The Combat Between the Flesh and Spirit, Sermon 15
Sermon. XV. At Lawrence Jury, London, Decemb. 29. 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 Proceed now to the laſt Queſtion, and that is, How you may know when motions to ſin do ariſe from the fleſh, or when they come meerly from the devil, and ſo are purely diabolical?
Before I anſwer the Queſtion I ſhall firſt ſhew of what uſe it is. Secondly, premiſe ſome poſitions about it; and then give you the reſolution to this Queſtion.
There is a threefold uſe of this Queſtion.
1. It is needful to know it, becauſe unregenerate men when they are tempted to ſin, they lay all the fault upon the devil, and none upon their own hearts. Theſe men when they put all their ſins upon the ſcore of Satan, they do not give the devil his due. Thus Eve, ſhe laid all the fault upon the Serpent, Gen. 3.13.The Serpent beguiled me, and I did eat. Though David was of another mind; for he when he was tempted and ſtirred up to ſin in his numbering of the people, and that by Satan, yet he doth acknowledge, 2 Sam. 24.17.I have ſinned, and I have done wickedly. It is natural to men when they are tempted to ſin, and if they act it, to charge the devil with the blame, and therefore it is good for us to know the difference; for we muſt not wrong the devil, but (as they ſay) give the devil his due for ſometimes he is meerly a ſtander by, and hath no hand in our ſinnes.
2. The deciſion of this queſtion will be needful, becauſe regenerate men (eſpecially thoſe troubled in conſcience) do charge thoſe ſins upon themſelves, which of right ought to be laid upon the devil; as when the devil ſuggeſts thoughts of blaſphemy, which the nature of man riſes againſt, yet will they charge theſe upon themſelves; and therefore as the wicked on the one hand falſely charge the devil, ſo the godly on the other hand untruly charge themſelves.
3. Becauſe if motions to ſin be made to ariſe meerly from the devil, then thoſe motions though they are our miſery, yet they are not our ſins if we do not yeeld and conſent to them. The devil layes his baits at our dores, and often as a thief would break into the ſoul, but by faith he is reſiſted, and when once entertained, it's not our ſin. It's to ſin to be tempted, but the ſinne is to yeeld to the temptation. But wicked motions coming from corrupt nature, hough you never conſent unto them; thoſe firſt motions of the minde to ſin, they are materially ſinful, becauſe they proced from an evil nature within you; evil motions that do ariſe and ſpring from evil hearts, they are ſuch fruits that do ſpring from an evil root, and therefore we ſhould lament them. For theſe reaſons it is uſeful to anſwer this queſtion; but before I come to that, remember theſe cautions.
1. That whether temptations come from the devil, or from the corrupt nature, yet thou mayeſt be ſure they are both ſinful, and …herefore are both to be rejected.
2. That we are not to be ſo careful to diſtinguiſh between theſe motions, as to reſiſt them; for a man to be more curious how to diſtinguiſh, then carefully to reſiſt them, it is but curioſity, not ſincerity.
3. There is an apparent difference between motions to ſin which come from the devil, and thoſe which come from corrupt nature, and yet it is hard to ſhew where the indiviſible part of the difference lies, and there is this reaſon which a Modern Divine gives; becauſe the Scripture charges thoſe temptations which the Scripture ſayes are from the devil, it layes them upon mens hearts; therefore in the 5. Acts 5.3,5.Chap. of the Acts, Ananias his lie is charged upon the devil, in the third verſe, and upon the man in the fifth verſe.—But to anſwer the queſtion there are theſe characters I ſhall give you to difference thoſe motions to ſin which ariſe from the fleſh, and thoſe which come from the devil.
1. Motions to ſin from Satan, they are uſually ſuch which are abhorrent to natures light, unnatural ſinnes, at which the very light of nature ſtruggles; and therefore Divines rank temptations to blaſphemy againſt God, and to lay violent hands upon a mans ſelf, to be from Satan, becauſe unnatural; theſe motions do not ariſe primarily from the fleſh, but from the devil; becauſe they are contrary to nature, and therefore not from nature. Temptations unto unnatural evils are from Satan, their horrour ſhews from whom they come, and therefore to think ill of God is purely diabolical, becauſe it is againſt the light of nature to have any low or unfitting thought of God. It is a good note upon that of Job, Job 1.16.where it is ſaid that the fire of God fell from heaven, and burnt up Jobs ſheep. Now why doth not the devil ſtrip him of his ſheep, as he did of the reſt of cattel by the Caldeans and Sabeans, who did ſteal them away: There is this given as the reaſon thereof: The devil he could not tell how to make Job blaſpheme God, and therefore he cauſed a fire from heaven to conſume his ſheep, that ſo he …ight look upon it as that which came from God immediately, and ſo might blaſpheme him; therefore all thoſe temptations which provoke Gods people to blaſphemy, Satan is the chief inſtrument therein; not but that there is in mans nature, as the ſeed of all other ſins, ſo alſo of blaſphemy; there is a receptiveneſſe in mans nature of blaſphemous temptations from the devil: but yet the firſt ſuggeſtion comes thereof ordinarily and from the devil; Luke 22.3.and therefore we read that when Judas went to betray Chriſt, it is ſaid that Satan entred into him; the motion came from the devil, becauſe it was an unnatural ſinne. For a ſervant to betray a Maſter, and a good Maſter, this is accompted an unnatural ſinne, and therefore it is charged upon the devil: Rom. 1.24.Though Judas was guilty for receiving this temptation, yet the Scripture layes it upon the devil, as the firſt motioner of this unnatural ſin: And yet the ſeeds of unnatural ſinnes are in mans nature. And ſo the Apoſtle charges the unnatural ſinnes that he mentions of the Heathens upon the luſts of the heart.
2. Motions from the devil they are uſually to groſſe acts of ſinne, which are not ſeated in the inclination and affections. And the reaſon is this; becauſe ſinnes which are groſſe, though there is the ſeed of theſe in the nature, yet men naturally are moſt prone to ſpiritual ſin, and inward ſinne; nature prompts men to inward ſinnes, and the devil to g…oſſe and outward ſinnes; and this is the great miſery of man, that thoſe ſinnes the devil tempts not to, thoſe corrupt nature tempts to. Acts 5.3. Matth. 5.37.Ananias his lie is charged upon the devil; Why hath Satan filled thy heart. And ſo is ſinful ſwearing charged upon the devil, it being a ſin of a groſſer nature; it is the devils work to put men upon groſſe outward acts of evil: But corrupt nature it is ſtill inticing thee to thoſe ſinnes which are moſt ſuitable to thy corrupt inclination, as ſelf-love, vain-glory, popular applauſe, ſpiritual pride, carnal confidence, ſiniſter aimes, vain thoughts, and ſuch like; theſe are …armes of inward luſts, which are bred in thy corrupt nature, and to theſe thy nature inclines thee.
3. Temptations from Satan are uſually accompanied with much horrour and fear, when they are firſt ſuggeſted. When a temptation is ſo ſtrongly ſuggeſted, that it makes a man quake, and horrour comes upon it; this is an argument it comes from the devil; and the reaſon is this: Becauſe nature provokes to thoſe ſinnes which are moſt pleaſing unto nature; nature doth not raiſea combuſtion in the minde.
4. Satans temptations are uſually ſuggeſted, when a fit object and occaſion to act a ſin is preſented, As when a man troubled in minde ſhall ſee water, the devil tempts him to drown himſelfe; or when he ſhall ſee a knife, to cut his throat; or when a man ſees an object of beauty before him, then to be tempted to incontinency; ſuch temptations as theſe uſually come from the devil; it is true, the devil can diſturb the fancy, when there is no object, but that is not ſo uſual. But we read of examples in Scripture of thoſe, that when occaſions to ſin have been preſent, then they have been tempted thereunto. Thus Eve when ſhe ſaw that the tree was good for food, Gen. 3.6.and pleaſant to the eyes, there was the object, and then the devils temptation, ſhe took and did eat. And thus it was with David when he fell into that ſinne of uncleanneſſe, when he went to the top of his houſe, he had no thought then of being unclean; but being on the top of his houſe, & ſeeing Bathſheba naked, the devil tempted him the reto, and then his nature cloſed with the temptation, when the occaſion was offered; motions which come from corrupt nature are uſually, when there is no occaſion offered; and therefore when a man upon his bed ſhal have worldly and covetous thoughts, when there is no occaſion given, this comes from the corruption of his heart; and thus all thoſe ſpeculations and contemplations of the minde about evil, they come meerly from thy own heart; and I muſt tell you, in occaſions and temptations to ſin, though the devil may be firſt therein, yet if after you yield to the occaſion or temptation, you are to blame your own heart more then the devil.
5. Motions to ſin that come from Satan, they uſually ſeize ſuddenly upon a man; before that inſtant of time that ſuch motions were ſuggeſted, they were never thought of, ſuch motions as theſe come from the devil; (as Perkins ſayes) they flaſh like lightning into a houſe ſuddenly. Thus you read in Luke 22.37. concerning Peter, Simon, Simon, ſayes Chriſt, Satan hath deſired to winnow thee; now what is meant hereby? why, it was that temptation, wherein the devil did tempt Peter to deny his Lord and Maſter; now it is true that Peters heart was to be blamed, for he had the ſeed of that ſinne within him, but yet the Scripture layes it upon the devil, as being firſt in the temptation; becauſe that before that inſtant Peter had no forethought of ſuch a thing; but when he came to warm himſelf in the High-Prieſts Hall, then did the devil tempt him thereunto, and then was Peter overtaken therein; ſo that thoſe temptations; which come into a mans minde, which he never thought of before, they come originally from the devil; but motions to ſinne which come from corrupt nature, they are more deliberate, and more laſting, and come not with that violence, and in ſuch a hurry as temptations from the devill come; and the reaſon is, becauſe they are more ſuitable to nature, and ſo cauſe leſſe violence in the mindes of men.
Ʋſe 1 Of Caution—Know that though there be theſe differences between motions to ſin which come from the devill, and thoſe which come from corrupt nature, yet know that there is no ſin committed in the world, but it might be committed, though there were no devil to tempt, though the devil ſhould ſtand by as a looker on; there is the ſeed of all ſin in the heart of man; and therefore ſayes our Saviour, Out of the heart proceed evill thoughts, murders, adulteries, fornications, thefts, falſe witneſſes, blaſphemies. Mat. 15.19.Our Sa…iour ſpeaks of them in the plural number, to ſhew that there is all kindes of ſin in the heart of man, and all ſinne in all its degrees; and if God ſhould but let looſe natures raines, how ſoon wouldſt thou runne into all manner of evill?
Caut. 2 Know that in all evill actions there is uſually a joynt concurrence between Satan and the fleſh; as ſuppoſe the fleſh begins to tempt, the devil he backs that temptation; and if the devil tempts, the fleſh cheriſheth, and yieldeth to the temptation; ſo that though there be a difference between the temptations, yet uſually there is a concurrence between the fleſh and the devil; ſo that if corrupt nature begins, the devil will ſecond the aſſault; and if the devil begins, corrupt nature will agree and comply. Corruption is the tide, and temptation is the winde to make drive down faſter the ſtream of a ſinful courſe.
Although it may be true upon thy examination, Caut. 3 that many motions to ſinne, as to unnatural ſinnes, may ariſe primarily from the devil, yet if thou doſt yield to theſe motions, thou art chiefly to blame. It is obſerveable in David, 1 Chron. 21.1.it is ſaid that the devil tempted him to number the people, yet when David comes to call to minde that fact, he mentions not one word of the devil, but ſayes he, I have ſinned, I have done wickedly, and very fooliſhly. And ſo alſo Peter, he denies Chriſt; and the Scripture tells you that the firſt motion to that denial, came from the devil, Luke 22.31.Satan hath deſired to winnow thee, ſayes Chriſt: Now Feter might have ſaid, 'Tis true, I have denied my Maſter, but Satan is in the fault; but we finde not one word of Peters againſt the devil, but out he goes, and weeps bitterly; ſo that hereby it appears, though motions to ſinne ariſe primarily from the devil, yet if thou yieldeſt unto thoſe motions, thou art to blame thy ſelfe, and not the devil.
Ʋſe. 2 Of reproof. If it be ſo that the fleſh carries an oppoſition againſt the Spirit, then this reproves that Popiſh opinion which holds concupiſcence to be no ſinne. The Papiſts they deny that an inclination or natural tendency in a man to ſin is any evil; or if it be, they ſay it is done away in Baptiſme. And thus the Phariſees they were ignorant that the motions of the fleſh to ſin were evil, and it was a tenent among them that the law of God did only reach to outward acts, and that the inward motions of the minde were not any way ſinful. But Chriſt when he opened the nature of the Commandments, he taught another doctrine; and therefore ſayes he, Mat. 5.27,28.Ye have heard that it was ſaid by them of old time, Thou ſhalt not commit Adultery; But I ſay unto you, that whoſoever looketh on a woman to luſt after her, hath committed adultery with her already in his heart. here Chriſt ſhewes, that not only outward acts, but inward motions to ſin were forbidden by the law of God. Thus Paul, while he continued a Phariſee, he judged his life by the outward letter of the Law, and ſo thought himſelfe as to the Law blameleſſe: Paul never knew the Law was ſpiritual, until he was converted; Rom. 7.7.and therefore ſayes he, I had not known luſt to be ſin, if the Law had not ſaid, Thou ſhalt not covet; take heed then not only to the outward actions of your life, but to the inward motions and luſtings of your hearts, for the Law reacheth to theſe.
2. It reproves thoſe who when they have yielded to ſinful motions, are apt to lay the blame any where rather then upon their own hearts; we are apt to transfer the guilt of ſinne any where rather then charge it upon our ſelves. There are three things which men uſually lay the blame upon.
Either upon God, the devil, or elſe upon other men.
1. Upon God, and ſo did Adam. The woman whom thou gaveſt to be with me, ſhe gave me of the tree, and I did eat; Gen. 3.12.thus he layes the blame of his fall upon God himſelfe: if thou hadſt not given me this woman, ſhe had not tempted me, and I had not eaten.
2. Others ſay the blame upon the devil, and yet if there were no devil to tempt us, weſhould tempt ourown ſelves; and indeed neither the one nor the other is to be blamed; God is never to be blamed, though the devil be ſometimes to be blamed; the Apoſtle James tells you that God tempts no man. James 1.13.And the devil ſometimes is not to be blamed, James 1.14.becauſe thy own nature is a tempter to thee: ſo the ſame Apoſtle declares that every man is tempted when he is drawn away of his own luſt and entiſed. Luſt conceives ſin; the devill may be the Father to beget ſin, but the fleſh is the mother which conceives, nouriſheth and bringeth forth ſin; and the reaſon is this, becauſe the devils ſuggeſtions could do no harm, were it not for our vicious inclinations; The devill came to Chriſt, but he found nothing in him; the devil ſhak't the bottle, but it was a Cryſtal glaſſe of pure water, there was no mud in it; but thou, though thou haſt a fair appearance, yet if the devil do but rake into thy heart, the mud of thy corruption doth quickly appear.
3. Again ſome there are who will lay the blame of their ſinne upon men, and thus did Aaron, when Moſes chode him for his Idolatry; Exod. 32.22.Thou knowest the people, (ſayes he) that they are ſet on miſchief; he would fain ſhift off, and excuſe his own wickedneſſe by laying it upon the people, yet this would not ſerve his turn, for God charges the ſin upon him. Nothing is more natural, then to excuſe and hide our ſin, Job 31.33.and therefore it is ſaid that men cover their tranſgreſſion, as Adam; if thy heart were not in the fault, examples of ſin would rather provoke to deteſtation, then imitation. Others there are who will lay the blame upon the badneſſe of the times; whereas if thou hadſt not a bad heart, thou wouldeſt be good in bad times; if thou hadſt a good heart, the worſe the times were, the better thou wouldeſt be; and therefore lay the blame of thy ſin where it ought to be, upon the naughtineſſe of thy evill heart.
Ʋſe. 3 Of exhortation, doth the fleſh luſt againſt the Spirit? oh then joyn with the motions of the Spirit againſt the fleſh; though thou art a godly man, and ſin ſhall not damne thy ſoul, yet it may wound thy conſcience, and will eclipſe thy comfort; And though thy ſirs cannot as to damnation huurt thee, who art a childe of God, yet they may hurt others. As Toſtatus o…ſeves upon the 1 Chron 21.1. where it is ſaid, That Satan ſtood up againſt Iſrael, and provoked David to number the people. Obſerve, it is not ſaid that Satan ſtood up againſt David, but againſt Iſrael; and the reaſon is this, David was a publick perſon, and the devil knew if he could provoke him to ſinne, Iſrael ſhould ſmart for it, and therefore the devil in tempting David ſtood up against Iſrael; ſo that if thou art a publick man, and the devill get thee to yield to ſin, others will be hurt by it.
Ʋſe. 4 Laſtly, you who are regenerate, remember that you carry fleſh and blood about with you, you have the fleſh luſting againſt the Spirit, and there is a repugnancy in your ſpirits to the holy Spirit of God; go home therefore and complain of the contrariety and naughtineſſe of your hearts, Gen. 25.22.and ſay as Rebecca when ſhe had two babes ſtrugling in her womb, Why am I thus? thou haſt an Eſau and a Jacob within thee; nature and grace, evill motions ſtrugling againſt good motions; go unto the Lord, and ſay, Rom. 7.24.Why am I thus? and with Paul, Oh wretched man that I am! who ſhall deliver me from the body of this death?