## The Combat Between the Flesh and
## the Spirit by Christopher Love AND ALSO The sorrowful departure of the Spirit of God, with its causes: And living in, and after the Spirit, along with its blessedness. This is a collection of 27 sermons preached shortly before his death by the devoted servant of Christ, Mr. CHRISTOPHER LOVE, Former Minister of the Gospel at Lawrence Jury in London. Additionally, there is The CHRISTIANS DIRECTORY included, aiming to guide the Christian in the different situations that God may lead them into. It consists of 15 sermons. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. - Ephes. 4.30. Res delicatula est Spiritu Dei, ità nos tractat sicut tractatur. Tertull. London, Printed by T R. & E. M. for John Rothwell, at the Fountain and Bear in Goldsmiths-row, in Cheapside. 1654.
To the Honorable Mr. Edward Bradshaw
To the Reader
Sermon I – The Grievousness of God Withdrawing His Spirit (Genesis 6:3)
Sermon II – Signs the Spirit Is Striving or Withheld
Sermon III – When the Spirit Is Withdrawn from a Ministry
Sermon IV – The Hardening of the Heart Without the Spirit
Sermon V – The Motions of the Spirit Toward Good
Sermon VI – On Resisting and Grieving the Spirit
Sermon VII – False Comforts and Deceptive Signs of the Spirit
Sermon VIII – Walking in the Spirit and Not Fulfilling the Lusts of the Flesh (Galatians 5:16)
Sermon IX – Practical Marks of Walking in the Spirit
Sermon X – Hindrances to Walking in the Spirit
Sermon XI – The Life of Sanctification under the Spirit's Rule
Sermon XII – The Flesh Lusts Against the Spirit (Galatians 5:17)
Sermon XIII – The Mutiny Within
Sermon XIV – The Nature of Indwelling Sin
Sermon XV – The Constant Warfare in the Believer
Sermon XVI – A Believer's Duty in the Battle
Sermon XVII – Motives Not to Yield to the Flesh
Sermon XVIII – Helps for Mortifying the Flesh
Sermon XIX – The Nature of True Victory
Sermon XX – Living in the Spirit and Putting to Death the Deeds of the Flesh
Sermon XXI – The Fruits of the Spirit in Combat
Sermon XXII – The Spirit's Help in Duty
Sermon XXIII – The Spirit's Intercession
Sermon XXIV – Reliance on the Spirit's Power
Sermon XXV – The Need for Constant Watchfulness
Sermon XXVI – Marks of Spiritual Decline
Sermon XXVII – Encouragements to Spiritual Warfare
The Christians Directory
Sermon 1 – The Christian's Rule for Earthly Living (1 Corinthians 7:30–31)
Sermon 2 – Moderating Grief in Times of Affliction
Sermon 3 – More Reasons to Restrain Sorrow for Worldly Losses
Sermon 4 – Counsel for Bearing Crosses with Spiritual Perspective
Sermon 5 – Spiritual Comforts Amid Earthly Sorrows
Sermon 6 – Guarding Against Excess in Earthly Joy
Sermon 7 – When Joy Becomes a Snare to the Soul
Sermon 8 – Trading Without Being Possessed by Possessions
Sermon 9 – A Christian's Detachment in Buying and Selling
Sermon 10 – Warning Against Greed and Earthly Gain
Sermon 11 – Honest Commerce as a Test of Spiritual Temperament
Sermon 12 – Trade for Heaven: Investing in Eternity
Sermon 13 – Using the World Without Abusing It
Sermon 14 – Lawful Comforts and Their Spiritual Danger
Sermon 15 – The Passing Fashion of the World and Eternal Priorities
To the HONOURABLE Mr. EDWARD BRADSHAW, Mayor of the City of CHESTER, and Mrs. MARY BRADSHAW, his wife.
Honourable and Respected Friends,
I would kindly ask for your indulgence as I provide a brief explanation for why I am presenting this Treatise to you in such a public manner. It is not because the works of this esteemed Author require any endorsement; the warm reception that many of his
already published books have received from devout and experienced Christians bears ample testimony to the value and usefulness of his efforts. His name shall be held in everlasting remembrance, and for those who fear the Lord, it is a fragrant and precious ointment. However, the reason for this Dedication (in addition to expressing my deep respect for both of you) is the recognition of your special connection to Master Love. Your connection, Sir, is unquestionable in relation to this Treatise, as you have married his widow, and by God's providence, have provided solace and rest to a lonely widow, causing her mournful sorrows to be forgotten. And, dear Mistress Bradshaw, your rightful claim to the works of this noble man is profound, as you had the honour of being the wife of this distinguished servant and Ambassador of Jesus Christ for several years.
My hope is that just as your union in this cherished relationship was an answer to many prayers, you will continue to live together harmoniously as heirs of the grace of life, fortified by the strength of prayer.
To assist you in progressing along the paths of genuine piety, I recommend that you earnestly study this treatise, along with other practical and valuable works by this revered Author. While it may be expected that these Sermons may not be presented with the same precision and polish as if the Author himself had lived to publish them, I assure you that they have been diligently compared with his own papers, and the notes have been transcribed by a skilled and perceptive writer.
The world, I must confess, is currently inundated, even to the point of satiation and excess, with unproductive Pamphlets. These have given rise to numerous foolish questions and disputes, breeding
conflicts. Many opinions have been expressed that only serve to fuel ungodliness. However, the book I now present to you is straightforward, practical, and spiritually oriented. I sincerely hope that it will be of great benefit to Christians, aiding them in gaining a proper understanding of their spiritual condition. These Sermons (as indicated by their date) were preached by Mr. LOVE just a few months before his imprisonment and death. It is evident that his gracious heart was, until the very end, focused on the significant task of promoting godliness in the souls of his listeners. Consequently, I believe these sermons will be especially well-received, as they represent some of the last and most mature fruits of his flourishing and evolving Ministry. These are the sermons that he gave his consent to be published. Furthermore, they are being printed because they were eagerly anticipated and strongly desired by many individuals whose souls have every reason to bless God for Mr. LOVE'S faithful Ministry, throughout eternity.
Within these pages, you will encounter remedies against the accursed belief that, under the guise of elevating the Spirit, undermines both the Scriptures and the ordinances of Christ. This belief attributes their most blasphemous and atheistic doctrines to the Holy Spirit of truth, God, who is blessed forever. You will discover the sorrowful consequences when God's Spirit withdraws His presence and influence from the ordinances. May this serve as a warning to Professors not to grieve or extinguish the Spirit, lest He withdraw from the soul, leaving it devoid of life, grace, and comfort.
You will also learn about the precious and potent influence of the Holy Ghost when, through His presence, He brings efficacy to the ordinances. Therefore, let this be your prayer: "Awake, O north wind, and come, south wind! Blow upon my garden, that its spices may
flow out. Let my beloved come to his garden and eat its pleasant fruits."
You will discover comforting guidance on how to walk in the Spirit and follow the leading of the Holy Ghost, who is capable of guiding you into all truth.
Lastly, within these pages, you will find a remarkable depiction of the conflict between the Flesh and the Spirit. Every Christian's heart (similar to Rebecca's womb) harbors two opposing factions engaged in a struggle. However, our comfort lies in the fact that "the elder shall serve the younger." Corruption, akin to the house of Saul, will gradually weaken, while grace, like that of David, will grow stronger and stronger. In conclusion, I offer heartfelt prayers to God for both of you. May your conscientious reading of this book bring great benefit to your souls, fortifying you in your most sacred faith. May you live many joyful days together, walking in the fear of the Lord and finding solace in the comfort of the Holy Ghost. This is my sincere desire,
Your devoted friend and servant in the Lord, William Taylor
London, January 25, 1653.
## To the Reader
The esteemed Author of this following Treatise, our dear and worthy friend, entrusted us with the task of overseeing the publication of his works that were deemed suitable for public use. While our busy
schedules prevented us from personally reviewing the various pieces that have already been published (some of our fellow brethren have done so), we sincerely thank God and rejoice in the positive reception and success they have found among serious and devout Christians. Among these works, this Treatise, which formed the basis of some of his final sermons, held a special place in the Author's heart and received his highest approval. He expressed this to two of us just a few days before his passing. Truly, the effects of this discourse, depicting the triumphant outcome of his spiritual struggle, were remarkably evident in his own heart through the radiant influence of God's Holy Spirit. As his known death drew near, he was lifted above all earthly comforts, adversities, loves, sorrows, hopes, and fears. Although he was a man filled with deep affections and had great tenderness towards his beloved wife and children, he had not only conquered the sinful inclinations that often afflict ordinary professing Christians, but he had also risen above natural human weaknesses. By placing his closest family members in the embrace of his God and Father through faith and prayer, he proceeded to the executioner's block without any sign of turmoil. May his experience inspire the efforts and aspirations of other Christians to attain a similar gracious disposition of heart. Such a disposition would greatly enhance the reputation of the Gospel. To this end, we commend you, as you engage with this book (and all other holy resources), to the blessings of the Almighty, and we request your prayers.
Your Friends and Servants in Christ,
EDMUND CALAMY. SIMON ASHE. JEREMIAH WHITAKER.
January 26, 1653.
## SERMON I.
At Lawrence Jury, London, October 27, 1650.
Then the Lord said, "My Spirit shall not always strive with man, for he is indeed flesh; yet his days shall be one hundred and twenty years." - Genesis 6:3
This chapter consists of two parts.
1. God's decision to destroy the world through a flood. 2. God's provision for the salvation of Noah and his family by
preparing an Ark in this universal judgment.
The text falls under the first category, God's determination to destroy the world by a flood. Regarding this judgment, the cause behind it is presented here. As the population increased (due to the introduction of polygamy by Lamech), so did sin. Therefore, God intends to decrease the population of the world in order to decrease the sins within it. The specific sin mentioned as the reason for God's decision to destroy the world is described in the second verse, which states that the "sons of God" saw that the "daughters of men" were attractive and took them as wives freely.
However, the term "sons of God" in this context does not refer to angels, as some of the Ancient scholars like Tertullian believed (although angels are referred to as such elsewhere). When speaking of angels, Jesus Himself stated that "the angels of God do not marry nor are given in marriage."
Now, the question arises: Who are the "sons of God" mentioned in this passage?
The answer is that reputable interpreters suggest that it refers to the descendants of the righteous Seth, who were called the "sons of God" because they practiced true worship of God. These "sons of God" saw the "daughters of men," meaning the descendants of the wicked Cain. They entered into marriages with them, and through these unions and mixtures between the wicked Cainites and those who professed to worship the true God, religion began to decline, and wickedness increased in the world, leading to God's resolve to destroy it.
The entire verse can be divided into three parts.
1. A general judgment and severe punishment are threatened, as
the Lord said, "My Spirit shall not always strive with man." 2. The reason for this punishment is given, "For he also is flesh." 3. There is a mitigating factor and a postponement of this
punishment, as it is declared, "Yet his days shall be one hundred and twenty years."
There are certain difficulties in the text that need explanation, such as:
1. What is meant by "My Spirit shall not always strive with man"? 2. What is the meaning of the reason given, "For he also is flesh"?
One would think it should be a reason to show indulgence towards man, yet here it is given as a reason for punishment, although in other instances it serves as a reason for mercy. 3. What is intended by "Yet his days shall be one hundred and
twenty years"?
[Question 1] What is meant by "My Spirit shall not, etc."?
[Answer] Some understand "Spirit" to refer to the soul of man, and the Vulgate Latin translation renders it as such, interpreting it as the soul of man. They argue that it is called "my Spirit" because God infused the soul into man. They take the sense to be that "my Spirit," meaning the soul of man, shall not always remain in man, but that man shall die. However, this interpretation is rejected by our best interpreters. Without delving into other opinions on this text, the consensus among reputable interpreters such as Mercer, Musculus, Rivet, and others is as follows: "My Spirit shall not always strive with man." The term "Spirit" does not refer to man's spirit, but to God's Spirit, the third person of the blessed Trinity. When it says that His Spirit shall not strive with man, it is referring to the operations and workings of the Spirit. It signifies that the Spirit will no longer accompany the ministry of Noah, who preached righteousness, and the patriarchs. It is as if God is saying, "I will now withdraw my Spirit from my ordinances; it shall not always strive with man." It is as if God is expressing more explicitly, "I see that despite my servant Noah's protests and preaching against the increasing wickedness of the world, it is all in vain. I am weary of their rebellious obstinacy, and therefore I have reached a final decision to completely destroy them. I will no longer bear with them, My Spirit shall no longer strive, etc."
Question 2: What is the significance of the reason given, "for he also is flesh"? One would think this should not be a reason for such a severe judgment. God remembers that we are only flesh, so why should He be so harsh?
Answer: In response to this, we must understand that by "flesh" mentioned here, it does not refer to the physical substance of the human body, but to corrupt nature. God declares, "I will withdraw my Spirit, why? Because you are entirely given up to the desires and
dictates of the flesh. You are fleshly and carnal, surrendered to the cravings of the flesh. Therefore, my Spirit shall not strive with you."
Question 3: What is the meaning of the phrase "yet his days shall be one hundred and twenty years"? What is intended by this?
Answer: Firstly, it should not be understood (as suggested by Tostatus and others) to refer to the lifespan of humans, as if people's lives would be shortened due to their wickedness. After the flood, people lived longer than one hundred and twenty years. For example, Shem lived 600 years, Arphaxad 425 years, Serug 230 years, Abraham 175 years, and Isaac 180 years. The meaning, then, is this: even though I will withdraw my Spirit from my ordinances, it will be one hundred and twenty years before the flood comes upon them.
However, there is an objection raised regarding how it could be one hundred and twenty years before the flood when these words were spoken while Noah was five hundred years old, and the flood occurred when he was six hundred years old. Therefore, there seems to be a twenty-year discrepancy from God's promise.
This is a complex matter, and interpreters have worked hard to unravel this intricate puzzle and uphold the faithfulness of God. Let God be true, though every person may be a liar. Jerome provides an answer, stating that it is true that God promised one hundred and twenty years between the declaration and its fulfillment. However, due to the enormity of mankind's wickedness and their provocation of God, He shortened the promised time by twenty years. Musculus also supports this view, further stating that when God makes a promise, He reserves the conditions in His own sovereignty. Just as God may withhold a threatened judgment upon a people if they genuinely repent, as seen in the case of the Ninevites, He is likewise not obliged to grant a promised mercy in the case of willful,
obstinate, and uncorrectable wickedness, as in the situation of Eli's family. God said to Eli, "I said that your house and the house of your father should walk before me forever. But now the Lord declares, 'Far be it from me, etc.'"
But the best and accurate response to this is as follows: The promise was made to Noah not when he was five hundred years old, but when he was four hundred and eighty years old. Although it is mentioned in the fifth chapter, last verse, that Noah was five hundred years old, that passage does not indicate that he was that age when the promise was given. Rivet, Mercer, and others hold this view. However, there is a difficulty with this answer: one may object that the promise was made after Noah was said to be five hundred years old.
To this, I answer that in Scripture, it is common when recounting historical events not to strictly adhere to chronological order. Some things may be mentioned earlier than they occurred, and some things later than they occurred. For example, you read about the creation of woman after the seventh day. Moses did not strictly follow a linear order but arranged events according to his purpose. Another instance is found in the case of Terah, where it is stated that he was two hundred and five years old when he died. However, the birth of Isaac is not mentioned until about ten chapters later, even though Terah lived for about thirty-five years after Isaac's birth. I mention this to demonstrate the consistency of this answer with other passages of Scripture. Additionally, the wise Calvin provides an explanation for this doubt. Although it is said that Noah was six hundred years old, he was actually five hundred and eighty years old. However, because he was approaching his six hundredth year and was within twenty years of it, the Holy Spirit states that Noah was six hundred years old, expressing his age as a whole number. Thus, the difficulties are explained.
"My Spirit shall not always strive with man," etc. It can be observed from the entirety of the text that when God threatened the judgment of a flood, He had already threatened an even worse judgment before it. This signifies that God's withdrawal of His ordinances or the efficacy of His Spirit from His ordinances is a more severe punishment than any physical punishment. I mention this in the introduction to the main point so that when you hear me discuss the severity of this judgment, you may perceive it as an exceedingly sorrowful and weighty one.
And yet, before I present the doctrine, I must clarify for you the two different aspects of God's Spirit being withdrawn. When the Scripture says, "My Spirit shall not always strive with man," it encompasses two things:
1. My Spirit shall not always strive in the ministry of the word
through effective working. 2. My Spirit shall not always strive through inward motions and
checks upon the conscience.
I will address the point from both perspectives. Firstly,
It is indeed a very grievous and lamentable judgment for God to withhold or withdraw the workings of His Spirit from the outward ministry of the word.
I could mention, as a side note, that the word "strive" implies that the work of conversion is difficult. It is not an easy task to convince someone. However, I will focus on the doctrine I have presented, and in its explanation, I will cover two things:
1. I will show you that it is a severe judgment to have the Spirit
withdrawn or withheld from the ministry of the word.
2. I will explain the reasons why God sends this judgment upon
any part of the world.
First, to establish the truth of the first point, I will present only this evidence: It is evident that the withdrawal of the Spirit is a severe judgment because when the Spirit is absent from the ordinances, they have no power to convert a soul. A sword in the hand of a living person can pierce and wound, but a painted sword in the hand of a painted figure on a wall can do nothing at all. Similarly, the preached word without the Spirit of God can do no more than a sword in the hand of a knight on horseback—it may please the imagination and entertain the ear, but it will not penetrate the heart. It is the Spirit of God that works upon the heart. The Apostle says, "You are the epistle of Christ, written not with ink, but with the Spirit of the living God." And as the same Apostle declares, "My preaching was not with persuasive words of human wisdom, but in demonstration of the Spirit and power." It is the mighty power of God that works upon the heart. The ministry of the word is like the pool of Bethesda—there was no inherent power in the water to heal, but when the Angel stirred the water, the first person to step in was healed of any disease they had. Similarly, the ordinances are like this pool; mere preaching and listening have no inherent power, but it is the Spirit of God that must move upon these waters, otherwise, they remain ineffective. "The letter kills, but the Spirit gives life." These words should not be understood in Origen's sense, where the letter refers to the literal sense and the Spirit to the allegorical sense. Nor does it mean that the letter represents the Old Testament and the Spirit the New Testament, as the Antinomians claim. Rather, it means that the letter, representing the word of God without the Spirit, brings death and leaves a person in a spiritually dead state. But it is the Spirit that gives life, meaning that the Spirit, working alongside the ministry of the word, makes it effective in giving spiritual life. Thus, it is evident
that it is a severe judgment when the Spirit is absent from the ordinances of God because without the Spirit, there can be no benefit at all from the ordinances.
Second, the next point is to explain the reasons why God sends this severe judgment upon any people.
In response to this, I will provide some general reasons and then some specific ones.
In general, the reason why God withholds or withdraws the operation and working of His Spirit in His ordinances is due to the injury or offense that people have caused to the Spirit of God. If individuals grieve the Spirit and extinguish its promptings, it is just for God to withhold its workings and operations. The Scripture mentions six ways in which the Spirit of God can be wronged, and for one or all of these, the Lord may withdraw His Spirit.
1. One way is by quenching the Spirit: "Quench not the Spirit."
Quenching the Spirit refers to any act of omission or neglecting of the Spirit's promptings in our hearts. Therefore, be cautious not to neglect good duties or disregard its motions. For how can you be certain that the Lord may not withdraw His Spirit from you? The wind may cease to blow if we fail to prepare our sails when it does.
2. Another offense of a more serious nature is grieving the Spirit:
"And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." You grieve the Spirit when you commit a sinful act for which the Spirit convicts you, yet you persist in committing it. When you heed the motions of sin rather than the motions of the Spirit, when you follow Satanic delusions rather than the Spirit's promptings, this greatly
grieves the Spirit. It is similar to grieving a friend when we disregard their advice and instead follow the counsel of an enemy.
3. Another injury against the Spirit is vexing the Spirit: "They
rebelled, and vexed His Holy Spirit." This is a higher degree of offense. A person can be said to vex the Spirit when they quench and grieve the Spirit through repeated acts. By doing so, the Spirit is grieved. When someone continues to commit discourteous acts against a friend, it causes vexation. The same applies to the Spirit of God. When we disregard its motions and, despite its warnings, still venture into sin, we not only grieve but also vex the Spirit. As the Prophet says, "They rebelled, and vexed His Spirit."
4. Another expression in Scripture for wronging the Spirit is
resisting the Spirit: "Ye do always resist the Holy Ghost." This is a higher degree than the previous ones. Resisting the Spirit occurs when a person recognizes that certain motions come from the Spirit but stubbornly opposes its persuasions and promptings.
5. Another expression in Scripture is tempting the Spirit: "How is
it that ye have agreed together to tempt the Spirit of the Lord?" Calvin explains this passage and states that the tempting of the Spirit occurred when Ananias and Sapphira, after selling a possession, brought only a portion of the price and laid it at the Apostles' feet, while keeping the rest for themselves. They did this secretly, testing whether the Holy Spirit was an all-knowing God capable of punishing their hidden sin. This was an even more wicked act and a desperate display of atheism, attempting to challenge the omniscience of the Spirit of God.
6. Lastly, another injury expressed in Scripture is doing despite to
the Spirit of Grace. This is the pinnacle, the highest offense that a devil in hell or a person on earth can commit against the Spirit. This is the sin against the Holy Ghost, which shall never be forgiven. But what does it mean to do despite? It cannot simply be neglecting good motions, as even godly individuals may at times overlook them. Neglecting a friend's suggestion is not an act of despite against them. Therefore, to do despite to the Spirit of God, certain ingredients must be present:
It is a sin committed not only out of unavoidable weakness but out of willfulness. For if we sin willfully after having received the knowledge of the truth, there remains no more sacrifice for sin.
It is a sin knowingly committed, not done in ignorance.
It is a sin not only committed willfully and knowingly, for even regenerate individuals sin partly with their will. The distinguishing factor is that it is a sin committed out of malice and hatred towards the Spirit of God. Divines apply this to the Pharisees, who, despite knowing and being convinced by the miracles performed by Christ, that He was the Son of God, maliciously put Him to death out of hatred towards His divinity. In summary, the general reason why God does not allow His Spirit to strive with people is because of the injuries they inflict upon the Spirit of God. The specific reasons may be as follows.
1. Disregarding the Ministry's Ordinance. I won't say that it applies
to the individuals serving as ministers, although that is an evil that God will punish. However, despising the Ministry itself, the
Ordinance of Preaching, can provoke God to withdraw the workings of His Spirit. If you despise prophesying, you also quench the Spirit, and then the Spirit will not have the same impact on you as it would otherwise. God will not accompany the Word with effectiveness for those who either scorn or deny its Ministry.
2. Another reason may be that people excessively rely on the act of
hearing the preached Word. They come to hear the Word preached relying solely on their own strength, and as a result, God will not grant them the workings of His Spirit. When individuals depend on the Ordinances alone, it is just for God to deny them the benefits of those Ordinances. Just as the Israelites, after suffering defeat by the Philistines and losing about four thousand men, considered the absence of the Ark of God among them as the cause, but when they had the Ark with them, it is said that on the second day, thirty thousand Israelite men fell. Thus, God punished their sinful dependence on the external symbol of His presence, and consequently, they experienced less success when they possessed the Ark than when they were without it. God may withhold the operations of His Spirit in His Ordinances because people sinfully rely on them instead of seeking the blessing of His Spirit, the God of the Ordinances. We must regard the Ordinances as the means, but the Spirit of God as the Source of grace. The Ordinances cannot benefit us without the Spirit, and the Spirit ordinarily does not act without the Ordinances. Therefore, we must neither reject the Ordinances nor find our ultimate satisfaction in them, lest God's Spirit departs from us.
3. God may withhold His Spirit from the Word because people fail
to prepare themselves for the Word they hear. "With what
measure you mete, it shall be measured to you again." This verse specifically refers to the act of hearing the Word. As you measure your commitment to preparing for hearing, God, by His Spirit, will provide you with a corresponding blessing in your hearing.
4. Another cause could be general unfruitfulness despite the
presence of fruitful Ordinances. When individuals sit under the heavenly teachings, so to speak, and yet remain spiritually unproductive, this may provoke God to take away His protective care and allow destruction to come upon them, just as He did with His Vineyard. It is as if He removes the hedge and lets the beasts of the field destroy it, withholding the rain from falling upon it.
5. Additionally, when people who attend the Ministry of the Word
continue to increase in sin, this can lead to God withdrawing His Spirit. This was the case with the people of the ancient world who had the privilege of receiving the Ministry of Noah, Methuselah, and other righteous individuals. Despite this, their wickedness grew to an exceedingly great extent, greatly provoking God and causing Him to withdraw His Spirit, no longer striving with them.