Part 12

It is true indeed, and must be confessed, that the soul being but in part sanctified, too often complies with these _motions of sin which work in our members_; and the affections of the soul itself, being not perfectly holy, are too easily induced to indulge the desires and passions of the flesh; and thereby sin is committed and guilt contracted. _The law_ or principle, _of sin in the members_, leads the mind, too often, captive; Rom. vii. 23. Thus the soul is very culpable for want of perpetual resistance, and becomes guilty before God, by every such inordinate passion breaking forth, and by the satisfaction of every such sinful raging appetite; yet I must believe that the soul of a christian would not be guilty half so often, if the lusts of the body were not more active than the mere abstracted lusts of the mind are. _The spirit lusteth against the flesh, and the flesh against the spirit_; Gal. v. 17. That part which is chiefly sanctified, and that which is chiefly unsanctified, strike against each other; and it is true in a literal sense, as well as a figurative one, that a saint _with his mind serves the law of God_, but too often _with his flesh the law of sin_.

Thus I have given the chief reasons why the principles of sin are represented in scripture by flesh, and the springs of holiness by spirit.

[This sermon may be divided here.]

From this consideration of flesh and spirit, of holiness and sin, which are set forth in the word of God, and thus explained in the most free and intelligible method that I am capable of, I would derive some remarks for our information and practice.

Remark I. We may hence derive a rule of judgment concerning our own state, and find whether we have any principle of holiness in our hearts or no, or whether we are yet in the flesh, and in a state of sin. We may draw an easy answer to these questions, by making an inward enquiry into ourselves, according to the three descriptions of flesh and spirit.

_First_, What are our chief aims and desires? Are they bent to gratify the appetites of the flesh, and set upon sensual enjoyments? Or do we seek and pursue spiritual and eternal things, as our most valuable and lovely portion? What is our chief treasure? Where are our hearts and our hopes? Are they wandering amongst heaps of gold and silver, roving over fair and large estates, entertaining themselves with gay cloathing, honours, and vanities? Or are they pointing upwards, and directed towards God, the first and best of beings; and fixed on the blessedness of the spiritual world? Is our chief concern _to make provision for the flesh_ and this life, or to secure an inheritance for our souls among the incorruptible glories of the upper world? What is it that sits highest in our esteem, and awakens our warmest affections and brightest joys? Is it God or the creature, heaven or earth, things fleshly or invisible? Let conscience be faithful, and answer to such inquiries.

Again, let us ask ourselves, have we nothing within us but what was 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.