Of Quenching the Spirit, Chapter 11
CHAP. XI.
The eighth effect of Quenching the Spirit. It hinders mens suffering. This proved by that exhortation of Paul to Timothy, 2 Tim. 1.6, 7, 8. The Argument the Apostle there makes use of, declared. The inference from it, applauded. If the spirit bee quenched, either men will suffer nothing at all, or nothing as they ought to do, when God calls them to it. They will not suffer from a right principle. When the spirit is quenched, there is no right principle. They cannot suffer in a right manner. There will bee n… perseverance in suffering to the end. The evil of quenching the spirit in this respect. An Objection answered. Not only nature, but grace too, teacheth to avoid suffering, when God doth not call unto it. When God calls unto it, it is not from grace that men decline it. Two cases wherein God calls unto suffering, mentioned. When men cannot endure to suffer when God calls unto it, what it argues. What conclusions it occasions wicked men to make. What suffering men make themselves liable to, by avoiding suffering. The evil of suffering from a false principle. The evil of not suffering in a right manner. The evil of not persevering in suffering, and holding out to the end.
SECT. 1.
8. IT hinders your suffering. You have a notable Scripture for this, in 2 Tim. 1.6, 7, 8. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on of my hands. For God hath not given us the spirit of fear, but of power, of love, and of a sound minde. Be not thou therefore ashamed of the testimony of our Lord, nor of mee his prisoner, but bee thou partaker of the afflictions of the Gospel, according to the power of God. In the 6. vers. the Apostle exhorts Timothy to stir up the gift that was in him; viz. as coals of fire are, by fanning and blowing them into a flame (for so the word properly signifies) q.d. do not suffer the fire of the spirit to go out; I do admonish thee to excite, increase, and foment this light and fire of the gift of the holy Ghost in thee, that thou keep it continually burning and flaming in thy breast. Then in the next verse he presseth it by an argument, drawn from the nature of the spirit he had received. For we have not received (saith he) the spirit of fear, but, &c. Where he shews,
1. Negatively, what it is not: not a spirit of fear. We have not received a spirit of fear, no, that is not received (except when it is penally inflicted) it is natural to us. The spirit wee are born with, is a fearful, timerous spirit; by reason whereof, men are afraid to adventure in the waies of God, fearing man more than God. But the spirit we are new-born with, is not such a spirit. Wee have not received a spirit of fear. Then he shews,
2. Affirmatively, what it is.
1. A spirit of power; i. e. a magnanimous and couragious spirit, a bold and venturous spirit, ready to undertake any service, though never so difficult, and ready to undergo any suffering, though never so dangerous, for the glory of God, and the good of his Church, when he calls unto it.
2. A spirit of love, which casteth out all base fear, 1 Joh. 4.18. and is strong as death, Cant. 8.6. and hath a constraining power in it. 2 Cor. 5.14.
3. A spirit of a sound minde, viz. by which the spirit restoreth a troubled soul to tranquillity, and drives away such turbulent passions, as fear is.
Lo here (saith the Apostle) what a spirit thou hast received; see what a spirit it is if thou quench it not, 'Tis not a spirit of fear, but of love, &c. 'tis a spirit that will enable thee to endure any thing, to suffer any th…ng, if thou wilt but stir it up. It is a spirit of courage. And indeed it is a spirit of courage only when it is stirred up, therefore he bids him stir it up. Then
3. From hence in the next verse hee infers, that he should not be ashamed of the Gospel, (which he calls there the testimony of Christ) nor of his bonds, but be partaker of the afflictions of it. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner, q. d. It would be foul shame, if thou shouldest be ashamed of the Gospel, or of me that suffer for it: Why, consider, it is thy duty to suffer for it thy self. Be thou partaker, &c.
And now I have told thee what a spirit thou hast received, if so be thou wilt make use of it, stirring it up, and keeping it in its full vigour and activity. It is not a spirit of fear, but a spirit of power, i. e. courage, and of love, that will make one willing to suffer any thing, and of a sound minde, that, as a sound body can endure changes, heats and cold, &c. Such a spirit thou hast received, and it will enable thee to endure any thing, if it bee not quenched; therefore stir it up, keep the fire of it continually burning and flaming in thee, and then never fear. I have shewn thee thy duty, and I have also shewn thee the means, therefore stir up thy self, stir up the gift that is in thee, do not let it go out, nor be smothered up through carnal fear.
SECT. 2.
Hereby Paul plainly declares (you see) that if Timothy kept the fire flaming in his breast, hee would thereby bee enabled to suffer any thing, he would be so far from being ashamed of Paul, because he suffered for the Gospel, that hee would bee ready to partake with him in his sufferings. But if he let it go out, if he suffered this fire to bee extinguished in him, then hee would bee able to suffer nothing, but be ashamed of those that did, and shrink from them. So you, Beloved, if you do not quench the spirit, you will bee able to suffer any thing. For the spirit you have received, is not a spirit of fear, but of power, &c. if you do not quench it. But if you quench it, then a spirit of fear prevails presently, and instead of a spirit of love, a spirit of enmity against the Cross of Christ; and instead of a spirit of a sound minde, a spirit of a sick, weak, crazy, and distempered minde prevails; so that either you will suffer nothing at all, or nothing as you ought to do, when God calls you to it.
SECT. 3.
First, You will not suffer at all, but chuse sin rather than suffering. As Elihu tells Job, he had done. Job 36.21.
1. Then you will begin to consult with flesh and blood, you will bee studying distinctions, to distinguish your selves out of duty, to avoid the suffering that attends it.
2. Then you will begin to see an excellency in the World, and to think what an happiness you have in your worldly enjoyments.
3. Then you'l be projecting how to shift for your selves, how to build your nest, and trim your Cabin, not considering the whole ship is ready to be drowned.
4. Then you will begin to lay aside all thoughts of suffering: Eat, drink, buy, and sell, marry, and give in marriage, as if no suffering were towards at all. Mark, as it was in the daies of Noah, so, &c. Luk. 17.26, 27.
5. Then you'l begin to think of making a shift well enough without ordinances, if so bee you can but escape suffering.
6. Then you'l begin to bee full of prejudice against those that stand to their principles, and look four upon them, and be shy of them.
7. Then when any thoughts of your duty come to your minde, you will think only of difficulties, and impossibilities, that you cannot overcome, if they cannot bee avoided, to take you off from it.
SECT. 4.
See this in the Spies, and the Israelites that hearkened to them. As for the Spies, that had not that other spirit of the other two, Caleb and Joshuah, whereby to be able to follow God fully, in difficulties and dangers; when they had been to search the Land of Canaan, and saw the walled Towns, and warlike People, the Sons of Anak that were there, they were so terrified, that when they came back again to their own people, they told them, there were so many difficulties and dangers, that 'twas but in vain for them to think of ever getting the Land of Canaan in possession. Numb. 13.32, 33. whereupon the unbelieving people cry out for Captains to lead them back again into Aegypt, Moses must be their leader no longer, Caleb and Joshuah must be rejected, 'twas in vain to hearken to them; Let's go back to Aegypt (say they) and serve Pharoah again. And wherefore was all this, but to avoid those difficulties they feared? &c. Wherefore (say they) hath the Lord brought us into this Land, to fall by the Sword? that our wives and our children should be a prey? were it not better for us to return into Aegypt, Numb. 14.3. and whence was this, but from their quenching of the spirit? When Christ was betrayed, and apprehended, 'tis said, Then all the Disciples forsook him and fled, Mat. 26.56. So when Paul was arraigned before Caesar, At my first answer (saith he) no man stood with me, but all men forsook me, 2 Tim. 4.16. Possibly some of these had the Spirit habitually, but they had quench'd the act of the Spirit; as Peter once, who at last had courage to dye for Christ.
SECT. 5.
It's possible for one that has not quench'd the habit of the Spirit, yet if hee quench the act of the Spirit, to decline affliction sinfully for a time; and if so, it's much more possible for one that has quench'd the very Habit, that is twice dead; affliction will pluck him up by the roots. Naturally men are Enemies to the Cross of Christ, and the reason is, because naturally they love earthly things; because they love their honours, and pleasures, and profits, with which the Cross of Christ is inconsistent. As the Apostle observes of some he mentions, Phil. 3.18, 19. Now this Earthy minde is not, nor can be destroyed without the Spirit. They that are after the flesh, do minde the things of the flesh. Rom. 8.5. and therefore notwithstanding such may make a profession in fair weather, while the World smiles upon Religion; yet when the stormes arise, usually they will make some sinful shift or other, to save themselves, let what will become of them hereafter, whether to Heaven, or to Hell, what care they? So they may make a shift for the present, and scape well in this world. Thus you see that quenching of the Spirit hinders, so that you will not bee like to suffer at all. But
SECT. 6.
2. Suppose it do not, but you will make an adventure, yet you will not suffer as you ought. For
1. If you adventure upon suffering, and the Spirit be quenched in you, then though you suffer, yet it cannot be from a right principle. A Protestant meerely upon dogmatical Faith, or belief of his Tenents and Principles, may chuse rather to dye than recant them, and yet this is not from a right Principle. There may be many reasons and motives that may carry forth such to suffer in times of suffering; but whatever they be, they cannot be from a right spirit. Therefore it is impossible for any such to suffer from a right principle: For where there is no right principle to carry a man forth to suffer, how is it possible he should suffer from a right Principle? But where the Spirit is quenched, there is no right Principle; and therefore, such an one, as in all he acts, all the Duties he performs, must needs act from a wrong principle, so in all that he suffers: as from pride, vain-glory, stoutness of spirit, that rather overcome than yeild; or else to avoid greater sufferings, like the Gibeonites, that were content to suffer as Slaves, because they would not suffer as Conquered Enemies. Thus you see it cannot bee from a right Principle.
SECT. 7.
2. It cannot be in a right manner. If not from Grace, then not with Grace, if not from a right spirit, then not with it.
1. Not with that willingness. The spirit is willing indeed, but the flesh is weak. There will be a drawing back to Perdition.
2. Not with that meekness and patience. You will not be as sheep, dumb before the shearers, but there will be loud out-cries, murmuring and complaining, strugling and striving, and great turbulency of spirit discovered.
3. Not with that faith and confidence. There may be presumption or carnal confidence, but no Faith: there will be doubts and despondencies of Spirit.
4. Not with that joy and gladness. Oh Christ requires that Disciples should count it all joy, Jam. 1.2. and even leap for joy, Mat. 5.12. but if the spirit be quenched, there will be nothing but sadness, and fullenness. So that it will not be in a right manner.
SECT. 8.
3. There will be no perseverance, no enduring to the end. Either you will take some sinful course to free your selves, as the stony-ground-Professors, Mat. 13.21. When the Sun arose, and began to scorch, &c. The Cross is very irksome and tedious, and the flesh is weak and faint…ng; and therefore, as it is unwilling to come under, so to abide under it. 'Tis the spirit of a man that sustains his infirmity: but if the spirit be quenched, what can he bear? he will quickly be wearied, and faint in his minde. Thus you see another effect of quenching the spirit; That it hinders your suffering.
SECT. 9.
Now Consider the evil of it. Oh Consider.
1. Is it not evil that thou canst not suffer? and is not quenching of the Spirit in this respect evil, that it hinders thee from suffering? Evil? thou wilt say; why, it is rather good. Is it not good to be kept from suffering in evil times? What evil is there in it then? For doth not Nature it self teach us to avoid suffering? Who would be willing to suffer if he could avoid it?
Answ. True, not onelyonly Nature, but Grace too teacheth it, when God doth not call to suffer: but when God calls to it, 'Tis not from Grac… that thou art hindered. 'Tis from Nature sure, but 'tis from corrupt Nature. The voice of Grace is, whether by life or by death, no matter, so that Christ may be magnified, Phil. 1. Father if it be possible let this cup pass, is the voice of Nature; nevertheless, not my will, but thine be done, that's the voice of Grace. Grace …eacheth to obey God in suffering, as well as in doing. Thy will be done, includes suffering, as well as doing.
SECT. 10.
Oh Consider then, As there is rebellion in declining active obedience, in not doing the Will of Gods Precepts, so there is rebellion likewise in declining passive obedience, in not suffering the Will of his Providence. There's a necessity that we yeild to the Cross, as well as the Yoak, when God calls us to it.
SECT. 11.
But when is it (thou wilt say) that God calls me to take up the Cross?
Answer, Why then it is, when thou canst no longer avoid suffering, but thou must needs sin. When the case is such, that either suffering, or sinning must be chosen, then &c. As
1. In case any thing be required that God hath forbidden. As Dan. 3.4, 5. So Dan. 6.10.
2. In case any thing be forbidden that God hath required. As Acts 5.28. In these cases, there must be neither Ifs, nor Ands, nor Buts, there must be no distinctions, no shiftings, no windings, nor turnings; the case is clear, God calls, and woe be to thee, if thou follow not the Lamb where-ever he goes.
SECT. 12.
And therefore what a vile wretch art thou that by quenching the Spirit hast brought thy self to this pass, that thou canst not endure to suffer when God calls thee to it? See, what doth this argue? Doth it not argue want of Love? doth it not argue want of love to Christ? and to the truth of Christ? Doth it not argue want of Faith? want of Confidence? that thou darest not venture thy self in Gods Way, upon Gods Word? Doth not this argue want of Fear? and is not that scandalous? Doth it not open the mouths of Adversaries? doth it not occasion wicked men to make many ignominious conclusions? doth it not make them say, that Christians are but as other men, that the grace they boast of, hath no strength in it? That that cause is bad that's not worth the owning, when one is like to suffer any disgrace or trouble for it? that that God is not worthy to be served, that is not worthy to be trusted? Does it not make them say thou art a very Hypocrite? Nay, dost not thou thy self condemn it in others as an evidence of Hypocrisie and unsoundness? Oh the Spirit of Glory rests upon some, but the Spirit of shame upon thee. Thou hast consulted shame to thy self, to thy House, thy Name, thy Profession, and All. On their part God is glorified, but on thy part he is greatly dishonoured. One can suffer for a filthy Quean, but thou canst not suffer for Christ. Thou canst suffer for a Lust, but not for Christ: Do'st profess thou hast hope to be saved by Christ? that Christ dyed for thee, and yet canst not endure to suffer the least inconvenience for him; but art an Enemy to the Cross of Christ, art offended in him; hee is a Rock of offence, a Stone of stumbling to thee. To others hee is precious, they count all but dross and dung for him, but to thee he is a Rock of offence. Thou hopest Christ will appear for thee, and plead thy cause, and yet thou darest not appear for him; hopest he will not be ashamed of thee, when he cometh in the glory of his Father, and with the holy Angels, and yet thou art ashamed of him, and of his Words, before an Adulterous and sinful Generation, Mark 8.38. Professest to believe he was Crucified for thee, and yet is Crucified by thee; thou Crucifiest him again the second time, and puttest him to open shame. See thy vileness then, what a Wretch thou art.
SECT. 13.
Besides, see what suffering thou makest thy self liable to, by thy avoiding of suffering. Thou wilt not suffer for Christ, but thou shalt suffer from Christ. It may be here in this life, for he that will save his life shall lose it, Mat. 16.25. So he that will save his credit, estate, &c. God will make thee suffer one way or other, whether thou wilt or no. Jonah would fly from Ninev…h, but falls into the Whales belly. Denton in Q. Maries daies, would not burn at the stake, but was burnt in his own house. However, if thou escape here, yet canst thou think thou shalt escape hereafter? No, by declining to fall into the hands of men, thou fallest into the hands of the living God. See therefore what an evil this is, that thou canst not suffer, and what an evil thy quenching of the spirit is, that is the cause of it. Remember what Spira said. Treatise of Self-denial, pag. 204, &c.— Again,
SECT. 14.
2. Suppose thou suffer, is it not evil that thou should'st suffer, as thou must needs do, if thou quench the spirit? Is it not evil that thou should'st not suffer as thou oughtest?
1. Is it not evil that thou sufferest from a false principle? To suffer when God calls thee to it, from a false principle, is all one as if thou didst not suffer at all; as thou findest 1 Cor. 13.2, 3. 'Tis not the bare suffering such and such evils in the cause of God, but thy suffering them from a suffering disposition, out of faith, and love, the love of Christ constraining us; else thou mayest go to hell, not only after thy sufferings, but for thy sufferings. As in active obedience, 'tis not the bare performance of such and such duties that are commanded, for the matter of them, but from a right principle of obedience, as 1 Cor. 13.3, &c. so Mat. 7.22. Why just so it is in passive obedience. 'Tis not to resolve to suffer such and such things, but it must be from a right principle. Else though a man give his body to be burned at a stake for the truth, hee may be burned in hell afterwards, for want of truth and sincerity. And oh! how fearful is this! not only to suffer for Christ, but from Christ! to bee cast away by Christ, for casting himself away for Christ! yet so it is in this case.
SECT. 15.
2. Suppose thou sufferest, is it not evil thou should'st suffer in such a manner? that thou shouldst suffer so aukwardly, and untowardly? so unchristianly as thou dost? Why, where's thy joy? thy patience? thy meekness? &c. those are all gone, because thou hast quenched the spirit. Where's the spirit of glory then resting upon thee? Who takes notice of such sufferings to applaud and commend them? Do not persons begin to suspect thee, because they see not the same spirit, carrying thee on in a way of passive, as well as active obedience? To what purpose is it to suffer in this manner? is it not worse than if thou didst not suffer at all? dost thou not then do more hurt than good? &c.
SECT. 16.
Lastly, Suppose thou sufferest, is it not evil, not to persevere in suffering? As all a mans former works are in vain, if hee give over at last, Ezek. 18.24. so all a mans former sufferings, Gal. 3.4. Have yee suffered so many things in vain? Oh consider, hast thou suffered so many things in vain, it it be yet in vain.