grounds and reasons of the resurrection of body,—Christ's rising and the Spirits indwelling. Now I find these in the scripture made the two fountains of all Christianity, both of the first and second resurrection.The resurrection of Christ is an evidence of our justification, the cause of our quickening, or vivification, and the ground and pledge of our last resurrection, and all these are grounds of strong consolation. The first you have, Rom. iv. 25.“Christ died for our sins, and rose for our justification,”and the 34th verse of this chapter,“Christ is dead, yea, rather has risen again, who then shall condemn?”Here is a clear evidence, that he hath paid the debt wholly, and satisfied justice fully. Since he was under the power of death, imprisoned by justice, certainly he would not have won free, if he had not paid the uttermost farthing, therefore his glorious resurrection is a sure manifestation of his present satisfaction—it is a public acquittance and absolution of him from all our debt, and so by consequence, of all he died for. For their debt was laid upon him, and now he is discharged. And therefore the believing soul[pg 240]may tremblingly boast, who shall condemn me? For it is God that justifieth. Why? Because all my sins were laid on Christ, and God hath in a most solemn manner acquitted and discharged him from all, when he raised him from the dead, and therefore he cannot, and none other can sue me, or prosecute a plea against me, since my Cautioner is fully exonered of this undertaking, even by the great Creditor God himself. But then, his resurrection is a pawn or pledge of the spiritual raising of the soul from sin, as the death of Christ is made the pledge of our dying to sin, so his rising, of our living to God, Rom. vi. 4, 5. These are not mere patterns and examples of spiritual things, but assured pledges of the divine virtue and power which he, being raised again, should send abroad throughout the world. For, as there are coronation gifts when kings are solemnly installed in office, so there are coronation mercies, triumphal gifts. When Christ rose and ascended, he bestowed them on the world, Eph. iv. And certainly these are the greatest, the virtue of his death to kill the old man, and the power of his resurrection to quicken the new. And by faith, a believer is united and ingrafted into him, as a plant into a choice stock, and by virtue and sap coming from Christ's death and resurrection, he is transformed into the similitude of both, he groweth into the likeness of his death, by dying to sin, by crucifying these inward affections and inclinations to it, and he groweth up into the similitude of his resurrection, by newness of life, or being alive to God, in holy desires and endeavours after holiness and obedience. And thus the first resurrection of the soul floweth from Christ's resurrection.But add unto this, that Christ's rising is the pledge and pawn of the second resurrection, that is, of the body, for he is the head, and we are the members. Now, it is the most incongruous, that the head should rise and not draw up the members after him. Certainly he will not cease till he have drawn up all his members to him. If the head be above water, it is a sure pledge that the body will win out of the water, if the root be alive, certainly the branches will out in spring time, they shall live also. There is that connexion between Christ and believers, that wonderful communication between them, that Christ did nothing, was nothing, and had nothing done to him, but what he did, and was, and suffered, personating them, and all the benefit and advantage redounds to them. He would not be considered of as a person by himself, but would rather be still taken in with the children. As for love he came down and took flesh to be like them, and did take their sin and misery off them, and so was content to be looked upon by God as in the plate of sinners, as the chief sinner, so he is content and desirous that we should look on him as in the place of sinners, as dying, as rising for us, as having no excellency or privilege incommunicable to us. And this was not hid from the church of old, but presented as the grand consolation,“Thy dead men shall live, together with my dead body they shall rise.”And, therefore, may poor souls awake and sing. Though they must dwell in the dust, yet as the dew and influence of heaven maketh herbs to spring out of the earth, so the virtue of this resurrection shall make the earth, and sea, and air, to cast out and render their dead, Isa. xxvi. 19. Upon what a sure and strong chain hangs the salvation of poor sinners? I wish Christians might salute one another with this“Christ is risen, and so comfort one another with these words,”—or rather, that every one would apply this cordial to his own heart,“Christ is risen,”and you know what a golden chain this draweth after it, therefore we must rise and live.The other cause, which is more immediate, and will actively accomplish it, is the Spirit dwelling in us, for there is a suitable method here too. As the Lord first raised the head, Christ, and will then raise the members, and he that doth the one cannot but do the other, so the Spirit first raiseth the soul from the woful fall into sin, which killed us, and so maketh it a temple, and the body too, for both are bought with a price, and, therefore, the Spirit possesseth both. But the inmost residence is in the soul, and the bodily members are made servants of righteousness, which is a great honour and dignity, in regard of that base employment they had once, and so it is most suitable that he who hath thus dwelt in both repair his own dwelling-house. For here it is ruinous, and, therefore, must be cast down. But because it was once a temple for the holy God, therefore it will be repaired and built again. For he that once honoured it with his presence will not suffer corruption always to dwell in it, for what Christ, by his humiliation and suffering, purchased, the Spirit hath[pg 241]this commission to perform it; and what is it but the restitution of mankind to a happier estate in the second Adam than ever the first was into? Now, since our Lord who pleased to take on our flesh, did not put it off again, but admits it to the fellowship of the same glory in heaven, in that he died, he dies no more, death hath no more dominion over him, he will never be wearied or ashamed of that human clothing of flesh. And, therefore, certainly that the children may be like the father, the followers, their captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock, and that our rising in Christ may leave no footstep of our falling, no remainder of our misery, the Spirit of Christ will also quicken the mortal bodies of believers, and make them like Christ's glorious body.This must be done with divine power,—and what more powerful than the Spirit? For it is the spirits or subtile parts in all creatures that causeth all motions, and worketh all effects. What then is that almighty Spirit not able to do? You have shadows of this in nature, yea, convincing evidences for, what is the spring but a resurrection of the earth? Is not the world every year renewed, and riseth again out of the grave of winter, as you find elegantly expressed, Psalm cvii? And doth not the grains of seed die in the clods before they rise to the harvest, 1 Cor. xv. All the vicissitudes and alterations in nature give us a plain draught of this great change, and certainly it is one Spirit that effects all.But though there be the same power required to raise up the bodies of the godly and ungodly, yet, O what infinite distance and difference in the nature and ends of their resurrections! There is the resurrection of life, and the resurrection of condemnation, John v. 29. O! happy they who rise to life that ever they died! But, O miserable, thrice wretched are all others that they may not be dead for ever! The immortality of the soul was infinite misery, because it is that which eternizes their misery, but when this overplus is added, the incorruptibility of the body, and so the whole man made an inconsumable subject for that fire to feed upon perpetually, what heart can conceive it without horror! And yet we hear it often without any such affection. It is a strange life that death is the only refreshment of it, and yet this may not be had,“they shall seek death, and it shall fly from them.”Now, my beloved, I would desire this discourse might open way for the hearty and cordial entertainment of the gospel, and that you might be persuaded to awake unto righteousness, and sin no more, 1 Cor. xv. 34. Be not deceived, my brethren,“flesh and blood cannot inherit the kingdom of God.”Certainly, if you have no other image than what you came into the world withal, you cannot have this hope, to be conformed one day to the glorious body of Christ. What will become of you in that day, who declare now by the continued vent of your hearts that this Holy Spirit dwells not in you? And, alas! how many are such? Oh! pity yourselves, your souls and bodies both. If for love to your bodies you will follow its present lusts, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies. Consider, I beseech you, the eternal state of both, and your care and study will run in another channel. And for you who have any working of the Spirit in you, whether convincing you of sin and misery, and of righteousness in Christ, or sometimes comforting you by the word applied to your heart, or teaching you another way than the world walks into, I recommend unto you that of the apostle's, 1 Cor. xv. 58.“Wherefore, my brethren be steadfast, &c. always abounding in the work of the Lord, knowing your labour is not in vain.”Sermon XXXII.Verse 12.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh,”&c.All things in Christianity have a near and strait conjunction. It is so entire and absolute a piece, that if one link be loosed all the chain falls to the ground, and if[pg 242]one be well fastened upon the heart it brings all alongst with it. Some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction and reasoning. But whatsoever be of that, certainly religion is a more entire thing, and all the parts of it more nearly conjoined together, that they may mutually enforce one another. Precepts and promises are thus linked together, that if any soul lay hold, indeed, upon any promise of grace, he draws alongst with it the obligation of some precept to walk suitable to such precious promises. There is no encouragement you can indeed fasten upon, but it will join you as nearly to the commandment; and no consolation in the gospel, that doth not carry within its bosom an exhortation to holy walking. Again, on the other hand, there is no precept but it should lead you straightway to a promise; no exhortation, but it is environed before and behind with a strong consolation, to make it pierce the deeper, and go down the sweeter. Therefore, you see how easily the apostle digresseth from the one to the other,—how sweetly and pertinently these are interwoven in his discourse. The first word of the chapter is a word of strong consolation,“There is no condemnation to them that are in Christ,”and this like a flood carries all down with it,—all precepts and exhortations, and the soul of a believer with them; and, therefore, he subjoins an exhortation to holy and spiritual walking upon that very ground. And because commandments of this nature will not float (so to speak) unless they have much water of that kind, and cannot have such a swift course except the tide of such encouragements flow fast, therefore he openeth that spring again in the preceding words, and letteth the rivers of consolation flow forth, even the hope of immortality and eternal life; and this certainly will raise up a soul that was on ground, and carry him above in motion of obedience; and, therefore, he may well, in the next place, stir them up to their duty, and mind them of their obligation.“Therefore, brethren, we are debtors not to the flesh.”To make this the more effectual, he drops it in with affection, in a sweet compilation of love and equality,brethren. There is nothing so powerful in persuasion as love; it will sweeten a bitter and unpleasant reproof, and make it go down more easily though it maketh less noise than threatenings and severity and authority; yet it is more forcible, for it insinuates itself, and in a manner surpriseth the soul, and so preventeth all resistance. As when the sun made the traveller part with his cloak,207whereas the wind and rain made him hold it faster; so affection will prevail where authority and terror cannot; it will melt that which a stronger power cannot break. The story of Elijah, 1 Kings xix. may give some representation of this. The Lord was not in the strong wind, nor in the terrible earthquake, nor yet in the fire, but in the calm still voice. The Lord hath chosen this way of publishing his grace in the gospel, because the sum of it is love to sinners, and good will towards men. He holds it forth in the calm voice of love, and those who are his ambassadors should be clothed with such an affection, if they intend to prevail with men, to engage their affections. O! that we were possessed with that brotherly love one towards another for the salvation one of another; especially, that the preachers of the gospel might be thus kindly affectioned towards others, and that you would take it thus, the calling you off the ways of sin as an act of the greatest love. But then consider the equality of this obligation, for there is nothing pressed upon you but what lieth as heavily upon them that presseth[pg 243]it. This debt binds all. O! that the ministers of the gospel could carry the impression of this on their hearts, that when they persuade others they may withal persuade themselves, and when they speak to others they may sit down among the hearers. If an apostle of so eminent dignity levelleth himself in this consideration,“therefore, brethren, we are debtors,”—how much more ought pastors and teachers to come in the same rank and degree of debt and obligation with others. Truly this is the great obstruction of the success of the gospel, that those who bind on burdens on others do not themselves touch them with one of their fingers, and while they seem serious in persuading others, yet withal declare by their carriage that they do not believe themselves what they bear upon others, so that preaching seemeth to be an imposture, and affections in persuading of others to be borrowed, as it were, in a scene, to be laid down again out of it. But then again, there is a misconceit among people that this holy and spiritual walking is not of common obligation, but peculiar to the preachers of the gospel. Many make their reckoning so, as if they were not called to such high aims and great endeavours. But truly, my beloved, this is a thing of common concernment. The Holy Ghost hath levelled us all in this point of duty, as he hath equally exalted all in the most substantial dignities and privileges of the gospel. This bond is upon the highest and upon the lowest. Greatness doth not exempt from it, and meanness doth not exclude from it. Though commonly great persons fancy an immunity from the strictness of a holy conservation because of their greatness, and often mean and low persons pretend a freedom from such a high obligation because of their lowness, yet certainly all are debt bound this way, and must one day give account. You that are poor and unlearned, and have not received great things of that nature from God, do not think yourselves free, do not absolve yourselves, for there is infinite debt besides. You will have no place for that excuse, that you had not great parts, were not learned, and so forth. For as the obligation reaches you all, so there is as patent a way to the exercise of religion in the poorest cottage as in the highest palace. You may serve God as acceptably in little, as others may do in much. There is no condition so low and abject that layeth any restraint on this noble service and employment. This jewel loses not its beauty and virtue, when it lieth in a dunghill more than when it is set in gold.But let us inquire further into this debt.“We are debtors,”saith he, and he instanceth what is not the creditor, by which he giveth us to understand who is the true creditor, not the flesh, and, therefore, to make out the just opposition, it must be the Spirit. We are debtors, then, to the Spirit. And what is the debt we owe to him? We may know it that same way, we owe not to the flesh so much as to make us live after its guidance and direction, and fulfil its lusts. Then, by due consequence, we owe so much to the Spirit, as that we should live after the Spirit, and resign ourselves wholly to him, his guidance and direction. There is a twofold kind of debt upon the creature, one remissible and pardonable, another irremissible and unpardonable, (so to speak,) the debt of sin, and that is the guilt of it, which is nothing else than the obligation of the sinner over to eternal condemnation by virtue of the curse of God. Every sinner cometh under this debt to divine justice, the desert of eternal wrath, and the actual ordination by a divine sentence to that wrath. Now, indeed, this debt was insoluble to us, and utterly unpayable until God sent his Son to be our cautioner, and he hath paid the debt in his own person, by bearing our curse, and so made it pardonable to sinners, obtained a relaxation from that woful obligation to death. And this debt, you see, is wholly discharged to them that are in Christ, by another sentence repealing the former curse,—ver. 1“There is no condemnation to them that are in Christ.”But there is another debt, which I may call a debt of duty and obedience, which, as it was antecedent to sin, even binding innocent Adam, so the obligation of the debt of sin hath been so far from taking it away that it is rather increased exceedingly, and this debt is unpardonable and indispensable. The more of the debt of sin be pardoned, and the more the curse be dispensed with, the more the sinner owes of love and obedience to God.“She loved much, because much was forgiven,”—and the more was forgiven of sin the more she owed of love, and the more debt was discharged the more she was indebted to him. And, therefore, after this general acquittance of all believers, ver. 1, he presseth this obligation the more strongly.“Therefore, brethren, we are[pg 244]debtors.”It is like that debt spoken of, Rom. xiii.,“Owe no man any thing, but love one another,”which is not meant that it is unlawful to be debtors to men, but rather, what ye owe, or all things else, pay it, and ye are free. Your debt ceases and your bond is cancelled. But as for the debt of love and benevolence, you must so owe that to all men, as never to be discharged of it, never to be freed from it. When you have done all this hath no limitation of time or action, even so it is here. Other debts when paid, men cease to be debtors, then they are free, but here the more he pays the more he is bound to pay,—he oweth, and he oweth eternally. His bond is never cancelled as long as he continues a creature subsisting in God, and abides a redeemed one in Christ. For these continuing, his obligation is eternally recent and fresh as the first day. And this doth not at all obscure the infinite grace of God, or diminish the happiness of saints, that they are not freed from this debt of love and obedience, but rather illustrates the one and increases the other, for it cannot be supposed to consist with the wisdom and holiness of God to loose his creature from that obligation of loving obedience and subjection, which is essential to it, and it is no less repugnant to the happiness of the creature to be free from righteousness unto sin.Now, this debt of duty and obedience hath a threefold bond, which because they stand in vigour uncancelled for all eternity, therefore the obligation arising from them is eternal too. The bond of creation, the bond of redemption, and the bond of sanctification, these are distinguished according to the persons of the Trinity, who appear most eminently in them.We owe our being to the father, in whom“we live and move and have our being, for he made us, and not we ourselves, and we are all the works of his hands.”Now, the debt accruing from this is infinite. If men conceive themselves so much obliged to others for a petty courtesy as to be their servants,—if they owe more to their parents, the instruments of their bringing forth into the world, O how infinitely more owe we to God, of whom we are, and have all! Doth the clay owe so much to the potter, who doth not make it, but fashion it only? And what owe we to him that made us of nothing, and fashioned us while we were yet without form! Truly, all relations, all obligations evanish when this cometh forth, because all that a man hath is less than himself, than his immortal spirit, and that he oweth alone to God. And besides, whatsoever debt there is to other fellow creatures in any thing, God is the principal creditor in that bond. All the creatures are but the servants of this King, which at his sole appointment bring along his gifts unto us, and, therefore, we owe no more to them than to the hands of the messenger that is sent. Now, by this account nothing is our own, not ourselves, not our members, not our goods, but all are his, and to be used and bestowed, not at the will and arbitriment of creatures, but to be absolutely and solely at his disposal who hath the sole sovereign right to them and, therefore, you may take up the heinousness of sin, how monstrous and misshapen a thing it is, that breaks this inviolable law of creation, and withdraws the creature from subjection to him, in whom alone it can subsist. O how disordered are the courses and lives of men! Men living to themselves, their own lusts, after their own will, as if they had made themselves. Men using their members as weapons of unrighteousness against God, as if their tongues, and hands, and feet were their own, or the devils, and not God's. Call to mind this obligation,“remember thy Creator.”That memento would be a strong engagement to another course than most take. How absurd would you think it to please yourselves in displeasing him, if you but minded the bond of creation! But when there are other two superadded, what we owe to the Son for coming down in the likeness of sinful flesh for us, and what we owe to the Holy Ghost for quickening our spirits, and afterward for the resurrection of our bodies, whose hearts would not these overcome and lead captive to his love and obedience?[pg 245]Sermon XXXIII.Verses 12, 13.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh; for if ye live after the flesh, ye shall die,”&c.Was that not enough to contain men in obedience to God—the very essential bond of dependence upon God as the original and fountain of his being! And yet man hath cast away this cord from him, and withdrew from that allegiance he did owe to his Maker, by transgressing his holy commandments. But God, not willing that all should perish, hath confirmed and strengthened that primitive obligation by two other as strong if not more. If the Father did most eminently appear in the first, the Son is manifested in the second, and that is the work of the redemption of man, no less glorious than his first creation. He made him first, and then he sent his own Son in the likeness of sinful flesh, to make him again by his Spirit, and now a threefold cord is not easily broken. It seems this should bind invincibly, and constrain us not to be our own, but the Lord's, and now truly, they who are in Jesus Christ, are thrice indebted wholly to God. But the two last obligations are the most special and most wonderful, that God sent his Son for us, to redeem us from sin and misery, and to restore man to happiness took on a miserable and accursed habit,—that so glorious a person gave himself for so base an one,—that so excellent a Lord became a servant for the rebel,—that he whose the earth is, and the fulness thereof, did empty himself of all to supply us,—and in a word, the most wonderful exchange be made that ever the sun saw, God for men, his life a ransom for their life. All the rare inventions and fancied stories of men come infinitely short of this. The light never saw majesty so abased and love so expressed as in this matter, and all to this purpose, that we who had undone ourselves might be made up again, and the righteousness of the law fulfilled in us. At first he made us, but it cost him nothing but a word, but now, to buy that which was taken captive by sin, and at so dear a rate,—“ye are bought with a price, and this price more precious than the sum of heaven and earth could amount to.”Suppose by some rare alchemy the earth were all converted into gold, and the heavens into precious stones, yet these corruptible and material things come as far short of this ransom as a heap of dung is unproportioned to a mass of gold or heap of jewels. Now, you that are thus bought, may ye not conclude,“therefore we are debtors,”and whereof? Of ourselves, for we, our persons, estates, and all were sold, and all are bought with this price, therefore we are not our own, but the Lord's, and, therefore, we ought to“glorify God in our bodies and spirits which are his,”1 Cor. vi. 20. Should we henceforth claim an interest and propriety in ourselves? Should we have a will of our own? Should we serve ourselves with our members? O how monstrous and absurd were that! Certainly, a believing heart cannot but look upon that as the greatest indignity and vilest impiety that ever the sun shined upon. Ingratitude hath a note of ignominy, even among heathens, put upon it. They esteemed the reproach of it the compend of all reproaches,ingratum si dixeris, omnia dixeris. And truly it hath the most abominable visage of any vice, yea, it is all sins drawn through other208in one table. Certainly a godly heart cannot but account this execrable and detestable, henceforth to have any proper and peculiar will and pleasure, and cannot but devote itself wholly to his will and pleasure, for whose pleasure all were first created, and who then redeemed us by the blood of his Son. I wish we could have this image of ingratitude always observant to our eyes and minds when we are enticed with our lusts to study our own satisfaction. But there is another bond superadded to this, which mightily aggravates the debt. He hath given us his Spirit to dwell within, as well as his Son for us. And O the marvellous and strange effects that this Spirit hath in the favours of men! He truly repairs that image of God which sin broke down. He furnisheth the soul and supplies it in all its necessities. He is a light and life to it,—a spring of everlasting life and consolation. So that to the Spirit we owe that we are made again after his image, and the precious purchase of Christ applied unto our souls. For him hath our Saviour left to execute his latter will in[pg 246]behalf of his children. And these things are but the first-fruits of the Spirit. Any peace, or joy, or love, or obedience, are but an earnest of that which is coming. We shall be yet more beholden to him. When the walls of flesh are taken down, he will carry forth the soul into that glorious liberty of the sons of God, and not long after he shall quicken our very dust, and raise it up in glory to the fellowship of that happiness. Now, my beloved, consider what all this tends to,—mark the inference you should make from it.“Therefore we are debtors,”debtors indeed, under infinite obligations for infinite mercies. But what is the debt we owe? Truly it might be conceived to be some rare thing, equivalent to such unconceivable benefits. But mark what it is,“To live after the Spirit, and not after the flesh,”to conform our affections and actions, and the tenor of our way and course to the direction of the Spirit, to have our spirits led and enlightened by the Holy Spirit, and not to follow the indictment of our flesh and carnal minds. Now, truly, it is a wonder that it is no other thing than this, for this is no other thing than what we owe to ourselves, and to our own natures, so to speak, for truly there is a conformity and suitableness of some things to the very nature of man that is beautiful,—some things are decent and becomes it, other things are undecent and uncomely, unsuitable to the very reasonable being of man, so that they put a stain and blot upon it.Now, indeed, there is nothing can be conceived more agreeable to the very constitution of man's nature than this, that the far better and more excellent part should lead and command, and the baser and earthly part should obey and follow. That the flesh should minister and serve the spirit,“doth not even nature itself teach it?”And yet no heavier yoke is put upon us than what our own nature hath put upon us already, which indeed is wonderful! And certainly this wonderful attempering of his laws unto the very natural exigence of the spirit of man, makes the transgression of them so much the more heinous.Now, all these three forementioned bonds do jointly bind on this law upon man. In general they oblige strongly to subjection and obedience to the will of God, but particularly, they have a constraining influence upon this living“after the Spirit,”and not“after the flesh.”Our very creation speaks this forth, when God made man after his own image, when he beautified the spirit of man with that divine similitude and likeness, in that he breathed a spirit from heaven, and took a body out of the dust, and then exalted that heavenly piece to some participation of his own nature. Doth not all this cry aloud upon us, that the order of creation is now dissolved,—that the beauty of it is marred,—that all is turned upside down,—when men's passions and senses are their only guides, and the principles of light in their conscience are choked and stifled? Doth not all this teach us plainly that we should not“live after the flesh,”—that we owe not so much to this brutish part as to enthrone it and empower it over us,—that it were vilest anarchy, and most intolerable confusion and usurpation, to give it the power over us, as most men do,—that there can be no order or beauty in man till the spirit be unfettered from the chains of fleshly lusts, and restored to the native dignity, and so keep the body in subjection? And, indeed, Paul was so, 1 Cor. ix. 27.“I keep my body in subjection, and beat it down, because it is an imperious slave,—an usurping slave,—and will command, if not beaten and kept under.”Again, Christ, hath put a bond upon us to this very same. He hath strengthened this obligation with a new cord, in that he gave his precious life a ransom for the souls of men. This was the principal thing he paid for—the body only being an accessory and appendix to the soul—for it is said,“The redemption of their soul is precious, and it ceaseth for ever,”Psal. xlix. 8, and,“What can a man give in exchange for his soul,”Mark viii. 37. For what material thing can equalize a spirit? Many things may be had more precious and fine than the body, but all of them have no proportion to a spiritual being. Now, then, in that so dear a ransom, and so infinite a price must be given for the spirit of man, it declares the infinite worth and excellency of it above the body, and above all visible things. And here is, indeed, the greatest confirmation that can be imagined. God hath valued it, he hath put the soul of man in the balance, to find something equal in weight of dignity and worth and when all that is in heaven and earth is put in the other scale, the soul is down weight by far. There is such distance that there is[pg 247]no proportion; only the life and blood of his own Son weighs it down, and is an overvalue, and thus, in our redemption, we have a visible demonstration—as it were—of the infinite obligation of this law, not to live after that contemptible part, our flesh, but to follow after the motions and directions of an enlightened spirit, not to spend our thoughts, care, and time, upon the body, and making provision for the lusts thereof—as most men do, and all by nature are now inclined to do—but to be taken up with the immortal precious jewel that is within, how to have it rubbed and cleansed from all the filth that sin and the flesh hath cast upon it, and restored to that native beauty, the image of God in righteousness and holiness. If you, in your practice and affection, turn the scales otherwise, and make the body and things of the body, suppose the whole world, down-weight in your affection and imagination, you have plainly contradicted the just measure of the sanctuary, and, in effect, you declare that“Christ died in vain,”and gave his life out of an error and mistake of the worth of the soul. You say he needed not have given such a price for it, seeing every day you weigh it down with every trifle of momentary fleshly satisfaction.Lastly, The Spirit binds this fast upon us, for the soul of man he hath chosen for his habitation, and there he delights to dwell, in the heart of the contrite and humble, and this he intends to beautify and garnish, and to restore it to that primitive excellency it once had. The spirit of man is nearer his nature, and more capable of being conformed unto it, and therefore his peculiar and special work is about our spirits. First, to enlighten and convince them, then, to reform and direct them and lead them, and this binds as forcibly, and constraineth a believer certainly to resign himself to the Spirit, to study how to order his walk after that direction, and to be more and more abstracted from the satisfaction of his body; else he cannot choose but grieve the Spirit, his best friend, which alone is the fountain of joy and peace to him, and being grieved, cannot but grieve himself next.Now, my beloved, consider, if you owe so much to the flesh, whether or not it be so steadable209and profitable unto you? And if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on, but, I believe, you can reckon no good office that ever it did you, and your expectation is less. What fruit have you of all, but shame and vexation of conscience? And what can you expect but death, the last fruits of it? What then do you owe unto it? Are you debtors to its pleasure and satisfaction, which hath never done you good, and will do you eternal hurt? Consider whether you are so much bound and obliged to it as to lose your souls for it, (one of them must be,) and whether or not you be not more obliged to God the Father, and his Son Jesus Christ, to“live after the Spirit,”though for the present it should be painful to beat down your body. You are debtors indeed, but you owe nothing to the flesh but stripes and mortification.

Sermon XXX.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man, which, truly, were alone sufficient to draw our souls wholly after religion. Suppose the body should never taste of the fruits of it, but die and rise no more, and never be awaked out of its sleep, yet it were a sufficient ground of engagement to godliness, that the life and well being of the far better part in man is secured for eternity, which is infinitely more than all things beside can truly promise us, or be able to perform. Certainly, whatsoever else you give your hearts to, and spend your time upon, it either will leave you in the midst of your days, and at your end you shall be a fool, or you must leave it in the end of your days, and find yourselves as much disappointed, or, to speak more properly, because when your time is ending your life and being is but at its beginning, you must bid an eternal adieu to all these things whereupon your hearts are set when you are but beginning truly to be. But this is only the proper and true good of the soul,—Christ in it,—most portable and easily carried about with you, yea, that which makes the soul no burden to itself, and helps it to carry all things easily,—and then most inseparable, for Christ in the soul is the spring of a never-ending life, of peace, joy, and contentation in the fountain of an infinite goodness, and it outwears time and age as well as the immortal being of the soul. Yea, such is the strength of this consolation, that then the soul is most closely united and fully possessed of that which is its peculiar and satisfying good, when it leaves the body in the dust, and escapes out of this prison unto that glorious liberty.But yet, there is besides this an additional comfort comprehended in the verse read,—that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory, for though a man should be abundantly satisfied if he possess his own soul, yet no man hateth his own flesh. The soul hath some kind of natural inclination to a body suitable unto it, and in this it differs from an angel, and, therefore, the apostle, when he expresseth his earnest groan for the intimate presence of his soul with Christ, he subjoins this correction—not that we desire to be unclothed, but clothed upon it, 2 Cor. v. 1-4. If it were possible, says he, we would be glad to have the society of the body in this glory, we would not desire to cast off those clothes of flesh, but rather that the garment of glory might be spread over all, if it were not needful because they are old and ragged and would not suit well, and our earthly tabernacle is ruinous, and would not be fit for such a glorious guest to dwell into, and therefore, it is needful to be taken down. Well, then, here is an overplus, and, as it were, a surcharge of consolation, that seeing for the present it is expedient to put off the present clothing of flesh, and take down the present earthly house,—yet that the day is coming that the same clothes, renewed, shall be put on, and the same house repaired and made suitable to heaven, shall be built up,—that this mortal body shall be quickened with that same spirit that now quickens the soul, and makes it live out of the body, and so the sweet and beloved friends, who parted with so much pain and grief, shall meet again with so much pleasure and joy, and, as they were sharers together in the miseries of this life, shall participate also in the blessedness of the next,—like Saul and Jonathan,“lovely and pleasant in their lives,”and though for a time separated in death, yet not always divided. Now this is the highest top of happiness, to which nothing can be added. It is comprehensive of the whole man, and it is comprehensive of all that can be imagined to be the perfective good of man.[pg 237]It is no wonder, then, that the apostle reckons this doctrine of the resurrection amongst the foundations of Christianity (Heb. v. 1, 2), for truly these two—the immortality of the soul and the resurrection of the mortal body—are the two ground-stones or pillars of true religion, which, if they be not well settled in the hearts of men, all religion is tottering and ruinous and unable to support itself. That the soul cannot taste death or see corruption, and that the body shall but taste it, and, as it were, salute it, and cannot always abide under the power of it, these are the prime foundations upon which all Christian persuasion is built. For without these be laid down in the lowest and deepest part of the heart, all exhortations to an holy and righteous life are weak and ineffectual, all consolations are empty and vain. In a word, religion is but an airy speculation, that hath no consistence but in the imaginations of men,—it is a house upon sand, that can abide no blast of temptation, no wave of misery, but must straightway fall to the ground. From whence is it, I pray you, that the persuasions of the gospel have so little power upon men,—that the plain and plentiful publication of a Saviour is of so small virtue to stir up the hearts of men to take hold on him? How comes it to pass that the precepts and prohibitions of the most high God, coming forth under his authority, lay so little restraint on men's corruptions,—that so few will be persuaded to stop their course, and come off the ways that they are accustomed to,—that men pull away the shoulder and stop the ear, and make their hearts as adamant, incapable of being affected with either the authority or love of the gospel,—that when he pipes unto us so few dance, and when he mourns so few lament? Is it not because these two foundations are not laid, and men's hearts not digged deep by earnest consideration to receive these ground-stones of Christianity,—the belief of their souls, eternal survivance after the dust, and of the revivance and resurrection of the body, after it hath slept a while in the dust? I remember heathens have had some noble and rare conceptions about virtue, and some have laboured to enamour men with the native beauty of it, and to persuade them that it was a sufficient reward to itself.206And truly it would far more become a Christian,—who knoweth the high and divine pattern of holiness to be God himself, and so must needs behold a far surpassing beauty and excellency in the image of God than in all earthly things,—I say, it would become him to accustom himself to a dutiful observance of religion, even without any respect to the reward of it. He would train his heart to do homage to God out of a loyal affection and respect to his majesty, and from the love of the very intrinsic beauty of obedience, without borrowing always from such selfish considerations of our own happiness or misery. Notwithstanding, such is the posture of man's spirit now, that he cannot at all be engaged to the love of religion, except some seen advantage conciliate it, and therefore the Lord makes use of such selfish principles in drawing men to himself, and keeping them still with him. And, truly, considering man's infirmity, this is the spirit and life of all religion—immortality and resurrection—that which gives a lustre to all and quickens all, that which makes all to sink deep, and that which makes a Christian steadfast and immoveable, 2 Cor. v. 8. It is certainly hope that is the key of the heart, that opens and shuts it to any thing. Hence the apostle Peter (1 Epistle) first blesseth God heartily for the new birth, and, in expressing of it, makes hope the very term of that generation, and so it must be a substantial thing.“Blessed be God, who hath begotten us again to a lively hope.”Hope hath a quickening power in it. It makes all new where it comes, and is full of spirit. It is the helmet[pg 238]and anchor of a Christian, that which bears the dint of temptation and makes him steady in religion. No man will put his plough in this ground, or sow unto the Spirit, but in hope, for he that soweth must sow in hope, else his plough will not go deep. 1 Cor. ix. 10. This then is the very spirit and life of religion,—the resurrection of the dead,—without which our faith were in vain, and men would continue still in their sins. Certainly it is the deep inconsideration of this never ending endurance of our souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in religion, else it were not possible, if that were laid to heart, but men would make religion their business, and chief business.We have here the two genuine causes of the resurrection of the bodies of Christians,—the resurrection of Christ and the inhabitation of his Spirit. The influence that the resurrection of Christ hath on ours, is lively and fully holden out by this apostle, 1 Cor. xv., against them who deny the resurrection from the dead:“If Christ be not raised, your faith is in vain, you are yet in your sins, and they that are asleep are perished.”Religion were nothing but a number of empty words of show, preaching were a vanity and imposture, faith were a mere fancy, if this be not laid down as the ground stone,—Christ raised, not as a natural person, but as a common politic person, as the first-fruits of them that sleep, ver. 17-20, where he alludes to the ceremony of offering the first-fruits of their harvest, Lev. xxiii. 10. For under the law they might not eat of the fruits of the land till they were sanctified. All was counted profane till they were some way consecrated to the Lord. Now, for this end, the Lord appointed them to bring one sheaf for all, and that was the representative of all the rest of the heap, and this was waved before the Lord, and lifted up from the earth. Now, according to the apostle's argument, Rom. xi. 16,“If the first fruits be holy, so is the lump,”for it represents all the lump, and therefore Jesus Christ, the chief of all his brethren, was made the first fruits from the dead, and lifted up from the grave, as the representer of all the lump of his elect, and so it must needs follow, that they shall not continue in the grave, but must in due time partake of that benefit which he has first entered in possession of, in their name, and for them. For if this first fruits be holy, so the whole lump must be holy, and if the first fruits be risen, so must the lump. You see then the force of the present reason,“If the Spirit that raised Christ dwell in you,”he shall also raise you, namely, because he raised up Christ the very first fruits of all the rest, so that Christ's resurrection is a sure pledge and token of yours, and both together are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle,“Let us eat and drink, for to-morrow we shall die.”As if there were no life to come, they withhold nothing from their carnal minds that can satisfy or please their lusts. But for you who desire a part in this resurrection, and dare scarcely believe so great a thing, or entertain such a high hope, because of the sight of your unworthiness, as you would be awakened by this hope to“righteousness, and to sin no more”verse 34th of that chapter, so you may encourage yourselves to that hope by the resurrection of Christ, for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. i. 3. Look upon this as the grand intent, and special design of Christ's both dying and rising again, that he might be the first-fruits to sanctify all the lump. Nevertheless, it is not the desert of your bodies, for they are often a great impediment and retardment to the spirit, and lodge the enemy within their walls, when he is chased out of the mind by the law of the Spirit of life, but it is the great design of God, through the whole work of redemption, and the desert of Christ your head, and therefore you may entertain that hope, but take heed to walk worthy of it, and that it is,“if we have this hope, let us purify ourselves,”let us who believe that we are risen with Christ, set our affections on things above, else we dishonour him that is risen in our name, and we dishonour that temple of the Holy Ghost, which he will one day make so glorious.

Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”

It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man, which, truly, were alone sufficient to draw our souls wholly after religion. Suppose the body should never taste of the fruits of it, but die and rise no more, and never be awaked out of its sleep, yet it were a sufficient ground of engagement to godliness, that the life and well being of the far better part in man is secured for eternity, which is infinitely more than all things beside can truly promise us, or be able to perform. Certainly, whatsoever else you give your hearts to, and spend your time upon, it either will leave you in the midst of your days, and at your end you shall be a fool, or you must leave it in the end of your days, and find yourselves as much disappointed, or, to speak more properly, because when your time is ending your life and being is but at its beginning, you must bid an eternal adieu to all these things whereupon your hearts are set when you are but beginning truly to be. But this is only the proper and true good of the soul,—Christ in it,—most portable and easily carried about with you, yea, that which makes the soul no burden to itself, and helps it to carry all things easily,—and then most inseparable, for Christ in the soul is the spring of a never-ending life, of peace, joy, and contentation in the fountain of an infinite goodness, and it outwears time and age as well as the immortal being of the soul. Yea, such is the strength of this consolation, that then the soul is most closely united and fully possessed of that which is its peculiar and satisfying good, when it leaves the body in the dust, and escapes out of this prison unto that glorious liberty.

But yet, there is besides this an additional comfort comprehended in the verse read,—that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory, for though a man should be abundantly satisfied if he possess his own soul, yet no man hateth his own flesh. The soul hath some kind of natural inclination to a body suitable unto it, and in this it differs from an angel, and, therefore, the apostle, when he expresseth his earnest groan for the intimate presence of his soul with Christ, he subjoins this correction—not that we desire to be unclothed, but clothed upon it, 2 Cor. v. 1-4. If it were possible, says he, we would be glad to have the society of the body in this glory, we would not desire to cast off those clothes of flesh, but rather that the garment of glory might be spread over all, if it were not needful because they are old and ragged and would not suit well, and our earthly tabernacle is ruinous, and would not be fit for such a glorious guest to dwell into, and therefore, it is needful to be taken down. Well, then, here is an overplus, and, as it were, a surcharge of consolation, that seeing for the present it is expedient to put off the present clothing of flesh, and take down the present earthly house,—yet that the day is coming that the same clothes, renewed, shall be put on, and the same house repaired and made suitable to heaven, shall be built up,—that this mortal body shall be quickened with that same spirit that now quickens the soul, and makes it live out of the body, and so the sweet and beloved friends, who parted with so much pain and grief, shall meet again with so much pleasure and joy, and, as they were sharers together in the miseries of this life, shall participate also in the blessedness of the next,—like Saul and Jonathan,“lovely and pleasant in their lives,”and though for a time separated in death, yet not always divided. Now this is the highest top of happiness, to which nothing can be added. It is comprehensive of the whole man, and it is comprehensive of all that can be imagined to be the perfective good of man.

It is no wonder, then, that the apostle reckons this doctrine of the resurrection amongst the foundations of Christianity (Heb. v. 1, 2), for truly these two—the immortality of the soul and the resurrection of the mortal body—are the two ground-stones or pillars of true religion, which, if they be not well settled in the hearts of men, all religion is tottering and ruinous and unable to support itself. That the soul cannot taste death or see corruption, and that the body shall but taste it, and, as it were, salute it, and cannot always abide under the power of it, these are the prime foundations upon which all Christian persuasion is built. For without these be laid down in the lowest and deepest part of the heart, all exhortations to an holy and righteous life are weak and ineffectual, all consolations are empty and vain. In a word, religion is but an airy speculation, that hath no consistence but in the imaginations of men,—it is a house upon sand, that can abide no blast of temptation, no wave of misery, but must straightway fall to the ground. From whence is it, I pray you, that the persuasions of the gospel have so little power upon men,—that the plain and plentiful publication of a Saviour is of so small virtue to stir up the hearts of men to take hold on him? How comes it to pass that the precepts and prohibitions of the most high God, coming forth under his authority, lay so little restraint on men's corruptions,—that so few will be persuaded to stop their course, and come off the ways that they are accustomed to,—that men pull away the shoulder and stop the ear, and make their hearts as adamant, incapable of being affected with either the authority or love of the gospel,—that when he pipes unto us so few dance, and when he mourns so few lament? Is it not because these two foundations are not laid, and men's hearts not digged deep by earnest consideration to receive these ground-stones of Christianity,—the belief of their souls, eternal survivance after the dust, and of the revivance and resurrection of the body, after it hath slept a while in the dust? I remember heathens have had some noble and rare conceptions about virtue, and some have laboured to enamour men with the native beauty of it, and to persuade them that it was a sufficient reward to itself.206And truly it would far more become a Christian,—who knoweth the high and divine pattern of holiness to be God himself, and so must needs behold a far surpassing beauty and excellency in the image of God than in all earthly things,—I say, it would become him to accustom himself to a dutiful observance of religion, even without any respect to the reward of it. He would train his heart to do homage to God out of a loyal affection and respect to his majesty, and from the love of the very intrinsic beauty of obedience, without borrowing always from such selfish considerations of our own happiness or misery. Notwithstanding, such is the posture of man's spirit now, that he cannot at all be engaged to the love of religion, except some seen advantage conciliate it, and therefore the Lord makes use of such selfish principles in drawing men to himself, and keeping them still with him. And, truly, considering man's infirmity, this is the spirit and life of all religion—immortality and resurrection—that which gives a lustre to all and quickens all, that which makes all to sink deep, and that which makes a Christian steadfast and immoveable, 2 Cor. v. 8. It is certainly hope that is the key of the heart, that opens and shuts it to any thing. Hence the apostle Peter (1 Epistle) first blesseth God heartily for the new birth, and, in expressing of it, makes hope the very term of that generation, and so it must be a substantial thing.“Blessed be God, who hath begotten us again to a lively hope.”Hope hath a quickening power in it. It makes all new where it comes, and is full of spirit. It is the helmet[pg 238]and anchor of a Christian, that which bears the dint of temptation and makes him steady in religion. No man will put his plough in this ground, or sow unto the Spirit, but in hope, for he that soweth must sow in hope, else his plough will not go deep. 1 Cor. ix. 10. This then is the very spirit and life of religion,—the resurrection of the dead,—without which our faith were in vain, and men would continue still in their sins. Certainly it is the deep inconsideration of this never ending endurance of our souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in religion, else it were not possible, if that were laid to heart, but men would make religion their business, and chief business.

We have here the two genuine causes of the resurrection of the bodies of Christians,—the resurrection of Christ and the inhabitation of his Spirit. The influence that the resurrection of Christ hath on ours, is lively and fully holden out by this apostle, 1 Cor. xv., against them who deny the resurrection from the dead:“If Christ be not raised, your faith is in vain, you are yet in your sins, and they that are asleep are perished.”Religion were nothing but a number of empty words of show, preaching were a vanity and imposture, faith were a mere fancy, if this be not laid down as the ground stone,—Christ raised, not as a natural person, but as a common politic person, as the first-fruits of them that sleep, ver. 17-20, where he alludes to the ceremony of offering the first-fruits of their harvest, Lev. xxiii. 10. For under the law they might not eat of the fruits of the land till they were sanctified. All was counted profane till they were some way consecrated to the Lord. Now, for this end, the Lord appointed them to bring one sheaf for all, and that was the representative of all the rest of the heap, and this was waved before the Lord, and lifted up from the earth. Now, according to the apostle's argument, Rom. xi. 16,“If the first fruits be holy, so is the lump,”for it represents all the lump, and therefore Jesus Christ, the chief of all his brethren, was made the first fruits from the dead, and lifted up from the grave, as the representer of all the lump of his elect, and so it must needs follow, that they shall not continue in the grave, but must in due time partake of that benefit which he has first entered in possession of, in their name, and for them. For if this first fruits be holy, so the whole lump must be holy, and if the first fruits be risen, so must the lump. You see then the force of the present reason,“If the Spirit that raised Christ dwell in you,”he shall also raise you, namely, because he raised up Christ the very first fruits of all the rest, so that Christ's resurrection is a sure pledge and token of yours, and both together are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle,“Let us eat and drink, for to-morrow we shall die.”As if there were no life to come, they withhold nothing from their carnal minds that can satisfy or please their lusts. But for you who desire a part in this resurrection, and dare scarcely believe so great a thing, or entertain such a high hope, because of the sight of your unworthiness, as you would be awakened by this hope to“righteousness, and to sin no more”verse 34th of that chapter, so you may encourage yourselves to that hope by the resurrection of Christ, for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. i. 3. Look upon this as the grand intent, and special design of Christ's both dying and rising again, that he might be the first-fruits to sanctify all the lump. Nevertheless, it is not the desert of your bodies, for they are often a great impediment and retardment to the spirit, and lodge the enemy within their walls, when he is chased out of the mind by the law of the Spirit of life, but it is the great design of God, through the whole work of redemption, and the desert of Christ your head, and therefore you may entertain that hope, but take heed to walk worthy of it, and that it is,“if we have this hope, let us purify ourselves,”let us who believe that we are risen with Christ, set our affections on things above, else we dishonour him that is risen in our name, and we dishonour that temple of the Holy Ghost, which he will one day make so glorious.

Sermon XXXI.Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”As there is a twofold death,—the death of the soul, and the death of the body—so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so the first resurrection is of the spirit, then the second of the body, and these two have a connexion together, therefore saith the apostle John,“Blessed are they who have part in the first resurrection, for on such the second death hath no power, but they shall be priests to God,”&c. Rev. xx. 6. Although death must seize on their bodies, yet the sting wherein the strength of it lies, is taken away by Christ, that it hath no power to hurt him whose spirit is raised out of the grave of sin. And truly it is hard to tell which is the greatest change, or the most difficult, to raise a body out of corruption to life, or to raise a soul out of sin to grace. But both are the greatest changes that can be, and shadowed out under the similitude of the greatest in nature, for our conversion to God is a new birth, a new creation, and a resurrection in scripture style, and so both require one and the same power, the almighty power of his Spirit.“You who were dead in sins hath he quickened,”&c. O, what a notable change! It maketh them no longer the same men, but new creatures, and therefore it is the death of sin, and the resurrection of the soul. For as long as it is under the chains of darkness and power of sin, it is free among the dead, it is buried in the vilest sepulchre. Old graves, and these full of rottenness and dead men's bones, are nothing to express the lamentable case of such a soul, and yet such are all by nature. Whatsoever excellency or endowment men may have from their birth or education, yet certainly they are but apparitions rather than any real substance, and which is worse, their body is the sepulchre of their souls, and if the corruption of a soul were sensible, we would think all the putrefactions of bodily things but shadows of it. And therefore no sooner is there any inward life begotten in a soul, but this is the very first exercise of it, the abhorrency of the soul upon the sight and smell of its own loathsomeness.Now, there is no hope of any reviving. Though all the wisdom and art of men and angels were employed in this business, there is nothing able to quicken one such soul, until it please the Lord to speak such a word as he did to Lazarus,“Arise, come forth,”and send his Spirit to accomplish his word, and this will do it. When the Spirit cometh into the soul, he quickeneth it, and this is the first resurrection. O blessed are they who have part in this, whose souls are drawn out of the dungeon of darkness and ignorance, and brought forth to behold this glorious light that shineth in the gospel, and raised out of the grave of the lusts of ignorance, to live unto God henceforth, for such have their part in the second resurrection to life. For you see these are conjoined,“If the Spirit dwell in you, he shall raise you,”&c. You see here two grounds and reasons of the resurrection of body,—Christ's rising and the Spirits indwelling. Now I find these in the scripture made the two fountains of all Christianity, both of the first and second resurrection.The resurrection of Christ is an evidence of our justification, the cause of our quickening, or vivification, and the ground and pledge of our last resurrection, and all these are grounds of strong consolation. The first you have, Rom. iv. 25.“Christ died for our sins, and rose for our justification,”and the 34th verse of this chapter,“Christ is dead, yea, rather has risen again, who then shall condemn?”Here is a clear evidence, that he hath paid the debt wholly, and satisfied justice fully. Since he was under the power of death, imprisoned by justice, certainly he would not have won free, if he had not paid the uttermost farthing, therefore his glorious resurrection is a sure manifestation of his present satisfaction—it is a public acquittance and absolution of him from all our debt, and so by consequence, of all he died for. For their debt was laid upon him, and now he is discharged. And therefore the believing soul[pg 240]may tremblingly boast, who shall condemn me? For it is God that justifieth. Why? Because all my sins were laid on Christ, and God hath in a most solemn manner acquitted and discharged him from all, when he raised him from the dead, and therefore he cannot, and none other can sue me, or prosecute a plea against me, since my Cautioner is fully exonered of this undertaking, even by the great Creditor God himself. But then, his resurrection is a pawn or pledge of the spiritual raising of the soul from sin, as the death of Christ is made the pledge of our dying to sin, so his rising, of our living to God, Rom. vi. 4, 5. These are not mere patterns and examples of spiritual things, but assured pledges of the divine virtue and power which he, being raised again, should send abroad throughout the world. For, as there are coronation gifts when kings are solemnly installed in office, so there are coronation mercies, triumphal gifts. When Christ rose and ascended, he bestowed them on the world, Eph. iv. And certainly these are the greatest, the virtue of his death to kill the old man, and the power of his resurrection to quicken the new. And by faith, a believer is united and ingrafted into him, as a plant into a choice stock, and by virtue and sap coming from Christ's death and resurrection, he is transformed into the similitude of both, he groweth into the likeness of his death, by dying to sin, by crucifying these inward affections and inclinations to it, and he groweth up into the similitude of his resurrection, by newness of life, or being alive to God, in holy desires and endeavours after holiness and obedience. And thus the first resurrection of the soul floweth from Christ's resurrection.But add unto this, that Christ's rising is the pledge and pawn of the second resurrection, that is, of the body, for he is the head, and we are the members. Now, it is the most incongruous, that the head should rise and not draw up the members after him. Certainly he will not cease till he have drawn up all his members to him. If the head be above water, it is a sure pledge that the body will win out of the water, if the root be alive, certainly the branches will out in spring time, they shall live also. There is that connexion between Christ and believers, that wonderful communication between them, that Christ did nothing, was nothing, and had nothing done to him, but what he did, and was, and suffered, personating them, and all the benefit and advantage redounds to them. He would not be considered of as a person by himself, but would rather be still taken in with the children. As for love he came down and took flesh to be like them, and did take their sin and misery off them, and so was content to be looked upon by God as in the plate of sinners, as the chief sinner, so he is content and desirous that we should look on him as in the place of sinners, as dying, as rising for us, as having no excellency or privilege incommunicable to us. And this was not hid from the church of old, but presented as the grand consolation,“Thy dead men shall live, together with my dead body they shall rise.”And, therefore, may poor souls awake and sing. Though they must dwell in the dust, yet as the dew and influence of heaven maketh herbs to spring out of the earth, so the virtue of this resurrection shall make the earth, and sea, and air, to cast out and render their dead, Isa. xxvi. 19. Upon what a sure and strong chain hangs the salvation of poor sinners? I wish Christians might salute one another with this“Christ is risen, and so comfort one another with these words,”—or rather, that every one would apply this cordial to his own heart,“Christ is risen,”and you know what a golden chain this draweth after it, therefore we must rise and live.The other cause, which is more immediate, and will actively accomplish it, is the Spirit dwelling in us, for there is a suitable method here too. As the Lord first raised the head, Christ, and will then raise the members, and he that doth the one cannot but do the other, so the Spirit first raiseth the soul from the woful fall into sin, which killed us, and so maketh it a temple, and the body too, for both are bought with a price, and, therefore, the Spirit possesseth both. But the inmost residence is in the soul, and the bodily members are made servants of righteousness, which is a great honour and dignity, in regard of that base employment they had once, and so it is most suitable that he who hath thus dwelt in both repair his own dwelling-house. For here it is ruinous, and, therefore, must be cast down. But because it was once a temple for the holy God, therefore it will be repaired and built again. For he that once honoured it with his presence will not suffer corruption always to dwell in it, for what Christ, by his humiliation and suffering, purchased, the Spirit hath[pg 241]this commission to perform it; and what is it but the restitution of mankind to a happier estate in the second Adam than ever the first was into? Now, since our Lord who pleased to take on our flesh, did not put it off again, but admits it to the fellowship of the same glory in heaven, in that he died, he dies no more, death hath no more dominion over him, he will never be wearied or ashamed of that human clothing of flesh. And, therefore, certainly that the children may be like the father, the followers, their captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock, and that our rising in Christ may leave no footstep of our falling, no remainder of our misery, the Spirit of Christ will also quicken the mortal bodies of believers, and make them like Christ's glorious body.This must be done with divine power,—and what more powerful than the Spirit? For it is the spirits or subtile parts in all creatures that causeth all motions, and worketh all effects. What then is that almighty Spirit not able to do? You have shadows of this in nature, yea, convincing evidences for, what is the spring but a resurrection of the earth? Is not the world every year renewed, and riseth again out of the grave of winter, as you find elegantly expressed, Psalm cvii? And doth not the grains of seed die in the clods before they rise to the harvest, 1 Cor. xv. All the vicissitudes and alterations in nature give us a plain draught of this great change, and certainly it is one Spirit that effects all.But though there be the same power required to raise up the bodies of the godly and ungodly, yet, O what infinite distance and difference in the nature and ends of their resurrections! There is the resurrection of life, and the resurrection of condemnation, John v. 29. O! happy they who rise to life that ever they died! But, O miserable, thrice wretched are all others that they may not be dead for ever! The immortality of the soul was infinite misery, because it is that which eternizes their misery, but when this overplus is added, the incorruptibility of the body, and so the whole man made an inconsumable subject for that fire to feed upon perpetually, what heart can conceive it without horror! And yet we hear it often without any such affection. It is a strange life that death is the only refreshment of it, and yet this may not be had,“they shall seek death, and it shall fly from them.”Now, my beloved, I would desire this discourse might open way for the hearty and cordial entertainment of the gospel, and that you might be persuaded to awake unto righteousness, and sin no more, 1 Cor. xv. 34. Be not deceived, my brethren,“flesh and blood cannot inherit the kingdom of God.”Certainly, if you have no other image than what you came into the world withal, you cannot have this hope, to be conformed one day to the glorious body of Christ. What will become of you in that day, who declare now by the continued vent of your hearts that this Holy Spirit dwells not in you? And, alas! how many are such? Oh! pity yourselves, your souls and bodies both. If for love to your bodies you will follow its present lusts, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies. Consider, I beseech you, the eternal state of both, and your care and study will run in another channel. And for you who have any working of the Spirit in you, whether convincing you of sin and misery, and of righteousness in Christ, or sometimes comforting you by the word applied to your heart, or teaching you another way than the world walks into, I recommend unto you that of the apostle's, 1 Cor. xv. 58.“Wherefore, my brethren be steadfast, &c. always abounding in the work of the Lord, knowing your labour is not in vain.”

Verse 11.—“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”

As there is a twofold death,—the death of the soul, and the death of the body—so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so the first resurrection is of the spirit, then the second of the body, and these two have a connexion together, therefore saith the apostle John,“Blessed are they who have part in the first resurrection, for on such the second death hath no power, but they shall be priests to God,”&c. Rev. xx. 6. Although death must seize on their bodies, yet the sting wherein the strength of it lies, is taken away by Christ, that it hath no power to hurt him whose spirit is raised out of the grave of sin. And truly it is hard to tell which is the greatest change, or the most difficult, to raise a body out of corruption to life, or to raise a soul out of sin to grace. But both are the greatest changes that can be, and shadowed out under the similitude of the greatest in nature, for our conversion to God is a new birth, a new creation, and a resurrection in scripture style, and so both require one and the same power, the almighty power of his Spirit.“You who were dead in sins hath he quickened,”&c. O, what a notable change! It maketh them no longer the same men, but new creatures, and therefore it is the death of sin, and the resurrection of the soul. For as long as it is under the chains of darkness and power of sin, it is free among the dead, it is buried in the vilest sepulchre. Old graves, and these full of rottenness and dead men's bones, are nothing to express the lamentable case of such a soul, and yet such are all by nature. Whatsoever excellency or endowment men may have from their birth or education, yet certainly they are but apparitions rather than any real substance, and which is worse, their body is the sepulchre of their souls, and if the corruption of a soul were sensible, we would think all the putrefactions of bodily things but shadows of it. And therefore no sooner is there any inward life begotten in a soul, but this is the very first exercise of it, the abhorrency of the soul upon the sight and smell of its own loathsomeness.

Now, there is no hope of any reviving. Though all the wisdom and art of men and angels were employed in this business, there is nothing able to quicken one such soul, until it please the Lord to speak such a word as he did to Lazarus,“Arise, come forth,”and send his Spirit to accomplish his word, and this will do it. When the Spirit cometh into the soul, he quickeneth it, and this is the first resurrection. O blessed are they who have part in this, whose souls are drawn out of the dungeon of darkness and ignorance, and brought forth to behold this glorious light that shineth in the gospel, and raised out of the grave of the lusts of ignorance, to live unto God henceforth, for such have their part in the second resurrection to life. For you see these are conjoined,“If the Spirit dwell in you, he shall raise you,”&c. You see here two grounds and reasons of the resurrection of body,—Christ's rising and the Spirits indwelling. Now I find these in the scripture made the two fountains of all Christianity, both of the first and second resurrection.

The resurrection of Christ is an evidence of our justification, the cause of our quickening, or vivification, and the ground and pledge of our last resurrection, and all these are grounds of strong consolation. The first you have, Rom. iv. 25.“Christ died for our sins, and rose for our justification,”and the 34th verse of this chapter,“Christ is dead, yea, rather has risen again, who then shall condemn?”Here is a clear evidence, that he hath paid the debt wholly, and satisfied justice fully. Since he was under the power of death, imprisoned by justice, certainly he would not have won free, if he had not paid the uttermost farthing, therefore his glorious resurrection is a sure manifestation of his present satisfaction—it is a public acquittance and absolution of him from all our debt, and so by consequence, of all he died for. For their debt was laid upon him, and now he is discharged. And therefore the believing soul[pg 240]may tremblingly boast, who shall condemn me? For it is God that justifieth. Why? Because all my sins were laid on Christ, and God hath in a most solemn manner acquitted and discharged him from all, when he raised him from the dead, and therefore he cannot, and none other can sue me, or prosecute a plea against me, since my Cautioner is fully exonered of this undertaking, even by the great Creditor God himself. But then, his resurrection is a pawn or pledge of the spiritual raising of the soul from sin, as the death of Christ is made the pledge of our dying to sin, so his rising, of our living to God, Rom. vi. 4, 5. These are not mere patterns and examples of spiritual things, but assured pledges of the divine virtue and power which he, being raised again, should send abroad throughout the world. For, as there are coronation gifts when kings are solemnly installed in office, so there are coronation mercies, triumphal gifts. When Christ rose and ascended, he bestowed them on the world, Eph. iv. And certainly these are the greatest, the virtue of his death to kill the old man, and the power of his resurrection to quicken the new. And by faith, a believer is united and ingrafted into him, as a plant into a choice stock, and by virtue and sap coming from Christ's death and resurrection, he is transformed into the similitude of both, he groweth into the likeness of his death, by dying to sin, by crucifying these inward affections and inclinations to it, and he groweth up into the similitude of his resurrection, by newness of life, or being alive to God, in holy desires and endeavours after holiness and obedience. And thus the first resurrection of the soul floweth from Christ's resurrection.

But add unto this, that Christ's rising is the pledge and pawn of the second resurrection, that is, of the body, for he is the head, and we are the members. Now, it is the most incongruous, that the head should rise and not draw up the members after him. Certainly he will not cease till he have drawn up all his members to him. If the head be above water, it is a sure pledge that the body will win out of the water, if the root be alive, certainly the branches will out in spring time, they shall live also. There is that connexion between Christ and believers, that wonderful communication between them, that Christ did nothing, was nothing, and had nothing done to him, but what he did, and was, and suffered, personating them, and all the benefit and advantage redounds to them. He would not be considered of as a person by himself, but would rather be still taken in with the children. As for love he came down and took flesh to be like them, and did take their sin and misery off them, and so was content to be looked upon by God as in the plate of sinners, as the chief sinner, so he is content and desirous that we should look on him as in the place of sinners, as dying, as rising for us, as having no excellency or privilege incommunicable to us. And this was not hid from the church of old, but presented as the grand consolation,“Thy dead men shall live, together with my dead body they shall rise.”And, therefore, may poor souls awake and sing. Though they must dwell in the dust, yet as the dew and influence of heaven maketh herbs to spring out of the earth, so the virtue of this resurrection shall make the earth, and sea, and air, to cast out and render their dead, Isa. xxvi. 19. Upon what a sure and strong chain hangs the salvation of poor sinners? I wish Christians might salute one another with this“Christ is risen, and so comfort one another with these words,”—or rather, that every one would apply this cordial to his own heart,“Christ is risen,”and you know what a golden chain this draweth after it, therefore we must rise and live.

The other cause, which is more immediate, and will actively accomplish it, is the Spirit dwelling in us, for there is a suitable method here too. As the Lord first raised the head, Christ, and will then raise the members, and he that doth the one cannot but do the other, so the Spirit first raiseth the soul from the woful fall into sin, which killed us, and so maketh it a temple, and the body too, for both are bought with a price, and, therefore, the Spirit possesseth both. But the inmost residence is in the soul, and the bodily members are made servants of righteousness, which is a great honour and dignity, in regard of that base employment they had once, and so it is most suitable that he who hath thus dwelt in both repair his own dwelling-house. For here it is ruinous, and, therefore, must be cast down. But because it was once a temple for the holy God, therefore it will be repaired and built again. For he that once honoured it with his presence will not suffer corruption always to dwell in it, for what Christ, by his humiliation and suffering, purchased, the Spirit hath[pg 241]this commission to perform it; and what is it but the restitution of mankind to a happier estate in the second Adam than ever the first was into? Now, since our Lord who pleased to take on our flesh, did not put it off again, but admits it to the fellowship of the same glory in heaven, in that he died, he dies no more, death hath no more dominion over him, he will never be wearied or ashamed of that human clothing of flesh. And, therefore, certainly that the children may be like the father, the followers, their captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock, and that our rising in Christ may leave no footstep of our falling, no remainder of our misery, the Spirit of Christ will also quicken the mortal bodies of believers, and make them like Christ's glorious body.

This must be done with divine power,—and what more powerful than the Spirit? For it is the spirits or subtile parts in all creatures that causeth all motions, and worketh all effects. What then is that almighty Spirit not able to do? You have shadows of this in nature, yea, convincing evidences for, what is the spring but a resurrection of the earth? Is not the world every year renewed, and riseth again out of the grave of winter, as you find elegantly expressed, Psalm cvii? And doth not the grains of seed die in the clods before they rise to the harvest, 1 Cor. xv. All the vicissitudes and alterations in nature give us a plain draught of this great change, and certainly it is one Spirit that effects all.

But though there be the same power required to raise up the bodies of the godly and ungodly, yet, O what infinite distance and difference in the nature and ends of their resurrections! There is the resurrection of life, and the resurrection of condemnation, John v. 29. O! happy they who rise to life that ever they died! But, O miserable, thrice wretched are all others that they may not be dead for ever! The immortality of the soul was infinite misery, because it is that which eternizes their misery, but when this overplus is added, the incorruptibility of the body, and so the whole man made an inconsumable subject for that fire to feed upon perpetually, what heart can conceive it without horror! And yet we hear it often without any such affection. It is a strange life that death is the only refreshment of it, and yet this may not be had,“they shall seek death, and it shall fly from them.”Now, my beloved, I would desire this discourse might open way for the hearty and cordial entertainment of the gospel, and that you might be persuaded to awake unto righteousness, and sin no more, 1 Cor. xv. 34. Be not deceived, my brethren,“flesh and blood cannot inherit the kingdom of God.”Certainly, if you have no other image than what you came into the world withal, you cannot have this hope, to be conformed one day to the glorious body of Christ. What will become of you in that day, who declare now by the continued vent of your hearts that this Holy Spirit dwells not in you? And, alas! how many are such? Oh! pity yourselves, your souls and bodies both. If for love to your bodies you will follow its present lusts, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies. Consider, I beseech you, the eternal state of both, and your care and study will run in another channel. And for you who have any working of the Spirit in you, whether convincing you of sin and misery, and of righteousness in Christ, or sometimes comforting you by the word applied to your heart, or teaching you another way than the world walks into, I recommend unto you that of the apostle's, 1 Cor. xv. 58.“Wherefore, my brethren be steadfast, &c. always abounding in the work of the Lord, knowing your labour is not in vain.”

Sermon XXXII.Verse 12.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh,”&c.All things in Christianity have a near and strait conjunction. It is so entire and absolute a piece, that if one link be loosed all the chain falls to the ground, and if[pg 242]one be well fastened upon the heart it brings all alongst with it. Some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction and reasoning. But whatsoever be of that, certainly religion is a more entire thing, and all the parts of it more nearly conjoined together, that they may mutually enforce one another. Precepts and promises are thus linked together, that if any soul lay hold, indeed, upon any promise of grace, he draws alongst with it the obligation of some precept to walk suitable to such precious promises. There is no encouragement you can indeed fasten upon, but it will join you as nearly to the commandment; and no consolation in the gospel, that doth not carry within its bosom an exhortation to holy walking. Again, on the other hand, there is no precept but it should lead you straightway to a promise; no exhortation, but it is environed before and behind with a strong consolation, to make it pierce the deeper, and go down the sweeter. Therefore, you see how easily the apostle digresseth from the one to the other,—how sweetly and pertinently these are interwoven in his discourse. The first word of the chapter is a word of strong consolation,“There is no condemnation to them that are in Christ,”and this like a flood carries all down with it,—all precepts and exhortations, and the soul of a believer with them; and, therefore, he subjoins an exhortation to holy and spiritual walking upon that very ground. And because commandments of this nature will not float (so to speak) unless they have much water of that kind, and cannot have such a swift course except the tide of such encouragements flow fast, therefore he openeth that spring again in the preceding words, and letteth the rivers of consolation flow forth, even the hope of immortality and eternal life; and this certainly will raise up a soul that was on ground, and carry him above in motion of obedience; and, therefore, he may well, in the next place, stir them up to their duty, and mind them of their obligation.“Therefore, brethren, we are debtors not to the flesh.”To make this the more effectual, he drops it in with affection, in a sweet compilation of love and equality,brethren. There is nothing so powerful in persuasion as love; it will sweeten a bitter and unpleasant reproof, and make it go down more easily though it maketh less noise than threatenings and severity and authority; yet it is more forcible, for it insinuates itself, and in a manner surpriseth the soul, and so preventeth all resistance. As when the sun made the traveller part with his cloak,207whereas the wind and rain made him hold it faster; so affection will prevail where authority and terror cannot; it will melt that which a stronger power cannot break. The story of Elijah, 1 Kings xix. may give some representation of this. The Lord was not in the strong wind, nor in the terrible earthquake, nor yet in the fire, but in the calm still voice. The Lord hath chosen this way of publishing his grace in the gospel, because the sum of it is love to sinners, and good will towards men. He holds it forth in the calm voice of love, and those who are his ambassadors should be clothed with such an affection, if they intend to prevail with men, to engage their affections. O! that we were possessed with that brotherly love one towards another for the salvation one of another; especially, that the preachers of the gospel might be thus kindly affectioned towards others, and that you would take it thus, the calling you off the ways of sin as an act of the greatest love. But then consider the equality of this obligation, for there is nothing pressed upon you but what lieth as heavily upon them that presseth[pg 243]it. This debt binds all. O! that the ministers of the gospel could carry the impression of this on their hearts, that when they persuade others they may withal persuade themselves, and when they speak to others they may sit down among the hearers. If an apostle of so eminent dignity levelleth himself in this consideration,“therefore, brethren, we are debtors,”—how much more ought pastors and teachers to come in the same rank and degree of debt and obligation with others. Truly this is the great obstruction of the success of the gospel, that those who bind on burdens on others do not themselves touch them with one of their fingers, and while they seem serious in persuading others, yet withal declare by their carriage that they do not believe themselves what they bear upon others, so that preaching seemeth to be an imposture, and affections in persuading of others to be borrowed, as it were, in a scene, to be laid down again out of it. But then again, there is a misconceit among people that this holy and spiritual walking is not of common obligation, but peculiar to the preachers of the gospel. Many make their reckoning so, as if they were not called to such high aims and great endeavours. But truly, my beloved, this is a thing of common concernment. The Holy Ghost hath levelled us all in this point of duty, as he hath equally exalted all in the most substantial dignities and privileges of the gospel. This bond is upon the highest and upon the lowest. Greatness doth not exempt from it, and meanness doth not exclude from it. Though commonly great persons fancy an immunity from the strictness of a holy conservation because of their greatness, and often mean and low persons pretend a freedom from such a high obligation because of their lowness, yet certainly all are debt bound this way, and must one day give account. You that are poor and unlearned, and have not received great things of that nature from God, do not think yourselves free, do not absolve yourselves, for there is infinite debt besides. You will have no place for that excuse, that you had not great parts, were not learned, and so forth. For as the obligation reaches you all, so there is as patent a way to the exercise of religion in the poorest cottage as in the highest palace. You may serve God as acceptably in little, as others may do in much. There is no condition so low and abject that layeth any restraint on this noble service and employment. This jewel loses not its beauty and virtue, when it lieth in a dunghill more than when it is set in gold.But let us inquire further into this debt.“We are debtors,”saith he, and he instanceth what is not the creditor, by which he giveth us to understand who is the true creditor, not the flesh, and, therefore, to make out the just opposition, it must be the Spirit. We are debtors, then, to the Spirit. And what is the debt we owe to him? We may know it that same way, we owe not to the flesh so much as to make us live after its guidance and direction, and fulfil its lusts. Then, by due consequence, we owe so much to the Spirit, as that we should live after the Spirit, and resign ourselves wholly to him, his guidance and direction. There is a twofold kind of debt upon the creature, one remissible and pardonable, another irremissible and unpardonable, (so to speak,) the debt of sin, and that is the guilt of it, which is nothing else than the obligation of the sinner over to eternal condemnation by virtue of the curse of God. Every sinner cometh under this debt to divine justice, the desert of eternal wrath, and the actual ordination by a divine sentence to that wrath. Now, indeed, this debt was insoluble to us, and utterly unpayable until God sent his Son to be our cautioner, and he hath paid the debt in his own person, by bearing our curse, and so made it pardonable to sinners, obtained a relaxation from that woful obligation to death. And this debt, you see, is wholly discharged to them that are in Christ, by another sentence repealing the former curse,—ver. 1“There is no condemnation to them that are in Christ.”But there is another debt, which I may call a debt of duty and obedience, which, as it was antecedent to sin, even binding innocent Adam, so the obligation of the debt of sin hath been so far from taking it away that it is rather increased exceedingly, and this debt is unpardonable and indispensable. The more of the debt of sin be pardoned, and the more the curse be dispensed with, the more the sinner owes of love and obedience to God.“She loved much, because much was forgiven,”—and the more was forgiven of sin the more she owed of love, and the more debt was discharged the more she was indebted to him. And, therefore, after this general acquittance of all believers, ver. 1, he presseth this obligation the more strongly.“Therefore, brethren, we are[pg 244]debtors.”It is like that debt spoken of, Rom. xiii.,“Owe no man any thing, but love one another,”which is not meant that it is unlawful to be debtors to men, but rather, what ye owe, or all things else, pay it, and ye are free. Your debt ceases and your bond is cancelled. But as for the debt of love and benevolence, you must so owe that to all men, as never to be discharged of it, never to be freed from it. When you have done all this hath no limitation of time or action, even so it is here. Other debts when paid, men cease to be debtors, then they are free, but here the more he pays the more he is bound to pay,—he oweth, and he oweth eternally. His bond is never cancelled as long as he continues a creature subsisting in God, and abides a redeemed one in Christ. For these continuing, his obligation is eternally recent and fresh as the first day. And this doth not at all obscure the infinite grace of God, or diminish the happiness of saints, that they are not freed from this debt of love and obedience, but rather illustrates the one and increases the other, for it cannot be supposed to consist with the wisdom and holiness of God to loose his creature from that obligation of loving obedience and subjection, which is essential to it, and it is no less repugnant to the happiness of the creature to be free from righteousness unto sin.Now, this debt of duty and obedience hath a threefold bond, which because they stand in vigour uncancelled for all eternity, therefore the obligation arising from them is eternal too. The bond of creation, the bond of redemption, and the bond of sanctification, these are distinguished according to the persons of the Trinity, who appear most eminently in them.We owe our being to the father, in whom“we live and move and have our being, for he made us, and not we ourselves, and we are all the works of his hands.”Now, the debt accruing from this is infinite. If men conceive themselves so much obliged to others for a petty courtesy as to be their servants,—if they owe more to their parents, the instruments of their bringing forth into the world, O how infinitely more owe we to God, of whom we are, and have all! Doth the clay owe so much to the potter, who doth not make it, but fashion it only? And what owe we to him that made us of nothing, and fashioned us while we were yet without form! Truly, all relations, all obligations evanish when this cometh forth, because all that a man hath is less than himself, than his immortal spirit, and that he oweth alone to God. And besides, whatsoever debt there is to other fellow creatures in any thing, God is the principal creditor in that bond. All the creatures are but the servants of this King, which at his sole appointment bring along his gifts unto us, and, therefore, we owe no more to them than to the hands of the messenger that is sent. Now, by this account nothing is our own, not ourselves, not our members, not our goods, but all are his, and to be used and bestowed, not at the will and arbitriment of creatures, but to be absolutely and solely at his disposal who hath the sole sovereign right to them and, therefore, you may take up the heinousness of sin, how monstrous and misshapen a thing it is, that breaks this inviolable law of creation, and withdraws the creature from subjection to him, in whom alone it can subsist. O how disordered are the courses and lives of men! Men living to themselves, their own lusts, after their own will, as if they had made themselves. Men using their members as weapons of unrighteousness against God, as if their tongues, and hands, and feet were their own, or the devils, and not God's. Call to mind this obligation,“remember thy Creator.”That memento would be a strong engagement to another course than most take. How absurd would you think it to please yourselves in displeasing him, if you but minded the bond of creation! But when there are other two superadded, what we owe to the Son for coming down in the likeness of sinful flesh for us, and what we owe to the Holy Ghost for quickening our spirits, and afterward for the resurrection of our bodies, whose hearts would not these overcome and lead captive to his love and obedience?

Verse 12.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh,”&c.

All things in Christianity have a near and strait conjunction. It is so entire and absolute a piece, that if one link be loosed all the chain falls to the ground, and if[pg 242]one be well fastened upon the heart it brings all alongst with it. Some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction and reasoning. But whatsoever be of that, certainly religion is a more entire thing, and all the parts of it more nearly conjoined together, that they may mutually enforce one another. Precepts and promises are thus linked together, that if any soul lay hold, indeed, upon any promise of grace, he draws alongst with it the obligation of some precept to walk suitable to such precious promises. There is no encouragement you can indeed fasten upon, but it will join you as nearly to the commandment; and no consolation in the gospel, that doth not carry within its bosom an exhortation to holy walking. Again, on the other hand, there is no precept but it should lead you straightway to a promise; no exhortation, but it is environed before and behind with a strong consolation, to make it pierce the deeper, and go down the sweeter. Therefore, you see how easily the apostle digresseth from the one to the other,—how sweetly and pertinently these are interwoven in his discourse. The first word of the chapter is a word of strong consolation,“There is no condemnation to them that are in Christ,”and this like a flood carries all down with it,—all precepts and exhortations, and the soul of a believer with them; and, therefore, he subjoins an exhortation to holy and spiritual walking upon that very ground. And because commandments of this nature will not float (so to speak) unless they have much water of that kind, and cannot have such a swift course except the tide of such encouragements flow fast, therefore he openeth that spring again in the preceding words, and letteth the rivers of consolation flow forth, even the hope of immortality and eternal life; and this certainly will raise up a soul that was on ground, and carry him above in motion of obedience; and, therefore, he may well, in the next place, stir them up to their duty, and mind them of their obligation.“Therefore, brethren, we are debtors not to the flesh.”To make this the more effectual, he drops it in with affection, in a sweet compilation of love and equality,brethren. There is nothing so powerful in persuasion as love; it will sweeten a bitter and unpleasant reproof, and make it go down more easily though it maketh less noise than threatenings and severity and authority; yet it is more forcible, for it insinuates itself, and in a manner surpriseth the soul, and so preventeth all resistance. As when the sun made the traveller part with his cloak,207whereas the wind and rain made him hold it faster; so affection will prevail where authority and terror cannot; it will melt that which a stronger power cannot break. The story of Elijah, 1 Kings xix. may give some representation of this. The Lord was not in the strong wind, nor in the terrible earthquake, nor yet in the fire, but in the calm still voice. The Lord hath chosen this way of publishing his grace in the gospel, because the sum of it is love to sinners, and good will towards men. He holds it forth in the calm voice of love, and those who are his ambassadors should be clothed with such an affection, if they intend to prevail with men, to engage their affections. O! that we were possessed with that brotherly love one towards another for the salvation one of another; especially, that the preachers of the gospel might be thus kindly affectioned towards others, and that you would take it thus, the calling you off the ways of sin as an act of the greatest love. But then consider the equality of this obligation, for there is nothing pressed upon you but what lieth as heavily upon them that presseth[pg 243]it. This debt binds all. O! that the ministers of the gospel could carry the impression of this on their hearts, that when they persuade others they may withal persuade themselves, and when they speak to others they may sit down among the hearers. If an apostle of so eminent dignity levelleth himself in this consideration,“therefore, brethren, we are debtors,”—how much more ought pastors and teachers to come in the same rank and degree of debt and obligation with others. Truly this is the great obstruction of the success of the gospel, that those who bind on burdens on others do not themselves touch them with one of their fingers, and while they seem serious in persuading others, yet withal declare by their carriage that they do not believe themselves what they bear upon others, so that preaching seemeth to be an imposture, and affections in persuading of others to be borrowed, as it were, in a scene, to be laid down again out of it. But then again, there is a misconceit among people that this holy and spiritual walking is not of common obligation, but peculiar to the preachers of the gospel. Many make their reckoning so, as if they were not called to such high aims and great endeavours. But truly, my beloved, this is a thing of common concernment. The Holy Ghost hath levelled us all in this point of duty, as he hath equally exalted all in the most substantial dignities and privileges of the gospel. This bond is upon the highest and upon the lowest. Greatness doth not exempt from it, and meanness doth not exclude from it. Though commonly great persons fancy an immunity from the strictness of a holy conservation because of their greatness, and often mean and low persons pretend a freedom from such a high obligation because of their lowness, yet certainly all are debt bound this way, and must one day give account. You that are poor and unlearned, and have not received great things of that nature from God, do not think yourselves free, do not absolve yourselves, for there is infinite debt besides. You will have no place for that excuse, that you had not great parts, were not learned, and so forth. For as the obligation reaches you all, so there is as patent a way to the exercise of religion in the poorest cottage as in the highest palace. You may serve God as acceptably in little, as others may do in much. There is no condition so low and abject that layeth any restraint on this noble service and employment. This jewel loses not its beauty and virtue, when it lieth in a dunghill more than when it is set in gold.

But let us inquire further into this debt.“We are debtors,”saith he, and he instanceth what is not the creditor, by which he giveth us to understand who is the true creditor, not the flesh, and, therefore, to make out the just opposition, it must be the Spirit. We are debtors, then, to the Spirit. And what is the debt we owe to him? We may know it that same way, we owe not to the flesh so much as to make us live after its guidance and direction, and fulfil its lusts. Then, by due consequence, we owe so much to the Spirit, as that we should live after the Spirit, and resign ourselves wholly to him, his guidance and direction. There is a twofold kind of debt upon the creature, one remissible and pardonable, another irremissible and unpardonable, (so to speak,) the debt of sin, and that is the guilt of it, which is nothing else than the obligation of the sinner over to eternal condemnation by virtue of the curse of God. Every sinner cometh under this debt to divine justice, the desert of eternal wrath, and the actual ordination by a divine sentence to that wrath. Now, indeed, this debt was insoluble to us, and utterly unpayable until God sent his Son to be our cautioner, and he hath paid the debt in his own person, by bearing our curse, and so made it pardonable to sinners, obtained a relaxation from that woful obligation to death. And this debt, you see, is wholly discharged to them that are in Christ, by another sentence repealing the former curse,—ver. 1“There is no condemnation to them that are in Christ.”But there is another debt, which I may call a debt of duty and obedience, which, as it was antecedent to sin, even binding innocent Adam, so the obligation of the debt of sin hath been so far from taking it away that it is rather increased exceedingly, and this debt is unpardonable and indispensable. The more of the debt of sin be pardoned, and the more the curse be dispensed with, the more the sinner owes of love and obedience to God.“She loved much, because much was forgiven,”—and the more was forgiven of sin the more she owed of love, and the more debt was discharged the more she was indebted to him. And, therefore, after this general acquittance of all believers, ver. 1, he presseth this obligation the more strongly.“Therefore, brethren, we are[pg 244]debtors.”It is like that debt spoken of, Rom. xiii.,“Owe no man any thing, but love one another,”which is not meant that it is unlawful to be debtors to men, but rather, what ye owe, or all things else, pay it, and ye are free. Your debt ceases and your bond is cancelled. But as for the debt of love and benevolence, you must so owe that to all men, as never to be discharged of it, never to be freed from it. When you have done all this hath no limitation of time or action, even so it is here. Other debts when paid, men cease to be debtors, then they are free, but here the more he pays the more he is bound to pay,—he oweth, and he oweth eternally. His bond is never cancelled as long as he continues a creature subsisting in God, and abides a redeemed one in Christ. For these continuing, his obligation is eternally recent and fresh as the first day. And this doth not at all obscure the infinite grace of God, or diminish the happiness of saints, that they are not freed from this debt of love and obedience, but rather illustrates the one and increases the other, for it cannot be supposed to consist with the wisdom and holiness of God to loose his creature from that obligation of loving obedience and subjection, which is essential to it, and it is no less repugnant to the happiness of the creature to be free from righteousness unto sin.

Now, this debt of duty and obedience hath a threefold bond, which because they stand in vigour uncancelled for all eternity, therefore the obligation arising from them is eternal too. The bond of creation, the bond of redemption, and the bond of sanctification, these are distinguished according to the persons of the Trinity, who appear most eminently in them.

We owe our being to the father, in whom“we live and move and have our being, for he made us, and not we ourselves, and we are all the works of his hands.”Now, the debt accruing from this is infinite. If men conceive themselves so much obliged to others for a petty courtesy as to be their servants,—if they owe more to their parents, the instruments of their bringing forth into the world, O how infinitely more owe we to God, of whom we are, and have all! Doth the clay owe so much to the potter, who doth not make it, but fashion it only? And what owe we to him that made us of nothing, and fashioned us while we were yet without form! Truly, all relations, all obligations evanish when this cometh forth, because all that a man hath is less than himself, than his immortal spirit, and that he oweth alone to God. And besides, whatsoever debt there is to other fellow creatures in any thing, God is the principal creditor in that bond. All the creatures are but the servants of this King, which at his sole appointment bring along his gifts unto us, and, therefore, we owe no more to them than to the hands of the messenger that is sent. Now, by this account nothing is our own, not ourselves, not our members, not our goods, but all are his, and to be used and bestowed, not at the will and arbitriment of creatures, but to be absolutely and solely at his disposal who hath the sole sovereign right to them and, therefore, you may take up the heinousness of sin, how monstrous and misshapen a thing it is, that breaks this inviolable law of creation, and withdraws the creature from subjection to him, in whom alone it can subsist. O how disordered are the courses and lives of men! Men living to themselves, their own lusts, after their own will, as if they had made themselves. Men using their members as weapons of unrighteousness against God, as if their tongues, and hands, and feet were their own, or the devils, and not God's. Call to mind this obligation,“remember thy Creator.”That memento would be a strong engagement to another course than most take. How absurd would you think it to please yourselves in displeasing him, if you but minded the bond of creation! But when there are other two superadded, what we owe to the Son for coming down in the likeness of sinful flesh for us, and what we owe to the Holy Ghost for quickening our spirits, and afterward for the resurrection of our bodies, whose hearts would not these overcome and lead captive to his love and obedience?

Sermon XXXIII.Verses 12, 13.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh; for if ye live after the flesh, ye shall die,”&c.Was that not enough to contain men in obedience to God—the very essential bond of dependence upon God as the original and fountain of his being! And yet man hath cast away this cord from him, and withdrew from that allegiance he did owe to his Maker, by transgressing his holy commandments. But God, not willing that all should perish, hath confirmed and strengthened that primitive obligation by two other as strong if not more. If the Father did most eminently appear in the first, the Son is manifested in the second, and that is the work of the redemption of man, no less glorious than his first creation. He made him first, and then he sent his own Son in the likeness of sinful flesh, to make him again by his Spirit, and now a threefold cord is not easily broken. It seems this should bind invincibly, and constrain us not to be our own, but the Lord's, and now truly, they who are in Jesus Christ, are thrice indebted wholly to God. But the two last obligations are the most special and most wonderful, that God sent his Son for us, to redeem us from sin and misery, and to restore man to happiness took on a miserable and accursed habit,—that so glorious a person gave himself for so base an one,—that so excellent a Lord became a servant for the rebel,—that he whose the earth is, and the fulness thereof, did empty himself of all to supply us,—and in a word, the most wonderful exchange be made that ever the sun saw, God for men, his life a ransom for their life. All the rare inventions and fancied stories of men come infinitely short of this. The light never saw majesty so abased and love so expressed as in this matter, and all to this purpose, that we who had undone ourselves might be made up again, and the righteousness of the law fulfilled in us. At first he made us, but it cost him nothing but a word, but now, to buy that which was taken captive by sin, and at so dear a rate,—“ye are bought with a price, and this price more precious than the sum of heaven and earth could amount to.”Suppose by some rare alchemy the earth were all converted into gold, and the heavens into precious stones, yet these corruptible and material things come as far short of this ransom as a heap of dung is unproportioned to a mass of gold or heap of jewels. Now, you that are thus bought, may ye not conclude,“therefore we are debtors,”and whereof? Of ourselves, for we, our persons, estates, and all were sold, and all are bought with this price, therefore we are not our own, but the Lord's, and, therefore, we ought to“glorify God in our bodies and spirits which are his,”1 Cor. vi. 20. Should we henceforth claim an interest and propriety in ourselves? Should we have a will of our own? Should we serve ourselves with our members? O how monstrous and absurd were that! Certainly, a believing heart cannot but look upon that as the greatest indignity and vilest impiety that ever the sun shined upon. Ingratitude hath a note of ignominy, even among heathens, put upon it. They esteemed the reproach of it the compend of all reproaches,ingratum si dixeris, omnia dixeris. And truly it hath the most abominable visage of any vice, yea, it is all sins drawn through other208in one table. Certainly a godly heart cannot but account this execrable and detestable, henceforth to have any proper and peculiar will and pleasure, and cannot but devote itself wholly to his will and pleasure, for whose pleasure all were first created, and who then redeemed us by the blood of his Son. I wish we could have this image of ingratitude always observant to our eyes and minds when we are enticed with our lusts to study our own satisfaction. But there is another bond superadded to this, which mightily aggravates the debt. He hath given us his Spirit to dwell within, as well as his Son for us. And O the marvellous and strange effects that this Spirit hath in the favours of men! He truly repairs that image of God which sin broke down. He furnisheth the soul and supplies it in all its necessities. He is a light and life to it,—a spring of everlasting life and consolation. So that to the Spirit we owe that we are made again after his image, and the precious purchase of Christ applied unto our souls. For him hath our Saviour left to execute his latter will in[pg 246]behalf of his children. And these things are but the first-fruits of the Spirit. Any peace, or joy, or love, or obedience, are but an earnest of that which is coming. We shall be yet more beholden to him. When the walls of flesh are taken down, he will carry forth the soul into that glorious liberty of the sons of God, and not long after he shall quicken our very dust, and raise it up in glory to the fellowship of that happiness. Now, my beloved, consider what all this tends to,—mark the inference you should make from it.“Therefore we are debtors,”debtors indeed, under infinite obligations for infinite mercies. But what is the debt we owe? Truly it might be conceived to be some rare thing, equivalent to such unconceivable benefits. But mark what it is,“To live after the Spirit, and not after the flesh,”to conform our affections and actions, and the tenor of our way and course to the direction of the Spirit, to have our spirits led and enlightened by the Holy Spirit, and not to follow the indictment of our flesh and carnal minds. Now, truly, it is a wonder that it is no other thing than this, for this is no other thing than what we owe to ourselves, and to our own natures, so to speak, for truly there is a conformity and suitableness of some things to the very nature of man that is beautiful,—some things are decent and becomes it, other things are undecent and uncomely, unsuitable to the very reasonable being of man, so that they put a stain and blot upon it.Now, indeed, there is nothing can be conceived more agreeable to the very constitution of man's nature than this, that the far better and more excellent part should lead and command, and the baser and earthly part should obey and follow. That the flesh should minister and serve the spirit,“doth not even nature itself teach it?”And yet no heavier yoke is put upon us than what our own nature hath put upon us already, which indeed is wonderful! And certainly this wonderful attempering of his laws unto the very natural exigence of the spirit of man, makes the transgression of them so much the more heinous.Now, all these three forementioned bonds do jointly bind on this law upon man. In general they oblige strongly to subjection and obedience to the will of God, but particularly, they have a constraining influence upon this living“after the Spirit,”and not“after the flesh.”Our very creation speaks this forth, when God made man after his own image, when he beautified the spirit of man with that divine similitude and likeness, in that he breathed a spirit from heaven, and took a body out of the dust, and then exalted that heavenly piece to some participation of his own nature. Doth not all this cry aloud upon us, that the order of creation is now dissolved,—that the beauty of it is marred,—that all is turned upside down,—when men's passions and senses are their only guides, and the principles of light in their conscience are choked and stifled? Doth not all this teach us plainly that we should not“live after the flesh,”—that we owe not so much to this brutish part as to enthrone it and empower it over us,—that it were vilest anarchy, and most intolerable confusion and usurpation, to give it the power over us, as most men do,—that there can be no order or beauty in man till the spirit be unfettered from the chains of fleshly lusts, and restored to the native dignity, and so keep the body in subjection? And, indeed, Paul was so, 1 Cor. ix. 27.“I keep my body in subjection, and beat it down, because it is an imperious slave,—an usurping slave,—and will command, if not beaten and kept under.”Again, Christ, hath put a bond upon us to this very same. He hath strengthened this obligation with a new cord, in that he gave his precious life a ransom for the souls of men. This was the principal thing he paid for—the body only being an accessory and appendix to the soul—for it is said,“The redemption of their soul is precious, and it ceaseth for ever,”Psal. xlix. 8, and,“What can a man give in exchange for his soul,”Mark viii. 37. For what material thing can equalize a spirit? Many things may be had more precious and fine than the body, but all of them have no proportion to a spiritual being. Now, then, in that so dear a ransom, and so infinite a price must be given for the spirit of man, it declares the infinite worth and excellency of it above the body, and above all visible things. And here is, indeed, the greatest confirmation that can be imagined. God hath valued it, he hath put the soul of man in the balance, to find something equal in weight of dignity and worth and when all that is in heaven and earth is put in the other scale, the soul is down weight by far. There is such distance that there is[pg 247]no proportion; only the life and blood of his own Son weighs it down, and is an overvalue, and thus, in our redemption, we have a visible demonstration—as it were—of the infinite obligation of this law, not to live after that contemptible part, our flesh, but to follow after the motions and directions of an enlightened spirit, not to spend our thoughts, care, and time, upon the body, and making provision for the lusts thereof—as most men do, and all by nature are now inclined to do—but to be taken up with the immortal precious jewel that is within, how to have it rubbed and cleansed from all the filth that sin and the flesh hath cast upon it, and restored to that native beauty, the image of God in righteousness and holiness. If you, in your practice and affection, turn the scales otherwise, and make the body and things of the body, suppose the whole world, down-weight in your affection and imagination, you have plainly contradicted the just measure of the sanctuary, and, in effect, you declare that“Christ died in vain,”and gave his life out of an error and mistake of the worth of the soul. You say he needed not have given such a price for it, seeing every day you weigh it down with every trifle of momentary fleshly satisfaction.Lastly, The Spirit binds this fast upon us, for the soul of man he hath chosen for his habitation, and there he delights to dwell, in the heart of the contrite and humble, and this he intends to beautify and garnish, and to restore it to that primitive excellency it once had. The spirit of man is nearer his nature, and more capable of being conformed unto it, and therefore his peculiar and special work is about our spirits. First, to enlighten and convince them, then, to reform and direct them and lead them, and this binds as forcibly, and constraineth a believer certainly to resign himself to the Spirit, to study how to order his walk after that direction, and to be more and more abstracted from the satisfaction of his body; else he cannot choose but grieve the Spirit, his best friend, which alone is the fountain of joy and peace to him, and being grieved, cannot but grieve himself next.Now, my beloved, consider, if you owe so much to the flesh, whether or not it be so steadable209and profitable unto you? And if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on, but, I believe, you can reckon no good office that ever it did you, and your expectation is less. What fruit have you of all, but shame and vexation of conscience? And what can you expect but death, the last fruits of it? What then do you owe unto it? Are you debtors to its pleasure and satisfaction, which hath never done you good, and will do you eternal hurt? Consider whether you are so much bound and obliged to it as to lose your souls for it, (one of them must be,) and whether or not you be not more obliged to God the Father, and his Son Jesus Christ, to“live after the Spirit,”though for the present it should be painful to beat down your body. You are debtors indeed, but you owe nothing to the flesh but stripes and mortification.

Verses 12, 13.—“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh; for if ye live after the flesh, ye shall die,”&c.

Was that not enough to contain men in obedience to God—the very essential bond of dependence upon God as the original and fountain of his being! And yet man hath cast away this cord from him, and withdrew from that allegiance he did owe to his Maker, by transgressing his holy commandments. But God, not willing that all should perish, hath confirmed and strengthened that primitive obligation by two other as strong if not more. If the Father did most eminently appear in the first, the Son is manifested in the second, and that is the work of the redemption of man, no less glorious than his first creation. He made him first, and then he sent his own Son in the likeness of sinful flesh, to make him again by his Spirit, and now a threefold cord is not easily broken. It seems this should bind invincibly, and constrain us not to be our own, but the Lord's, and now truly, they who are in Jesus Christ, are thrice indebted wholly to God. But the two last obligations are the most special and most wonderful, that God sent his Son for us, to redeem us from sin and misery, and to restore man to happiness took on a miserable and accursed habit,—that so glorious a person gave himself for so base an one,—that so excellent a Lord became a servant for the rebel,—that he whose the earth is, and the fulness thereof, did empty himself of all to supply us,—and in a word, the most wonderful exchange be made that ever the sun saw, God for men, his life a ransom for their life. All the rare inventions and fancied stories of men come infinitely short of this. The light never saw majesty so abased and love so expressed as in this matter, and all to this purpose, that we who had undone ourselves might be made up again, and the righteousness of the law fulfilled in us. At first he made us, but it cost him nothing but a word, but now, to buy that which was taken captive by sin, and at so dear a rate,—“ye are bought with a price, and this price more precious than the sum of heaven and earth could amount to.”Suppose by some rare alchemy the earth were all converted into gold, and the heavens into precious stones, yet these corruptible and material things come as far short of this ransom as a heap of dung is unproportioned to a mass of gold or heap of jewels. Now, you that are thus bought, may ye not conclude,“therefore we are debtors,”and whereof? Of ourselves, for we, our persons, estates, and all were sold, and all are bought with this price, therefore we are not our own, but the Lord's, and, therefore, we ought to“glorify God in our bodies and spirits which are his,”1 Cor. vi. 20. Should we henceforth claim an interest and propriety in ourselves? Should we have a will of our own? Should we serve ourselves with our members? O how monstrous and absurd were that! Certainly, a believing heart cannot but look upon that as the greatest indignity and vilest impiety that ever the sun shined upon. Ingratitude hath a note of ignominy, even among heathens, put upon it. They esteemed the reproach of it the compend of all reproaches,ingratum si dixeris, omnia dixeris. And truly it hath the most abominable visage of any vice, yea, it is all sins drawn through other208in one table. Certainly a godly heart cannot but account this execrable and detestable, henceforth to have any proper and peculiar will and pleasure, and cannot but devote itself wholly to his will and pleasure, for whose pleasure all were first created, and who then redeemed us by the blood of his Son. I wish we could have this image of ingratitude always observant to our eyes and minds when we are enticed with our lusts to study our own satisfaction. But there is another bond superadded to this, which mightily aggravates the debt. He hath given us his Spirit to dwell within, as well as his Son for us. And O the marvellous and strange effects that this Spirit hath in the favours of men! He truly repairs that image of God which sin broke down. He furnisheth the soul and supplies it in all its necessities. He is a light and life to it,—a spring of everlasting life and consolation. So that to the Spirit we owe that we are made again after his image, and the precious purchase of Christ applied unto our souls. For him hath our Saviour left to execute his latter will in[pg 246]behalf of his children. And these things are but the first-fruits of the Spirit. Any peace, or joy, or love, or obedience, are but an earnest of that which is coming. We shall be yet more beholden to him. When the walls of flesh are taken down, he will carry forth the soul into that glorious liberty of the sons of God, and not long after he shall quicken our very dust, and raise it up in glory to the fellowship of that happiness. Now, my beloved, consider what all this tends to,—mark the inference you should make from it.“Therefore we are debtors,”debtors indeed, under infinite obligations for infinite mercies. But what is the debt we owe? Truly it might be conceived to be some rare thing, equivalent to such unconceivable benefits. But mark what it is,“To live after the Spirit, and not after the flesh,”to conform our affections and actions, and the tenor of our way and course to the direction of the Spirit, to have our spirits led and enlightened by the Holy Spirit, and not to follow the indictment of our flesh and carnal minds. Now, truly, it is a wonder that it is no other thing than this, for this is no other thing than what we owe to ourselves, and to our own natures, so to speak, for truly there is a conformity and suitableness of some things to the very nature of man that is beautiful,—some things are decent and becomes it, other things are undecent and uncomely, unsuitable to the very reasonable being of man, so that they put a stain and blot upon it.

Now, indeed, there is nothing can be conceived more agreeable to the very constitution of man's nature than this, that the far better and more excellent part should lead and command, and the baser and earthly part should obey and follow. That the flesh should minister and serve the spirit,“doth not even nature itself teach it?”And yet no heavier yoke is put upon us than what our own nature hath put upon us already, which indeed is wonderful! And certainly this wonderful attempering of his laws unto the very natural exigence of the spirit of man, makes the transgression of them so much the more heinous.

Now, all these three forementioned bonds do jointly bind on this law upon man. In general they oblige strongly to subjection and obedience to the will of God, but particularly, they have a constraining influence upon this living“after the Spirit,”and not“after the flesh.”Our very creation speaks this forth, when God made man after his own image, when he beautified the spirit of man with that divine similitude and likeness, in that he breathed a spirit from heaven, and took a body out of the dust, and then exalted that heavenly piece to some participation of his own nature. Doth not all this cry aloud upon us, that the order of creation is now dissolved,—that the beauty of it is marred,—that all is turned upside down,—when men's passions and senses are their only guides, and the principles of light in their conscience are choked and stifled? Doth not all this teach us plainly that we should not“live after the flesh,”—that we owe not so much to this brutish part as to enthrone it and empower it over us,—that it were vilest anarchy, and most intolerable confusion and usurpation, to give it the power over us, as most men do,—that there can be no order or beauty in man till the spirit be unfettered from the chains of fleshly lusts, and restored to the native dignity, and so keep the body in subjection? And, indeed, Paul was so, 1 Cor. ix. 27.“I keep my body in subjection, and beat it down, because it is an imperious slave,—an usurping slave,—and will command, if not beaten and kept under.”

Again, Christ, hath put a bond upon us to this very same. He hath strengthened this obligation with a new cord, in that he gave his precious life a ransom for the souls of men. This was the principal thing he paid for—the body only being an accessory and appendix to the soul—for it is said,“The redemption of their soul is precious, and it ceaseth for ever,”Psal. xlix. 8, and,“What can a man give in exchange for his soul,”Mark viii. 37. For what material thing can equalize a spirit? Many things may be had more precious and fine than the body, but all of them have no proportion to a spiritual being. Now, then, in that so dear a ransom, and so infinite a price must be given for the spirit of man, it declares the infinite worth and excellency of it above the body, and above all visible things. And here is, indeed, the greatest confirmation that can be imagined. God hath valued it, he hath put the soul of man in the balance, to find something equal in weight of dignity and worth and when all that is in heaven and earth is put in the other scale, the soul is down weight by far. There is such distance that there is[pg 247]no proportion; only the life and blood of his own Son weighs it down, and is an overvalue, and thus, in our redemption, we have a visible demonstration—as it were—of the infinite obligation of this law, not to live after that contemptible part, our flesh, but to follow after the motions and directions of an enlightened spirit, not to spend our thoughts, care, and time, upon the body, and making provision for the lusts thereof—as most men do, and all by nature are now inclined to do—but to be taken up with the immortal precious jewel that is within, how to have it rubbed and cleansed from all the filth that sin and the flesh hath cast upon it, and restored to that native beauty, the image of God in righteousness and holiness. If you, in your practice and affection, turn the scales otherwise, and make the body and things of the body, suppose the whole world, down-weight in your affection and imagination, you have plainly contradicted the just measure of the sanctuary, and, in effect, you declare that“Christ died in vain,”and gave his life out of an error and mistake of the worth of the soul. You say he needed not have given such a price for it, seeing every day you weigh it down with every trifle of momentary fleshly satisfaction.

Lastly, The Spirit binds this fast upon us, for the soul of man he hath chosen for his habitation, and there he delights to dwell, in the heart of the contrite and humble, and this he intends to beautify and garnish, and to restore it to that primitive excellency it once had. The spirit of man is nearer his nature, and more capable of being conformed unto it, and therefore his peculiar and special work is about our spirits. First, to enlighten and convince them, then, to reform and direct them and lead them, and this binds as forcibly, and constraineth a believer certainly to resign himself to the Spirit, to study how to order his walk after that direction, and to be more and more abstracted from the satisfaction of his body; else he cannot choose but grieve the Spirit, his best friend, which alone is the fountain of joy and peace to him, and being grieved, cannot but grieve himself next.

Now, my beloved, consider, if you owe so much to the flesh, whether or not it be so steadable209and profitable unto you? And if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on, but, I believe, you can reckon no good office that ever it did you, and your expectation is less. What fruit have you of all, but shame and vexation of conscience? And what can you expect but death, the last fruits of it? What then do you owe unto it? Are you debtors to its pleasure and satisfaction, which hath never done you good, and will do you eternal hurt? Consider whether you are so much bound and obliged to it as to lose your souls for it, (one of them must be,) and whether or not you be not more obliged to God the Father, and his Son Jesus Christ, to“live after the Spirit,”though for the present it should be painful to beat down your body. You are debtors indeed, but you owe nothing to the flesh but stripes and mortification.

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