Of Quenching the Spirit, Chapter 18
CHAP. XVIII.
Men exhorted to beware of quenching the spirit in others. It is possible they may quench the spirit in others, as well as in themselves. They are very prone to quench the spirit in others, as well as in themselves. Several cases, wherein they are most prone to quench the spirit in others, mentioned in particular. Though they do not eventually quench the spirit in any; yet if intentionally they do it, it is in the sight of God, as if they did it eventually. Though they do not intend it, yet if they do any thing, that in its own nature tends unto it, they are guilty as if they did intend it. The natural consequences of actions, must duplicate page duplicate page be considered. There is the end of the Agent, and the end of the Action. A sinful action cannot be ordinated to any good end whatsoever. Men guilty of quenching the spirit, as well by not doing that which should be done to cherish and preserve it, as by doing that which puts it out. To quench the Spirit in any one particular, in another, very sinful, though it bee not utterly quenched in him. How many waies men quench the Spirit in others. Arguments to disswade from it, and to perswade to beware of it.
SECT. 1.
HAving exhorted you to take heed of quenching the Spirit in your selves; I come now in the next place, to exhort you to take heed of quenching it in others. The Spirit must not be quenched in any. What ever the persons be, yet, (if they have received the Spirit; if the fire of the Spirit be begun to be kindled in them) you must not quench it. Though you have no respect to the persons, yet you owe so much respect to the Spirit, as that you should not quench it in them. And therefore, if not for their sakes, yet for the Spirit's sake, you should not quench it. It is the Spirit, and therefore, what, and where-ever it be, it must not be quenched.
SECT. 2.
Now here consider these particulars following.
1. It is possible (unless you take heed) that in others you may quench it, as well as in your selves. It is true, there are some in whom you cannot utterly quench it, as the Elect of God, Mat. 24.24. Christ speaking there of false Prophets and Seducers, saith, that they shall shew great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. So that it is not possible they should be deceived, it is not possible that any should utterly quench the spirit in them. But even in such, though you cannot utterly quench the spirit in them, yet it is possible you may quench it in a great measure. Though you cannot utterly abolish the spirit in them, yet you may in a great measure abate it: Though you cannot utterly extinguish the fire, yet you may somewhat slaken the heat and fervour of it. You may deaden it much, though you cannot cause it to dye in them. As Solomons Wives, though they brought him not to an utter and final Apostasie, by their quenching of the spirit in him, yet they made him Apostatize very much for a time. They turned away his heart after other gods, 1 King. 11.4. It's possible therefore that even in the Elect, you may in some measure quench the spirit. But as for others, you may utterly quench it in them, as the Princes of Judah did in Joash after the death of Jehojada, 2 Chron. 24.17, 18. He did that which was right in the sight of the Lord, all the daies of Jehojada, verse 2. but after the death of Jehojada, came the Princes of Judah, and made obeisance to the King; then the King hearkned to them, and they left the house of the Lord God of their Fathers, and served Groves and Idols, verse 17, 18. Thus you see it is possible, &c.
SECT. 3.
2. You are very prone to quench it in others, as well as in your selves. It is not only a thing that you may possiblie do, but a thing that you are very apt to do. By nature you are more apt to do hurt to others, than to do them good: and you are more apt to do hurt to them this way, by quenching of the spirit in them, than any other. The flesh lusts against the spirit, as the spirit doth against the flesh, for they are contrary; so that where-ever the flesh meets with any thing of the spirit (unless it bee restrained) it will strive to quench it. Other things may put out the fire as well as the water, but there is a peculiar and special aptness in the water to put it out. So in the flesh; it's the very nature of the flesh to oppose the spirit. And therefore, so much as you are carnal, so much you are very prone and apt to quench that which is spiritual, what ever it be, and where ever you finde it: So that it is not enough that you quench it in your selves, but you will be readie to quench it in others also. The flesh will not be content, barelie with the quenching of the spirit in ones self alone, but would have it quenched in others also. As the Pharisees were not content to shut themselves out of Heaven, but they would shut out others also. Mat. 23.13. Therefore you are very prone you see, to quench the spirit in others, as well as in your selves; the truth of which you shall finde confirmed by experience. For how apt are you, some way, or other, to check that which is good in another, especiallie when you apprehend it to be any way prejudicial to the interest of the flesh. As
SECT. 4.
1. If it any way reflect upon you. As if anothers zeal and forwardness, casts shame upon your lukewarmness and backwardness; anothers knowledge, upon your ignorance; anothers bountie, upon your covetousness, anothers sinceritie, upon your falseness, and hipocrisie, &c, in this case, how apt are you out of anger and vexation to quench it in him! Thus Cain sought to quench the spirit in Abel; wherefore was it? because his own works were evil, and his brothers good. 1 Joh. 3.12. So David's Brother, when he came up to the Camp, and enquired what should bee done to the man that would fight with Goliah, his anger was kindled against David, 1 Sam. 17.28. viz. out of pride and envy, because he should take up thoughts of combating with him, when he himself, who was his elder brother, nor any of the great worthies of Israel, durst accept of the challenge, but fled for fear, at the first sight of the adversarie.
2. If it any way cross your hope and expectation. As if any thing be imploied by another, by a relation to a good use, which you hoped to have fastned upon, and turned to your private advantage, how apt then out of covetousness to let and hinder it? As when Mary annointed the feet of Jesus, said Judas, Why was not this oyntment sold for three hundred pence? which he said, not that he cared for the poor, but because he was a Thief, and had the bag, and bare what was put therein, John 12.6.
3. If it any way cross your affection. As when you hate another, and any good be done unto him, how apt then, out of envy to the party, and the grudge that you bear in your heart against him, to endeavour all you can to let and hinder it? Thus Saul, because Jonathan was so kinde to David, endeavoured to quench that love he did bear to him, Thou son of the perverse and rebellious woman, &c. 1 Sam. 20.30, 31.
4. If it be like to be an occasion of any trouble to another, and it be a party whom you love, then, how apt out of carnal fear, to quench it! As Peter, when Christ had discovered his intent to go up to Jerusalem, when he was like to suffer there, then out of fear, he labours to quench that good intention. Be it far from thee Lord, this shall not be unto thee, Mat. 16.22. Thus when a Childe is convinced, or an Husband, or Wife, &c. discovers a resolution to do, or not to do this, or that, the doing, or not doing whereof, may possibly create some trouble, then a Parent, a Wife, a Husband, &c. will strive to quench it.
5. If it any way hinder your carnal libertie, as when you would be more indulgent to the flesh in things indifferent; and anothers strictness stands in the way, then how apt, out of a love of vanitie, to quench it! or when you would abate any thing of your former profession, and recede from your former principles, desiring to build again what you destroied, &c. and anothers constancy and perseverance, is some check to your backsliding and falling away; then, that you may no longer be condemned thereby, how apt to endeavour to quench it, labouring to make him change his former principles and profession too! In these and such like cases, you shall finde you are very apt to quench the spirit, not only in your selves, but others also. Now the more prone and apt you are, the more you should take heed.
SECT. 5.
3. Though you should not actuallie or eventually quench the spirit in others, yet if intentionally you do it, it is all one in Gods sight, as if you did it eventuallie. Though you be not able to effect or bring it to pass, that the spirit should be quenched in others, yet if you endeavour it, if you do any thing towards it, it is in Gods account as if you had effected it. As, though you do not actually kill a man, yet if you attempt it, you would have done it if you could; God looks upon it, as if you had actually done it. It may be, when you go about to quench the spirit, i. e. any of the graces, or good motions of the spirit in others, you may not accomplish it, they may resist and withstand you, but yet you are guilty of quenching the spirit in them; It may be they may keep themselves, as 'tis said, 1 John 5.18. He that is born of God, keepeth himself, and the wicked one toucheth him not; it may be they grow the more zealous, the more they be discouraged, as when Michal flouted at David, for dancing before the Ark, and said, he had made himself vile; he replied, If this be to be vile, I will be more vile, &c. But yet your endeavours were never the less to have quenched the spirit in them, and therefore you are guiltie. As in that which is good, God accepts the will for the deed, so in that which is evil. Where there are endeavours to do good, though possiblie they may fail in respect of the event, the thing endeavoured may not be accomplished, yet the endeavour is reckoned for the accomplishment. And so it is where there are endeavours to do evil.
SECT. 6.
4. Though you do not directly intend or design to quench the spirit in others, yet if you do any thing, that in it's own nature hath a tendency to the quenching of the spirit, you are then guilty of quenching the spirit in them. Though you do not directly quench the spirit in them, yet you do consequentially. A man may do divers things that are his dutie to do, and to do them in such a manner as they ought to bee done in, which yet by accident, may prove a means of quenching of the spirit in others, but t…en he is not guiltie. As by Christs preaching the Doctrine of eating his flesh, to the Jews, John 6.60. and of selling all, to the Young man, Mar. 10.21. the spirit was quenched in them; but this was accidental to the nature of the Doctrine, the nature of the Doctrine, was to kindle and cherish the spirit in th…m, John 6.63. But now, when men shall do that, which in it's own nature hath a tendencie to quench the spirit; then, what ever their intentions be, if the spirit be quenched, they are guiltie of it. For men must consider the natural consequences of their words, and actions, and of their carriage and behaviour. There is the end of the Agent, and the end of the Action. What ever the end of the agent be, yet if the action be such as can have no good end, it is evil, and therefore ought not to be done; for though the intention should be good in that case, yet the action is sinful. A sinful action or carriage cannot, in respect of the nature of the thing, have any good end whatsoever. And therefore when you do any thing whereby the spirit is, or may (in respect of the nature of the thing done) bee quenched in any, that quenching of the spirit, whether you think of it or no, will bee laid to your charge. But much more, when men shall not only do that, which hath an evil influence to the quenching of the spirit, in its own nature, but purposely and intentionally endeavour to quench the spirit thereby. Take heed therefore you do nothing purposely, and nothing that in its own nature hath any tendencie to the quenching of the spirit in any, with whom you have to do.
SECT. 7.
5. You may not only be guiltie of quenching the spirit in others, by doing that, which in its own nature tends to the quenching of the spirit in them; but by not doing that, which tends in its own nature, or in respect of Gods institution, to the cherishing and preserving of it. For as it is in quenching of the spirit in your selves, (as you have heard) if you neglect the means, with-hold the fuel, whereby the fire of the spirit should bee preserved; you may bee said to quench the spirit: So it is in quenching of the spirit in others. If you do not admonish, reprove, exhort, provoke to love and good works, as there is necessitie and occasion, you are guiltie of quenching the spirit in them.
SECT. 8.
6. Though you do not utterlie quench the spirit in any, yet if you do it in any measure or degree, in any one particular, wherein it doth, or would (if it were not quenched) manifest it self, though it bee never so small, or (as you may think) inconsiderable a matter; yet it is very sinful. If it bee but the checking of one good thought, or the silencing of one good word, the breaking off the lest good purpose or resolution in any, though you do not prevail with them to commit any gross sin, or bring them to renounce their profession; yet it is very sinful, and you do exceedinglie provoke God thereby. Behold how great a fire a little spark kindleth, therefore the least spark should not be quenched.
SECT. 9.
These things being premised, for the clearer understanding of things relating to this sin, of quenching the Spirit in others; I shall now in the next place, shew you how many waies you may be guiltie of it, and then shew you the evil of it, that so you may beware.
SECT. 10.
For the first of these, you may be guiltie of quenching the Spirit in others divers waies, As,
1. By giving evil Counsel, when you counsel them, either to the commission of any evil, or the omission of any good: The doing of any thing that God hath forbidden, or the forbearance of any thing that God hath commanded. Evil counsel is very prevalent, and a great quencher of the spirit. Joash, while good Jehojada was his Counsellor, did that which was right in the sight of the Lord, but when the wicked Princes came to be his Counsellors, after his death, then he apostatized. By this means the wicked Jews quencht the spirit in Pilate; he had mightie convictions of the innocencie of Christ, and of the horrible evil hee should bee guiltie of, if he condemned him, and therefore was minded to let him go; but they by their wicked counsel, prevailed against all his convictions. Ahaziah's wickedness, is attributed to the counsel of his Mother, He walked in the waies of the house of Ahab, for his Mother was his Counsellor to do wickedly, 2 Chron. 22.3. He had never done so wickedlie, 'tis like, had it not been for her counsel. And therefore when you perswade any, to, or against any thing, consider what you do. Advise to nothing rashlie, but consider well, whether it be right or no. If the counsel be good, you may do much good by it, if it bee evil, much hurt. This is one way whereby you may be guiltie of quenching the spirit in others. Another is
2. By giving evil Example. Thus Peter quencht the spirit in the Jews, and in Barnabas, Gal. 2.12, 13. Example is of great force: Evil example doth verie much harden in wickedness. See Ezek. 16 54. Many that have had convictions, and practised accordinglie, forbearing such and such things as sinful, and hurtful to their souls, and dishonourable to their profession; yet when they have seen others practise otherwise, they have taken more libertie to themselves, and thereby defiled and wounded their Consciences. Therefore saith the Apostle, If any man see thee, which hast knowledge, sit at meat in the idols Temple: shall not the Conscience of him that is weak, be emboldned to eat those things which are offered to Idols? 1 Cor. 8.10.
3. You may be guiltie of quenching the spirit in others, by making Objections, opposing and arguing against them, in any thing that is good. Thus Elimas, the Sorcerer, endeavoured to quench the spirit in the Deputy, Act. 13.7, 8. Thus the Pharisees endeavoured to quench the spirit in the blinde man, and in his parents, Joh. 9.16. and so in the Officers, John 7.47.
4. By Judging and Censuring. Thus Eliab endeavoured to quench the spirit in David, 1 Sam. 17.28.
5. By Scoffing and Flouting. Thus Michal endeavoured to quench the spirit in David, 2 Sam. 6.20.
6. By Reviling. Thus they endeavoured to quench the spirit in the blinde man, John 9.28.
7. By discountenancing and frowning upon them when they do well. Thus many Parents endeavour to quench the spirit in their Children.
8. By Threatning them. Thus the Rulers endeavoured to quench the spirit in the Apostles, Acts 4.17.
9. By hindring them from the means of Grace. Thus Jeroboam quenched the spirit in the Israelites, 1 Kings 12.28. Hos. 4.17.
10. By not following the good Counsel of others, but slighting their admonitions, deriding their speeches, disgracing their persons, &c. Thus the people endeavoured to quench the spirit in Jeremiah, Jer. 15.7, 9.
11. By compelling others to do wickedlie. Thus Paul, before his Conversion, quenched the spirit in the Disciples, Act. 26.11.
Thus you see how many waies you may be guiltie of quenching the spirit in others.
SECT. 11.
Now to disswade you by some arguments from it, and to perswade you to take heed of it.
1. Consider, You should do all you can to kindle it in others, in whom it is not. There be those that have no light, no heat, and therefore you should take pains to kindle the fire of the spirit in them; will you then put it out in those, in whom it is alreadie kindled? Therefore
2. As for those that have somewhat of the spirit in them, some fire of the spirit, you should be very tender of them, and do nothing to quench it.
SECT. 12.
1. Consider, there is not so much, that you need to quench it. Even those that have most, have not so much, but 'twere well they had duplicate page duplicate page more. The smoaking flax shall he not quench, Mat. 12.20. because there is so little ('tis but smoaking flax) therefore he will not quench it.
2. Consider how hardlie it is kindled at first.
3. How apt they themselves are to quench it.
4. How busie others are to quench it, viz. Satan and his instruments. Therefore you should not, nay, therefore you should labour the more to cherish it.
5. Consider how tender Christ is of it. A bruised reed will he not break, the smoaking flax (as before) will he not quench. He will not quench the spirit in any.
6. Consider why will ye quench it? What reason is there for it? Doth it do you, or them, or others any hurt? There is a fire in others that you should quench, because it doth hurt, but this is not it. You will not put out the fire unless it doth hurt; but this wil do no body hurt, not you, them, nor others. Nay,
7. Consider, doth it not do abundance of good? All the good that any do, is it not by the spirit that they do it? and why will you destroy that which doth so much good? Destroy it not, there is a blessing in it, Isa. 65.8.
8. You herein do the Devils work, are the Devils Scullions. For that is their work to put out the fire of the spirit.
9. You do but make your selves and others more work, to kindle it again. And that's harder work, than to preserve, and increase it, when it is alreadie kindled.
10. Possiblie you may not be able to kindle it again, nor any other.
11. If it be not, you can never recompence them for it, you can never make them amends.
12. If you quench this fire in them, they will be in the fire; in the fire of sin, the fire of hell. Now you should pull them out of the fire, Jude v. 23. but by this means you pull them into it.
SECT. 13.
13. By this means you quench it in your selves; by quenching the spirit in others, you quench it in your selves. As by teaching others, you teach your selves; and labouring to work grace in others, you work it in your selves; So by quenching the spirit in others, you quench it in your selves. For,
1. In doing this, you must needs set corruption a work. Now as the acting of Grace doth encrease it, so the acting of Corruption doth encrease Corruption; and so doth quench the spirit.
2. You do not only act upon them, but upon your selves, by the same act. There is a reaction.
3. By quenching it in them, you deprive your selves of the benefit you might have by them, in case the spirit were not quenched. For their light might be your light, their heat yours, &c.
4. By quenching it in them, you tempt them to quench it in you too; for then their companie and converse, will bee corruptive and infectious.
5. It is the just Judgement of God upon you for it. For it is just for God to bring the evil you do to others, upon your own heads.
6. You must needs quench the spirit in your selves first, to do it. There must needs be a foregoing act of quenching the spirit in your selves, to make way for it, or else you cannot do it. For if the spirit were not quenched in your selves, it would not suffer you to quench it in others. So that when you are tempted to quench it in others, you are thereby tempted (though you perceive it not) to quench it in your selves too. Therefore let self-love keep you from it, for you cannot hurt others this way, but you must needs hurt your selves; As Lamech said, I have sl…in a man to my hurt, Gen. 4.23. And Sampson to kill others, kill'd himself. Therefore say unto your selves, I cannot hurt them, but I must needs hurt my self too; nay first, and if I have no care of them, yet shall I not have a care of my self? therefore because I will not quench the spirit in my self, I will not quench it in them. If you do, at your peril you do it. You are to love your Neighbour as your selves, because you cannot hate him, but you hate your selves too.
SECT. 14.
14. By this means you endeavour to make of none effect, the labour of your Ministers, Act. 13.8.
15. It is in an especial manner, a resisting of the Holie Ghost, Act. 7.51.
16. You do in effect, destroy those for whom Christ died: Now see, 1 Cor. 8.11.
17. You bring upon your selves the guilt of all the sin, that by this means they shall commit.
18. Consider how much you have quenched it in your selves; will you do it in others too? Is it not enough for thee to dishonour God thy self, but thou wilt have others too? Because thou hast done so little for God thy self, thou shouldest desire that others might do the more; and because thou hast done so much against God thy self, thou should'st endeavour that others might do the less.
19. Consider what Character the Scripture gives of Seducers, and how it threatens them. They are not Seducers onlie, that preach Heresies, but whoever they be, that by any means endeavour to draw men from that which is good, to any thing that is evil, and so quench the spirit in them; they will be found to be Seducers, as well as the other, and as such, God will deal with them, except they repent.
20. Consider what a comfort it will be unto you, when you have any such rueful spectacles, as those in whom the spirit is quenched, before your eies, that then you can trulie say, you had no hand in quenching the spirit in them, that you can say with Paul, I am pure from the blood of these men. But on the contrarie, if you quench the spirit in any, then
21. Consider what a terrour it will be unto you. Oh how will it lie upon thy Conscience one day, to consider that such and such, nay, thousands (for ought thou knowest) might have come to Christ, and been saved, had it not been for thee, thy pride, thy passion, thy evil counsel, example, &c. To think with thy self, how manie thou hast sent to hell, how manie thou hast murdered, how will this torment thee! Oh deliver mee from blood-guiltiness, O Lord, said David; To be guiltie of the blood, but of the meanest, vilest bodie, is matter of terrour; how much more to bee guiltie of the blood of a precious Soul! Oh the blood of Souls, how doth it crie, where-ever thou goest! God will come unto thee (as to Cain) and say, What hast thou done? The voice of thy brothers blood cryeth unto me from the grave, f…m hell; and what wilt thou then bee able to answer? Oh then, instead of quenching the spirit in any labour to kindle it in them, if you see any go… in them, cherish it, encourage them in it; if any evil, check it, and discourage them from it: But so, that you do not quench the least spark of the spirit. Christ will not quench the smoaking flax, though there be some, nay, much smoak in it.