The Combat Between the Flesh and Spirit, Sermon 16
Sermon XVI. At Lawrence Jewry 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 Now proceed to the ſecond part of the conflict, the Spirits luſting againſt the fleſh: the fleſh began the onſet firſt, becauſe there was fleſh in us before the Spirit, but the Spirit doth undertake the war; and as the fleſh luſts againſt the Spirit, ſo the Spirit againſt the fleſh.
Before I draw out the point, I ſhall clear one Scripture which ſeems to contradict this which is in Epheſ. 6.12. where it is ſaid, that we wrastle not with fleſh and blood, but againſt Principalities and Powers, againſt the Rulers of the darknes of this world, againſt ſpiritual wickednes in high places.—This place may be renonciled with the Text two wayes: Firſt, when the Apoſtle ſayes we wraſtle not with fleſh and blood, but againſt Principalities and Powers; the words may be underſtood, not ſimply or abſolutely, but comparatively; and if you take fleſh and blood there for corrupt nature, then the meaning is this, that we do not only wraſtle with fleſh and blood, corrupt nature within, but we have alſo the devil without, againſt whom we are to ſtirre.
But the more likely reconciliation of this place is this, it is ſaid in the Text that we do warre with the fleſh, and in the Epheſians, that we do not warre with the fleſh; now though the ſame word be uſed in both places, yet it is uſed in a different ſenſe, and that you may know how it is uſed in both places, …ake theſe three acceptations of the word.
1. Fleſh and blood is ſometimes taken for corrupt nature, and ſo is that ſaying of Chriſt to be underſtood, Matth. 16.17.Fleſh and blood hath not revealed theſe things unto thee.
2. Fleſh and blood is taken for the natural body of man, & ſo it is uſed in 1 Cor. 15.50. 1 Cor 15.50.Fleſh & blood cannot inherit the Kingdom of God; that is, as now we are living in the world, as our bodies are now natural, corruptible, mortal bodies, they are not capable of the glory and happines of Heaven.
3. Fleſh and blood it is taken for wicked men in Scripture, and ſo it is taken in Epheſ. 6.12. Iſay 66.16,23. Ier. 25.31. Zech. 2.13. Gal. 1.1.We wraſtle not againſt fleſh and blood, that is, not ſo much againſt wicked men, as againſt the devil the ruſer of the darkneſſe of this world; and thus you have the reconciliation of theſe places.—
The fleſh luſts againſt the Spirit; that is, the motions and workings of Gods Spirit, they do oppoſe the motions to ſin of corrupt nature; ſo that from hence take this doctrine.—Doct. That the motions and workings of Gods Spirit in the regenerate, do warre and conflict with the motions of ſin, which flow from corrupt nature.
In the handling of which point, I ſhall do theſe four things.
1. Shew what the nature of this conflict is.
2. Wherein it conſiſts.
3. How you may know that conflict which the Spirit hath againſt the motions of ſin, from that conflict againſt ſin which may be found in a natural mans conſcience.
4. Give you rules about this conflict.
Queſt. 1 What this conflict is?
Anſw. Negatively, There are four ſorts of conflicts againſt ſinne, which come ſhort of the Spirits conflict.
1. There may be a conflict againſt ſin, by ſin; one corruption may conflict with another, and a leſſer ſin may oftentimes be overcome by a greater, and this oftentimes is found in natural men; as pride and covetouſneſſe: a man that is proud, he muſt have ſomething to feed his pride, and becauſe he is proud, therefore he will be in high company, and in brave and rich apparel; now covetouſneſſe being a contrary vice, may give a check to pride;—So a man that is prodigal, that ſpends his dayes in revelling and roaring, inordinate love of the world will tell him that he ſpends too much in money; thus one corruption may conteſt with another, and yet may come ſhort of the Spirits conflict againſt ſin.
2. There may be a conflict againſt ſin in the natural affections, wherein nature ſeeks to preſerve it ſelfe; As it is with brute creatures, fear many times keeps them from that which their natural appetite would carry them unto; the wolfe would fain worry the ſheep, but his fear of the ſhepherd reſtraines him; ſo between anger and fear: a man that is angry, his anger puts him upon it, that he would fain be revenged on the man whom he is angry with: but another paſſion (fear) tells him if thou killeſt the man thou art angry with, the Law will take hold on thee, this ariſes not at all from the Spirit.
3. There is a conflict which ariſes from a mans natural diſpoſition; ſome men have ſuch heroick and generous diſpoſitions, that they naturally conflict with many vices; as Luther ſaid of himſelfe, that he was never tempted to the ſin of covetouſneſſe, he was of ſuch a generous and free ſpirit. It was a ſaying of Plutarch,—I had rather (ſaid he) that men ſhould ſay there was never any ſuch perſon in the world as Plutarch, rather then ſay Plutarch is unfaithful or unconſtant; of ſuch a noble diſpoſition was this Heathen to ſcorn all baſeneſſe.
4. There is a conflict which ariſes from the light of reaſon helped by a natural conſcience, which checks and controls a man for ſin. The Heathens could by the light of natural conſcience ſee and deteſt ſinne, they counted it a baſe thing to proſtitute themſelves to baſe and beaſtly luſts. Conſcience, it is Gods ſpy, and mans overſeer, Major ſum, & ad majora natus quam ut corporis mei ſim mancipium.it is Gods officer in man to warne him againſt ſin; now this is found in unregenerate men, and falls ſhort of the Spirits conflict againſt the fleſh, as ſhall be ſhewed afterwards.
But to ſhew you poſitively, what this conflict is: I anſwer, that the conflict of the Spirit againſt the fleſh, it is a mighty and irreconcileable oppoſition ſtirred up by the motions of Gods Spirit in regenerate ſoules, againſt all the motions of ſin proceeding from corrupt nature; this is a plain and full deſcription of this conflict.
Queſt. 2 The next queſtion is, wherein the conflict of the Spirit againſt the fleſh conſiſts?
Anſw. This conflict of the Spirit againſt the fleſh, hath a double reference; Firſt, to ſin, to prevent it. Secondly, to good, to provoke it.
In reference to ſin, the Spirit doth theſe five things.
1. It enlightens a man and diſcovers ſin to a man which he never ſaw before; Thus ſaith Paul, Rom. 7.7. John 16.8.I had not known luſt to be ſin, except the Law had ſaid, Thou ſhalt not covet; The Spirit of God by the Law diſcovered ſin to Paul, and the diſcovery of an enemy, is a degree of oppoſition.
2. The Spirit doth not reſt only in diſcovering ſin, but reſiſts the motions of ſin which proceed from corrupt nature; the Spirit it luſts againſt the fleſh, that is, it oppoſes the workings of corrupt nature; this is in the Text.
3. The Spirit puts conſcience on work to check and rebuke a man for entertaining evil motions, for making his heart a lodging for ſin; It convinces the world of ſin.John 16.8.
4. The Spirit it ſanctifies the nature of a man, and waſhes him from the filth of ſin, 1 Cor. 6.11. and therefore the Spirit of Chriſt is called foreign the holy Spirit becauſe of the ſanctifying work of the Spirit, upon the hearts of Gods people; the Spirit is not only holy himſelf, but the Author and maker of holines in the hearts of believers.
5. The Spirit of God it ſuppreſſeth the motions of ſin' it not only reſiſts, but helps a man to mortify the motions of ſin. Rom. 8.13.If ye through the Spirit do mortify the deeds of the body, ye ſhall live, ſaith the Apoſtle; and you have a promiſe for this in the verſe before my Text, Gal. 5.16.That if ye walk in the Spirit, ye ſhall not fulfill the luſts of the fleſh; he doth not ſay, you ſhall not act, but you ſhall not fulfill them; it ſhall not have ſo much power and prevalency over you, as over wicked men; thus as to ſin, you ſee how the Spirit conflicts with the fleſh.
2. In reference to the doing of good, the Spirit oppoſeth the fleſh ſeveral wayes.
1. By enlightening and diſcovering to a man what is good; Iſay 30.21.thus the Lord promiſeth by the Prophet, Thou ſhalt hear a voice behinde thee ſaying, This is the way, walk ye in it; the Spirit diſcovers to a man his way, his work, and his duty.
2. Not only ſo, but the Spirit ſtirres up holy motions, and holy reſolutions in thee to do that duty; it not only ſhewes thee the way, but preſſes thee to walk therein.
3. The Spirit aſſiſts a man in the doing of good, when the fleſh hinders; Rom. 8.26. foreign.We know not what to pray for as we ought, but the Spirit it ſelf maketh interceſſion for us, and helps our infirmities.
4. It more and more communicates grace to his people, whereby they may be inabled to do that which is good; it gives continual ſupplies of help, and therefore you read of the ſupplies of the Spirit of Jeſus Chriſt. Phil. 1.19.Thus you ſee wherein the conflict of the fleſh againſt the Spirit conſiſts, both in reference to ſinne, and in reference to good.
Queſt. 3 Seeing there may be a conflict in wicked men againſt ſin, (as I have ſhewed you) ariſing from natural conſcience; wherein then appeares the difference between that conflict which ariſes from natural conſcience, and that oppoſition againſt ſin which comes from the Spirit of God?
This Queſtion is handled by many late Authours. Perkins in his Treatiſe concerning the fleſh and the Spirit, and ſo Downam and many others; Vide Ameſium de conſcientiâ lib. 2. cap. 11.therefore I would refer you to read them; but yet I would not leave the point wholly: and that you may know the difference, I ſhall lay it down in theſe particulars.
There is a difference, 1. In the manner of this conflict. 2. In the extent of it. 3. In regard of the principles from whence this conflict ariſes. 4. In the time of duration. And 5. In regard of the iſſue and end of this conflict.
Firſt, in regard of the manner of this conflict; there is a threefold difference about the manner.
1. That oppoſition which is in the unregenerate, it is an involuntary oppoſition; if conſcience did not trouble him, he would never trouble ſin, he comes to this battel not as a voluntier, but rather as one impreſt to this ſervice by the impreſſions of a natural conſcience; he comes not to the field like a ſtout Champion, but is dragged thither; Conſcience is Gods ſpie, and mans overſeer, and therefore whether a man will or no, it will fly in his face, ſo that the oppoſition from natural conſcience, it is an involuntary oppoſition; the commiſſion of ſin is voluntary, but the oppoſition is involuntary. Conſcience in a wicked man is like the light of a candle to a thief, it is ſtill ſhining in his face, whileſt he is in the act of ſtealing: But in the godly it is quite contrary; the commiſſion of ſin is unvoluntary, Rom. 7.19. the oppoſition in them it is a voluntary oppoſition, they rejoyce when the Spirit does its office, when grace in the renewed part doth ſuppreſſe the corruption of their hearts. Wicked men are ſaid to be willingly ignorant, Heb. 13.18.but the Apoſtle tells you that the godly are willing in all things to live honeſtly. Indeed a wicked man is loath to conflict with corruption, his heart would alwayes be in the houſe of mirth, as the wiſe man tells you; Eccleſ. 7.4.he is loath that his conſcience ſhould trouble him, he would fain ſtrangle conſcience, he is unwilling to conflict with the fleſh: but a godly man is moſt willing; therefore you read that they groan to be unburthened; (for ſin is the greateſt burthen) they lie under ſin as a burthen, 2 Cor. 5.4.and would fain caſt it off.
2. The conflict which is in the wicked, it is but a jeſting conflict; it is like childrens playing together, who will wraſtle and ſtrive, but it is only for ſport, not to hurt one another, or as Fencers who will make many flouriſhes, and give one another ſome ſlight hurts, but intend not to kill; it is not like that of the warriour, who comes into the field with an intent to kill his enemy; but thus it is with the regenerate; in their conflict with ſin, they indeavor in good earneſt to kill it, as the Apoſtle Paul ſayes. So fight I (ſayes he) not as one that beateth the aire, but I keep under my body, and bring it into ſubjection. 1 Cor. 9.26,27. foreign. Dicuntur Pugiles cùm pugnis aut coeſtibus antagoniſtam obtundunt. Pareus. Gal. 5.24. Rom. 8.13.The words foreign, are very emphatical; it is a metaphor drawne from wraſtlers, wherein the Champions did ſtrive for life, the word imports the beating of an enemy black and blue, to do him all the hurt I can; therefore ſayes Paul, I do not beat the aire; but do beat down my body in good earneſt. They which are Chriſts have crucified the fleſh (ſaith the ſame Apoſtle,) unto which alſo we have a promiſe, That if we through the Spirit do mortifie the deeds of the body, we ſhall live.
3. The conflict proceeding from natural conſcience, it is a diſorderly oppoſition, juſt like men fighting in a tumult; but the regenerate fight againſt ſin as men in an Army. Video meliora probóque deteriora ſequor. Sen. Med.The diſorderlineſſe of the unregenerates conflict appears in this, becauſe it is found in different faculties, a wicked man hath a will and deſire to commit ſuch or ſuch a ſin; now there is no regenerate part in their will; there is nothing in the will againſt the will, but there may be ſomething in the underſtanding, and oftentimes there is; and therefore wicked men, though they deſire to do ſuch, or ſuch an act of wickedneſſe, yet their underſtandings tell them, that ſin will not only diſgrace them here, but will damne them hereafter. Thus the conflict in the wicked is in ſeveral faculties, and ſo is diſorderly; but in the regene rate, the combate it is an orderly combate, in the ſame faculty, not the will againſt the underſtanding, and the underſtanding againſt the will; but the will againſt the will, and the underſtanding againſt the underſtanding, and the affections againſt the affections; the renewed part of theſe do warre againſt the unrenewed part. So the memory, as farre as it is converted, it labours to retain holy truths, and to juſtle out the retention of evill; the regenerate part oppoſes the unregenerate; in the affections, the warre is in the ſame faculty; the love that we bear to God and heavenly things, warres againſt ſelfe-love, the love of the world, and love to ſin. Theſe are the differences between that conflict found in the regenerate & unregenerate againſt ſin, in reference to this manner of the combat.
2. In regard of the extent of this conflict, the difference appears in theſe three particulars.
1. The conflict of a natural conſcience againſt ſin reaches onelyonly to the oppoſing of ſins of life, to outward ſins, but extends not to the ſin of nature, inward ſins; and the reaſon is this, becauſe natural conſcience doth not know natural corruption to be a ſin, and if nature wants an eye to diſcover ſin, Rom. 7.12.it will alſo want a hand to oppoſe it. Paul while he was unregenerate, knew not that luſt was a ſin, therefore original ſin falls not under the cognizance of a natural conſcience. We read of wicked men, that natural conſcience hath gone ſo far as to check them for ſins of life, as Cain for his murder, Ahab for his idolatry, Saul for his cruelty, and Judas for his treachery, but nature cannot oppoſe nature, it may oppoſe the branch, but not the root; but it is otherwiſe with a conſcience enlightened by the Spirit of God, it warres with the inward motions and workings of ſin; Paul after he was converted, complains of a law of ſin which was in his members, and of a body of death, and therefore you have him crying out, Rom. 7.24.O wretched man that I am, who ſhall deliver me therefrom! natural conſcience may check a man for ſin of life, but onelyonly a renewed conſcience will rebuke a man for ſin of nature.
2. Natural conſcience as it doth not reach to ſin of nature, ſo neither to the nature of ſin. My meaning is this, natural conſcience it never conflicts againſt the nature of ſin, but only againſt the puniſhment of ſin; it rebukes not a man for ſin under this conſideration, that it is againſt a holy God, and contrary to a holy and pure Law; it is the puniſhment of ſin, and not the nature of ſin, which natural conſcience relucts at; not becauſe ſin defiles the ſoul, but becauſe ſin deſtroyes the ſoul; not becauſe ſin blots out the image of God, but becauſe ſin keeps men that they ſhall not ſee the face of God; not becauſe God hates ſin, but becauſe God puniſheth ſin. But the regenerate, they do not only through the Spirit conflict with the ſin of their nature, but with the nature of their ſin; with their ſin, not as deſtroying their ſoules, but as defiling their ſoules; not as tormenting the conſcience, but as polluting the conſcience; not as damning the ſoul, but polluting the heart. A natural man may be afraid of ſin, as a childe is afraid of a fire-ſtick, not that it feares to handle it, becauſe it will colly his hands, but becauſe it will ſcorch his fingers. It is a main difference, for a childe of God would abſtain from ſin becauſe of God, not only becauſe of hell. The godly would not offend againſt the purity, holineſſe, authority, and goodneſſe of God, and therefore abſtaines from ſin. The natural man as Auguſtine ſaith, metuit ardere, non metuit peccare; is afraid to burn in hell, but is not afraid to ſin.
3. Natural conſcience may conflict with ſinne, yet it comes farre ſhort of the Spirits conflict, becauſe it reaches only to open and groſſe ſins, not to ſecret and ſmall evils. Curſing, it is ſo execrable an evill that a mans own heart wil tel him of it, Eccleſ 7.22.as the wiſe man ſayes: Oftentimes thine own heart knoweth that thou thy ſelfe haſt curſed others; natural conſcience will not ſo often check thee for ſecret and boſome-ſins, as ſpiritual pride, wandring thoughts in holy duties, and emptineſſe of minde; but a renewed conſcience, when the Spirit of God comes by it to convince of ſin, it reaches to ſecret ſins, it reaches to the very motions, is well as to actions; and thus it was with the Apoſtle Paul; ſayes he, Sin taking occaſion by the Commandment, Wrought in me all manner of concupiſcence; Rom. 7.8.whileſt original ſin did work but in its motions, before they were acted, the Apoſtle was ſenſible of them. And ſo Hezekiah a good man, it is ſaid that he humbled himſelf for the pride of his heart, for the lifting up of his heart, as in that no man could accuſe him of. Theſe are the differences between the conflict which natural conſcience hath againſt ſin, and that conflict which the Spirit hath againſt corruption.
Ʋſe. 1 If this be ſo that the Spirit doth as well luſt againſt the fleſh, as the fleſh againſt the Spirit in regenerate men. Then—firſt, ſee the reaſon why regenerate men do not live ſo ſinfully as the wicked do. It is not as if good men had better natures then bad men, for the beſt man on earth, yea the moſt glorious Saint in heaven, had as bad a nature as the worſt man on earth. The true reaſon is this, becauſe a godly man hath the Spirit to warre againſt the fleſh, he hath the Spirit to conflict with corruption, Gal 5.16.and therefore he acts not ſin as wicked men do, If ye walk in the Spirit, ye ſhall not fulfill the luſts of the fleſh; 1 John 3.9.and according to this is that of the Apoſtle John, Whoſoever is born of God doth not commit ſinne, for his ſeed remaineth in him, and he cannot ſinne, becauſe he is born of God. He cannot ſin, it is not to be taken abſolutely, but comparatively, he ſhall not ſin after that manner, and in that meaſure, & with thoſe circumſtances, as the wicked do, becauſe they are born of God, & have a ſeed of grace remaining in them; this is the reaſon why godly men live not as the wicked do. The godly have another kinde of ſpirit in them then the meer natural man hath; he hath the Spirit of Chriſt, whereas the other hath only the ſpirit of the world.
Ʋſe. 2 Learn to bleſſe God ſeeing thou haſt ſo bad a nature; that thou haſt the Spirit within thee, which is able to ſuppreſſe the workings of corrupt nature. All you that are begotten again by the immortal ſeed of the Word, that have the Spirit to keep under your corruption; what evill would you not do, and what good would you not leave undone, if the Spirit were but withheld from you, what will that man be that wants the Spirit, will he not be an habitation for ſwarms of luſts, and a cage for every unclean bird; if thy heart be not a ſtorehouſe for the Spirit, it will be a workhouſe for the devil; if it be not Chriſts garden wherein he ſowes the ſeed of grace, it will be the devils ſeminary, wherein nothing but ſin will thrive and grow; oh therefore bleſſe God ſeeing thou haſt ſuch an evill heart, that thou haſt the motions of the Spirit, to warre againſt the motions of the fleſh.
3. Pray unto God that his Spirit may do its office in thee, thou needeſt not pray thy heart to tempt thee to ſin, but the Spirit needs intreaty to do its office in thy heart; do thou every day put up that requeſt of David, Lord, withhold not thy Spirit from me; ſeeing every day I have ſinful motions, let me every day have the motions of thy Spirit; ſeeing every day Satan perſwades me to ſin, let thy Spirit every day perſwade me to good.