Of Quenching the Spirit, Chapter 17
CHAP. XVII.
Men exhorted to beware of quenching the spirit in themselves. Example not to be followed in this case. It should make them the more to beware. Reasons why men should not quench the spirit in themselves. A three-fold fire, the fire of temptation, the fire of sin, and the fire of suffering. These fires may, and ought to be quenched, but not the fire of the spirit. If the fire of the spirit be utterly quenched, it can never be kindled again. Not by Saints. Not by Ordinances. What fire soever besides be kindled, it will not avail. Such a fire shall be kindled for the punishing of it, as shall never be quenched. If it be quenched but a little, there is danger lest it should bee utterly quenched.
SECT. 1.
1. DO not quench it in your selves. Though others quench it in themselves, that's no example for you, if they will damn themselves, let them, but do you for your parts resolve to beware. Though Israel play the harlot, yet let not Judah offend, Hos. 4.15. Though hypocrites and formalists quench the spirit, yet let not Saints offend; though lend and debauched ones quench the spirit, yet let not Professours offend. He doth not say, Though Israel play the harlot, yet let not Judah play the harlot too; but let not Judah offend, to shew, that it was more offensive in Judah, than in Israel. It's more grievous to the spirit of God, when his people quench the spirit, than when others do so. Again, Though Israel play the harlot, yet let not Judah offend, let not them do any thing in the least that may offend, much less that which will so much offend. Oh therefore take heed; the more God hath done for you above others, the more he expects you should take heed above others, else hee will punish you above others. You only have I known, therefore will I punish you for all your iniquities, Amos 3.2. This aggravated Solomons sin, that it was after God had appeared unto him twice. Therefore let not any be an example to you, in sin against God. There must no example bee followed in sin, no more than in punishment; you will not follow an example in suffering, and you must not in sinning: but if you follow example in sinning, you shall do it also in suffering. Even as Sodome and Gomorrah, and the Cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Jude 7. Therefore be not you as others in sinning, lest you be like them in suffering.
SECT. 2.
It was a sharp rebuke that which Stephen gave his persecutors, Yee stiff necked and uncircumcised in heart and ears, ye do alwaies resist the holy ghost, as your fathers did, so do ye, Act. 7.51. Which of the Prophets have not your fathers persecuted? and they have slain them, which shewed before, of the coming of the just one, of whom ye have been now the betrayers and murderers, verse 52. q. d. Your fathers quencht the spirit, and so do duplicate page duplicate page ye, and this is the aggravation of your sin, that you do as your Fathers. When we see others sin, God expects we should be so far from imitating, that we should therefore beware: As when we see others before us miss the way, it should make us look better to our way, that we do not miss it too, Take heed, saith the Apostle, lest any man fall after the same example of unbelief, Heb. 4.11. Therefore let the carelesness of others in neglecting the Spirit, make you the more diligent; let the forwardness and perverseness of others in rebelling against the Spirit, make you the more pliable in following the good motions of it. It is time for thee Lord to work (saith David) for men make void thy Law, Psal. 119.126. By their traditions and transgressions make thy Commandments of none effect; as Mat. 15.6. Now, what effect, what influence had this upon David? See in the next verse, Therefore I love thy Commandments above gold, yea above fine gold: Therefore I esteem all thy Precepts concerning all things to be right, and I hate every false way. Therefore hee was the more obedient and observant himself. Because God is so much dishonoured by others, hee should be the more honoured by you. And therefore as Joshuah, But as for me and my house, &c. so do you resolve. Let others be rebellious and disobedient, if they will, but as for me, I am resolved to walk in the Spirit, to exercise the graces, and follow the motions of the Spirit; I will endeavour to cherish and preserve the fire of the Spirit in mee, so as it shall never bee quenched. If it will be no comfort to you to suffer with them, for quenching of the Spirit; then it should be no encouragement to you to sin with them, in quenching of the Spirit. Thus then resolve, that whatever others do in themselves, yet you will not quench the Spirit in your selves.
SECT. 3.
1. Consider, you should not quench it in others, much less in your selves. You must not do any thing to anothers hurt, and therefore not any thing that is to your own hurt. For you are more especially bound to take care that you do not hurt your selves. You are nearer to your selves, than to others; and are more charged with your selves, than with others. It was Cains sin, that he did not think he was his Brothers keeper; but much more that he did not think he was his own keeper. It was his sin, that he destroyed his Brothers life; but much more, that he destroyed his own life. Therefore take heed that you do not quench the Spirit in your selves. Charity begins at home, though it do not stay at home First, you are to look to your selves, and then to others. Take heed to your selves, and to the flock over which the Holy Ghost hath made you over-seers, Act. 20.28. First they were to take heed to themselves: so you; first take heed to your selves. Seeing you are to take heed to others, you are in a more special manner to take heed to your selves.
2. You should not quench it in others, and therefore not quench it in your selves: Because, if you quench the Spirit in your selves, you cannot but quench it in others also. When men love sin in themselves, they love it in others also, Rom. 1.32. And when they hate and are offended with the Spirit in themselves, they hate, and are offended with it in others also. And therefore the quenching of the Spirit in your selves, will incline and dispose you to the quenching of it in others also. Therefore seeing it is such a sin to quench the Spirit in others, and quenching it in your selves, will incline you to the quenching it in others (as hath been shewn at large already) do not quench it then in your selves.
3. Others cannot quench it in you, unless you quench it in your selves. Neither Satan, nor any of his Agents or Instruments, can do any thing, unless you will your selves. Resist the Devil, and he will fly from you; so his Instruments, resist them, and they will leave you. They can do nothing, unless you joyn with them; tempt they may, and perswade, and sollicite; but they can do nothing (I say) unless you joyn with them; they cannot quench the Spirit in you, but by you; and therefore see that you do not quench it, and then it cannot be quenched at all. He that is born of God keepeth himself, that the wicked one toucheth him not, 1 Joh. 5.18.
4. Consider how unreasonable it is that you should quench it in your selves. It is very unreasonable that you should be the actors of your own hurt; but so you are when you quench the Spirit. He that quencheth the Spirit, destroyes his own self. Now, as the Apostle sayes, No man yet ever hated his own flesh, but nourisheth and cherisheth it, Ephes. 5.29. So may I say, no man yet ever hated his own spirit, &c.
5. Consider what an aggravation this will be of your sin and misery too in quenching the Spirit, when conscience shall for ever charge it upon you, that it was your own doing. When a man shall consider that he is Felo de s…, a sel…-murderer, a self-destroyer, how will hee be able to bear it! Oh Israel! saith God, thou hast destroyed thy self. When another destroyes (which in this case, without his consent is impossible) then it is a mans suffering, but not his sin, and in that he can take comfort; but when conscience shall for ever charge it upon him, that it was his own doing, that he destroy'd himself, he can take no comfort. See Jer. 2.17. Hast thou not procured this unto thy self, in that thou hast forsaken the Lord thy God (viz. his spirit) when he led thee by the way? So Jer. 4.18. Thy way and thy doings have procured these things unto thee, this is thy wickedness, because it is bitter, because it reacheth unto thine heart. Let these considerations therefore prevail with you, not to quench the spirit in your selves.
SECT. 4.
There is a fire indeed that yee ought to quench, as,
1. The fire of Temptation, Ephes. 6.16. Above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. By these fiery darts of the wicked, are meant the Temptations of the Devil, and his instruments, whereby they endeavour to set your selves on fire, kindling your lusts and corruptions, that so they may break forth into a violent and outragious flame. And therefore, when any of these fiery darts are thrown, you must watch to quench them, that they may not kindle upon you. And for that end, above all, take unto your selves the shield of Faith. By this, he that is born of God keepeth himself, that the wicked one toucheth him not, scil. with any of these fiery darts. For if they do, they kindle presently. Behold how great a fire a little spark kindleth! therefore there must not be the least spark of Temptation, but you must endeavour presently to quench it.
2. There is the fire of Sin, Jam. 3.6. The tongue is a fire, a world of iniquity: So is the tongue among the members, that it defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. Sometimes the Tongue, and so other members of the body, and also the powers and faculties of the Soul, are actually set on fire, so that you begin to burn in your lusts to sinful objects, Rom. 1.27. The fiery darts of Temptation have hit you, and kindled upon you, so that you are set on fire of hell. Now when it is thus, you must presently endeavour to quench it. First, you should do all that you can, to hinder the kindling of this fire, and therefore withstand Temptation, keep off the fiery darts; but if that have not been done, but the fire is kindled, then you must endeavour what you can, to hinder the burning of it. If the fire begin to kindle never so little in your house, oh how you bestir your selves! how do you cast on all the water you can get, &c. why you should bee much more stirring to quench this fire. It's the fire of hell, and it will never leave burning (if it be not quenched) till it burn down to the lowest hell. And therefore you must quench the fire of Sin, where-ever it be, in your tongue, or eye, or ear; or heart; where-ever it be, &c.
3. The fire of Suffering. I am come to send fire on the earth (saith Christ) and what will I, if it be already kindled? Luk. 12.49. when you come to the fiery tryal, then you must take heed you be not scorched. Afflictions and Persecutions are compared to fire, in respect of the scorching and burning quality that is in them, as in fire; which unless it bee quenched, burns up the patience of professors, so that being not able to endure, they apostatize from their profession. This fire therefore you must labour to quench, as well as the other. 'Tis said of those Believers, Heb. 11.34. That by faith they quenched the violence of fire, i. e. stayed and hindred the operation and force of the fire, that it burnt not them. So the three Children did, Dan. 3.27. And though you cannot do it miraculously, as they did, though you cannot quench the fire so, as that it shall not burn upon your bodies, yet you may, so, as that it kindle not upon your spirits, so as to scorch and torment them, but that with patience you may be able to endure it, and so hold on your profession (glorifie God in the fires, Isa. 24.5.) as if you felt it not.
SECT. 5.
These fires you are to quench, but not the fire of the spirit. The fire of temptation, and the fire of Sin are from hell; but the fire of the Spirit is from heaven, and unto heaven, and you will never come to heaven without it. As Elijah ascended in a Chariot of fire, so must you in this fire of the spirit, if ever you come thither: and therefore it must not bee quenched, but blown up into a flame, and kept flaming still more and more, that as the Angel, when the flame went up toward heaven, from off the Altar, ascended in the flame of the Altar, Judg. 13.20. so may you. And therefore take heed it be not quenched. It is exceeding dangerous if it be quenched but a little (if there be any languishing, any decay of the gifts, and graces, and good motions of the spirit;) but much more, if it be utterly quenched.
SECT. 6.
1. Consider, if once it come to be utterly quencht, it can never be kindled again any more.
1. None of the Saints can kindle it again. The wise Virgins had but enough for themselves, they could spare none to the foolish Virgins their companions. They can kindle grace, where there is some already, but they cannot where there is none at all. If there bee a few sparks, they may blow them up into a flame, but when all is gone out, they blow but in vain. Therefore I may say to such an one, as Eliphaz to Job, Job 5.1. Call now, if there bee any that will answer thee, and to which of the Saints wilt thou turn? Oh then, how careful should you be! you are careful of your eyes, that your sight bee not put out, because no Physician can restore it again. You are careful of your life, because when once it is gone, there's none can restore it again. Saints may weep and mourn over one in this case, but they cannot help him. As Christ over Jerusalem, so may they mourn over thee, saying, Oh that thou hadst known, &c. but now they are hid from thine eyes.
2. None of the Ordinances, none of the means of Grace can kindle it again. Urim was nothing to Saul, when once the spirit was departed; Samuels staying with him was nothing, his mourning for him nothing, when once he had quencht the spirit. When Saul enquired of the Lord, the Lord answered him not, neither by Dreams, nor by Urim, nor by Prophets, 1 Sam. 28.6. The Word, though it be the power of God unto salvation, yet it is of no power when the spirit is quenched. The preaching of Christ himself, did those no good, that had quencht the spirit. John 12.37, 38. It you quench the spirit in your selves, you quench it in the Ordinances also. The Word is but a dead letter to a dead heart, I mean one that is twice dead. Physick is nothing to a dead carcass. Is there no balm in Gilead? saith the Prophet, Jer. 8.22. Yes there is, but the wound of such an one is incurable: all remedies are in vain, it is impossible to recover him again to repentance, Heb. 6.6. Thus you see, if the spirit be utterly quenched, it can never be kindled again.
SECT. 7.
2. What fire soever else be kindled it will not avail. Men may kindle another fire, when the fire of the spirit is quenched, but it will not avail, neither for duties nor comforts.
1. Not for Duties. For all other fire is strange fire, and to offer with strange fire is an abomination. See Levit. 10.3.
2. Not for Comforts, Isa. 50.11. Behold all yee that kindle a fire, that compass your selves about with sparks: Walk in the light of your fire, and the sparks that ye have kindled. This shall yee have at my hand, ye shall lye down in sorrow.
3. Such a fire shall be kindled by God, for the punishing of it, as shall never be quenched. When men have utterly quenched the spirit, then the fire of Gods wrath and indignation is kindled against them, and so, as it shall never be quenched. Such shall be cast into unquenchable fire. Hell fire is unquenchable fire. Men shall never be able to quench that. Luk. 3.17. Therefore Mark 9.43, 44. If thy hand offend thee cut it off, it's better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: where their worm dieth not, where the fire is not quenched. Thus you see how it is when the spirit is utterly quenched.
SECT. 8.
Now secondly consider, if it be quenched but a little, there is danger lest it should utterly bee quenched. Every act of quenching of the spirit hath a tendency (in it's own nature) to the utter quenching of the spirit, and will certainly effect it, unless great care be had to prevent it. Any one act of quenching the spirit makes way for another, so that the more one quencheth the spirit, the more he shall; because by one act, he is the more inclined and disposed to another. It is true, that where the spirit of grace is indeed, there it can never be utterly quenched, because such an one will not utterly quench it; but a man can have no assurance of this for himself in particular, any further than he is careful not to quench the spirit at all. For if so be a man do voluntarily continue in a course of quenching the spirit; he sees there is a languishing, and a decay of the fire in him, it is not as it was wont to be in former daies, &c. and yet he doth not bestir himself, but rather continues to do those things still that cause it to decay and languish still more and more; if such an one in this case, think with himself, that for all this, there is no danger that the Spirit should be utterly quenched in him, he doth but deceive himself. That it cannot be utterly quenched in a Saint, is nothing to him that hath no other evidence, for ought he can see, but that he is an Hypocrite. He hath therefore cause to fear, lest it should be utterly quenched e're he be aware; and 'tis well if it be not so already.