not, is even like the
beasts that perish. Truly we are become like beasts, because we consider
not that we are men, and so advanced by creation far above beasts. The not
reflecting on the immortal, spiritual nature of our souls, hath
transformed us, in manner, into the nature of beasts, perishing beasts.
Christianity is the very transforming of a beast into a man, as sin was
the deforming of man into a beast. This is the proper effect of
Christianity,--to restore humanity, to elevate it, and purify it from all
those defilements and corruptions that were engrossed and incorporated
into it, by the state of subjection to the flesh. And therefore the
apostle delineates the nature of it unto us, and draws the difference wide
between the natural man and a Christian.

The natures of things are dark and hidden in themselves but they come to
be known to us by their operations and acting. Their inclinations and
instincts are known this way. Grace is truly a very spiritual thing, and
the nature of it lies high. Yet as Christ could not be hid in the house,
neither can grace be hid in the heart,--it will be known by its working.
Christ can be better hid in a home than in the heart, because, when he is
in a heart, he is engaged to restore that heart and soul to its native
dignity and pre-eminency over the flesh, and this cannot but cause much
disturbance in the man, for a season. To change governments, to cast out
usurpers and to restore the lawful and righteous owner to the possession
of his right, cannot be done secretly and easily. It will shake the very
foundations of a kingdom to accomplish it. So it is here--the restitution
of the soul to the possession of its right and dominion over the
flesh,--the casting out of that tyrannous and base usurper, the flesh,
cannot be done, except all the man know it, feel it, and in a manner be
pained with it. Now, the nature of Christianity doth lay itself open to us
in these two especially, in what it minds and savours and how it causeth
to walk. Life is known especially by affection and motion. A feeling,
thinking, savouring power, is a living power, so a moving, walking power
is a living power, and these are here. The Christian is shortly described
by his nature. He is one after the Spirit not after the flesh, and by the
proper characteristical operations of that nature, first, minding or
savouring "the things of the Spirit," which comprehends his inward
thoughts, affections, intentions, and