Of Quenching the Spirit, Chapter 7
CHAP. VII.
The fourth Effect of Quenching the Spirit, It gives advantage to the World. It gives advantage to the men of the World. It gives advantage to them to do wickedly themselves. They will do wickedly of themselves, much more, when they have advantage for so doing, given them by Professors. Professors give them advantage so to do by their quenching of the Spirit. Then they do not endeavour to restrain them, but give way to them, and encourage them. Are either the occasions, or causes of their sinning. The occasions by their evil example: the causes by their inticements, and allurements, or by their commands and threatnings. The evil of quenching the Spirit in this respect discovered. Quenching the Spirit gives advantage to the men of the world, to draw others to do wickedly with them. Hereby they have advantage to tempt, and to overcome by tempting. By this means, they have advantage to infect with wicked principles, and to seduce to wicked practices. Hereupon they have advantage to reproach and vilifie, and to oppress and persecute those whom they so seduce. Quenching of the Spirit, gives advantage to the things of the World. The Spirit being quenched, men will be, and do any thing, though never so vile, for the getting and keeping of them. Satan and his instruments, tempt efficiently; the things of the world objectively. God made man to be above the world; sin hath made the world to be above man. The world hath not onelyonly a tempting, but a prevailing and overpowring influence. Such an influence it hath over all the powers and faculties of the soul, and over all the senses and members of the body. Hence men chuse sin, rather than suffering, reject the Gospel, are man-pleasers, make shipwrack of Faith and a good Conscience, &c. Worldly Lusts. Why so called. The prevalency of worldly lusts is from quenching the Spirit. The evil of quenching the Spirit in this respect.
SECT. 1.
4. IT gives advantage to the World.
1. To the men of the World.
2. To the things of the World.
1. To the men of the World. It gives advantage to the men of the World,
1. To do wickedly themselves.
2. To draw you to do wickedly with them.
3. To reproach and vilifie you.
4. To oppress aed persecute you, when you have so done.
SECT. 2.
1. It gives advantage to the men of the world to do wickedly themselves. It is true indeed, they will do wickedly of themselves, but much more when they have any advantage for so doing, from Professors. When Professors shall either not do, what should be done to restrain them, or do, what should not be done, to give way to them and incourage them: when they shall either omit, or commit that which proves either an occasion, or a cause of their doing evil; an occasion, as when they give an evil example; a cause, as when they sollicit, and tempt them to do wickedly; when it is thus, that professors carry themselves in this manner: carnal people, the men of the world, have a great advantage to sin. When they can sin without controul; and not onelyonly so, but (for ought they see) even with the good liking, and approbation of those that should check, and restrain them; this must needs encourage them to run to all excess of Riot, and embolden them to commit all iniquity with greediness. Now by quenching the spirit you give advantage to them (to sin in this manner) both these waies.
SECT. 3.
1. You do not that that should be done to restrain them. When the Spirit is quenched in you, so that you are not spiritual your selves, then you take no care that others should bee spiritual: When you neglect your own waies, you do much more neglect the waies of others. Unless it be out of Hypocrisie that you minde them (as indeed the Hypocrite makes himself the keeper of other mens Vineyards, though he neglect his own; quarrels with the mote in anothers eye, though he be not troubled at …he beam that is in his own: But notwithstanding this, there is advantage enough given, and too much; for a wicked man cannot endure, that vice should correct sin, he will say, Physician heal thy self. If he see that thou livest in as bad, or worse sins than himself, he will never be reformed) but ordinarily, it is otherwise, that you do not minde them at all, or not to purpose. When a man hath no regard to himself; what he himself doth, he hath as little regard to others what they do. Oh! what advantage have a luke-warm, formal, and profane people, under a luke-warme, formal, and profane Minister! What advantage have wicked Servants, under a cold, and dead-hearted, sottish, drunken Master? What advantage have froward and petulant Children, under a fond and foolish Parent? If the Minister neglect the Word, so will the People; if he have quenched the Spirit, so that he is neither cold nor hot, but a midling Preacher, hovering over mens heads in some general things, but never comes home to the Conscience, to the particular case and Consciences of his hearers, then they may be and do any thing notwithstanding his Ministry; the Drunkard is secure, the Adulterer is secure, the Proud, the covetous Worldling, the Scorner and Scoffer at the Waies and People of God; the Formalist, the meer Civillist yea, the veriest ignorant and profane wretch that is; they are all secure, and hope to go to Heaven as well as the best, under such a Ministry. So Children and Servants, if the Father and Master have quencht the Spirit, so that he is Earthly and sensual, minding onelyonly the things of the world, or the things of the flesh; but as for reading, praying, singing, repetition of Sermons in the Family; he either altogether, or frequently omits them; or doth but carelesly and formally perform them: then they may be any thing in the family; then they have advantage of living as they list, of satisfying their lusts to the full in such a family. If they be ignorant, they may be ignorant still; if loose and profane, they may be loose and profane still; if in an unregenerate state, having not closed with Christ, they may be there still for any thing that he doth to bring them out of it, never dealing with them personally concerning their spiritual condition, endeavouring to make them sensible of their lost condition without Christ, and shewing them the way of recovery and salvation by him: Thus you see, if you have quenched the Spirit, then you give great advantage to those of the world to do wickedly, as not doing that which should bee done to restrain, and to reclaim them.
SECT. 4.
2. You do that which should not be done, to give way to them, and encourage them. When the spirit is quenched, either you are the occasions, or the causes of their sinning?
1. The occasions by your evil Example. When the spirit is quenched, there can bee no good example ordinarily. Indeed, an Hypocrite may act a part for a time, and make a fair shew in the flesh; the fire of gifts, and common grace in him, being not quenched, may clarifie and brighten his outward Conversation; but when this fire of common grace begins to be quenched within, there will some darkness and blackness appear without, much more when the fire of special grace is in any measure extinguished, and the motions of the Spirit neglected; then you will grow light, and lose, and vain, and frothy, and unsavoury in your words, and actions: and this will be an occasion of sinning unto those with whom you converse, and to those that are under your charge; When they see you do so, and so; Why may not wee (say they do so too? they think they may do the very same, though perhaps it go somewhat against Conscience. If any man see thee which hast knowledge, sit at meat in the Idols Temple (saith the Apostle) shall not the Conscience of him that is weak be emboldned to eat those things which are offered to Idols? 1 Cor. 8.10. Thus they think they may do the very same. And if they happen to fall into some gross sin, then they think you do as bad in another kinde, and so you are a comfort to them, as 'tis said Jerusalem was unto them of Samaria, Ezek. 16.54. That thou maist bear thine own shame, and maist bee confounded in all that thou hast done, in that thou art a comfort to them. Jerusalem's sins justified Samaria's; when people see others exceed them in sinning, this (their own sins hereupon seeming to be less) makes them frame a kinde of comfort to themselves, which proves an occasion to them of sinning still, more and more. Thus you are the occasions by your example.
2. The causes by your inticements and allurements, or by your commands and threatnings. When the spirit is quenched, then you do not onelyonly do wickedly your selves, but endeavour to draw on others; either corrupting them by flatteries and fair speeches, or else compelling them by your frowns and threatnings, especially, if they be such as are under your charge; If a Magistrate have quench'd the Spirit, then he doth not onelyonly practice evil himself, but require it (sometimes) to bee practised by others; So Masters, so Parents. And as for others, t…ough they cannot command, yet they will argue and perswade. When you have quench'd the spirit in your selves, then you do not effect it in others; When the motions and actings of sin and corruption are pleasing in your selves, then they are pleasing in others also, then (notwithstanding you know the Judgement of God, that they that commit such things are worthy of death) yet you not onelyonly do the same, but have pleasure in them that do them; As they, Rom. 1.32. Thus you give advantage to the wicked when you quench the Spirit, so that they may be, and do any thing, even what they please for you; Live in a state of sin, and walk in a way of sin, and thou dost nothing to bring them out of it; nay, much perhaps to further them in it.
SECT. 5.
At first indeed when thou hadst thy first inlightnings and awakenings: Oh! how zealous weart thou! how forward and active? not only to go to Heaven thy self, but to bring on others? Thou weart loath to go alone, and therefore weart still calling upon others. Like the Woman of Samaria, thou lefts thy Water pot, and didst run and call thy neighbours to Christ, wentest about from house to house, to invite poor sinners, telling them of sin, and of Christ, of Death and Judgement, Heaven and Hell, reasoning with them, and perswading them out of the Scriptures. Thou weart careful of thy carriage and behaviour, least thou shouldest put a stumbling block in the way of any, especially thy Brethren, and those under thy charge; thy Wife, thy Husband, thy Children and Servants. I but now thou hast quench'd the Spirit, the light and heat of thy Convictions is gone out, and therefore one may say and do any thing, (though never so unbecoming the Gospel) in thy company: thy Children and Servants may be, and do any thing in thy family, though they make themselves vile, thou restrainest them not. Time was, when thou wouldest not have suffered an idle word to be spoken, nor the Name of God to be taken in vain; thou couldst not endure foolish talking and jesting, but wouldst presently check it, wouldst have no fellowship with unfruitful works of darkness, but rather reprove them; I but now 'tis otherwise, thou hast not a word to say against them. Time was, when thy carriage and behaviour was so exact and uniforme, that it had a kinde of awe upon the spirits of loose and vain persons; they durst not discover themselves, durst not behave themselves unseemly in thy presence. I, but now 'tis otherwise. For what do the men of the world say among themselves? O (saies one) if such an one should know of this wee do now, he would be angry: I knew him several years agoe, how strict and precise he was, how exact and circumspect, therefore sure hee will dislike it; No (saies the other) never fear, hee will not dislike it, for what-ever he was heretofore, yet since, there is a great alteration. 'Tis true, he is a Professor still, but he is not the man that he was, he is not so strict, he is not so precise and scrupulous, one may now say and do any thing in his company; he will play the good-fellow as well as one of us, therefore he will not be against it, hee can endure it well enough.
SECT. 6.
Oh think upon this, my Brethren. This is the effect of your quenching the spirit. John Baptist was such a shining and burning light, that Herod feared him. He feared John the Text saies, because he knew him to be a just man, and he did many things. So 'tis with others; while they keep their lamps shining and burning, as they ought. O there is a kinde of majesty in holiness; If you did but keep this fire of the spirit burning, then you would either win upon wicked men, or wound them; you would either draw them, or daunt them; So that they should not dare to be so vile in your presence, in your Families, as else-where. While Joash lived with Jehojada, he did that which was right in the eyes of the Lord, all his daies, 2 Chron. 24.2. So while you were spiritual, and zealous, and active, those that were with you did that which was right, they durst not do otherwise in your company, in your Families: and whence was this, but from your care not to quench the spirit? I, but now 'tis otherwise, thou art grown carnal, and worldly, and vain, and sottish, and so all sorts have an advantage to do wickedly, and thou dost nothing to reform it.
SECT. 7.
Now see what a vile thing this is, that any should have such an advantage to sin, through thy quenching of the spirit. Shouldst thou not do what in thee lies to save souls, and dost thou not care that they be damned? Through thy knowledge (saith the Apostle) shall the weak Brother perish, for whom Christ dyed? 1 Cor. 8.11. So say I, through thy quenching of the spirit, shall the weak, the ignorant, carnal brother, sister, wife, childe, servant, dye for whom Christ dyed? Is it not enough that thou wilt damn thy self, but thou wilt also damn others too? Art thou worse than the very damned in Hell? why such a disposition is hardly to be found in Hell. The Rich-man would have had one sent to warn his Brethren, &c. Oh consider, is it not enough that thou wilt do wickedly thy self, but thou wilt have others do wickedly too? Is it not evil that thou dost not hinder sin, but wilt thou needs further it too? Art thou not then a most vile wretch? Art thou not a very wicked person? is not he a wicked Magistrate, is not he a wicked Minister, that will give the people advantage to do wickedly? And art not thou a wicked Father, a wicked Master, a wicked Professor, that wilt give advantage to thy Children, Servants, Brethren, to do wickedly? Oh consider, shouldst thou not hinder them all that thou canst? shouldst thou not restrain those under thy power? Hath God charged the Minister with the People, and hath he not charged the Master with the Servants? the Father with the Children? and the Brother, with the rest of his Brethren? Wilt thou then say with Cain, Am I my Brothers Keeper? will God endure this in thee? will he bear it at thy hands? O saith he of Abraham, I know Abraham that he will command his servants, &c. but what will he say of thee? why, the contrary, I know such an one, that he will let them alone, never instruct them, never pray with them, or for them, never Catechize them, never reprove them, never do any thing that tends to their spiritual good, their edification, and salvation. And will not God punish for this? See how he threatens Eli, because his sons made themselves vile (saith …e) and he restrained them not, 1 Sam. 3.13. See what God saith to the Prophet, Ezek. 3.17, 18. Son of man, I have made thee a watch-man, &c. so in like manner, God saith to thee. He hath made thee a Watch-man in the family, a Watchman in the Church, a Watch-man in the Town, &c. see the command, Jude 22.23. Others save with fear &c. but thou hast lost all fear, having quench'd the spirit, viz. the spirit of fear, &c. and so dost not, canst not save, but destroy. Oh consider the cry of the blood of souls, think upon the crie of soul-murther. Thou abhorrest the murthering of bodies, but how is it that thou murtherest souls? Why this is the effect of thy quenching the spirit. Thou givest men advantage of murdering themselves, because thou givest them advantage of doing wickedly. Thus you see the first particular, It gives advantage to the men of the world to do wickedly themselves.
SECT. 8.
2. It gives advantage to them to draw you to do wickedly with them.
1. Hereby they have advantage to tempt you. They would not be so ready to tempt, but that they see the spirit quenched in you. How seldome is it, that a chaste Woman is meddled with, till she begin to grow light and wanton, and proclaims by her attyre, and carriage, and behaviour, what will please her? so how seldome it is that a Professor is meddled with, while he is stedfast in his practices, according to his principles? but when he begins a little to yeild, then the adversaries try to win him. When a mans spirit fails, every one will set upon him. What's the reason thou art so continually haunted, and followed up and down by evil company? Why do they so hang after thee, and delight to be in thy company? Oh consider, is it not because the spirit is quenched? because they see thou art not so zealous, and fervent, as sometimes thou seemedst to bee? Oh if thou weart spiritual and serious, they would not care for thee, they would not come near thee. Did Ahab care for Michaiah? would he have sent for him, had not Jehoshaphat urged him? Why no more would they care for thee, or send for thee, weart thou such an one as he was. But thou art yeelding, and plyable, and therefore it is that they follow thee. Would the Tempter ever speak unto thee (as he doth) the second time, to go with him to the Ale-house, to the Play-house, hadst thou denyed the first? Would hee ever trie to make thee drunk, if hee had not seen that thou lovest drink.
2. Hereby they have advantage to overcome you. Oh if you did not quench the spirit, they could not overcome you, but you would overcome them, see for this, 1 John 4.5. But the spirit being quenched, they have the odds, they have the advantage.
1. To infect you with wicked principles. Of whom hath the man of sin the advantage, to make them believe a lie, but of such as quench the spirit? see 2 Thes. 2.9, 10.
2. To seduce you to wicked practices. Who are they that have their conversations according to the course of this world, but the children of disobedience, i. e. those that quench the spirit? Ephes. 2.2. Hence it is that you live to the lusts of men, and do the will of the Gentiles. 1 Pet. 4.2.3. Oh consider, what is the reason that thou art afraid of man, that thou hankerest after strange Lovers, that they can make thee do any thing, that thou bowest down thy soul to those that say, bow down that wee may go over. Now see what a vile thing this is. The time past may suffice, saith the Apostle, What? will ye begin again? If I yet pleased men, saith Paul, then, notwithstanding mine Apostleship, notwithstanding all my Preaching, &c. I were not, I could not bee the servant of Christ. Oh what a vile thing is this? shall these Philistims, defie the Host of God? What shall we say, when Israel turneth his back, saith Joshua. They have sinned saith God, there is an accursed thing among them. A most vile and cursed thing it is to quench the spirit, and while this is among a people, they can never stand, but must needs be overcome by every temptation.
SECT. 9.
3. It gives them advantage to reproach you. It may be they draw thee to tipple, when thou hast quenched the spirit, and then cry shame upon thee for a Drunkard. It may bee they draw thee to gaming, and then cry out upon thee for an Hypocrite. Now what a vile thing is this? Thou shouldest cut off all occasion from those that seek an occasion, but instead of cutting off, thou by this means cuttest out an occasion. Oh you should so walk, that whereas they speak evil of you, as evil-doers, they may be convinced and put to silence, when they shal see your conversation to be according to the Gospel of Christ, without offence. But besides this, there is that which is worse; they take an occasion hence to reproach Religion it self, and all that profess it. They are all alike, say they, And in this thou dost more mischief to Religion, than any of the Persecutors of it; for by their Persecuting of it, they can never make it to bee ill thought of, as thou dost by thy contrary walking to it.
SECT. 10.
4. It gives them advantage to oppress and persecute you. Because, &c. Deut. 28.47, 48. read the place, so Nehem. 9.20,—26, 27. v. When Solomon quench'd the spirit, God stirred up Adversaries against him. 1 King. 11.14. When the Spouse quench'd the spirit, Cant. 5.3. the watch-men smote her, and wounded her, the keepers of the walls took away her Veil from her, vers. 7. Thus you see what advantage quenching of the spirit gives unto the men of the world. It gives advantage,
SECT. 11.
2. To the things of the world. It gives great advantage to the things of the world, as honors, pleasures, profits, and those things, viz. houses, lands, money, merchandize, meats, drinks, and the like, out of which they arise. These have a mighty advantage upon some, and upon all, even the best in some cases, viz. those wherein the spirit is quenched. For the spirit being quenched, lusts and corruptions are kindled, and lusts and corruptions being kindled, the things of the world have such an advantage, as that they prove, not only very tempting, but very prevailing things: in somuch, that they bring men to be, and to do any thing, though never so vile, for the getting of them, and for the keeping of them, when they have gotten them. Satan and his instruments, they Tempt efficiently, and the things of the world objectively; as being objects and baits suitable to mens Lusts and Corruptions. As the bait tempts the fish, so that when he sees it, he cannot forbear, but will presently bite and swallow it down, though it cost him his life: So the things of the world, when they are presented suitable to a mans lusts and corruptions, that are predominant in him, they seem so pleasing and desireable, that he cannot be satisfied without them, but will have them if it be possible, though it cost him his eternal salvation. As Eve, when she saw, &c. and Achan, &c.
SECT. 12.
At first God made man above the world, he made him to have dominion over the works of his hands: he put all things under his feet, all Sheep and Oxen, yea, and the beasts of the field, the fowl of the aire, and the fish of the Sea, and whatsoever passeth thorow the paths of the Sea, Psal. 8.5, 6, 7, 8. v. Thus it was at first, man was above the world; but now 'tis otherwise; sin hath made the world to be above man, and he is brought into bondage to it: the honours, pleasures, and profits of the world, have dominion over him, and those things, viz. houses, lands, money, merchandize, meats and drinks (as was said before) out of which they arise, do prevail over him, and carry him away captive. So that, the world hath not onelyonly a tempting, but a prevailing and over-powring influence; and such an influence it hath over the whole man, over all the powers and faculties of the soul, and over all the senses and members of the body. Over all the powers and faculties of the soul, as upon the Judgement, a gift blindes the eyes, Exod. 23.8. upon the thinking faculty,—who minde earthly things, Phil. 3.19. upon the affections; as love, the love of money, is the root of all evil, 1 Tim. 6.10. desire, —which some having coveted after, they have erred from the faith, ibid. joy, which rejoyce in a thing of nought, Amos 6.13. upon the will: they that will be rich, 1 Tim. 6.9. James 4.13. upon all the senses, and members of the body, as the tongue, that talketh of the world. They are of the world, therefore speak they of the world, 1 John 4.5. the ear, and the world heareth them, ibid. the hands they labour for the things that perish, and the eyes behold them, Why wilt thou set thy eye upon that which is not, Prov. 23.5. In all which respects, the world is the Worldlings God, and covetousness is said to be Idolatry.
SECT. 13.
Hence it is,
1. That men chuse sin rather than suffering, rather sin than suffer, because the world hath such a prevailing influence upon them. They will hazard the loss of their own souls, rather than lose a little of the world. Hence it is,
2. That men reject the Gospel, as Mat. 22. when the Apostles were sent to invite the Jews to partake of the fellowship of the Gospel, they all with one consent began to make excuse; and what was the excuse they made? Why (saies one) I have a Farme, and another I have a yoak of Oxen, and a third, I have a Wife, all had something or other of the world, that letted them, and therefore for their parts they could not come.
3. That men are inslaved and envassalled to the humours and wills of those that have much of the world. Hee that is rich hath many friends, Prov. 14.20. he is able to do them a courtesie, and to help them with the things that their hearts are set upon, and therefore they respect them, and hang after them more than others.
4. That men make ship-wrack of Faith, and a good Conscience, 1 Tim. 6.10. For their own ends, they will keep company with the people of God, and make a great profession, but when they have compassed their ends, and there is no more to be got that way, then with Demas they forsake the Gospel, and the Professors thereof, and embrace this present world.
5. That men are such upholders of superstition, and contenders for it; because by this craft we have all our gain, saith Demetrius.
6. That persons neglect Sermons, and forsake the assembling of themselves: They are careful and troubled about many things, viz. worldly things, things in the Family, things in the shop, in the field, and therefore neglect the one thing necessary. In a word, hence it is,
7. That men betray Christ with Judas, cry out Crucifie him, with the Jews, and condemn him with Pilate.
SECT. 14.
You see then what an advantage the world hath upon some, and that through the power and prevalency of their lusts and corruptions. Therefore they are called Worldly lusts: Tit. 2.12.—teaching us that denying ungodliness, and worldly lusts, we should live soberly, and righteously, and godlily in this present world. Mark it, beloved, they are called worldly lusts, and they are so called, because they are after worldly things. This is true, not onelyonly of some lusts, but of all lusts whatsoever. For though in a strict sense, some are called lusts of the flesh; others, lusts of the minde, and of the eye; principally in respect of the subject of them, wherein they are, yet in a large sense, all of them are worldly lusts, in respect of the object of them, upon which they are, because the things of the world are the objects of them. Of them it is that men make provision for the flesh, to fulfil the Lusts thereof, Rom. 13.13, 14. Hence the things of the world are called Lust, 1 John 2.16, 17. because they are the objects of lust; those things that lusts run out inordinately upon, so that when corruption is stirring, it will never be quiet, till it have satisfaction in them according to its lusts.
SECT. 15.
Now whence is it that lust and corruption hath such a prevalency, but from quenching of the Spirit? That gives advantage to corruption (as you heard formerly) and by giving advantage to corruption, it gives advantage to the world. Nothing is suitable to the lusts of the flesh, but the world, and the things of the world; now when the spirit is quenched, lusts prevail, and lusts prevailing, will therefore carry a man out after worldly things, and after them onelyonly. They that are after the flesh, do minde the things of the flesh, Rom. 8.5. and what are the things of the flesh, but worldly things? But they that are after the Spirit, do minde the things of the Spirit; So that if you were spiritual, if you kept the fire of the Spirit burning in you, the things of the world, which are the things of the flesh, would not be so suitable to you; but the spirit being quenched, you are after the flesh, and so minde nothing but the things of the flesh, i. e. worldly things, to give contentment to the flesh in having and holding of them.
SECT. 16.
What's the reason thou art ready to sell thy birth-right for a mess of pottage with Esau? and to crouch for a morsel of bread, and a piece of silver, with the Sons of Eli, but that the world hath gotten the dominion over thee? And whence is that, but because thou hast quencht the spirit? Oh! how doth the world, and the things of the world take up thy thoughts? how often dost thou draw nigh to God with thy lips in Duties and Ordinances, while thy heart goes after thy covetousness? Where thou hast one thought of God, of Christ, of Heaven, and holiness, thou hast a thousand thoughts of the world, and the vanities of the world. They follow thee to prayer, and follow thee to preaching, and are continually with thee where-ever thou goest: lye down with thee at night, and awake with thee in the morning, are the Alpha and Omega, the first and the last of all thy consultations and debates, of all thy purposes and resolutions, of all thy actings and undertakings. Oh! how dost thou rest under a form of Godliness, while in the mean time, thou deniest the power of it? Couldst never prevail with thy self to this day, to come in Deed and in Truth within the bond of the Covenant, to give up thy self wholly and intirely to the Lord Jesus, to be ruled by him as a King, instructed by him as a Prophet, and saved by him as a Priest? Art convinced in thy Conscience, but darest not live up to thy convictions, and all for fear least thou shouldest dye a beggar? How often dost thou come with joy unto Christ, as the Young-man, saying: Lord, all these have I kept from my youth, and am willing to keep them still: but when thou hearest of selling all, goest away sorrowful? How often doth Christ come unto thee as to the Gaderens, and thou art ready to beseech him to depart out of thy Coasts? Again, How often dost thou lye, and dissemble, defraud, and go beyond thy brother, meerly to save a penny? how often dost thou rise up early, and lye down late, and eat the bread of carefulness? and yet hast no time for reading, praying, meditating, heart-examination, and other spiritual duties, but they must all be laid aside, to give way to thy following of the world? How often doth God send unto thee to tell thee there's a meeting at such a time, a Sermon, a Sacrament, at such a time, but thou givest a denial? thou hast a Farme, or a Trade, or a Wife, and therefore thou canst not come, thou prayest to be excused, duplicate page duplicate page and thou hopest this will serve for an excuse, but how-ever thou wilt not come. Why saies God, canst tho… not follow thy Trade, and the Word too? ca…st thou not marry, and yet worship me too? and yet thou wilt not come. Oh what an advantage hast thou given the world; and how doth it testifie against thee of thy quenching the Spirit? This shews, thou art after the flesh with a witness; and being after the flesh, thou art after the world too. Who are they that have their conversation after the flesh, but such as are Children of disobedience? i. e. such as neglect and disobey the motions of the Spirit? Thou neglectest the exercise of Grace, and quenchest the motions of the Spirit, and then there's nothing but flesh acting in thee, and nothing suitable but the things of the world, so that thou canst neither minde nor take delight in any thing besides.
SECT. 17.
Now see the evil of it. See I say, Is not adultery evil? why, this is spiritual adultery; hereby thou art made an adulterer. Ye Adulterers, and Adulteresses, saith the Apostle to worldling professors, Jam. 4.4. Nothing is more inconsistent with the Marriage-Covenant, the bond of the Union betwixt God and the soul, for therein God propounds himself all-sufficient Gen. 17.1. and requires thou shouldest be for him, and not for another, Hos. 3.3. Oh then consider, knowest thou not, that thou art not thy own and that thy body is a member of Christ? and wilt thou take the members of Christ, and make them the members of an Harlot? God forbid. Oh how is it that thou canst not say, this love that I give to the World is Christs, these thoughts, these affections, this time, this care, this earnestness, and endeavour about the things of the world, they are all Christs, and shall I give that which is Christs to the world? Again consider, is not enmity against God, evil? Why, this is enmity against God. Ye Adulterers and Adulteresses, know you not that the friendship of the World is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God, Jam. 4.4. Therefore the Apostle 1 John. 2.15. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him, i. e, he loves not the Father, nor the Father him. Oh consider then, thou sayest thou lovest God, but how canst thou say thou lovest him, when thy heart is not with him? For the world has thy heart, and thou lovest thy pleasures, and thy profits more than God. Again, consider yet, Is not Idolatry evil? Why, this makes thee an Idolater; the covetous worldling, the scripture saith, is an Idolater. Thou dost not worship Idols, thou art not for Service and Ceremonies; but what saith the Apostle? thou that abhorrest Idols, dost thou commit Sacriledge? So say I, Thou that abhorrest superstition, dost thou commit Idolatry? Why other Idolatry is but superstition in comparison of this. Other Idolatry is but Idolatry against the second Commandement, but this is Idolatry against the first.
SECT. 18.
See then hence what an evil thy quenching of the Spirit is in this respect, that it gives the things of the world such an advantage over thee, as thereby to make thee an Adulterer and an Idolater, and in respect of both, an enemy and malignant against God. And so much of this fourth evil effect of quenching the Spirit, its giving advantage to the world, both the men of the world, and the things of the world.