The Progress of Saints to Full Holiness, Verse 19

The Progress of Saints to Full Holiness · Verse 19

p. 11 THESSAL. 5.19. Quench not the Spirit.

THE holy Apostle in this Chapter, setting downe, and enforceing a number of rules, for true sanctification, addes this also as a principall part of holinesse, Not to quench the Spirit.

Here wee must inquire and finde out,

1. What is the Spirit.

2. What it is to quench the Spirit.

I. By the Spirit in Scripture is meant;What is meant by the Spirit. 1. The blessed Spirit of God, promised by Christ to be given us, Ioh. 14:16. and dwelling in the elect as his p. 21owne temples, 1 Cor. 6.19. inspiring them with all good thoughts, motions and affections. 2. The 2gifts and graces of the Spirit, such as wisedome, knowledge, counsell, the feare of the Lord, peace, joy, long-suffering, called the fruites of the Spirit, Gal. 5.22. So it is said that Iohn Baptist was filled with the Spirit, Luk. 1.15. that is, the graces of 3the Spirit. 3. The motions of the Spirit in the minde, stirring up good desires and purposes, Psal. 51.10. Renew a right Spirit within me. This is called the leading of the Spirit, Rom. 8.14. As many as are led by the Spirit of God, they are the sonnes of God. All are here meant, even the presence of the Spirit in us; for gifts, and operations and motions, presuppose the presence of the Spirit.

II. Quench not. This is a Metaphor taken from fire, which giving heate and light in great measure, is quenched, or extinguished. In which respect the Spirit,The graces of the Spirit compared to fire. and his graces are compared to fire, Mat. 3.11. So in other respects also: 1. Fire 1enlighteneth darke places; so the Spirit is a shining lampe, in the darknesse of this world, and therefore called the Spirit of Illumination, 1 Ioh. 1.5, 26. 2. Fire heateth and warmeth, yea reviveth and quickeneth; so the Spirit warmeth the Christian heart with love of God, and of men, inflameth it with zeale, and makes it burne within us, as the Disciples going to Emaus, Luk. 24.32. and he revives us in the wayes of God. 3. Fire consumeth 3straw and stubble; so doth the Spirit consume noysome lusts: Rom. 8.13. If ye mortifie the p. 3deedes of the body by the Spirit, ye shall live. 4. Fire purifieth mettalls; so the Spirit purgeth the heart 4from the drosse of sinne, seperates pure from impure, truth from falshood, 1 Cor. 6.11. 5. Fire ascendeth 5upward, kindles our sacrifices, and makes them also to ascend; so the Spirit kindles our prayers, and makes us ascend toward heaven in holy affections, and holy conversation.

Againe, fire is quenched two wayes: First, Fire of the Spirit how quenched.by putting it out quite, as by casting water upon it, violently extinguishing or smothering of it. And secondly, by slacking or lessening the heate and light of it, when yet some fire remaineth: So the Spirit of God, and his graces are quenched, either when grace is wholly lost, which formerly seemed clearely to shine and burne; or when grace is lost in part, and any grace suffered to decay and die in us.

Quest. Can grace be wholly quenched or decay where it is?

Answ. Consider here a twofold distinction; first, distinguish of persons: some are hypocrites, or wicked and obstinate sinners, who may well lose all the grace that ever they have, as Saul and Iudas did, who had many excellent graces. Some are godly ▪ who have received true faith, true hope, &c. and these may lose some fruites and effects of the Spirit by security, and (as it were) slake the heate and light, and warmth, and comfort of the Spirit; but they doe never wholly quench the Spirit: for the Spirit abideth in them for ever, Ioh. 14.16. And the seede of God remaineth in them, p. 41 Ioh. 3.9. else could it not be an immortall seede, as 1 Pet. 1.23.

Secondly, distinguish of graces; both for their kindes and for their degrees.

I. For the kindes of graces, wee are to know, first, that some graces are of absolute necessitie, and serve to the being of a Christian, without which salvation cannot be, as faith, hope, and love: these maine graces are like the fire of the Sanctuary, which never went out; these can never be lost quite, they may be lessened and decay, but can neither wholly nor finally be lost: Secondly, other graces serve to the well-being or comfort of a Christian, as sense of Gods favour, peace of conscience, joy in the holy Ghost, alacrity in good duties, sense and feeling of comfort in that estate: these and the like may be quite lost, David himselfe may pray, Restore unto me the joy of thy salvation, Psal. 51.12.

Againe, for the kindes of graces, wee are to know that some are true saving graces, as faith, love, zeale, &c. which are given to such as are effectually called, fruites of the Spirit proper to the elect, springing only in their gardens; these cannot be wholly quenched, although where these be, the Spirit may be sore grieved, as by Sampson, David, Peter: Other graces are excellent, but common, not saving, not sanctifying, tending more to others good than their salvation that have them; such as are historicall faith, justice, chastity, temperance: these and many the like may be quite quenched, and never remembred. As wee see in p. 5Saul, 1 Sam. 16.14. The Spirit of the Lord departed from Saul, namely which had beene present with him in many common graces, and the evill spirit came upon him: and in Iudas, who had many excellent gifts, yet it is said of him,Luke 22.3.Luke 22:3 that the Divell entred into him, who never comes but hee makes waste of all grace.

II. For the degrees of grace, they are foure:Grace quenched in what degrees. 1. Election, 2. Iustification, 3. Sanctification, 4. Vocation. Of these, two are wholly laid out of our selves, two are within our selves. In the two former, Election and Iustification, a man cannot increase, nor yet decay: being two simple acts of God, once wrought in him by himselfe immediatly; and rooted in Christ, who being the roote dies not; and no more can the living branches in him. The two latter, because they are wrought mediatly, by such outward meanes as are not alwayes alike, may receive both increase and decrease: A man may fall wholly from his vocation; for, Many are called, but few chosen, Matth. 22.14. and from a great measure of sanctification; and from the whole comfort of true sanctification, seeing nothing in his soule but the presence of corruption: yea from many degrees of the soundest graces, attending justification, and eternall life. Yet here some care is preserved in the heart of the elect, by the Lord, so as all sound grace is not quenched. Here the case is as heretofore in the Romans warre, if onelyonly the top of the standart were stricken off, the standart-bearer holding still the trunchion in his hand, lost neither p. 6office nor honour; but if hee lost the trunchion, and suffered that to be beaten out of his hand, he lost both: So in our Christian warre, if all care in the heart be expelled, the honour and place of Christianity is lost; and then, men fall not away from their election, but they that were never elected fall away.

Thus we see the meaning of this precept directed to beleevers, who have received the Spirit, (for fire cannot be quenched but where it is) that they should not quench the Spirit: that it is not to be meant of an utter extinguishing of saving graces, which cannot be, but not to suffer any grace to be quenched, in the brightnesse, measure, or degree of it: this fire must be so farre from being quite put out, that it must not be slackened or lessened; it must be so farre from totall quenching, as they must not let it decay in part, or in any degree of it.

We come now to the points of instruction that this exposition affoords us. The first is this:

Doct. 1. The Saints have all the same Spirit.All the godly have the Spirit of God: else could he not be quenched, this fire cannot be quenched but where it is: Rom. 8.9. Ye are in the Spirit, because the Spirit of God dwelleth in you: and, If a man have not the Spirit of God, the same is not his. Hence the godly are called the temples of the holy Ghost, 1 Cor. 6.19.1 Cor 6:19in whom he dwelleth as in his temples. 2 Cor. 13.5. Prove your selves, know yee not that the Spirit of God is in you, unlesse you be reprobates. 1 Ioh. 2.20. Yee have the anoynting which abideth in you.

Object. The Spirit being infinite, he is also in the wicked.

p. 7Answ. 1. He is one way in the wicked,The Spirit in the godly and wicked, but differently. as in all other things, by the infinitenesse of his essence; another way in the godly, by the presence of his grace and blessed effects. 2. Hee is graciously present both with the wicked and godly, but the former in common and generall graces, the latter in speciall and saving graces. In the former hee dwells as in the world for the good of the world, and societies of men. In the latter hee dwells as in his temples, for the perfecting of the blessed communion of Saints, both in grace and glory. In the one by grace restraining, in the other by renewing grace.

Reasons of the point are these.

1. Members must needes have the same Spirit with the head;Reason 1 as a branch hath the same sappe with the roote, and as every member liveth by the same soule that the head doth. This is the Apostles reason, Rom. 8.11. The same Spirit that raised up Iesus from the dead, shall also quicken your mortall bodies, because his Spirit dwelleth in you.

2. Christs promise is, that his Spirit should supply his bodily absence. Ioh. 16.7.2 It is meete I goe away, else the Comforter shall not come, but if I depart I will send him unto you: for greater is our comfort in Christs bodily absence, then wee could have in his bodily presence, wee must not now gaze upon his holy flesh, but the blessed merit of it. If wee should alwayes corporally see, wee could not spiritually beleeve, saith Augustine. Now Christ hath carried our flesh to heaven, and opened the way by his flesh to our flesh; in our flesh makes p. 8requests and prepareth places for us, and supplies that comfort in the meane while by sending out his Spirit to glad our hearts.

33. This commeth to passe by Christs effectuall and powerfull prayer: Ioh. 14.16. I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever. Now he was heard in all things, Ioh. 11.42. But for whom prayeth he? Answ. First, for the Apostles, and then for those that keepe the word, and beleeve, Ioh. 17.20. He prayeth not for the world, verse 9. And for what prayeth he? Answ. For a Spirit whom the world knoweth not, neither can receive, but the elect know him: For ye know him, for he dwelleth in you, and shall be with you all, Ioh. 14.17.

4. The manifest accomplishment both of the promise and prayer,4 proveth, that the regenerate have the spirit of Christ in them: Gal. 4.6. And because ye are sonnes, God hath sent forth the spirit of his Sonne into your hearts, which cryeth Abba, Father. Christs intercession is not a forcelesse prayer; but according to his promise he sends out the Spirit: which sending forth is not by change of place, but by manifesting his operation, in the gifts of illumination, faith, regeneration, heavenly life, sense and motion: and for the most part they are never more comforted, than when they are most afflicted, which argueth a spirituall and inward Comforter, whose joy the world cannot take away.

Vse 1.This puts beleevers in minde of their honourable and happy estate, who are become temples p. 9of the holy Ghost, who never comes but with a full horne and hand of blessing. The Centurion thought himselfe unworthy, that Christ in his base estate should come in his house: How much more unworthy are wee,1 Pet. 4.14.1 Pet 4:14 that this spirit of glory should come into our hearts? See hereby what account is to be made of a poore Christian: let his outside be never so base, yet he is so glorious within as God himselfe delights to dwell in him: As we make much even of a wooden coffer that is filled with golde, and pearles, and precious things. And if wee make so much of a man that beares about him a reasonable soule, and because hee hath Gods image on him; how much more should we make of a Christian, because of Gods Spirit? What a shame is it to thinke highly of a man for land in the field, for oxen in his stall, for money in his chest, and not for graces, yea the spirit of God in his heart? what a heavy judgement hangs over them, who account these the very offscouring of the world? against whom the very Pagans and Heathens shall rise up in judgement, who whensoever they spoyled Christians, yet spared their Temples, because of the honour of God: but these destroy the temples of the holy Ghost, and God will destroy them: 1 Cor. 3.17.

Againe, this serves for the comfort of poore Christians. Art thou contemned?Vse 2. God hath more honoured thee than the world can disgrace thee. Art thou in prison? Behold thou hast the God of liberty with thee, yea in thee. Art thou p. 10in banishment? What care where thou dwellest, while God dwells in thee? What comfort canst thou want while the Comforter dwells in thy heart? Doest thou feare falling away? Be not dismayed, the spirit of God in thy heart will never shift his dwelling; He shall dwell with you for ever. Iohn 14.16.John 14:16Christ commands his Disciples, where they finde intertainment, not to shift their host: much lesse will hee ever shift himselfe where once hee enters, but thy heart shall be as the Temple was called Beth-gnolam, an house of eternity.

Thirdly, let this teach Christians to looke to their hearts,Vse 3. that they may be pure and cleane for so pure a Spirit. The uncleane spirit delights in spirituall sluttishnesse; and many with the harlot provide their bed, and all things deckt for sinne and Satan: In one end he findes a gorge of drunkennesse, in another a wardrobe of pride, in another a stewes of uncleannesse; and there he inhabiteth and solaceth himselfe. But Gods spirit is most pure; and although he will dwell in a poore and homely house, yet it must be pure and cleanly. Let us therefore honour this guest with the best roome, and fit our hearts for him; let us wash this roome with teares, sweepe it with repentance, beautifie it with holinesse, perfume it with prayers, decke it with vertues, and hang it with sincerity: feare not to make it too pure, or holy, care not for the scoffes of precisenesse. When a great Embassadour is sent from a strange Country, what care is taken to provide him a fit house, and to decke it with fit stuffe beseeming p. 11so great a personage? Now the holy Spirit is sent as an Embassadour from the great God to thee: then prepare thy heart for him, sweepe out carnall desires and lusts, fill it with good cogitations, that it may yeeld him fit entertainment and contentment.

Lastly, this teacheth men to examine their sonneshippe by the presence of the Spirit with them:Vse 4. For as the presence of the soule discovereth it selfe by the life, so by the life of God and Christ is the presence of the Spirit discovered. Many men, while they trade in sinne, wallow in lusts, and become voluntaries to lusts, of swearing, railing, drinking, or any foule sinne, (under the reigne of which they are bondslaves) will yet stoutly pleade for themselves, Alas, we are flesh and blood, and what can we doe? But know (silly man) know, that flesh and blood shall not inherit the kingdome of God: thou must be more than flesh and blood, or thou art none of Gods: For, If any man have not the spirit of Christ, the same is none of his. Thou maist as well say, thou art no childe of God; For, if yee be sonnes, hee sends his Spirit into your hearts, Gal. 4.6. If of Christs body, you have Christs spirit: deny thy selfe a Christian, if sinne must reigne.

But to returne to the chiefe intent of this use, none we see can be assured he is the child of God, but by the presence of the Spirit. Quest. How shal I know that God hath given mee the spirit of adoption? Answ. This question is very necessary, though some thinke they cannot know their p. 12sonneship, others that they neede not, and so neglect it. For the possibility hereof: As hee that hath life in him, knoweth hee hath life, because he can stirre, feele, move, walke and goe, so here also. And as for the necessity of it, marke what the Apostle saith, 2 Cor. 13.5. Know yee not that Christ is in you, (namely by his Spirit) unlesse ye be reprobates?

Signes of the Spirits presence,Now the markes of the Spirits dwelling with us are most of them inward, not discerned by outward sence, as the soule in the body is not seene, or felt, but discovered by the effects and operations.

1. Conviction.The first is Conviction: Ioh. 16.8. When the Spirit shall come, hee will reproove the world of sinne. And the Spirit of God rebukes sinne in us, by working in us, 1. sence, 2. sorrow for sinne, 3. an earnest desire of mercy, 4. a loathing and leaving of sinne: All which we may see in those converts, Acts 2.37. when once the Spirit came, They were pricked in their hearts, and said, Oh what shall we doe to be saved?

2. Subiection.The second is Subjection, for the Spirit dwells, that is, not onelyonly abides, but rules and commands, and governes as the master of the house; and notwithstanding the presence of the flesh, still the Spirit hath the upper hand: therefore wee must submit our selves to this great housholder; here must be agreement in mindes and wills: for if an house be divided against it selfe it cannot stand. 2 Cor. 10.5. The worke of the Spirit is, to cast downe high things exalted against grace, and to bring p. 13every thought into the obedience of Christ: by working selfe-deniall, and a willingnesse to undertake whatsoever the word suggests, and a constant delight in the law of God.

The third is Direction, 3. Direction.Ier. 31.31. the spirit of God writes the law in the hearts of beleevers, and so brings in a new light, and yet more, Iohn 16.13. Hee shall leade you into all truth: hee saith not onelyonly, This is the way, but walke in it, Isa. 30.21. This note the Apostle give us, Rom. 8.14. As many as are led by the Spirit of God, they are the sonnes of God: Implying, that we are as blinde men before conversion, and afterward as children, both having neede to be led.

The fourth is Sanctification, and new creation:4. Sanctification. 1 Cor. 6.11. Now you are sanctified by the Spirit of our God: both enabling you by mortification to hate evill, and quickning you to love that which is good, which love is made manifest,Gal. 5.19.Gal 5:19 by the fruits of the Spirit: Both are put together, Gal. 5.13. Walke in the Spirit, and yee shall not fulfill the lusts of the flesh

The fifth is sound Consolation;5. Consolation for hee is the Comforter: 3 wayes. 1. Sealing up our adoption and salvation: Rom. 8.15, 16. therefore called the Seale or Earnest confirming the whole bargaine. 2. Strengthening in temptation, and spirituall combate; for the spirit of God takes our part in the strife betweene the flesh and the spirit. 3. Comforting in affliction, by peace of conscience, and joy in the holy Ghost, which made the Martyrs invincible.

p. 146. Supplication.The sixth is Supplication: for hee is called the Spirit of supplication, Zech. 12.10. and makes us cry Abba, Father, Gal. 4.6. Because, 1. hee makes us see our misery: 2. he gives us sound knowledge of the excellency of God, and his mercies, which maketh us fervent in prayer: 3. hee lets us see God appeased toward us in his Sonne: 4. he propounds the truth of God in his promise, who hath said, hee will heare us: and 5. the merit of Christs intercession, to whom the Father denieth nothing.

By these notes examine thy selfe.

So much for the first Doctrine: we come now to the second, which is, that,

Those that have the spirit of God, must be carefull not to quench it.Doct. 2. The godly must be carefull not to quench the Spirit. The Text implies, that in the best the Spirit is subject to be quenched, where it shines brightest; and in the meanest and poorest Christian of the weakest grace much more: a small sparke of fire is easily quenched, and will decay, if it be not blowne up and preserved: And the Apostle exhorteth all, Heb. 12.15. Let no man fall from the grace of God: no man, rich nor poore in grace, high or low; no man, not the hypocrite, who shall fall from all grace, nor the sound Christian, who may fall from many degrees, and much comfort, but is preserved from falling by the feare of falling, and a care not to fall: for God susteines him inwardly by his preserving grace, and outwardly by the word preventing security. Therefore Revel. 2.25. That thou hast p. 15already, holde fast till I come. And 1 Cor. 10.12. Let him that thinketh hee standeth take heede lest hee fall. All which sheweth that the state of grace is lubricus ad lapsum, that is, slippery, and in danger of falling.

First,Reason 1 The Spirit comes not (wee say) with a wet finger, nor without labour and desire; he is not powred but upon thirsty grounds, nor obtained without much sorrow, mortification, and cleansing of the heart; he will not dwell in a sty, nor set up his Temple in the denne of a darke and deceitfull heart. Now when a man hath with such difficulty got the Spirit into his soule, shall he by quenching him lose his labour? suffer so many things in vaine? and suddenly cast downe, what hee hath beene so long a setting up? Shall he be so foolish as to begin in the spirit, and end in the flesh, Gal. 3.3?

Secondly, The spirit of God with his graces,2 are the earnest of our salvation. 2 Cor. 5.5. The pledge of our inheritance: Ephes. 1.14. The chiefe witnesse with our spirits that wee are the children of God, Rom. 8.16. By which we call God Abba, Father. Yea he is that holy Spirit, both in his nature, The spirit of God is holy both in his nature and operation.being the fountaine of holinesse, and in his effect, making us holy, By whom wee are sealed to the day of our redemption. This is a Metaphor taken from Merchants, who having bought some choyce commodities, doe seale them for their owne, to know them againe: So the Lord by his spirit sealeth his owne, both to distinguish them from others, and to set them apart as his owne; and also to p. 16make their election firme and sure, by setting his owne seale and Image upon them. Shall we then quench this spirit, who alone preserveth our holinesse, peace, comfort, boldnesse with God, and assurance of our owne salvation.

Thirdly, To quench the spirit is farre more damnable than to want him altogether:3 To quench the Spirit more damnable than to want him. for this is Apostasie, than which nothing doth more provoke the vengeance of God against men. Heb. 10.26. If we sinne willingly after we have received the knowledge of the truth, there remaines no more sacrifice for sinne, but a fearefull expectation of judgement, &c. And this the godly themselves can justifie, what torture they have in their soules, when they have in part quenched the spirit: As David roared day and night, and his bones consumed, Psal. 32.3, 4. And Peter went out and wept bitterly, Matth. 26. ult. And such as now let no sorrow come neere them for their relapses, shall finde the more behinde.

4 No fall so wofull as to fall from grace.Fourthly, Of all falls, the fall from grace is most wofull: 1. In regard of the good things which are lost, even the most precious graces of faith, love, joy, hope, to which all earthly wealth is not comparable. 2. In regard of the losse and ruine of the soule, in such as quite fall away from grace received; which is the best thing a man hath: and what recompence shall hee give for his lost soule? For a man to fall with a milstone about his necke into the bottome of the sea, were an easier fall, (saith our Saviour) than thus to fall. 4. In regard of the wofull and miserable change in the soule p. 17of Gods owne childe,Woefull changes in the soule of Gods childe who hath quē ched the Spirit. who but in part quencheth this blessed spirit: As appeareth in these instances.

1. Change. Whereas the spirit of God was the soule, and life, and joy of the soule; now being quenched but in part, he withdrawes himselfe and his presence, yea the joy and comfort of his presence, that a man shall thinke him quite gone: and the joy which upheld the heart in all estates, shall now be so cleare gone as if it had never bin there. David found this change after his sinne: Psal. 51.10. Create in mee a cleane heart, O God, and renew a right Spirit within mee: therefore in this sence the spirit was gone: Againe, Restore mee to the joy of thy salvation; therefore that also was gone.

2. Change. Insteed of the power and efficacy of grace, all is in a wane, and goeth backward; the spirit of prayer ceaseth, the first love is fallen from; zeale decayes; watchfulnesse is remitted; conscience is cast asleepe; the ayde of the spirit greatly lost: which when David discerned, hee prayed thus: Oh stablish mee with thy free Spirit: verse 12.

3. Change. Gods children shall finde, that the spirit once quenched, in stead of the lively practise of piety formerly upheld, they are given over to their owne corruptions, to commit grosse sinnes, which even many civill men would not commit. What fearefull sinnes did David moyle himselfe in, when the spirit withdrew himselfe? the sinnes of adultery, carnall pollicy, and shifting out of one sinne into another, and falling from evill p. 18to worse? How was Peter given up to lying, swearing, and forswearing for the time, that a Iew might have beene ashamed on him, notwithstanding all his former holinesse and gracious confession?

4. Change. Whereas the spirit being cherished, there was a continuall feast in the soule, and unspeakable glorious joy, now being in part quenched, hee brings a racke into the conscience of Gods childe, and that conscience which before excused and justified, now accuseth and terrifieth: the burden of which is so heavie, as all the mountaines of the world are light in comparison. These terrours of conscience were the deepes, out of which David (even hopelesse, and almost swallowed in the pit of despaire) cryed to the Lord, Psal. 130.1.

5. Change. Even the child of God quenching his spirit shall feele the smart and shame of his sinne, which shall pursue him, and vexe him, and hee shall know what it is to exasperate the spirit. Davids childe shall dye, his daughter shall be defloured, Ammon shall be slaine, his wives ravished by his owne sonne, himselfe driven out of his kingdome by Absolom: Oh miserable change by quenching the spirit.

Fifthly, Most men have the spirit of God, and some motions;5 Motions of the Spirit much different in the godly and hypocrite. but great is the difference betweene a godly man and an hypocrite: in the one they are quenched quite, in the other for the most part they are cherished, and at last perfected. As for example:

p. 19First, hypocrites have knowledge as well as the godly, but they quench it, and fight against it, therefore all good knowledge quite leaves them in the end: but the godly carry their knowledge to heaven with them: therefore the one is compared to the light of the Sunne, which lasteth all day, the other is like a flash of lightning, suddenly appearing, and suddenly vanishing.

Secondly, hypocrites may be grieved for sin, but it is onelyonly and chiefly because of punishment, not because of offence; and they quench this griefe, not willing to torment themselves before the time: they runne into merry company and turne off sorrow, lest they should disquiet themselves too much with such melancholy: whereas the godly nourish godly sorrow, and never cease sowing in teares, till they reape in joy.

Thirdly, hypocrites pretend great love to God, but it is for his goodnesse to them, not his goodnesse in himselfe; for wages, not for service: but they utterly quench this love by the love of the world, or pleasure, or sinne, and being grounded on earthly things, when they faile it failes. If Saul love God for his Kingdome, when his kingdome failes, his love quaileth too: If Iudas love Christ for an Apostles place, when that place will not holde him with further credit, hee will for gaine betray his Master. But the godly love him when he crosseth them, and if he kill them they will trust in him: much water cannot quench their love.Cant▪ 7.Song 7

Fourthly, an hypocrite hath many good motions, p. 20the worst man living is not without some: Balaam hath good desires, but covetousnesse quencheth them: Saul acknowledgeth his sinne, and his sonne David to be better than himselfe, but it was a blaze in straw, suddenly quenched. But the godly, for the most part, goe from motions to resolutions, and so to practise, many practises grow to habits, and so to perseverance.

Vse 1.Well, is it so? such as have any assurance that the spirit is in them, must have a speciall watch that they quench him not: Then let Christians carefully avoid the meanes of quenching the spirit. Quest. Meanes of quenching the Spirit.Which be they? Answ. Three especially.

1. When we let grace die of it selfe: As 1.I. Fire is quenched, when it is suffered to die of it selfe: so is the fire of grace quenched, 1. whē we use not our graces, but let them be idle, neither by them procuring glory to God, nor good to men: As iron, let it be as bright as christall, cast it by in a corner, and not use it, it will grow rusty, and unprofitable; even so will grace. And the drowsie Christian, though indued with good graces, if he waxe idle, his heart shall be like Salomons field of the sluggard, all overgrowne with mosse and weedes, which choake the good seede. The health of the body is preserved by exercise, so is the health of the soule by the exercise of grace; the moth frets the finest garment, when it is not worne, standing water is sooner frozen than the running streame.2 Secondly, as fire dieth of it selfe, when wee prepare not or adde not fit matter for the fewell and feede of it: so suffer p. 21wee our graces to decay, when wee neglect such meanes as God hath set apart for the strengthening and confirming of grace: the case being with the soule as with the body, which is in a continuall decay, and needes daily repast, or else it dies. If a man forbeare his ordinary meales, the naturall heate will decay, and vigour, and health, and life, and all: so will the Christian, if hee neglect the word, the Sacraments, meditation, prayer, watchfulnesse, and the like. Thirdly, as fire must needes die of it selfe,3 when we take away the fewell by which it should be nourished, so is it in the matter of grace: looke into the places where the word hath beene powerfully preached, but is now removed, and see if good things begun be not quite overthrowne, and if ordinarily, and for the general such people be not more profane than any other. Many thinke they can walke many dayes without the strength of a Sermon: But it was a miracle, that Moses fasted forty dayes and forty nights; and let Moses be away but a few dayes, he shall surely finde a Calfe made. Marke them that absent themselves from the assemblies of Gods people, whether they doe not wither or no, and fall by little and little into flat Atheisme. If thou keepe not thy watch in the Temple, if thou look not to the holy lights and fire, morning and evening, how will the Spirit be kept? will thy graces in so great security be still lively? While Thomas was absent from the company of the Apostles, did hee not lose that manifestation of Christ, which might have strengthened his p. 22weake and tottering faith? and not so onelyonly, but grew hee not into a peevish infidelity, that hee would not beleeve but upon his owne carnall conditions?

2. When grace is violently smothered.II. Another meanes of quenching the Spirit, that is to be avoided, is, when the fire of grace is violently smothered by the contrary. Sinne is as water to quench the grace of God, both our owne,1. By our owne sinnes. and those of others.

1For our owne sinnes. First, our sinnes of nature doe choake grace; for our naturall corruption (which the Apostle calls flesh) doth ever lust against the Spirit: Gal. 5.17.Gal 5:17and by reason of this there is never a grace of God in us, but it conflicteth, and is conflicted by the contrary extreames, the feare of God,A burning aguish heate eates out naturall. with distrust and presumption; faith with naturall infidelity, and so the rest. Now therefore our naturall corruption must be daily wasted, and mastered, else will it be with us, as a man that rowes against the streame, if hee leave never so little, he is driven twice as farre backe as 2ever he was. Secondly, sinnes in our affections doe marvelously quench the Spirit, as the Apostle saith, that Anger gives advantage to the Divell, Eph. 4.26, 27. Saul had many good motions, but cherishing his anger against David, hee lost the spirit of God, and was haunted with an evill spirit; not onelyonly a melancholicke humour, (as some thinke) but even an evill Angel. So for voluptuousnesse, a lust which while Herod cherished, hee lost all his gifts: And covetousnesse in Iudas, lost all his gifts together with himselfe. The light of p. 23the Sunne puts out the light of the fire: and the love of the world puts out the love of God. So for carnall feare, the feare of men, of danger, of losse, &c. it quencheth thousands of good motions, insomuch as men neither by …, nor yet by night dare come to Christ, but … themselves to be as the cake halfe baked on the hearth, not warmed through. Thirdly, sinnes in our 3speeches, corrupt communication; vile speeches doe banish and vexe the Spirit: Eph. 4.30, 31. Let no speech that is corrupt proceede out of your mouthes, and then it followes, Grieve not that holy Spirit of God. Therefore we must keepe our mouth with bit and bridle, Psal. 39.1.Ps 39:1and see that our words issue from the spirit of grace, and minister grace to the hearers. Fourthly, sinnes in action doe quench 4the Spirit exceedingly: how did David after his sinnes of adultery and murther lose the feeling of the Spirit? for sinne blindeth the minde, hardeneth the heart, and leaveth a blot behinde it.

Now among all actuall sins,Three sorts of actuall sinnes more violently quench the Spirit. some there bee which more violently quench the spirit than other: as 1. Sinnes that are studied and meditated: which is not a slipping into sinne, but as a pitching of a mans selfe into the sea. A woe is 1denounced on them that devise wickednesse on their beds, and in the morning practise it. Absolom for two yeares together plotted his brothers death, and at last compassed it. How can this but extremely quench the spirit, whose motions all the while are resisted? 2. Sinnes repeated, doubled, 2and traded in; which argues greedinesse and delight p. 24in sinne, when men live in an evill course, purposely and constantly. These are as the complicated diseases, seldome cured. How often doe wee see ordinary drunkards, quarrellers, riotous persons left by God and his spirit, and now ruled by the Dive…, and commanded by him to outrages against their owne and other mens lives? 33. Sinnes against conscience, when Gods word stands as an armed man in the conscience, yet for all that the wretched sinner resists the lowd call of Gods word ringing in his owne conscience. This is an opposing and a resisting of the spirit, joyned with a wilfulnesse and obstinacy in sinne, notwithstanding all calls to the contrary: these sinnes thrust downe the regiment of the spirit, and therefore David prayeth against them, Psal. 19.13. Keepe thy servant from presumptuous sinnes, that they prevaile not over mee.

2. By others sinnes.So much of our owne sins. The sins of others also are a great meanes to quench the spirit of God. How doth profane company dead the spirit, as Peter in the high Priests hall! Salomon fell by the company of outlandish wives, and shall we looke to stand where he fell? The Israelites hated the Aegyptians, and yet through conversing with them learned their manners. Besides, when wee thrust our selves into evill company, we ordinarily say nothing at all, or nothing but what is pleasing unto them; & by both these means the spirit is grieved and quenched. But especially if they be the sinnes of superiours, sinnes of Magistrates, they suddenly infect and fall upon the inferiours; p. 25as sudden raines fall off the hills into the valleyes, and stand there. But especially sinnes of Ministers, by preaching seldome, coldly or maliciously; mens greene wood will not burne without better blowing. As also when their lives are scandalous, what will fire in preaching doe, when a man carries water in his life, and is noted with pride, covetousnesse, contention, drunkennesse, or any such foule lusts?

III. A speciall meanes of quenching the spirit, which is to be avoyded, is,3. When the Spirit is grieved. To grieve the hóly Spirit of God, Eph. 4.30. Now he is grieved foure wayes: 1. By not preparing, or not preserving 1our hearts as sweete and holy Temples for him; if we doe not wash, trimme, and perfume our houses, and sweepe out every distastfull thing, and beautifie them in most seemely manner, for so honourable a personage. If an honourable or noble person should vouchsafe to come to a meane mans house, and finde the house sluttish and nasty, annoyed with filthy smells, and every way unprovided, hee would be sorry hee came into such a noysome place, and begin to thinke of departure. So if the holy Spirit of God finde our hearts a sinke full of corrupt thoughts, our speeches as noysome and filthy smells, our actions foule and polluted, he is sore grieved, and will not stay.Non solum qu… ad internam operationem Spirit…s eff…cem, sed et qu…ad externum Prophetarum ministeriū. …. v…s. seq. 2. By shutting up and hardening 2the heart against the word and workes of God. Psal. 95.10. Forty yeares long was I vexed in the wildernesse, while they hearkened not to my voyce, nor regarded my wonders. Acts 7.51. Yee stiffenecked p. 26and uncircumcised of heart, yee have alwayes resisted the holy Ghost, even as your fathers. 3. By 3not following and fostering his motions: who would not be grieved to see his counsell despised? nay the contrary counsells of Satan himselfe, tending to destruction, to be preferred and wilfully undertaken? How this drives away the spirit, see Prov. 1.30. They would none of my counsell, therefore they shall eate of the fruite of their owne way. 4. By dishonouring him in his owne Temple: 4can a man indure to be wronged in his owne house? But so is he, when we give way to lusts, when we follow the sway of corruption, the fashions of the world, and forget the guest that is within, and ought principally to be pleased. Also when wee turne his gifts against himselfe, our knowledge to puffe us up, our wisedome to earthlinesse, our zeale against zeale, the word to maintaine our sinne, the sacraments to feede our hypocrisie, and the whole grace of God into wantonnesse.

Againe, if we must not quench the spirit, then must we observe and carefully mark,Vse 2. To observe what gifts of the Spirit wee have received. Reasons. not only the presence, but the worke of the spirit, and be able to judge whether he be quenched or no: Therefore here I say to every one as Saint Paul said to Timothy, 1 Tim. 4.14. Neglect not the gift that is given thee. And this observation is of great use: 1. Highly to esteeme the gifts and graces of Gods 1spirit, and keepe them the more carefully. 2. To 2be so much the more thankfull for them, seeing they are so freely conferred upon us, as David, p. 27Psal. 116.12. Oh what shall I render to the Lord for all his benefits towards mee! 3. To binde us to the 3more care in dispensing them: for the greater our receit is, the greater is our Lords expectation. 1 Pet. 4.10. Let every man as he hath received a gift, minister the same to others as a good steward of the manifold graces of God. 4. To enable us to make up our accounts, according to the number and measure 4of our gifts: Matth. 25.24. the master observes the number of talents, and the servant that received tenne talents, must bring in according to tenne.

Quest. How shall I know if the Spirit be quenched, or no?

Answ. By the application of this observation, thou shalt see whether thou art gone forward or backward, whether thou hast quenched or cherished the Spirit. This examination shall be reduced to five particular heads:Rules of tryall whether the Spirit be quenched. in respect of 1. Graces, 2. Good motions, 3. Good duties, 4. Sinne, and 5. the Spirits worke on thy affections.

First, examine thy selfe in graces received,1. In respect of grace. both for number and measure.

1. If the Spirit in respect of the number of graces be quenched, try thus:For number. If a man make no conscience of some points of doctrine or practise, which heretofore he hath made conscience of, as swearing, usurie, lying, gaming, family-duties, and the like; now the Spirit is quenched: hee is like a man, who being in decay, for matters of the world, doth cast off some of his traine. So also, when a man is not able to feede his understanding p. 28and practise, as one ignorant about what he may imploy his head and hands. A tree being in decay withers first at toppe, because it cannot send sappe so farre from home: so is the life of grace knowne to be in decay, if it feede not all the parts of the Christian course. Or to use our owne Metaphor: As an aged man appeares by his head, his white haires shew a decay of naturall heate and moysture: so a Christians falling from right understanding, judgement and practise, is as white haires, and argues a decay of spirituall heate and vigour.

For preservatives in this case, first consider, that God expects the number of talents committed unto us. Secondly, why should wee be like the brute beast, which wants the art of numbering? why should wee be as the silly bird, that layeth twenty egges, yet take away all but two, she is as well and as painfull for them as for all, and all because she wants numbring? How can a Christian be so simple as to please himselfe as much with few graces as with many?

For measure.2. In regard of the measure of graces, try thus: If a man waver and stagger in that wherein hee hath beene constant; still he hath some faith, some zeale, some patience, diligence, and other graces; but he wants that measure which sometimes he had: now though he have an under measure in all, yet hath he quenched the spirit: Even as an olde man is knowne to be decayed, because, though hee have his whole number of parts that ever he had, yet he hath them not in that measure p. 29of vigour, as formerly hee had them.

For preservatives against this decay, first consider, that the Church of Ephesus is blamed for falling from her first love, that degree of carefulnes which once she had, Rev. 2.4. Secondly, consider that we are commanded in the Scripture, to adde grace to grace, as dayes are added to our lives, 2 Pet. 1.5, 6. yea in respect of the measure and strength of grace: 2 Tim. 2.1. Thirdly, this is remarkable, that those, whose hearts have once beene heated with the fire of Gods spirit, and afterwards have abated, doe grow more frozen in iniquity than any other; as water once hot is afterward most colde, and freezeth hardest.

Secondly,2. In regard of good motions. examine thy selfe in regard of good motions: If these be lessened, the spirit is quenched. As for example, when thou hast beene moved to heare the word, and hast neglected it for some vaine pleasure, or some small profit; or sometime thou hast a motion to leave thy swearing, cursing, lying, usurie, gaming, &c. Gods spirit did knocke at the doore of thy heart, but thou didst shut the doore against him, and keptst out that heate which hee would have put into thee; this is to quench the spirit. Take heede lest failing thus in so necessary duties, thou faile of the meanes whereby thou shouldest rise: Repent and doe the first workes, or else I will come unto thee quickly, (saith the Lord) and remove thy Candlesticke out of his place, Rev. 2.5. And againe, Matth. 21.43. I say unto you, the Kingdome of God shall be taken from you, and given to a nation that will bring forth the fruites thereof.

p. 303. In respect▪ of good duties.Thirdly, examine thy selfe in regard of good duties: after this manner. 1. If in stead of fervency 1in prayer thou findest thy prayer colde, dead, remisse, formall, interrupted with idle and wandering thoughts; now the spirit is quenched, who makes us cry, and stirres up groanes which are unutterable. Rom. 8.Rom 82. If once comming to the word thou 2wast wont to finde it sweete, and a word of life unto thee; but now thou commest with an impenitent heart, a slumbering and a sleepy conscience; oh, certainly the spirit is now quenched, who is never so sweete and cheerefull as in the word: for he thawes the benummed heart, and makes it burne by opening the Scripture. A man in a swone, if rubbing and Aqua vitae fetch him not againe, his soule is gone: the same is thy case, if the spirit of God do not revive and quicken thee. 3. In keeping the Lords Sabboths, if sometimes 3thou couldest account thē thy delight, & the most comfortable day of the week; but now thou formally passest them over; not altogether hardened, but with colde and heavie motions, in confessing sinne, in petition, in thanksgiving: if thou be slow of heart to beleeve, heare and meditate in the word; by this know, that the spirit is quenched in thee, who worketh joy and sweetnesse in the heart, while it is in the presence of God, and societies 4of the Saints. 4. If after the performing of good duties thou hast sometimes found cheerefulnesse, strength, and good assurance; thy selfe refreshed by them, and better disposed: but now thou findest in thee loathing, or discontentment, p. 31no strength, or small comfort, know for a certaine that the spirit is quenched; some sinne or other is as a cloud hindering the beames of his sweete grace and comfort from thee: Psal. 77.2, 3. I sought the Lord yet my sore ranne, and ceased not, my soule refused comfort, I did thinke upon God and was troubled, I prayed, and my Spirit was full of anguish: Verse 7. Will hee absent himselfe for ever? and will he be favourable no more? Consider here what a dead carkasse is without the soule, and so is all our service without the spirit.

Fourthly, examine thy selfe in respect of sinne,4. In respect of sinne. thus: 1. If some sinne which was of great burden and weight in thy estimation, doe now seeme lesse, and lesse dangerous; if sometimes thou couldest not be comforted in the sence of sinne, and the same sinne now move thee nothing at all: thou couldst not abide cursed speaking in others, now thou fallest to it thy selfe; thou couldst not away with idle and gracelesse companions, now thou canst: now hast thou quenched the spirit. 2. If thou be apt to rush into sinne once conquered, thy strength is abated. 3. If thou be unwilling to heare any of thy sinnes reproved, the spirit is quenced, because he rebuketh sinne. 4. If the word and rodde preserve thee not from sinne, the spirit is not present in thee. 5. If after sinne committed thou doest not more hate it and sorrow for it, than before thou lovedst it, and rejoycedst in it; if thou hast not a more constant care to avoid sinne than before, yea if thou hast not a greater zeale in doing good; know for a certaine, that some p. 32sinne in thee or other is as water cast upon the spirit.

5. In respect of the worke of Gods Spirit on thy affections.Fifthly, and lastly, examine thy selfe concerning the worke of Gods Spirit on thy affections, thus: If thy love of heavenly things be abated, or be more to earth than to heaven; if thy joy be troubled; if thy conscience be perplexed with accusations: if there be in thee an excessive feare of death, or the like: certainly the spirit is now quenched, looke well unto it. Object. Alas! I have found my affections more fiery than now they be, I have had a great measure of zeale for God, much indignation against sinne, fervent affection in Gods service, joy in God, comfort in my selfe, and in good duties; but now it is not so with me, I could never attaine the like affections as at first: what may I thinke of my selfe? Answ. We must wisely distinguish of the diffusing of grace, from the decaying of it. In earthly marriage, love will be more vehement at first, because lesse diffused, but afterward is rather more extended than languishing: so it is in the heate of grace. But how may I know it? thus: 1. If thou be displeased that thou canst not get thy heart to the highest pitch of delight in grace. 2. If thou still hungrest after grace, and a further measure, as one that hath tasted hony desireth more: so having tasted of the spirit, doest earnestly desire a greater measure of it. 3. Stickest thou to the meanes, in publicke and in private, and wilt not be driven off, still lying at the Poole where the spirit mooveth? then discourage not thy p. 33selfe, but goe on comfortably, this small affection toward the Lord, and his grace, be it but as a graine of mustard seed, it shall outgrow all choke weedes, and master and kill whatsoever affections would overtop it. So much for the second use.

Thirdly,Vse 3. Motives to stir up the Spirit of God. seeing negative precepts include the affirmative, every Christian must hence be stirred up, to stirre up the gift of God that is in him, and not suffer it to decay: 2 Tim. 1.6. A fit lesson even for Timothy himselfe. For first, the Spirit is ever 1working something in Gods children worthy the stirring up: he is no where idle, but still beautifying 2& perfecting his own dwelling. 2. Every Christian hath some graces to stirre up; else were there no difference betweene him and a naturall man 3who wants the Spirit. 3. No Christian hath any grace so perfect but it needes stirring up: where growth is there is no perfection. 4. Without stirring 4the fire dies, & so the Spirit; for which cause the Apostle useth the word foreign, blow up.

Quest. What meanes may wee use to blow up the Spirit?

Answ. 1.Means to blow up the Spirit, 7. The word of God in the publicke and private use of it. First, the preaching of the word, as it begets, so it nourisheth grace: The 1Ministry is instituted, and gifts given to men, not onelyonly to lay to foundation of our happinesse, but to build us up till we meet together in a perfect body, Ephes. 4.11, 12, 13. Naturall food strengthens the body by the daily use of it, & spiritual food strengthens the soule by the continuall use of it. Those that say they know as much as they neede, or as much as the Preacher can tell thē; never truly saw p. 34their great weaknesse: for let any good conscience say, if it neede not the word continually. David, a man of singular grace, yet lay fouly in his sinnes till Nathan came and stirred him, saying, Thou art the man. Despise Prophecy, and quench the Spirit; where vision faileth, grace perisheth.

Secondly, the word must be privately read and conversed in, for such is the excellency and power of it, that it transformes the minde conversant in it unto it selfe, and to be affected as the pen-men were, holily and graciously. Besides, it begets and furthers found judgement; whereas others erre, not knowing the Scriptures: and it stirres up good affections and gracious desires. Againe, the word must be meditated on in private, without which, hearing and reading are to little purpose. Psal. 1.1. Blessed is the man that meditates in the law of the Lord continually. And here is mutuall helpe; for, hearing and reading doe feede meditation, and meditation doth fasten them: Why else hath God given man a reasonable soule, but to meditate upon his word and workes? Or why else hath he set apart a whole day in seaven, especially for meditation, if it were not a notable meanes to excite grace? Or why else did our Lord take all occasions from the workes of God, to teach and instruct us, but for our example, that we should tread in his holy steppes?

We see the first meanes.

22. The Sacraments were instituted to strengthen our faith, which in it selfe is weake, and to p. 35keepe in continuall memory the covenant betweene God and us, with the meanes thereof: yea the very preparation to them includeth a speciall meanes of stirring up our graces, of repentance, of renewing our faith, of obedience, thankfulnesse, and all the meanes of growth in the covenant. And much more strength doth a good heart finde in the celebration of them. Therefore to forbeare them of contempt, argues no member of Christ: and of negligence to forbeare is to cast ones selfe into the judgement of God.

3. Prayer sets all graces on worke: as faith in 3Gods promises, charity toward our brethren, hope which lookes for the performance of that we pray for; humility in confession of sinnes, and sense of wants; thankfulnesse for supplies, and leave to pray: and by exercise in prayer wee get the spirit of prayer: Luke 11.13. Our Father will not deny his Spirit to them that aske him.

4. Company, or commerce with the godly, 4doth exceedingly sharpen our graces. One candle lights another, and one sticke of fire kindles another. A lesser sticke may kindle a billet: so the strongest Christian may receive furtherance from the weakest. Paul himselfe might be comforted by the Romanes, chap. 1.12. And when Silas came, Paul burned in the Spirit. But how can one coale alone by it selfe keepe it selfe glowing? Yea evill men have become better for good mens company: Saul himselfe among the Prophets will prophecie. And shall the wicked in their companies abet and further one another in evill, and shal not good men in good?

p. 3655. Observe the first motions of Gods Spirit, and the ayme of God in his wayes with us,Motions of the Spirit to be observed. and follow them. For the first the prodigall sonne is a good example: he had a motion and good inspiration, he remembred the estate that he was in, and the estate that he had beene in, and the estate of his fathers house; and in no case suffers this motion to die, but followes it, surely I will starve here no longer, but resolves to goe to his father and goes. Many kill good motions in the rise of them: many follow them to purposes and resolutions, but there they die; few follow them to practise. So in Gods wayes with our selves: If he make our estates prosperous, and advance us in the world above others, what is his ayme but that we should be eminent instruments of his glory? Many purpose when they come into great places of Magistracy, or any preferment, to doe much good every way, but they suffer this purpose to die, and never follow their resolution unto execution. So what is the ayme of God in crosses and tryalls, but to excite and exercise our graces? which while we suffer to lie still, God takes us in hand, and mooves us, and shakes us by the north winde of afflictions to blow our ashes and dust from us. Therefore in every trouble let us follow this ayme of God, and make account that every of them is the Lords bellowes to blow up our graces: so shall our afflictions, yea our sinnes themselves bee as the smithes water on coales to heate us the more.

66. Let us exercise diligently our generall calling p. 37of Christians. In our selves let us practise piety, and keepe on worke the grace received; for the Lord recompenceth the practise of grace with the increase of grace: No man used his talent but with gaine. And to others let us exercise friendly admonition, exhortation, reprehension, and loving chastisement of such as are under our charge. For first, every Christian is a debter to every one, and all gifts are given for the body. Secondly, the nature of grace is as fire, which will fasten and kindle where ever it can find matter. Thirdly, the recompence shall be much increase, as the meale in the barrell, and the oyle in the cruse, the more spent the more increased. The speciall calling also feedes all graces, and calls for the practise of them, as of piety, and justice, patience, and charity, and the rest; yea is indeed a schoole of all vertues.

7. Propound wee still to our selves an higher pitch, and a further degree of grace than as yet 7we have attained, consider how farre wee are short of perfection. Thus did Paul stirre up himselfe, Phil. 3.13. I forget those things which are behinde, and reach forth to those things which are before, &c. Men are never rich enough (they think) have never money enough, so long as any are before them, this makes them bestirre themselves to gather still: But a little grace is enough, yea a small measure is thought excesse and too much. The Pharisy lookes to such as in his conceit are behinde him, and then hee is not such a one, or such a one. But we must set before us the best examples; p. 38and to imitate the best things in the best men: and not onelyonly men, but the Apostle propounds to the Church the example of Christ that unerring patterne: Heb. 12.2.

Now to stirre us up both to avoid the meanes of quenching the Spirit,Motives. and to use the meanes of quickning the Spirit, 1. Let us consider, that we 1must be countable for all our graces, and all the meanes of grace: our Master is an hard man, and in the day of account will not call onelyonly for his owne, but for the whole tale and number: and the evill servant, that brought the owne talent, but not the number, was condemned. Therefore neglect no meanes of well-doing. 2. Cherish the 2Spirit and his graces for the blessings hee brings with him, even all the fruites of the Spirit, illumination, consolation, holinesse, happinesse. If while the Arke was in Obed-Edoms house, he was blessed for it, which was but a signe of Gods presence; how much more blessed shall that heart be, that entertaines himselfe? Cheare the Spirit in thy heart, and he will cheare thee. 3. Whosoever 3will vexe the Spirit, the Spirit will vexe him. If the hypocrite quench him, and grieve him, he utterly departs and leaves, and gives over that party unto death. 1 Sam. 16.14. The good Spirit went, and the evill Spirit came upon Saul: and the Divell entred into Iudas. Of them that by Apostasie so farre provoke the Lord, it is most true, Their latter end is worse than their beginning: better for them they had beene heathens, yea dogges; better for them that the Spirit had never given p. 39them the least common grace, better they had never knowne the way of truth and righteousnesse, 2 Pet. 2.20. And if the godly quench him by security, or any sinne, hee will hide himselfe till they know what they have done. Object. What matter? he will come againe if I be Gods: no great harme if he goe for a while. Answ. 1. Thou maist deceive thy selfe in thy reckoning, and thinke he dwells in thee as one of the elect, when he is in thee but in some common graces: and then he goes quite away at length, and never comes any more: And likely it is, that thou art such an one, in whom this deceit discovers it selfe, who canst be content he absent himselfe: when as David prayed, Lord, take not thy holy Spirit from mee, Psal. 51.11. 2. Suppose he will come againe to thee that art the Lords, yet hee will not come againe so freely, but thou shalt know to thy cost what thou hadst, and what thou hast lost; and shalt shed teares, and sigh, and cry, and learne how to prise him before he come againe: See Cant. 5.2.6. 3. Perhaps hee will neuer come with that abundant blessing as hee did before, and thou shalt never attaine thy first love, thy first joy, and the comfort thou once hadst; yea thou maist passe all thy daies in griefe to see how much thou wantest of thy selfe, and to consider of thy decayes. Therfore deceive not thy selfe, watch thy heart to receive and entertaine the good Spirit whilest thou hast him, lest he depart in displeasure; and thou be left to lament thy losse.