Secondl;, It is called flesh from the operations of this corrupt nature, which are fleshly and carnal. The reasonings of the corruj)t mind, fleshl>-, therefore called the carnal mind, incapable indeed of the things of God, which it neither doth nor can perceive ; as the sim doth obsijinare sKperiorn dui/i revelet ivfe- r'tora, hide the heavens which are above it from us, while it reveals things beneath ; so carnal reason leaves the creature in the dark concerning spiritual truths, when it is most able to conceive and discourse of creature excellences and carnal interests here below. What a childisli question, for so wise a m;ni, did Nicodemus yut to Christ ! though Christ, to help him, did wrap his speech in a carnal pln-ase. If fleshly reason cannot understand spiritual truths when thus accommodated, and the notions of tlie gos])el translated into its own language, what skill is it like to have of them, if put to read them in their original tongue : I mean, if this garment of carnal expression were taken oft', and sjjiritual truths in their naked hue presented to its view '( The motions of the natiu'al will are carnal, and therefore, Rom. viii. 5, ' they that are after the flesh' are said to 'mind the things of the flesh.' All its desires, delights, cares, fears, are in and of carnal things ; it savours spiritual food no more than an angel fleshly. Omn'is lulagiistu ducitur : what we cannot relish we will hardly make our daily food. Every creature hath its jiroper diet ; the lion eats not grass, nor the horse flesh ; what is food to the carnal heart, is poison to the gracious ; and that which is pleasing to the gracious, is distasteful to the carnal. Now according to this interpretation, the sense of the apostle is not as if the Christian had no combat with his corrupt natiUT, (for in another place it is said, ' The spirit lusts against the flesh, and the flesh against the spirit;' and this enemy is called the sin that besets the Chiistian round ;) but to aggravate his conflict with tliis enemy by the access of a foreign power, Satan, who strikes in with this domestic enemy. As if, while a king is^iighting with his own mutinous subjects, some outlandish troops .should join with then), now he may be said not to fight with his subjects, but with a foreign power. The Christian wrestles not with his naked corruptions, but with Satrai in them : were there no devil, yet we should have our hands full in resisting the corruptions of our own hearts ; but the access of this enemy makes the battle more terrible, because he heads them, who is a captain so skilful and experienced. Our sin is the engine, Satan is the engineer; lust the bait, Satan the angler : when a soul is enticed by his own lusts, he is said to be tempted, James i. 14 ; because both Satan, and our own lusts, concm- to the completing the sin.
Use 1. First, Let this make thee. Christian, ply the work of mortification close; it is no policy to let thy lusts have arms, who are sure to rise and declare ag:;inst thee when thine enemy comes. Achish's nobles did but wisely, iu that they would not trust David in their army when to fight against Isi-ael, lest in the battle he should be an adversary to them. And darest thou go to duty, or engage in any action, where Satan will appear against thee, and not endeavom- to make sure of thy pride, unbelief, &c., tliat they join not with thine enemy I
Secondlr, Are Satan and thine own flesh against thee, not single corruption, but edged with his policy, and backed by his power? See then what need thou hast of more help than thy own grace ; take heed of grappling with him in the strength of thy naked grace ; here thou hast two to one against thee. Satan was too hard for Adam, though he went so well appointed into the field, because left to himself ; much n)ore easily will he foil thee; cling, therefore, about thy God for strength, get Inm with thee, and then, though a worm, thou shalt be able to deal with this serpent.
Sr.cTiOiN II. — Secondly, Flesh and blood is interpreted as a periphrasis of man. .We wrestle not with flesh and l)]ood, tliat is, not with man, who is here described by that part whicli chiefly distinguisheth him from the angelic;;! natin-e : ' Touch me,' saith Clirist, 'and handle me ; a spirit liath not flesh,' Now according to this interpretation oi)serve ;
First, Hew mciniy the Spirit of fiod s])e;iks of man.
gg NOT WITH FLESH AND BLOOD.
Secondly, Where he lays the stress of the saints' battle, not in resisting flesh and blood, laut principalities and powers ; where the apostle excludes not our combat with man, for the war is against the serpent and his seed. As wide as the world is, it cannot peaceably hold the saints and wicked together; but his intent is to shew what a complicated enemy (man's wrath and Satan's inter- woven together) we have to deal with.