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The Death of the Flesh the Life of the Spirit 2

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I. Let us, then, see how by "these things" men live. What is the effect when the sentence of condemnation comes into the conscience? By it we live. How so? Live by death? How can that be? Because the life of faith in the soul is of such a nature, that whatever weakens nature strengthens grace, and whatever feeds nature famishes faith. The life of God in the soul is a tender exotic which, like a flower among weeds, lives as nature dies, and pines as nature flourishes. So that "by these things men live," since spiritual life is carried on and invigorated in the soul through the trials and temptations that starve and weaken the flesh.

1. For instance; these trials deaden us to the world. Do we not find this to be a solemn truth, that when all things go well with us, when the world is all smiles, when circumstances prosper, when the body is healthy, strong, and vigorous, spiritual religion is almost dying away in our souls? Is it not true, that, like Jeshurun, when we are waxen fat we kick? Do we not feel as the world gets a firmer hold upon our heart, that the things of God lose their reality and power in the conscience? Is it not a matter of experience, that just as nature flourishes within us, so grace seems to wither, pine, and languish? The flourishing together of these two things is incompatible. Is nature weakened? grace is strengthened. Is grace weakened? nature is strengthened. Nature and grace, the spirit and the flesh, are so entirely opposed, that the death of the one is the life of the other, and the life of the one is the death of the other.

In order, then, to weaken nature, and to make the world and its charms as nothing in our sight, the Lord sends, or allows trials and afflictions to come upon us, that by weakening nature, and bringing us down in our soul, he may cause the life of the Spirit to be more active and vigorous in our heart. For instance, when a trial comes upon us, such as befell Hezekiah (a trial I have in a measure passed through, and therefore know something of it)—when the sentence of condemnation comes into our conscience, what is the effect of it? In what state and circumstance does the trial find us? For the most part, it finds us full of the world; we have some sincerity, some godly fear, some desire to be right, and some fear to be wrong. We have had some testimonies, enjoyed some measure of consolation and of the peace of God in our conscience.

But still, for lack of a deeper work, for lack of the stripping and emptying operations of the Spirit, the world has gradually crept in upon us, and taken possession of our heart and affections; and we know not how far we have backslidden from the right way, and into what a state of leanness, barrenness, and deadness we have fallen—until the trial comes.

But when the trial, temptation, or affliction comes; when the sentence of condemnation enters with power into the conscience, it shows us where we are, how insensibly we have slipped into the love of the world, and how imperceptibly its spirit has struck its deep fibers into our affections. When death stares us in the face, when our evidences sink out of sight, when God hides himself, and his wrath is felt in the conscience, what a vain thing the world is! When under these circumstances, and bleeding under the wounds which the Spirit makes in the soul, what poor consolation the comforts, pleasures, riches, and honors of this world afford! What balm can they give to the wounds of a guilty conscience? Thus, the spirit of the world, the dross and the tin mixed with the pure metal, is purged away by the severity of the trial, and the heat of the furnace into which the soul is cast.

2. But again. The trial finds us very much in this state, mistaking the teachings of man for the teachings of God; heaping up treasure, without the Lord communicating his precious riches, by the operations of the Spirit, to our conscience. How many people there are, and it is to be feared that many of God's people are among them, who are mistaking the form of religion for the power of it; mistaking doctrines learned in the head for the teachings of the Spirit in the soul! Now when this trial comes upon us; when the Lord takes and puts us into the furnace, it burns up all this false religion. We have perhaps made ourselves very wise in the letter, possess retentive memories which we have well stored with texts and passages of Scripture, have heard a great many excellent preachers, read numerous books written by great divines, and thus have accumulated many treasures.

But when the sentence of condemnation comes, these treasures, heaped up for the day of evil, are all driven away like smoke out of the chimney, or chaff from the threshing-floor. They cannot stand the day of trial, not being wrought in the soul by divine power, nor sealed upon the heart by a testimony from God, but only floating in the judgment. When unpardoned sin lies heavy on the conscience, the soundest sentiments and the clearest views, which have not been wrought into the heart by the Spirit of God, cannot give peace to the mind; and we can no more hang upon them to save our souls from the wrath to come, than a drowning man can hang upon a straw to save him from sinking in the deep waters. Thus, this trial purges away a great deal of false religion.

3. Again. While in this state, before we have had the second plunge—for, mark you, I am speaking to the children of God—there is a great deal of presumption in the carnal mind, which passes with them for faith. Many of God's people use the language of assurance, which they never received from the teachings of God the Spirit. They have heard the minister say, "My God, and my Jesus;" at the prayer-meeting they have heard, "My God and my Father;" and they have sung it in the hymn, without the blessed Spirit having shed abroad the love of God in their heart, or given them the spirit of adoption to cry, "Abba Father." They have thus borrowed these terms of appropriation from the lips of others; and ignorantly mistake this presumption, so rife in the present day, for the real assurance of faith.

But when God brings a man down to the waterflood, and gives him a second plunge, he drowns this presumption, and brings him to this spot—that he has nothing but what God gives, feels nothing but what God inspires, knows nothing but what God teaches, and is nothing but what God makes him. A man then looks at the numerous words that have dropped from his lips, how high he has soared, misled by the example of others; and he now finds what he once thought to be faith, to be nothing but daring presumption and vain-confidence. Thus this sharp trial cuts up his false faith, and brings him down with grief and sorrow into deep humility and contrition before the Lord.

4. Another effect which the trial produces is this. When the sentence of condemnation from God's lips comes into the conscience, it opens a man's eyes to see the reality of vital godliness. My friends, there is a great deal of talk about religion; but how few people know anything of what true religion is, of the secret of vital godliness, of the inward teachings and operations of God the Spirit upon the heart! Many men speak fluently enough of doctrines, and of the blessed truths of the gospel; but what good can mere doctrines do for me, unless they are sealed on my heart, and applied with divine power to my conscience? Without this, the greatest truths can do me no good. But when the Lord lays us low, puts us into the furnace, and drags us through the waters, he shows us that true religion, vital godliness, is something deeper, something more spiritual, something more supernatural, something that stands more in the teachings of God the Spirit and his operation on the heart, than ever we dreamt of before we entered upon the trial. We might have had the clearest views of doctrinal truth, and professed to believe too, that true religion is the work of the Holy Spirit; and yet these were but dim notions floating in the head, before we came into the furnace. But these things now are seen in a different light, and felt in a totally different manner. What before was but a doctrine, becomes now a most certain truth; and what before was but a sound sentiment, is now sealed as a living reality in experience.

As the Lord, then, brings us into the dust, he strips away our mere notional, doctrinal religion. He begins to open up to our heart the real nature of vital godliness—that it is something deeper, something more spiritual, something more powerful, something more experimental than anything we have ever yet known; that it consists in the teachings and leadings of God the Spirit in the conscience. As soon as this is felt, it strips a man of everything he has learned in the flesh, and brings him down to the dust of death; and when brought there, the blessed Spirit opens up the truths of the gospel in a way he had never known before.

Many people know the truth in the letter, but how few by the teachings and operations of God the Spirit in the heart! They have sound views of the way of salvation, but it has never been wrought out with a mighty power into their soul; they have clear heads, but their hearts are not broken into contrition and godly sorrow; their minds are well-instructed in the truths of the gospel, but these truths have not been communicated by "an unction from the Holy One;" nor have they been felt with a solemn, overwhelming conviction, whereby they know the truth and the power of it, and have their souls baptized into a spiritual conformity to, and sweet enjoyment of it.

Until a man is made to see the emptiness of a mere profession, to have his free-will stripped and purged away, and to be brought out of that empty religion so generally current, and is broken down into humility at the footstool of divine mercy, he will not feel the power, the reality, the sweetness, and the blessedness of the overwhelming love of God displayed in the gospel. Until the soul is thus stripped, until the vessel is thus emptied, these things cannot be known, nor is it in a condition to receive the glorious riches of free grace. Until the dross and tin is removed from the heart, the pure metal cannot shine, until this chaff is blown away, the wheat lies heaped up in a confused mass on the threshing floor. The Lord, therefore, will try his work on the heart; for he is a jealous God, and he will not give his glory to another, but maintain to himself his prerogative of sovereign mercy, and of saving to the uttermost.

When Hezekiah, then, said, "By these things, men live," he meant that by these trials and deliverances, by these sinkings and raisingsstrippings and clothingsemptyings and fillings, "by these things men," that is, spiritual men "live."

It is a mystery, but a great truth, that just in proportion as we die to the world, to self, to sense, to nature, and to false religion, the more the life of God is strengthened in our conscience. The Lord, perhaps, has taught some of you this truth through great afflictions. But when these trials came upon you at the first, it seemed as though they would entirely overwhelm you; they took away your standing, and it appeared as though they had destroyed your faith and hope. But though these floods of temptation passed over the soul, they swept away nothing but the rubbish, which until then was mistaken for the inward teachings of God the Spirit. So far then from these afflictions overwhelming your faith, you found that faith was secretly strengthened by the very flood that threatened at first to drown it.

True faith is no more destroyed by sharp trials, than the oak is destroyed by cutting away the ivy, or by a storm blowing down some of its rotten branches. When temptations first assailed us, we thought they would destroy us utterly; they were so powerful we could not stand up against them; they threatened to leave us not a single sail to set before the wind. But did we not find after the first gust of the storm had burst over, that we became more deeply rooted in the truth, and were enabled to enter more into the power and sweetness of it?

I have compared professors of religion sometimes to trees of two different kinds of growth. There are those who resemble fir trees in a plantation, and others, oaks in a park. The fir trees, nursed in a plantation, (like professors in a church,) and sheltered from the wind, are easily torn up by the storm; while by the same gust the oaks only get more deeply rooted. The more the wintry winds blow and the tempests howl, and the more they beat upon the oak, the more firmly fixed does it become, the more deeply the roots strike into the earth, the higher the branches tower up to heaven, the more broadly do they spread themselves over the soil.

So spiritually, the storms and tempests that pass over a child of God, instead of weakening, only strengthen him; for they bring him nearer to the Lord. And thus, as the oak, the more the wind blows upon it, takes a firmer root in the soil; so the storms and tempests that blow upon the soul, only cause it to take a firmer hold of the truth, and to strike its fibers more deeply into the Person, love, work, and blood of Jesus. So that, "by these things men live;" for through them, the life of God is maintained and kept up in the soul, the Holy Spirit secretly strengthening it by the very things that seemed to threaten it with destruction.


II. But he adds, "And in all these things is the life of my spirit." By "spirit," he means the "new nature," so called from its being born of the Spirit. This "new nature" has its ebbings and flowings, sinkings and risings; it has its fluctuations; and sometimes, to our feelings, appears almost ebbed out from our heart. But Hezekiah says, In all these afflictions and consolations, these ebbings and flowings, these risings and sinkings—"in all these things is the life of my spirit." By all this contrariety of feeling, grace in the soul, the life of God in the heart is nourished, strengthened, and revived.

So far, then, are these trials, exercises, temptations, difficulties, and perplexities, from destroying or overwhelming the grace of God in the soul, that the very exercises and passing through them, is the life of the spirit. Grace flourishes amid these afflictions; faith is in more lively operation by the weights and burdens that are put upon it; because God has so ordered it, that when we are weak, then we are strong. This is the grand secret of godliness, "my grace is sufficient for you; for my strength is made perfect in weakness." (2 Cor. 12:9.) In order, therefore, that Christ's strength may be made perfect in us, we must come into trials and temptations, in order that our weakness may convince us of our deep need of him, and bring us into that spot where Christ's strength is made perfect.

We are thus brought to feel that all these trials and deliverances are mercifully given to cause our spirit to revive and flourish; to show that the Lord had laid help upon one that is mighty; that in him dwells all divine fullness; and that out of that fullness we receive grace for grace. And thus the Lord secretly keeps up that life he has given; and by these very trials, and what comes out of them; by these very exercises and deliverances, he causes the new nature to revive and flourish, not only in spite of, but through and on account of these very trials and exercises that once seemed ready to overwhelm and almost destroy it.

What a mercy it is, to know that these trials and afflictions are sent by the hand of God! What a mercy, though painful in the extreme, to be stripped and emptied of all our lying refuges; to feel the truth of those words, "the hailstones shall sweep away the refuge of lies." (Isa. 28:17.) Those of us who know the plague of our own hearts, O what refuges of lies do we find there! and what a mercy it is to be brought to feel the sentence of condemnation applied with power to our conscience!

What blessed results hang upon these trials! So that the very things we thought to be against us, we find are the very things that are most for us; and the things we thought to be most for us, we prove to be most against us. The very things we thought we had most cause to fear, are the very things we have most cause to be thankful for; and if we had those things which our carnal hearts most desire, they would leave the soul barren and empty. Thus, then, the soul finds, "By these things men live, and in all these things is the life of my spirit." So that in the hour of solemn meditation, we can bless God for the trials and exercises, thank him for the furnaces, and praise him for emptying and stripping us; because we have found what occasion he has taken there from to teach and comfort the soul, and bring it into some measure of conformity to Christ's suffering image. And thus we find, as Hezekiah said, "In all these things," painful as they are, "is the life of our spirit."


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