The Combat Between the Flesh and Spirit, Sermon 25
Sermon XXV. At Lawrence Jewry London, Februar. 9. 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 Am now to proceed to the ſecond reference of theſe words, and that is, the Spirits conflicts againſt the fleſh, ſo that men cannot do the evil they would:—And the obſervation is this.
Doct. That the Spirit of God keeps regenerate men oftentimes that they ſhall not do the evil they would.
In the handling of which Point, there are three particulars in the doctrinal part, that I ſhall inſiſt on.
1. I ſhall ſhew you how the Spirit doth keep a man from doing the evil he would do.
2. Wherein conſiſts this work of the Spirit.
3. How you may know the difference between the reſtraining grace of the Spirit, in keeping a wicked man from ſinne, and the renewing grace of the Spirit, in keeping regenerate men from evil.
1. How doth the Spirit keep a man from doing the evil that he would do? To this queſtion I ſhall give you five particulars, by way of anſwer.
1. The Spirit keeps a man from doing the evil he would, by enlightening his judgement, and making him to ſee the evil of ſinne in its nature, and the danger of ſinne in its event. Thus you read in Job 36.9. Job. 36.9.He ſheweth them their worke, and their tranſgreſſions, that they have exceeded; here is the inlightening of their judgements: and then it followes in the tenth verſe, He openeth alſo their eare to diſcipline, and commandeth that they return from iniquity; verſe 10. verſ. 12.and in the twelfth verſe, If they obey not, they ſhall periſh by the ſword, and ſhall die without knowledge. The ſinne of nature, it is deſcribed by a ſtate of ignorance; to note that a man without the Spirit, is blinde, and cannot ſee thoſe evils which he commits; the Spirit therefore enlightens a man, and hence you read, Acts 26.18.that the Apoſtle Paul was ſent to open mens eyes, and to turn them from darkneſſe to light, and from the power of Satan unto God, See 2 King 6.15.intimating that there muſt be firſt the opening of the eyes, and the enlightening of the judgement, before there can be a reſcuing from ſinne.
2. The Spirit keeps a man from ſinne by ſetting conſcience on work to check and rebuke a man, when he is tempted thereunto. Conſcience is Gods Officer, and mans Overſeer; and were it not for a natural conſcience, a wicked man would commit all imaginable evills, every wicked man would commit every ſinne that he had opportunity to act. Now as ſinne wounds the conſcience after commiſſion, ſo conſcience checks for ſinne before commiſſion. It is conſcience which is as an iron gate, and as a brazen wall to keep thee from many evills which otherwiſe thou wouldſt run into. And therefore Ioſeph conſults with his conſcience, How can I do this great wickedneſſe? and this kept him from committing folly with his Miſtreſſe.
3. Another way whereby the Spirit keeps a man from ſinne, is by infuſing into a man a principle of grace and holineſſe, repugnant to that principle of ſinne, which is in the nature; and thus the Apoſtle John tells you, that Whoſoever i… born of God, doth not commit ſinne: for the ſeed of God remaineth in him; and he cannot ſinne, becauſe he is born of God. 1 Joh. 3.9.1 Joh. 5.18.He that is born of God hath a renewed nature, and a new principle put into him, contrary to the ſin of his nature.
4. The Spirit keeps a man from evil, by calling to his remembrance ſome particular paſſage out of Sctipture, againſt that ſinne unto which he is tempted. To this purpoſe David ſpeakes, that he had hid the Word of the Lord in his heart, Pſal. 119.11.that he might not ſinne againſt him. This is the way whereby the Spirit fortifies the heart againſt ſin; you have it often mentioned in particular caſes. Solomon gives this counſel to his ſonne, that he ſhould keep his words, Prov. 7.1,5.and lay up his commandments; and that to this end, that they may keep thee from the ſtrange woman; and thus David, Pſal. 17.4.ſaies he, By the Word of thy lips, I have kept me from the paths of the deſtroyer. Thus Auguſtine reports of a young man who was given to wantonneſſe, and it pleaſed God by bringing this paſſage to his remembrance, Not in rioting, and drunkenneſſe, not in chambring, and wantonneſſe; it pleaſed God to make this a meanes whereby he left off his dalliance, and wantonneſſe ever after.
5. The Spirit keeps a man from doing the evil he would, by poſſeſſing the heart with an awe and dread of the preſence of God, when he is tempted to evil: Fear the Lord, and depart from evil; Prov. 37.the wiſe man joynes them both together, to let you know, that when the heart is poſſeſſed with the fear of God, it keeps a man from evil. And thus Solomon in a parallell place ſpeaks to the ſame purpoſe, Prov. 16.6. Prov. 14.16.that By the fear of the Lord men depart from evil. An awefull fear of the great God, is a good preſervative gainſt ſin.
Queſt. 2 The next queſtion is, Wherein this worke of the Spirit in keeping a man from ſinne, conſiſts?—And for anſwer hereto, in the general it conſiſts in three things.
1. In regard of the kindes of ſinne.
2. In regard of the time, and place where ſinne would be committed.
3. In regard of the manner of ſin.
1. In regard of the kindes of ſinne, ſo the Spirit keeps a regenerate man, that he ſhall never commit the ſinne againſt the Holy Ghoſt; not but that there is the ſeed of that ſinne in the godly, as well as others, this you have fully proved by John, in 1 Joh. 5.18. 1 Joh. 5.18.After he had been telling that there was a ſinne unto death, and ſaies he, I do not ſay, ye ſhall pray for it; he tells you after in the eighteenth verſe, We know (ſaith he) that whoſoever is born of God, ſinneth not; but he that is begotten of God keepeth himſelfe, and that wicked one toucheth him not; That is, ſhall not prevaile over a godly man to ſinne this ſinne unto death; grace in the hearr will keep a man, that the wicked one ſhall not ſo touch him.
2. The Spirit of God will keep a man that he ſhall not commit ſinne, at that time, and in that place where he would. Thus the Spirit kept David; in a pettiſh mood he reſolves to kill Nabal, and all his family: but Abigail coming to meet David, by good perſwaſions ſoon allayed Davids hot ſpirit; and herein the work of Gods Spirit was exceedingly ſeen, that though David reſolved that at ſuch a time, and in ſuch a place he would do thus and thus, yet the overruling hand of Gods Spirit kept him back.
3. And chiefly the Spirit keeps a man from ſinne in reſpect of the manner, how a man doth evil. A regenerate man, he ſhall not ſinne after that manner as he did ſinne before he was converted. I ſhewed you before how the Spirit keeps a man from fulfilling ſinne: And now I ſhall ſhew you how the Spirit of God keeps a regenerate man from ſinning after that manner as formerly he did. And there are ſeven particulars, which I ſhall mention in this Point.
1. A regenerate man he ſhall not ſinne ſo ignorantly as formerly he hath done. Paul tells you of himſelfe, that during his unconverted ſtate, the Lord had mercy on him, 1 Tim. 1.13.becauſe he ſinned of ignorance; but when a man is once converted, his eyes are then opened, and he ſhall not ſinne ſo ignorantly. 1 Pet. 1.14.Hereunto referres that exhortation of the Apoſtle, As obedient children, not faſhioning your ſelves according to the former luſts in your ignorance: before converſion a man walks in darkneſſe; and as the wiſe man ſpeaks, Prov. 4.19. Joh. 12.35.he knows not at what he ſtumbles. An unconverted age is a dark age, a man ſins, and he knows it not; but after converſion God puts a light into the ſoul, whereby he ſhall be able to ſee into the miſchievous nature of ſin.
2. Thou canſt not commit ſin ſo ſtupidly, and inſenſibly as formerly. Before converſion ſin did no more trouble thy conſcience, then gravel in the fingers of thy glove; but now it is as gravel grating in thy bowels; before thou waft ſtupid, and as the Apoſtle ſpeaks, thou hadſt thy conſcience ſeared as with a hot iron: 1 Tim. 4.2. foreignſeared fleſh is unſenſible, it is your raw and galled fleſh which is tender; formerly thy conſcience was ſenſible of no ſin, whereas now if thou doeſt ſin, it is as the pricking of a ſword into raw fleſh; before converſion the Law was caſt behinde a mans back, Eph. 4.17,18. foreign.but now a godly man ſets it before his eyes; before thou waft paſt feeling, now ſin is as a dagger at thy heart.
3. Thou canſt not ſin ſo contentedly as in former time: heretofore thou wallowedſt in ſin, as a Sow in the mire, but now thou art as a Sheep in the mire, which would …aine be in the green medows again. I told you formerly, Jude 18.that corruption in a godly man, it was like poyſon in a mans body, troubleſome and painful; but ſinne in the wicked; it was but like poyſon in a toade, which was natural; before thy converſion thou waſt as much content with ſin and corruption in thee, as a toade that hath poyſon naturally in it: but now after converſion, ſinne troubles thee as if poyſon were in thy bowels; Prov. 13.23 2 Theſ. 2.12.ſinne to a wicked man is his ſport and paſtime, to the godly his grief and burden.
4. Thou doeſt not ſo fearleſly commit ſinne, as in times paſt. Formerly thou didſt ruſh into ſinne, as a horſe ruſheth into the battel, thou hadſt not the impreſſion of Gods fear ſtamped upon thy minde, the dread of God did not keep thee from ſin; but when God hath converted a man, he ſinnes with more feare of heart then ever he did before; and it is worthy your noting, that when the Scripture ſpeakes of a converted man, it doth not ſpeak of him, as forbearing a ſinne, but fearing of it. A good man is one, who not only forbeareth idle ſwearing, Eccleſ. 9.2. Prov. 13.13but feareth an oath. And hence godly men are ſaid to fear the command. A wicked man may fear the threatening, and the puniſhment, but it is only a good man which fears the command; and therefore will not ſin, becauſe it is againſt a holy law.
5 The Spirit will keep thee, that thou ſhalt not ſinne ſo maliciouſly as thou haſt done formerly. Before converſion the Scripture ſpeakes of wicked men, Judg 15.that the Lord ſhall convince them of their ungodly deeds, which they have ungodlily committed. The Scripture ſpeaks not only of ungodly men, and ungodly deeds, but of committing ungodly deeds, ungodlily; that is, after a moſt ungodly manner, after a moſt wilful, and malicious manner: But ſo thou canſt not commit ſinne after converſion. We reade of ſome who do deſpite unto the Spirit of grace, Heb. 10.29.but a godly man ſhall never ſo ſinne; he may quench the Spirits motions, and he may grieve the Spirit; but he ſhall never do deſpite unto the Spirit. A godly man ſhall never ſinne out of malicious wickedneſſe.Pſal. 59.5.
6. Thou canſt not do evil, as to the maine, not ſo voluntarily as thou haſt formerly done; before converſion thou didſt ruſh into ſinne voluntarily, but now thou goeſt and yieldeſt to ſinne, with much unwillingneſſe. This change doth converting grace make in thee; formerly thou didſt ſinne with all thy will, but now there is one part of the will againſt the other, and therefore ſaies the Apoſtle, With my minde I ſerve the law of God, but with my fleſh the law of ſinne; Rom. 7.25.whereas before converſion, the whole of man was given up to the ſervice of ſinne: a childe of God when he is converted, though he ſinne: yet it is upon ſome ſurpriſe, as Peter raſhly denied Chriſt; but a wicked man ſinnes deliberately, even as Judas betrayed Chriſt.
7. Not ſo impudently as before converſion; then men ſinned and were not aſhamed, as the Prophet Jeremy ſpeakes, but now with fear and bluſhing ſhame.
The next Queſtion is, ſeeing this is a bleſſing in common to wicked men as well as to the godly, to be kept from evil; then what difference is there between the reſtraining grace of the Spirit in wicked men, Jer. 6.15.and the renewing grace of the Spirit in the godly?—But this queſtion I ſhall not now handle, but ſhall reſerve it for the next Sermon.—That which I ſhall now do, ſhall be to conclude this Sermon, with ſome uſe of what you have heard.
Ʋſe. If it be ſo that the Spirit keeps regenerate men, that they cannot do the evil they would, then from hence ſee,
1. The great miſery of thoſe men who are deſtitute of the Spirit to do this great and good office for them; what ſlaves to ſinne are they who are void of the Spirit, they are liable to every incurſion, and invaſion which the devil ſhall make upon them. Now the Spirits motions and diſſwaſions, they are as a bulwark and fence to guard the heart againſt ſinne. The Spirit it is as the ſluce of a pond, if the flood-gate be down, it keeps the water within its bounds; but if you pull up the ſluce, what an inundation of water will there be?
2. If thou wouldſt have the Spirit to keep thee from evil, thou muſt labour to keep thy ſelfe; the Spirits keeping of a man doth not exclude his holy care to keep himſelfe: Pſal. 18.23.this was Davids practice, He kept himſelfe from his iniquity; he would not make Gods care to keep him, an occaſion for him to be idle. Remember and take this for a rule, that if you do not take care to keep your ſelves from the occaſions of ſinne, the Spirit will never keep you from the execution thereof; and therefore you reade, 1 Joh. 5.18.that he that is begotten of God, he keepeth himſelfe, that the evil one toucheth him not; and ſo ſpeaks Jude, Keep your ſelves in the love of God.Jude 23.
3. What cauſe have regenerate men to bleſſe God, both in reference to themſelves, and in reference to wicked men?
1. In reference to themſelves; to what evil would not the fleſh have drawn you, had it not been for the contrary working of the Spirit in you? I appeale to your own conſcience, how often have you reſolved to do wickedly, nay, how farre have you gone in it? inſomuch that you have reſolved on the time when, on the place where, and the manner how to bring your intended evil about, and yet God hath kept you from your intended purpoſe, ſo that ye could not do the evil ye would; what cauſe have you to bleſſe God for poſitive grace, and not only ſo, but for preventing grace, that you have been reſtrained from ſin? It was thus with David, with a full reſolution, he did reſolve to kill Nabal, and all his family; but the Spirit of God prevented it, by ſetting home the counſell of a poor woman; and therefore here upon ſee what cauſe you have to bleſſe God for preventing grace; and that you may be provoked hereunto, I would leave with you ſome conſiderations upon a twofold account.
1. If you conſider the univerſality of that corruption, that is in your natures.
2. If you conſider the ſtrength of it.
1. If you conſider the univerſality of corruption, in the univerſality of perſons, all the children of Adam are infected with this common contagion, all having ſinned in him, and ſo are guilty of the puniſhment, ſo are they obnoxious to the contagion of Adams ſinne.Rom. 5.12.
2. If you conſider the univerſality of parts; there is never a part of man, but it is defiled with ſinne; even regenerate men, as there is ſomething in every part ſanctified, ſo there is ſomething in each part unſanctified; as there is grace in every part, ſo there is ſinne in every part.
3. In regard of the object; a mans nature it is averſe to all good, and prone to all evil. Corruption of nature it is ſet out by Divines, by comparing it to that rude Chaos which was before the creation, in which rude heap there was vertualiy all creatures, which afterwards the Lord created: So it is with corruption of nature, it hath vertually in it all the ſinnes acted in the world.
4. There is an univerſality in reſpect of the time; this corruption of nature, it was not only in one age of the world, and not in another; but in all ages of the world. It reigned from Adam to Moſes, Rom. 5.14.even over thoſe who had not ſinned after the ſimilitude of Adams tranſgreſſion. Now put all theſe together, that all perſons, and all parts of men are corrupted, and that in all times, and that this corruption prompts you to all ſinne, conſider but all this, and have you not great cauſe to admire, that there is no more wickedneſſe committed in the world?
2. Conſider not only the univerſality of corruption, but the ſtrength of it. If it were but a weak enemy, it were not ſo much, but there is great ſtrength and potency in it, and therefore it is called ſometimes an enticing, and ſometimes a drawing enemy; and if it cannot entice by policy, it will draw by power.
2. We are to magnifie Gods grace in reference to wicked men, that are enemies to the Church of God; if the reſtraining grace of Gods Spirit did not withhold wicked men from doing the evil they would, there would be no living in the world; if it were not thus, every wicked man would murther every man that angred him, and he would deceive every man that dealed with him; we ſhould have all humane ſocieties overturned, the Church of God rooted out from under Heaven, did not God by the common workings of his Spirit reſtrain men. Pſalme 76.10.God he will turne the wrath of man to his praiſe, and the remainder of wrath wilt thou reſtraine. It is ſpoken of Gods enemies, and God will reſtraine their wrath by the common workings of his Spirit, and it ſhall evidentially, turne to his praiſe, and ſhall be conducible to the glory of God, and the good of his people. You have a famous inſtance in Laban and Jacob, Laban came with a miſchievous intent againſt Jacob, but God meets with him, Gen. 31.29.and gives him a charge, that he ſhould not meddle with Jacob, no not ſo much as to ſpeak againſt him. God laid a mighty reſtraint upon Labans ſpirit, ſo that he could not do the miſchief he intended. Gen. 33.4.So likewiſe in the caſe of Eſau and Jacob; Eſau he purſued his brother with a deadly hatred, inſomuch as he reſolved when the dayes of his fathers mourning were over, to kill his brother; but God did ſo alter his diſpoſition, and reſtrain his bloody intent, that when he met with his brother, he fell on his neck and kiſſed him. To this purpoſe the Pſalmiſt hath an expreſſion, that the Lord ſhall cut off the ſpirit of Princes, he is terrible to the Kings of the earth. Pſal. 76.12.In other tranſlations it is, The Lord ſhall reſtraine the ſpirit of Princes and it was ſo in all ages, and it is ſo in this age. Men that hate religion, though they have much power in their hands, yet the power of their hands ſhall not come into act; and becauſe there is no wicked man in the world, which ſhall do the evill he would, therefore you have much cauſe to bleſſe God. Pharaoh though he had much power in his hands, yet God delivered his people out of his hands, and thus the Lord would not ſuffer Balaam to curſe his people; Num. 23. Pſal. 105.14,15he will ſuffer no man to do them harme, as David ſpeaks, yea, He reproved Kings for their ſakes, ſaying, Touch not mine anointed, and do my Prophets no harme.