The Combat Between the Flesh and Spirit, Sermon 1
SERMON. I. At Lawrence Jury, London, October 27. 1650.
GEN. 6. verſe 3.
And the Lord ſaid, My Spirit ſhall not alwayes ſtrive with man, for that he alſo is fleſh, yet his dayes ſhall be an hundred and twenty yeers.
THis chapter containes in it two parts.
1. Gods determination to deſtroy the world by a deluge.
2. Gods proviſion that he made in this general judgement to ſave Noah and his family by preparing an Arke.
The text is under the firſt head, Gods determination to deſtroy the world by a flood. Touching which judgement, the procuring cauſe is here laid down, When men begun to increaſe in number, (by reaſon of Polygamy firſt practiſed by Lamech) they increaſed in ſinne, and therefore God will decreaſe the number of the world, that he may decreaſe the ſinnes of the world. The particular ſinne here ſpecified, why God would deſtroy the world, is laid down in the ſecond verſ. where it is ſaid, that the ſons of God ſaw the daughters of men, that they were faire, and they took them wives of all which they choſe. By the ſonnes of God here ſpoken of, Job 1.7. Job 38.7.cannot be meant the Angels, as Tertullian and ſome other of the Ancients thought, (though it is true elſewhere they are called by this name.) Chriſt ſpeaking of Angels, ſaies of them, Matth. 25.30.the Angels of God neither marry nor are given in marriage.
Queſt. 1Queſt. But whom ſhall we underſtand by the Sonnes of God in this place?
Anſw.Anſw. Good interpreters conceive that hereby was meant the poſterity of godly Seth, who becauſe they had the true worſhip of God amongſt them, are called the ſonnes of God, and theſe ſonnes of God ſaw the daughters of men; that is, the poſterity of godly Seth, did joyne in marriage with the poſterity of wicked Cain; and ſo by theſe marriages, and mixtures between the wicked Cainites, and thoſe that profeſſed to worſhip the true God, Religion began to decay, and wickedneſſe to abound in the world, for which God is reſolved to deſtroy the world.
In the whole verſe you have three parts.
1. A general judgement and grievous puniſhment threatned; And the Lord ſaid, My Spirit ſhall not alwayes ſtrive with man.
2. The reaſon of this aſſigned; For he alſo is fleſh.
3. A mitigation and reſpiting of this puniſhment, Yet his dayes ſhall be an hundred and twenty yeers.
There are theſe difficulties in the text to be explain'd, as
1. What is meant by this, My Spirit ſhall not alwayes ſtrive with man.
2. What is meant by the reaſon aſſigned, for he alſo is fleſh; one would think it ſhould be a reaſon on the contrary, to this aſſerted, that therfore God ſhould indulge man; yet here it is a reaſon of the puniſhment; though in other places it is a reaſon of a mercy.
3. What is meant by this, yet his dayes ſhall be an hundred and twenty yeares.
Queſt. 1 1. Qu. What is meant by this, My Spirit ſhall not, &c.
Anſw. Anſw. That by Spirit, ſome underſtand the ſoul of man, and ſo the vulgar Latine renders this phraſe, underſtanding it of mans ſoul; and it is called my Spirit, ſay they, becauſe God did infuſe the ſoul into man; and they would have the ſenſe to be my Spirit, i.e. the ſoul of man ſhall not alwayes abide in man, but he ſhall die. But our beſt interpreters do reject this interpretation. —Not to trouble you with other opinions about this text, the current of the beſt interpreters as Mercer, Muſculus, Rivet, &c. go this way,—My Spirit ſhall not alwayes strive with man. By Spirit is not meant mans ſpirit, but Gods Spirit, the third perſon in the bleſſed Trinity; and when he ſaies, his Spirit ſhall not ſtrive with man, it is to be meant in its operations and workings, that it ſhal not attend the Miniſtery of Noah, who was a preacher of righteouſneſſe, and the Patriarchs; as if he ſhould ſay, I will now take away my Spirit from my Ordinances, it ſhall not alwayes ſtrive with man. As if God ſhould have more at large expreſſed himſelfe, I ſee that though my ſervant Noah proteſt and preach againſt the increaſing wickedneſſe of the world, yet all is but in vaine, I am now weary of their rebellious obſtinacy, and therefore I am now come to a final reſolution for their utter deſtruction, I will bear and forbear them no longer, 1 Pet. 3.19,20.My Spirit ſhall no longer ſtrive, &c.
Queſt. 2.Quest. 2. What force is there in this reaſon, for he alſo is fleſh? one would think this ſhould not be a reaſon of ſo grievous a judgement, God remembers we are but fleſh, and why ſhould he be ſo ſevere?
Anſw. Anſw. For anſwer to this, we muſt know, that by fleſh here ſpoken of, is not to be underſtood, the natural ſubſtance of mans body, but corrupt nature. I will withdraw my Spirit, why? becauſe you are wholly given up to the luſts and dictates of the fleſh? you are fleſhly and carnal, and given up to the concupiſcence of the fleſh, and therefore my Spirit ſhall not ſtrive with you.
Quest. 3.3. Queſt. What is the meaning of theſe words, yet his dayes ſhall be an hundred and twenty years? what is to be underſtood by this?
Anſw. Anſw. 1. For anſwer hereto, it cannot be meant (as Toſtatus and others) of the age of mans life, as if man ſhould now becauſe of their wickedneſſe have ſhorter lives, becauſe after the flood men did live longer then the terme of an hundred and twenty yeares; Sem lived 600 yeares, Arphaxad 425 yeares, and Serug 230. Abraham 175. Iſaac 180. The meaning then is this, although I will remove my Spirit from my Ordinances, yet his dayes ſhall be an hundred and twenty years, that is, it ſhall be an hundred and twenty yeares before the flood come upon them.
But now there is an objection lies in this, how it ſhould be an hundred and twenty years before the flood ſhould come, when theſe words were ſpoken, when Noah was five hundred years old, and the flood came when he was ſix hundred yeares old, therefore here is twenty yeares ſhorter then Gods promiſe?
This is an intricate knot, and interpreters are forced to take much paines to untie it, and to vindicate the faithfulneſſe of God herein, let God be true and every man a lier. Jerome he gives this anſwer, ſaies he, It is true, God did promiſe an hundred and twenty years between the making of the promiſe and the accompliſhment; the wickedneſſe of men grew ſo great, and did ſo provoke God, that he did contract the promiſe to twenty years leſſe; and thus Muſculus alſo, who farther ſaies, God making promiſe reſerves the condition in his own breaſt; for as God may not bring a judgement threatened upon a people, upon their ſpeedy repentance, as in the caſe of the Ninevites: ſo neither is he bound to give them a mercy promiſed, in caſe of wilful and obſtinate and incorrigible wickedneſſe, as in the caſe of Elies family. I ſaid (ſaith God to Eli) that thy houſe, and the houſe of thy father ſhould walk before me for ever, But now the Lord ſaith, …e it farre from me, &c.
But the beſt and genuine anſwer given hereto, is this, that this promiſe was made to Noah, not when he was five hundred yeares old, but when he was four hundred and fourſcore; for though it be ſaid in the fifth chapter and the laſt verſe, that Noah was five hundred yeares old, yet that text doth not ſay he was ſo old when this promiſe was made.—Thus Rivet, Mercer and others. There is one difficulty in this anſwer; It may be objected that this promiſe was made after Noah was ſaid to be five hundred years old.1 Sam. 2.30.
To which I anſwer, that in Scripture it is uſual, in the relating of Hiſtories not to obſerve an exact order, Gen. 1.21.ſo that ſome things may be placed before which may be done after, and ſome things after which may be done before, as for inſtance you may read of the womans creation after the ſeventh day; Moſes would not obſerve a direct order, but did put thoſe things after which were done before.—And ſo likewiſe another inſtance you have of a thing put before, done afterwards. In the caſe of Terah you reade that he was two hundred and five years old, and he died, Gen. 11.32.and yet you finde that Iſaac's birth is not mentioned until ſome ten chapters afterwards, whereas Terah lived ſome thirty five years after the birth of Iſaac. I only mention this to ſhew the conſiſtency of this anſwer with other places of Scripture; to which may be added what judicious Calvin hath to ſolve this doubt, that though it be ſaid that Noah was ſix hundred years old, when he was but five hundred and eighty, yet becauſe he was going in the ſix hundreth year, and ſo near it as twenty yeares, therefore the Holy Ghoſt ſaith, Noah was ſix hundred years, expreſſing his age by a whole number. Thus you have the difficulties explained.
My Spirit ſhall not alwayes ſtrive with man, &c. It may be obſerved from the whole that when God threatened the judgement of a flood, he threatened a worſe judgement before it; to note that Gods withdrawing his ordinances, or withdrawing the efficacy of his Spirit from his ordinances, was a worſe puniſhment then any bodily puniſhment. I mention this in the prologue to the point, that ſo when you hear me handle the grievouſneſſe of this judgement, you may look upon it as a moſt ſad and heavy one.
And yet before I raiſe the doctrine, I muſt diſtinguiſh to you about a double withdrawing of Gods Spirit, when the Scripture ſaies, My Spirit ſhall not alwayes ſtrive with man, it includes two things.
1. My Spirit ſhall not alwayes ſtrive in the Miniſtery of the word by effectual working.
2. My Spirit ſhall not alwayes ſtrive by inward motions and checks upon the conſcience.
I ſhall handle the point both wayes.—And the firſt point is this,
Doctr. 1.That it is a very grievous and deplorable judgement for God to withhold or withdraw the workings of his Spirit from the outward Miniſtery of the word.
I might note collaterally from the word ſtrive, That the work of converſion it is a hard work, it is not an eaſie work to convince a man: But I ſhall follow the doctrine I have propounded, and in the opening thereof ſhall diſpatch two things.
1. Shew you that it is a grievous judgement to have the Spirit withdrawn, or withheld from the Miniſtery of the word.
2. The reaſons why God ſends this judgement upon any part of the world.
1. To demonſtrate the truth of the firſt, I ſhall lay down but this one evidence. It appears to be ſo great a judgement, becauſe when the Spirit is withheld from the ordinances, there can be no efficacy in them to convert a ſoul. A ſword in a living mans hand may pierce and wound, but a painted ſword in a painted mans hand upon the wall can do nothing at all: ſo the word preached without the Spirit of God can do no more then a ſword in the hand of a George on horſeback; it may pleaſe the phanſie and tickle the eare, but never pierce the heart; it muſt be the Spirit of God which works upon the heart: Ye are the epistle of Chriſt (…aies the Apoſtle) written not with ink, but with the Spirit of the living God. 2 Cor. 3.3And as the ſame Apoſtle ſpeaks, My preaching was not with inticing words of mans wiſdome, but in demonſtration of the Spirit and of power. 1 Cor. 2.4.It muſt be the mighty power of God which works upon the heart. The Miniſtery of the word it is like that poole of Betheſda, John 5.4.there was no native vertue in the water to heale; but the text ſaies, when the Angel did move the water, he that firſt ſtept in was healed of whatſoever diſeaſe he had. Ordinances they are like this poole; there is no native vertue in bare preaching, and bare hearing; but it muſt be the Spirit of God which muſt move upon theſe waters, otherwiſe they become not effectual: 2 Cor. 3.6.The letter kills, but the Spirit gives life; which words are not to be underſtood in Origens ſenſe, the letter, that is the literal ſenſe, and the Spirit, that is, the allegorical ſenſe; neither the meaning is, the letter, that is, the Old Teſtament, and the Spirit, that is, the New Teſtament, as the Antinomians ſay; but the meaning of the word, the letter, that is, the word of God abſtractively conſidered from the Spirit of God, that kills, it leaves a man in a dead eſtate; but it is the Spirit which gives life, that is, the Spirit backing the Miniſtery of the word, makes it effectual to give Spiritual life. Thus it appeares to be a grievous judgement when the Spirit is withheld from the Ordinances of God, becauſe without the Spirit there can be no benefit at all by Ordinances.
2. The next thing is to ſhew, for what reaſon it is that God ſends this grievous judgement upon any people.
For anſwer whereto I ſhall ſay down ſome reaſons in the general, and then ſome in particular.
1 In the general, the reaſon, why God withholds or withdrawes the operation and working of his Spirit in his Ordinances, Res delicatula eſt ſpiritus Dei; ita nos tractat, ſicut tra…tatur.it is from that injury or offence that men have done to the Spirit of God; if men grieve the Spirit, and quench its motions, it is juſt with God to withhold its workings and operations. The Scripture mentions a ſix-fold wrong done unto the Spirit of God, for one, or all of which the Lord may withdraw his Spirit.
1. There is a quenching of the Spirit, 1 Theſ. 5.19Quench not the Spirit. By quenching the Spirit is meant any act of omiſſion or ſlighting of the Spirits motions in our hearts; take heed therefore of omitting good duties, or neglecting its motions; for how know you but that the Lord may withdraw his Spirit from you? The winde may ceaſe to blow, if when it blowes, we do not get our ſailes ready.
2. Another injury which is of a higher nature, is grieving of the Spirit, Epheſ. 4.30And grieve not the Holy Spirit of God, whereby ye are ſealed unto the day of redemption. Then do you grieve the Spirit, when you ſhall do any ſinful act, for which the Spirit checks you, and yet you will run upon the committing of it, when you ſhall hearken rather to the motions of ſinne then the motions of the Spirit, to Satanical deluſions rather then the Spirits motions; this grieves the Spirit exceedingly, as it will grieve a friend when we leave his counſel, and follow rather the counſel of an enemy.
3. Another injury done againſt the Spirit, is vexing the Spirit, They rebelled, and vexed his Holy Spirit. And this is a higher degree; Eſay 36.10.for then may a man be ſaid to vex the Spirit, when he quenches the Spirit, and grieves the Spirit, and doth ſo by many reiterated acts, hereby is the Spirit grieved. A man is grieved when his friend doth him one diſcourtiſie; but when he ſhall perſiſt in the doing of more, this raiſeth up vexation in him: Even ſo is it with the Spirit of God, when we ſlight its motions, and notwithſtanding its warnings, will yet venture upon the committing of ſinne, we not only grieve but alſo vex the Spirit; Iſa. 63.4.and ſo ſaith the Prophet, They rebelled, and vexed his Spirit.
4. Another Scripture expreſſion of wrong done to the Spirit, is reſiſting of the Spirit, Ye do alwayes reſiſt the Holy Ghoſt; Acts 7.51.and this is a higher degree then any of the former; for reſiſting of the Spirit, is when a man knows ſuch and ſuch motions are from the Spirit, and yet notwithſtanding will ſtand out obſtinately againſt its perſwaſions and motions.
5. Another expreſſion in Scripture, is Acts 5.7.a tempting of the Spirit; How is it that ye have agreed together to tempt the Spirit of the Lord? Calvin explaines this place, and ſaies, that their tempting of the Spirit was this, Ananias and Sapphira having ſold a poſſeſſion, brought a part of the price thereof and laid it at the Apoſtles feet, and kept back the reſt, and they would carry it ſo ſecretly, that they would try whether the Holy Ghoſt was an omniſcient God, able to puniſh that ſecret ſinne. Now this was a higher kinde of wickedneſſe, and a moſt deſperate pitch of Atheiſme, to try the omniſciency of the Spirit of God.
6. And laſtly, another injury the Scripture expreſſes, Heb. 10.29.is a doing deſpite to the Spirit of Grace, and this is the very top of all, the higheſt injury that a devil in hell, or a man on earth can do to the Spirit. This is the ſinne againſt the holy Ghoſt, Which ſhall never be forgiven. Matth. 12.31.Now what is this deſpite? it cannot be to neglect good motions, for godly men may be, and are overtaken with thoſe neglects; the not hearkening to a friends motion, is not a doing of deſpite to him. Therefore there cannot be a deſpite done to the Spirit of God, but there muſt be theſe ingredients in it; as
1 A committing of ſinne, not only out of an unavoidable infirmity, but out of wilfulneſſe; ſo if we ſinne wilfully after we have received the knowledge of the truth, there remaineth no more ſacrifice for ſinne.Heb. 2.6.
2. It is a ſinne not unwittingly, but knowingly committed.
3. It is a ſinne not only wilfully and knowingly committed, for regenerate men do ſin partly with the will, but that which is the very characteriſtical difference is this, that it is a ſinne committed out of malice and hatred to the Spirit of God; and this Divines apply to the Phariſees, who knew and were convinced by the Miracles which Chriſt wrought, that he was the Son of God, and yet though they knew and were perſwaded of this, yet out of malice againſt the Deity of Chriſt they would put him to death; ſo that to ſumme up all together, this is the general reaſon why God will not ſuffer his Spirit to ſtrive with men, becauſe of thoſe injuries which they do unto the Spirit of God. The particular Reaſons may be theſe.
1. Deſpiſing of the Ordinance of the Miniſtery. I will not ſay the perſons of the Miniſters, though that is an evill which God will puniſh; but certainly a contempt of the Miniſtery, of the Ordinance of Preaching, it may provoke God to withdraw the operations of his Spirit; if you deſpiſe prophecying, you alſo quench the Spirit, and then the Spirit will not have thoſe operations upon you which otherwiſe it would. 1 Theſ. 5.19.God will not follow the Word with efficacy to them who either contemne or deny the Miniſtery thereof.
2. Another reaſon may be, becauſe men do too much depend upon the hearing of the Word preached. Men come to hear the Word preached in the ſtrength of their own ſpirits, and therefore God will not give them the workings of his Spirit. When men ſhall depend upon Ordinances, it is juſt with God to deny the benefit of them; 1 Sam. 4.2,3.as the Iſraelites having received an overthrow by the Philiſtines. Wherein they loſt about four thouſand men, looked upon this as the reaſon, becauſe they had not the Arke of God among them; but when they had the Arke with them, it is ſaid the ſecond day there fell of the Iſraelites thirty thouſand men. Thus did God puniſh their ſinful dependance on the outward badge of his preſence, and therefore they had leſſe ſucceſſe when they had the Arke, then when they were without it; God may deny the operations of his Spirit in his Ordinances, becauſe men do ſinfully depend upon them, and not look to the God of the Ordinances for the bleſſing of his Spirit. We muſt look to Ordinances as the meanes, but to the Spirit of God as the Author of grace; the Ordinances cannot without the Spirit do us good, and the Spirit without the Ordinances ordinarily will not. Therefore we muſt neither refuſe Ordinances, nor reſt in them, leſt Gods Spirit depart.
3. God may withhold his Spirit from the Word, becauſe men withhold preparation from the Word they hear; With what meaſure you mete, it ſhall be meaſured to you again, Mark. 4.24.It is ſpoken of hearing of the Word; as you meaſure to God in an holy endeavour to prepare for hearing, God by his Spirit will proportion to you a bleſſing in hearing.
4. Generall unfruitfulneſſe under fruitful Ordinances, that may be another cauſe. When men ſit under the droppings of Heaven, as it were, and are yet barren, this may provoke God to do as he did with his Vineyard, to take away the hedge, and let the beaſts of the field deſtroy it, and that no rain fall on it.
5. when men increaſe in ſin, Iſa. 5.3.who attend on the Miniſtery of the Word; and thus it was with the old world, who enjoyed the Miniſtery of Noah, Methuſalah, and other holy men, and yet their wickedneſſe grew exceeding great, which did greatly provoke God, and cauſed him to withdraw his Spirit that it ſhould not any longer ſtrive with them.