The combate between the flesh and spirit.: As also the wofull with-drawing of the Spirit of God, with the causes thereof: and walking in, and after the Spirit, together with the blessednesse thereof. Being the summe and substance of XXVII. sermons: preached a little before his death, by that faithfull servant of Christ, Mr. Christopher Love, late minister of the Gospel at Lawrence Jury London. To which is added the Christians directory tending to direct him in the various conditions that God may cast him into. In XV. sermons.

SERMON. III. At Lawrence Jury, London, Novemb. 3. 1650.

GEN. 6. verse 3.

And the Lord said, My Spirit shall not alwayes strive with man, &c.

HAving shewed that it is a grievous judgement to have the Spirit with∣held from the Ministery of the Word, and laid down several Cau∣tions and Positions concerning this judgement. I come now to answer an objection.

[Objection] You may say, This is a very sad judgement indeed, but what demonstration may be given thereof, or how may it be known that this judgement is in any part of the world.

[Answ.] For answer hereunto, you must know that this is a very dark point, and hardly determined, and therefore many of the particulars I shall give in answer to it, they shall be but probable conjectures rather then infallible Demonstrations; There are many things that give me to fear that in part the saving operations of the Spirit are withheld from the Ministery of the Word.

1. And first, we have cause to fear that in part the Spirit is withdrawn from the Ministery of the Word a∣mongst us, because there are fewer which are converted by the Ministery of the Word now, then there were in former times; now the Spirit ceases to back the Ministery of the Word with numerous numbers of Converts, it is an argument that the Spirit is in part withdrawn. When the Disciples did first preach the Gospel, how did Sa∣tan

fall down like lightening before the Word; there were three thousand converted in one day by Peters Sermon; and how may we preach three thousand times, and yet not convert one? Multitudes were brought in and converted in the morning of the Gospel, according to that Gospel-promise, From the womb of the morning thou hast the dew of thy youth; that is, multitudes of peo∣ple should be converted upon the first preaching of the Gospel, which should overspread the earth, even as the morning dew; but in the age wherein God hath cast us, the number of converts are greatly lessend, and not only lessened to what they were in former time, but to what they have been in our time; what numbers of the younger sort of people did come in upon the preaching of the Word within these few yeers? but now how is the work of conversion at a great stand? heretofore Mi∣nisters fished as with a net, many were brought in; but now we fish as it were with an angle, now one comes in, and then another; this may be one probable demon∣stration, that in part the Spirit of God is withdrawn from the Ministery of the Word.

2. Another conjecture is this; when men that live under the Ministery of the Word grow worse and worse, and not better; for men to remaine many yeeres under the Ministery of the Word, and yet to be more blinde and more blockish, and more perversel, and more pro∣fane, this argues that certainly the Spirit of God is with∣held from such, and that their destruction is nigh; the ground which hath the raine often falling upon it, and yet is unfruitful, is nigh unto cursing, whose end is to be burned (as the Apostle speaks.) The Spirit being with∣held, the raine of the Gospel is a curse to them, and the end of such shall be burning.

3. You may feare the Spirit is withdrawn from the Ministery of the Word, because there are more pervert∣ed by Errour, then converted by the Truth; for these last years especially, since erroneous men have had li∣berty

and countenance. What multitudes have beene perverted and led away by the Errours of ungodly men? this is an argument of a judiciall hardnesse upon the Land. How are we fallen into those times of which the Apostle Peter speaks, wherein shall be false teachers, and such who shall bring in damnable Heresies, even deny∣ing the Lord that bought them, and bring upon themselves swift destruction, and many shall follow their pernicious wayes. How many in these our dayes have been perverted, following the pernicious wayes of false teachers; which surely is an argument of the Spirits suspension from the Ministery.

[Demonstr. 4] 4. Because the Word of truth is so adulterated with Error; this may be a reason why the Word prevailes so little upon the hearts of men. As in a field where there are many weeds, the seed will never grow there; so where there are many Errours sprung up in a Church, the seed of Gods Word will not thrive there. The increase of dam∣nable Heresies suspends the working of Gods Spirit in the hearts of men. Christ, it is said of him, that he taught the people with authority, and not as did the Scribes; and why not as did the Scribes? you have the reason given by Christ in the Evangelist Saint Marke; sayes he, You make the Word of God of none effect through your tra∣ditions which ye have delivered. It was of no force upon the consciences of their followers; their erroneous tra∣ditions made the Word of God of none effect, even as those erroneous opinions in our dayes; how do they ec∣clipse the glory and splendor of the Word of God, and hinder the Spirits working? Is not this the language of many. How shall we beleeve Ministers? if we go to one Congregation, we shall hear one thing preached; if we go to another, we shall hear the same thing contradict∣ed. How doth ••his stagger people, and greatly hinder the working of the Spirit upon them? The Apostle Paul when he tels you of the force of his Ministery, saies he, we do not handle the Word of God deceitfully; that is, we

do not mixe, nor adulterate the Word, as Vintners do their wine; but saies he, by manifestation of the truth commend our selves to every mans conscience in the sight of God; the word in their mouths it was truly and powerfully preached, it reached even the conscien∣ces of men.

[Demonstr. 5] Because men deny the calling of the Ministery, this may he another reason why God suspends his Spirits operation in it. God will not pursue the Ministery to such with efficacy, who contemn and deny the Ministery. There are multitudes of men which do not onely de∣spise, our persons, but the very Ministery it self, who deny the Calling, and would beat down the Office; and there∣fore it is just with God that those who will not believe the Office of the Ministery, that they shall not finde the efficacy of the Spirit in it. Hence the Apostle Paul to the Thessalonians, saies, Our Gospel came not unto you in word onely, but also in power, and in the holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sakes; as if he should say, you know our Office and Calling, and our manner of living, you believe it, and therefore the Gospel comes to you, not in word but in power, and in the holy Ghost. It is observable of John the Baptist, that the reason why he wrought so much on the people, insomuch that all Judah, and the Re∣gions round about came out unto him; the reason was this, because they did all hold John for a Prophet, the people did believe his Office; They all held that the Ba∣ptisme of John was of Heaven, and not of man; and therefore for men to cry down the Office of the Mini∣stery, and to deny it, this may render it ineffectual, and may provoke God to withhold his Spirit from accompa∣nying of it.

[Demonstr. 6] Another Reason why God withdrawes his Spirit from the Ministery, because multitudes runne upon the Office of the Ministery without a call; and those who runne when God sends them not, he will not blesse the

Word in their mouths for the good of people. Thus you see clearly from that of the Prophet Jeremiah, where the Lord saies, he sent not those Prophets, yet they ran, he spoke not to them, yet they prophesied; but what good shall they do to the people to whom they prophesied? you finde in the 32. verse, therefore they shall not profit this people at all saith the Lord; such shall be the effect of their preaching who runne upon the Office without a Call.

[Demonstr. 7] 7. And lastly, another reason why the Spirit of God backs not the Ministery of the Word as in former time, it may be this, because the judgement of the sword is upon the Land, it may be you may think this a strange reason; but I may evidence it thus, other judgements, as sicknesse upon a mans body, the plague, famine, or such like, they concurre with the Word, and set the Word preached home upon the hearts of people; but the sword it is a judgement which makes men savage and brutish one towards another, whereas in other judge∣ments, men will look at Gods hand in them: before these warres how many Converts were brought in, since the sword came among us, how hath it made neigh∣but bour cruell to neighbour; that amiablenesse and sweetnesse, for which the English Nation had a com∣mendation? how is it now turned into barbarousnesse? Thus I have done with the first particular, wherein I have shewed you this great spiritual judgement when the Spi∣rit is withdrawn from the publike Ministery, and likewise the demonstrations and causes of such a jugement.

I now come to the second part to shew you the wo∣fulnesse of that judgement, when the Spirit is withheld from men in its inward motions upon the conscience in their ordinary walkings; in the handling whereof I shall proceeed after this method.

The Spirit of God may be withheld from men in its inward motions upon the conscience two wayes.

• 1. In regard of sinne.
• 2. In regard of duty.

1. In regard of sinne, the Spirit may be withheld two wayes.

• 1. Before the commission thereof, that it shall not check nor disswade thee from it.
• 2. After the commission of sinne, that it shall not rebuke and convince for it.

1. I shall shew you how it appears to be a misery to have the Spirit withheld from you both before and af∣ter the commission of sin.

2. Why, or for what reason it is that the Spirit of God is withheld both these wayes.

3. How farre a childe of God may be thus left of the Spirit.

First, Now to make it appear that it is a grievous judg∣ment to have the Spirit withheld from a man before the commission of sin, it may be thus Demonstrated.

1. Because if the Spirit do not disswade thee, thou wilt be ready and apt to yeeld to any sin thou art tempted unto. Men under the temptations of sin, with∣out the contrary disswasions of Gods Spirit, are like a City whose walls are broken down, and so are liable to every incursion of an enemy; the disswasions of the Spi∣rit they are as fortresses to preserve the strong hold of mans heart, they fence and keep the heart; when the Devill by his temptations perswades to sinne, the Spirit by his motions graciously disswades from it, Oh do not break Gods Law, do not wound and hurt thine owne conscience; by these disswasions there is a curb laid upon the heart: but when these are away, how venturous will a man be to do evill? It is said of Paul and Timothy, that they assayed to go into Bithynia, but the Spirit suffere••

them not; so may it be said of many a man in respect of sin, he hath through the corruption of his heart assayed to commit such and such a sinne, but the Spirit hath not suffered him. As a godly man he cannot do all the good he would, because of the flesh; so sometimes he shall not do all the evill he would, because of the Spirit. When the winde blows with a fresh gale, the vessell may saile against the streame, which otherwise was to be carried down against the streame; so is it with the gales of the Spirit, they help a man to overcome the streame both of temptation and corruption too; but when the Spirit is withdrawn, then how venturous will a man be to com∣mit sinne?

If thou art left of the Spirit, thou wilt not only be apt and ready to yeeld unto sinful temptations, but thou wilt suddenly and eagerly commit sinne. We read of that young man being seduced by the flattering and faire speech of a Harlot, that straight way he followed her. When the temptation is once given, and the Spirit doth not disswade, how suddenly will a man be surprized? As Gun-powder to fire; so is temptation to a corrupt heart, if the disswasions of Gods Spirit do not fence and keep it.

But this is not all; a man will not onely be apt to fall, and fall suddenly, but here is a farther mischief, thou wilt commit a sinne eagerly, thou wilt be mad upon thy lust, thou wilt burne in the sinne, thou wilt be poy∣soned with the evill; and this the holy Ghost hints to us, speaking of the Gentiles who were without the Spirit of God; saies he, They were past feeling; that is, they had no motions of Gods Spirit, they were without the operations of the quickening Spirit; but then what fol∣lowes? saies he, They have given themselves over un∣to lasciviousnesse, to work all uncleannesse with greedines; that is, they sinne, and think they can never sin enough. As a covetous man that is greedy of gaine, thinks he can never have enough; so these think they shall ne∣ver

have their fill of their lusts.—Observe a fivefold gradation in this sin.

1. They were past feeling, now what followes this, it is not said they were carried away inconsiderately to sinne, but they gave themselves to sinne; when the Spi∣rit is in a man, and it doth disswade him from sinne, he is never carried to it, but he goes in a hurry, he is carried with reluctancy, but let the Spirits motions once be withdrawn, and then he shall give himself to the Devill.

2. When the Spirit is withdrawn, they not onely give themselves, but they give themselves over to lascivious∣nesse; that is, they give themselves not partially, but totally unto the wayes of sinne.

3. It is said they give themselves, and this was worse then Ahabs fact, for he sold himself to work wickednesse; now for a man to sell himself to the Devill, it is a great evill; but when a man shall give himself, and give him∣self over, this is a farre greater wickednesse.

4. Here was not only a giving themselves over to sin in thought, but the text saith, they gave themselves over to work uncleannesse, they contented not themselves with contemplative wickednesse, but they were workers of iniquity, such as made a trade of sinne.

5. It is said they gave themselves over to all unclean∣nesse, not only to some sinnes, but to all sinnes, and that with greedinesse; which is to my purpose, Whither will that man runne whom the evill spirit drives? if the Spi∣rit of God doth not come in with contrary motions to the Devils motions, with what a vehement eagernesse will a poor man damn his own soul, such a man will ne∣ver stay till he comes to Hell, if the Spirit of God do not stop him in his careere, and say to him, this is the way, walk in it; but when the Spirit withdrawes, every man turnes to his course as the horse into the battle, Jer. 8.6.—and how violently will a horse runne into the battle that is not restrained with bit and bridle—Psalm 32.9. so is the man that hath neither checks

of conscience, nor the disswasions of the Spirit.

Thirdly, A man being left of the Spirit of God when he is tempted unto sinne, will not onely fall into it aptly, suddenly and eagerly, but also with complacen∣cy, and this is worst of all; so we reade of those that received not the truth in the love of it, that they took plea∣sure in unrighteousnesse; they not only acted sin, but acted it with delight.

Thus I have cleared the first particular, that it is a grievous judgement to have the Spirit withheld before the commission of sinne.

[Quest. 2] How it appears to be so great and grievous a judge∣ment to have the Spirit of God withheld from a man after the commission of sinne, which may be thus evi∣denced.

1. Because otherwise thou wilt never be convinced of the evill thou hast done, it is the Spirit which convin∣ceth the world of sin; without the Spirits conviction there is no conviction.

2. Thou canst never repent of sinne if the Spirit do not after its commission rebuke and convince thee, for the Spirits conviction precedes repentance, therefore saies the Prophet, no man repents him of his wickednesse, saying, what have I done; a man must be convinced that what he hath done is evill, before he repents of that e∣vill. We have a proverb amongst us, that what the eye sees not, the heart grieves not for, so if the eye of the soul sees not sinne, the heart will never be troubled for sinne.

3. Thou canst never have thy nature sanctified from the filth of sin, unlesse the Spirit work on thee after thy falling into sin; sanctification it is by the Spirit of God: And therfore the Apostle Paul to the Corinthians, speak∣ing of wicked and unregenerate men, saies, such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. So believers they are said to be an ha∣bitation

of God through the Spirit. Whence you may observe the different works of the Trinity in the heart of a believer. God the Father he chuseth this house, God the Sonne he buyes it, and God the holy Ghost he cleanseth and furnisheth this house, else it would be a na∣sty and dark dungeon; thou canst never have thy Spirit to be a house for God to dwell in, unlesse the Spirit of God sweeps thee with the bosome of sanctifying grace.

4. Thou canst never subdue the power of sin with∣out the Spirit. Therefore saies the Apostle, If ye live af∣ter the flesh, ye shall die; but if ye through the Spirit do mortifie the deeds of the body, ye shall live. It is by the Spirit that we mortifie sinne; thus you see what a misery it is to want the Spirit in its disswasions and convictions both before and after the commission of sin.

[Quest.] But why doth God withhold his Spirit, that it shall not disswade men from sinne when they are tempted to it, nor convince them for sin after they have commit∣ted it?

[Answ.] In the general, you are to know that God doth it not as an act of Sovereignty, but as an act of Justice; you wrong the Spirit, and therefore God withholds the Spi∣rit.—There may be five reasons laid down as the ground why God withholds his Spirit in its strivings with men.

1. Because in times past you have refused to hearken to the frequent motions and perswasions of Gods Spirit; the Spirit of God hath told you that if you walk in such wicked wayes, the end of them will be death; how often hath it suggested unto you, that if you go on in such and such courses, you will be undone for ever? and yet you have gone on in sinne, and would not hearken unto the Spirit; thus God complaines of his people by the Psalmist, My people would not hearken & my voice, and Israel would have none of me; so I gave them up unto their own hearts lust, and they walked in their own counsels; as if he should say, they would not hearken unto me, and

therefore my Spirit shall disswade them no more. I will leave them to themselves, and let them take their own course.

2. Because it may be you have fastened, and fathered sinful affections that arise from the flesh, upon the Spi∣rits motions, and this is such an injury to the Spirit that he will not bear, as when men shall say their wrath kind∣led from hell, is the zeale of the Spirit coming down from Heaven; that their erroneous opinions are the Spirits teachings, when he is the Spirit of truth; and Satanical delusions, divine inspirations. And this is an indignity not inferiour, then if some subject should lay his bastard at his Princes gate; and this some think is understood by the vexing of the Spirit mentioned by the Prophet Isaiah; this may be another cause why the Lord may withhold his Spirit.

3. Because men do more easily listen to the suggesti∣ons of the evill Spirit, then to the motions of the good Spirit; it makes your friend deny to come to your house when you shall give entertainment to his enemy, when the Devill shall come and easily prevaile with you, when you shall either sinne upon no temptation, or upon a smal temptation; this is a high provocation to Gods Spi∣rit, and this is a reason why there is so severe a judgment annexed to the third Commandment; that God will not hold them guiltlesse that take his name in vaine, because there is lesse temptation to the sinne of swearing then to any other sinne in the world. Other sinnes they are more consonant to flesh and blood, but swearing of all sinnes, men have the least temptation to it; The swearer serves the Devill gratis, and hath neither profit nor pleasure by his sinne, and therefore God annexes so severe a punishment. When thou shalt runne unto sinne upon an easie t••mptation, and wilt not hearken to Gods Spirit upon an earnest motion, this provokes the Lord to withhold the strivings of his Spirit from thee.

4. Because in former time thou hast plotted and de∣liberated

how to commit sinne, therefore the Spirit will withdraw from thee for time to come. There are many that do commit sinne with deliberation, premeditation, and consultation; and that man which commits a sinne deliberately and contrivedly, he doth greatly provoke the Spirit of God. It is said of a wicked man that he shutteth his eyes to devise mischief; shutting of the eye is a studying, plotting and deliberating posture. As it is with a friend, if you shall give him a blow at perad∣venture, though he may be angry at first, yet when he shall understand that it was against your will, he will be quickly pacified, but if he sees that you plot and con∣trive his death, this makes him that he will never come into your company more: Thus it is with the Spirit of God, when he sees thee fall into sinne inconsiderately and unadvisedly, he will not withdraw from thee for this; but when the Spirit shall see that we way-lay him, and do deliberate and contrive how to commit sin, this provokes him, if not for ever, yet for a long departure. Such de∣liberate acts of the soul they are more directly against God; and to this purpose is observable what you reade concerning David, that he did that which was right in the eyes of the Lord all the dayes of his life, save onely in the matter of Ʋriah the Hittite. Now why doth not the text say rather, that he was perfect, or did that which was right in the eyes of the Lord, save onely in the mat∣ter of Bathsheba, for that was the foulest sinne? There is this reason given hereof, why the Spirit of God should say that he was a perfect man, save onely in the matter of Ʋriah, rather then in that of Bathsheba; because his sinne in the matter of Bathsheba, it was done rashly and incon∣siderately, he was suddenly surprized with a temptation; but the matter of Ʋriah, it was done more deliberate∣ly, plottingly and contrivedly; for first, he sends for him home from the warres, that so he might cloak his foul fact, then he makes him drunk, and after he makes him carry the contrivance of his own death in a letter

to Joab; so that it was a sinne so deliberately acted, that the Spirit of God put a brand upon him for it; take heed therefore of deliberate acts of sinne. I censure none, e∣very one of you must stand or fall to your own Master; but this I say, that it is a sinne which gives an especial provocation to the Spirit of God. It is the saying of a Modern Divine, and a true one; That a deliberate will to sinne without the act, is more sinful then the act of sinne without a deliberate will; and thus in the case of Peter, that man does worse who purposes to deny Christ, though he never doth it, then Peter that did actually de∣ny Christ, and never intended it; therefore look to your purposes and deliberations; if you sinne deliberately, it is the next step to the sinne of those against whom the Prophet prayes, Lord, be not merciful to those that sinne maliciously.

5. The Spirit of God will withdraw from a man when men prostitute the holy Spirit to base lusts, as all hypocrites do who do talk of the Spirit onely to com∣mit sinne, and enjoy their lusts more securely. Thus Simon Magus he desired the extraordinary gifts of the Spirit, that he might seeme some body, and enrich him∣self; this was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle speaks, 1 Thes. 2.5. a cloak for his covetousnesse. Many grieve and provoke the Spirit to depart, when they themselves do not serve God, but rather serve themselves on God.

Notes

• Acts 2.41.
• Psal. 110.3.
• Heb. 6.7.8.
• 2 Pet. 2.1,2.
• Mark 7.13.
• 2 Cor. 4.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 4.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Thes. 1.5.
• Matth. 14.5.
• Matt. 21.26,25.
• Jer. 23.21.
• Vers. 32.
• Inter arma si∣lent leges Dei hominumque.
• Prov. 4.23.
• Acts 6.7.
• Prov. 7.22.
• Ephes. 4.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 King. 21.25.
• 2 Thes. 2 12.
• John 16.8.
• Jer. 8.6.
• 1 Cor. 6.11,
• Ephes. 2.22.
• Rom. 8.13.
• Psal. 81.11,12
• Isa. 63.10.
• Pro. v 16.30.
• 1 King. 15.5.
• 2 Sam. ch. 11.