Of Quenching the Spirit, Chapter 6
CHAP. VI.
The third …ffect of quenching of the Spirit, It gives advantage to Satan. This shewed both in the general, and in particular, Eph. 2.2. Children of disobedience, who they are. The Devil works effectually in such, hath them in his power, takes them Captive at his will, 2 Tim. 2.26. Man by nature lower than Angels, by sin lower than Devils. Leaving God his onelyonly Soveraign, is given up to the Devil his greatest enemy. The Law according to which he is thus given up to the Devil. Both soul and body, given to him as his house, and the powers and faculties of both, as his goods, to have, and use at his pleasure, Luke 11.21.24. Mat. 12.44. Explained. By quenching the Spirit the Devil hath advantage to tempt. The day of Israel's quenching the spirit. That day a day of Temptation, not onelyonly in respect of God, but of themselves. The Devil was continually tempting them in the Wilderness. This applyed to those that quench the Spirit. The reason why such are haunted with most abominable and horrid Temptations. Those that do not quench the spirit, may be Tempted, but the Devil hath not such advantage to bee tempting of them. The Devil in a two-fold Chain, of Justice and Providence. Is restrained from Tempting, when men quench not the spirit. By quenching the spirit the Devil hath advantage to overcome. He blindes the understanding. Perswades the Will. Fills the Heart. Leads men up and down as they lead beasts. By quenching the Spirit he hath advantage to accuse. None to answer his accusation, and plead their cause, that quench the spirit. Hereby he hath advantage to Afflict. To Afflict men in their souls, bodies, and estates. If Satan hath an advantage he will take it. The folly of those that by quenching the spirit give him advantage. The misery of such. The Triumph of the dead over them.
SECT. 1.
3. IT gives great advantage unto Satan. Hereby hee hath advantage to bring men into bondage to himself: to bring them into his power, and under his dominion: So that he works effectually in them, and prevails with them; not only to depart from God, in turning out of the waies of holinesse; but also to walk contrary to him, in turning into the waies of sin, and wickedness. And you hath he quickned (saith the Apostle) who were dead in trespasses and sins, wherein in time past yee walked, according to the Prince of the power of the aire, the spirit that now worketh in the children of disobedience, Ephes. 2.2. Marke it, the spirit that now worketh in the Children of disobedience. The word for worketh, signifies a working with efficacy; such a working as notes the most lively activity that may be: and not onelyonly so, but the most powerful and forcible efficacy, to the bringing forth of that which it worketh; and therefore is rendred effectual, Jam. 5.16. Thus saith the Apostle, the Devil works, and he works, (saith he) effectually: but in whom? why in the Children of disobedience (saith he) that is, such, as by their disobedience quench the spirit; such as not onelyonly neglect, but disobey the motions of the Spirit in them, and thereby quench it: he works effectually in such, for they obey his commands, they do his deeds, and fulfil his lusts, John 8.41.—44. verses. So 2 Tim. 2.26. That they may recover themselves out of the snare of the Devil, who are taken captive by sin at his will. He hath them in his snare, and he takes them, as a Fowler doth the birds he hath gotten into his snare, when he pleaseth. He hath them as poor captives in chains, and they are carried away by him at his will: We have many such objects before our eyes daily; for if we go into the streets, or if we go into the fields, we shall see one led this way, and another that way, at the Devils will and pleasure. But how comes it to passe that they are thus in the Devils snare, and taken captive by him, at his will? Why see the former verse, 2 Tim. 2.25. in meekness instructing those that oppose themselves; they oppose themselves, being of a contrary minde and inclination to the Word, and the motions of the Spirit, according to the Word; and therefore set themselves against it, and so fall into the snare of the Devil, and cannot recover themselves out of it, but are taken captive by him at his will.
SECT. 2.
Man at first was made a little lower than the Angels, but by sin he is made a great deal lower than the Devils, being given up of God to wicked Angels, evil Spirits, to be brought into subjection and bondage by them. Leaving God his onelyonly Soveraign he hath brought this bondage upon himself, to be given up by God to his greatest enemy the Devil; and that according to that Law, 2 Pet. 2.19. Of whom a man is overcome, of the same he is brought into bondage. This is the Law according to which God doth deliver man into the hands of Satan. Because as 'tis said, Deut. 28.47, 48. Because thou servedst not th… Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; therefore shalt thou serve thy enemies in hunger, and in thirst, and in nakedness, and in the want of all things; and he shall put a yoak of Iron upon thy neck, until he have destroyed thee. Even so, because thou wilt not serve the Lord with willingnesse, and readinesse, and chearfulnesse; but rebellest against him, and quenchest his Spirit; therefore, he gives thee up to Satan thy worst enemy, to serve him in nakednesse, and hunger, and thirst, and want of all things, to be a Vassal unto Satan, to do his drudgery, and have nothing but delusion and destruction for thy pains.
SECT. 3.
God gives up thy soul and body to him as his proper House, and all the powers and faculties of both, as his proper goods, to have and to use at his pleasure, Luke 11.21, 24. vers. When the strong man armed keeps his Palace, then his goods are in peace. And verse 24. I will return to my house. In the one verse 'tis called his house, in the other his Palace; it seems, because he is a Prince and a King, therefore the hearts of sinners are his Palaces. And why doth he say he will return to his house again? Why, you may see, Mat. 12.44. because he findes it empty, swept, and garnished, that is, not onelyonly void of an Inhabitant, no one dwells there to keep him out; but fitted, and made ready for him; so that he may now more conveniently take up his habitation there, than ever he could before. First, he findes it empty; that is, empty of Christ and his Spirit, who of right should inhabit there; which (if he did) would keep out Satan from making a re-entry: I but now it is empty of the spirit, to whom, as to the stronger; he had heretofore yeiled the place, but since, he hath been disobedient to the spirit, quenching the motions; and workings of it, and therefore the spirit will stay no longer. "Let whose will dwell in this heart, this froward perverse heart: 'Tis no place for me, saith the spirit. Thus he findes it empty. Secondly, swept and garnished; that is, made ready to receive him; all graces, and vertues which are hindrances and odious to the Devil, being swept, that is, rooted out, and vices established, and placed in their room, and with these he findes it garnished, that is, fitted and prepared, to make it a more suitable dwelling place for him, than it was before. For the Parable speaks of such as have been delivered from the Devils spiritual Tyranny, but by their quenching of the Spirit do come to be under it again. By their yeilding to the workings of the spirit together with the word, the Devil was cast out for a time: then being restlesse seeking rest, but finding none; he resolves he will go visit his old house again, and see whether it be still at the same passe, as it was, when he was forced to leave it; but finding it otherwise, viz. that there is nothing of the spirit entertained there as formerly, hee makes a re-entry and enters not only himself, but brings many more, and worse Devils along with him, there being far more room for him now, than there was before; and therefore he resolves to keep a stronger Garrison, and to rule with greater rigour than ever. Thus you see what advantage this quenching of the Spirit gives Satan in the General.
SECT. 4.
But now in particular.
1. Hereby he hath advantage to Tempt. The day of Israels quenching of the Spirit in the Wilderness, was said to be a day of Temptation, Psal. 95.8. A day of temptation it was, not onelyonly in respect of God (which the Psalmist speaks of in that place) but also in respect of themselves. As they tempted God, so they themselves were tempted of the Devil. Hee was continually tempting them to some wickednesse, especially that of Idolatry, thereby to draw them to the worshiping of himself. For so you read, Lev. 17.7. They shall no more sacrifice unto Devils, after whom they have gone a whoring.
SECT. 5.
Oh consider of this, thou that quenchest the spirit! …hen is the Devils time to kindle his fire, when the fire of the spirit is put out. Then is his time to throw his fiery darts, when there is nothing to quench them; and there is nothing to quench them, when the spirit is quenched. The fire of the spirit quencheth all the fiery darts of the Devil; so that as long as the fire of the spirit is kept burning, so long 'tis in vain for him to throw any of his fiery darts; for they will not kindle: he doth even despair of prevailing then, and therefore will hardly make an attempt: but when once he sees that the fire of the spirit is quenched, then hee thinks he may throw with successe. If one fire will not burne (saith he) another will, if the fire of the spirit will not keep in, mine will; therefore let such an one look to himself. Then he lets fly his fiery darts, and shoots off his Granadoes as fast as may be.
SECT. 6.
What is the reason sinner, that thou art so continually haunted, and followed up and down with the most abominable and horrid Temptations? that thou canst never bee quiet almost, but ever and anon the Devil is suggesting something or other of the vilest wickednesse to thee? putting it into thy heart, as he did into the heart of Judas, to go to the High-Priests and betray Christ? to renounce thy profession, or prevaricate under it? to omit some duty, or adventure upon some sin? to neglect prayer, reading, meditating heart-examination and frequent tryal of thy spiritual estate, diligent attendance upon the Ordinances, watchfulness, and circumspect walking? and to lye, steal, defraud, and go beyond thy Brother, to give thy self to covetous practices, to make promises, and make no conscience of keeping them; to be idle, sloathful, careless, and negligent? to adventure upon expressions of wantonnesse, and lasciviousnesse, and now and then to distemper thy self with gluttony and drunkenness? What is the reason, I say, that thou art ever and anon almost, followed with temptations to these, and such like things? It may be, thou dost not yeild, but yet thou art sorely tempted to yeild: Something or other staies thee from falling, but most times thy feet are almost gone, thy steps have well-nigh slipt. What is the reason of this? Why, it is because thou quenchest the spirit, therefore thou art haunted with the Devil, and followed up and down by him continually. He follows thee whithersoever thou goest; when thou goest to the shop, he is with thee, when thou goest to the market, he is with thee; he follows thee to Sermons, and follows thee to Sacraments; hee follows thee where-ever thou goest. When Saul had quenched the Spirit, then an evil spirit from God came upon him, 1 Sam. 18.10. and then he was tempted to do mischief: And when thou quenchest the Spirit, then the Devil comes upon thee presently, and begins to tempt and provoke thee to do wickedly.
SECT. 7.
It is true indeed the Devil will tempt when the Spirit is not quenched, but not so much. Even the most holy, and those that walk most exactly may be tempted, as Christ himself was; but the Devil has not such an advantage, i. e. he hath not such encouragement to be tempting of them, as he hath to be tempting of others, because he hath not such hope to prevail; their strictnesse, and precisenesse, and circumspect walking, their keeping their hearts with all diligence, their walking after the Spirit, and not after the flesh, is a discouragement to him; and besides, (which is a principal thing to be taken notice of as to this) he hath not that liberty: God keeps him off, and will not suffer him to meddle with them, according to his promise; Resist the Devil, and he shall fly from you, James 4.7. therefore he is not so busie about such, ordinarily as about others. Luther could say, he did not know that he was tempted to covetousnesse; and so many of the Saints of God can say, 'tis seldom or never that they are tempted to several things, that others are tempted to almost continually. And this is the fruit of their walking in the spirit, and living in the exercise of Grace. And therefore our Saviour saies, Watch and Pray, least ye enter into Temptation: q. d. So long as you be watchful, and observant of the motions of the spirit, so far from quenching them, that you pray for the continuance of them; so long you are like to be the more safe: but if you grow carelesse and remisse, you will enter into Temptation presently. If the Devil once see you begin to slight and neglect your waies, he will set upon you with a Temptation immediately; he is forward enough of his own accord, and God will let him loose upon you. He is as a fierce Mastiffe or Lyon, bound up with a Chain: God hath him in a Chain of Justice, and a Chain of Providence, and so long as a man keeps close to God, prizing and cherishing, and following the good motions of the spirit, so long ordinarily, God holds in Satan, and will not suffer him to meddle at all with him. Because thou hast kept the word of my patience, I also will keep thee from the hour of Temptation, Rev. 3.10. But when once the Spirit is quenched, when a man neglects, or rebels against the Spirit, then God lets Satan loose upon him. So that you see by this means, Satan hath a special advantage, because by this means he hath liberty to tempt.
SECT. 8.
But you will say, what advantage is it to Satan, that by this means, by means of quenching the Spirit, he gets liberty to tempt? Oh! it is a special advantage, for if he get liberty to tempt, 'tis a thousand to one, but hee prevails by temptation. You heard before, that quenching of the Spirit gives great advantage to corruption: And now further, you hear that it gives great advantage also to temptation. Now when Corruption and Temptation meet, (as one said you know) they are like to make sad work. Therefore, as 'tis a great mercy to bee kept from Temptation, I mean, from being Tempted at any time, so especially at such a time, when our Corruptions are stirring; because if Temptation should bee stirring too, at the same time, when the heart is so distempered with Corruption, there must needs be a closing with it. Therefore Christ saith, Watch and Pray, least ye enter into Temptation. Wee should bee careful of that, because when we are tempted, it is so difficult a thing not to be overcome by the Temptation.
SECT. 9.
See then from hence what an evil this quenching of the Spirit is, in that it gives an advantage to the Devil to tempt thee. And see what danger thou dost run thy self into, when ever thou quenchest the Spirit. Oh! hath Christ said in vain, When ye pray, say, lead us not into temptation? is this a needlesse, is this an unnecessary petition? How dost thou contradict this prayer, Lead us not into temptation, when thou dost lead thy self into temptation? why consider, every time thou quenchest the Spirit thou dost so; for thereby the Devil gets an advantage to tempt. Thou dost thereby even tempt the Tempter; and how excessively then art thou like to be tempted by him? This is the first advantage the Devil hath by quenching of the Spirit, He hath advantage to Tempt.
SECT. 10.
2. Hereby he hath advantage to overcome. Not onelyonly to tempt thee, but to overcome thee, by Temptation. He tempted Christ, but Christ being full of the Spirit, he could not overcome him. The Devil, the Prince of the world cometh (saith he) and hath nothing in mee; i. e. nothing in me that he can work upon, so as to make it yeild unto his Temptations, Joh. 14 30. and therefore, he goes as he comes, effecting nothing. And so he tempts Saints, but while they walk in the Spirit, cherishing and obeying the motions, and exercising the graces of the Spirit; he works nothing upon them. He that is begotten of God, keepeth himself, and that wicked one toucheth him not, 1 John 5.18. But he works effectually in the Children of Disobedience, i. e. in those that quench the Spirit; he works effectually in those, not onelyonly by way of endeavour, but by way of efficacy, effecting and accomplishing in them what he endeavours.
SECT. 11.
1. He blindes their understandings, and so gains their Assent. He makes them assent to that as true, which is false, and to that as good, which is evil. See 2 Thes. 2.9, 10. It is after the working of Satan. He makes them assent or dissent in their judgements, as he pleases; because he having blinded their eyes, they cannot see the difference of things. If our Gospel be hid, saith the Apostle, it is hid to them that perish, in whom the God of this World (i. e. the Devil) hath blinded the mindes of them which believe not, least the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them, 2 Cor. 4.4. This is an effectual working; the Devil does not onelyonly tempt them not to see, but hee makes them not to see, having blinded their eyes. By eyes, here we must understand the intellectual eyes, the eyes of the understanding, that seeing they might not see, and hearing might not understand. Many persons have great and glorious things, from time to time, preached to them, but have not hearts to understand to this day; but go away as they came; he that was ignorant, is ignorant still; and they do not consider what is the reason of it. Why Brethren, observe it now, this is the reason: You are under the power and efficacious working of Satan. If you do not behold the light of the glorious Gospel, so as to count all things but drosse and dung, in comparison of the excellency of the knowledge of Christ, so as to leave all for it; It's clear that the God of this world hath blinded your eyes. You think you see, as the Pharisees thought they did, but you are starke blinde. Now whence is this, that the Devil gets such advantage, as to blinde your eyes? 'tis because you have quenched the Spirit. See Isa. 6.9. See yee indeed, but perceive not. q. d. I will no more send my Word to convert and save, but to convince, and condemn you; for seeing I have deservedly taken away my Spirit from you, which you have so long withstood, that ye have utterly extinguished it in your selves; the sound of my Word shall be but to astonish, and the light shall but dazel and blinde you so much the more: Compare this with John 12.41. whereby it is confirmed.
SECT. 12.
2. He perswades their wills, and so gains their consent. Who will perswade Ahab? saith God: I will saith the Devil. I w…ll perswade Ahab, that he shall go, &c. 1 King. 2.21.
SECT. 13.
3. He fills their hearts, and so brings them to a peremptory resolution. Why hath Satan filled thy heart? said the Apostle to Ananias. As God sometimes by his Spirit fills the hearts of his Servants, so, that they are full of holy affections and holy purposes and resolutions, even full, and running over; so that nothing else, nothing of a contrary Nature, for the time, can have any admittance, or entrance in; they will not entertain so much as a thought to the contrary, of any of those holy thoughts, purposes, and resolutions, that they have taken up: So likewise, the Devil, he fills the hearts of sinners so full, that nothing is able to enter in, no conviction, or perswasion, to dispossesse them of the evil purposes or resolutions that they have taken up in their mindes, nothing is able to stop them, but they break all bonds and bounds whatsoever. Oh what an Effectual working of Satan is this? and it is the effect of quenching the Spirit. Bee not drunk with wine, saith the Apostle, but bee yee filled with the Spirit. So it should be, but when Satan findes the house empty, as was said before, then he will fill it himself.
SECT. 14.
4. He leads them up and down as a man leads his beast, as you would lead an Oxe to the slaughter-house. So the Apostle tells the Corinthians, 1 Cor. 12.2. Ye know that ye were Gentiles carryed away unto these dumb Idols, even as ye were lead; as a beast is lead up and down, backward and forward, without making any resistance; So were they. So the Ephesians, Eph. 2.2. According to the course of this world, according to the Prince of the power of the Aire. Now consider, my Brethren, is it not a sad thing to see a man, a rational Creature, led up and down by a dog? Why, if you had spiritual eyes, you would see a great many led up and down by a worse thing than a Dogg, and that is the Devil. While a man is lead by pride, or covetousnesse, or lasciviousnesse, or intemperance, or any other lust, he is lead by the Devil. If persons could but see this, would they not say: "Am I not now going down to Hell? They are led by Satan, and whither will he lead them, but to Hell? This is another particular to shew the effectual working of Satan, and this also is, by quenching of the Spirit. For when men will not suffer themselves to be led by the Spirit, God justly suffers them to be led by the Devil. And thus you see, what a second advantage the Devil hath, by your quenching the Spirit, viz. to overcome.
SECT. 15.
3. Hereby he hath advantage to accuse. Hee Tempts men, and women, leads them up and down to commit sin, and what's their reward? Why, as soon as they have sinned, he comes and accuseth them before God, and pleadeth against them for their condemnation. It may be, Conscience doth not accuse thee to thy self, nor men to God; but Satan doth. Such an one hath quenched the Spirit; "I'le do his errand for him (saies the Devil.) Away he goes, and tells God what a wretch thou art. Lord saith he, dost thou not see such an one, how he slights the motions of the Spirit, casts the word behinde his back? But I do no sooner come, but he obeys presently; I do no sooner say to him, go, but he goes, and come, but he comes; I got him along with me such a day, to the Ale-house, and when hee was there, he could not be got out again till he was drunk; I tempted him another day to uncleannesse, and how did he spend his time in Chambering and Wantonness? Lord, dost thou not see what an Hypocrite he is? professeth himself to bee a Christian, but lives like an Infidel; has taken up a form of godliness, but denyes the power thereof. Oh how do the men of the world cry out upon him, for his idleness, and sloathfulness, and falseness, for his wantonness, and drunkenness? He makes Conscience he pretends, of Service and Ceremonies, but no Conscience of sitting with vain persons, and going in with dissemblers, of tipling upon the Ale-bench, and being drunk with the drunken. Hee was zealous, and earnest at first, to become a Church-member, but now he does not value his Church-membership at all, I have kept him from the Assemblies, from Sermons, and Ordinances time after time, and if it were not for very shame, he would presently turn an Apostate. Thus the Devil accuseth thee, when at any time thou quenchest the Spirit. He is called the Accuser of the Brethren. Now if he did falsly accuse thee, it were no matter; but when thou quenchest the Spirit, he doth justly accuse, and God must needs bee much incensed thereby. As when he hears the cries of the oppressed, it may be, those that cry, are as wicked as their Oppressours, yet their cries do move God against them. When the Devil accused Job, God saies, he moved him against him without cause; but when he accuseth thee when thou quenchest the Spirit, is there not a cause? and will hee not be like to carry it against thee, when thy quenching the Spirit is so frequent and common, against light and knowledge, and convictions, and manifold strivings of the Spirit to the contrary? This is a fearful Judgement; Set thou a wicked man over him, and let Satan stand at his right hand, was the Psalmists direful imprecation upon Judas, Psal. 109.6. Let Satan stand at his right-hand; what to do? Why, to accuse him. Now if Satan accuse, and thou hast none to answer to his accusation, none to plead thy cause, must it not needs go against thee? thou canst not plead for thy self, thy own Conscience condemns thee; and dost think Christ will? Yes, if thou didst humble thy self, and yeild thy self to bee under the government of his Spirit; but if thou continuest thus to quench his Spirit, he will not speak a word for thee. Father, I pray not for the World, saith he, John 17.9. I pray not for these worldly, earthy, sensual professours; Satan accuseth them, and I have nothing to say for them. I have stroven with them again and again by my Spirit, but still in vain, therefore if Satan will have them, let him have them; This is the third advantage Satan hath by quenching of the Spirit, viz. To accuse.
SECT. 16.
4. Hereby he hath advantage to afflict. The Devil hath a great hand in the afflictions that come upon men; and though sometimes it is for trial, as when God permitted him to afflict Job; yet ordinarily, it is for punishment of sin, especially, this of quenching the Spirit: This gives him advantage to afflict men,
1. In their souls. Before they have sinned, he comes as an Angel of light, Why dost thou scruple? saith he, why art thou afraid? why, either 'tis no sin, but thy Christian liberty; what? is it not lawful to drink now and then with good company? or, what-ever the company be? is it not lawful, now and then to play a game or two for ones recreation? therefore, why art thou afraid? dost not know thy liberty? Or if it be a sin, yet thou canst repent, and then God will be merciful. I but when once thou hast yeilded, then hee changeth his tone. Oh what hast thou done? saith hee, hast thou indeed quench'd the spirit? and that by sinning against light, and profession? and by falling into a gross sin, that seldome any truely regenerate fall into? Why then, there is no hope; thou art a very Hypocrite. What's the reason you are so full of doubts, and fears, and jealousies, and do so often sweat such cold sweats in your consciences? Oh! is it not from hence? Is not the hand of Joab in this? and why so, but because you quench the spirit? When Saul quenched the Spirit, an evil Spirit from the Lord troubled him. When the incestuous person quencht the Spirit, then Satan was ready to terrifie, and afflict his Conscience, and therefore the Apostle gives that advice, 2 Cor. 2.7,—11. Thus you see, hereby Satan has advantage of troubling men in their mindes.
2. In their bodies. 1 Cor. 5.5. hence hee is said to have the power of Death, Heb. 2.14.
3. In their estates, as by ruining their houses, blasting their Corn, and Cattel, &c. and for this end, he often employes Witches. Thus you see what advantage the Devil hath by quenching the Spirit.
SECT. 17.
And now consider, Why wilt thou give advantage to him, who is so ready to take advantage when none is given him? If he may have an advantage, dost think he will not take it? and if he take it, dost think he will not improve it to the uttermost? If he get an advantage to tempt thee, dost think he will not tempt thee to purpose? dost think he will not endeavour to overcome? and if hee overcome, dost think he will not bring thee into bondage? Dost think hee will not accuse thee? and if he have liberty to afflict thee, dost thou think he will not afflict to the uttermost? See how he dealt with Job, did he not go to the utmost extent of his Commission? How is it then, that thou art so fearless of Satan? Dost thou not know there is a Devil? or dost thou not believe he is such a Devil? Hath not God told thee, he is a Serpent? an old Serpent? a Dragon? a red Dragon? Hath not God told thee he goes about as a roaring Lyon? &c. Now, wilt thou play at the hole of the Aspe? wilt thou lie down in the Lyons Den?
SECT. 18.
Oh what is like to become of thee thou wretched forlorne Creature? thou that art in the paws of the Lyon? in the snare of the Devil? that art taken captive by him at his will and pleasure? 'tis but a peradventure that God may give thee repentance whereby to recover thy self out of it. Indeed Christ came to destroy the works of the Devil, but thou by quenching the Spirit dost uphold them. If Christ do it, it is by the Spirit, but thou opposest the work of the Spirit. Oh miserable, forlorn wretch, whither wilt thou go? whither will the Devil carry thee? As the fool goes to the correction of the Stocks, and the Oxe to the slaughter-house; so goest thou, even as thou art led, not knowing that it is for thy life. Art thou not two-fold more the Childe of the Devil, than thou weart at first? and why dost thou not think then whither thou art going? Why dost thou not think with thy self, how Hell from beneath is moved for thee at thy coming? how it stirreth up the dead for thee, all the Hypocrites and Apostates, all the unclean and filthy ones of the Earth? how it hath raised up from their seats, all the Gentiles of the earth? All they shall speak, and say unto thee; Art thou become as one of us? art thou become like unto us? The glory of thy Forme is brought down to the dust, and the noise of thy Profession. Thy sins are spread under thee, and thy transgressions cover thee. How art thou fallen from Heaven! O Lucifer Son of the morning? thou that weart lifted up to Heaven, how art thou brought down to Hell? how art thou brought down to the sides of the Pit? the bottomless Pit? They that see thee shall narrowly look upon thee, and consider thee, saying: Is this the man that made such a profession? that was so forward? that so often reproved us? that so often condemned us? that endeavoured so much to save others? What! is he now become a cast-away himself? See then hence the evil of quenching the Spirit, in that it gives the Devil advantage over thee.