Select Sermons — Jeremiah Dyke

Select Sermons · Jeremiah Dyke

OF QVENCHING, AND NOT QVENCHING OF THE SPIRIT

1 THES. 1.19.

Quench not the Spirit.

IN the 16. Verſ. the Apoſtle had exhorted the Theſſalonians to rejoyce evermore. That is, that they ſhould carry themſelves ſo holily, & circumſpectly, they ſhould walke ſo cloſely with God, that they might have continuall joy in the Holy Ghoſt from the ſence of Gods love, and favour. For it is a ſure thing that a Chriſtian ſo demeaning himſelfe as his rule guides him, may live the moſt comfortable life of any man in the world. He may keepe a continuall feaſt, and a feaſt is made for laughter, Eccl. 10. Dayes of feaſting are dayes of joy; and ſo a Chriſtian may make all his dayes feſtivall, and joyfull like the dayes of the Jewes Purim, Eſter 9. dayes of feaſting and of joy.

If it be not ſo with a Chriſtian, it is moſt what his owne fault, and comes from ſome fayling and miſcarriage in himſelfe, that hee doth not that which he ſhould, to maintaine his heart in this happie frame. The Apoſtle therefore having adviſed hereto he layes downe ſome rules and meanes in certaine precepts, for the procuring and preſerving of this ſpirituall joy.

1. The Firſt Precept, verſ. 17. pray continually. He that would rejoyce continually, muſt pray continually, he that would rejoyce evermore, muſt pray evermore. As is our conſcience of, and conſtancy in the duty of prayer: ſuch is the conſtancie of our joy. Prayer neglected, intermitted brings an Eclips, & an Intermiſſion, and Interruption of our joy. Seldome praying, and conſtant rejoycing will never ſtand together.

2. The ſecond Precept is this, verſ. 18. In al things give thankes, He that would rejoyce in all eſtates and conditions muſt be thankefull in all eſtates and conditions. He that would rejoyce foreign, whether in every thing, or in every time muſt be thankefull foreign. The more thankefull wee are to God, the more cauſe of joy we ſhall have in God.

3. The third Precept, is this verſe 19. Quench not the ſpirit. He that would rejoyce evermore muſt keepe the ſpirit unquench'd. The way to keep ones ſelf warme, is to keepe the fire burning. It is a fond thing for a man to quench his fire, and then thinke to keepe himſelfe ſtill warme. It is no wonder that this man complaines of cold, that hath let his fire goe out, or hath himſelfe quench'd, and extinguiſht it. And thus we have the coherence of theſe words with the former.

Now for the words, Quench not the ſpirit. In them there is a Metaphor, and a Metonymie. The metaphor in the word Quench: Quenching properly is of fire, when the light and heate of fire is abated and put out, wee uſe to ſay it is quenched. And hence is this word borrowed to ſignifie the abating, decaying, or extinguiſhing of the ſpirit.

The Metonymie is in the word Spirit. Spirit is taken

I. For the eſſence of the Deity. So John 4. God is a Spirit. It is not ſo taken here.

II. For the third perſon in the Trinity, the Holy Ghoſt. 1 John 5.7. The Father, the Word, and the holy Spirit. This is not meant here.

III. For the gifts of the Spirit. And thus it is here meant. Quench not the gifts and graces of the Spirit. Now the Spirit, in this ſenſe is taken diverſly.

1. Firſt for the gift of Propheſie. 1 Sam. 10.6.10. Then the Spirit of the Lord ſhall come upon thee; And the ſpirit of the Lord came upon him, viz. upon Saul.

2. For Gifts and Abilities, to diſcharge any calling, whether it bee extraordinary or heroicall, and this is called the Spirit of fortitude and courage, Judg. 14.6. The ſpirit of the Lord came upon Sampſon, Judg. 3.10. VponUpon Othniel, and upon Saul againſt Nahaſh. 1 Sam. 11.6. Or whether it bee ordinary gifts of government by which a man is fitted for Magiſtracy, 1 Sam. 10.6. or for Miniſteriall gifts. Or for art and skill in any mechanicall trade, Exod. 31.3. Bezaliel was filled with the Spirit of God to finde out curious workes to worke in gold.

3. For the gifts and common graces of Illumination, as knowledge of the doctrine of religion, underſtanding of the truthes of the Goſpel, and other ſuch common graces as Reprobates may have. Thus it is taken Heb. 4.6. have taſted of the heavenly gift, and made partakers of the holy Ghoſt. That is, if they had their underſtandings inlightned & their judgemēts convinced of the Goſpel, if they were inlightned by the work of the Spirit of God.

4. Fourthly, It is taken for the graces of ſanctification, for the ſanctifying gifts of the ſpirit. And therefore it is that the name of the ſpirit is given to diverſe graces, as Iſa. 11.2. The ſpirit of meekneſſe, Epheſ. 1.17. The ſpirit of faith, 1 Cor. 4.13. And the ſpirit of love, 2 Tim. 1.17. that is, the gift of meekneſſe, faith, love, infuſed by the Holy Ghoſt.

Now concerning theſe graces of ſanctification, we muſt remember two Diſtinctions.

Diſtinct. 1. Some ſanctifying graces are radicall, originall, fundamentall graces, primary graces as they may be called, which are the immediate worke of the ſpirit, as faith, hope, love: others are ſecondary graces iſſuing and flowing from theſe, which though the Spirit workes too, yet it workes by theſe: ſuch is joy which ariſes from faith, Rom. 14. Fill your hearts with joy in all beleeving: ſuch is confidence ariſing from hope; ſuch is zeale and fervour of ſpirit ariſing from love. Theſe are, as it were, the luſtre, the ſhine, the radiancy of the radicall fundamentall graces. They are the flame of them. There is a difference between the coales of fire that lye on the harth, and the flame of the fire which is kindled from the coals on the harth. When a mans faith cauſes joy, then faith flames; when his hope breedes confidence, then hope flames; and when a mans love makes him zealous, then his love flames, and burnes out. They are like the body of the Sunne, and the beames of the Sunne; Faith, Hope, Love, they the body; Joy, Confidence, Zeale, they the beames of the Sunne.

2. Diſtinct. Wee muſt conſider in the ſanctifying graces of the Spirit 3. things.

1. There are the gifts themſelves, the habits infuſed, the habits of faith, hope, and love.

2. There is the uſe and exerciſe and act of them.

3. There are the degrees, and ſeverall meaſures of them.

4. The Spirit of God ſignifies the motions and holy ſuggeſtions of the ſpirit, thoſe gracious excitements to dutie. The Spirit blowes where it liſteth. The motions of the ſpirit are the breathings, and the blaſts of it. And this is alſo here meant. Now ſeeing what Spirit ſignifies, we are to inquire in what ſenſe, and after what ſort the Spirit may be quenched. Quenched it may be, or elſe the counſell is in vaine, not to quench it. And againe, if it may be quenched, it may be an uncomfortable thing; what comfort can a man have in having Gods Spirit, if it may be loſt? what comfort to have this fire kindled in our hearts, if ſo be it be a quenchable fire. Therefore for the clearing of this point, wee muſt know:

1. Firſt, take the Spirit for the ſpirit of prophecie; that may be quencht and loſt: and ſo for the gifts of government, Miniſtery, &c. This Spirit may be quenched. A man may have ſuch gifts much decayed and abated, yea a man may wholly loſe ſuch gifts. As it is ſaid of Saul, that the ſpirit of the Lord came upon him; ſo it is ſaid of him, that ihe Spirit of the Lord departed from him, 1 Sam. 16.14.

Secondly, Take the Spirit for the gifts & common graces of illumination; and ſo the ſpirit may be quencht, and utterly extinguiſhed, ſo as ſuch may quite loſe that grace that look'd like grace, and came very neere a ſaving grace. If they fall away, Heb. 6. Therefore men may have all that there is ſpoken of which fall away.

Thirdly, take the Spirit for the ſanctifying Spirit, and then make uſe of this firſt diſtinction. And according to it, the radicall and fundamentall graces of the ſpirit, ſuch as faith, hope, love, cannot be wholly & totally extinguiſhed, where once they are wrought in the heart, but yet their luſtre, their radiancie, their ſhine, and flame may bee quenched. A man though he cannot loſe his faith, yet he may loſe and want, and quench his joy. A man, though he cannot loſe his hope, yet may loſe his comfort, and confidence. A man, though he cannot loſe his love, yet may coole his zeale and fervour: Wee ſee in a fire, the wood may bee burnt out, and ſo the flame abated, and quite quenched; but yet there remains ſtill an heap of coales on the harth, and there may be a good fire ſtill, though the flame be quenched. The beames of the Sunne doe not alwayes ſhine out; a cloud may be interpoſed that may intercept the beames of the Sun, and the bright and comfortable radicie and ſplendour of them: but yet the body of the Sunne is in heaven ſtill, though the beames be intercepted: So joy, confidence, zeale, may for a time be quenched, loſt abated, but though the flame of theſe be downe, and the beames of theſe be hindred, yet there are coales of fire in the heart, and the body of theſe is there. The flame of the ſpirit, the feeling & ſenſe of it may be quenched for a time in the ſeconda-graces thereof, but yet the ſpirit it ſelfe, and the cardinall graces thereof remaine ſtill in the heart. It may bee in this, as in that caſe, Iſa. 6.13. As a Teyle Tree, and as an Oake, whoſe ſubſtance is in them, when they cast their leaves. An Oake may be greene and flouriſhing all the Summer, but when Winter comes, it caſts and loſeth the leaves, but yet when the leaves are gone, the life is not gone, the ſubſtance and the ſap is in it ſtill, though the leafe be gone. Faith, Hope, Love, theſe are the ſap and ſubſtance of a Chriſtian; joy, confidence, zeale, theſe are his leaves. There may come a Winter, when a Chriſtian may caſt his leaves, may loſe his joy, &c. but yet even then his ſubſtance and his ſap of faith, hope, and love is in him. It is one thing to loſe life, another thing to loſe a leafe. A Chriſtian may be a Teyle Tree, or an Oke without a leafe, but not without life. This we ſhall ſee plaine in Davids caſe, Pſal. 51.11, 12. Take not away thine holy ſpirit from me, Reſtore to me the joy ſalvation. It is cleer therefore that though David had the joy of the ſpirit quenched, yet the ſpirit ſtill unquenched: The ſpirit quenched in regard of the joy of the flame, but not quenched in regard of the fundamentall graces thereof, not in regard of the fire of it. The flame was downe, but the fire was alive. That the flame was quenched it appeares, becauſe he prayes, Reſtore to me the joy of thy ſalvation, as if he ſhould ſay, Lord kindle this flame againe, therefore the flame was quencht: But yet the ſpirit was not taken away in the fundamentall graces thereof, for he ſaith, Take not away thy ſpirit from me. If that had beene taken away, he would have ſaid, Reſtore to me thy ſpirit againe, as he doth his joy which his ſin had quencht; but ſaying, Take not away, that argues that hee ſtill had the ſpirit, though the joy was gone. He was ſtill as an Oake which had caſt her leafe, he had his ſubſtance in him: he had loſt his leafe, his joy was gone, but hee had not loſt his life; Gods Spirit was ſtill in him; untaken from him.

Object. But this may be a Doctrine of ſecurity; what care I for quenching the flame, ſo long as the fire goes not out? what care I for my joy, if I loſe not my faith, &c.

Anſw. This Doctrine is no ground at all for ſecurity: For 1. it muſt be a mans care not onelyonly to maintaine fire, but to maintaine flame; not only to have ſubſtance, but to have his leafe greene. The righteous muſt be a tree not only bringing forth fruit, but a Tree alſo whoſe leafe muſt not wither, Pſal. 1.3. 2. There is little comfort in life when there wants a leafe; little comfort in faith, when by ſinne we quench our joy. A man when he is a colde takes no pleaſure in a fire that burnes not, flames not, it does him no good to ſee the coales lye ſmothering under green wood. Though a man have the radicall graces, yet little comfort in them during the want of the other: Becauſe whilſt theſe ſecondary grace are wanting, it brings the conſcience to queſtion the preſence and truth of the primary ones. The want of the leafe makes the conſcience queſtion the life of grace. If there were any comfort in ſuch a caſe, what needed David, having the ſpirit, beg to have his Joy reſtored? And what makes afflicted conſciences in time of tentation call into queſtion the truth of their fundamentall graces, but the want of their flame, of their leafe: So that this gives no way at all to carnall ſecuritie.

2. According to the ſecond Diſtinction,

Firſt, there are the infuſed habits of Faith, Hope, Love, theſe habits cannot be loſt, and ſo in regard of theſe habits the ſpirit cannot be quencht.

Secondly, there is the act, uſe, and exerciſe of them: In that regard the ſpirit may be quenched: For though the habit of faith cannot be killed, yet the act, uſe, and exerciſe of it may bee deaded, ſo as it may not for the preſent act and worke, and a man not uſe it. A man in his drunkenneſſe loſeth the uſe, but not the faculty of Reaſon. A man in his ſleepe loſeth the uſe, but not the faculty of his ſenſe. Sinne and temptation may as much diſtemper the ſoule, as Wine and ſtrong drinke may doe the braine.

3. For the meaſure and degree, in that regard the ſpirit may be quencht. A man may come to have a leſſe degree of faith, hope, love, a leſſe degree of joy and zeale. The degrees of theſe may be abated, and yet the things themſelves remaine, Apoc. 2.4. It is laid to the charge of the Angel of Epheſus, That he had loſt his firſt love; he ſayes not, he had loſt his love, or all his love, but his firſt love, that degree of love he had at firſt; he had love ſtill, but it was not ſo fervent as before, it was abated in the degree of it, and ſo the ſpirit was quenched in degree. So then, looke upon the habits of grace, and in regard of the habit, there is no amiſsion of grace: Looke upon the act, and in regard of the act, there may bee an intermiſsion of it: Looke upon the degree, and in regard of the degree, there may be a remiſsion. A remiſsion of degrees, an intermiſsion of acts, but no utter amiſsion of habits, of fundamentall ſaving ſanctifying grace. And thus having opened and cleared the Text, come wee now to ſome obſervations.

And here firſt begin with the metaphor, Quench not the ſpirit. And out of it learne

The nature of the Spirit of God, and ſpirit of grace. That the ſpirit of God is of the nature of fire: ſo much the word quench implyes, for nothing is properly quenched but fire; Quench not the ſpirit, is as much as quench not the fire of the ſpirit. The Spirit of God then is of the nature of fire, Mat. 3.11. He ſhall baptize you with the Holy Ghoſt, and with fire, that is, with the Holy Spirit which is as fire, Mar. 9.49. Every man ſhall be ſalted with fire: what fire? As the fire of afflictions, and the the fire of the word, ſo the fire of the ſpirit, Act. 2.3, 4. There appeared to them cloven tongues with fire, and they were all filled with the Holy Ghoſt. Sometimes the Spirit is compared to water, Iſa. 44.3. And ſometimes againe to fire. As the Word of God is a fire, Jer. 23. Is not my Word a fire? ſo is his Spirit a fire. Is not my Spirit a fire? And the Spirit is compared to fire in theſe regards.

1. Firſt, Fire, it gives light: And therefore in the want of the light of the Sunne, we make uſe of fire to afford us light for doing our workes. The Sunne was not created till the fourth day, and yet there was light all the three firſt dayes, which ſome conceive to have beene from the element of fire under the ſphere of the Moone, which gave light unto the world. So Exod. 13.21. They had a piller of fire by night to give them light: Fire and light goe together. So is it with the Spirit of God. It is a Spirit of light, Epheſ. 1.17, 18. All ſpirituall illumination comes from this fire. Gods Spirit is an inlightning ſpirit, 1 Cor. 2.14. The naturall man perceiveth not the things of God; neither can he, becauſe they be ſpiritually diſcerned, viz. by the light of the Spirit, which Spirit a naturall man wanting, hee is in the darke for the want of light that ſhould ſhew unto him divine truths. The Spirit of God is fire that brings light with it, whereſoever Gods Spirit comes there comes light.

2. Secondly, fire as it gives light, ſo it alſo gives heate; fire and heate are inſeparable: when our bodies are pinched with cold in the winter, comming to the fire wee are warmed and heated; fire warmes and heates that which is cold, and by the heat of it thawes and melts that which is frozen. Thus is it with the Spirit of God, it is an heating warming Spirit, it warmes and heates the affections, our hearts that are frozen and cold in prayer, hearing, it heates and warmes them, it melts and inlarges them. It kindles both affections of love, zeale, Joy. The Spirit of God will make a mans heart burne within, in the hearing of the Word, Luke 24. Did not our hearts burne within us when he opened the Scriptures? It will make a mans heart glow and flame in prayer, it will melt a mans heart, and make it drop at a mans eyes, as Ice thawes and drops againſt the fire.

3. Thirdly, Fire as it heates and warmes, ſo it alſo burnes and conſumes whatever combuſtible matter it lights and layes hold upon: It feedes upon combuſtible matter, and leaves not till it have brought it into aſhes. Prov. 30.16. Fire is one of the foure things that never ſayes it is enough. A little ſparke of fire burnes downe and conſumes whole houſes and Townes. It is ever in action, and eating up and conſuming what it lights upon. So is it with the Spirit of God and the graces of it: When the Spirit of God comes once into a mans heart, looke what combuſtible matter it findes there, it conſumes and eates it up: it will conſume and burne up our luſts and corruptions. It will doe with the body of ſinne, as the King of Moab did with the King of Edom, Am. 2.1. He burnt the bones of the King of Edom into lyme; as the Papiſts did with Gods ſervants in Queen Maries dayes, burnes the body thereof into aſhes. It is like the fire that came downe from Heaven at the fir… ſacrifice in the Tabernacle, that turne the ſacrifices into aſhes. Like the fir… that came downe upon Elias ſacrifice it burnt not onelyonly the Sacrifice, b… licked up all the water in the ditch … bout the Alter. The Spirit of Go… when it is kindled in a mans heart, makes ſore worke amongſt a mans co…ruptions. It eates and lickes the… up ſtrangely. A man may ſee the… hath beene fire by the cinders an… aſhes.

4. Fourthly, Fire is a purging, p… rifying, refining element: It purg… water of the ſcum, it ſeparates droſſe… baggage from the metals. And as the… is a naturall purifying property in fir… ſo there was a ceremoniall purificatio… by fire, Numb. 31.23. Thus is it wit… the Spirit of Grace. And that whic… is ſaid of prayer is true of the Spiri… Malach. 3.2, 3. For prayer purifies b… his ſpirit, therefore faith is ſaid to p… rifie the heart, Act. 9. and hope is ſai… to purge, 1 John 3. Gods Spirit is purging, purifying fire, that fetche… droſſe and ſcum out of a mans ſoule The fire of the Spirit, this is the true Purgatory fire, and the Purgatory fire that every one muſt paſſe, that ever meanes to come to heaven.

By all this may men try themſelves, whether they have the Spirit of God in them or not. If any man have not the Spirit of prayer, the ſame is none of his, Rom. 8. Therefore it concernes us as much to know whether we have the Spirit, as to know whether we be Chriſts. If men have the ſpirit of grace in them, their underſtandings are enlightned, they have a piller of fire that lights them in their way to Canaan. Is the ſpirit in them, they have their hearts warmed and heated in holy duties of prayer, &c. inlarged hearts in ordinances. They have their luſts conſumed, turned into aſhes, they have their ſcum and droſſe of earthlineſſe, covetouſneſſe purged out. If thus, it is a ſigne of theſe effects of fire that they have the Spirit of God. But theſe things ſhew that men are generally fleſhly, not having the Spirit, Jude 19. If thou have Gods Spirit in thee, ho… is it thou haſt no more light of knowledge in thee. Thou art in the dark therfore no fire in thee, for then woul… there be light in thee. How cold, an formall, and frozen is thine heart a Prayer, Sermon, Sacrament: Certainely, if there were fire in thee, ther… would be heate in thee alſo; no heat… therefore no fire. All thy luſts an… the body of ſinne is untouch'd, unhur… thy luſts as ſtrong, thy corruptions a potent as ever. Alas, it may be ſaid o… thee, as of the three children, Dan. 3 when they came out of the fiery furnace, not an haire of their head was ſinged, not the ſmell of fire upon their garments. Juſt ſo with thee. Alas, wha… doſt thou talke of having the Spirit o… God in thee; See Prov. 6.27, 28 Can a man take fire in his boſome, and h… clothes not be burnt? Can one goe upo… hot coales, and his feet not be burnt?

So in this caſe. It were impoſſibl… but if this fire were in thee but thy corruptions ſhould be burnt and conſumed. And what purity of heart o… life is wrought in thee? The droſſe and ſcum of thine oaths, thy rotten ſpeech is ſtill in thy mouth, the droſſe of the world is ſtill in thine hands. By this it appeares that men doe but vainely boaſt of having the ſpirit of Grace in their hearts, when they have neither light in their hands, nor heat in their hearts, nor mortification and holineſſe in their lives. Their fire is a fire without light, blinde darke fire; a fire without heat, cold fire, a fire that doth not burne, that doth not flame; It is but falſe fire, it is but a painted fire. It is a ſigne Gods Spirit, and that fire from heaven is not come downe into their hearts.

Now to come to the maine point of the Text: The leſſon it teaches is, that it muſt be the ſpeciall care of a Chriſtian, that Gods Spirit and the graces thereof be not quenched nor damped in him. The Spirit of God is of a fiery nature, and is as fire in a man. Now a mans care muſt be to keepe this fire alwayes burning and flaming, and to take heed that he doe nothing that may extinguiſh, and put out either the flame or the fire, either the light or the heat of it. It is a rule in the expoſition of the Commandements, that alwayes the negative includes the contrary affirmative; as when we are forbidden to kill, wee are alſo by all meanes commanded to preſerve our neighbors life: So here when we are forbidden to quench the ſpirit, we are not onelyonly forbidden the quenching, but we are commanded withall to kindle and keepe it alive, to keepe it flaming and burning in us. This negative comprehends that affirmative, 2 Tim. 1.6. ſtirre up the grace of God in the. He puts him in minde foreign, to blow up, and to kindle and keepe alive the grace of God in him. It muſt be with the Spirit of God and the fire of it, as it was with the Lamps of the Sanctuary. Ex. 27.20. they ſhall bring oyle for the light to cauſe the Lampe to burne alwayes. It muſt alwayes be kept burning. This fire muſt not ſometime be burning, and ſomtimes out, but a mā muſt have a care to keep it burning alwayes. See what the Canon was for the fire on the Alter, Levit. 6.12.13. And the Jewes ſay, that he that quenched the fire of the Altar, was to be beaten; yea, though he quenched but one coale; yea, if he quenched but one coale that was downe from upon the Altar, yet hee was to be beaten. Thus ſhould it bee with us in our care for preſerving the fire of the Spirit in our hearts alive. This fire ſhould be alwayes burning, it ſhould not be put out; and men ſhould have a care, that not one coale of it, no not one ſparke of it ſhould be quencht: It ſhould burne, and never bee put out, Quench not the ſpirit. Quench not the flame, the coales, the ſparkes.

That which is the good huſwifes commendation in one kinde, Prov. 31.18. that her candle goes not out by night, ſhould in this kinde be the praiſe of a Chriſtian, that his fire and candle goe not out, but are ever kept burning, Lu…. 12.35. let the lights be burning: The participle notes the continuance, that is, alwayes burning. We know who duplicate page duplicate page they were that ſaid, Give us of your oyle, for our Lampes are quenched: they were none of the wiſeſt, Matth. 25.8. The fooliſh Virgins ſaid unto the wiſe, &c. They bee fooliſh Virgins that ſuffer their Lampes to quench: The wiſe Virgins ſlept, but yet their Lampes were burning: But the fooliſh Virgins they had their eyes and their Lampes out. And wee ſee that Hezekiah reckons this amongſt other tranſgreſſions of their fathers, 2 Chron. 29.6, 7. Our Fathers have treſpaſſed, and have done that which is evill in the ſight of the Lord. And what was that treſpaſſe, and what was one evill they had done in the eyes of the Lord? They have put out (or quenched) the Lampes. To quench the Lampes of the Temple was a treſpaſſe, and a thing evill in the eyes of the Lord. And ſo is it no leſſe a treſpaſſe, a thing no leſſe evill in the eyes of the Lord to quench this Lamp, and to put out this fire of our Spirit.

Now for the further proſecution of this point conſider 3. things.

1. Firſt, The meanes and wayes to keep it from quenching, to keepe it kindled, burning and flaming in our hearts.

2. Secondly, The things that doe quench it, which muſt be avoided.

3. Thirdly, The danger of quenching the Spirit, that may make us afraid to quench it.

1. Firſt, The meanes to keepe us from quenching, and to kindle and keepe it alive and burning in us, are theſe:

I. Firſt, to be carefull and watchfull not to quench it, but to cheriſh it in the firſt motions thereof. Quench not the Spirit. Quench not the firſt motions thereof. Quench not the ſpirit; that is, foſter, cheriſh, and make much of the firſt motions of the Spirit. In the firſt creation, Gen. 1.2. it is ſaid the Spirit of God moved upon the face of the water, or was moving. Incubabat aquis, ſayes Junius, viz. as Birds upon their egges, or young. They ſit and are moving upon them to hatch them and bring them forth; and when they are hatcht, they ſtill ſit and move upon them to cheriſh, and ſuſtaine them with their heate and warmth, till they bring them to perfection. So the Spirit of God did ſit or move upon that face of the deepe, by his motion or incubation, to hatch and bring forth out of that vaſt maſſe the ſeverall kinds of creatures, he by an effectuall and comfortable motion cheriſhed that matter, till he brought forth the ſeverall creatures, till hee hatcht them and brought them to perfection. Now looke as the Spirit in the creation moved upon the waters, juſt in the ſame manner the Spirit moves in mens hearts, that by the gracious motions of his Spirit, hee may hatch and bring forth graces, and good workes in us, and may bring them to perfection. The ſame word is uſed of God againe, Deut. 32.11. As the Eagle flutters over her young, ſo the Lord alone, &c. The Lord as an Eagle over her young, flutter'd over his people, or moves, As the Eagle ſtirres up her nest, that is, her young ones. The Eagle, ſhee ſtirres up her young ones, and rowſes them up with her cry, and not onelyonly ſits upon them, but flutters over them with her wings to awaken them: So did God ſtirre up Iſrael to goe out of the land of Aegypt, Ezek. 20.5, 6, 7. So that before God brought them out of Aegypt, he firſt ſtirred them up to be gone; He ſaid unto them, Caſt away every man his abomination. Now how did God ſtirre them up? Not onelyonly by Moſes and Aaron in their Miniſtery, but by the gracious motions and ſollicitations of his Spirit; and thoſe motions by which hee ſtirred them up and called upon them to bee gone, and to caſt away their abominations, thoſe were the Eagles ſtirrings of her neſt; theſe were the Eagles flutterings with her wings: As the Eagle ſtirres up her neſt; how ſtirres ſhe up her neſt, her young ones? She rowſes them by her cry: So the Spirit rowſes, excites, and ſtirres up men by his voyce in the motions thereof: And therefore thoſe motions are called a voyce, though not a voyce audible to the bodily eare, yet audible and ſenſible to the ſoule, Iſa. 30.20. Thine eares ſhall heare a word behind thee. Behind thee, as Iohn, Apoc. 1.10. I heard a voyce behind me, not before me, as implying that the Spirit of God comes and calls upon us being ſecure, paſſing by, and not regarding thoſe things it calls for. It is a voyce that many times comes all on a ſudden, Cant. 2.8. The voyce of my Beloved, behold hee comes. It is a ſecret whiſpering voyce, breathing holy motions into our hearts, ſtirring us up to ſome good: But yet it is a preſſing voyce, that followes a man, and preſſes him cloſe to what it calls for, Act. 18.5. Paul was preſſed in ſpirit, and teſtified, &c. The Spirit of God moved him, and ſtirred up his ſpirit, and forcibly and ſtrongly moved him, ſo as his ſpirit was preſſed to doe: All this was, that he had ſtrong and vehement motions from Gods Spirit to doe that which he did. Now then, when we have ſuch motions, ſuch breathings, ſtirrings, flutterings, then ſhould our care be not to quench theſe, but to cheriſh, kindle, and uphold theſe motions. The Spirit of God is fire, the motions of the ſpirit, are the ſparkes of this fire; now our care ſhould be not to quench theſe ſparkes, not to let them goe out, but to kindle and cheriſh them unto a great fire, unto flame. It is ſaid of Chriſt, That he will not quench the ſmoaking flaxe. That if there be in a mans heart but a ſmall ſparke of grace, ſo ſmall that it burnes not, but onelyonly makes a little ſmoake, and a poore ſmother, yet he will not quench it, but he will make much of it, cheriſh and foſter it till it kindle and grow to a great fire: So ſhould it be with us, when the Spirit of God injects and caſts into our hearts but the ſparkes of fire in the gracious motions thereof, quench not thoſe ſparkes, cheriſh and kindle thoſe ſparkes, keepe them from quenching and dying, and going out.

Now for the doing of theſe two things are required: Firſt, have a care to take notice of the motions of the Spirit, watch where hee moves and ſtirres, that a good motion may no ſooner ſtirre in thine heart, but thou maiſt preſently be able to ſay, This is Gods Spirit, theſe be the flutterings of the Eagles wings, this good motion is from Gods Spirit. Thus doth the Church, Cant. 2.8. whilſt ſhe is in that holy diſcourſe, ſhe findes a good motion ſtirring, and abruptly ſhe breakes off, and ſayes, The voyce of my welbeloved. Now Chriſt ſpeakes by the good motions of his Spirit. Excellent is that, Apoc. 1.10. I heard a voyce behind me, and verſ. 12. And I turned to ſee the voyce that ſpake with me. The voyce was behinde him at his backe; now when he heares the voyce behinde him, he does not goe on, and never minde, and not vouchſafe once to looke backe and to heed it, but hee turnes him about to ſee the voyce that ſpake with him, to take more ſpeciall notice of what was ſaid: So when we heare that voyce of the Spirit in the motions of it, and heare it behinde us, we ſhould not goe on negligently and careleſly, and leave and caſt it behinde our backes, but turne about to ſee the voyce, take ſpeciall and ſerious notice of it. Doe as the people did at the poole of Betheſda, they ſate watching for the mooving of the waters by the Angel, that the waters could no ſooner move, but preſently they ſaw it, obſerved it, tooke notice of it, and all cryed out the Angel moves in the waters. So ſhould we watch when at any time the ſpirit of God moves in our hearts, and take ſpeciall notice of it; and ſay, now Gods ſpirit ſpeakes to mee, this is the voyce of the ſpirit. That when a good motion ſtirres in our hearts, we might be able to ſay as Jacob upon his dreame, ſurely God is here, ſurely Gods ſpirit is here. This were a great meanes to kindle the ſpirit in us, and to make him continue his gratious counſells to us, as the contrary is a ſhrewd meanes to quench the ſpirit. If a man ſpeake to us, and give us good counſell, and adviſe for our benefit, if we hearken and give eare to him, and take notice of what he ſayes, then he will go on, and give us further information and direction; but if hee perceives that we regard him not, that we heare him with an oſcitancy of ſpirit, and that wee are minding othe… matters, and are talking, and twatlin… with other idle perſons that are b… us, the man hath done, he wil not trouble him, hee will not loſe his ſwee… words, he will have the witt to hol… his peace, and let him alone. Iuſt ſo here. If Gods ſpirit ſpeakes to us an… counſells us in the holy motions ther… of, if we will minde him, obſerve him, and give him audience, then will hee goe on and give us further counſell and continue his directions to us.

Wee ſhall ſee 1 Sam. 3. that God called Samuel three times, and Samuel thought it had beene Ely, and doth not take notice of it that it was the Lord: And all that while that hee takes not notice of it to bee the Lord, all that while God is ſilent, ſayes no more to him, cōmunicates not his mind to him. But at the fourth call, when Samuel anſwers verſe 10. Speake Lord for thy ſervant heares; then the Lord goes on, reveales his mind to him, & tells him all that in the verſes following, and all that chapter 2.27. ad finem, which is there ſet downe by way of Anticipation. So when the Spirit of God, calls and wee minde it, and note it, and ſay Lord I minde and marke that thou moveſt in my heart, and thou beginneſt to ſpeake to me, ſpeake Lord, thy ſervant heareth thee and takes notice of thee, then the Spirit of God wil goe on, will continue his counſels, and will reveale his minde further to us. But if Gods Spirit ſtirre in his motions, and we are …eedeleſſe, and ſupine, and regard him …ot, he will ceaſe and breake off, & we may be long enough ere wee heare of him againe. Apoc. 3. I ſtand at the doore and knocke. Hee knockes in the motions of his Spirit, every motion of the Spirit is a knock, a rap at the doore of our hearts to have us open. Now wee ſee if one of us come to a mans doore, and we knocke once, twice, &c. …nd either they within doe not heare …s, or if they doe, yet regard not our …nocking (what care they knock let him) …hen we will away, and knocke no longer, when it may be we come upon an errand that might be beneficiall to t… family. So if the raps and knockings the Spirit at the doores of our hea… be neglected, and diſregarded, he w… have done knocking, and knocke … longer, though hee knocke and co… upon an errand for our owne goo… The obſervation of the motions of t… Spirit is an excellent kindler, and t… neglect and diſcontinuance of them a very dangerous quencher of the S… rit. As therefore wee would kee… the Spirit of God from quenching, we would keep it alive, and burning us, ſo have a care to take notice of, a… to obſerve the firſt motions of it in o… hearts.

Give preſent obedience to the Spirits motions.2. Secondly, The motions of t… Spirit obſerved, and notice taken them, in the ſecond place be carefull give preſent obedience to them a… to cloſe with them, and to doe t… thing for which the ſpirit of G… moves and excites thee to Doe as th… at Betheſda, they not onelyonly watch… when the Angel moved, but every o… laboured to ſtep in, and ſtep in preſe… …y into the waters, whileſt the moti…n was on foot. So ſoone as the Spirit …trikes theſe ſparkes into our hearts to …ave our hearts as tinder to catch thoſe …parkes, and to have them take fire in …ur hearts. Sparkes ſmitten into tin…er, the tinder takes fire, and by it a …andle is lighted, and ſo a greater fire. A little ſpark that lyes in the aſhes, if it …e let alone it ſoone dies and goes out, …ut if other ſmall coales, or ſmall ſticks …e layed to it, and it be gently and ſoft…y blown, it at length will kindle to a …reat fire. So deale with the motions of the ſpirit, ſuffer them not to dye in …he aſhes, but foſter and cheriſh them till by little and little they grow from …otions to actions, and from many Actions to an Habit. The motions of …he ſpirit are the knockings and rappings at the doore of the heart, I ſtand at the doore and rap. Now when one …aps at the doore, wee doe not onelyonly take notice that one knockes, but wee command the doore to be opened, we are angry with our ſervants, if they goe not preſently, and open the doore. So that is it wee ſhould doe when t… ſpirit knockes, ſuffer him not to ſta… knocking too long, but make haſte open the doore and give him e… trance.

The motions of the ſpirit are t… ſtrivings of the ſpirit, Gen. 6. My ſ… rit ſhall no longer ſtrive with man. … ſtrives in them to bring us to ſo… good, or to know ſome evill. N… when wee finde him striving with we ſhould not ſtrive againſt thoſe m… tions, we ſhould strive with our ſel… to let the ſpirit of God overcome in his ſtrivings: We ſhould cloſe w… him and doe what hee calles for, a… ſecond his counſells by our obe… ence. Wee ſee Marriners at ſea if t… wind ſerves not, how they are looki… at their top ſaile to ſee and wat… when the winde turnes, and blowes f… them. And when the winde blow… from the point they deſire, they pr… ſently take notice of it; Now ſay th… the winde blowes faire, but yet that not all: ſo ſoone as they ſee they ha… a faire gaile of winde, they preſent… get every man to his tackling, and as faſt as they can hoyſe up their ſayles: So when the Spirit blowes in the motions of it, we ſhould not onelyonly take notice of the blaſts and faire gailes, but preſently hoyſe up ſayle, ſet upon that thing the motion calls for: Doe as God commands David, 1 Chron. 14, 15. The motions of the Spirit are the ſound of his goings the footſteps of his anointed Pſal. 89. verſe 51.

The motions of the Spirit ſometimes are for direction, Iſa. 30.20. The Spirit ſollicites a man to beleeve, to repent, to pray, to good duties; this is a good duty, doe it. Sometimes they are for correction and reproofe, Jon. 4. Then ſaid the Lord, Doeſt thou well to be angry? Doeſt thou well to ſweare? Doeſt thou well to break the Sabbath? Doeſt thou well to neglect prayer in thy family? &c. Now then, where motions are for direction, take that good way they point to; whē they are for correction, avoid that evill way they plucke from, thus hearken to them, and this will kindle and keep alive the Spirit in thine heart. If I ſee a man will follow my counſels and reproofes, I will follow him with counſels and reproofes ſtill; he encourages me to be forward to doe him that good office: So here, follow the motions of the Spirit, and the Spirit will delight to follow thee with good motions ſtill.

I ſtand at the doore and knocke, if any will open: What then? I will come in to him, and ſup with him, and he with me. As if he ſhould ſay, if any will hearken to theſe motions of the Spirit, he ſhall have the ſweet worke, and the ſweet conſolations of the Spirit in him; the Spirit ſhall come in, ſhall cheere and refreſh him. He that will make much of theſe ſparkes, ſhall have a comfortable fire kindled, at which hee ſhall warme and comfortably refreſh himſelfe. See how the cheriſhing of the motious of the Spirit keepes it from quenching, and cauſes it to flame, and burne. But on the contrary, when a man neglects the knockes of the Spirit, and yeelds not obedience to them, opens not the doore, that cauſes a ſad quenching of the Spirit. See an example, Cant. 5.2. It is the voyce of my Beloved that knocks, ſaying, open to mee my ſiſter. There be the motions of the ſpirit of Chriſt: And ſhe takes notice of them, therein ſhe did aright. It is the voyce of my beloved that knocks. But ſhe failed in the ſecond thing, ſhe doth not ariſe preſently and open, but ſhee ſhuckes and ſhuffles, verſ. 3. and hath her put offs, I have put off my coat, &c. Well, what is the iſſue, verſ. 5. ſhe aroſe to open to her beloved after her heart ſmote her for not opening before. I but it was too late, for verſ. 6. See, how for want of obedience to the motions of the ſpirit, ſhe quenched the cō forts and joy of the ſpirit: Therefore take heed of this,How to ſave the Spirit frō quenching. if we would ſave the ſpirit from quenching. Have a care of theſe two things: The neglect of theſe will quench the Spirit. It is with the Spirit of God as with the Spirit of Satan. It ſhould be our care and endeavour to quench the ſpirit of the Divell, Epheſ. 6.16. Wherewith ye ſhall be able to quench the fiery darts of the wicked. The darts of the Divell are fiery ones, we muſt looke to quench them. Now how may one quench the fiery darts of Satan? The onelyonly way to quench them, is to quench them in the firſt motions, when the firſt motions come, minde them not, diſ-regard them, ſlight them, yeeld no obedience to them, and then that fire of Hell will goe out and dye. Juſt ſo is the ſpirit of grace alſo quenched▪ Therefore the way to keepe it from quenching, is to cheriſh it in the firſt motions.

2. Second meanes to kindle and keepe alive this fire, and to keepe it from quenching, is to keep the graces and gifts of the ſpirit in action and exerciſe. The gifts and graces of the ſpirit kept in action and exerciſe, kindles and increaſes the fire of the ſpirit in us, it ſo keepes the flame from quenching, that it increaſes and blowes it up. It is as with our naturall ſpirits when a man ſits ſtill, and ſtirres not, walkes not, workes not, is not in action, his naturall ſpirits dampe, and hee growes lumpiſh, and liveleſſe: But let a man in ſuch a caſe be in action, be in exerciſe, let him walke, or worke, and that raiſes, and recovers, and increaſes his ſpirits in him: So in this caſe, the ſetting grace on worke, the exerciſing of it, doth ſo keepe it from decaying and dying, as that it increaſes and addes to it. Gal. 5.25. If we live in the ſpirit, let us alſo walke in the ſpirit. That's ſure, that the life of the ſpirit is to be evidenced by the workes of the ſpirit, the life of grace by the workes of grace. And what if a man doe ſo? Then it may be ſaid as truly, If we walke in the ſpirit, we ſhall alſo live in the ſpirit, and the ſpirit live in us. Walking in the ſpirit, acting and exerciſing the gifts and graces of it, will cauſe the ſpirit to live, and keepe it from quenching in the gifts and graces of it.

And this is that which Paul wiſhes Timothy to doe, 2 Tim. 1.6. to ſtirre up the gift of God that was in him. Hee ſpeakes of his Miniſteriall gifts. Now how are they to bee ſtirred up, and to be kindled and increaſed? Amongſt other wayes this is one, to be in action, in exerciſe of them, and not out of ſloth, or out of feare, verſ. 7. to let his gifts lye idle. Vſe legges, ſayes our Proverbe, and have legges; and uſe gifts and graces, and have gifts and graces. Wee ſhall ſee it true in particulars.

The way to keepe the gifts of the ſpirit from dying and decaying.1. Firſt, for the gifts of the Spirit in knowledge and utterance. The way to keep them from dying and decaying, is to be in action in the exerciſe and communication of them. It heates, keepes them alive, and increaſes them. See Deut. 4.9. Take heed to thy ſelfe, &c. as if he ſhould ſay, Take heed of quenching the Spirit: When a man forgets that which God hath taught him, and knowledge of God departs from a mans heart, that's a flat quenching of the ſpirit. It is the putting out of the light of the fire of the Spirit. Take heed of that, ſayes God: Well, but what courſe may be taken to keepe theſe gifts, to keepe a man from decaying in his knowlege? Teach them thy ſonnes, and thy ſonnes ſonnes. The exerciſing of thoſe gifts in teaching others, ſhould keepe alive their gifts in themſelves. Hee that in that kinde endeavours to kindle Gods Spirit in others, doth at the ſame time, and in the ſame action kindle it in himſelfe.

There be lippes, that Salomon calls, Lippes of knowledge, Prov. 20.15. and he ſayes, that they are a precious Jewell. Now a man if hee have ſuch lippes, ſhould be as carefull to keep them, as he would be to keepe a precious Jewell. How carefull is a man to keepe a precious Jewell, hee would not by any meanes loſe ſuch a Jewell: As carefull ſhould a man be to keepe the lippes of knowledge. And what are lippes of knowledge? when they are ſuch as Prov. 5.2. that thy lippes may keepe knowledge. Thoſe lippes are lippes of knowledge, thoſe lippes are a precious Jewell, that keepe knowledge: Well, but how ſhould a man come to have his lippes keepe knowledge? When he doth, as Prov. 10.21. The lippes of the righteous feede many. When a man uſes and exerciſes his gifts of knowledge, and communicates them to others, by feeding others with the knowledge he hath, his feeding lippes ſhall prove keeping lippes. Communication of knowledge and truth, is the preſervation, and our keeping of it, and the keeping our ſelves from loſing it.

It is in this as in that caſe, Gen. 22.16, 17. Becauſe thou hast done this thing, and haſt not with held thy ſonne, in bleſſing I will bleſſe thee, and in multiplying I will multiply thy ſeed: So if men withhold not their gifts, but uſe and exerciſe them in inſtructing others, and teaching others, God will in bleſſing bleſſe our gifts, God will in multiplying multiply our gifts, and exceedingly increaſe them. The loaves did not multiply whilſt they were in the basket, nor whilſt they were whole, but when they were breaking and diſtributing; under the breaking and diſtribution it was they multiplyed. Gifts of knowledge are not ſpent in diſtribution, but increaſe and multiply thereby. It is true here w^ch Salomon ſpeakes, Pro. 11.24.25. The ſcattering of knowledge makes it increaſe, and watering others with thoſe waters, will but make way for the more abundant watering of himſelfe.

The gifts that God gives men are pounds he gives them. And hee gives a pound to a man not to be put into his purſe, but to be put into the banke. He gives men a pound with a command to trade, Luke 19.12. Trade till I come. And what was the iſſue? Lord, thy pound hath gained ten pounds. Lord thy pound hath gained five pounds. Trading therefore with the gifts of Gods ſpirit, is the increaſing of the gifts of the ſpirit. On the contrary, the want of exerciſe of gifts, the not imploying them in cōmunicating our knowledge decayes them, & quenches the Spirit. In the former parable wee finde ſome ſervants trading with their pounds, and another ſervant layes up his pound in a napkin. Now one would thinke that this ſervant had tooke the onelyonly ſure courſe to have kept his pound Trading we ſee often proves hazardous, and uncertaine, and many a ma… trades away his ſtocke, and loſeth al… hee hath by trading, but when a ma… ties his money up in a napkin & binde… it, he ſeemes to take a ſure courſe fo… keeping of it. But yet not ſo in thi… trading in the gifts of the ſpirit. They that traded, gained more pounds, kep… and increaſed their gifts, he that trade… not, he loſt his gifts, verſe 24. Tak… from him the pound. Hee hath quench the Spirit, he loſt his gifts. And how comes he to loſe them? becauſe he… imployed them not, becauſe hee lap… his pound in a napkin. We ſee 2 King. 4. that the oyle ceaſed and ſtayd not till for want of veſſels the widdow powred not out. It is not powring out, but want of powring out tha… dries up the ſtreames and fountaines o… grace. And the oyle ſtayed ſaies th… text, verſe 6. When ſtayed the oyle… not when ſhe was powring, but whe… ſhee ſtayed powring, ſhee firſt ſtaye… powring, before the oyle ſtayed running. No man when a candle is light puts it under a buſhell. The putting of a candle under a cloſe buſhell or any other cloſe veſſell may quench the …ight, and put out the candle which would have continued burning if it had beene ſet upon the table. The Mothers milke dries not up with drawing out her breſt, and giving ſuck, but it dryes up with being kept up, with not giving ſuck; quench not the ſpirit. Fire is quencht not onelyonly by water, but by want of vent. If fyre bee ſhut cloſe up …n an oven, or a ſtill, it dies and goes …ut, but if it hath ayre and vent, then …t lives and burnes. And what is it that more quenches the ſpirit in this kinde, then our not uſing and exerciſing of mens gifts. No man when he lights a candle puts it under a bed, or under a buſhell. The ſpirit of God …ights many a mans candle, gives him much light, hee hath a faire burning lampe, and yet the ſame things befalles him that's threatned to him that curſes Father and Mother, Prov. 20.20. His lampe or his candle is put out in obſc… darkenes. His lamp go out, and then f… lowes not only, darkeneſſe but obſc… darkeneſſe. He not onelyonly growes ig… rant, but ſottiſhly & groſely ignora… But how come this candle & this la… to bee quenched, and to bee put ou… obſcure darkeneſſe? Hee hath pu… under a bed, or under a buſhell, … hath had more minde of his bed, a… his buſhell, of his eaſe and profits th… of giving and communicating his lig… to others. Sloth and coveteouſneſſe ha… made him neglect the uſe and exer… of his gifts, and ſo the bed and the … ſhell have put out his lampe in obſc… darkeneſſe, theſe put out their can… and make them goe out like the ſnu… of the candle with a ſtinke, and an… ſavour. A candle may bee put … though it be not blowne out, thou… water not cat caſt into it, by the p… ting of an extinguiſher over it. Negligence, and ſlothfulneſſe in not exc… ciſing the gifts of the ſpirit is an e… tinguiſher put upon the candle a… flame of the ſpirit, that quenches a… puts it out. Zech. 11.17. Woe to the Idole ſhepheards. And who is the Idole ſhepheard! That leaves his flocke: Therefore an Idle ſhepheard that doth not exerciſe his gifts with his flocke, hee is an Idol ſhepheard. And what is the woe that ſhall befall him? A ſword upon his Arme, and upon his right eye. Hee did not ſtretch out his arme all the day long to gather in his flocke, therefore his arme ſhall bee withered. He did not uſe his eye, would not bee a ſeer to inſtruct his people, therefore his right eye ſhall not be dimmed, but utterly darkened. The ſpirit ſhould bee quenched in him. Hee had made himſelfe an Idle ſhepheard, and therfore God makes him an Idoll ſhepheard. Of Idols it is ſaid, Pſalme 115. Mouthes they have, and ſpeake not, eyes they have and ſee not. Hee made himſelfe an Idoll, a mouth hee had and ſpake not, gifts he had and uſed them not, hee leaves his flocke; and therefore God will make an Idoll of him too; eyes he ſhall have and not ſee, his right eye ſhall be utterly darkened. He leaves his flocke, and Gods gift… leave him: So dangerous a quenche… of the Spirit is the not uſing of gifts, whether by Miniſters or others.

2. Secondly, in the gift and grace of faith. The way to keepe faith in vigour, in life, to keepe it from quenching in the deſire, to make it grow and increaſe, is to put faith to it, to keepe it in action, to keepe it in exerciſe, and to make it put forth it ſelfe in frequent acts. So long as faith is on the increaſing hand, ſo long no feare of its quenching or decaying; ſo long as faith is acted and in exerciſe, ſo long it is on the increaſing hand; every new and freſh act of faith adds growth and increaſe to it: the uſe of faith increaſes faith; and the more freſh acts of beleeving, the more the habit of beleeving is increaſed: Many acts ſtrengthen and increaſe habits. Marke how that man ſpeakes, Mark. 9. Chriſt tells him, if hee can beleeve, hee can heale his childe: Lord ſayes he, helpe my unbeliefe; as if hee ſhould ſay, Lord I would faine beleeve, I finde much unbeliefe, helpe me to overcome it. I but firſt, ſayes he, Lord I beleeve, helpe my unbeliefe. That act of his in putting forth his faith to beleeve as he could, was the way to overcome his unbeliefe, and to come to beleeve as he would. The way to have the faith we would have, is to uſe and ſet on worke the faith we already have. See John 1.48, 49, 50, 51. as if he ſhould ſay, Since thou art ſo ready to beleeve upon ſo ſmall a ground, therefore thou ſhalt ſee greater things then theſe. Great matters ſhall be revealed unto thee, that ſhall ſet thy faith on worke in a great meaſure. The way then to keepe faith in vigour and in life, is to ſet faith frequently on worke, and to have it ready and forward to beleeve. Take the promiſes, and ſet them before thee, and put thy faith on worke upon them, and ſtirre up thine heart to beleeve them ſtrive to act thy faith in beleeving them, and this will keepe thy faith lively and vigorous. When faith is not exerciſed, and ſet, and kept to work, it breeds a ſpiritual torpor in ou… faith, and ſo quenches it, that when w… may have moſt need of it, it can doe u… no ſervice nor comfort, Lu. 24. O foole and ſlow of heart to beleeve. God woul… have men quicke and ready, forwar… to beleeve. Now when faith is no… held to it, and kept in action, then is … ſlow and backward to doe that worl… which God requires of it.

3. Thirdly, in the gift of praye… The gift of prayer, when a man c… powre out his heart to God, it is a… excellent gift and grace of the ſpirit And a man once having obtained th… grace, ſhould have a care to keepe up, and increaſe it; and no better wa… to doe it then to be frequent in the … erciſe of it, and to be often in t… worke. Hezekiahs phraſe to Iſaiah, … that he ſhould lift up a prayer, Iſa. 3… 4. A man that would be good at li… ting, muſt often uſe himſelfe to liftin… and the oftner he lifts, the eaſilier he… lifts: Lift up a prayer ſayes Hezekiah. lift up mine heart, or my ſoule, un… thee, ſayes David. A man that do… not uſe to lift heavy burdens, how hardly doth he lift? what adoe hath he to get up an heavie burden when he comes to it: But he that uſes every day to be exerciſed in lifting, it is an eaſie thing to him, hee hath by his frequent uſe gotten a dexterity, an handineſſe at the worke. To lift up a mans ſoule to God, to lift up a mans heart ſo high, as heaven is from the earth, is an hard matter. Oh how heavie a mans heart is by nature! and how hard to lift it up, to lift it up ſo high! If a man be not practiſed, and daily exerciſed in it, a man will as ſoone lift up a mil-ſtone, yea a mountaine, unto Heaven: But a man that is every day, and upon every occaſion at the worke, he will finde the worke thereby facilitated, and will get up his heart with much readineſſe. Prayer is a running to God. A man that is to run, muſt be in breath, have his winde at command. He that runs every day, is every day the fitter to run: yeſterdayes running prepares for to day, to dayes running for to morrow: But put a man to run that hath not done for many yeeres he is ſo purſey, and ſo preſently out o… breath, that hee is faine preſently t… give out.

There is nothing ſo quenches th… Spirit of prayer, as diſ-uſe of the duty I cannot goe in theſe, ſayes David, fo… I am not accuſtomed to them: And ſ… want of accuſtoming and exerciſing o… themſelves in prayer, makes men utterly to ſeeke in prayer, when thei… neceſſities are moſt urgent. Many a… their death beds, and upon other urgent occaſions, would faine pray, and alas, when they try to drive, they draw… heavily, they want Charriot wheeles, they never wheeled their Charriots nor oyled their Charriots. As therefore men would keepe up a Spirit of prayer, ſo let them be often and frequent in the exerciſe of it.

4. Fourthly, in the ability and power of giving God obedience: The more we obey God, the more able we ſhall bee to obey God; our ability to obedience is from the ſpirit, Eze. 36. I will put my Spirit into you, and cauſe you to walke in my Statutes. When a man hath got ſome ability to walke in Gods Statutes, his care ſhould be to maintaine and increaſe that ability. The way to doe that, is to ſet our ability on worke, and to exerciſe it: That will both keepe and increaſe in us a ſpirit of obedience, Pſal. 119.55, 56. I have kept thy Law. How came he by this ability? This I had becauſe I kept thy precepts. A ſtrange reaſon one would thinke, I kept it becauſe I kept it: And yet a true reaſon, for every new act of obedience fits for a following act, and the uſe of ſpirituall ſtrength increaſes ſpirituall ſtrength, Rom. 6.19. As in ſinne, ſo in grace, Mar. 4.24. Certainely, the not exerciſing, and putting forth of our ability and power of obedience, quenches the power we had, and ſo enfeebles it, that when we would at another time doe it, we cannot. Samſon when his lockes were cut off, thought he would goe out and doe as at other times, but the Spirit was quenched, and the Lord was departed from him; and therefore he could not doe as he had done at other times: So when God calls us to doe duties of obedience, and hath given us his Spirit, and ſome ability from it to doe ſuch duties as we have formerly done; and when God calls us to it, we will not put forth our ability hee hath given us, then wee quench his Spirit; and when at another time we thinke to doe ſuch duties, we cannot doe them, becauſe by not exerciſing our ability we loſe our ability. I kept not thy precepts, This J had becauſe I kept not thy precepts.

3. Third meanes to kindle, and keep from quenching, is the uſe of thoſe holy ordinances that God hath appointed for this end: They are theſe:

Hearing the word a ſpeciall meanes to keepe the ſpirit frō dying.1. Firſt, Hearing the Word, and attendance upon the Miniſtry thereof. They that would keepe alive, and increaſe the fire of the Spirit, muſt waite upon the Miniſtry of the Word: The Miniſtry of the Word is fire, fuell and bellowes and all. It is fire, Jer. 23. Is not my word as a fire? As the Spirit is fire, ſo the Word is fire, and one fire kindles another, Pro. 26.21. As coales are to burning coales, &c. ſo the Word is coales to burning coales, theſe laid together make the fire greater: And the fire of the Word kindles the fire of the Spirit in our hearts, and when it is kindled, kindles it more, and makes it flame the more; Did not our hearts burne within us? Luc. 24. There was a fire kindled, and burning in their hearts. I but how came it to kindle, and when did it burne? Did not our hearts burn within us, whileſt he opened the ſcriptures unto us? He kindled that fire in their hearts by the preaching of the Word: As Ieremy ſpeakes of the Word in another caſe, Ier. 20.9. His Word was in mine heart as a burning fire ſhut up in my bones: So it is true of the Word preached in the hearts of the godly, it is a burning fire in their hearts that kindles in them the fire of the Spirit. There is no grace of God that is not wrought and increaſed in the hearts of Gods people, by the Miniſtery of the Word. The Holy Ghoſt falles downe from heaven upon men in the Miniſtry of the word. Acts 10.44. It is ſaid of the Manna. Numbers 11.9. that it fell with the dew in the night. My doctrine ſaies Moſes, ſhall drop as the raine, and my ſpeech diſtill as the dew. The Miniſtry of the word is a dew that diſtills from heaven. Now in the dew of the word, and with it, this Manna, Chriſt and his Spirit falls downe from heaven, according to that, 1 Pet. 1.22. by them that preached the Goſpell unto you with the Holy Ghoſt ſent downe from heaven. See then that Manna came downe from heaven in the dewes of the Miniſtry of the Goſpel. So much doth Pauls queſtion to the Galathians implie. Gal. 3.2. This onelyonly would I learne of you, Received ye the Spirit by the workes of the Law, or by the hearing of faith; therefore by hearing the doctrine of faith preached in the Goſpel the ſpirit is received, not onelyonly for the beginning, but for the increaſe and continuance of it. The Miniſtry of the word, that is the fire that kindles this fire in our hearts. It is alſo the fewell that feedes this fire. The Lamps of the Temple muſt burne alwaies, Exod. 27.20. But then there muſt be ſomewhat to feede, and maintaine it burning: therefore ſee what is commanded. Command the children of Iſrael to bring their pure oyle olive to cauſe the Lampe to burne alwaies. There muſt bee oyle to feede the fire, and to cauſe it to burne. The word is the oyle olive that cauſes the Lampe of the Spirit to burne alwaies, that feedes and maintaines it that it quench not. The fire upon the Altar muſt ever burne, and not bee put out, Levit. 6.12, 13. but verſe 12. middle And the Prieſt ſhall burne wood on it every morning. There muſt bee a care had that there ſhould bee fuell to keepe the fire burning, Prov. 29.26. where no wood is (though there be no water) the fire goes out, but verſe 21. wood kindles fire. As coales are to burning coales, …nd wood to fire, ſo is a contentious man to kindle ſtrife, ſo is the word to …indle the ſpirit and to keepe it from Quenching. The word is the wood and the fuell that keepes the Spirit from quenching. Therefore marke here the Apoſtle having ſaid, quench not the ſpirit, they might happily aske what muſt wee doe that wee may not quench the Spirit: ſee what the next words are, Deſpiſe not prophecying, the preaching of the word, as if he ſhould ſay, the way not to quench the ſpirit but to kindle it, and to keepe it alive in you is to make much of, and to attend upon the Miniſty of the word. If once you deſpiſe and ſligt that, ye wil quickly quench the Spirit. And to the ſame purpoſe is that, Iſa. 30.20, 31. Thine eyes ſhall ſee thy teachers, and thine eares ſhall heare a voyce behind thee ſaying, &c. The way then to have our eares open to heare the words behinde us, is to have our eyes open to ſee our teachers before us. If our eyes ſee not our teachers, we cannot expect wee ſhould heare the voyce behind us. The way to have the ſpirit follow, us with his motions, and worke of grace, is for us to follow the word. The hearing of the word then is a ſpeciall meanes to cheriſh the ſpirit of grace in our hearts. It is the oyle, and the wood that keepes this fire burning.

It is alſo the bellowes that blowes and ſtirres up this fire in our hearts. When a man would kindle a firc hee takes the bellowes, and by their helpe hee makes the fire burne with a great flame, and heate, that before burnt little or nothing. When a fire is quencht, and is almoſt out, the bellowes will quickly raiſe the flame againe. The miniſtry of the word is the bellowes that blowes up and kindles the fire of the Spirit in us and makes it flame. Ier. 6.29. All the preaching of the Prophets is in vaine, it will not prevaile with them: Therefore when the word is preached, then the Bellowes blowes to kindle the fire. Now when there is fire, and fuell, and bellowes blowing, there is no danger of the fyre going out, there is no queſtion but that the fire will burne and be kept alive. And the miniſtry of the word being fire, fuell, and bellowes, it muſt needs bee a ſpeciall meanes to keepe the Spirit from quenching, to kindle and keepe it alive in us. And therefore ſuch as would take heede of quenching, as would kindle and preſerve this fire burning, they muſt come to this fire, and catch fire at it, muſt lay on this wood, muſt come under the blaſt of theſe bellowes: that is, they muſt come to, and attend upon the miniſtry of the word. And what is it that more and ſooner quenches the Spirit then the want, and neglect of the miniſtry of the word. Many that have had faire lamps blazing, faire fires burning, yet it comes to paſſe that it may be ſaid of them, as Iſa. 43.17. They are extinct, they are quenched as towe. When wood burnes, & after quenches yet for ſome good time after there remaine ſome coales, and ſome fire ſtill, but when burning towe quenches it leaves no fire or heate at all, it goes ſuddenly quite out. So many, not onelyonly quench in degree, but quench altogether, quench as towe. Quench ſo as God in another ſenſe threatens to quench the wicked, Iob 18.5.6. Their light is quenched, and the ſparke of their fire doth not ſhine. So quenched, that all ſparkes of goodnes are quenched in them. Now whence came this miſchiefe, and where began this evill? let it be conſidered if it had not its firſt riſe from the neglect of the miniſtry. The taking away and the loſſe of the miniſtry muſt needes bee a great cauſe of Quenching the Spirit in mens hearts When the lampes in the Temple are quencht. 2 Cron. 29.7. the lampe of the ſpirit muſt needes quench in mens hearts. Heb. 30.20.21. Thy teachers ſhall not be removed any more into any corner, but thine eyes, &c. and thine eares, &c. Therefore when teachers are removed into corners, then no voyce of the Spirit is to bee heard, then the ſpirit is quenched. As the quenching of the ſpirit is the cauſe ſometimes of the quenching the fire of the word, Apoc. 2. Thou haſt left thy firſt love, I will remove the candleſticke. Thou haſt left thy love. There is quenching of the Spirit. I will remove the candleſtick, there is the quenching of the light of duplicate page duplicate page the Goſpel. Thou haſt quenched the fire of thy zeale; I will quench the fire of the Goſpel, I will remove the candleſticke and quench and put out the candle, the ſtriving and burning light of the Miniſtry. So alſo the quenching of the candle and light of the Miniſtry is infallibly a cauſe of quenching the ſpirit in mens hearts. When once Preaching is taken frō men, there muſt needes be a decay and a languiſhing of grace: without wood the fire muſt needes goe out. The want or loſſe of the meanes is a quenching. But now when men ſhall voluntarily of themſelves through negligence, and diſreſpect of the meanes, ſlight them, this is a farre more dangerous cauſe of quenching the ſpirit: for then there is a double cauſe of quenching. Firſt, The want of fuell, the withdrawing of the wood. And Secondly, Gods Juſtice, who when hee ſees men begin to neglect and ſhift the meanes, hee will in his wrath ſmite them with the loſſe of thoſe gifts and graces they had. As ever therefore thou wouldeſt keepe the Spirit from quenching, as ever thou wouldeſt kindle it, and keepe it flaming and burning, ſo diligently and conſcionably attend upon the Miniſtry of the Word.

2. Communion of Saints,Communion of Saints a meanes to keep the Spirit frō quenching and the exerciſe of the duties of that Communion in mutuall exhortation, mutuall provocation to love, and good workes, mutuall quickning, and exciting each other unto good.

This is a ſpeciall meanes to keepe the Spirit from quenching, to keep the ſpirit burning and flaming, and to increaſe the gifts and graces of the Spirit in us. As of contentious men, ſo is it true of gracious men, and godly men in this ſenſe, Prov. 26.21. As coales are to burning coales, and wood to fire: ſo is a godly and gracious man to kindle the ſpirit. Coales laid to burning coales doe mutually communicate heate each to other, and make each others heate the greater. A few ſtickes laid on the fire, and that lye aſunder too, they make but a poore fire, it gives but little heate; but when a good company of ſtickes are laid on together, and laid on cloſe, then the fire burnes to the purpoſe. Wee ſee that ſmal ſtickes will kindle great ones. In blowing of the fire, the ſmaller wood takes fire firſt, and that being fired, it fires the greater wood. Many times men that have greater meaſures of gifts and knowledge, may want heat and be ſhort in their fervour and zeale, and they by their communion with Chriſtians of meaner ranke, and meaner gifts than themſelves, may bee warmed, and heated, and have the fire of love and zeale kindled in them. We ſee that greene wood will hardly burn alone; lay that on the fire alone, and what a deale of blowing and ſtirring muſt there be ere it will take fire; and if it doe take fire, it will hardly burne any longer than it is blowne, and but poorly then neither: But now lay green wood on the fire with dry wood, and the dry wood not onelyonly burnes it ſelfe, but ſets the greene wood on fire alſo, and makes it burne to the purpoſe. Some mens hearts are exceeding dead and cold, and it may be they uſe all private helpes by themſelves, and blow what they can, but their ſolitary indeavours will not doe it. If once they doe but joyne themſelves in ſociety with ſuch as are godly, and hold communion with them, that will get heate into their hearts, and thoſe burning coales will ſet them on fire.

A live cole thrown out of the fire dies and quenches preſently: A dead cole caſt into the fire amongſt coales that are alive, preſently is on fire: And this very thing Salomon intends, Eccl. 4.11. If two ly together, then they have heat. There is a mutuall contribution and communication of heate from each to other: One gives heate to another,Alter caelidus, alter frigidus. Calidus frigidum accendat, & qui parum ardet, optet augmentu. Aug. de divino ſerm. ſer. 87. and one receives heate from another, each are the better and the warmer by the others ſociety. But how can one be warme alone? eſpecially if hee be naturally cold, and withall, the weather and the time be cold. A man that is then alone muſt needs be cold. Wee ſee when David grew old, his naturall heate abated, and decayed, and hee grew cold withall, 1 Reg. 1.1. And they uſed meanes to make him hot, they covered him with clothes, but yet he gat no heate, clothes muſt bee firſt heated from a principle of heate in the body, before they can heat and warme the body. But verſ. 2.3. Abiſhag lying in Davids boſome, hee gat heate and warmth. Cloathes were dead cheriſhers, they could not warm David; but Abiſhag having naturall and living heat, this helpt David to warmth: So here, if men doe uſe meanes in private by themſelves, and have not exerciſe, nor communion with others, all meanes ſo uſed will be but covering with clothes, by which wee ſhall neither get, nor keepe heate. Holy conference a duty of this communion: It kindles and ſtirres up the ſpirit, it refreſhes, it cheeres the ſpirit in us, Epheſ. 4.29.30. Corrupt communication grieves him: And whatſoever grieves doth quench the Spirit. Now as evill ſpeech and communication grieves and quenches, ſo holy ſpeech and conference it cheeres, and ſo kindles the Spirit in us. But if a man have communion with ſuch as have ſpirituall life in them, the fire of the Spirit in them, the vigour and warmth of Grace in them, have ſociety with them in prayer, conference, mutuall excitations unto God, this will be an excellent meanes to keepe our heate from cooling and quenching, yea to increaſe and adde to it. Me thinkes there is ſomewhat in that, Act. 2. If wee conſider when the Holy Ghoſt came upon them, and that there were cloven tongues of fire upon them. And when was it? verſ. 1. they were all with one accord in one place, met together in an holy communion, and about duties of holy communion. And then followed that verſ. 2, 3, 4.

How much mutuall communion of Saints quickens the life of Grace, and the heate of it, we may ſee in one particular, 2 John 12. That our joy may be full. An Apoſtles graces furthered, and quickned by the graces of a woman. When ſuch Grandies in grace have benefit by communion of Saints, how much more may they whoſe meaſures are leſſe! It is certaine, that the neglect of this communion and the duties of it, is a great quencher of the Spirit. When men fall off by Apoſtacie, that is a quenching of the Spirit. The higheſt degree of quenching the Spirit, is in the great ſinne againſt the Holy Ghoſt. And it is a cleere caſe that the letting fall of this communion, and the neglect of that, is one of the firſt ſteps to Apoſtacie, and the ſinne againſt the Holy Ghoſt, Heb. 10.23, 24, 25, 26. By which he implyes that as a ſpeciall meanes to keep men from ſuch a quenching of the Spirit, as makes way to the ſinne againſt the Holy Ghoſt, is to uphold the practiſe of the duties of the communion of Saints: ſo a ſpeciall cauſe of ſuch quenching as makes way unto that ſinne, is the neglect and throwing up of the practiſe of the duties of the communion of Saints.

3. Thirdly, the duty of meditation. Though there be wood and fire, yet if they be not laid one to another, there will be no flame nor heate, but when they are laid and applyed each to other, that kindles and makes the fire burne, eſpecially when the fire is blowne upon the wood being laid on. Meditation layes wood and fire together, it blowes the fire alſo, and raiſes the flame. All the prodigall ſonnes graces began at this, I will ariſe, ſaid hee; (he ſaid it in his heart, in his thoughts, in his meditations) and goe to my Father: He was in ſerious meditation, what a great man his Father was, what an excellent houſe he kept, what a miſerable caſe he himſelfe was in; and this meditation quickned his heart to this, I will ariſe and goe to my Father: So mens bethinking themſelves is made an excellent helpe unto repentance, 1 Reg. 8.47. That is when men ſeriouſly uſe to meditate, and uſe to thinke with themſelves what they have done, how God is offended with them, how great their miſery is, where remedy is to be had, &c. This is an excellent helpe to make way for the ſpirit of repentance. It is a great meaſure of grace the godly man attaines to, Pſal. 1.3. But marke what is a great meanes conducing to theſe meaſures of grace, and the ſpirit, verſe 2. To bee ſpiritually minded is life, Rom. 8.6. This is in one ſenſe to be ſpiritually minded, when the mind is imployed in ſpirituall meditations, and this is life alſo in this ſenſe, in that it breedes and maintaines the life of grace and the ſpirit in us. The want and neglect of this duty, doth exceedingly chill, and coole, and danger the graces of the Spirit in us, therefore as we would not quench, but keepe alive the graces of God in us, ſo exerciſe we our hearts often in the duty of meditation.

Prayer a meanes to keepe the ſpirit from quenching4. Fourthly, the duty of prayer. It is a ſpeciall meanes to keepe the Spirit from quenching, ye to cauſe the ſpirit to kindle and increaſe in us, to bee frequent, and feruent in prayer. It is that by which we get the Spirit encreaſed in us, Luke 11.17. how much more ſhall your heavenly Father give the holy Spirit to them that aske him? which is not to bee underſtood ſo much of the firſt infuſion and gift of the Spirit, as of the increaſes of the graces of this Spirit. For a man (to ſpeake properly) cannot pray till he have the Spirit, and then when a man hath the Spirit, and ſets that Spirit on worke in the duty of prayer, then the ſpirit which was given before, is given in a larger meaſure, in greater abundance in the graces thereof. The Apoſtles had the ſpirit of God in them before Chriſts death, and after his reſurrection, Iohn 20. he breathed upon them and ſayd, Receive ye the Holy Ghoſt. And yet after this it is ſaid that they were filled with the Holy Ghoſt: that is, at that time the Holy Ghoſt came upon them afreſh. But when was it that they were afreſh filled with the Holy Ghoſt? Prayer brought downe a fulneſſe of the Spirit. That ſpeech Cant. 4.16. is conceived to bee the ſpeech of Chriſt, as if he ſhould ſay, oh my ſpirit blow upon the hearts of my people, that their graces may abound in them, and increaſe in them, worke abundance of grace in them. It is ſure, that the ſpirit of God muſt blow upon the garden before the ſpices thereof can flow out, before the graces can increaſe and abound. But yet there muſt bee ſomewhat done before the North winde doth awake, and this South winde blowes. Not only the voyce of Chriſt muſt ſtirre up, and raiſe this winde, but the voyce of prayer on our parts muſt raiſe the winde. The ſpirit blowes where it lists, but yet there is a way to raiſe this winde ſo to blow, that ſpices may flow out. Then when we are frequent and earnest in prayer, then when our hearts are enlarged in prayer, then Chriſt ſtirres up his ſpirit to blow, then hee raiſes that winde to make the ſpices flow out. If ſpices flow not out, if graces abound not, it is becauſe the North and South winde blowes not. If they blow not, it is becauſe Chriſt ſtirres not, nor awakens them. As hee rebuked the windes, and they were ſtill, Mar. 4. ſo when hee commandes theſe windes, they blowe. And if Chriſt awake not this wind, it is becauſe wee awake not him by prayer: when they awakened him Mar. 4. hee ſtilled thoſe windes, and when we awaken him, hee will Awaken, and ſtirre up this winde to blow ſo, as the ſweet ſpices of his graces may flow out. All riſes to this, that the more wee have our hearts enlarged in prayer, the more will the Lord enlarge his hands in the graces of the Spirit. Open thy mouth wide, and I will fill it, Pſal. 81.10. The wide mouth proves the full mouth, the wider the fuller. The more our hearts and deſires are enlarged in prayer, the fuller of the graces of the ſpirit ſhall our hearts bee. Prayer will helpe us to every grace, and cauſe every grace to increaſe in us. It will helpe us to a ſpirit of knowledge, and underſtanding, Dan. 9.21.22. Iohn 16.25, 26. It helpes to a ſpirit of Repentance, and godly ſorrow Zech. 12.10, 11. They ſhould powre out their ſoules in mourning for their ſinnes. There ſhould be a great mourning, great meaſures of the grace of the ſpirit: but how ſhould they come to ſuch meaſures of the ſpirit of Repentance! I will powre upon them the ſpirit of grace and ſupplication. Hee would powre a ſpirit of prayer upon them, and then ſhould that ſpirit kindle and increaſe the ſpirit of Repentance. It is that which helpes to ſpirituall wiſdome, James 1.5. and to the increaſe of faith. The Apoſtles Luke 17. tooke a right way for the increaſe of faith, whileſt they prayed, Lord increaſe our faith. It was wee ſaw before a great meanes of kindling, and keeping the Spirit from quenching, to keepe the graces of the ſpirit in action. Now prayer that keepes grace in action, it ſets the graces of the ſpirit on worke, exerciſes them, and ſo keepes them in vigour. It ſets faith on worke, love on worke, humility on worke, hope on worke, and ſo keepes and increaſes life in them all. As therefore wee would keepe the ſpirit from quenching, as wee would keepe it alive, and increaſe it, ſo we muſt be frequent & diligent, & fervent in the duty of prayer: grace cānot abate, nor decay, or dye, ſo long as we keepe alive a ſpirit of prayer. The neglecting and letting fall this duty, hath beene it, that hath quenched many a mans graces, that lets them dye and come to nothing: lay the ſeventeenth and the ninteenth verſes together; Pray without ceaſing, Quench not the Spirit. As the way to pray without ceaſing, is not to quench the ſpirit, ſo the way not to quench the ſpirit, is to pray without ceaſing: As when the ſpirit ceaſes burning, men ceaſe praying; ſo when men ceaſe praying, the ſpirit ceaſes burning.

2. Point. Such things as quench the Spirit, wee must be carefull to avoide. And they are theſe.

1. Firſt, Sinne in generall,Sinne a meanes to quench the ſpirit. the committing of ſinne againſt knowledge, and light: this quenches the Spirit, as water quenches fire. There is a quenching of fire by ſubduction of fuell, Prov. 26.20. But it is a worſe quenching of fire by caſting on water, it is a more ſudden, and a more ſure quenching, and ſuch a quenching as gives not way ſo ſoone to kindling againe. Fowle ſins committed againſt conſcience, they are like the caſting of water upon the fire. foreign, ſayes Chryſoſtome upon this place; and he illuſtrates it by a ſimilitude taken from the Lampe that he was preaching by: As, ſayes hee, if a man ſhould take water, or earth, and put upon the light of this Lampe, hee quenches the light thereof, &c. His ſimilitude is ſo much the more worth noting, becauſe it lets us ſee, that it was Chryſoſtomes practiſe to preach in the afternoone, and by candle light though he were a great Biſhop. It is no new thing to have afternoone Sermons, it was an ancient and great Biſhops practice. Well then, ſinne to the Spirit of God is as water caſt on fire: It quenches the Spirit. Sin committed againſt conſcience quenches the Spirit in the ſparkes of it. A man hath had many motions and ſollicitations againſt a ſinne from the Spirit of God; a man againſt theſe commits the ſin. The Spirit of God upon this, is ſadded and grieved, yea quenched, hee lets a man alone, and leaves him a long time ere he ſhall heare of him againe. No queſtion, but when David was in that tentation to adultery, but Gods Spirit did his part, and plyed him with many ſollicitations to the contrary, yet David does it: And what followed but a long and a ſad ſilence of the Spirit, and a ſuſpenſion of that worke? he lyes almoſt a yeere in that ſinne (till Nathan comes to him) and never heares more of the Spirit of God, no ſollicitations nor motions to repentance; for ſurely had the Spirit of God followed him, he would have beene awakened ere that time. And therefore no marvell that David not onelyonly prayes, Pſal 51. Reſtore unto me the joy of thy Spirit, but Lord take not thine holy ſpirit from me, Lord uphold me with thy free ſpirit, verſ. 11, 12. Hee had found ſo long a ſilence of the ſpirit after his ſinne, that hee began to feare the loſſe of the ſpirit it ſelfe, and that God would take it quite away.

It quenches the flame of the Spirit. So David after his ſinne, twice prayes, verſ. 8.12. Make mee to heare joy and gladneſſe; Reſtore unto me the joy of thy Spirit. Before his ſinne, the Spirit flamed in him; O what joy and peace! what ſence and aſſurance of Gods love! but now that he had adventured to commit that foule ſinne, he had caſt water on this fire, had put out the flame: Now his joy was gone, his peace was gone, his aſſurance of Gods love was gone; now he felt no other flame, nor fire burning in him, but the flame and fire of hell ſcorching and burning his conſcience. It quenches the Spirit in the degrees of grace, ſo as a man after ſinne, cannot doe as he did before. See Judg. 16.20. He thought to doe as at other times. Poore man hee was deceived, he riſes from Delilahs knees, and communicates the ſecrets of his heart to her, and now he hath quencht the Spirit, and cannot doe as at other times: So with men have committed ſome foule ſinne, they will goe to prayer, to heare the Word, to receive the Sacrament, and they thinke to doe as they have done in former times, to pray, heare, and receive as at other times, but the Spirit of God that was wont to helpe and aſſiſt them, that is quenched and departed, and they cannot pray as they were wont, nor heare, nor receceive as they were wont to doe. Their ſtrength and graces are ſo decayed in their degrees, that they are nothing the men that they were. David went to the Temple no queſtion, and to the Sacrifices all the while that he lay in his ſinne, but what a difference did David finde in himſelfe? How farre did he finde himſelfe from being able to doe in prayer, and other holy duties as hee was wont to doe? Sinne quenches the heate and warmth of the Spirit. They that will quench the light of the Spirit, in ſinning againſt the light of it, ſhall quench it in the heate and warmth of it. Such a man may pray, heare, receive, but alas! how coldly, and with what deadneſſe they doe theſe things? Their hearts that were wont to burne, and to be heated, and thorowly warmed in theſe duties, are now key colde, no heate nor warmth at all: They doe theſe duties, as the poore man gave thankes, that gave thankes for his ſtolne mutton. With what affection, life, heate and warmth of Spirit could he give thankes for that meate he had ſtolne? Juſt ſuch is the caſe of ſuch as commit groſſe ſinnes, againſt conſcience and the light of the Spirit. Sinning and praying cannot ſtand together: If praying doe not hinder from ſinning, ſinning will hinder from praying. And as wee ſee it true in Davids foule ſinne of adultery; ſo it is in other foule ſinnes, they are all water caſt on the fire. The ſin of drunkenneſſe it is a ſwiniſh ſinne: a man that commits that ſinne, caſts water upon the fire of the Spirit; it quenches the Spirit in the gifts of it. The Prophet complains of the Prieſts and Prophets in his time, that they had loſt the knowledge of the truth, that light was quencht: But how came it ſo? Iſa. 28.7. they were a company of drunken ſots: So Iſa. 57.10.12. They were a company of pot-companions, fitter for a cellar and a pot, then for a Church and a Pulpit; therefore their gifts were quencht; therefore they were blinde, ignorant, &c. Some Prophets ſpirits are ſpirits of the cellar, of the Taverne, they be pot-Divines, Mic. 2.11. and the ſpirit of God quenches and dyes where there is ſuch a ſpirit. And ſo it is in other men as well as Prophets, the ſpirit of the Ale-houſe and the ſpirit of God will never ſort together. And we ſee many whoſe Apoſtacie hath had its beginning at the pot, there began their firſt quenching of the ſpirit. And this is that the Apoſtle points at, Epheſ. 5.18. Be not drunk with wine, but be filled with the ſpirit: As if a man muſt needs bee empty of the ſpirit, that will be filled with wine. Drunkenneſſe wee often ſee quenches the very ſpirits of nature, and makes men ſodden-headed ſots; therefore no wonder if it quench the ſpirit of grace. Gods ſpirit will not dwell in a Beere or Ale-barrell. As therefore we would not quench the ſpirit of God, ſo take we heed of committing any ſinne, but eſpecially of ſinnes againſt knowledge, and conſcience, of foule groſſe ſinnes. Water muſt needs quench fire.

But though all ſinnes are quenchers of the Spirit: yet there be ſome ſpeciall ſinnes that are not ſo groſſe and ſcandalous, that a Chriſtian may bee ſubject to and have creeping upon him, and are dangerous quenchers of the Spirit. And they are theſe.

Worldlineſſe though no ſcandalous ſin, yet it is a dangerous quencher of the ſpirit.1. Firſt, Worldlineſſe, an Inordinate deſire of, and affection to earthly things: The inordinate love of the world is a dangerous quencher of the Spirit. Demas quencht the Spirit, hee had made zealous profeſſion of the Goſpel and Religion, but hee fell off from the Apoſtles doctrine and fellowſhip, and hence came Demas to quench the Spirit. Demas hath forſaken us, and hath embraced (or he loved as he made it) this preſent world. It was Demas his worldlineſſe, and earthlineſſe that quenched the Spirit, ſee 1 Iohn 2.16. Love not the world, nor the things of the world. But why not? If any man love the world, the love of the Father is not in him. The love of the world quenches the love of God, and ſo the Spirit, for the love of God is a grace of the Spirit. The love of the world quenches the love of the word, Mat. 13.22. The world choakes the word. Worldlineſſe is a choaker, and a quencher of the Spirit. A man may put out and quench fire not only with water, but with earth; earth caſt upon a fire (though dry earth) wil quench fire.

It is with the love of the earth, as it is with the Dampe of the earth. They that worke in Coale-mines, and in the earth, obſerve a dampe to riſe out of the earth, and when the dampe riſes it will quench and put out their candles. They burne dimme at firſt, and ſo by little and little they quench, and goe quite out with the dampe. So is it with the love of the world, when it prevailes in the heart, it dampes the ſpirit of grace and quenches the ſpirit of God in the heart of a man. And our Saviour having ſpoken againſt worldlineſſe, Mattew 6.19, 20, 21. hee comes verſe 22, 23. to ſhew the miſchiefe of it, and the miſchiefe and danger of it is, that it is a Dampe that puts out the candle, quenches a mans light, and ſo leaves him full of dangers. Marke that diſcription of the Church, Cant. 3.6. Who is this that aſcends out of the wilderneſſe with pillars of ſmoake [Elationibus fumi?] A chriſtian therefore is a man aſcending out of the wilderneſſe with pillars of ſmoake. By the wilderneſſe is meant the world, a Chriſtian is a man not deſcending into, but aſcending up out of the wilderneſſe, a man that is comming up out of the world. And he comes up like pillars of ſmoak. His affections, his deſires, his thoughts they are the pillars of ſmoake; now ſmoake goes upwards, it riſes and goes towards heaven. So his thoughts, affections, deſires, they reeke and riſe upwards, they ſmoake heaven-wards. Now we know there is no ſmoake, but there is ſome fire; what is then the fire from whence theſe pillars of ſmoake come? There is in a Chriſtians heart the fire of Gods love, the coales of it are as coales of fire, the flame of Jah. Cant. 8.6. The fire of God, the fire of the ſpirit. Now marke then, where the fire of the ſpirit is, and the fire of the love of God, there will bee pillars of ſmoake, there the Affections, Deſires, Thoughts of the heart will bee riſing and reeking heaven-ward. This a diſcription of a Chriſtian, he is one cum elationibus fumi. But yet marke when theſe pillars of ſmoake riſe, and ſo marke when the fire of Jah burnes. Who is this that comes up, that aſcends out of the wilderneſſe? therefore then this fire burnes, & this ſmoake aſcends in pillars, when a man comes up & aſcends out of the wilderneſſe. Then the ſpirit of God, and the fire of God burnes, when a man hath his heart comming out of the world, forſaking and renouncing the world. If then a man deſcend into the wilderneſſe, the pillars of ſmoake fall, becauſe then the fire goes out. A deſcent into the wilderneſſe takes away the pillars of ſmoake, puts out the fire. Cant. 8.3. much waters, &c. that is, many afflictions, tribulations, and perſecutions cannot quench the love of God, nor abate it. That is meant oftē in Scripture by waters. But yet many times a little earth may doe that, which many waters cannot doe. A little inordinate love of the World may doe more miſchiefe in abating, cooling, and quenching the love of God, then all the malignity of the world can doe. The hatred of the world againſt a Chriſtian, is not ſo dangerous to quench the love of God, as is our owne inordinate love of the world. Perſecutions kindle the ſpirit. Whileſt the perſecutors in Queen Maries dayes kindled the fires, it did withall kindle the fire of the Spirit in love and zeale the more in their hearts. But the loving of the world, that damps and extinguiſhes this fire. As therefore wee would take heede of quenching the Spirit, ſo take we heede of the love of the world, if once that creepe upon you and get hold on you, you are in great danger of quenching the ſpirit. What is the reaſon that it is with many Chriſtians as it was with Nebuchadnezzars Jmage? Dan. 2.32.33. This Jmages head was of fine gold, his feete part of yron, part of clay: a great deale of difference betweene the head of the Jmage, and the feete of it. So you have many in their young time, in their firſt beginnings, that ſeemed to bee golden Chriſtians, full of life, full of zeale, full of good; But in their elder age are cold, dead, brazen little life or vigour in them: their feet part of yron, part of clay. What is the reaſon that they that began with a golden head have feete of clay? Becauſe they came to have hearts of clay, and they did loade themſelves with thick clay, Hab. 2. They by degrees ſuffered the earth, and the love of it, to creepe into their hearts; And ſo having clayie hearts, their golden heads have had clayie feet. The love of the world being therefore gotten into their hearts, hath quencht the Spirit of God in them, and they have growne cold, and dead hearted in their old age, in which the trees of Gods plantation uſe to bee moſt fruitfull. Therefore as we would take heede of quenching the Spirit, ſo take wee heede of an earthly heart, of the beſotting, and bewitching love of the world.

Formality in Religion a quencher of the ſpirit.2. Secondly, Formality in Religion, and holy performances. God requires in all duties of religion and holy performances, that wee doe them as David danced before the Arke, 2 Sam. 6.14. And David danced before the Lord with all his might. If in ſuch a ſervice David put forth himſelf with all his might, how much more, think ye, would he do it, in other caſes. If he danced before the Lord with all his might, how much more, thinke we, did he pray unto the Lord with all his might. Hee that ſets all his limbes on worke, and puts forth the utmoſt of his ſtrength in dancing before the Lord, how much more would hee ſet all the powers and faculties of his ſoule on worke, and put out the ſtrength of them all in praying, in hearing, &c. So ſhould men pray, heare, receive the Sacrament: doe duties of obedience to God as Sampſon bowed himſelfe in pulling downe the houſe, Judg. 16.30. He bowed himſelfe with all his might. So when men pray, they ſhould pray with all their might, Pſal. 119.58.145. So when men heare, they ſhould doe it with all their might, Ezech. 40.4. And of all duties of Religion and obedience, that may goe for a rule, Eccleſ. 9.10. Whatſoever thine hand findes to doe, doe it with thy might. Though it be ſpoken in an ill ſenſe of the Epicure, yet it is a good rule to live by in holy performances, what ever duties wee have to doe, doe them with all our might. And that is a ſpeciall meanes to make the Spirit kindle, glowe, and burne in our hearts: that preſerves and keepes alive the vigour of the Spirit in us. Judg. 5.31. Let them that love the Lord bee as the ſunne when he goes forth in his might. When the ſunne breakes forth, and ſhines in his ſtrength and full force, what a deale of heate there is? And ſo they that love the Lord, they are like the Sunne ſhining and going forth in his might, becauſe they doe all they doe, with all their might, and that fills them with heate: But on the other ſide, when men pray, heare, &c. and doe duties ſlothfully, ſluggiſhly, and with formality of Spirit, that quenches, and damps, and cooles the ſpirit of grace in a man. Formality is ſlothfulneſſe, and ſlothfulneſſe is a quencher, Rom. 12.11. Not ſlothfull in worke, fervent in ſpirit. Fervency of Spirit, and ſlothfulneſſe in holy buſineſſe ſtand in oppoſition, and it implies thus much, That where men are ſlothfull, there will not they be fervent in ſpirit, that ſlothfulneſſe will quench the ſpirit, and where men are formall in duties, they are ſlothfull, for formality is ſpirituall ſlothfulneſſe.

The Apoſtles counſell to Timothy is, to ſtirre up the grace of God that was in him, 2 Tim. 1.7. ſo long as it is ſtirred up, it is out of danger of quenching and dying. There is a complaint Iſ. 64.7. There is none that calleth upon thy Name, and that ſtirres up himſelfe to lay hold upon thee. There were that did call upon God, but did not ſtirre up themſelves in the performance of the duty: They prayed, but they did it ſluggiſhly, and formally: Now when men doe pray, and ſtirre not up themſelves to prayer, they pray formally: And when men pray and doe not ſtirre up themſelves, and ſtirre not up their affections, they ſtirre not up the grace of God in them; and when they ſtirre not up the grace of God in them, they quench the Spirit. Fire ſtirred up gives the greater heate, but fire not ſtirred up, cooles and quenches. There is no ſtirring in formality, and ſo (for want of ſtirring the fire) formality quenches the fire and lets it goe out, if it puts it not out.

There be two ſeverall paces in Religion and performance of religious duties, and we finde them both together, Prov. 4.12. When thou goeſt thy ſteps ſhall not be ſtraightned, and when thou runneſt thou ſhalt not ſtumble. There is a going pace, and there is a running pace: A man muſt firſt goe before hee can run, and when a man begins with a going pace, and riſes to a running pace, that's commendable. When a man begins to practiſe and performe duties, it is a going, but when he comes to be zealous, and fervent in duties of obedience and ſervice, that's running; running is the pace of zeale: Now ſo long as a man keepes running, ſo long he keepes warmth and heate in him, though it be cold weather: So long as a man is zealous in the profeſſion of Religion, and performance of duties, ſo long the fire of the ſpirit burnes, and is not quenched: But if a man leave running, and ſlacks his pace, and contents himſelfe with a going pace, his ſpirituall heate abates, and is cooled, and quenched. And when a man hath beene zealous in profeſſion, and zealous in performances, and afterwards falls to formality, that's to turne running into going, and that's the way to coole and quench the ſpirit. It is formality in Religion that undoes men, that's the cauſe the ſpirit kindles not in ſome, that the ſpirit is quenched in others. Men content themſelves with a forme of godlineſſe, but deny the power thereof; men come to Church, heare, pray, receive, but there is no life, no zeale, no heate in their profeſſion and performances, and therefore the ſpirit kindles not, and therefore the ſpirit is quenched. We know what Iſaac ſaid to his Father as he was going to mount Moriah, Gen. 12.7. My father, behold the fire and the wood, but where is the Lambe for the burnt offering. But we may ſay to many, Behold the wood, and the Lambe, but where is the fire? Here is profeſſion, and here is praying, and hearing, and receiving, but where is the fire? where is the zeale, the heat, the life, that theſe duties ſhould bee done withall? God was diſpleaſed with Nadab and Abihu, becauſe they offered with ſtrange fire: It is a provocation to God to offer with no fire as well as with ſtrange fire: And becauſe men come to offer without fire, becauſe they performe duties formally, Et ſolent non de pietate, De diverſis. Serm. 120.ſed de ſolennitate concurrere, as Auſtin ſpeakes; therefore is the ſpirit of God not kindled, therefore is the ſpirit of God quenched. As therefore we would feare to quench the ſpirit, ſo take we heed of formality in holy performances, bring fire with your offerings, bring fire with your incenſe: what is fire without incenſe? and what is incenſe without fire? If you profeſſe, profeſſe powerfully. If you pray, pray earneſtly, pray with your whole heart. If we doe performe holy duties, ſtirre we up our ſelves to doe them with all our might: But if we doe holy duties onelyonly for forme, and ſatisfie our ſelves in the bare ceremony of the worke done, wee ſhall never kindle the Spirit if it be not kindled, and we ſhall quench the ſpirit if it be kindled. He ſhall baptize you with the Holy Ghoſt, and with fire, Matth. 3. We are all baptized with water, but yet a Chriſtian ſhould looke to it, that hee be not onelyonly baptized with water, but with fire alſo: And all that are truely baptized, are baptized with fire as well as with water. How many are baptized with water, that were never baptized with fire! Their coldneſſe and formality in Religion ſhewes that they were baptized with water alone, that there was not a ſparke of fire in their baptiſme: Nay, were it that men were baptized with fire, yet coldneſſe and formality in Religion, and holy performances, would make their baptiſme a meere watry baptiſme, nay it would prove water, to quench and put out that fire with which they had beene baptized. Formality is water that will quench the fire of the Holy Ghoſt.

3. Thirdly,An opinion of ſufficiency of grace, is a quencher of the Spirit. a conceit and an opinion of ſufficiencie of grace and godlineſſe. When men once ſay of grace, Religion, and godlineſſe, as Eſau ſaid of his goods and wealth, Gen. 33.9. And Eſau ſaid, I have enough my brother, &c. As profane a perſon as hee was, there be but a few that are of his minde, and that can tell when they have enough. It was well ſaid of Eſau in that kinde: But when men come to ſay ſo of grace and godlineſſe, I have enough, and entertaine a conceit of a ſufficiencie of grace, that they have duplicate page duplicate page knowledge enough, they have faith enough, zeale enough, and that they need trouble themſelves no more to increaſe their knowledge, faith, zeale; they are in a direct and a dangerous courſe of quenching the ſpirit.

The next way to quench the ſpirit is to quench a mans cares, deſires, and endeavours after more grace. When a man deſires no more grace than hee hath, endeavours and labours for no more than he hath, grace will dye and decay, and ſo the ſpirit will quench. Now there is nothing ſo quenches a mans cares, deſires, and endeavours after grace, as the conceit and opinion that a man is well, that hee hath enough, and that more, is more than needes.

If a man have a good eſtate, yet if he thinks that he hath not yet enough, but hee yet wants ſo much and ſo much, that very opinion that he hath not enough, quickens his cares for, his deſires of, his endeavours after more, and ſo makes him ply his trading, ply his Markets yet to get more. And his deſires and endeavours quickned by that opinion, makes the mans eſtate grow, makes him thrive and increaſe his wealth. So a man that hath good meaſures of grace already, yet if hee thinke that hee is ſhort of that hee ſhould be, and have, he hath not yet thoſe meaſures of knowledge, faith, zeale, &c. he ſhould have; that very thought quickens his cares, deſires, and endaavours to get more, and theſe endeavours increaſe his ſtocke.

Paul, Phil. 3. preſſed hard forward to the marke that was ſet before him, and ſo runne on ſtill, deſired yet to goe further in grace, and Religion: But what made him doe it? I forget the things which are behinde. Hee did not looke at what he had already done, as if hee had done enough, hee did not thinke he had enough, or had done enough, and therefore he deſired to have more, to doe more.

When a man thinkes hee hath enough, goods and riches enough for him and his, he cares not for any more, he will not ride and runne about, and be early up and late downe, hee will not be ſo eager in his trading, but give it quite up, Soule thou haſt much goods laid up for many yeeres, take thine eaſe, plod no more, buſtle about no more: And ſo when a man ceaſes his paines and endeavours, ſits ſtill and takes his eaſe, then his goods come not in and increaſe not as they did before; but he ſpends of his ſtock: Juſt ſo here, when a man thinkes he hath grace enough, he will not doe as they, Dan. 12.4. Many ſhall run to and fro, and knowledge ſhall be increaſed. Indeede when men finde a want of knowledge, and ſo of other graces, they will runne to and fro for it, and take paines for it, and theſe paines ſhall not be in vaine, their knowledge and their grace ſhall bee increaſed: But when men thinke they have enough, they will not run to and fro, they will ſit ſtill, and let fall all endeavours, and then knowledge and grace ſhall not be increaſed, but be decreaſed, the ſtocke will waſte, and the ſpirit will be quenched.

The Church of Laodicea had queſtionleſſe beene zealous, and had the ſpirit kindled in a moſt goodly meaſure: but yet ſee to what a temper ſhe was come, Apoc. 3.15, 16. Thou art neither hot nor cold, thou art luke-warme. To have beene hot, and to come to this not to be hot; to have beene zealous and fervent, and to come to be luke-warme; this is a quenching of the ſpirit: Luke-warme Chriſtians are quenched Chriſtians; luke-warme Chriſtians are quenchers of the ſpirit: thus had Laodicea quenched he Spirit. But how came Laodicea to quench the ſpirit? Thou art neither hot nor cold, thou art luke-warme, verſ. 15, 16. But when came this luke-warmneſſe? ſee verſ. 17. Becauſe thou ſayeſt, I am rich, and increaſed with goods, and have neede of nothing. Here was an opinion of ſufficiency, I have enough, and this quencht her indeavours of increaſing grace, and this brought her to luke-warmneſſe, and ſo to the quenching of the Spirit.

Prov. 10.4. He that dealeth with a ſlacke hand, becommeth poore: He doth not ſay, he ſhall not be rich, but becomes poore, though he had a good eſtate before, yet he becomes poore. It ſtands in oppoſition to the latter part of the verſe, The hand of the diligent, not keeps riches, but makes rich, though otherwiſe at firſt but poore: So a ſlacke hand makes a man poore that was rich. Now when a man hath had ſpirituall riches of grace, and ſinkes in his eſtate, and decayes, that man quenches the ſpirit. Now, what brings a man to decay, and to become poore? when a man deales with a ſlacke hand. He remits of his diligence, and of his paines in uſing meanes to increaſe his ſpirituall riches. And what is a maine thing that makes a man ſlack his hand? No one thing more then a conceit that a man hath enough, a ſufficiency of grace. Once admit an opinion that thou haſt enough, and then thou wilt deale with a ſlacke hand, and wilt abate of thy paines and endeavors for grace. And paines abated, grace abates, and grace abated, the Spirit is quenched. Once thinke thou haſt grace enough, faith, knowledge, zeale enough, and it will quickly come to paſſe, that thou thou ſhalt bee ſure to have little enough.

No ſooner is the Moone come to the full, but it preſently decreaſes, and abates of her light: And no ſooner is a man come to be full, to a fulneſſe in his conceit, but he preſently inclines to the wane, and is on the decreaſing hand. Therefore as we would feare to quench the ſpirit: ſo take we heed of nouriſhing, yea of entertaining ſuch a conceit of a ſufficiency of grace. Remember the Spirit is here compared to fire, and fire is one of the foure things that never ſayes, It is enough, Prov. 30.16. It is a fire on the quenching hand, and a fire that will ſoone be quencht, that ſayes, It is enough. There is nothing that ſo ſpeedily, and ſo dangerouſly beggers a Chriſtian, and decayes, Abrupt & over-ſudden breaking off from holy duties a quencher of the Spirit.and decreaſes the Spirit of grace in him, as a conceit of riches, and ſufficiency.

4. Fourthly, an abrupt, and over-ſudden breaking off from holy duties in which wee have found our hearts heated and inlarged. When a man in prayer, hearing, or receiving, hath found ſpirituall heate raiſed, and fire kindled, he ſhould have a care to keepe up that heate warming him, and that fire burning in him ſo long as may be. It is not poſſible after holy duties be ended, to keep the fire in that heate, and the heate in that frame it had in the performance of the duties, but yet a man ſhould keep it up ſo long as may bee, and though that fire goe out, yet it ſhould not ſuddenly be quencht and put out, ſo ſoone as the duty is over, but it ſhould goe out leaſurely, gradually.

When David found that holy and good frame of heart in the people, 1 Chron. 29.18. See how he prayes for them. He finds in them a float of good affections, and he deſires that this frame of heart may be upheld and kept in them for ever. Not that that flame and float of good affections ſhould alwayes bee in that heate and height that then they were in, but that ſuch a frame of heart might alwayes habitually be in them, that upon all good occaſions the like good affections might be raiſed, and the like fire might flame. Now the way to doe that, is to keepe them up ſo long as may be, and when they doe ſinke, yet to let them ſinke ſo gradually, that they may leave in the heart an habituall diſpoſition and inclination to the like frame againe when occaſion ſhall be. The ſtring of a Lute or a Violl, if it have beene wound up to an high note, if afterwards it be let downe a note or ſo, yet it will of it ſelfe be riſing again: ſo when our hearts have beene inlarged in prayer, hearing, &c. and our affections have been wound and skrewed up to a good height, when we goe off from the duty, yet ſhould we goe off with a bent of the heart to the duty ſtill, and wee ſhould doe our beſt to keepe our hearts as long as may bee in that holy and good frame, in which holy duties left them. And when this frame goes downe leaſurely and by degrees, it will leave in the heart an habituall diſpoſition and preparation for theſe duties againe. And this is that which cauſes a great quenching of the Spirit. Men it may be have their hearts ſweetly inlarged and heated in prayer, hearing, receiving, and as ſoone as prayer is done, the Sermon and Sacrament is done, they chop ſuddenly off from theſe duties, breake then off abruptly, and fall to talke of the world too too ſuddenly, ſo as the holy frame of heart got in theſe duties, is ſuddenly gone, and the fire immediately quencht.

When a man is very hot, if he preſently ſtrip himſelfe and throw off his clothes, hee is in great danger to take ſuch a cold as may quench the very life of him: So ſuch a ſudden and immediate chopping from holy duties to matters of the world, eſpecially to matters of vanity, it quenches, not only the fire and heate, but quenches the frame of heart, ſo as it is not eaſie to bring it to ſuch a frame againe; it exceedingly indangers the quenching of the life of grace. When a man hath bin at a Sermon, and hath had his heart affected with it, and hee preſently goes from the Sermon, and holds not his heart in any thoughts of it, no nouriſhing of his ſpirituall heate by meditation, prayer, or conference, but he falls inſtantly upon the world, is inſtantly up to the eares in the buſineſſe of the world; it brings a mighty dampe upon the Spirit. It is as if a man ſhould fetch fire out of the Sanctuary, and as ſoone as ever he comes at the doore ſhould caſt it into water, Pſal. 5.3. I will direct my prayer unto thee, and will looke up. That when his heart had done praying, yet his eyes were praying, he was ſtill looking up, the bent of his heart ſtill ſtood heaven-ward: But when we pray, and preſently looke downe, ſcarce up from off our knees, but our tongues are running upon the world, or our vanities; when we heare wee are ſcarce out of the Church doores, but ſheepe and Oxen, and ſuch things take up our thoughts and diſcourſes, we doe take water and flaſh it upon the fire that was kindled in our hearts in holy duties. Take heed therefore of ſuch a chopping off from holy duties, and keepe a bent of heart ſtill to them for a time after we come from them.

3. Point. The danger of quenching the Spirit. There is a great deale of danger in quenching the Spirit, ſo great, as may make any wiſe man fearefull how he doth it. David being in battell with the Philiſtines, and being in danger of being ſlaine by Iſhbi-benob the Gyant, was reſcued by Abiſhai, which danger being eſcaped, The men of David ſware unto him, ſaying, Thou ſhalt goe no more with us out to battell, that thou quench not the light of Iſrael, 2 Sam. 21.17. It had beene a ſad, and a dangerous thing to have had the light of Iſfrael quenched, and therefore they would provide wiſely another time againſt that danger; And it is no little danger that followes upon the quenching of the Spirit: It is good therefore to know the danger of it, that the danger of it being knowne, we may take the greater heed thereof, and feare the more to quench the Spirit.

The danger of quenching the Spirit in the motions and ſollicitations of it, that is two-fold.

Firſt,Quenching the Spirit deprives us of Gods help and aſſiſtance. when a man quenches the Spirit in the motions of it, either by not obſerving them, or not obeying them, that he doth not marke them, and yeeld a preſent obedience to them, hee then looſes the helpe and aſſiſtance of the Spirit which he might have had in the doing of thoſe things hee was moved to, which helpe he might have had, if he had then liſtned to the motions of the Spirit. This is a ſure truth, that whenſoever the Spirit of God moves a man to any good duty, as to beleeve, to repent, to pray, to heare, to performe any difficult duty of obedience, that whenſoever he moves to ſuch duties, he alſo offers his helpe and asſiſtance ſo as to enable us unto them, and to carry us thorow them; as if he ſhould ſay, Doe that which I move you to, ſet upon it, and goe about it now I call upon you to doe it, and I that move you will alſo helpe you. Hearken to my counſell, and you ſhall have mine helpe to carry you thorow the work, though it be an hard worke. If you will cloſe with me in my motion, I will cloſe with you in the action. The motions of the Spirit are not bare motions, but there is alwayes annext to them offers of helpe, and the motions being hearkned to, the helpe of the ſpirit goes along with them. Motions of grace have offers of grace, motions of the Spirit have the helpe of the Spirit offered with them.

The Spirit of God moves a man to beleeve, repent, to pray, &c. Now when he moves thee to doe theſe things, at the ſame time he offers his helpe for the doing of them, he offers his helpe and asſiſtance to beleeve, to repent, to pray. And a man that takes the advantage of the motions of the Spirit, hath alſo his helpe, and is enabled by him to doe theſe things.

As in that caſe Luk. 5.17. As he was teaching, the power of God was preſent to heale them: So it is in the motions of the Spirit, as he is teaching, urging, preſsing us to any duty, the power of the Lord is juſt then preſent to helpe a man, and the man that hearkens to the counſell of the Spirit, ſhall be ſure to have that helpe of the power of God that is then preſent. As there in that caſe, The power of the Lord was preſent then to heale them, as he was teaching: And ſee what followed upon it, verſ. 18. And behold men brought in a bed a man taken with the palſey: When did they bring him? Juſt then when the power of God was preſent to heale. They tooke the very inch of time: And how ſped they? He that was brought in his bed, walkes away with his bed, and goes away whole. So happy a thing it is to take the advantage of Gods helpe when his power is preſent to helpe. Juſt ſo it is in the motions of the Spirit: when he moves to repentance, his power is preſent to help a man to repent. And let a man then beſtirre himſelfe, and though he have as little power to repent as the palſey man had to walke, yet the power of God, which is preſent at the motion made, will doe as much for his ſoule, as it did for that mans body.

See 1 Chr. 14.15.16. When David ſhould heare a ſound of going in the tops of the Mulberry Trees, then he muſt goe out to battell, for then God was preſent with his power to ſmite the Philiſtines. Well, David did ſo as God commanded him, juſt when he heares the ſound of goings hee goes out, juſt then; and what was the ſucceſſe? And they ſmote the Hoſt of the Philiſtines. Hee tooke the advantage of Gods preſence and power that was then preſent to helpe him, and ſo hee did the deede, went thorow happily with the worke. When we have motions from Gods Spirit to beleeve, repent, pray, theſe be the ſound of his goings, why then ſet upon theſe duties. But alas! they be hard things; alas! I have no power to beleeve, no power to pray, to repent. I but when thou heareſt the ſound of the goings of the ſpirit in his motions, then is the Spirit of God going out before thee, to helpe thee againſt thine hardneſſe of heart, to ſmite thine hard heart, and to ſoften it, and then is the time to ſet upon the worke of repentance, prayer, &c. Doe therefore as the ſpirit of God moves thee, and commands thee, and thou ſhalt have the victory over thine unbeliefe, over thine impenitency, &c. then thou ſhalt bee ſure to have the helpe of the Spirit, if thou wilt inſtantly hearken to the motions of the ſpirit. See how David ſpeakes to Salomon about building of the Temple, 1 Chron. 22.16. Ariſe, and be doing, and the Lord be with thee. Ariſe Salomon, and be building and doing, and the Lord helpe thee. It is moſt certaine, that when the Spirit of God doth ſay to men, Ariſe, and bee doing, that then if men will ariſe and be doing when he calls them to be doing, that the Spirit of the Lord will be with them to helpe them and aſsist them.

But now when men quench the ſpirit of God in theſe motions, and doe not regard them, nor hearken to them, and yeeld a preſent obedience to them, here is the danger of it, that they loſe this helpe and asſiſtance of the ſpirit which then was to be had, and ſo when after they would doe theſe things they cannot doe them, becauſe now they muſt doe them alone, and by their owne ſtrength; and their own ſtrength is too weake.

David went out againſt the Philiſtines juſt when he heard the ſound of goings in the top of the Mulberry trees, and ſo he ſmites the Philiſtines; and why ſo? Becauſe when the ſound of the goings was, then God was preſent to help him: But now ſuppoſe David when he had heard that ſound of the goings had ſat ſtill, and had ſaid with himſelfe, There is no ſuch haſte of going out againſt the Philiſtines, ſuppoſe he had put it off till next day, or for a matter of 3. or 4. houres; what would have beene the iſſue? Aſſuredly David had not beate the Philiſtines, he had loſt the day if he had but put it off but one day, an hundred to one but if he had delayed his going out ſome few houres, but the Philiſtines had beate him to clouts.

And this very thing is that which undoes men, and a maine reaſon that they never come to beleeve, repent, &c. Gods Spirit moves to theſe things, and when he makes the motion, hee offers his helpe; and men they put off theſe motions, they will ſet upon faith, repentance, obedience, and they will pray, but at this time they cannot ſo well doe it. At ſuch a time they will doe their things: And when they come at theſe they cannot for their lives repent or pray, they finde the worke utterly impoſſible, which might have beene poſſible, if they had ſet upon it when Gods ſpirit counſelled to it, becauſe thē was the time in which God help was to be had: So that the quenching of the Spirit is the loſing of Gods helpe and aſſistance in duties.

Behold I ſtand at the doore and knocke, Apoc. 3. If any man will open. Alas! we cannot open the doore, it is ſo locked, and barred, and bolted, that it is impoſſible for us to open it. True, it is ſo, but yet there is a way to open, and that is to be opening when God would helpe us to open. When God offers to helpe thee to open the doore, then ſet upon opening the doore, and what ever the bolts, barres, and lockes are, thou ſhalt bee ſure to have it open.

I but when doth God offer to help us to open it? Then when his Spirit knocks, when in the motions thereof he ſollicites us to open, then God offers his help to help us to open. Take that time, and then ſet on the work, and the doore ſhall be opened. But if that time be neglected, we may ſtrive to open but cannot open, becauſe then that power is gone that would have helpt us to open. See Eccleſ. 9.12. Man alſo knowes not his time. This is one cauſe of mans miſery, that hee knowes not his time, that he miſſes the time of doing himſelfe moſt good. Not to ſtrike in and cloſe with God when hee offers his helpe, is to miſſe our time, and this makes us miſerable. And this miſery of miſſing our time is the fruit of quenehing the ſpirit. The time of Gods helpe is the time of his Spirits ſollicitations. They that neglect the time of the Spirits motions, they neglect Gods time of helpe; they that loſe the time of Gods helpe, loſe ability and power to doe Gods worke. To day if ye will heare his voyce, &c. What then? Heare his voyce to day, and then to day he will helpe you. But when men heare not his voyce to day, but will ſtay till to morrow, and next day, and I know not how many dayes, and ſo put off Gods Spirit, they doe thereby put out Gods Spirit, and ſo loſe that helpe and aſſiſtance of the Spirit they might have had. This is that one danger of quenching the Spirit in the motions of it, wee thereby loſe the helpe and aſſiſtance of the Spirit in holy duties of obedience.

2. Secondly,A ſecond danger in quenching the ſpirit in the motions thereof. a mans quenching the Spirit in the motions thereof may prove the ſilencing of the Spirit for a long time after, if not for ever. The Spirit in this kinde quenched, will hardly be kindled againe, if ever kindled, and it may be never kindled againe, but ſo quencht as quencht for ever.

1. Firſt, it may prove ſuch a quenching as it will be very hard to recover that Spirit againe. Recovered it may be, but with ſo much adoe, with ſo much difficulty and toyle, as could a man conſider it before hand, hee would feare, and take heed how hee quenched the Spirit. We ſaw before how the Church quenched the Spirit in this kinde, Cant. 5.2. There were the ſollicitations and motions of the Spirit. It is the voyce of my Beloved that knockes, open unto me, &c. But verſ. 3. ſhe hath her put-offs, I have put off my coate, ſhe doth not yeeld preſent obedience to the motions of the Spirit. And the iſſue was, ſhee had thereby quenched the Spirit, verſ. 6. My Wel-beloved had with-drawn himſelfe, and was gone. There is the Spirit quenched. It is true that ſhe recovers the Spirit againe, as appeares in the chapters following; but yet it coſt her full deare firſt. It was not ſo eaſily kindled, as quenched; not ſo eaſily recovered, as loſt. See verſ. 6. My ſoule failed me, (or my ſoule went forth) my ſoule was gone. Her Wel-beloved had withdrawne himſelfe, and was gone, and now her ſoule was departed and gone, ſhe was as a dead woman through feare and grief. See what a dangerous thing it is to quench the Spirit; ſad things follow upon it. Well, but then why doth ſhe not ſeeke to recover all againe? Shee doth ſeeke it, but alas to her little comfort. I ſought him, but I could not finde him. I, but why then doth ſhe not call to him, and cry after him? I called him, but he gave me no anſwer. This is a ſad and a pinching tentation. Doth not Chriſt ſay, Knock and it ſhall be opened unto you? True, but Chriſt before had knocked by his Spirit, verſ. 2. It is the voyce of my Wel-beloved that knocks, open unto me. Chriſt knocks, and ſhe opened not, the Spirit is quencht upon it, and now ſhe knocks, and Chriſt opens not: Shee is paid with her owne coyne, ſerved in her owne kinde: She ſhal be taught to her ſmart and ſorrow, what a dangerous thing it is to quench the Spirit, ſhe ſhall finde to her griefe, that being quenched it will not ſo eaſely be kindled againe. It ſhall coſt her ſeeking and calling, much paines, much prayer, and yet not preſently recover it neither. They that do not open when the Spirit knocks, and ſo quench the Spirit: They ſhall knocke, and knocke hard, and knocke long before they recover the Spirit, if ever they doe recover him. I ſought him, but I could not finde him, I called but hee gave me no anſwer. Here was a deepe ſilence, no anſwer: Nay that's not all but verſ. 7. ſhee is yet brought into further ſtraits, ſhe is ſmitten, and ſhe is wounded by the Watch-men, and her veyle taken from her by the Keepers of the Walls. Thus though at laſt ſhe recovered the preſence of Chriſt and his Spirit againe, yet wee ſee after her quenching the Spirit with what adoe, with what toyle and difficulty it is recovered. Such a danger is there in quenching the Spirit in the motions of it. Take heed of it. The Spirit quencht in the motions thereof is not recovered without much tugging and toyling, it may make every veyne in thine heart ake againe or ever thou recover it, many a bitter teare, many a wreſtling prayer, many a ſad ſigh, many a ſtrong cry, many a drooping day, many a diſconſolate night may it coſt thee, before thou mayſt recover that gratious worke of the Spirit againe. This is ſad, but there is a more ſad thing yet behind. Therefore,

2. Secondly,The Spirit quēcht in the motions thereof, may bee quenched for ever. the Spirit of God quencht in the motions thereof, may be quencht for ever. The Spirit of God moves in thine heart, and ſollicites thee to beleeve, to repent, &c. Thou putſt him off as Foelix did Paul, When thou hast more convenient leaſure thou wilt heare more of him, thou neglecteſt and diſregardeſt his counſels, and motions, and ſo thou haſt quenched the Spirit. Well, what canſt thou tell whether ever he will come to thee any more, whether ever thou ſhalt heare that voyce behinde thee any more? It may be that he will never ſollicite thee more. A neglected motion may be the laſt motion that ever he will make, The Angel moved at a certaine ſeaſon, Joh. 5.4. and whoſoever tooke the advantage of the motion was healed of his diſeaſe, hee that ſtept in preſently upon the Angels motion of the water, had cure infallibly. Now ſuppoſe a man had neglected to take the advantage of the preſent motion, and had ſaid with himſelfe: Now indeed the Angel moves the waters, but yet I will not ſtep in now, he will move againe ere long, it may be to morrow he will move againe, and I will come againe to morrow, and I will ſtep into the water then, when he moves next time. Now, how could ſuch a man tell whether ever the Angel would move againe or no? There was a time when that miracle ceaſed, there was a motion of the Angel which was his laſt motion; There was a motion after which there was never any motion more. Now then, how could ſuch a man tell, but that motion which hee neglected might be the laſt? For ought he could tell, the Angel might never deſcend into the Poole more, might never make a motion in the waters more: So when we neglect and quench the Spirit of God in the motions thereof, who can tell whether ever the Spirit of God will doe him that favour any more? whether he will ever dart any of thoſe ſparkes of that heavenly fire into his heart or no? when he hath ſo fooliſhly quencht them. The quenching of the ſpirit may juſtly provoke him to ceaſe his worke, and to ſtirre no more.

It is a ſure thing, that the Spirit of God unkindly uſed will forbeare, and will be gone, Iſa. 30. Yee ſhall heare a word behind you, &c. The ſtopping of our eares againſt his motions, will at laſt prove the ſtopping of his mouth. As in the caſe of the Miniſtry, ſo God deales in this caſe, Eze. 3.26. J will make thy tongue cleave to the roofe of thy mouth, that thou ſhalt be dumb, & ſhalt not be to them a reproofe, for they are a rebellious houſe. Deafe hearts make Miniſters dumbe, and rather then diſobedient people ſhall have the Miniſtry of the Word, God himſelfe will ſilence his Miniſters, as in Jeremies caſe, God did not onelyonly forbid him to pray for that people, but he forbad him to preach to that people, Jer. 36.5. Juſt ſo will God deale in this caſe; When hee ſends his Spirit to direct us, reprove us, and he comes and woes us, allures us, urges us to this and that duty, and we ſlight his motions, diſ-regard and diſobey them. God when he ſees us deaf, he will make his Spirit dumb, and hee will ſtop his Spirits mouth when wee ſtop our eares. Hee ſhall no longer inſtruct us, direct us, reprove us, but hee will ſuſpend and ſilence his Spirit from doing theſe offices.

It ſuites juſt with that, Gen. 6.3. My Spirit ſhall not alwayes ſtrive with man; As if he ſhould ſay, My Spirit hath ſtriven with them for a long time, hath ſtriven in the motions thereof to bring them to repentance, but he ſhall not alwayes ſtrive with them, there ſhall come a time that he ſhall ſtrive no longer. So then, God would have his Spirit at laſt to forbeare ſtriving. And what was the cauſe of it? That wee ſhall ſee by that place, 1 Pet. 3.19, 20. The Spirit of Chriſt went along then with the Miniſtry of Noah, and ſeconded it by his ſollicitations. How were his ſollicitations entertained? They were diſobedient. They liſtened not to the gracious motions of the Spirit, and ſo they quenched the Spirit. And how did they quench it? My Spirit ſhall not alwayes ſtrive. They ſo quenched it that it ſhould not onelyonly ceaſe ſtriving, but it ſhould ceaſe for ever, hee ſhould never ſtrive more with them, but give them up for ever; goe your wayes, doe as you will, yee ſhall never have a good motion from my Spirit more.

See how Chriſt ſpeakes to the Phariſees, Joh. 7.33.34. Yet a little while J am with you, and then I goe unto him that ſent me. And what then? Yee ſhall ſeeke me, and ſhall not finde mee. Chriſt was with them a little while, ſtriving with them to doe them good: But they rejected the counſell of God, and would none of him: Well, ſayes Chriſt, I am a little while with you, and then I goe, &c. and then ye ſhall ſeek, &c. yee ſhall not finde me though ye would never ſo faine, though ye would give all the world for it: So I may ſay of Gods Spirit, yet a little while he is with thee, yet a little while hee is ſtriving with thy conſcience, and urging thee ſeriouſly to labour for grace, yet a little while he is with thee knocking and rapping at the doore of thine heart, yet a little while he is with thee to woe thee, to allure thee, to worke on thee in the Word, and the reſt of the ordinances. But if thou quench him in theſe his gracious dealings with thee, hee will goe unto him that ſent him: And then thou ſhalt ſeeke him, oh that I had but one of thoſe gracious motions I was wont to have! that I might but once more, once more heare the voyce of Gods Spirit! thus ſhalt thou ſeeke him, but ſhalt not finde him for ever, a world (if thou couldſt give it) ſhall not purchaſe one whiſper more, not a ſyllable more, from the Spirit of grace ſo unkindly quenched. Conſider now how dangerous ſuch a caſe will bee, and as thou wouldeſt feare it ſhould be thy caſe: ſo feare to quench the Spirit. It is a great mercy of God to give us his Spirit in this kinde to have theſe Eagles wings fluttering over us, Nehem. 9.19, 20. Why then for God to call home his Spirit, and to forbid him to ſtrive with us, to call upon us, to inſtruct us, how heavie a judgement is it! It is a judgement to have a good Miniſter ſilenc'd; what is it then to have the Spirit of God ſilenc'd! It is a ſad thing to have Miniſters mouthes ſtopped; what is it then to have the Spirits mouth ſtopt! Quenching the Spirit, will prove ſilencing the Spirit; Quenching the Spirit, will prove the ſtopping of his mouth. So much for the danger of quenching the Spirit in the motions

2. Second danger of quenching the Spirit, The Spirit being quenched in the graces thereof, is quenched in the offices therof.is in quenching the graces of the Spirit: And the dangers of quenching in this kinde, are many.

1. The Spirit quencht in the graces thereof, is quēcht in the offices therof. The ſpirit of God doth us many good offices, which hee will ceaſe to doe, if hee be quencht.

1. Firſt, the Spirit of God is a ſpirit of prayer. Hee is called the Spirit of grace and ſupplications, The Spirit helpes to pray.Zech. 12.10. Jude 20. praying in the Holy Ghoſt, and Rom. 8.25, 26. It helpes our infirmities, it makes interceſsions for us with groanings, &c. Prayer is a worke which cannot bee done without helpe, not without the helpe of the Spirit.

1. The Spirit affects our hearts with the ſenſe of our own wants. 2. It ſheds Gods love into our hearts, that ſo with boldneſſe wee may appeare before him. 3. It excites and confirmes thoſe graces in us which are required in prayer, as faith, humility, fervency, zeale, & by this his work & aſſiſtance, inlarges our hearts. 4. Hee ſuggeſts holy meditations, and kindles holy deſires, in the act of praying. 5. It reſtraines Satan and the fleſh, that they moleſt, interrupt, and diſtract us not. All theſe helpes wee have from the Spirit of God in prayer: Therefore ſaying, v. 17. Pray continually, he addes verſ. 19. Quench not the ſpirit. Now quench the ſpirit and all this helpe is loſt, and this aſſiſtance is loſt. Hee is a ſpirit of grace and ſupplications, Zech. 12. Quench him as a ſpirit of grace, and you quench him as a ſpirit of ſupplicaon. Quench him, and you quench him from making interceſsions; quench him, and you quench him from crying Abba father, and ſtop his mouth from crying: And if he cry not, we cannot cry; and if wee cry not, wee pray not. So dangerous a thing in that reſpect it is to quench the ſpirit.

2. Secondly,The Spirit aſſures us of audience & the acceptance of our prayers. the ſpirit of God doth not onelyonly help us to pray, and doe us that good office, but he doth us another gratious office in aſſuring us of audience and the acceptance of our prayers, 1 Joh. 5.15. Therefore Gods people may know that God heares them, and accepts their ſervices. David, Pſal. 6. begins it with a ſad complaint, but yet ſee how on a ſudden his heart cheeres, verſ. 8, 9. and that upon this, that he knew God heard and accepted his prayers. So then men may come to know that God accepts their prayers. Now, how come men to know it? Anſw. I finde that God hath aſſured his ſervants of the hearing of their prayers theſe ſeverall wayes.

1. Firſt, ſometimes by the teſtimony of an Angel ſent from heaven, Luc. 1. Zachary, thy prayers are heard, Acts 10. Cornelius, thy prayers are come up in remembrance, &c.

2. Secondly, ſometimes by the teſtimony of a Prophet, Iſa. 38.5. Goe and ſay to Hezekiah, J have heard thy prayer.

3. Thirdly, ſometimes by a viſible ſign, as Act. 4.31. And whē they had prayed the place was ſhaken. That was a ſigne from heaven aſſuring acceptance of prayer. And ſo God did aſſure by fire comming downe from heaven. So God gave evidence of acceptance when the firſt ſacrifice was offered on the Altar in the Tabernacle, Levit. 9.12. And thus it is thought that God by fire from Heaven, did ſhew his acceptance of Abels offering before Caines. And to that former alludes that prayer for the King, Pſ. 20.4. The Lord turne thy burnt offering into Aſhes, which is tranſlated The Lord accept, &c. becauſe God had ſometimes witneſſed his acceptance, by ſending downe fire to burne the Sacrifice. Now wee muſt not thinke, that God deales not as well with his people now as hee was wont, hee is ſtill as gracious as ever in aſſuring his people of his Acceptance. Now looke what God was wont to doe by Angel, Prophet, or viſible fire, hee now doth the ſame by his ſpirit. His Spirit ſayes as the Angel, and the Prophet, thy prayers are heard. God ſayes to his Spirit, Goe to ſuch a man, and ſay, I have heard thy prayer. God aſſures men of his acceptance of their prayers by fire ſent downe from heaven.

When a man in prayer feeles his heart mightily inlarged, when hee feels his heart ſet on fire with fervency of holy affections, this is the fire of the ſpirit: And this fire, this fervency and heate of the ſpirit with which the heart burnes in prayer, is fire that comes downe from Heaven, a ſenſible teſtimony of Gods acceptance, thus God turnes our Sacrifices into aſhes. And when it is thus with a man, how comfortable a condition it is? Thus David knew that God heard him, Pſal. 6.8, 9. Fire came downe from Heaven, and burnt his Sacrifice, and by that inward fire in his heart, he as well knew that God accepted his prayer, as Abel by that viſible fire, knew that God accepted his Sacrifice. Surely, when a man feeles this fire burning in his heart in prayer, well may it be ſaid unto him, as Eccleſ. 9.7. But now on the other ſide, when a man ſhall pray, and ſhall have no aſſurance that God accepts his prayers, alas what a comfortleſſe ſervice is that? from ſuch prayers may a man riſe with a ſad Spirit. Goe and eate thy bread with ſorrow, and drinke thy wine with a ſad heart, for God accepts not thy prayer, God anſwers not with fire. Now what is it that brings a man into this condition? This is nothing elſe, but a ſad fruit of quenching the Spirit of Grace: Becauſe men quench the ſpirit, therefore the Spirit burnes not in prayer, and ſo gives no aſſurance of Gods acceptance. What wonder that fire burns not when it is quencht? Thou haſt quenched it in the graces and degrees of it; and therefore it is quenched in the comfort of it, and now it gives thee no teſtimony of acceptance; As therfore wee would feare to want fire to give us aſſurance of Gods acceptance, ſo take wee heed, that we before-hand doe not quench the fire.

3.The Spirit makes our prayers accepabe. The Spirit of God doth us this good office to make our prayers acceptable. Prayer is not acceptable unleſſe it be fervent, Jam. 5. It is fervent prayer that prevailes, therefore it is fervent prayer that is acceptable. There is a phraſe, Am. 5.21. I will not ſmell in your ſolemne aſſemblies: What that meanes ſee verſ. 22. I will not accept.

When incenſe was offered upon the Golden Altar, if the Prieſt had layed incenſe upon it, upon the cold Altar, if there had been no fire, there had beene no ſmell, it muſt burne before it could ſmell. For as in that caſe, Ex. 29.41. For a ſweet ſavor, an offering made by fire unto the Lord; ſo this, it muſt be fire that muſt make an offering of ſweet ſavour: So all our prayers if there be no fire, they have no ſmell, they have no acceptance. Now if we quench the ſpirit, we quench the acceptance of our prayers, our incenſe is not accepted if it doe not ſmell; it cannot ſmell unleſſe it burne, and how can wee thinke it ſhould burne, when wee have quencht the fire of the Spirit, by which our incenſe ſhould burne?

The Spirit gives us a comfortable aſſurance of our good condition before God.4. Fourthly, the Spirit of God doth us this good office to give us a comfortable aſſurance of our good condition before God, Rom. 8.16. The ſame ſpirit beareth witneſſe, &c. yea it ſeales to us our adoption, 2 Cor. 1.21. ye were ſealed with the ſpirit: But now, if the ſpirit be quenched, where is that comfort of Adoption? Can a quenched ſpirit be a witneſsing ſpirit? Can a quenched ſpirit be a ſealing ſpirit? Can a quenched ſpirit be an aſſuring ſpirit? Can a quenched ſpirit be a ſpirit of conſolation? It is a dangerous thing to quench the ſpirit, it is the quenching of his witneſſe, it is the blurring and defacing of his ſeale, it is the quenching of a mans own comfort.

5. Fifthly,The Spirit guides us in the way of truth. the Spirit of God doth us this good office to leade and guide us in the wayes of truth and life, Joh. 16.13. The Spirit will leade you into all truth; and 1 Cor. 12.3. No man can ſay that Jeſus is the Lord but by the Spirit. It is he that by his light guides us, and ſhewes us what is truth. Hee is as the pillar of fire, Exod. 30.11. to give light to goe by day, and by night. Wee live here in the darke, and if we have not the light of the Spirit, wee cannot but wander and goe amiſſe. And this is a danger of quenching the ſpirit, that it being quenched, wee are in danger of being in the darke, and being in the darke of miſcarrying, of falling into dangerous and foule errours. It ſeemes that ſometimes Iſrael did travell by night, by that place, Exod 30.21. and there was no danger of going out of their way, or falling into pits, &c. becauſe they had the pillar of fire to give them light to goe by night. If they had gone by night, and had not had the pillar of fire, in what danger had they gone: They had been in danger of being wilderd, of loſing their way, of falling into holes and pits, into which they might have broken their neckes: So here, ſo long as wee have the light of the Spirit to guide us, we are ſafe from ſuch danger; but if once wee quench the ſpirit, wee quench the light of it, and then are in danger of being wilderd and loſing our way, of falling into this and that dangerous errour: Experience lets us ſee the truth of it. Wee ſee ſome that have beene very forward in godlineſſe and Religion, very Zealous and active, and who but they: But after they have abated their zeale and fervour, fallen off from good ſociety and duties, they have quenched the Spirit. And what hath become of them? Why, not one odde opinion ſtirring in a Country, not any dangerous errour abroach, but they fall preſently into it, and are enſnared. And no wonder that ſuch fall into the ditch, for the light of the Spirit is quencht. And thus the Spirit is quenched in the offices thereof, when quenched in the graces.

2. Secondly,To quēch Gods Spirit kindles the divels. a ſecond danger of quenching the ſpirit in the graces thereof is this. The quenching of Gods Spirit, is oftentimes the kindling of the ſpirit of the Divell. Saving and ſanctifying graces, though they cannot bee quenched in their habits, yet wee ſaw before that they may bee quencht in their acts and operations, may be quencht in their meaſures and degrees. And the quenching of ſanctifying grace, though but in the act and degree, yet it makes way for the kindling of the fire of the ſpirit of ſatan. Wee are counſelled Epheſ. 6. to quench the fiery darts of ſatan. Now, when wee quench the ſpirit of God in the acts and degrees of grace, wee are farre from quenching the ſpirit of ſatan; nay, wee doe certainely thereby give ſo much the more advantage for the tentations of ſatan to prevaile, and the fire of them to kindle ſo much the eaſilier. But now, when the ſpirit is quenched in the common gifts and graces thereof (ſuch as reprobates may have) then the quenching of the ſpirit of God, is the kindling of the ſpirit of the Divell, ſo as hee enters with ſo much the more power, to carry men into all manner of ſinne with greedineſſe. Marke that paſſage, 1 Sam. 16.14. But the ſpirit of the Lord departed from Saul. There was the ſpirit of the Lord quenched. And what was the iſſue? Was that all? No, marke the danger that followed upon it, And an evill ſpirit from the Lord troubled him. Gods Spirit goes, and the Divels ſpirit comes: Yea, hee came ſo that Saul was carryed into horrible and fearefull ſinnes: Hee proved unreaſonably malignant and malicious againſt David. Hee commits a moſt barbarous and cruell murder, 1 Sam 22.16. Thou ſhalt dye Ahimelech, thou and all thy Fathers houſe. It was a bloudy act to put Ahimelech to death after ſo juſt an anſwer made by him. But ſuppoſe Ahimelech were guilty, yet what had his fathers houſe done? Suppoſe Ahimelech were guilty, yet what had all the reſt of the Prieſts done? why muſt the throates of 85. Prieſts be cut, verſ. 18. why muſt Nob, a Citie of the Prieſts, both men and women, children and ſucklings, Oxen, Aſſes, and Sheepe, why muſt all theſe be ſo bloodily butchered? what a fury and barbarous madneſſe is this? All this ſhewed that now the Spirit of God was quenched, the ſpirit of the Divell was entred and kindled: For Gods Spirit being quenched, the ſpirit of the Divell is ſo kindled, that it carries him to monſtrous, foule, and horrible wickedneſſe, without all meaſure. Now the Spirit of God was quenched in Saul, the ſpirit of the Divell is not only kindled, but ſo kindled that he growes outragious in his wickedneſſe. And againe, after this hee goes to conſult with a Witch, hee goes and ſeeks to the Divell himſelfe. When men once play the Apoſtataes and quench Gods Spirit, the ſpirit of the Divell not onelyonly enters, but enters with a witneſſe, ſo as hee hurries them as his ſlaves into all exceſſe of wickedneſſe. They doe not ſinne the common ſinnes of men, Pſal. 53.3. Every one of them is gone backe, they are become altogether filthy. They not onelyonly grow dead and cold, careleſſe and looſe, but become altogether filthy; filthy ſwearers, filthy adulterers, filthy drunkards, notorious, malignant perſons againſt godlineſſe.

It is with ſuch perſons as in that caſe, Levit. 13.18, 19, 20. If a man had a bile, and that was healed, and after the healing it brake out againe, it proved the plague of leproſie; It proved worſe, a more filthy and loathſome diſeaſe than before. A leproſie was a thouſand times worſe than before. Men that quench Gods ſpirit, kindle the Divels ſpirit in them, and ſo kindle the ſpirit of the Divell in them, that they who before were but bily perſons, they after the quenching of the ſpirit prove leprous perſons, ſtinking and filthy, loathſome lepers, they become altogether filthy. See 2 Pet. 2.20.22. they not onelyonly turne ſwine, but filthy ſwine, ſwine wallowing in the myre, not beſprinkled with myre, not onelyonly falling into the myre, but ſwine wallowing and tumbling in the myre: For when men quench the ſpirit, and fall off by Apoſtacy, not onelyonly the ſpirit of Satan comes in, but there is a further matter. See Matth. 12.43, 45. where obſerve theſe things.

1. Firſt, that in a caſe of Apoſtacy the ſpirit being quencht, the Divell doth not enter ſingle, but he takes ſeven other ſpirits more wicked than himſelfe. Chriſt caſt ſeven Divels out of Mary Magdalen, Mar, 16.9. theſe have ſeven Divels enter with the former old Divell, and they be worſe Divels than himſelfe. To teach, that when men quench the ſpirit by falling away, the Divell not onelyonly comes againe, but he comes ſo, that hee makes them ſeven times worſe than ever they were before.

2. Secondly, thoſe 7. Divels not only enter, but dwell there, not onelyonly lodge there for a night and away, but they dwell there. It notes, that upon the departure and quenching of Gods Spirit, the Divell is not onelyonly preſent in their hearts, but hath his abode and reſidence there, as in that caſe, Zech. 5.11. Where a man dwels, there is his ſetled abode and reſidence. And that's not all, but that hee alſo was there as a Lord and Maſter, as Eſth. 1.22. So that it teaches, that when the Spirit is quenched, not onelyonly the ſpirit of Satan comes in his roome, but he comes powerfully and efficaciouſly to reigne in their hearts, and ſo to make them baſer vaſſals to himſelfe than ever they were before; ſo that their latter end ſhall be worſe than their beginning, not onelyonly in regard of their miſery, but of their guilt and pollution. This is the dreadfull danger of quenching Gods ſpirit: It makes way for the re-entry of Satans ſpirit, yea for ſeven ſpirits worſe than himſelfe. As therefore wee dread ſuch a condition, and ſuch a danger, ſo let us beware of ſuch a ſinne as quenching the ſpirit.

A third danger of quenching the Spirit, wee may doe it finally and totally.3. Thirdly, a third danger is, that a man quenching the ſpirit in the graces of it, may quench it finally and totally; the quenching of the ſpirit may prove totall and finall. Indeed the ſanctifying Spirit and grace of God wee ſaw before, cannot be ſo quenched; but yet the flame of that fire may bee ſo quenched, that a man may ſit a cold a long while after, and ſuch a fire kindled in his conſcience withall, as may make him rue his folly that doth it: Yea, the acts and opperations of grace ſo damped, as not eaſily brought to life againe, and the degrees and meaſures of grace ſo quenched, as poſſibly never recovered againe, though the habits remaine. And that's ſuch a danger as may make any wiſe man take heed of quenching the ſpirit ſo.

But now for common graces, they may be ſo quenched, as quenched totally and finally. Totally, Pſal. 53.3. They are gone backward, they are altogether become filthy. Altogether, they are altogether quencht, not a ſpark of good or grace left in them. Luk. 19.24. Take from him his pound, not part of his pound, not halfe of his pound, but take the whole pound from him, Luk. 8.18.

Finally, like the fire that came from Heaven, Levit. 9. after it was quencht at the deſtruction of the Temple, it was finally quencht, it was never kindled more. For as for that ſtory about that fire, 2 Maccab. 1. it is but an Apocryphall fable. They have made ſhip-wrack of faith, 1 Tim. 1.19. When a Shippe wrackes at Sea, the goods are utterly loſt, without all recovery. Goods caſt away at Sea, are loſt for ever. As he of Saul, 2 Sam. 1.10. ſo here it is a queſtion, and it proves too ſure that ſuch live not after they are fallen: Becauſe they fall as Eli fell, 1 Sam. 4.18. hee fell backward, and his necke brake, and hee dyed. When men fall backward, they breake their neckes and dye, they fall fatally and finally.

4. Fourthly, the quenching of the Spirit makes dangerous way to the dreadfull and unpardonable ſinne againſt the Holy Ghoſt. Woe to that ſoule that commits that ſinne, that man is paſt the helpe of prayer. His damnation is irreverſibly ſealed up. There bee diverſe ſinnes againſt the Spirit of God. 1. There is quenching the ſpirit, as here 2. There is grieving of the ſpirit, Eph. 4 30. foreign. 3. There is reſiſting the ſpirit, Act. 7.51. foreign 4. There is a vexing of the ſpirit, Iſa. 63.10. 5. A doing deſpight to the ſpirit of grace, Heb. 10.29. And this laſt is that which wee call the ſinne againſt the Holy Ghoſt. And marke that the firſt ſtep to this ſinne, is the quenching of the ſpirit. Here that ſinne begins. Though every one that quenches the ſpirit ſinnes not againſt the Holy Ghoſt, yet every one that ſinnes againſt the Holy Ghoſt begins his ſin at quenching the ſpirit. Theſe five bee the five ſtayres downe to Hell and to damnation unqueſtionable. And this ſinne of the quenching the ſpirit, is the firſt ſtayre of the fire. A danger able to make our hearts tremble. Is it not dangerous to ſtep one ſtayre downe towards Hell? If thou wilt adventure to goe downe one ſtep, what canſt thou tell but thou mayſt goe downe the ſecond, the third, &c. If thou wilt adventure to quench the ſpirit, thou mayſt come to the ſinne of grieving the ſpirit, and when thou haſt urged it, thou mayſt come to deſpight the ſpirit of grace. And when thou art there, where art thou then? As ſurely damn'd, as irrecoverably gone, as if thou wert in Hell already. Would we then avoid the danger of that ſinne of deſpighting? why then, take heede of vexing; if not vex, take heed of reſiſting; if not reſiſt, take heede of grieving; if of grieving, take heede of quenching: Hee that keepes himſelfe from quenching, ſhall never come to a deſpighting of the ſpirit of grace. But if thou wilt be too bold to meddle with the firſt, take heed that thou come not to the laſt.

5. Fifthly, the quenching of Gods ſpirit and the fire of it, will prove the kindling of the fire of GODS wrath.

1. Firſt, it may kindle the fire of his wrath to bring temporall judgements. As when a Nation and a Church ſhall quench the ſpirit, ſhall forſake the truth of God, and the zealous profeſſion of his Name, ſuch a quenching will kindle a fire that will not be quenched. See 2 Reg. 22.17. Becauſe they have forſaken mee, and have burnt incenſe unto other gods, that they might provoke mee to anger with all the workes of their hands: therefore my wrath ſhall bee kindled againſt this place, and ſhall not bee quenched. Gods Spirit you may quench; but yee cannot ſo eaſily quench the fire of his wrath, that will conſume a Nation with temporall judgements.

2. Secondly, it may kindle the fire of his wrath to bring ſpirituall judgements in the removall of his Ordinances, of his Ministers. Epheſus quenched the ſpirit, Apoc. 2.4. I have ſomewhat againſt thee, becauſe thou haſt left thy firſt love. Thou haſt quenched the ſpirit, in that thou haſt not that zeale and fervency in the profeſsion of the Goſpel, &c. Well, what followes? Leſt I come and remove thy Candle-ſticke, verſ. 5. As if hee ſhould ſay, Becauſe thou haſt quenched the ſpirit, therefore I will quench the Candle, and the light of the Miniſtry.

Hezekiah complaines, that the Lampes of the Temple were quencht, 2 Chron. 29. God doth it often, hee cauſes the Lampes and lights of the Temple to be quencht, and people they complaine of it, and finde fault with it. But let them conſider whilſt they complaine of others, whether they have not moſt cauſe to complaine of themſelves. Have not they quencht the ſpirit? have not they quencht their love to, and zeale for the truth? therefore it is juſt with God, to quench light, as you quench heate. You put out the Lampe of the ſpirit, therefore God puts out the Lampes of the Temple. As you feare this, ſo look that you keep the ſpirit burning, and you ſhall keepe the Lampes burning: But quench the ſpirit, and looke for it, and bee ſure of it, God will quench the Candles, and remove the Candle-ſticke.

3. Thirdly, it may and will kindle the fire of his wrath in eternall judgements. Did yee never reade of a fire that ſhall never be quencht, that can never be quencht? If not, ſee Mark. 9.43.46.48. into the fire that ſhall never be quencht. Now then if ye will make no conſcience of quenching the Spirit; yet remember there is a fire that ſhall never be quencht. And that the quenching of the fire of the Spirit puts you in danger of bringing you into the fire of Hell that ſhall never be quencht. If you can quench the fire of Hell, then quench the ſpirit, and feare not. But if when you have quencht the fire of the Spirit you cannot quench the fire of Hell; then as you feare the vnquenchable fire of Hell, ſo feare the Quenching of the Spirit.

FINIS.

Select Sermons, Sermon 1

p. 1OF QVENCHING, AND NOT QVENCHING OF THE SPIRIT

OF QVENCHING, AND NOT QVENCHING OF THE SPIRIT