Of Quenching the Spirit, Chapter 1
CHAP. I.
The ground of the ensuing Discourse, 1 Thes. 5.19. What meant by the Spirit. What by quenching the Spirit. The Spirit compared to fire in divers respects. The waies and means whereby the Spirit is quenched. The Spirit must not bee quenched, but cherished. Reasons why the Spirit must not be quenched. Many guilty of quenching the Spirit. Such to be reproved.
SECT. I.
INtending to shew the Evil of Quenching the Spirit, and taking for the ground of my Discourse, those words of the Apostle to the Thessalonians, Epist. 1. c. 5. v. 19. Quench not the Spirit; wherein it is forbidden, and therefore must needs be evil: For the explication of them, that I may make the way plain to the Doctrine contained in them, it will be necessary, that I premise something in answer to these three Questions.
1. What is meant by the Spirit.
2. What by quenching the Spirit.
3. How, or by what means the Spirit is quenched.
SECT. II.
And to the first, What is meant by the Spirit? the answer is; That by the Spirit here is meant, the gifts and graces and good motions of the Spirit.
1. The gifts and graces of the Spirit. The gifts of the Spirit (called also common grace) such as Illumination, Conviction, tasting the Heavenly gift, &c. These are called the Spirit, Heb. 6.4. —were made partakers of the Holy Ghost. i. e. in respect of gifts and common Grace. The Graces of the Spirit, (called also special gifts, or grace by way of eminency) such as Faith, Hope, Love, and the rest of those fruits of the Spirit, which the Apostle speaks of, Gal. 5.22. These are called the Spirit, verse 17. The flesh lusteth against the spirit, and the spirit against the flesh; i. e. corruption against grace, and grace against corruptio…. Again, by the Spirit here is meant
2. The good Motions of the Spirit, inspired into the soul, and exciting and stirring up to good purposes and performances. As Judges 3.10. The spirit of the Lord came upon him, i. e. he was stirred up and moved by the Spirit, to do what he did; So Mat. 4.1. Christ was led by the spirit into the Wilderness, i. e. by the motion and impulsion of the Spirit. Both these are here meant by the Spirit, and are therefore called the Spirit, because they are the work and effect of the spirit in the soul, a manner of speaking very frequent, wherein the effect bears the name of the cause. And thus you have the first particular, what is meant by the Spirit.
SECT. 3.
The second is, what is meant by quenching the Spirit? For the clearing of which, you are to take notice, that the Spirit is here compared to Fire, so that considering what it is to quench the Fire, we may thereby understand what it is to quench the Spirit.
1. Take notice that the Spirit is here compared to Fire. This is plainly implyed in the word Quench, which cannot properly be spoken (you know) of any thing but Fire, and therefore, seeing the Apostle speaks here of Quenching the spirit, and nothing can properly bee said to be quenched but Fire, it is evident that the spirit is here compared to Fire. And it is compared to Fire.
1. In respect of Illumination, or Inlightning. There is light in the Fire, and as the Fire doth inlighten, so doth the Spirit. By his gifts, and graces, and holy motions, he inlightens the soul. Inlightned and made partakers of the Holy Ghost. Heb. 6.4. So Ephes. 1.17, 18. The Father of Glory give unto you the spirit of Wisdome, and Revelation in the knowledge of him, the eyes of your understandings being inlightned.
2. In respect of calefaction, or heating. In Fire there is not onelyonly light, but heat, and as the Fire doth heat, so doth the Spirit, Did not our hearts burn within us? Luke 24.32. how was that? why by the working of the spirit. As wicked men are said to burn in their Lusts, Rom. 1.27. and to be as hot as an Oven, Hos. 7.7. through the working of Satan, that Fiery Serpent or Dragon, that works effectually in them, Ephes. 2.2. so those that are Godly, may bee said to burn in their Graces, through the working of the holy spirit in them. Be fervent (or hot) in spirit (saith the Apostle) serving the Lord. i. e. in respect of the vigorous and lively actings of the graces of the spirit. Rom. 12.11.
3. In respect of Purification or cleansing. Fire hath a purifying vertue in it. (Purifying carries fire in its very name, the Greek word foreign from whence it comes, signifying Fire.) So the spirit, it hath a purifying vertue in it, there is a purifying vertue in the gifts and graces, and good motions of the spirit, and therefore it is called a spirit of Holiness, Rom. 1.4. in opposition to filthiness and uncleanness. Fire purifies by separating the dross, and consuming and burning off the rust; and so the spirit. Therefore Isa. 1.25. I will purely purge away thy dross, and take away all thy Tinne. i. e. by the working of the spirit. So Mal. 3.1, 2. he is like a refiners Fire, and he shall sit as a refiner and purifier of silver. This is spoken of Christ, who doth it by the operation of his Spirit.
4. In respect of probation or tryal. Fire will try Metals, whether they be good or counterfeit, so doth the spirit, and therefore is called the spirit of Revelation, and of this the Apostle speaks when he saith, that every mans work shall be tryed by fire. 1 Cor. 3.13.
5. In respect of obsignation or sealing. Fire is made use of in sealing: So by the spirit Believers are sealed to the day of Redemption, Ephes. 1.13. Fire melts the Wax that it may receive the impression of the seal, and the spirit melts the heart, that it may receive the impression of the Word.
6. In respect of Motion or Acting. Fire moves, 1. upwards. So those that are spiritual. Grace is of an ascending Nature. Oh! when the affections are kindled by this Fire from Heaven, how do they mount up to Heaven? 2. With celerity and swiftness; so the Soul by spiritual ejaculations, darting up holy desires and requests.
7. In respect of vivification or quickning. Fire quickens and enliv…ns, so doth the spirit. The letter killeth, but the spirit giveth life. Rom. 8.2. The law of the spirit of life, hath made me free from the law of sin and death.
8. In respect of consolation or comforting. Fire is comfortable both in respect of its light and heat; so the spirit administers comfort both these waies.
9. In respect of penetration or piercing. Fire penetrates throughout all the pores and secret passages of the body that's thrown into it. So the spirit, it fills the whole soul, throughout all the powers and faculties of it. It's not only in the head, but in the heart, judgement, conscience, will, affections, all.
10. In respect of assimulation, or changing unto its own Nature. Fire turns all into fire. So the Spirit, That which is born of the Spirit, is Spirit, Joh. 3.6. It makes him that hath it to be spiritual, 1 Cor. 2.15. One spirit with the Lord, 1 Cor. 6.17. And thus you see in what respects the Spirit is compared to Fire. Now
2. As for Quenching the Spirit; the word being a Metaphor taken from Fire, shews, that as Fire is quenched, so is the Spirit; so that by considering (as I have said) what 'tis to quench Fire, we may know what it is to quench the Spirit. Now to quench the Fire, is either somewhat to slake the heat of it, or else wholly to put it out: Though one doth not wholly put it out, yet if hee doth abate it, if hee doth any way diminish or lessen the burning of it, we say he quencheth the Fire; i. e. he quencheth it in some measure, and some degree; much more when it is wholly put out and extinguished. Two things then are here meant by quenching the Spirit,
The abating, and
The abolishing of the Spirit.
1. The abating of the Spirit, the diminishing and lessening the gifts, and graces, and good motions of the spirit. When men lose some fruits and effects of the spirit; When by any miscarriage, they cause the spirit to abate, of the life and vigour of his operations and motions in them, as i… one should somewhat slake the heat, and lessen the burning of the Fire: When knowledge decreaseth, and love decayes, and fruit withers: When convictions decay, and affections die; then the spirit is quenched. And thus the godly quench the spirit; thus David quencht the spirit; thus the Angel of the Church of Ephesus quencht the spirit.
2. The abolishing of the Spirit. When men do not only diminish and lessen the gifts, and graces, and good motions of the spirit, but utterly abolish them; so that there is not only a falling from former degrees of what they once had, but from the very truth and being of it. When men wholly lose the grace they once had, being twice dead, and pluckt up by the roots. Thus Hypocrites and Apostates quench the spirit; thus Saul, thus Judas quencht the spirit; thus the five foolish Virgins quencht the spirit; Give us of your oyle (say they) for our lamps are gone out, Mat. 25.8. they had some fire and light, for a great while in their lamps, but at length the oyle was spent, and the fire went out. And thus it is with others, their counterfeit and common grace, after a while, after some time of glorious profession, comes to nothing; their oyle is spent, and their lamps go out in a snuffe. Thus you have the second Particular, what is meant here by quenching the Spirit, namely the abating and abolishing of it; both which are forbidden inclusively in this prohibition, Quench not the Spirit.
SECT. 4.
Now as for the third. How, or by what means the Spirit is thus quenched? To that I answer, That as fire, so the spirit is quenched these four waies.
1. By withholding of fewel.
2. By neglecting to stir and blow it up.
3. By withdrawing of fewel, and
4. By opposing something of a contrary quality to it.
1. Fire is quenched by withholding of fewel. When the fire is going out, and one saies, I will have no more Wood or Turf put in, carry it back again; by this means it slakes, and by little and little goes out. Where no Wood is, the fire goes out, Prov. 26.20. So the spirit comes to be quenched, when persons withhold those means that are appointed to be as fewel, for the feeding and preserving of it. Not using the means of keeping alive this fire of the spirit in us, is the first means of quenching it. When an indifferency of spirit grows, whether we attend upon the means in publick or private or not; when you neglect Prayer, and Reading, and Hearing the Word Preached, and Meditating on what you have heard, your gifts and graces must needs languish and decay, the fire and fervency of your graces must needs be going out. Duties and Ordinances are the fewel of gifts, the fewel of grace, the fewel of good motions, if this fewel be withheld and kept back, so that you are not frequent and constant in applying it at every turn, as it were; by little and little the fire abates, and you are they that are guilty of quenching the spirit. If therefore you be convinced in your Consciences from the Word, that such and such means are necessary, and yet yee wil not use them, by your not using those means, you quench the spirit.
2. Fire is quenched by neglecting to stir and blow it up. If the fire bee let alone and never stirred, it will go out of it self; though one cast in fewel, yet without stirring, and mending, and blowing, it will go out; the heaping on of fewel in that case doth but choak it. And so the spirit is quenched, when you suffer your gifts and graces to lye idle, and do not keep them in continual use and exercise; when you do not stir up the gifts you have received, and improve your Talents. In this case, though there bee never so much means, never so many Sermons, and Sacraments, they do you no good, 'tis all one, as if there were none at all. The servant in the Parable had a Talent, but he wrapt it in a Napkin, and at last had it taken from him: So many they have a Talent of knowledge, a Talent of prayer, &c. i. e. they have a gift, but they do not improve it, and so it dwindles away and comes to nothing: Therefore Paul exhorts Timothy, to stir up the gift he had received. The Prophet complains, that no man stirreth up himself, Isa. 64.7. Though grace be an active principle of it self, yet it is in our hearts, as fire is in green wood; fire is an active Element, but if it be in green wood, it will not burn without much blowing. So here, &c.
3. Fire is quenched by withdrawing of fewel; when one pulls away the wood, and scatters the coals asunder one from another, tis quickly slaked and at length goes quite out: so when you cast off the means which you formerly used, when you leave off the duties you have practised, and the ordinances you have attended, forsaking the assembling of your selves together, as the manner of some is, Heb. 10.25. every petty trifling business being a sufficient excuse to keep you away, Mat. 22.5. then you quench the spirit. Not only the not using, but the dis-using of the means, is a means of quenching the spirit: Yea, this is a far worse way of quenching the spirit, than the other. Some (happily through ignorance) never made use of such and such means, others (being enlightned and convinced) have, but within a while cast them away; come to one Sermon, and then stay away two or three for it. Oh! reflect upon your selves, see what Eliphaz laies to Job's charge, Job 15.4. Thou castest off fear, and restrainest prayer before God. q. d. Thou wert wont to worship God, to be much in meditation and prayer, and other holy duties, but now it is otherwise; thou castest eff fear, and restrainest prayer before God. This would have been a great evil in Job, had it been true, and a great evidence against him. But thus many do, they cast off Duties and Ordinances, and this is a with-drawing of fewel, the fewel of the Spirit, whereby the fire of the Spirit is quenched in them.
4. Fire is quenched by opposing something of a contrary quality to it, as water, by pouring water upon it. Fire and water are contraries, by reason of their contrary qualities, so that water will not onelyonly slake the fire, but put it quite out. And thus the spirit is quenched; sin and lust, and the acting of corruption in the heart and life, are unto the spirit, as water is to the fire; see Gal. 5.17. These are contrary the one to the other. The flesh is contrary to the spirit; and sin, the fulfilling of the lusts thereof, will quench it. This is true of all sin, but of some more especially; As,
1. Plotted and premeditated sins, when men sin with a full purpose to do it, and that notwithstanding the light and knowledge that comes in the way to hinder. When they do not slip, or fall into sin unawares, but wittingly and wilfully run into the commission of it, even as the horse rusheth into the battel, Jer. 8.6. Thus David quench'd the spirit, he knew murder to be a hainous sin, yet did plot and contrive Uriah's death.
2. Sins reiterated, and often committed. The frequent acting of sin is like a continual dropping upon the fire, though the drops bee but small, yet coming so many one after another, they hinder the fire from burning, and at length put it quite out. And thus it is also in quenching the spirit. When men trade in sin, to morrow shall be as to day, and the next like unto it, as the Prophet speaks; though the sinnes be comparatively small, not so gross and hainous as others, yet by their frequency and continuance, being frequently acted over and over again, they quench the spirit. Judah sins, but doth it no more, so David, Peter, &c. but when sin runs in a Circle, and the sinner is endless in sinning, doth it again and again, at length he wearieth God, so that he saith, My spirit shall no longer strive with him, Gen. 6.3. Then hee gives him up to vile affections, and to a reprobate sense, Rom. 1.26, 28. Thus the spirit is quenched by mens own sins, but not onelyonly so, but by the sins of others. A man may put out the fire himself, and he may suffer it to be put out by others. They therefore that keep evil company, wicked and ungodly society, do thereby quench the spirit. David therefore (when once hee was resolved to take a new course of life) sets up a resolution in his soul, to shake off the company of wicked men, Psal. 119.115. Hee knew he could not obey the motions of Gods Spirit else, in keeping his Commandements. Thus you see by what waies and means the spirit comes to be quenched, which was the third particular to be shown.
SECT. 5.
There is but one thing more by way of Explication, before we come to the Doctrine, to be added, which may seem in some respect necessary for the confirming of that which hath been now delivered in the foregoing Section, and that is this; That in this negative, Quench not the Spirit: an affirmative is implyed, for so it is in every Precept. Every Precept hath two parts, an affirmative and a negative, and where but one is expressed, there the other is alwaies implyed, and so it is here. The Apostle forbidding this sin of quenching the Spirit, doth thereby implicitely enjoyn the contrary duty of cherishing it, that they should be careful to kindle and cherish it, that they should labour to keep it continually burning, as the fire of the Altar in the Temple, that was never to be suffered to go out.
SECT. 6.
So that this precept in the full sense of it, amounts to this, that the gifts, and graces, and motions of the Spirit, must not be made or suffered to decay, but by all good means bee cherished and preserved, encreased, and augmented continually. This is the Doctrine delivered us by the Apostle in this Precept. Hee would have Christians to be tender of the gifts and graces, and good motions of the spirit in them, and by no means quench, but kindle and cherish them. A man in cold weather; will be careful to keep the fire in his Chimney, and by no means let it go out: So in these cold hearts of ours, and in these cold times of ours, wherein the love, and zeal of many doth wax cold, we should keep this spiritual fire continually burning, and by no means suffer it to go out. Quench not the Spirit. q. d. by all means cherish and keep it in its full vigour and operation, without the least abatement.
SECT. 7.
To this purpose are those admonitions in Scripture, 2 John 8. Look to your selves, that we lose not those things that we have wrought, q. d. if you be not careful and diligent, all that wee have hitherto done and attained, will quickly come to nothing. So Rev. 3.2. Be watchful, and strengthen the things that remain, and are ready to dye: Noting that their graces were drawing to an end, even breathing out their last; and therefore if they did not bestir themselves to recover them, were like utterly to be lost. So 1 Cor. 10.12. Let him that thinketh he standeth (i. e. that he shall stand) take heed lest he fall. Angels fell in heaven, Adam in Paradise, Peter in Christs presence. To stand in grace, when there are so many potent enemies (so many corruptions and temptations) to withstand, is not so easie, and therefore hee admonisheth every one to look to his standing. To adde no more, Paul admonisheth Timothy, To stir up the gift that was in him, 2 Tim. 1.6. The word signifies stirring or blowing up the fire, q. d. keep blowing up this fire continually, kindle and cherish the fire of the spirit in thee, and by no means suffer it to be quenched; blow off the ashes, do not suffer it to go out, as it will, unless thou stir and blow it up. Quench not the Spirit.
SECT 8.
Now the reasons are from the necessity of having the spirit, and the danger of quenching it, which follows thereupon. It is necessary that we have the spirit in us, and therefore it must needs be dangerous to quench it. For
1. It is our life, the life of our souls; so much as we impair the graces of the spirit in us▪ so much wee impair the life of our souls. As the soul is to the body, so is grace to the soul, and the spirit to grace; the soul is the life of the body, and grace the life of the soul, and the spirit the life of grace, i. e. the graces of the spirit are they that do act the soul spiritually, that do give it spirituall sense and motion, do put spiritual life and motion into it, (without which it stirs not in any good duty, so as to do any thing that is good in the least) and the Spirit is that that puts life into Grace, and therefore the graces and motions of the Spirit are necessary, and consequently it is dangerous to quench them. Those that are without the spirit, are in Scripture said to be dead, dead in trespasses, and in sins. So it is said of those that have no other spirit, than that which works in the children of disobedience, Ephes. 2.1, 2. Those of the Church in Sardis, the spirit being quenched in them, though they had a name to live, yet were dead, Rev. 3.1. Those Widows, that lived in pleasure (being sensual, having not the spirit, as Jude verse 19.) were dead while they lived, 1 Tim. 5.6. So that the spirit, the graces and motions of the spirit, are the life of the soul, and therefore, as men are careful of the life of their bodies, will take Physick, use good dyet, do any thing …o preserve that, so we should be careful, yea …uch more careful of the life of our souls, us… … good means to preserve and maintain spiri…l life in them. If natural heat decay, the body languisheth and consumeth; and so if spiritual heat decay (as when the spirit is quenched, it must needs do) the soul pines away in its iniquities.
2. When it is quenched (though but in some degree) it is not easily enkindled again. It cost David many a strong cry and groan, as you see, Psal. 51. and the Spouse many a weary step, Cant. 5. Now if when the Spirit is quenched, it be so hard to bee enkindled again, there's reason that wee do not quench it, when it is well kindled. When it is so hard to kindle a fire (as some fires are hard to be kindled, and will cost much) then men are more than ordinarily careful, not to let it go out.
3. If once it be utterly quenched, it can never be kindled again. The Scripture declares the condition of such as have utterly quench'd the Spirit, to be irrecoverable. So that if this fire bee once quite put out, it shall never bee lighted again more. It is true, there may be some great abatement, as in David, and Peter, &c. and yet it may be lighted again, as in them it was, (if there be but some few sparks, they may be blown up into a flame, Christ will not quench the smoaking Flax) but when it is utterly extinct, and quite abolished, it will never bee lighted again. See for this, Heb. 6.4— 6. and chap 10.26. If the Tree be twice dead, then it is pluck'd up by the roots, Jude verse 12. Now it is far better never to have had the spirit at all, than to be in such a case, as Christ said of Judas, so may I say of such an one, better that man had never been born. Thus the Apostle speaks of such, 2 Pet. 2.21. For it had been better for them, not to have known the way of Righteousness, then after they have known it, to turn from the holy Commandement delivered unto them. Better thou hadst never had any convictions of conscience, nor any good motions of the Spirit within thee, then afterwards by neglecting, or disobeying them, to sin them quite away. It shall be easier for one of Sodom and Gomorrah, than for such an one as thou.
4. Every act of quenching the spirit, hath a tendency to the utter quenching of it, So that when a man is in a way of quenching the Spirit, as he hath quenched it in some measure already, so, if he do not desist, he may (for ought he knows) quench it utterly for the future. Nay, it is certain, if he do not desist, that he will; Rom. 8.13. How dangerous is it therefore to quench the spirit, though but a little? This will be spoken to afterwards at large, and therefore I do but touch it here.
SECT. 9.
The Use then is in the first place for reproof. Is it so? Then it serves for the reproof of all those that do in any measure, quench the gifts and graces, and good motions of the Spirit in them. Oh! there be many such, who though they have not utterly abolished the spirit, the fire is not put quite out, but there are some sparks still, yet they are very much guilty of abating it. Though there be some light, and some heat, yet nothing in respect, either of what hath been heretofore, or of what ought to be for the present; they have lost much, and regain little. Formerly they had high and raised apprehensions of the blessedness of the waies of God, of the glory and excellency of spiritual and heavenly things, but now it may bee said: Where is the blessedness yee spake of? Formerly there were frequent and powerful convictions, convictions from the Word, convictions from Afflictions, convictions from Mercies; convictions of Sin, convictions of Duty; I but now scarce any thing, either of the Word or Works of God, either of Ordinances or Providences, makes any sensible impression upon their Spirits. Formerly they had lively and vigorous affections, Oh! what zeal, and fervencie of Spirit? what joy in hearing the Word? what melting affections over sin? what delight in speaking of the things of God? what desire, yea, what longing after communion and holy fellowship with God, and the people of God? but now their love is grown cold, they have left their first love with Ephesus, and are become luke-warm with Laodicea, have no heart to any thing that's good. Formerly there was fruitfulness in every good work, carefulness to take and improve all opportunities, but now they are empty and barren, like Ephraim, empty Vines, that bring forth fruit to themselves. Now where 'tis thus, is there not a manifest quenching of the spirit? If the fire be not quenched, it will not lessen, but encrease, and still grow greater, and greater; where then the fire does not onelyonly not increase, but decay, there 'tis certainly quenched. And thus it is in many, I wish it bee not so in any of you, but if it be, then tremble and turn at the reproof that comes now to bee dispensed to you.