The Combat Between the Flesh and Spirit, Sermon 3
SERMON. III. At Lawrence Jury, London, Novemb. 3. 1650.
GEN. 6. verſe 3.
And the Lord ſaid, My Spirit ſhall not alwayes ſtrive with man, &c.
HAving ſhewed that it is a grievous judgement to have the Spirit withheld from the Miniſtery of the Word, and laid down ſeveral Cautions and Poſitions concerning this judgement. I come now to anſwer an objection.
Objection You may ſay, This is a very ſad judgement indeed, but what demonſtration may be given thereof, or how may it be known that this judgement is in any part of the world.
Anſw. For anſwer hereunto, you muſt know that this is a very dark point, and hardly determined, and therefore many of the particulars I ſhall give in anſwer to it, they ſhall be but probable conjectures rather then infallible Demonſtrations; There are many things that give me to fear that in part the ſaving operations of the Spirit are withheld from the Miniſtery of the Word.
1. And firſt, we have cauſe to fear that in part the Spirit is withdrawn from the Miniſtery of the Word amongſt us, becauſe there are fewer which are converted by the Miniſtery of the Word now, then there were in former times; now the Spirit ceaſes to back the Miniſtery of the Word with numerous numbers of Converts, it is an argument that the Spirit is in part withdrawn. When the Diſciples did firſt preach the Goſpel, how did Satan fall down like lightening before the Word; there were three thouſand converted in one day by Peters Sermon; and how may we preach three thouſand times, and yet not convert one? Acts 2.41.Multitudes were brought in and converted in the morning of the Goſpel, according to that Goſpel-promiſe, Pſal. 110.3.From the womb of the morning thou haſt the dew of thy youth; that is, multitudes of people ſhould be converted upon the firſt preaching of the Goſpel, which ſhould overſpread the earth, even as the morning dew; but in the age wherein God hath caſt us, the number of converts are greatly leſſend, and not only leſſened to what they were in former time, but to what they have been in our time; what numbers of the younger ſort of people did come in upon the preaching of the Word within theſe few yeers? but now how is the work of converſion at a great ſtand? heretofore Miniſters fiſhed as with a net, many were brought in; but now we fiſh as it were with an angle, now one comes in, and then another; this may be one probable demonſtration, that in part the Spirit of God is withdrawn from the Miniſtery of the Word.
2. Another conjecture is this; when men that live under the Miniſtery of the Word grow worſe and worſe, and not better; for men to remaine many yeeres under the Miniſtery of the Word, and yet to be more blinde and more blockiſh, and more perverſel, and more profane, this argues that certainly the Spirit of God is withheld from ſuch, and that their deſtruction is nigh; the ground which hath the raine often falling upon it, and yet is unfruitful, Heb. 6.7.8.is nigh unto curſing, whoſe end is to be burned (as the Apoſtle ſpeaks.) The Spirit being withheld, the raine of the Goſpel is a curſe to them, and the end of ſuch ſhall be burning.
3. You may feare the Spirit is withdrawn from the Miniſtery of the Word, becauſe there are more perverted by Errour, then converted by the Truth; for theſe laſt years eſpecially, ſince erroneous men have had liberty and countenance. What multitudes have beene perverted and led away by the Errours of ungodly men? this is an argument of a judiciall hardneſſe upon the Land. How are we fallen into thoſe times of which the Apoſtle Peter ſpeaks, wherein ſhall be falſe teachers, and ſuch who ſhall bring in damnable Hereſies, even denying the Lord that bought them, and bring upon themſelves ſwift deſtruction, and many ſhall follow their pernicious wayes. 2 Pet. 2.1,2.How many in theſe our dayes have been perverted, following the pernicious wayes of falſe teachers; which ſurely is an argument of the Spirits ſuſpenſion from the Miniſtery.
Demonſtr. 4 4. Becauſe the Word of truth is ſo adulterated with Error; this may be a reaſon why the Word prevailes ſo little upon the hearts of men. As in a field where there are many weeds, the ſeed will never grow there; ſo where there are many Errours ſprung up in a Church, the ſeed of Gods Word will not thrive there. The increaſe of damnable Hereſies ſuſpends the working of Gods Spirit in the hearts of men. Chriſt, it is ſaid of him, Mark 7.13.that he taught the people with authority, and not as did the Scribes; and why not as did the Scribes? you have the reaſon given by Chriſt in the Evangeliſt Saint Marke; ſayes he, You make the Word of God of none effect through your traditions which ye have delivered. It was of no force upon the conſciences of their followers; their erroneous traditions made the Word of God of none effect, even as thoſe erroneous opinions in our dayes; how do they ecclipſe the glory and ſplendor of the Word of God, and hinder the Spirits working? Is not this the language of many. How ſhall we beleeve Miniſters? if we go to one Congregation, we ſhall hear one thing preached; if we go to another, 2 Cor. 4.2. foreign. 2 Cor. 4.17. foreign.we ſhall hear the ſame thing contradicted. How doth …his ſtagger people, and greatly hinder the working of the Spirit upon them? The Apoſtle Paul when he tels you of the force of his Miniſtery, ſaies he, we do not handle the Word of God deceitfully; that is, we do not mixe, nor adulterate the Word, as Vintners do their wine; but ſaies he, by manifeſtation of the truth commend our ſelves to every mans conſcience in the ſight of God; the word in their mouths it was truly and powerfully preached, it reached even the conſciences of men.
Demonſtr. 5 Becauſe men deny the calling of the Miniſtery, this may he another reaſon why God ſuſpends his Spirits operation in it. God will not purſue the Miniſtery to ſuch with efficacy, who contemn and deny the Miniſtery. There are multitudes of men which do not onelyonly deſpiſe, our perſons, but the very Miniſtery it ſelf, who deny the Calling, and would beat down the Office; and therefore it is juſt with God that thoſe who will not believe the Office of the Miniſtery, that they ſhall not finde the efficacy of the Spirit in it. Hence the Apoſtle Paul to the Theſſalonians, ſaies, Our Goſpel came not unto you in word onelyonly, but alſo in power, and in the holy Ghoſt, and in much aſſurance, as ye know what manner of men we were among you for your ſakes; 1 Theſ. 1.5.as if he ſhould ſay, you know our Office and Calling, and our manner of living, you believe it, and therefore the Goſpel comes to you, not in word but in power, and in the holy Ghoſt. It is obſervable of John the Baptiſt, that the reaſon why he wrought ſo much on the people, inſomuch that all Judah, and the Regions round about came out unto him; the reaſon was this, Matth. 14.5.becauſe they did all hold John for a Prophet, the people did believe his Office; They all held that the Baptiſme of John was of Heaven, and not of man; and therefore for men to cry down the Office of the Miniſtery, Matt. 21.26,25.and to deny it, this may render it ineffectual, and may provoke God to withhold his Spirit from accompanying of it.
Demonſtr. 6 Another Reaſon why God withdrawes his Spirit from the Miniſtery, becauſe multitudes runne upon the Office of the Miniſtery without a call; and thoſe who runne when God ſends them not, he will not bleſſe the Word in their mouths for the good of people. Thus you ſee clearly from that of the Prophet Jeremiah, Jer. 23.21.where the Lord ſaies, he ſent not thoſe Prophets, yet they ran, he ſpoke not to them, yet they propheſied; but what good ſhall they do to the people to whom they propheſied? you finde in the 32. verſe, Verſ. 32.therefore they ſhall not profit this people at all ſaith the Lord; ſuch ſhall be the effect of their preaching who runne upon the Office without a Call.
Demonſtr. 7 7. And laſtly, another reaſon why the Spirit of God backs not the Miniſtery of the Word as in former time, it may be this, becauſe the judgement of the ſword is upon the Land, it may be you may think this a ſtrange reaſon; but I may evidence it thus, other judgements, as ſickneſſe upon a mans body, the plague, famine, or ſuch like, they concurre with the Word, and ſet the Word preached home upon the hearts of people; but the ſword it is a judgement which makes men ſavage and brutiſh one towards another, Inter arma ſilent leges Dei hominumque.whereas in other judgements, men will look at Gods hand in them: before theſe warres how many Converts were brought in, ſince the ſword came among us, how hath it made neighbut bour cruell to neighbour; that amiableneſſe and ſweetneſſe, for which the Engliſh Nation had a commendation? how is it now turned into barbarouſneſſe? Thus I have done with the firſt particular, wherein I have ſhewed you this great ſpiritual judgement when the Spirit is withdrawn from the publike Miniſtery, and likewiſe the demonſtrations and cauſes of ſuch a jugement.
I now come to the ſecond part to ſhew you the wofulneſſe of that judgement, when the Spirit is withheld from men in its inward motions upon the conſcience in their ordinary walkings; in the handling whereof I ſhall proceeed after this method.
The Spirit of God may be withheld from men in its inward motions upon the conſcience two wayes.
1. In regard of ſinne.
2. In regard of duty.
1. In regard of ſinne, the Spirit may be withheld two wayes.
1. Before the commiſſion thereof, that it ſhall not check nor diſſwade thee from it.
2. After the commiſſion of ſinne, that it ſhall not rebuke and convince for it.
1. I ſhall ſhew you how it appears to be a miſery to have the Spirit withheld from you both before and after the commiſſion of ſin.
2. Why, or for what reaſon it is that the Spirit of God is withheld both theſe wayes.
3. How farre a childe of God may be thus left of the Spirit.
Firſt, Now to make it appear that it is a grievous judgment to have the Spirit withheld from a man before the commiſſion of ſin, it may be thus Demonſtrated.
1. Becauſe if the Spirit do not diſſwade thee, thou wilt be ready and apt to yeeld to any ſin thou art tempted unto. Men under the temptations of ſin, without the contrary diſſwaſions of Gods Spirit, are like a City whoſe walls are broken down, and ſo are liable to every incurſion of an enemy; Prov. 4.23.the diſſwaſions of the Spirit they are as fortreſſes to preſerve the ſtrong hold of mans heart, they fence and keep the heart; when the Devill by his temptations perſwades to ſinne, the Spirit by his motions graciouſly diſſwades from it, Oh do not break Gods Law, do not wound and hurt thine owne conſcience; by theſe diſſwaſions there is a curb laid upon the heart: but when theſe are away, how venturous will a man be to do evill? It is ſaid of Paul and Timothy, that they aſſayed to go into Bithynia, but the Spirit ſuffere… them not; Acts 6.7.ſo may it be ſaid of many a man in reſpect of ſin, he hath through the corruption of his heart aſſayed to commit ſuch and ſuch a ſinne, but the Spirit hath not ſuffered him. As a godly man he cannot do all the good he would, becauſe of the fleſh; ſo ſometimes he ſhall not do all the evill he would, becauſe of the Spirit. When the winde blows with a freſh gale, the veſſell may ſaile againſt the ſtreame, which otherwiſe was to be carried down againſt the ſtreame; ſo is it with the gales of the Spirit, they help a man to overcome the ſtreame both of temptation and corruption too; but when the Spirit is withdrawn, then how venturous will a man be to commit ſinne?
If thou art left of the Spirit, thou wilt not only be apt and ready to yeeld unto ſinful temptations, but thou wilt ſuddenly and eagerly commit ſinne. We read of that young man being ſeduced by the flattering and faire ſpeech of a Harlot, that ſtraight way he followed her. Prov. 7.22.When the temptation is once given, and the Spirit doth not diſſwade, how ſuddenly will a man be ſurprized? As Gun-powder to fire; ſo is temptation to a corrupt heart, if the diſſwaſions of Gods Spirit do not fence and keep it.
But this is not all; a man will not onelyonly be apt to fall, and fall ſuddenly, but here is a farther miſchief, thou wilt commit a ſinne eagerly, thou wilt be mad upon thy luſt, thou wilt burne in the ſinne, thou wilt be poyſoned with the evill; and this the holy Ghoſt hints to us, ſpeaking of the Gentiles who were without the Spirit of God; ſaies he, They were paſt feeling; that is, Epheſ. 4.19.they had no motions of Gods Spirit, they were without the operations of the quickening Spirit; but then what followes? ſaies he, They have given themſelves over unto laſciviouſneſſe, to work all uncleanneſſe with greedines; foreign.that is, they ſinne, and think they can never ſin enough. As a covetous man that is greedy of gaine, thinks he can never have enough; ſo theſe think they ſhall never have their fill of their luſts.—Obſerve a fivefold gradation in this ſin.
1. They were paſt feeling, now what followes this, it is not ſaid they were carried away inconſiderately to ſinne, but they gave themſelves to ſinne; when the Spirit is in a man, and it doth diſſwade him from ſinne, he is never carried to it, but he goes in a hurry, he is carried with reluctancy, but let the Spirits motions once be withdrawn, and then he ſhall give himſelf to the Devill.
2. When the Spirit is withdrawn, they not onelyonly give themſelves, but they give themſelves over to laſciviouſneſſe; that is, they give themſelves not partially, but totally unto the wayes of ſinne.
3. It is ſaid they give themſelves, and this was worſe then Ahabs fact, 1 King. 21.25.for he ſold himſelf to work wickedneſſe; now for a man to ſell himſelf to the Devill, it is a great evill; but when a man ſhall give himſelf, and give himſelf over, this is a farre greater wickedneſſe.
4. Here was not only a giving themſelves over to ſin in thought, but the text ſaith, they gave themſelves over to work uncleanneſſe, they contented not themſelves with contemplative wickedneſſe, but they were workers of iniquity, ſuch as made a trade of ſinne.
5. It is ſaid they gave themſelves over to all uncleanneſſe, not only to ſome ſinnes, but to all ſinnes, and that with greedineſſe; which is to my purpoſe, Whither will that man runne whom the evill ſpirit drives? if the Spirit of God doth not come in with contrary motions to the Devils motions, with what a vehement eagerneſſe will a poor man damn his own ſoul, ſuch a man will never ſtay till he comes to Hell, if the Spirit of God do not ſtop him in his careere, and ſay to him, this is the way, walk in it; but when the Spirit withdrawes, every man turnes to his courſe as the horſe into the battle, Jer. 8.6.—and how violently will a horſe runne into the battle that is not reſtrained with bit and bridle—Pſalm 32.9. ſo is the man that hath neither checks of conſcience, nor the diſſwaſions of the Spirit.
Thirdly, A man being left of the Spirit of God when he is tempted unto ſinne, will not onelyonly fall into it aptly, ſuddenly and eagerly, but alſo with complacency, and this is worſt of all; ſo we reade of thoſe that received not the truth in the love of it, that they took pleaſure in unrighteouſneſſe; 2 Theſ. 2 12.they not only acted ſin, but acted it with delight.
Thus I have cleared the firſt particular, that it is a grievous judgement to have the Spirit withheld before the commiſſion of ſinne.
Queſt. 2 How it appears to be ſo great and grievous a judgement to have the Spirit of God withheld from a man after the commiſſion of ſinne, which may be thus evidenced.
1. Becauſe otherwiſe thou wilt never be convinced of the evill thou haſt done, John 16.8.it is the Spirit which convinceth the world of ſin; without the Spirits conviction there is no conviction.
2. Thou canſt never repent of ſinne if the Spirit do not after its commiſſion rebuke and convince thee, for the Spirits conviction precedes repentance, therefore ſaies the Prophet, no man repents him of his wickedneſſe, ſaying, what have I done; Jer. 8.6.a man muſt be convinced that what he hath done is evill, before he repents of that evill. We have a proverb amongſt us, that what the eye ſees not, the heart grieves not for, ſo if the eye of the ſoul ſees not ſinne, the heart will never be troubled for ſinne.
3. Thou canſt never have thy nature ſanctified from the filth of ſin, unleſſe the Spirit work on thee after thy falling into ſin; ſanctification it is by the Spirit of God: And therfore the Apoſtle Paul to the Corinthians, ſpeaking of wicked and unregenerate men, ſaies, 1 Cor. 6.11,ſuch were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified, in the name of the Lord Jeſus, and by the Spirit of our God. Epheſ. 2.22.So believers they are ſaid to be an habitation of God through the Spirit. Whence you may obſerve the different works of the Trinity in the heart of a believer. God the Father he chuſeth this houſe, God the Sonne he buyes it, and God the holy Ghoſt he cleanſeth and furniſheth this houſe, elſe it would be a naſty and dark dungeon; thou canſt never have thy Spirit to be a houſe for God to dwell in, unleſſe the Spirit of God ſweeps thee with the boſome of ſanctifying grace.
4. Thou canſt never ſubdue the power of ſin without the Spirit. Rom. 8.13.Therefore ſaies the Apoſtle, If ye live after the fleſh, ye ſhall die; but if ye through the Spirit do mortifie the deeds of the body, ye ſhall live. It is by the Spirit that we mortifie ſinne; thus you ſee what a miſery it is to want the Spirit in its diſſwaſions and convictions both before and after the commiſſion of ſin.
Queſt. But why doth God withhold his Spirit, that it ſhall not diſſwade men from ſinne when they are tempted to it, nor convince them for ſin after they have committed it?
Anſw. In the general, you are to know that God doth it not as an act of Sovereignty, but as an act of Juſtice; you wrong the Spirit, and therefore God withholds the Spirit.—There may be five reaſons laid down as the ground why God withholds his Spirit in its ſtrivings with men.
1. Becauſe in times paſt you have refuſed to hearken to the frequent motions and perſwaſions of Gods Spirit; the Spirit of God hath told you that if you walk in ſuch wicked wayes, the end of them will be death; how often hath it ſuggeſted unto you, that if you go on in ſuch and ſuch courſes, you will be undone for ever? and yet you have gone on in ſinne, and would not hearken unto the Spirit; thus God complaines of his people by the Pſalmiſt, Pſal. 81.11,12My people would not hearken & my voice, and Iſrael would have none of me; ſo I gave them up unto their own hearts luſt, and they walked in their own counſels; as if he ſhould ſay, they would not hearken unto me, and therefore my Spirit ſhall diſſwade them no more. I will leave them to themſelves, and let them take their own courſe.
2. Becauſe it may be you have faſtened, and fathered ſinful affections that ariſe from the fleſh, upon the Spirits motions, and this is ſuch an injury to the Spirit that he will not bear, as when men ſhall ſay their wrath kindled from hell, is the zeale of the Spirit coming down from Heaven; that their erroneous opinions are the Spirits teachings, when he is the Spirit of truth; and Satanical deluſions, divine inſpirations. And this is an indignity not inferiour, then if ſome ſubject ſhould lay his baſtard at his Princes gate; and this ſome think is underſtood by the vexing of the Spirit mentioned by the Prophet Iſaiah; Iſa. 63.10.this may be another cauſe why the Lord may withhold his Spirit.
3. Becauſe men do more eaſily liſten to the ſuggeſtions of the evill Spirit, then to the motions of the good Spirit; it makes your friend deny to come to your houſe when you ſhall give entertainment to his enemy, when the Devill ſhall come and eaſily prevaile with you, when you ſhall either ſinne upon no temptation, or upon a ſmal temptation; this is a high provocation to Gods Spirit, and this is a reaſon why there is ſo ſevere a judgment annexed to the third Commandment; that God will not hold them guiltleſſe that take his name in vaine, becauſe there is leſſe temptation to the ſinne of ſwearing then to any other ſinne in the world. Other ſinnes they are more conſonant to fleſh and blood, but ſwearing of all ſinnes, men have the leaſt temptation to it; The ſwearer ſerves the Devill gratis, and hath neither profit nor pleaſure by his ſinne, and therefore God annexes ſo ſevere a puniſhment. When thou ſhalt runne unto ſinne upon an eaſie t…mptation, and wilt not hearken to Gods Spirit upon an earneſt motion, this provokes the Lord to withhold the ſtrivings of his Spirit from thee.
4. Becauſe in former time thou haſt plotted and deliberated how to commit ſinne, therefore the Spirit will withdraw from thee for time to come. There are many that do commit ſinne with deliberation, premeditation, and conſultation; and that man which commits a ſinne deliberately and contrivedly, he doth greatly provoke the Spirit of God. Pro. v 16.30.It is ſaid of a wicked man that he ſhutteth his eyes to deviſe miſchief; ſhutting of the eye is a ſtudying, plotting and deliberating poſture. As it is with a friend, if you ſhall give him a blow at peradventure, though he may be angry at firſt, yet when he ſhall underſtand that it was againſt your will, he will be quickly pacified, but if he ſees that you plot and contrive his death, this makes him that he will never come into your company more: Thus it is with the Spirit of God, when he ſees thee fall into ſinne inconſiderately and unadviſedly, he will not withdraw from thee for this; but when the Spirit ſhall ſee that we way-lay him, and do deliberate and contrive how to commit ſin, this provokes him, if not for ever, yet for a long departure. Such deliberate acts of the ſoul they are more directly againſt God; 1 King. 15.5.and to this purpoſe is obſervable what you reade concerning David, that he did that which was right in the eyes of the Lord all the dayes of his life, ſave onelyonly in the matter of Ʋriah the Hittite. Now why doth not the text ſay rather, that he was perfect, or did that which was right in the eyes of the Lord, ſave onelyonly in the matter of Bathſheba, for that was the fouleſt ſinne? There is this reaſon given hereof, why the Spirit of God ſhould ſay that he was a perfect man, ſave onelyonly in the matter of Ʋriah, rather then in that of Bathſheba; becauſe his ſinne in the matter of Bathſheba, it was done raſhly and inconſiderately, he was ſuddenly ſurprized with a temptation; but the matter of Ʋriah, 2 Sam. ch. 11.it was done more deliberately, plottingly and contrivedly; for firſt, he ſends for him home from the warres, that ſo he might cloak his foul fact, then he makes him drunk, and after he makes him carry the contrivance of his own death in a letter to Joab; ſo that it was a ſinne ſo deliberately acted, that the Spirit of God put a brand upon him for it; take heed therefore of deliberate acts of ſinne. I cenſure none, every one of you muſt ſtand or fall to your own Maſter; but this I ſay, that it is a ſinne which gives an eſpecial provocation to the Spirit of God. It is the ſaying of a Modern Divine, and a true one; That a deliberate will to ſinne without the act, is more ſinful then the act of ſinne without a deliberate will; and thus in the caſe of Peter, that man does worſe who purpoſes to deny Chriſt, though he never doth it, then Peter that did actually deny Chriſt, and never intended it; therefore look to your purpoſes and deliberations; if you ſinne deliberately, it is the next ſtep to the ſinne of thoſe againſt whom the Prophet prayes, Lord, be not merciful to thoſe that ſinne maliciouſly.
5. The Spirit of God will withdraw from a man when men proſtitute the holy Spirit to baſe luſts, as all hypocrites do who do talk of the Spirit onelyonly to commit ſinne, and enjoy their luſts more ſecurely. Thus Simon Magus he deſired the extraordinary gifts of the Spirit, that he might ſeeme ſome body, and enrich himſelf; this was but foreign, as the Apoſtle ſpeaks, 1 Theſ. 2.5. a cloak for his covetouſneſſe. Many grieve and provoke the Spirit to depart, when they themſelves do not ſerve God, but rather ſerve themſelves on God.