derived from nature and the flesh? or do we find ourselves enriched with
divine graces by the influence of the Holy Spirit? Are we the same sort
of creatures that we were born? or have we had a mighty change wrought
in us, so that we can find in ourselves that we _are born again_, born
of the spirit? Have we new love and new hatred, new designs and
pursuits, new joys and sorrows? or are the affections of our souls the
same that we brought into the world with us, and engaged chiefly about
the affairs of this body, and this temporal life?
Let us enquire, in the third place, whether there be any opposition made
by our spirits against fleshly passions and appetites? Let every one of
us ask our souls, What inward conflict do I find in myself? Do I comply
with all the sinful tendencies of fleshly nature, or do I maintain a
continual resistance? Is there a combat, and, as it were, a duel within
me, when temptations present themselves? or am I easily led away, and
yield to sin naturally, without any reluctance? Do I find my flesh and
spirit at war within me, when any sensual allurements appear? or do I
yield up all my powers as _servants to sin_, and comply with the lusts
of the flesh, with a hearty delight? Am I like a dead fish carried down
with the stream of my appetites and passions, and make no pretences to
oppose the vicious current? If, upon this enquiry, I find that the flesh
is sovereign, and the spirit never opposes it, I may pronounce myself
then to be in the flesh, in the most significant and complete manner:
then I have nothing but flesh in me, and my soul is, as it were,
carnalized, and deep immersed in the fleshly life.
I confess there may be some sort of opposition made to fleshly lusts,
where there is no renewed nature, no saving grace, no true principle of
holiness, such as is described by the spirit in my text. Many a youth
resists his inclination to a drinking hour, or unclean iniquities, by
the mere force of his education, by the awful regard he has to his
parents, by a fear of injury to his health, or of public shame or
scandal. Many a wicked man refuses to comply with his corrupt appetites,
because he cannot bear the anguish of his own conscience, and the sharp
reproaches of his reason and better judgment. And many a guilty passion
is restrained, and suppressed, from a natural fear of the justice of
God, and an everlasting hell, without any inward principle of real
piety.
It is not every resistance therefore that we make and maintain against
sin, can be a sufficient evidence that we are _new creatures_, unless we
can say with St. Paul; Rom. vii. 22. _I delight in the law of God after
the inward man_; that my soul not only approves, but takes pleasure in
holiness; that sin is the object of my utter hatred, as well as my
present resistance; and that not only as it promotes my own ruin, but as
it brings dishonour to God: that my very heart and soul are set for God
and religion, and it is a grief and daily burden to me, that there
should be any such thing as _a law in my members warring against the law
of my mind_; which makes the true christian cry out often, with
bitterness of soul, _O wretched man that I am! who shall deliver me from
the body of this death?_ Rom. vii. 24. Yet still it remains an
incontestible truth, That where there is no resistance to the flesh, and
the lusts thereof, there persons are not only in a state of sin, but in
the strongest bonds of iniquity; they have brutified their human
natures, and have made themselves _like the beasts that perish_; such
was the character of the Ephesian Gentiles when the gospel came first
among them; they were _alienated from the life of God_, and being past
feeling, gave themselves up to work all uncleanness with greediness;
Eph. iv. 18, 19.
Remark II. There may be some spirit in a person where there is much
flesh; some holiness where there is much sin. For as none but saints in
heaven are all spirit, and as the unregenerate are all flesh; so the
saints here upon earth, are some flesh and some spirit, because they are
sanctified but in part; they are in their way towards perfection, but
they are not perfect: The spirit and the flesh conflict in them, _so
that they cannot do the things which they would_. As they cannot serve
God and practise holiness, with such constancy and zeal as they desire,
because of the lusting of the flesh; so neither can they sink so far
into sin, nor indulge evil courses so far as the flesh would lead them,
if they had no strivings of the spirit to resist it, no principles of
regeneration or holiness. They are led away indeed many times by sensual
and fleshly allurements, but the chief objects of their pursuit are
spiritual and heavenly; they have too many of the same vain affections
and sinful desires, that were born of the flesh, remaining in them; but
they have also new thoughts and hopes, new inclinations and appetites
towards divine things, which could not be derived but from heaven, and
prove them to be born of the spirit.
As unreasonable as it is therefore for any sincere christians to say,
they are complete in holiness, or pretend to perfection in this life,
because they find a work of grace in them: so it is equally unreasonable
for them to charge themselves with being altogether carnal and
unregenerate, because they find some of the lusts of the flesh warring
in them. I would say, therefore, with compassion to such humble and
doubting souls, while you are inhabitants in flesh, and your
sanctification is imperfect, you will not have perfect peace, there will
ever be some enemies within, for you to conflict with; and this inward
war, this battle with flesh and blood, with self and sin, will by no
means prove that ye are utterly unsanctified: No, it will rather give
you some reasons to hope, that there may be a principle of holiness
wrought in you, because you find a resistance against the flesh;
especially if you experience also a zeal and hatred against every rising
iniquity. The most holy soul in this life, can never prevent all the
motions of irregular appetite: and the best of christians have much ado
to curb and suppress some sinful affections which spring from this
mortal body. The chiefest of saints had reason to complain that he was
too often _led captive by the law of sin in his members_; Rom. vii. 23.
It is true indeed, if we were completely sanctified, if our spirits were
entirely holy, they would constantly and effectually resist all evil
motions and appetites of the flesh, so that they should not bring forth
the fruits of iniquity and guilt: But where this resistance is not
always effectual, yet if it be constant and sincere, and flow from a
real hatred of sin, there the heart is renewed, and the spiritual life
begun. Let trembling christians therefore be encouraged, though they may
find many vexing ferments of the flesh, and disquieting passions
sometimes stirring within them; let them not cast away their hope, but
let them rather rejoice in the promises of the covenant, and go on daily
to cleanse themselves, by the aids of divine grace, _from all filthiness
of flesh and spirit, and to perfect holiness in the fear of God_; 2 Cor.
vii. 1.
Remark III. What bold and impious folly are those guilty of, who give a
loose to all the appetites and lusts of the flesh, under a pretence that
it is their temper and constitution leads them to it; that it is their
nature inclines them to riot in all luxury and wantonness: and that they
do but follow the leadings of nature? I would reason a little with
persons of such a profligate character, if they have not renounced
reason as well as religion.
1. Consider, sinners, whether you are not under a great mistake, while
you say, that you obey all the dictates of nature when you rush on to
fleshly iniquities. Have you no natural conscience within you that
forbids these vile practices? Has it not given you many a check already,
and many an inward reproach? Have you no reason that tells you there is
a God, and a judgment, and a terrible account one day to be given of the
guilt and madness which you now indulge? It is but one part of your
nature then, and that the meanest and the vilest too, whose dictates you
obey, when you give yourselves up to all intemperance. The very heathens
have such a conscience in them, such _a law written in their hearts_, to
forbid, and to condemn the grosser iniquities; Rom. ii. 15. And such an
inward monitor belongs to your nature too, unless you have entirely
subdued and enslaved your spirits, which are the best part of your
natures, to the tyranny of your flesh; unless you have buried your
reason in brutal appetite, and _seared_ your _conscience as with a hot
iron_, that they may neither feel nor speak.
2. You say, it is nature you obey, while you follow after fleshly lusts;
but is it not nature depraved and spoiled? Can you think it is the pure,
the original and uncorrupted nature of man to follow all the appetites
of flesh and blood, and live upon a level with _the brutes that perish_?
Can you imagine that your spirit and reason, and all the glorious powers
of your intellectual nature in their first perfection, were made to be
thus employed as lackeys to the body, and mere purveyors to the flesh?
Is it not a sign your nature is fallen from its original state, while
these meaner powers of sense and passion have so mighty and sovereign an
influence; and is it not rather the dictate of reason, and nature; and
true self-love, that you should seek the recovery of your original
excellencies, that you should use all methods to stop and heal the
diseases of your nature, and to repair these ruins of humanity.
But 3. Suppose it were the inclination of animal nature in its original
frame, to be intemperate, proud, angry, impatient and luxurious; and
suppose all the present evil appetites and passions of the flesh, were
the attendants of man in his first estate; yet has not God your Creator
and Governor, a right to place you in a state of trial, in order to
future rewards and punishments? And may he not forbid your spirit to
comply with these inclinations of nature and the flesh, as a test of
your obedience to God your Maker? Is it not proper there should be some
difficulties to conquer in such a probationary state? And if the God who
made you, has actually appointed the matter of your probation or trial,
to be a conflict of the spirit with flesh and blood, has he not a right
to make this appointment? And does not your own reason and conscience
tell you, that you deserve his anger and severe punishment, if you
abandon yourself to all the wild motions and extravagances of bodily
appetite, which he requires you to resist and subdue?
Bethink yourselves, O sinners, how you will answer it to God another
day; that when he has given you a soul, a spirit, a conscience to fight
against fleshly lusts, you should nourish and indulge them hourly? When
he has offered his grace to change your corrupt natures, and has sent
his only Son, and his eternal Spirit to purchase pardon for past sins,
and to make new creatures of you; when he has taught you your duty, and
offers divine aids to fulfil it; when he both entreats you as a friend,
and commands you as a God, to resist these lusts of the flesh
effectually, and be for ever holy and happy; that you should neglect the
laws and mercies of a great and condescending God, and still run riot in
the pursuit of forbidden passions and pleasure? _Can your hearts endure,
or your hands be strong_ in the day that the God of vengeance _shall
appear in flaming fire_, to make enquiry into such rebellion? Can you be
so stupid as to hope, that the poor pretences of flesh and nature, will
screen you from just and almighty indignation? Awake, awake, O mistaken
creatures, and let the man within you resume its place, and reason and
conscience do their office. Awake from this vain and dangerous dream,
this fatal security, and wilful blindness. Rouse the powers of your
souls to arm, and fight in opposition to the sinful flesh; arise and
bestir yourselves ere the time of trial be ended, and the decisive
sentence of an offended God, doom you to miseries that have no end.
Remark IV. In this description of the principles of sin and holiness, as
seated in our flesh, or in our spirit, we may see the nature of the
christian warfare; that much of it consists in a fight of the spirit
with flesh and blood. Little do some christians consider how much of
religion lies in watching over their appetites and senses, and setting a
guard upon the sinful tendencies of the flesh; little do they think how
much of their piety and their holy peace depends on keeping down this
flesh, and subduing it to the best service of the soul.
There may be some persons, who under pretence of serving God in the
spirit, and the more exalted and refined notions and practices of
christianity, give a loose to the flesh, in eating, and, drinking, and
dressing, and all the luxuries of life. But can these christians
imagine, that when they pamper and indulge that wherein sin is chiefly
seated, their spirits should long maintain their purity and
heavenly-mindedness? St. Paul was of another mind; 1 Cor. ix. 27. _I
keep under my body_, says he; I fight with my flesh which is my great
enemy, υπωπιαζω και δουλαγωγω, I subdue it, and bear it down, as with
heavy blows, I keep it under as a slave, lest _when I have preached to
others, I myself should become a cast-away_; lest, when I have preached
to others the doctrines of mortifying the flesh, and of walking
according to the spirit, I should indulge such fleshly sins as would
prove my eternal ruin.
Let not any man imagine, that I am here teaching the Romish penances,
and monkish severities; there is no necessity of sack-cloth and beggary,
scourging and starving, in order to keep the body fit for the duties of
religion. Surely there is a medium between the self-indulgence of some
lazy and carnal christians, and the superstitious forms of mortifying
the flesh, practised in the popish church; and if, under a pretence of
sublime spirituality, we let the fleshly appetites get the mastery of
us, the prosperity, and even the safety of the soul, will be in extreme
hazard; for St. Peter and St. Paul agree well in this doctrine, that
_fleshly lusts war against the soul_; 1 Pet. ii. 11.
I confess the apostle tells the Ephesians, chap vi. ver. 12. _We wrestle
not against flesh and blood, &c._ But it is plain he means no more, than
that flesh and blood are not our only enemies, but that we wrestle also
_with principalities and powers, and spiritual wickedness_, _i. e._ with
Satan and the powers of darkness. Yet we must remember that the powers
of darkness chiefly attack our spirits by means of our flesh. I cannot
believe they would have so much advantage over our souls as they have,
if our souls were released from flesh and blood. Satan has a chamber in
the imagination, fancy is his shop wherein to forge sinful thoughts; and
he is very busy at this mischievous work, especially when the powers of
nature labour under any disease, and such as affects the head and the
nerves: He seizes the unhappy opportunity, and gives greater
disturbances to the mind, by awakening the images of the brain in an
irregular manner, and stimulating and urging onwards the too unruly
passions. This crafty adversary is very ready to fish, as we say, in
troubled waters; where the humours of the body are out of order. Thus he
is wise to make his advantage of all our weaknesses, and to gain some
interest in them, to execute his hellish designs thereby; 2 Cor. xii. 7.
_A messenger of Satan and a thorn in the flesh_, were both together
troublesome to St. Paul; whether they became two distinct enemies, or
one strengthened by the influence of the other, is hard to determine;
but thus much seems to be intimated, that some troublesome disorder in
the flesh, gave a great occasion to Satan to buffet St. Paul more
severely, and do him more mischief.
It is hard wrestling for a poor sanctified soul, with so violent and
strong a yoke-fellow as our flesh. The powers of the flesh twine about
our feeble spirit, and often pull it to the ground, and get the mastery
of it. _The just man may fall down seven times, and rise again; but the
wicked fall into mischief_, and attempt not to rise; Prov. xxiv. 16. We
are tied to the flesh while we are here, and it is the biggest, and the
hardest part of our state of trial, to be constantly tied to such flesh
as ours is. All the adversaries we have besides, are not equal to the
adversary that dwells with us, nor is all their power equal to the power
of our flesh and blood, with its restless urgencies, leading us away
from God to sin. There is so close a union between flesh and spirit, in
this state, that we carry our prison about us, even the flesh in which
we inhabit; we drag our chains about with us; we are tied down to our
senses; we are too nearly allied to the passions and appetites of this
animal in which the soul dwells, and these the soul cannot master and
subdue entirely; however, let us wrestle _with flesh and blood_, as well
as with the tempting world, and the malice of Satan; let us bestir
ourselves, and _fight the good fight of faith_, for the crown is worth
the labour of the conquest.
Yet there is another difficulty attends this pact of our spiritual
warfare, _viz._ This is a combat to which the _Captain of our Salvation_
did not lead us on in person, and in which Christ never went before us.
It is a labour of piety in which our blessed Saviour was not our
pattern; nor could he be, for he had no principle of sin in his soul,
nor any sinful motion in all his sensitive powers. His flesh itself, in
a literal sense, was born of the spirit, and he was all spirit, all
holy. _The Holy Ghost_ over-shadowed the blessed virgin; _and that holy
thing that was born of Mary_, was sanctified in its original, and united
to the eternal Son of God; Luke i. 35. Never had he one disorderly
passion; never one vicious appetite, no criminal wish, no guilty
inclination; he knew no excessive tendencies towards a lawful object,
nor did he feel any inward propensity toward an unlawful one. _He took
part_ of flesh and blood, indeed because _the children were partakers of
it: In all things was he made like to his brethren, but without sin_,
and tempted in all points, as we are, except this inward and native
temptation; Heb. ii. 14, 17. and iv. 15. This part of our warfare,
therefore, we have no perfect pattern for; the leader of the holy army
never went through these special and sore conflicts, in which our
spirits are daily engaged, even the war with corrupt nature and sinful
flesh: yet he pities and sympathizes with us; for, as God, he knows our
whole frame perfectly; and he knows, as man, what our flesh is, and what
its sinful appetites are, so far as his holy nature will admit of this
sympathy. In such a case as this, which he never experienced, yet he
supplies us with such grace as is effectually suited to relieve these
agonies; and the kind angel of the covenant will be at our right-hand,
to strengthen the sincere combatants, that they be not overcome.
Remark V. How much do our fellow-christians deserve our pity, that
labour under great difficulties, and great darkness, through the
perverse humours of their flesh? through the untoward constitutions of
their nature, through the peevish, or proud, or malicious, or passionate
tempers of their mortal body?
Some have a more wrathful, some a more wanton mixture of blood and
natural spirits; others again more melancholy in their constitution, are
ready to overwhelm themselves with despair and unbelieving sorrows; they
go on fighting and mourning all the day long, with many a violent
contest, many a groan and struggle, many a sharp combat, and perhaps
with many a wound too. They are often upon their knees for strength to
subdue this ever present enemy the flesh, and can gain but little
advantage; they are fighting from day to day, and their sins are so
powerful still, that they think they never get nearer to the conquest:
they labour and toil, pray and endeavour to obtain divine assistance,
and yet are too often overcome. This is the case of many a christian who
hath some strong corruption mingled with his constitution. Let us pity
such and pray for them too, and not be hasty in censuring their
character and their state: Bless God if your constitution be of a
happier mould, and if your trials are not so great, and your temptations
so heavy as theirs.
But you will say, “They sin often, and fall very foully, and dishonour
religion more than you.” It may be so; but it may be they fight harder
than you do, and labour with more assiduity, and exercise more grace
than ever you did, and yet are more frequently overcome by sin; so
strong is the constitutional iniquity in some natures, more than it is
in others. Therefore while you condemn the sin, let not the poor
striving mourning sinner be censured heavily as to his character, or as
to his estate. It was said of a very great man of God heretofore, that
he had grace enough for ten men, but not half enough for himself,
because his natural constitution was so very violent and passionate.
When thou seest therefore a christian often in sorrow, confessing his
follies, and continually humbled under a sense of the levity of his
spirit, or the vanity of his natural temper; when he grieves, that in
such and such a season, he has indulged unlawful airs, and complied too
far with the vices of company, when thou observest his spirit vexed and
pained inwardly, that he has indulged any criminal appetite or passion
beyond what has been visible in thy own conduct; do not pride thyself in
thy own purity, or disdain thy mourning brother, but say within thyself,
“Perhaps he has watched and laboured more than I have done, and yet his
own iniquity was too strong for him.” Think with thyself that he was
wrestling with a giant, and fought hard, and was overcome; but thy own
combat was but as it were with a dwarf or child, with some feebler vice
that had less root in thy constitution; and therefore though thou hast
laboured less, yet thou hast gained the victory. And to encourage such
mourning christians, let me add, that in the future state, it is
probable, the saints shall be rewarded not so much according to their
actual success and victory, as according to the toil and labour of the
combat.
Yet take this caution by the way too: Such persons should not think
themselves innocent, because they fight harder against sin than others
do; let them not think all warnings useless, nor be angry with the
gentle admonitions of their friends, as though they were hard censures:
for such christians have more need of warning than others, because they
are more in danger. They ought to be crying out on themselves
continually, _O wretched creature! who shall deliver me?_ They should
beg reproofs, and say, _Let the righteous mite me, it shall be kindness;
and let him reprove me, it shall be an excellent oil that shall not
break my head_: Rom. vii. 24. Psal. cxli. 5. Let my brethren watch over
me, for I find I am not sufficient to be my own keeper; and let them
have compassion on me, _plucking me out of the fire_, for I hate, as
well as they, _the garment spotted with the flesh_; Jude, ver. 23. Thus
the flesh must be brought under by constant watchfulness, prayer, and
resistance, else we cannot maintain holiness and peace. Take heed
therefore, O feeble and tempted christian, while thou art by prayer
engaging the heavenly alliance on thy side, that thou let not thy own
weapons drop, but maintain the war. The fight is to last but threescore
years and ten; if thou overcome, there is the crown of life ready for
thee, which Jesus the Judge shall bestow, on all the conquerors.