The Combat Between the Flesh and Spirit, Sermon 13
Sermon. XIII. At Lawrence Jury. London, Decemb. 22. 1650.
GAL. 5. verſe 17.
For the fleſh luſts 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.
I Come now to give you the properties of this enmity, and of this conflict; and there are nine or ten qualities of this enemy, corrupt nature.
1. The fleſh it is a potent enemy againſt the Spirit, it is no weak enemy, but it's ſtrong; and therefore ſayes the Apoſtle, Rom. 6.12.Let not ſin reigne in your mortal bodies. In the unregenerate, the fleſh is as a mighty Monarch, which rules without controule, the fleſh, the power or a Law over them; And in the regenerate, ſin is an uſurping tyrant, which gets a great deal of the Beleevers ſoul into his hands: Rom. 7.14.Paul complaines that he was ſold under ſin; though after his regeneration, he did not ſell himſelf to work wickedneſſe, yet he was taken captive by the fleſh, as by a powerful and prevailing adverſary, and as conquerors ſell their priſoners, ſo was Paul.—Divines do uſually compare corrupt nature to great Goliah, and grace to little David; Goliah had more ſtrength, yet David gets the victory; though corruption be potent, yet grace in the end will get the victory.
The potency of the fleſh may appear by theſe demonſtrations.
1. By the names which in Scripture are attributed to corrupt nature, 2 Cor 10.4. foreign.it is called a ſtrong hold; a man may eaſily win an ordinary dwelling houſe, but it is hard taking a ſtrong hold. Rom. 7.23.It is called a Law, The Law of ſin; it hath that power over the ſoul, as the Law hath over the ſubjects of a Kingdome; it is ſaid to reigne, having the power that a Prince hath over his people.
2. It appeares to be potent, by that mighty power which muſt be ſet on work to ſuppreſſe this enemy, no leſſe then the power of an Almighty God, can ſuppreſſe theſe corrupt motions; and therefore ſayes the Apoſtle, The weapons of our warfare, are not carnal; but mighty through God, to the pulling down of ſtrong holds. 2 Cor. 10.4.It is a weapon edged with the power of a Deity, which muſt pull down theſe ſtrong holds.
3. Corrupt nature is ſtrong, becauſe it is ſet on by a powerful ſpirit, the Devil; he provokes thee to ſin, and that makes the corruption of thy heart ſo potent. The Sea will move of it ſelf, being a fleeting body; but when a tempeſtuous ſtorme ariſes, then it rages and roares: So is it with thy corrupt nature; if there were no Devil, yet thou wouldſt be a Devil to thy ſelf, and wouldſt commit ſin; but when the Devil ſhall ſet on this Sea of thy corrupt nature, then how doth it rage and ſwell? He is that Prince of the power of the Aire, the ſpirit that now worketh in the children of diſobedience.Epheſ. 2.2.
4. It argues the fleſh is potent, becauſe it often prevailes over the Spirit. The Apoſtle tells you, that not only in wicked men, but even in the regenerate, the fleſh doth many times carry a prevalence over the Spirit; The Law is ſpiritual, Rom. 7.14.(ſayes he) but I am carnal, ſold under ſin. He ſpeaks of himſelf as a regenerate man; he doth not ſay he ſold himſelf, that was the property of wicked Ahab; but it is meant that corrupt nature did carry him away captive to ſinne, juſt as a conquerour carries away his priſoner.
5. The fleſh is a potent enemy, becauſe there is a greater meaſure of the fleſh in regenerate men, then there is of the Spirit; thou haſt more ſin in thee then grace; more of a corrupted nature, then of a renewed nature. In the beſt of Gods children, there is more ignorance then knowledge; more pride then humility; and generally more ſin then obedience; and this may be hinted from the catalogue here enumerated of the works of the fleſh, and of the fruits of the Spirit. Gal. 5.19,20.There are ſeventeen ſins as the fruit of the fleſh, and but ſeven graces as the fruit of the Spirit; to note that there is more of the old nature in thy heart, then of the new; more of the old leaven, then of the new lump; more droſſe, then gold; and this God ſuffers in his children to keep them humble, and in a continual dependance upon him; the ſpirits of juſt men are never made perfect till they come to heaven, Heb. 12.21.and in the mean time it is the admirable power of Chriſt to keep alive a ſparke of grace in the midſt of a ſea of corruption.
2. As the fleſh is a potent enemy, ſo it is a malicious enemy againſt the Spirit; Rom. 8.7.The carnal minde is enmity againſt God, and its maliciouſneſſe againſt the Spirit appeares two wayes.
1. It ſuffers no good to be left in it: I know in me (that is, in my fleſh) dwells no good thing, ſaith the Apoſtle; Rom. 7.18. Ca…o à carendo.though there may be good in the man, yet there is no good in the fleſh, that is, in his ſinful nature.
2. It is content with nothing, but with the death of the creature in whom it is, and this is a very pernicious enemie; it not only kills the Spirits motions, but is malicious againſt the man; Rom. 7.11. Chap. 8,13.and therefore ſayes the Apoſtle Paul, Sin taking occaſion by the Commandment deceived me, and by it ſl…w me; And again, If ye live after the fleſh, ye ſhall die; nothing leſſe then death, and eternal damnation of the ſoul will content it, this argues the maliciouſneſſe of the fleſh …o be great indeed.
3. Corrupt nature it is an univerſal enemy againſt the Spirit; and its univerſality appeares in three regards.
1. The fleſh it is ſeated in the whole man, in all the parts of thy body, and in all the powers of thy ſoul. The fleſh is in the ſoul, juſt as the ſoul is in the body; And Philoſophers ſay, that the ſoul is in the body, the whole ſoul is in the whole body, Anima eſt tota …n toto corp…re & tota in qualibet parte.and the whole ſoul in every part of the body: juſt ſo is corruption and ſin in thy ſoul, the whole corruption of nature is in the whole ſoul, and in every part of it; in thy body, eyes, eares, hands, in all the parts of it; not only in the concupiſcible and irraſcible part, but alſo in the more noble parts, as in the will, underſtanding, reaſon; it is univerſal in every part of man.
2. It containes in it virtually all ſin. Nothing doth virtually containe all evil, but corrupt nature. As we may ſay of the firſt man, Primus homo fuit omnis homo. Rom. 7.8. Primum peccatum fwt omne peccatum.that he was every man; So we may ſay of ſin, the firſt ſinne had every ſin, that is, every ſin virtually. Sinne taking occaſion by the Commandment, wrought in me (ſaies the Apoſtle) all manner of concupiſcence. Corrupt nature, it is an inclination to all actual evil in the world: I may illuſtrate this by an egge. An egge hath in it potentially and ſeminally all the parts of the bird, only it wants the warmth of the hen to hatch and produce it: So our corrupt fleſh hath in it all ſin, the ſeed and ſpawne of all ſin, and as the hen produceth the chicken, ſo doth the devil hatch ſin.
3. It oppoſes all the graces of Gods Spirit; other ſins, take what ſin you will, it oppoſes but the contrary grace; particular ſins do carry but a particular oppoſition; as for inſtance, the ſin of pride, oppoſes humility; luſt oppoſeth charity; drunkenneſſe, ſobriety; in juſtice oppoſes righteouſneſſe; wrath oppoſes meekneſſe; hatred oppoſes love; and ſo of all other ſins, they carry but a particular oppoſition to particular graces; but thy fleſh, it carries an univerſal oppoſition to all grace.
4. The fleſh it is an inſatiable enemy; inſatiable in two regards.
1. In regard of ſin; becauſe if we yield to the motions of ſinne to day, corrupt nature will not be ſatisfied: if thou yieldeſt to ſin to day, thou muſt to morrow, yea all thy dayes. Prov. 30.16.Corrupt nature is like thoſe four things which Solomon ſpeaks of, which are never ſatisfied; and as he elſewhere ſpeaks, Hell and deſtruction are never full, ſo the eyes of man are never ſatisfied; Prov. 27.20.that is, corrupt nature in the eye, ſinful concupiſcence in the heart, cauſes an adulterous eye never to be ſatisfied.
2. In regard of puniſhment as well as ſin. Suppoſe ſin doth bring diſeaſes upon thy body, or poverty on thy eſtate, yet thou wilt not leave it; it aimes at no leſſe then the damnation of thy ſoul.
5. Corrupt nature, it is an indefatigable enemy againſt the Spirit. Suppoſe the fleſh to have all the foregoing properties; yet wanting this, there would be hope that it would be tyred, and wearied out at laſt; but this is the nature of corruption, it is unweariedly an enemy againſt the Spirit. Things that act naturally, act unweariedly; the fire is never weary of burning, nor the water of ebbing and flowing, becauſe it is natural to thoſe creatures; the Sun is never weary of going its courſe, becauſe its motion is natural; ſin it is a thing natural to thee, thou waſt borne in in it, and bred up in it, and therefore it acts unweariedly. foreign.This war between the fleſh and Spirit, is a truceleſs war.
6. Corrupt nature it is an inward enemy; it dwells not only with us, but in us; and therefore ſayes Paul, It is not I, but ſin that dwelleth in me. Rom. 7.20.An enemy without to aſſault a City, cannot do much hurt, if the walls be ſtrong and well mann'd; but if there be traytors within, as well as aſſailants without, it will indanger that City: Remember thou haſt not only the Devil without, but corrupt nature within, a ſin within which ever ſeeks to betray thee. A little thief once gotten in there is more danger of him, then of all the robbers without. Corrupt nature is this little thief, which alwayes will ſeek to betray thee to the Devil.
7. This corruption of nature it is a continual enemy againſt the Spirit. There is nothing which acts continually, but corrupt nature; the eye is not alwayes ſeeing; the Sea not alwayes flowing; the Sun not alwayes ſhining, but corrupt nature it is alwayes working; the Spirit cannot ſend forth a good motion, but the fleſh labours to ſend it back again, and to quen…h it. The Devil is not always tempting, nor the world alwayes vexing, but the fleſh is alwayes reſiſting the Spirit.
8. The fleſh it is a politick enemy againſt the Spirit; it works more by flattery, James 1.14.then by force; Every man is tempted when he is drawn away of his own luſt, and enticed. It is a Metaphor taken from fiſher-men, which ſhew the baite, but hide the hook; it works ſlyly and ſubtilly.
9. It is an outragious enemy againſt the Spirit. The Apoſtle exhorting the Theſſalonians to holineſſe, and ſanctification, 1 Theſ. 4.5. foreign.bids them not to walk in the luſt of concupiſcence, as the Gentiles which knew not God. Not in the paſſion of concupiſcence, as the original hath it; corrupt nature it is inveterate againſt a man, and therefore it is called a burning in luſt; Rom. 1.27.and what is more fierce and outragious then fire burning? Corrupt nature, it puts the ſoul on fire; ſo alſo it is compared to a horſe ruſhing into the battell. It is called a drawing of ſin with cart-ropes, to note the eagerneſſe of a ſinner, it is fierce, out ragious and violent.
10. It is an equal enemy in all men; it is not in one man more, and in another leſſe; but in all alike, all are equally tainted with it, and there is this reaſon for it, becauſe all men are equally alike in Adam, otherwiſe ſome men ſhould be more in Adams ſin then others, which is impoſſible. We are all ſons of Adam, and therefore are all equally polluted; yet this is true, that actuall corruption is more drawn out in ſome men then in others; ſome are more profane, ſome more incontinent, ſome more paſſionate then others; becauſe in ſome there are ſtrong natural inclinations, and more prevalent corruptions then in others to ſome ſins, yet no man is more corrupted in his nature then another; and therefore thou which art regenerate, thou haſt as much cauſe to bewaile a corrupt and ſinful nature, as any Devil in hell hath. And theſe are the properties of this enemy which wars againſt the ſoul.
Ʋſe 1 Let the conſideration of this ſtirre you up to thankfulneſſe, that notwithſtanding corrupting nature hath all theſe properties; to wit, that it is ſo powerfull, ſo malicious, ſo univerſal, unſatiable, indefatigable, inward, ſubtile, and outragious an enemy; yet that it could not hinder converting grace; bleſſe God that converting grace hath conquered this enemy, and notwithſtanding all its potency, malice, and ſubtilty, yet hath brought it into ſubjection.
2. Bleſſe God for eſtabliſhing grace. This is one of the wonders of the world that a childe of God ſhould have ſo much corruption in him, and that that corruption ſhould not deſtroy grace: the wonder appeares in this, Adam who had no ſinful nature, ſeeing only he was a mutable creature, left to the liberty of his own will; yet being tempted by the Devil, fell. And the Angels in heaven, who neither had an evil nature within, nor a tempting Devil without; yet rhey fell alſo. But thou who haſt both, a tempting Devil without, and a corrupt nature within, yet thou ſhalt not fall: Oh bleſſe the Lord for this. It comes from this, thy being intereſſed in an unchangeable Covenant; becauſe thou art choſen by an unchangeable decree, and kept by an unchangeable God; therefore being once in the Covenant of Grace, thon art alwayes kept therein; Jude verſ. 24. foreign. 1 Pet. 1.5.bleſſe God for this unchangeable grace of his towards thy poor ſoul, whereby thou art kept unto ſalvation, whereby the people of God are kept from falling.
Ʋſe 2 Let this alſo ſtirre you up to watchfulneſſe againſt the motions of ſin in your corrupt natures. If the fleſh hath all theſe properties, have you not cauſe to keep watch and ward in your own hearts? There is this reaſon why thou ſhould'ſt be watchful, becauſe thy corrupt nature hath a manifold advantage againſt grace.
1. It hath been longer in thee, then grace hath been: Therefore in the firſt place it is ſaid, The fleſh lusteth againſt the Spirit, which is a great advantage. As we may obſerve in military affaires, when a pitcht battel hath been fought, that Army which firſt takes the field, will be ſure to chuſe ground for their own advantage. Thy corrupt nature which warres with the Spirit, it was firſt in the field, and ſo hath got wind and ground; thou waft borne a ſinner, with an evil nature, but not with a divine nature; therefore here in the Text the fleſh begins the conflict, watch therefore againſt the fleſh, having this advantage againſt you.
2. The fleſh hath not only the advantage of time, but of number; there is more of fleſh in thee, then there is of the Spirit; more kindes of ſin, then of grace; there are more weeds then flowers in the beſt garden; more corruptions then graces in the beſt ſoul.
I may appeal to your experience, whether ever you have acted ſo many graces, as ſins; in the Chapter wherein my Text is, there are ſeventeen ſins mentioned in the catalogue, but there are but ſeven graces, to ſhew that the fleſh is more in us then the Spirit; there are ſwarmes of luſts and vain thoughts, but alas, how few good thoughts and holy motions of the Spirit of God are there in the beſt?
3. In regard of conſtitution the fleſh hath a great advantage; corruption is more ſuitable to thy nature then grace; grace it is above nature, but ſin it is in nature, and with nature; the way of grace is all up the hill, the way to heaven is againſt both wind and tyde; ſo is not corruption, for that is favoured by both; therefore watch your hearts upon this conſideration.
Ʋſe 3 Break out in the praiſe of God, that being corrupt nature hath ſo many evil properties, yet that thou haſt no more evil practices. It is a mercy that from ſuch a miſchievous root, there ſhould come no more poyſonful fruit, if God ſhould let alone the Devil and thy own heart, and leave thee to thy own inclinations, there would be no ſin committed by any man which thou alſo wouldſt not commit, thou wouldſt be an incarnate devil; bleſſe God therefore that thy practices do not carry correſpondence with thy diſpoſition, and that thy life is not as bad as thy heart.
2. Bleſſe God for other men. It is a wonder that wicked men having no new nature to oppoſe the old nature, that they do no more evil in the world, it is God which layes a curbe upon, and reſtraines their wicked natures. If God did not reſtraine the wickedneſſe of the wicked, the world had long ago been overwhelmed in confuſion through the exorbitancy of their wicked practices.
Ʋſe. 4 If it be ſo that corrupt nature hath all theſe properties, then be humbled in the ſenſe of thy corrupt nature; notwithſtanding thou may'ſt be endowed with many excellent gifts and graces, yet be humbled on this ground, that though thou haſt a divine nature, yet thou haſt alſo a corrupt nature which is alwayes oppoſing it. As it is with the Peacock, though it hath the fineſt feathers of any bird on earth, yet it hath foule feet; and as the Swan, though it is of the whiteſt colour, yet it hath a black skin and black feet: So thou who art white, or innocent in thy life, yet remember thou haſt a black skin and foule feet, ſinful affections and vicious motions which ariſe from a corrupted nature.
There are theſe conſiderations to provoke us to remember, and to be watchful againſt corrupt nature in us.
1. It is a ſad conſideration to provoke us to humility and watchfulneſs, that thou haſt as much evil in thy heart as the worſt man living upon earth.
2. It is ancient in us, it was in us before we were borne; before thou waft in the world, ſin was in thy nature, for aſſoon as ever thou hadſt life, thou hadſt ſin.
3. This corruption of nature, it will be continually with us while we live in the world; Our bodies are compared to earthen veſſels, and the Scripture tells you that the leproſie of a veſſel of earth; if any unclean thing were put into it, all the waſhing and ſcouring that could be, ſhould not make it clean. Levit. 11.35 Chap. 15.12.but it muſt be broken; ſo it is with thee, the veſſel of thy body muſt be broken, before thy corruption can be done away.
4. This corruption, it is that which doth eaſily beſet thee. Motions of ſin in thy nature, they are like ſparkes of fire in a heap of flax, Heb. 12.1. foreign.they eaſily take with thy nature, and put thee upon the acting of evil; and therefore from hence be perſwaded to a ſtrict and diligent watchfulneſſe over thy own heart.