XXV sermons preached at Golden-Grove being for the vvinter half-year, beginning on Advent-Sunday, untill Whit-Sunday / by Jeremy Taylor ...

Sermon, X. The Flesh and the Spirit: Part I. (Book 10)

Matt. 26. 41. latter part. [ C]

The Spirit indeed is willing, but the Flesh is weake.

FRom the beginning of days Man hath been so crosse to the Divine commandements, that in many cases there can be no reason given why a man should choose some ways, or doe some actions, but onely because they are forbidden; When God bade the Isaaelites rise and goe up against the Canaanites, and possesse the Land, [ D] they would not stirre; the men were Anakims, and the Cities were impregnable, and there was a Lyon in the way; but presently after, when God forbad them to goe, they would and did goe, though they died for it. I shall not need to instance in particulars, when the whole life of man is a perpetuall contradiction; and the state of Disobedience is called the contradiction of Sinners; even the man in the Gospell that had two sons, they both crossed him, even he that obeyed him, and he that obeyed him not: for the one said, he would, and did not; the other said, he would not, and did: and so doe we; we promise faire, and doe nothing; and [ E] they that doe best are such as come out of darknesse into light, such as said they would not, and at last have better bethought themselves; And who can guesse at any other reason why men should refuse to be temperate? for he that refuses the commandement, first does vio∣lence to the commandement, and puts on a proeternaturall appetite,

he spoils his health, and he spoils his understanding; he brings to [ A] himself a world of diseases, and a healthlesse constitution, smart and sickly nights, a loathing stomach, and a staring eye, a giddy brain, and a swell'd belly, gouts and dropsies, catarrhes and oppila∣tions. If God should enjoyne man to suffer all this, heaven and earth should have heard our complaints against unjust laws, and impossible commandements: for we complain already, even when God commands us to drink so long as it is good for us; this is one of his impossible laws: it is impossible for us to know when we are dry, or when we need drink; for if we doe know, I am sure it is possible enough, not to lift up the wine to our heads. And when [ B] our blessed Saviour hath commanded us to love our enemies, we think we have so much reason against it, that God will easily excuse our disobedience in this case, and yet there are some enemies whom God hath commanded us not to love, and those we dote on, we cherish and feast them, and as S. Paul in another case, upon our un∣comely parts we bestow more abundant comelinesse. For whereas our body it self is a servant to our soule, we make it the heir of all things, and treat it here already, as if it were in Majority; and make that which at the best was but a weak friend, to become a strong enemy; and hence proceed the vices of the worst, and the follies and imper∣fections [ C] of the best; the spirit is either in slavery, or in weaknesse, and when the flesh is not strong to mischief, it is weak to good∣nesse; and even to the Apostles our blessed Lord said, the spirit is willing, but the flesh is weak.

The spirit] that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the inward man, or the reaso∣nable part of man, especially as helped by the Spirit of Grace, that is willing: for it is the principle of all good actions, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the power of working is from the spirit; but the flesh is but a dull instrument, and a broken arme, in which there is a principle of life, but it moves uneasily; and the flesh is so weak, that in Scripture to [ D] be in the flesh signifies a state of weaknesse, and infirmity; so the humiliation of Christ is expressed by being in the flesh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God manifested in the flesh; and what S. Peter calls [put to death in the flesh] St. Paul calls [crucified through weaknesse;] and, yee know that through the infirmity of the flesh I preached unto you, said S. Paul: but here, flesh is not opposed to the spirit as a direct enemy, but as a weak servant: for if the flesh be powerfull and opposite, the spirit stays not there:

—veniunt ad candida tecta columbae:

The old man and the new cannot dwell together; and therefore here, [ E] where the spirit inclining to good, well disposed, and apt to holy counsels, does inhabit in society with the flesh, it means onely a weak and unapt nature, or a state of infant-grace, for in both these, and in these onely the text is verified.

1. Therefore we are to consider the infirmities of the flesh natu∣rally. 2. Its weaknesse in the first beginnings of the state of grace, [ A] its daily pretensions and temptations, its excuses and lessenings of duty. 3. What remedies there are in the spirit to cure the evils of nature. 4. How far the weaknesses of the flesh can consist with the Spirit of grace in well grown Christians: This is the summe of what I intend upon these words.

1. Our nature is too weak in order to our duty and finall interest, that at first it cannot move one step towards God, unlesse God by his preventing grace puts into it a new possibility.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ B] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

There is nothing that creeps upon the earth, nothing that ever God made, weaker then Man; for God fitted Horses and Mules with strength, Bees and Pismires with sagacity, Harts and Hares with swiftnesse, Birds with feathers and a light aëry body; and they all know their times, and are fitted for their work, and regularly ac∣quire the proper end of their creation; but man that was designed to an immortall duration, and the fruition of God for ever▪ knows [ C] not how to obtain it; he is made upright to look up to heaven, but he knows no more how to purchase it then to climbe it. Once, man went to make an ambitious tower to outreach the clouds, or the praeternaturall risings of the water, but could not do it; he cannot promise himself the daily bread of his necessity upon the stock of his own wit or industry; and for going to heaven, he was so far from doing that naturally, that as soon as ever he was made he became the son of death, and he knew not how to get a pardon for eating of an apple against the Divine commandement: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said the Apostle, By nature we were the sons * 1.1 [ D] of wrath, that is, we were born heirs of death, which death came upon us from Gods anger for the sin of our first Parents; or by nature, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, really, not by the help of fancy, and fiction of law, for so Oecumenius and Theophylact expound it; but because it does not relate to the sin of Adam in its first intention, but to the evill state of sin, in which the Ephesians walked before their conversion; it signifies that our nature of it self is a state of opposition to the spirit of grace, it is privatively opposed, that is, that there is nothing in it that can bring us to felicity; nothing but an obedientiall capacity; our flesh can become sanctified, as the stones [ E] can become children unto Abraham, or as dead seed can become living corn; and so it is with us, that it is necessary God should make us a new creation, if he means to save us; he must take our hearts of stone away, and give us hearts of flesh; he must purge the old leaven, and make us a new conspersion; he must destroy the flesh, and must

breath into us Spiritum vitae, the celestiall breath of life, without [ A] which we can neither live, nor move, nor have our being. No man can come unto mee (said Christ) unlesse my Father draw him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Divine love must come upon us and snatch us from our imperfection, enlighten our understanding, move and stirre our affections, open the gates of heaven, turn our nature into grace, entirely forgive our former prevarications, take us by the hand, and lead us all along, and we onely contribute our assent unto it; just as a childe when he is tempted to learne to goe, and called upon, and guided, and upheld, and constrain'd to put his [ B] feet to the ground, lest he feel the danger by the smart of a fall; just so is our nature and our state of flesh. God teaches us, and invites us, he makes us willing and then makes us able, he lends us helps, and guides our hands, and feet; and all the way con∣strains us, but yet so as a reasonable creature can be constrained; that is, made willing with arguments, and new inducements, by a state of circumstances, and conditionall necessities: and as this is a great glorification of the free grace of God, and declares our manner of cooperation, so it represents our nature to be weak as a childe, ignorant as infancy, helplesse as an orphan, averse as an uninstructed [ C] person, in so geat degrees that God is forced to bring us to a holy life by arts great and many as the power and principles of the Crea∣tion; with this onely difference, that the subject matter and object of this new creation is a free agent; in the first it was purely obe∣dientiall and passive; and as the passion of the first was an effect of the same power that reduced it to act; so the freedome of the second is given us in our nature by him that onely can reduce it to act; for it is a freedome that cannot therefore choose, because it does not understand, nor taste, nor perceive the things of God; and there∣fore must by Gods grace be reduced to action, as at first the [ D] whole matter of the world was by Gods Almightynesse; for so God worketh in us to will and to doe of his owne good pleasure.

2. But that I may instance in particulars, our naturall weaknesse appears best in two things, even in the two great instances of temp∣tation, pleasure and pain; in both which the flesh is destroyed if it be not helped by a mighty grace, as certainly as the Canes doe bow their heads before the breath of a mighty wind. 1. In pleasure we see it by the publick miseries and follies of the world. An old Greek said well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There is amongst men nothing perfect, because [ E] men carry themselves as persons that are lesse then money, ser∣vants of gain and interest; we are like the follish Poet that Horace tells of:

Gestit enim nummum in loculos dimittere, posthàc. [ A] Securus, cadat, an recto stet fabula talo.

Let him but have money for rehearsing his Comedy, he cares not whether you like it or no; and if a temptation of money comes strong and violent, you may as well tye a wilde dog to quietuesse with the guts of a tender Kid, as suppose that most men can doe vertuously when they may sin at a great price. Men avoyd po∣verty, not onely because it hath some inconveniencies; for they are few and little; but because it is the nurse of vertue; they run [ B] from it as Children from strict Parents and Tutors, from those that would confine them to reason, and sober counsels, that would make them labour, that they may become pale and lean, that they may become wise: but because Riches is attended by pride and lust, tyranny and oppression, and hath in its hand all that it hath in its heart; and Sin waits upon Wealth ready dress'd and fit for action, therefore in some temptations they confesse how little their souls are, they cannot stand that assault; but because this passion is the daughter of Voluptuousnesse, and very often is but a servant sin, ministring to sensuall pleasures, the great weak∣nesse of the flesh is more seen in the matter of carnall crimes, [ C] Lust and Drunkennesse. Nemo enim se adsuefacit ad vitandum & * 1.2 ex animo evellendum ea quae molesta ei non sunt. Men are so in love with pleasure, that they cannot think of mortifying or cruci∣fying their lust; we doe violence to what we hate, not to what we love. But the weaknesse of the flesh, and the empire of lust is vi∣sible in nothing so much, as in the captivity and folly of wise men. For you shall see some men fit to governe a Province, sober in their counsells, wise in the conduct of their affaires, men of dis∣course and reason, fit to sit with Princes, or to treat concerning [ D] peace and warre, the fate of Empires, and the changes of the world, yet these men shall fall at the beauty of a woman as a man dies at the blow of an Angell, or gives up his breath at the sen∣tence and decree of God. Was not Solomon glorious in all things but when he bowed to Pharaoh's daughter, and then to Devils? and is it not published by the sentence and observation of all the world, that the bravest men have been softned into effeminacy by the lisping charms, and childish noyses of Women and imper∣fect persons? A faire slave bowed the neck of stout Polydamas, which was stiffe and inflexible to the contentions of an enemy: [ E] and suppose a man set like the brave boy of the King of Nico∣media in the midst of temptation by a witty beauty, tyed upon a bed with silk and pretty violences, courted with musick and per∣fumes, with promises and easie postures, invited by opportunity and importunity, by rewards and impunity, by privacy and a

guard; what would his nature doe in this throng of evils and [ A] vile circumstances? The grace of God secur'd the young Gentle∣man, and the Spirit rode in triumph; but what can flesh do in such a day of danger? Is it not necessary that we take in auxiliaries from Reason and Religion, from heaven and earth, from observation and experience, from hope and fear, and cease to be what we are, lest we become what we ought not? It is certain that in the cases of temptations to voluptuousnesse, a man is naturally, as the Prophet said of Ephraim, like a Pigeon that hath no heart, no courage, no conduct, no resolution, no discourse, but falls as the water of Nilus when it comes to its cataracts, it falls infinitely and with∣out restraint; And if we consider how many drunken meetings [ B] the Sunne sees every day, how many▪ Markets and Faires and Clubs, that is, so many solemnities of drunkennesse, are at this in∣stant under the eye of heaven; that many Nations are marked for intemperance, and that it is lesse noted because it is so popular, and universall, and that even in the midst of the glories of Chri∣stianity there are so many persons drunk, or too full with meat, or greedy of lust, even now that the Spirit of God is given to us to make us sober, and temperate, and chaste, we may well imagine, since all men have flesh, and all men have not the [ C] spirit, the flesh is the parent of sin, and death, and it can be no∣thing else.

And it is no otherwise when we are tempted with pain. We are so impatient of pain, that nothing can reconcile us to it; not the laws of God, not the necessities of nature, not the society of all our kindred, and of all the world, not the interest of vertue, not the hopes of heaven; we will submit to pain upon no terms, but the basest and most dishonorable; for if sin bring us to pain, or affront, or sicknesse, we choose that, so it be in the retinue of a lust, and a base desire▪ but we accuse Nature, and blaspheme God, we murmur and are impatient when pain is sent to us from him [ D] that ought to send it, and intends it as a mercy when it comes. But in the matter of afflictions and bodily sicknesse we are so weak and broken, so uneasie and unapt to sufferance, that this alone is beyond the cure of the old Philosophy. Many can endure poverty, and many can retire from shame and laugh at home, and very many can endure to be slaves; but when pain and sharp∣nesse are to be endured for the interests of vertue, we finde but few Martyrs; and they that are, suffer more within themselves by their fears and their temptations, by their uncertain purposes and [ E] violences to Nature, then by the Hang-mans sword; the Martyr∣dome is within; and then he hath won his Crown, not when he hath suffered the blow, but when he hath overcome his fears, and made his spirit conqueror. It was a sad instance of our infirmity, when of the 40 Martyrs of Cappadocia set in a freezing lake, al∣most

consummate, and an Angell was reaching the Crowne, and placing it upon their brows, the flesh fail'd one of them, and drew [ A] the spirit after it; and the man was called off from his Scene of noble contention, and dyed in warm water:

—Odi artus, fragilémque hunc corporis usum Desertorem animi—

We carry about us the body of death, and we bring evils upon our selves by our follies, and then know not how to bear them; and the flesh forsakes the spirit. And indeed in sicknesse the in∣firmity is so very great, that God in a manner at that time hath [ B] reduced all Religion into one vertue, Patience with its appendages is the summe totall of almost all our duty that is proper to the days of sorrow: and we shall find it enough to entertain all our powers, and to imploy all our aids; the counsels of wise men, and the comforts of our friends, the advices of Scripture, and the results of experience, the graces of God, and the strength of our own resolutions are all then full of imployments, and find it work enough to secure that one grace. For then it is that a cloud is wrapped about our heads, and our reason stoops under sorrow, the soul is sad, and its instrument is out of tune, the auxiliaries [ C] are disorder'd, and every thought sits heavily, then a comfort cannot make the body feel it, and the soule is not so abstracted to rejoyce much without its partner▪ so that the proper joyes of the soul, such as are hope, and wise discourses, and satisfactions of reason, and the offices of Religion, are felt, just as we now per∣ceive the joyes of heaven, with so little relish, that it comes as news of a victory to a man upon the Rack, or the birth of an heir to one condemned to dye; he hears a story which was made to delight him, but it came when he was dead to joy and all its ca∣pacities; [ D] and therefore sicknesse, though it be a good Monitor, yet it is an ill stage to act some vertues in; and a good man cannot then doe much, and therefore he that is in the state of flesh and blood, can doe nothing at all.

4. But in these considerations we find our nature in disadvan∣tages; and a strong man may be overcome when a stronger comes to disarme him; and pleasure and pain are the violences of choice and chance; but it is no better in any thing else: for nature is weak in all its strengths, and in its fights, at home, and abroad, in its actions and passions; we love some things violently, and [ E] hate others unreasonably; any thing can fright us when we should be confident, and nothing can scare us when we ought to feare; the breaking of a glasse puts us into a supreme anger, and we are dull and indifferent as a Stoick when we see God dishonour'd; we passionately desire our preservation, and yet we violently destroy

our selves, and will not be hindred; we cannot deny a friend [ A] when he tempts us to sin and death, and yet we daily deny God when he passionately invites us to life and health; we are greedy after money, and yet spend it vainly upon our lusts; we hate to see any man flatter'd but our selves; and we can endure folly if it be on our side, and a sin for our interest; we desire health, and yet we exchange it for wine and madnesse; we sink when a persecution comes, and yet cease not daily to persecute our selves, doing mischiefs worse then the sword of Tyrants, and great as the ma∣lice of a Devill.

5. But to summe up all the evills that can be spoken of the infirmities of the flesh; the proper nature and habitudes of men are [ B] so foolish and impotent, so averse and peevish to all good, that a mans will is of it self onely free to choose evils. Neither is it a contradiction to say liberty, and yet suppose it determin'd to one object onely; because that one object is the thing we choose. For although God hath set life and death before us, fire and water, good and evill, and hath primarily put man into the hands of his owne counsell, that he might have chosen good as well as evill, yet be∣cause he did not, but fell into an evill condition and corrupted manners, and grew in love with it, and infected all his children with vicious examples; and all nations of the world have contracted [ C] some universall stains, and the thoughts of mans hearts are onely evill, and that continually, and there is not one that doth good, no not one that sinneth not: since (I say) all the world have sinned, we cannot suppose a liberty of indifferency to good and bad; it is impossible in such a liberty▪ that there should be no variety, that all should choose the same thing; but a liberty of complacency or delight we may suppose; that is so, that though naturally he might choose good, yet morally he is so determin'd with his love to evill, that good seldome comes into dispute; and a man [ D] runs to evill as he runs to meat or sleep; for why else should it be, that every one can teach a childe to be proud, or to swear, to lie, or to doe little spites to his play-fellow, and can traine him up to infant follies? But the severity of Tutors and the care of Parents, discipline and watchfulnesse, arts and diligence, all is too little to make him love but to say his prayers, or to doe that which becomes persons design'd for honest purposes, and his malice shall out-run his yeares; he shall be a man in villany before he is by law capable of choice or inheritance; and this indisposition lasts upon us for ever, even as long as [ E] we live, just in the same degrees as flesh and blood does rule us: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Art of Physicians can cure the evills of the body, but this strange propensity to evill nothing can cure but death; the grace of God eases the malignity here, but it cannot be cured but by glory▪

that is, this freedome of delight or perfect unabated election of [ A] evill, which is consequent to the evill manners of the world, al∣though it be lessened by the intermediall state of grace, yet it is not cured untill it be changed into its quite contrary; but as it is in heaven, all that is happy, and glorious, and free, yet can choose nothing but the love of God, and excellent things, because God fills all the capacities of Saints, and there is nothing without him that hath any degrees of amability: so in the state of nature, of flesh and blood, there is so much ignorance of spirituall ex∣cellencies, and so much proportion to sensuall objects, which in most instances and in many degrees are prohibited, that as men [ B] naturally know no good, but to please a wilde, indetermin'd, in∣finite appetite; so they will nothing else but what is good in their limit and proportion; and it is with us as it was with the shee-goat that suckled the wolves whelp; he grew up by his nurses milke, and at last having forgot his foster mothers kind∣nesse, eat that udder which gave him drink and nourishment; Improbit as nullo flectitur obsequio; for no kindnesse will cure an ill nature and a base disposition: so are we in the first constitution of our nature; so perfectly given to naturall vices, that by de∣grees we degenerate into unnaturall, and no education or power [ C] of art can make us choose wisely or honestly: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Phalaris, There is no good nature but onely ver∣tue; till we are new created, we are wolves and serpents, free and delighted in the choice of evill, but stones and iron to all ex∣cellent things and purposes.

2. Next I am to consider the weaknesse of the flesh, even when the state is changed, in the beginning of the state of grace: For many persons, as soon as the grace of God rises in their hearts, are all on fire, and inflamed; it is with them as Homer said of the Syrian starre, [ D]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

It shines finely, and brings feavers; splendor and zeal are the effects of the first grace, and sometimes the first turnes into pride, and the second unto uncharitablenesse; and either by too dull and slow motions, or by too violent and unequall, the flesh will make pretences, and too often prevail upon the spirit, even after the grace of God hath set up its banners in our hearts. [ E]

1. In some dispositions that are forward and apt, busie and unquiet, when the grace of God hath taken possessions, and begins to give laws, it seems so pleasant and gay to their undiscerning spirits, to be deli∣vered from the sottishnesse of lust, and the follies of drunkennesse, that reflecting upon the change, they begin to love themselves too

well, and take delight in the wisdome of the change, and the reasonablenesse of the new life; and then they by hating their own [ A] follies, begin to despise them that dwell below; It was the tricke of the old Philosophers whom Aristophanes thus describes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; pale, and barefoot, and proud; that is, persons singular in their habit, eminent in their institution, proud and pleased in their persons, and despisers of them that are lesse glorious in their vertue then themselves; and for this very thing our blessed Saviour remarks the Pharisees; they were severe and phantasticall advancers of themselves, and Judgers of their neighbors; and here, when they have mortified [ B] corporall vices, such which are scandalous and punishable by men, they keep the spirituall, and those that are onely discernible by God: these men doe but change their sin from scandall to dan∣ger, and that they may sin more safely they sin more spiri∣tually.

2. Sometimes the passions of the flesh spoyle the changes of the Spirit, by naturall excesses, and disproportion of degrees; it mingles violence with industry, and fury with zeale, and unchari∣tablenesse with reproofe, and censuring with discipline, and vio∣lence with desires, and immortifications in all the appetites and [ C] prosecutions of the soule. Some think it is enough in all instances, if they pray hugely and fervently; and that it is religion, impa∣tiently to desire a victory over our enemies, or the life of a childe, or an heir to be born; they call it holy, so they desire it in prayer; that if they reprove a vicious person, they may say what they list, and be as angry as they please; that when they demand but reason, they may enforce it by all means; that when they exact duty of their children, they may be imperious and without limit; that if they designe a good end, they may prosecute it by all instru∣ments; that when they give God thanks for blessings, they may value the thing as high as they list, though their persons come [ D] into a share of the honour; here the spirit is willing and holy, but the flesh creeps too busily, and insinuates into the substance of good actions, and spoyles them by unhandsome circumstances; and then the prayer is spoil'd for want of prudence of conformity to Gods will, and discipline and government is imbittered by an angry spirit; and the Fathers authority turns into an uneasie load, by being thrust like an unequall burden to one side, without al∣lowing equall measures to the other: And if we consider it wisely, we shall find that in many good actions the flesh is the bigger ingre∣dient, and we betray our weak constitutions even when we do Justice [ E] or Charity; and many men pray in the flesh, when they pretend they pray by the spirit.

3. In the first changes and weak progresses of our spirituall life, we find a long weaknesse upon us, because we are long before we

begin, and the flesh was powerfull and its habits strong, and it will mingle indirect pretences with all the actions of the spirit; If we [ A] mean to pray, the flesh thrusts in thoughts of the world; and our tongue speaks one thing and our heart means another; and we are hardly brought to say our prayers, or to undertake a fasting day, or to celebrate a Communion: and if we remember that all these are holy actions, and that we have many opportunities of doing them all, and yet doe them very seldome, and then very coldly, it will be found at the foot of the account, that our flesh and our naturall weaknesse prevailes oftner then our spirituall strengths: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they [ B] that are bound long in chains feel such a lamenesse in the first resti∣tutions of their liberty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of the long accustomed chain and pressure, that they must stay till Nature hath set them free, and the disease be taken off as well as the chain; and when the soul is got free from her actuall pres∣sure of sins, still the wound remaines, and a long habitude, and longing after it, a looking back, and upon the presenting the old object, the same company, or the remembrance of the delight, the fancy strikes, and the heart fails, and the temptations returne and stand dressed in form and circumstances, and ten to one but the man dies again. [ C]

4. Some men are wise and know their weaknesses, and to prevent their startings back, will make fierce and strong resolutions, and bind up their gaps with thornes, and make a new hedge about their spirits; and what then? this shews indeed that the spirit is willing; but the storm arises, and windes blow, and rain descends, and presently the earth trembles, and the whole fabrick falls into ruine and disorder. A resolution (such as we usually make) is no∣thing but a little trench which every childe can step over; and there is no civill man that commits a willing sin, but he does it [ D] against his resolution; and what Christian lives, that will not say, and think, that he hath repented in some degree; and yet still they commit sin, that is, they break all their holy purposes as readily as they lose a dream; and so great is our weaknesse, that to most men the strength of a resolution is just such a restraint as he suffers who is imprisoned in a curtain, and secured with dores and bars of the finest linnen: for though the spirit be strong to resolve, the flesh is weak to keep it.

5. But when they have felt their follies, and see the linnen vail rent, some that are desirous to please God, back their resolutions [ E] with vows, and then the spirit is fortified, and the flesh may tempt and call, but the soul cannot come forth, and therefore it triumphs and acts its interest easily and certainly; and then the flesh is mor∣tified; It may be so. But doe not many of us inquire after a vow? And we consider it may be it was rash, or it was an im∣possible

matter, or without just consideration, and weighing of [ A] circumstances, or the case is alter'd, and there is a new emergent ne∣cessity, or a vow is no more then a resolution made in matter of duty; both are made for God, and in his eye and witnesse; or if nothing will doe it, men grow sad and weary, and despaire, and are impa∣tient, and bite the knot in pieces, with their teeth, which they cannot by disputing, and the arts of the tongue. A vow will not secure our duty, because it is not stronger then our appetite; and the spirit of man is weaker then the habits and superinduced na∣ture of the flesh; but by little and little it falls off, like the finest thread twisted upon the traces of a chariot; it cannot hold long. [ B]

6. Beyond all this, some choose excellent guides, and stand within the restraints of modesty, and a severe Monitor; and the Spirit of God hath put a veile upon our spirits, and by modesty in women and young persons, by reputation in the more aged, and by honour in the more noble, and by conscience in all, have fortified the spirit of Man, that men dare not prevaricate their duty though they be tempted strongly, and invited perpetually; and this is a partition wall that separates the spirit from the flesh, and keeps it in its proper strengths and retirements. But here the spirit of [ C] man, for all that it is assisted, strongly breaks from the inclosure, and runnes into societies of flesh, and sometimes despises repu∣tation, and sometimes supplies it with little arts of flattery, and self-love, and is modest as long as it can be secret, and when it is discovered, it growes impudent; and a man shelters himselfe in crouds and heaps of sinners, and beleeves that it is no worse with him then with other mighty criminals, and publick persons, who bring sin into credit amongst fooles and vicious persons; or else men take false measures of fame or publick honesty, and the world being broken into so many parts of disunion, and agreeing in nothing but in confederate vices, and grown so remisse in governments, and se∣vere [ D] accounts, every thing is left so loose, that honour and pub∣lick fame, modesty, and shame, are now so slender guards to the spirit, that the flesh breaks in and makes most men more bold against God then against men, and against the laws of Religion, then of the Common-wealth.

7. When the spirit is made willing by the grace of God, the flesh interposes in deceptions and false principles. If you tempt some man to a notorious sin, as to rebellion, to deceive his trust, or to be drunk, he will answer, he had rather die then doe it: But put the [ E] sin civilly to him, and let it be disguised with little excuses, such things which indeed are trifles, but yet they are colours fair enough to make a weak pretence, and the spirit yeelds instantly. Most men choose the sin, if it be once disputable whether it be a sin or no? If they can but make an excuse, or a colour, so that it shall not rudely

dash against the conscience with an open professed name of Sin, [ A] they suffer the temptation to doe its worst. If you tempt a man, you must tell him 'tis no sin, or it is excusable: this is not rebellion, but necessity, and selfe defence; it is not against my allegiance, but is a performing of my trust; I doe it for my friend, not against my Superiour; I doe it for a good end, and for his advantage; this is not drunkennesse, but free mirth, and fair society; it is refresh∣ment, and entertainment of some supernumerary hours; but it is not a throwing away my time, or neglecting a day of salvation; and if there be any thing more to say for it, though it be no more then Adams fig-leaves, or the excuses of children and truants, it [ B] shall be enough to make the flesh prevail, and the spirit not to be trou∣bled; for so great is our folly, that the flesh always carries the cause, if the spirit can be cousen'd.

8. The flesh is so mingled with the spirit, that we are forced to make distinctions in our appetite, to reconcile our affections to God and Religion, lest it be impossible to doe our duty; we weep for our sins, but we weep more for the death of our dearest friends, or other temporall sadnesses; we say we had rather die then lose our faith, and yet we doe not live according to it; we lose our estates and are impatient, we lose our vertue and bear it well enough; and [ C] what vertue is so great, as more to be troubled for having sin'd, then for being asham'd, and begger'd, and condemn'd to die? Here we are forced to a distinction: there is a valuation of price, and a valu∣ation of sense: or the spirit hath one rate of things, and the flesh hath another; and what we beleeve the greatest evill, does not alwayes cause to us the greatest trouble; which shews plainly, that we are imperfect carnall persons, and the flesh will in some measure prevaile over the spirit; because we will suffer it in too many instances, and cannot help it in all.

9. The spirit is abated and interrupted by the flesh, because the flesh [ D] pretends it is not able to doe those ministeries which are appointed in order to Religion; we are not able to fast, or if we watch, it breeds gouts and catarrhes; or charity is a grace too expensive, our necessi∣ties are too big to do it; or we cannot suffer pain; and sorrow breeds death, and therefore our repentances must be more gentle, and we must support our selves in all our calamities: for we cannot beare our crosses without a freer refreshment, and this freedome passes on to licence, and many melancholy persons drowne their sorrows in sin and forgetfulnesse, as if sin were more tolerable then sorrow, and the anger of God an easier load then a temporall care: here the flesh [ E] betrayes its weaknesse and its follies: For the flesh complains too soon, and the spirit of some men like Adam being too fond of his Eve, attends to all its murmurs and temptations; and yet the flesh is able to bear farre more then is required of it in usuall duties. Custome of suffering will make us endure much, and feare will make

us suffer more, and necessity makes us suffer any thing; and lust and desire makes us to endure more then God is willing we should; [ A] and yet we are nice, and tender, and indulgent to our weaknesses, till our weaknesses grow too strong for us. And what shall we doe to secure our duty, and to be delivered of our selves, that the body of death which we bear about us may not destroy the life of the spirit?

I have all this while complain'd, and you see not without cause; I shall afterwards tell you the remedies for all this evill. In the mean time, let us have but mean opinions of our selves; let us watch every thing of our selves as of suspected persons, and magnifie the grace of God, and be humbled for our stock and spring of follies, and [ B] let us look up to him who is the fountaine of grace and spirituall strengths.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And pray that God would give us what we ask, and what we ask not; for we want more helps then we understand, and we are neerer to evill then we perceive, and we bear sin and death about us, and are in love with it; and nothing comes from us but false principles, [ C] and silly propositions, and weak discourses, and startings from our holy purposes, and care of our bodies, and of our palates, and the lust of the lower belly; these are the imployment of our lives; but if wee design to live happily and in a better place, it must be otherwise with us; we must become new creatures, and have another defini∣tion, and have new strengths, which we can onely derive from God, whose grace is sufficient for us, and strong enough to prevail over all our follies and infirmities.

Notes

• * 1.1

  Eph. 2. 3.
• * 1.2

  Plutar.