The Combat Between the Flesh and Spirit, Sermon 12
SERMON. XII. At Lawrence Jury, London. Decemb. 15. 1650.
GAL. 5. verſe 17.
For the fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh, and theſe are contrary the one to the other, ſo that ye cannot do the things that ye would.
HAving treated in ſeveral Sermons upon the Verſe foregoing, concerning walking in the Spirit; I come now to handle this Verſe, which containes in it the combate between the fleſh and the Spirit.
I ſhall only open the firſt clauſe of the Text at this time, and diſpatch the other in order.
The firſt onſet given in this ſpiritual combate, is by the fleſh, The fleſh luſts againſt the Spirit; to open which, two things muſt be unfolded.
Queſt. 1 1. What is meant by fleſh?
2. What is meant by the Spirit? and then what by the luſting of the fleſh againſt the Spirit?
Anſw. By fleſh is to be underſtood, the corruption of mans nature by original ſinne; which corruption may be underſtood, either as an hab…t, or as an act: If you conſider the fleſh as an habit, then it notes that primitive, radical, and original indiſpoſition in mans nature to good.—But if it be taken as an act, then it notes our corrupt motions againſt grace, and ſo I take it in this place; The fleſh luſteth againſt the Spirit, that is, when the Spirit of God doth by divine pulſations beat upon the heart in holy motions, then there is a contrariety in the fleſh againſt theſe motions, ſuppreſſing them, and carrying the heart to evill.
The corruption of nature may be called fleſh for theſe reaſons.
1. Becauſe the ſoul was defiled with corruption immediately upon its union and conjunction with the body. It is true, there is a conteſt among Divines, when the ſoul comes to be corrupted, ſeeing it is infuſed by creation, and is therefore pure? But the generality of Authors conclude upon this; that immediately upon the conjunction of the ſoul with the body, the creature is ſaid to have natural corruption; and for this reaſon ſome think that corrupt nature is called fleſh; becauſe man is naturally corrupted, aſſoon as ſoule and body joyne together.
2. Corrupt nature is called fleſh; becauſe this corruption of nature remaines, as long as we carry fleſh and blood about with us; as long as you have fleſh, you ſhall have ſin. The body of death is not deſtroyed, but by the death of the body, and therefore corruption may be called fleſh.
3. Becauſe the motions of corrupt nature are naturally as deare to a man, Epheſ. 5.29.as his own fleſh: No man yet ever hated his own fleſh, and this is the reaſon why the Scripture calls it a right hand, Math. 5.29,30and a right eye; corruption of nature it is cloſely joyned to a man.
Queſt. 2 What is meant by the ſpirit!
Anſw. By ſpirit ſome underſtand the ſoul of a regenerate man; but this ſeems to be incoherent, the ſcope of the place carrying it to ſomething elſe, though this alſo may be included. Therefore by ſpirit is to be underſtood, the holy motions and workings of Gods Spirit, and there the fleſh is ſaid to luſt againſt, Gal. 3.2,14. Gal 4.6,29. Gal. 5.5,16,17 18,22,25.and it is apparent that it is thus to be underſtood, becauſe ſpirit is ſo taken in the foregoing Verſe, and alſo in the Verſe following my Text; ſo that by ſpirit I underſtand the motions and workings of Gods Spirit in the ſoule. And in this ſenſe is the word ſpirit taken in moſt places of this Epiſtle.
Queſt. 3 What is meant here by luſt?
Anſw. When it is ſaid to luſt againſt the Spirit, you may obſerve, that it is not ſaid to work againſt the Spirit, nor act againſt the Spirit; though ſin be of an active nature, yet it is not alwayes in the act; but though it be not alwayes acting, yet it is alwayes luſting; there is an oppoſite diſpoſition in nature to the work of Gods Spirit upon the heart. In the words you may obſerve three parts.
1. A double conflict; The fleſh luſteth againſt the Spirit, and the Spirit against the fleſh.
2. A double cauſe; Theſe are contrary the one to the other, the fleſh contrary to the Spirit, and the Spirit contrary to the fleſh.
3. Here is a double conſequent; So that ye cannot do the things ye would; the fleſh luſts againſt the Spirit, ſo that ye cannot do the good ye would, and the Spirit againſt the fleſh, ſo that ye cannot do the evil ye would.
Before I raiſe the doctrine, I ſhall premiſe a few particulars to be conſidered of.
1. This conflict between the fleſh and the Spirit, it was not found in innocency; then there was an harmony between the motions of Gods Spirit, and all the powers and faculties both of ſoule and body; God made man upright.
2. This conflict, it ſhall not be found in a ſtate of glory; for then thou ſhalt be all Spirit, and no corrupt fleſh; for then the fleſh ſhall be utterly aboliſhed.
3. This oppoſition, it is not found in infancy; it is true, there is a corrupt nature in infants, ſinful motions in children; but there is not that which we call actual oppoſition, becauſe they cannot exerciſe neither grace nor ſin.
4. This conflict, it is not found in the ſtate of unregeneracy: while a man is wholly unregenerate, he hath no ſaving motions in him; and there cannot be an oppoſition, but where there are two contraries.
5. That the time of this life, is the time how long this conflict ſhall laſt; it cannot be ended untill this life be ended; untill thou caſteſt off the body of fleſh, thou ſhalt not be rid of the motions of ſin.
6. That even in the moſt holy that are, there will be this conflict between the fleſh and Spirit; and thoſe who have moſt grace, are moſt ſenſible of the conteſt of the fleſh againſt the Spirit.
7. That even regenerate men do more often ſide with the motions of the fleſh, then cloſe with the motions of the Spirit; they are more in ſin, then in obedience; more in imbracing ſinfull motions, then in entertaining divine motions: ſome gather this from the Apoſtles vatiation of ſpeech, when he ſayes. The works of the fleſh are manifeſt; but he doth not ſay ſo of the fruits of the Spirit; intimating that m…n are apt to cloſe with the fleſh rather then with the Spirit.
7. Theſe motions of corrupt nature, they do not only reſide in the inferiour part of man, as the concupiſcible faculty exciting to gluttony and luſts, and iraſcible to envy and wrath; but alſo in the ſuperiour part; (though the Papiſts would make us believe otherwiſe.) The more noble and rational faculties of man are become corrupt, thou art become vain in thy reaſon, and in thy imagination; thy underſtanding is tainted, and thy will rebellious; thy affections diſplaced; thy ſuperiour faculties are defiled.—Now having laid down theſe particulars, I come to raiſe the Doctrine, which is this.
Doctr. That the motions, or inclinations in our natures to ſin, do ever conflict or warre againſt the motions of Gods Spirit preſſing us to good.
I ſhall not dilate upon the proving of this point; it is written legibly in the Word, and engraven in every mans experience.—Therefore in the handling thereof there are ſeveral Queries I ſhall diſpatch, and then ſhall give you the uſe.
Querie 1 Wherein conſiſts this conflict between the fleſh and the Spirit?
Anſw. 1 In ſtirring up in the heart motions to ſinne, when the Spirit diſſwades from ſinne. Thus the Apoſtle Paul, Rom. 7.5.he ſpeaks it in the name of the regenerate, (ſayes he) When we were in the fleſh, the motions of ſinne which were by the law, (accidentally) did work in our members to bring forth fruit unto death. Not only in unregeneracy do motions ariſe from corrupt nature, James 1.7,14.contrary to Gods Spirit; but in a regenerate man. Every man is tempted when he is drawn away of his own luſts and enticed, that is, by original ſinne; and thus Paul, he ſpeakes of himſelf as converted, Rom. 7.23.(ſayes he) I ſee another law in my members warring against the law of my minde, and bringing me into captivity to the law of ſinne, which is in my members; the Apoſtle he calls ſinne a law, becauſe it had a force over him, and brought him into captivity; the law of his members did warre againſt the law of his minde, by provoking him to ſin.
Anſw. 2 By quenching, and ſtifling the good motions of the Spirit that preſſes us to good. The Spirits office is not only to teſtifie to us our graces, and to evidence to us our intereſt in Chriſt; but alſo to excite and ſtir up holy motions in the heart. Now the fleſh it doth what it can to quench all theſe good motions; Rom 7.19.hence it is that Paul complaines of himſelf, that the good he would do, he did not, and the evil he would not do, that he did; and this aroſe from that corruption of nature, which in the whole Chapter he complaines of, and herein chiefly conſiſts the oppoſition that is between the fleſh and the Spirit.
Anſw. 3 By inturrupting you when you are about good duties; if the fleſh cannot prevaile with you to make you not do, it will labour to make you miſdo duty; & herein is the great ſinfulneſſe of it. To will is preſent with me, Rom. 7.18.(ſaith Paul) but how to performe that which is good I finde not; as if he ſhould ſay, I have alwayes an evil nature within me, which is interrupting me and debilitating me, that I cannot do the good I would; herein conſiſts the conflict between the fleſh and the Spirit.
Querie 2 How doth the fleſh oppoſe the Spirit and provoke to ſinne? the Spirit diſſwades from ſinne, the fleſh intices to ſinne. Now what way doth the fleſh take to intice to ſinne, ſo as thereby to conflict with the Spirit?
Anſw. 1 In general, the way and manner which the fleſh takes to oppoſe the Spirit, it is very ſly and ſubtil: Hence is that of Paul, Rom. 7.11.(ſayes he) Sinne taking occaſion by the commandment, deceived me, and by it ſlew me; by ſinne he means not actual, but original ſin; the ſin of nature is very ſubtil to deceive, as will appear,
1 By the names the Scripture gives to the ſin of nature, They are called deceitful luſts. Eph. 4.22.There is great deceitfulneſſe in ſin, according to that exhortation of the Apoſtle, Exhort one another daily, while it is called to day, leſt any of you be hardened through the deceitfulneſſe of ſinne.Heb. 3.13.
2. The ſin of nature it is deceitful, as appears by the experience of Gods people; Rom. 7.11.Sinne taking occaſion (ſaith Paul) by the commandment, deceived me, and by it ſlew me.
3. Becauſe this ſinne of nature, it is that which makes the heart deceitful above all things, and deſparately wicked; Jer. 17.9. Quicquid efficit tale, eſt magis tale.the heart is deceitful, and is very ſubtill therein.
Anſw. 2 In particular, there are ſeven wayes by which corrupt nature intices men to ſin.
1. By varniſhing over ſinne with the colour and paint of grace. As a light woman may ſometimes dreſs her ſelf in modeſt attire, that ſo ſhe may not be ſuſpected; ſo thy heart may varniſh over ſinne, that thereby it may the ſooner deceive thee. As it is uſual that the beautiful face of grace by the corruption of our hearts may be ſmeared over with deformity; as that tenderneſſe of conſcience may be termed a needleſſe ſcrupuloſity; zeal may be called raſhneſſe, holy walking, needleſſe and preciſe niceneſſe; patience in bearing ſuffering, cowardiſe and lowneſſe of Spirit:—So thy corrupt heart on the contrary may paint over foule ſinnes with the varniſh of grace. So many have painted over the foule ſinne of covetouſneſſe with the vertue of frugality and thriftineſſe, pride called neatneſſe, drunkenneſſe good fellowſhip, prodigality may be ſtiled generous magnanimity, and ſuch like varniſh doth the world put upon the deformed face of ſinne.
And as for practice, ſo alſo for opinion; how are old Hereſies that may be found in Euſebius and other Authours, how are they now termed new lights? how are Satans deluſions termed the Spirits motions? how is looſe walking termed Chriſtian liberty? This varniſhing of ſinne with the paint of ſeeming grace comes from our corrupt natures, and is one way by which the fleſh intices to ſinne.
2. By perſwading thee that there are ſome ſinnes, that there is no fear of thy committing them. The devil hath a great advantage over men in this regard. Our own hearts ſometimes tell us that there are ſome ſinnes ſo foule, and ſo contrary to our natural temper, and we think we have ſuch a meaſure of grace, that certainly we ſhall never commit them; thus it was with wi…ked Hazael; when the Prophet told him what evil he ſhould do unto Iſrael, that he ſhould burne their Cities, ſlay their young men, daſh children againſt the ſtones, and rip up women with childe: 2 Kin. 8.12,13.Hazael could not believe this, but ſayes he, Mat. 26.35.Is thy ſervant a dog that he ſhould do this great thing? Thus Peters heart deceived him; Though all men forſake thee, (ſayes he) yet I will not; but how did his heart deceive him? even a godly man may be thus cheated by his own heart. Men will not believe their hearts to be ſo bad as they are, and when the heart is once brought to this to think that there are ſome ſinnes which it ſhall never commit, by that means a man grows ſecure and is thereby the more eaſier drawn unto it. Thus David, who made conſcience of leſſer matters, for his conſcience ſmote him for cutting off the lap of Sauls garment, but he never thought that he ſhould fall into thoſe groſſe and ſcandalous ſinnes of adultery and murder, and ſo his heart grew ſecure and deceived him.
3. The fleſh intices to ſinne, by promiſing to a man pleaſure and delight in the commiſſion of ſinne; but conceals the hurt and miſchief which comes by it: and how are thouſands deceived hereby? Every man is tempted, when he is drawn away of his own luſt and inticed. James 1.14. foreign.We are ſaid to be enticed by our luſts; the word is very emphatical, being a Metaphor drawn from fiſhermen, who will let the fiſh ſee the bait, but not the hook; and as the fiſherman deals with the fiſh, ſo alſo doth the devil and thy corrupt nature; they will ſhew thee the pleaſure, but not the danger of ſinne; the bait, but not the hook; as the Apoſtle Peter ſpeaks, beguiling unſtable ſouls. 2 Pet 2.14. foreign.It is thy own heart which deceives thee. As the devil before Adam had a ſinful nature, uſed this engine againſt him: ſo now thy own heart uſes it againſt thy ſelf. If you will eat, (ſayes the devil) you ſhall be as gods knowing good and evil, and your eyes ſhall be opened; the devil hid the hook, did not ſhew them that they ſhould be driven out of Paradiſe, but hid their danger, and ſo deceived them. Now thy own corrupt heart ſets upon thee in the ſame method. The way of a wicked man ſeduces him, Prov. 12.26. Prov. 11.18.ſaith Solomon. The wicked worketh a deceitful work; but to him that ſoweth righteouſneſſe, ſhall be a ſure reward. Pro theſauro carbones.The work of the wicked ſhews him a ſeeming reward, but it is only the godly whoſe reward is ſure.
4 By perſwading to entertain ſmal and leſſer ſins, promiſing that if they will but yield to theſe, they ſhall never be troubled to commit greater. This is a great deceit of the heart, wherein thouſands have been taken, whereas ſmall ſinnes they are as an inlet to greater ſins. A little thief put into a houſe, may open the doores for greater, and ſtronger to come in. You know a wedge ſmall and thin in one part, makes way for a greater; little ſinnes they will draw us on to greater. I have read a ſtory of a young man that was tempted by the Devil and his own heart to three ſins; to kill his father, to lie with his mother, and to be drunk: the two former he would not do being abhorrent to nature; but thought he, I will yield to the laſt, becauſe that was the leaſt; which was enough, for being drunk, he did in his drunkenneſſe kill his father, and raviſhed his own mother. Take heed therefore of this deceit of ſin, thy own heart will not prompt thee to all ſin at firſt; but will labour to draw thee on by degrees, from leſſe ſins to greater, untill thou become abominable therein; Behold, Iſa. 3.5.ſaith the Apoſtle James, what a great matter a little fire kindleth! Little ſins yielded to, may be occaſions to bring forth many great ſins; therefore take heed you be not deceived by the corrupt dictates of nature.
5. The fleſh will tempt thee to ſinne upon this ground, becauſe it is but a little one; it is but a ſmall ſin, as Lot ſaid of Zoar, Is it not a little one? but conſider that this is the meere policy of ſin to undo thee; for though there are ſome ſins leſſe then others are in reſpect of the act, yet all are alike in regard of the object; there is no little God to ſin againſt, and therefore there can be no little ſin; ſinne muſt not be meaſured by its act, but by its object. A blow given to an ordinary man, it is accompted as nothing; but a blow given to a great man, how hainous is it? therefore if thy heart ſhall ſay to thee that it is but a little ſin, do thou ſay, The God I ſin againſt is no little God; and th… merit which muſt procure pardon for this ſin, can be no ſmall merit; and the hell prepared for the puniſhment of a little ſin, is no ſmall torment; therefore take heed to thy heart in this regard.
6. Thy heart may intice thee to ſin upon pretence of good that may enſue upon thy committing of it; and how many have been intangled in this ſnare? Hereby were Lots daughters intangled to lie with their own father, Gen. 19.32.upon this pretence that they might preſerve ſeed of their father; they ſaw there was no likelihood for a poſterity to come from their father, and ſo thought that the Church of God would ceaſe; here was their end, and therefore for preſerving a ſeed, they would venture to ſin. This is expreſſely againſt the Scripture, which forbids that we ſhould do evil, Rom. 3.8. Job 13.7.that good may come thereon; Will ye talk wickedly for God, and deal deceitfully for him? and if upon pretence of good, we may commit evil; by the ſame rule Judas his treaſon may be excuſed, becauſe of the great good coming by Chriſts death. But let me tell you farther, that if you ſin that good may come thereby, it is the way to loſe the good you aime at. It is very remarkable concerning Saul, being to purſue the Philiſtines, he gave out a very cruell and harſh command; 1 Sam. 14.24.he commanded the people, and bound them under an oath that they ſhould not eat a bit of meat untill evening, that he might be avenged of his enemies. Sauls pretence was good, but uſing an unlawful means, the people became feeble and faint for food; who otherwiſe might have obtained afar more glorious victory. When men therefore ſhall uſe ſinfull means for the obtaining of good, it is juſt with God to diſappoint them of the good they aime at.
7. And laſtly, thy corrupt heart will tell thee, though thou may'ſt not boldly act ſin, yet thou may'ſt ſafely venture on the occaſion of ſinne, and yet be preſerved. Thus Peters heart deceived him; he would go into the high Prieſts Hall, venture upon the occaſion of ſin, thinking that he ſhould not be taken in it. And thus the Iſraelites, they would marry ſtrange wives, and this was an occaſion whereby at laſt they fell to worſhip ſtrange gods; keep off therefore from the occaſion of ſin. Solomon hath a good ſaying; Can a man tread upon fire, and not be burned? his meaning is, that a man cannot keep company with a harlot and be chaſt; running upon the occaſions of ſinne, brings to the acting of ſin: you will not venture upon ice, or ſlippery places, becauſe of the occaſion of falling; and if you deſire to be freed of the one, be not bold to venter upon the other.
Ʋſe. 1 You that carry fleſh and blood about with you, and ſinfull natures, and do perceive the conflicts of the fleſh againſt the Spirit; weigh with your ſelves what it is the fleſh conflicts with you for; it is no leſſe then for your immortall ſoules, as the Apoſtle Peter tells you: 1 Peter 2.11.I beſeech you, (ſayes he) as ſtrangers and pilgrims, abſtaine from fleſhly luſts which warre againſt the ſoul. The fleſh aimes to damne the ſoul; It is in this conflict as Ceſar ſaid in the battel, he had once in Africa with the children and partakers of Pompey, that in other battels he was wont to fight for glory, but there and then he was faine to fight for his life: remember thy precious ſoul lyes at ſtake in this combate; therefore I beſeech you, take part with Gods Spirit againſt the fleſh, and not with the fleſh againſt the Spirit.
Ʋſe. 2 When thou art overtaken with ſinne, blame none but thy own heart, blame neither God nor the Devil.
1. Not God, for he made man upright; Eccleſ. 7.29.he gave a pure and unſpotted ſoul to man; but they have ſought out many inventions; therefore blame thy own ſelf. James 1.13,14Let no man ſay when he is tempted, that he is tempted of God: for every man is tempted, when he is drawn away of his owne lust, and inticed.
2. Blame not the Devil; it is naturall to men, to take off the blame from their own vicious natures when they fall into ſin, and to lay all upon the Devill; but if you obſerve the Scripture, you ſhall never finde that a godly man did ever lay the blame upon the Devil after he fell into ſin: It is true Adam and Eve did, but there was ſome reaſon for that, becauſe they had no ſinful nature to tempt them; but after being fallen, their ſinful nature did tempt them, not the Devil. It is ſaid of David, that Satan ſtood up and provoked him to number the people; 1 Chron. 21.1.but David he doth not ſay ſo himſelf, Verſ. 8.but ſayes he, I have ſinned greatly, and I have done very fooliſhly. David he charges his own heart, and the reaſon is, becauſe the heart of man hath a greater ſtroak in provoking a man to ſin, then the Devil hath; alas, what could the Devil do, if we had not a ſinful inclination within? The Devil when he came to tempt Chriſt, he found no matter in him to faſten upon him, and therefore he could not prevaile. The Prince of this world cometh, and findeth nothing in me, ſaid Chriſt; But 'tis otherwiſe with us, temptations meet with corruptions that do ſuit them. The Devil when he comes to thee, thy heart it is as flax among fire, or as gunpowder which having a ſpark of fire in it, is ſuddenly blown up; therefore blame not the Devil, but thine own heart; neither the Devil nor the world could hate thee, were it not for thine own heart, which like a falſe Trayter lodgeth within thy breaſt, and betrayes the ſoul to the ſnares and temptations of the Devil.