The Combat Between the Flesh and Spirit, Sermon 6
SERMON. VI. At Lawrence Jury, London, Novemb. 24. 1650.
GEN. 6. verſe 3.
And the Lord ſaid, My Spirit ſhall not alwayes ſtrive with man, &c.
Queſt. 3 I Proceed now to a third Queſtion, and that is, Why, or for what reaſon it is that God doth withdraw or withhold the ſtrivings of his Spirit, from the ſouls of men?
I ſhall ſay down four reaſons as the cauſe of this judgement.
Anſw. 1 Becauſe you quench the motions of Gods Spirit, therefore he withdraws the Spirit in its motions from you. Res delicatula eſt Spiritus Dei, & it à nos tractat ſicut tractatur. Tertullian. Pſal. 81.11,12The Spirit of God is a delicate thing, it muſt not be injured, no… abuſed, if it be, it wil deal with us as we deal with him. Your act is a ſinful act, and Gods act is in a way of juſtice; Becauſe Iſrael would not hear, therfore God gave them up to their hearts luſts. Thus it was with the Spouſe in the Cantieles; Cant. 5.2,3,6.Chriſt he came knocking at the door, ſaying, Open to me, my ſiſter, my love, my dove, my undefiled; for my head is filled with dew, and my looks with the drops of the nigh. But, ſayes ſhe, I have put off my coat, how ſhall I put it on? I have waſhed my feet, how ſhall I defile them? Thus ſhe puts off Chriſt, and hereupon Chriſt withdrawes himſelf, and then ſhe ſeeks him in bitterneſs, but cannot finde him. I opened (ſayes ſhe) to my beloved, but he had withdrawn himſelf, and was gone; my ſoul failed when he ſpake; I ſought him, but I could not finde him; I called him, but he gave me no anſwer. Becauſe we refuſe Chriſt, and quench the motions of his bleſſed Spirit, therefore he in an act of his juſtice departs from us.
There are three ſorts of ſpiritual deſertions.
1. Cautional, for preventing of ſin; ſo was Paul buffeted by Satan, leſt he ſhould be exalted above meaſure.2 Cor. 12.7.
2. Probational, for trial and exerciſe of grace; and thus it was with holy Job.
3. Penal and caſtigatory, for chaſtiſement of ſpiritual ſloth; and ſo in the example of the Spouſe before mentioned.
2. Becauſe men are more ready to entertaine evil motions to ſin, then the Spirits motions to good. This is another reaſon. When a friend ſhall ſee that an old acquaintance will rather hearken to the ſolicitations of an enemy then himſelf, this will provoke him to break off intimacy with him; thus the Spirit of God which hath been thy old friend, & thy beſt friend, when he ſhall ſee thee hearken to the ſuggeſtions of the evil ſpirit, rather then to his motions, this provokes him to a departure. I may accommodate the Hiſtory of Rehoboam to this purpoſe.—When the grave & ſage Ancients of the children of Iſrael ſaw that that inconſiderate King had forſaken their advice, and did adhere to the raw and raſh advice of a company of greenheaded young men; they left him, and ten parts of twelve fell from him: even ſo doth the holy Spirit leave them that do ſlight his motions and ſaving counſels.
3. Becauſe men have abuſed the motions and workings of the Spirit to baſe and ſinful ends; as for popular applauſe, vaine glory, ſecret advantage, for a cloak to hide ſome ſecret luſt; when the Spirit of God in its workings is made ſo ill an uſe of, as to be made an excuſe for a mans luſts, this provokes the Spirit of God to leave a man to proſtitute ſpiritual gifts to baſe imployments! What is this but for a man to light his Lanthorne at the Lamp of the Sanctuary, that he may ſee to ſteal by it? And this was the ſin of Simon Magus, Acts 8.19.he would faine with money have bought the gift of the Spirit, that ſo he might have proſtituted it to an ill uſe. This is a high provocation to the Spirit of God.
4. Becauſe men have fathered, and faſtned thoſe ſinful affections, which proceed from the fleſh, upon the Spirit; when men ſhall accompt their own wrath kindled from hell, to be the zeal of the Spirit coming from heaven; Satans deluſions the Spirits motions; licentious living, a Chriſtians Spiritual liberty; erroneous opinions, the Spirits teaching; when men ſhall intitle a preſumptuous peace the Spirits teſtimony, this is as if an adulterous begger ſhould lay his brat at the Kings door, this is ſuch a high provocation that the Spirit of God cannot but withdraw from ſuch.
I now come to lay down the Symptom's or ſignes of the Spirits withdrawings; and when I mention a withdrawing of the Spirit, I do not mean a total, but a gradual with-drawing; and there are ten ſymptomes I ſhall lay down, any of which if you ſinde, you may be able to paſs a righteous ſentence upon your ſelves.
1. If the Spirit be with-drawn, thou ſetteſt not upon the doing of good ſo voluntarily as thou haſt done in former time. Thy ſoul in former time did run ſwiftly and freely in away of goodnes, but now the wheels of the chariot of thy ſoul are taken oaff, nd thou driveſt on heavily; it is not the Chariot of Amminadab. Cant. 6.12.It is a deſcription of Gods people in Goſpel-times that they ſhall be a willing people, Thy people ſhal be willing in the day of thy power, Pſal. 110.3. foreign Pepulus devotionum ſive devotus, populus ſpontaneitatum ſive ſpontan…us.a people of willingneſſes, as it is in the original; but a man from whom the Spirit of God is withdrawn, he is carried to do good, not ſo much out of content, as by a compulſory act: he comes to duty as a Bear to the ſtake, or a childe goes to ſchoole, which doth nothing but what is commanded, with much regreet, and much backwardneſs, with little willingneſs; he is rather drawn then led to duty, Nilniſi juſſus agit. Ovid.co…ſtrained to do good out of a dreadful awe of hell, and ſome hope of heaven, or to ſtill the clamouring of a craving natural conſcience; when the Spirit is with drawn thou comeſt not to duty ſo willingly as in former time.
2. Neither ſo preparedly as thon waſt wont to do. In former time you could do as Abraham did, leave his cattel and his ſervants in the valley, Gen. 22.5.ſhake off clogges which might hinder and divert you; when you prayed, you would uſe conſideration; when you heard, preparation; and when you received the Sacrament, examination: but now the Spirit of God being with-drawn, thou layeſt aſide thoſe preparitory duties, which are ſo helpful to us in thoſe duties wherein we have communion with God. The ſoul was wont to trimme her ſelf as a bride when ſhe went into the King to injoy communion with the great God, but now is grown careleſſe in this preparation, it is a ſigne the Spirit is withdrawn.
3. Thou haſt not ſo much complacency of heart in holy duties as formerly. Thoſe duties which heretofore have been done as a delight, are now as a task; formerly they were as ſweet as honey to thy taſte, but now thou findeſt no more reliſh in them then in the white of an egge; time was when thou couldeſt ſay with the Pſalmist, I was glad when they ſaid, Come and let us go up unto the houſe of the Lord, Pſal. 122.1.and thy eſteeme of the worſhip of God ſuch, that thou couldeſt ſay with David, That one day in the houſe of the Lord was better then a thouſand elſe-where: Pſal. 84.10.But alas, where is this delight now? now duty is as a burden, not as a preaſure.
4. It is an argument of a gradual with-drawing of the Spirit, This grieves the Spirit when we ſtifle and quench its moſt holy motions unto holy duties.when thou doſt not do duty ſo frequently as formerly. Heretofore thou couldeſt pray ſeven times a day with David, or three times a day with Daniel; but now not three times a week: how are the frequency of thy …uties abated? to ſuch I would ſay, Conſider
1. Thou haſt not fewer enemies now then formerly, and therefore why ſhouldeſt thou be leſſe in duty? the watchfulneſſe of the enemy is an taged by our ſloth and ſecurity.
2. Neither have you leſſe temptations then you had, and therefore why ſhould you not be frequent in prayer to be delivered out of them? Watch and pray, that you fall not into temptation, ſaid our Saviour, Mat. 26.41.
3. Neither fewer ſinnes then formerly, it may be more; and therefore why ſhouldeſt thou be leſſe in prayer for pardon. He that doth often offend, he had need often to ask forgiveneſſe.
4. You have not leſſe need of grace then formerly, it may be more; and therefore why art thon leſſe in duty to God for ſupply of grace? If thou art leſſe frequent in holy duties then formerly, it is an argument that the Spirit is gradually with-drawn from thee.
5. If thou haſt not that fervency in holy duties as formerly, it is a ſhrewd ſigne that thou art very much decayed in grace. Revel. 2.4.This is made a note of the decay of the Church of Epheſus, Nevertheleſſe I have ſomewhat againſt thee, becauſe thou haſt left thy firſt love. He doth not ſay, thou haſt loſt, but thou haſt left thy firſt love; grace may be left, but not loſt: that firſt affection which thou haddeſt in the ways of God, thou haſt left that, thou art decayed in theſe affections. Hierom chides the ſlothful in prayer, What, ſaid he, do you think that Jonas prayed ſo in the ſea, or Daniel amongſt the lions, or the Thief on the Croſſe, as you do?Siccine put as Jonam in profundo, Danielem inter leones, ſiccine latronem in cruce or âſſe putas? Hieron. Many men they are ſo left of the Spirit, that they are come into that ſtate which Auſtine complaines of in his time:Plurimi novitate converſionis ferventer orant, poſted ſrigidè, poſteà languidè, poſteà negligenter. Aug. Many men at the beginning of their converſion they will pray feelingly, bu… in tract of time they will pray coldly, negligently, and languidly; they loſe thoſe affection… which once they had. They had need ſtir up the fire that lies hid in the aſhes.Ferventior eſſe ſolet qui rem primùm aggreditur. 2 Tim. 1.16. foreign.
6. It is an argument of the Spirits with-drawing, when a man performes duty leſſe compoſedly then formerly. Diſtractions break in, and wandring thoughts go out; holy motions they are declining and tranſient, when they have not ſuch a fixed abiding on the heart as formerly; this is a ſigne of a gradual departure of the Spirit. For where the Spirit of God is, there it doth eſtabliſh and fix the heart in holy duties, and therefore David prayes, Eſtabliſh me by thy free Spirit; but when there is much unconſtancy, and inconſiſtency in the heart, it is a ſigne that the Spirit in part, departed from that ſoul.
7. If thou art under the uſe of duty not ſo fruitful as in former time. Duties formerly took an impreſſion on thy heart, as a ſignet on ſoft wax; but now they make no more impreſſion then a ſeal upon a marble; formerly the ordinances came upon thy ſoul as raine upon the valleys, now they are as water poured out upon a wrock. Many men they lie under ordinances without profit, and like unto the Cypreſs-tree, of which it is ſaid, that it is a tree that is very good for ſent and for ſight, but yet unfruitful. Many Chriſtians are like unto this tree, they grow in Gods garden, and they are good in the ſight of others; but yet they bring not forth fruit. If thou art not a fruitful tree in the garden of grace, it is an argument, that the Spirit of grace is withheld from thee.
8. It is an argument of a gradual departure of the Spirit, when thou continueſt in the uſe of duty, not ſo ſpiritual as in former time. This appears in two regards.
1. When there is leſſe grace exerciſed.
2. When there are more ſins committed in the performance of duty.
1. When there is leſſe grace exerciſed in duty; as if there be leſſe affection, leſſe zeal, leſſe delight, leſſe love, leſſe joy, and leſſe heavenly mindedneſs then there was found in thee in years paſt, it is an argument of a gradual departure of the Spirit.
2. If thou committeſt more ſinnes in the doing of duty; as if there be more ſpiritual pride, more carnal dependance, more ſelfe-ends, more wandring thoughts, more irreverence of God, more hardneſſe of heart, and wearineſſe of ſpirit in holy exerciſes, this ſhews the abundance of ſinne in thee, and is an argument of the Spirits withdrawing. I appeale to your own conſciences, judge your ſelves, whether ſome, or all of theſe ſymptoms may not be found in you, and whether this in particular that thou doeſt duty leſs ſpiritually then formerly? thou haſt more ſinnes, and leſſe grace exerciſed in it. I may illuſtrate this by a Simile. You never ſee a crow pitch upon a living man, but if the man be dead, and lie in a ditch, then how will every bird of prey faſten on him? You never ſee wormes creep upon a living man, but let him be once dead, and his ſoul once departed, how ſoone will wormes and vermine devoure his carcaſe? I only accomodate this Simile to this end: That what the ſoul is to the body, that is the Spirit of God to the ſoul; while the ſoul is with the body, a crow, or a bird of prey will not faſten on it; whileſt the Spirit of God quickens thee, vermine-luſts will not ſeize upon thee; but if once the Spirit of God which is the life of thy ſoul be withdrawn, then what ſwarmes of vermine-luſts will faſten on thy heart in all the dnties thou performeſt to God? what a cage of unclean birds, what a receptacle of devils will thy heart be, if the Spirit of God be but once with-drawn from thee?
9. Thou mayeſt know if the Spirit be withdrawn by this; if thou ſetteſt not upon duty ſo carefully and diligently as thou haſt done in former time, thou doſt with more negligence ſet upon the performance of duties, ruſh hand over head (as we ſay) upon it.—When the Spirit of God is withdrawn from a ſoul, it wi… grow careleſſe in holy duties, in two reſpects. 1. thou wilt be careleſs of the manner how thou doſt it, and never take care how to make thy Spirit meet for its performance.—And then ſecondly, thou wilt never take care for the end of duty, that thy ſoul may be bettered by it, and thou made more meet for the enjoyment of God.
10. If the Spirit be withdrawn thou mayeſt know it by this, that thou continueſt not in the uſe of duty, ſo practically, and influencially, as in former time; the meaning of this is in ſuch a caſe. Good duties done have not ſuch an influence to the bettering of our converſation. God never ordained duties for themſelves, that you might reſt in them, but for other ends, Gal. 5.25.in order to your lives and converſations, therefore ſayes the Apoſtle, If we live in the Spirit, let us alſo walk in the Spirit. Thoſe duties wherein the Spirit aſſiſts us ſhould have an influence upon our lives; thou therefore which art conſtant in holy duties, and thoſe duties have no influence upon thy heart, thou art a great hearer, but not a godly liver, a great profeſſor, but thy practice doth not hold-level with thy profeſſion, this is an argument that thy duties do not carry a ſaving influence unto thy life; thou canſt pray well, but thou doeſt not live well; thou art a good man upon thy knee, but a bad man in thy trade, this is an argument that the Spirit of God is withdrawn from thee. Now look over your hearts and examine them in all theſe particulars, and ſee whether the Spirit of God be not departed from thee, yea or no?—I now come to the Application hereof.
Ʋſe 1 Shall be of comfort, leſt any thing which I have ſaid ſhould be a diſcouragement to any perplexed conſcience; and there are four words of comfort I ſhall lay down for ſuch.
1. Conſider, that though the quickenings of the Spirit may be withdrawn from a godly man, yet the preſence of the Spirit can never be withdrawn; and therefore, oh beleever, lie not down in deſpaire, and deſpondence. The Spirit to thee is but as the Sun under a cloud, it is in the firmament ſtill: ſo is the Spirit in thy heart, and though it be under a cloud as to the influence of it, yet it is conſtantly with thee as to its preſence. A Believer may have the truth and being of grace in him, though not the comfort of it.
2. Conſider then, Oh childe of God, who ſayeſt that theſe ſymptoms diſcover the departure of the Spirit from thee. Why, remember that God did never continue the Spirit in its motions and workings alwayes alike in any godly man. It is with thy ſoul in this caſe as with natural things: in the water of the ſea there is an Ebbing and Flowing: in the ſeaſons of the year there is the Winter, as well as the Summer; and the Autum, as well as the Spring: as it is thus with the times and ſeaſons in natural things, ſo alſo is it in Spiritual things; the Spirit of God was never continued to all men alike, but there are Ebbings and Flowings of it. As it is in the Aire, ſo it is in the heart, ſometimes it is clear, and ſometimes cloudy. The Sunne in the firmament, it is alwaies there, yet it doth not always give the ſame warmth and heat and influence upon the earth. What is true of the Sunne in this reſpect, is alſo of the Spirit of God in the hearts of his; it hath not always the ſame influence upon the heart. The time may be that thou mayeſt be in thy winter, wherein thy graces may not have a verdure, and greenneſſe, and yet ſtill the Spirit is in thee, and will in the ſpring-time cauſe thee to flouriſh. The tree may have life in the root, when during the Winter-ſeaſon it may have neither leaves, nor bloſoms, nor fruit. A childe of God may have his life hid in Chriſt, the root of all ſpiritual life, though it may be winter-ſeaſon ſometimes with him both in reſpect of the growth, exerciſe and comfort of grace.
3. Jeſus Chriſt is not onelyonly a faithful but a merciful High-Prieſt. Heb. 2.17.Remember that Jeſus Chriſt doth know that thou canſt not all thy life-time performe du… without infirmity, and therefore he had his perfect righteouſneſſe, to cover thy imperfect duties; and this ſhould greatly eſtabliſh the hearts of poor Chriſtians. It is a good note which one hath upon Cant. 3.6. It is ſaid there, Cant. 3.6.Who is this that cometh out of the wilderneſſe, like pillars of ſmoak, perfumed with myrrhe, and frankincenſe? By him who came out of the wilderneſſe is not meant Chriſt, but the ſpouſe of Chriſt. Now here obſerve two things, ſhe comes out of the wilderneſſe.—That the Church may be an afflicted Church, though a Religious Church. It alludes to the great trials by which God exerciſed his people with when he led them through the wilderneſſe of Canaan. And then ſhe is ſaid to come out of the Wilderneſſe like a Pillar of ſmoak: Now what is meant by that? A Divine gives this ſenſe of it: Gods people they may have ſmoky duties, blackt with many foul infirmities; they may be Pillars of ſmoak: thy duties may be much ſooted; but now what is thy comfort? though it be ſaid the Spouſe came out like a Pillar of ſmoak, yet ſhe was perfumed with myrrh and frankincenſe; that is, ſhe had the righteouſneſſe of Jeſus Chriſt to perfume her duties; he perfumes my duties with the myrrh of his own righteouſneſſe. And when the prayers of the Saints which are compared to incenſe, Pſal. 142.2. are offered by Chriſt, they go up to heaven as a moſt ſweet and acceptable ſacrifice, far more acceptable and welcome then the coſtly evaporations of the moſt pretious Arabian gummes. Oh then let this bear up thy heart; thou art black by reaſon of thy infirmities, yet there is a perfume which can ſweeten all thy duties. Hence it is ſaid, That the Angel came and ſtood at the Altar having a golden cenſer, and there was given unto him much incenſe, that he ſhould offer it with the prayers of all the Saints upon the golden Altar which was before the throne. Rev. 8.3,4.This doth not make for the Popiſh opinion, as if we ſhould uſe the Mediation of Angels; but by the Angel here is not meant a created Angel of the Lord, but the Angel of the Covenant who is the Lord; and what was his office? he had much incenſe, and this much incenſe he offered with the prayers of the Saints, all the people of God they ſhare in the righteouſneſſe of Jeſus Chriſt, to cover their imperfect duties. And then it is ſaid, that the ſmoak of the inoenſe which came with the prayers of the Saints, aſcended up before God out of the Angels hand; that is, the righteouſneſſe of Jeſus Chriſt is ſented with the prayers of the Saints unto the Lord, whereby they are accepted.
4. And laſtly, this may be your comfort, though thou canſt not performe duty without infirmity, yet thou doeſt performe duty without known hypocriſie; though thou doeſt offend in the manner of performance, yet thou wouldeſt not be falſe in the end or principle of thy doing: the ſincerity of thy heart herein may be thy comfort, and from ſuch, though the Spirit may withdraw for a while, yet 'twill not be long before it return again; who though to humble thee, he may for a while withdraw in anger, yet he will returne again; In a little moment have I hid my face and forſaken thee, but I will gather thee with everlaſting mercy.Iſa. 54 7.