[Nov. 17th, year not given.]
In the natural man there is but one principle of life. In the renewed man there are two principles. These in Scripture are called flesh and spirit; the law of the mind and the law of the members, the new and the old man.
By principle is not meant any act or purpose or state of conscious feeling. It is something which is the source of acts, purposes and feelings, and which determines their character. It is a law in the sense of an abiding force.
The natural man is under the dominion of the flesh, i.e., his nature as it is since the fall. He can be under the dominion of nothing else, for there is nothing else in him. The word does not designate the sensual as opposed to the rational, the social or the moral principles of his nature, but it includes them all, as they exist since the fall. The work of regeneration is the production of a new nature, or a new principle of life, not to the exclusion or immediate destruction of the old, but in juxtaposition or co-existence with it. In the Scriptures this new principle is sometimes represented as something immanent in the mind, as when it is called a law, or grace (habitual). Sometimes it is said to be the Holy Spirit as dwelling in us. These modes of representation differ only in form. The Holy Spirit is the source of this new life, and he is its source, not merely by a transient act, as in the creation of a rational creature, but as his abiding presence is the cause and condition of this new principle of life. So that it is one and the same thing whether we say the one principle contends against the other, or whether we say that the antagonistic forces are, on the one side, the flesh or corrupt human nature, and on the other the Spirit of God.
When these principles exist, as they are antagonistic, the consequence is strife. 1. This strife is necessary or unavoidable. 2. It is deadly. It must be carried on until one or the other is destroyed. 3. If the flesh triumphs the result is death. If the Spirit triumphs the result is life. By death is meant all that is included under the categories of spiritual and eternal death; and by life all that is included under those of spiritual and eternal life.
In Scripture, we are sometimes represented as the spectators of this conflict; we are the prize for which the combatants contend; the one striving for our perdition, the other for our salvation. More frequently we are represented as the combatants. The battle-field is not around us but within us. The opposing forces are the conflicting principles of our own nature as renewed.
Now it is implied in all this, 1. Not only that we are deeply interested in the issue of this struggle, but, 2. That we must take an active part in it. We must take sides with the one or with the other party. We cannot be neutral; we cannot be inactive; we cannot change from one side to the other. If we take either of these courses we perish. Our only safety is in taking the side of the Spirit. Unless we are successful in actually slaying, putting to death the evil principle, we shall perish eternally.
I. How is this to be done?
It is by mortifying the deeds of the body. The principle itself is beyond our reach. So far as we are concerned, our business is with its acts. No plant can live unless it is allowed to grow. If what reveals itself above ground be cut down as often as it appears, the root itself will die. This with noxious weeds is often a tedious process, but if persevered in, it must finally succeed. So with the old man, or the principle of sin. If its acts, or actings are prevented or destroyed, the principle itself will grow weaker and weaker, until it finally dies.
II. It is to be accomplished,
- By the use of all rational means. That is, by those means which human wisdom and experience suggest. As for example, a. The determination not to allow any such exercise to abide in the mind. b. By constant watchfulness against their manifestation. c. By carefully avoiding the occasions for calling them forth. d. By keeping the body under, i.e., by withholding all aliment to the principle of evil. This is the opposite of pampering the body and our evil passions.
But these means are all inefficient. They are necessary as subsidiary means and methods, but are of themselves powerless. And therefore,
- It is by the Spirit. This means,
a. By the strength derived from the Spirit.
b. By the continued indwelling and co-operation of the Spirit with the feeble spiritual principles in our hearts.
c. By the use of all those means which the Spirit has ordained as the channels of his divine influence; faith in Christ, the word, sacraments and prayer.
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