A beggar hath the same nature as a king, and gold in the ore, the same nature with that which is best refined; but the beggar hath not the same glory with the king, nor yet the gold in ore, the same glory with that which is refined. But our state will be far more altered than any of these in the days when we, like so many suns in the firmament of heaven, arise out of the heart and bowels of the earth.
These things thus considered do shew you how vainly they argue, that say, our human nature consisting of body and soul, shall not inherit the kingdom of God, and also how far from their purpose, that saying of the apostle is, which saith, that "flesh and blood shall not inherit the kingdom of God." And now also, because I have fallen upon the objection itself, I shall not pass it, but with a short dash at it. Wherefore reader, whoever thou art, consider that frequently in scripture the words "flesh" and "blood," as also in the place alleged, are not to be understood of that matter which God made; which flesh cleaveth to our bones, and blood runs in our veins: but is taken for that corruption, weakness, mortality, and evil that cleaveth to it; which weakness and corruption, because it possesseth all men, and also wholly ruleth where the soul is unconverted; therefore it beareth the name of that which is ruled and acted by it—to wit, our whole man, consisting of body and soul; yet, I say, is a thing distinct from that flesh and blood which is essential to our being, and without which we are no men. As, for instance, he that is Christ's, saith Paul, "hath crucified the flesh, with the affections and lusts" (Gal 5:24), Who is so vain as to think that the apostle by these words, should mean our material flesh that hangeth on our bones, and that is mixed with our natural blood, sinews, and veins; and not rather of that inward fountain of sin, corruption, and wickedness, which in another place he calleth "the old man," with his "deceitful lusts" (Eph 4:22). Again, "The flesh lusteth against the spirit, and the spirit against the flesh." Is it our flesh that hangeth on our bones, which lusteth against the spirit? and that also against which the spirit lusteth? Certainly, if the spirit lusteth against our material flesh, then it is our duty not to nourish it at all, because, by nourishing it, we nourish that against which the Spirit of God fighteth, and warreth. Nay, if the spirit lust against the flesh on our bones simply considered as flesh; and if it be our duty to follow the Spirit, as it is, then we must needs kill ourselves, or cut our flesh from our bones. For whatever the Spirit of God lusteth against, it must be destroyed; yea, it is our duty with all speed to destroy it. But wilt thou know, O vain man, that by flesh here is to be understood, not the nature that God hath made, but the corrupt apprehension, and wisdom, with those inclinations to evil, that lodge within us, which in another place are called the "wisdom of the flesh," yea, in plain terms, "flesh and blood," where Christ saith, "Flesh and blood hath not revealed [this] unto thee, but my Father which is in heaven" (Matt 16:17).
Nay, observe it, all these places, with many others, do rather point at a corrupt soul, than a corrupt body; for, indeed, sin and all spiritual wickedness, they have their seat in the heart and soul of a man, and by their using this or that member of the body, so defile the man; the weaknesses of the body, or that attend our material flesh and blood, they are weaknesses of another kind, as sickness, aches, pains, sores, wounds, defection of members, &c. Wherefore, where you read of flesh and blood, as rejected of God; especially, when it speaks of the flesh and blood of saints, you are not to understand it as meant of the flesh, which is their proper human nature, but of that weakness which cleaveth to it.
Paul in another place, reckoneth up the works of the flesh, in many things, as in witchcraft, hatred, variance, strife, emulation, fornication, and many others. But can any imagine, that he there should strike at that flesh which hangeth on our bones, or rather at that malignity and rebellion that is in the mind of man against the Lord, by reason of which the members of the body are used this way, and also sometimes that, to accomplish its most filthy and abusive deeds (Gal 5:17-21). "They were enemies in [their] mind by wicked works" (Col 1:21).
Thus, you see that "flesh and blood" is not to be taken continuously for the flesh that is upon our hands, feet, and other parts of our body, but for that sin, weakness, and infirmity that cleaveth to our whole man.
Further than, touching our real substantial flesh, it may be either considered as God's creature purely, or as corrupted with sin and infirmity. Now, if you consider it as corrupted, so it shall not inherit the kingdom of God: but yet consider it as God's creature, and so all that God hath converted to himself, through Jesus Christ, shall, even with that body when changed, inherit the kingdom of God. The woman whose clothes are foul can yet distinguish between the dirt and the cloth on which it hangeth; and so deals God with us. 'Tis true, there is not one saint, but while he liveth here, his body is arrayed and infected with many corrupt and filthy things, as touching bodily weaknesses; yea, and also with many sinful infirmities, by reason of that body of sin and death that yet remains in us: but yet God, I say, distinguisheth between our weaknesses, and his workmanship, and can tell how to save the whole man of his people, while he is destroying the corruption and weakness that cleaveth to them.
