CHAP.
I.
The
ground
of
the
ensuing
Discourse
,
1
Thes
.
5.19
.
What
meant
by
the
Spirit
.
What
by
quenching
the
Spirit
.
The
Spirit
compared
to
fire
in
divers
respects
.
The
waies
and
means
whereby
the
Spirit
is
quenched
.
The
Spirit
must
not
bee
quenched
,
but
cherished
.
Reasons
why
the
Spirit
must
not
be
quenched
.
Many
guilty
of
quenching
the
Spirit
.
Such
to
be
reproved
.
SECT
.
I.
INtending
to
shew
the
Evil
of
Quenching
the
Spirit
,
and
taking
for
the
ground
of
my
Discourse
,
those
words
of
the
Apostle
to
the
Thessalonians
,
Epist
.
1.
c
.
5.
v.
19.
Quench
not
the
Spirit
;
wherein
it
is
forbidden
,
and
therefore
must
needs
be
evil
:
For
the
explication
of
them
,
that
I
may
make
the
way
plain
to
the
Doctrine
contained
in
them
,
it
will
be
necessary
,
that
I
premise
something
in
answer
to
these
three
Questions
.
-
1.
What
is
meant
by
the
Spirit
.
-
2.
What
by
quenching
the
Spirit
.
-
3.
How
,
or
by
what
means
the
Spirit
is
quenched
.
SECT
.
II
.
And
to
the
first
,
What
is
meant
by
the
Spirit
?
the
answer
is
;
That
by
the
Spirit
here
is
meant
,
the
gifts
and
graces
and
good
motions
of
the
Spirit
.
1.
The
gifts
and
graces
of
the
Spirit
.
The
gifts
of
the
Spirit
(
called
also
common
grace
)
such
as
Illumination
,
Conviction
,
tasting
the
Heavenly
gift
,
&c.
These
are
called
the
Spirit
,
Heb
.
6.4
.
—
were
made
partakers
of
the
Holy
Ghost
.
i
.
e
.
in
respect
of
gifts
and
common
Grace
.
The
Graces
of
the
Spirit
,
(
called
also
special
gifts
,
or
grace
by
way
of
eminency
)
such
as
Faith
,
Hope
,
Love
,
and
the
rest
of
those
fruits
of
the
Spirit
,
which
the
Apostle
speaks
of
,
Gal.
5.22
.
These
are
called
the
Spirit
,
verse
17.
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
;
i.e.
corruption
against
grace
,
and
grace
against
corruptio●
.
Again
,
by
the
Spirit
here
is
meant
2.
The
good
Motions
of
the
Spirit
,
inspired
into
the
soul
,
and
exciting
and
stirring
up
to
good
purposes
and
performances
.
As
Judges
3.10
.
The
spirit
of
the
Lord
came
upon
him
,
i.e.
he
was
stirred
up
and
moved
by
the
Spirit
,
to
do
what
he
did
;
So
Mat
.
4.1
.
Christ
was
led
by
the
spirit
into
the
Wilderness
,
i.e.
by
the
motion
and
impulsion
of
the
Spirit
.
Both
these
are
here
meant
by
the
Spirit
,
and
are
therefore
called
the
Spirit
,
because
they
are
the
work
and
effect
of
the
spirit
in
the
soul
,
a
manner
of
speaking
very
frequent
,
wherein
the
effect
bears
the
name
of
the
cause
.
And
thus
you
have
the
first
particular
,
what
is
meant
by
the
Spirit
.
SECT
.
3.
The
second
is
,
what
is
meant
by
quenching
the
Spirit
?
For
the
clearing
of
which
,
you
are
to
take
notice
,
that
the
Spirit
is
here
compared
to
Fire
,
so
that
considering
what
it
is
to
quench
the
Fire
,
we
may
thereby
understand
what
it
is
to
quench
the
Spirit
.
1.
Take
notice
that
the
Spirit
is
here
compared
to
Fire
.
This
is
plainly
implyed
in
the
word
Quench
,
which
cannot
properly
be
spoken
(
you
know
)
of
any
thing
but
Fire
,
and
therefore
,
seeing
the
Apostle
speaks
here
of
Quenching
the
spirit
,
and
nothing
can
properly
bee
said
to
be
quenched
but
Fire
,
it
is
evident
that
the
spirit
is
here
compared
to
Fire
.
And
it
is
compared
to
Fire
.
1.
In
respect
of
Illumination
,
or
Inlightning
.
There
is
light
in
the
Fire
,
and
as
the
Fire
doth
inlighten
,
so
doth
the
Spirit
.
By
his
gifts
,
and
graces
,
and
holy
motions
,
he
inlightens
the
soul
.
Inlightned
and
made
partakers
of
the
Holy
Ghost
.
Heb
.
6.4
.
So
Ephes
.
1.17
,
18.
The
Father
of
Glory
give
unto
you
the
spirit
of
Wisdome
,
and
Revelation
in
the
knowledge
of
him
,
the
eyes
of
your
understandings
being
inlightned
.
2.
In
respect
of
calefaction
,
or
heating
.
In
Fire
there
is
not
onely
light
,
but
heat
,
and
as
the
Fire
doth
heat
,
so
doth
the
Spirit
,
Did
not
our
hearts
burn
within
us
?
Luke
24.32
.
how
was
that
?
why
by
the
working
of
the
spirit
.
As
wicked
men
are
said
to
burn
in
their
Lusts
,
Rom.
1.27
.
and
to
be
as
hot
as
an
Oven
,
Hos
.
7.7
.
through
the
working
of
Satan
,
that
Fiery
Serpent
or
Dragon
,
that
works
effectually
in
them
,
Ephes
.
2.2
.
so
those
that
are
Godly
,
may
bee
said
to
burn
in
their
Graces
,
through
the
working
of
the
holy
spirit
in
them
.
Be
fervent
(
or
hot
)
in
spirit
(
saith
the
Apostle
)
serving
the
Lord
.
i
.
e
.
in
respect
of
the
vigorous
and
lively
actings
of
the
graces
of
the
spirit
.
Rom.
12.11
.
3.
In
respect
of
Purification
or
cleansing
.
Fire
hath
a
purifying
vertue
in
it
.
(
Purifying
carries
fire
in
its
very
name
,
the
Greek
word
〈◇〉
from
whence
it
comes
,
signifying
Fire
.
)
So
the
spirit
,
it
hath
a
purifying
vertue
in
it
,
there
is
a
purifying
vertue
in
the
gifts
and
graces
,
and
good
motions
of
the
spirit
,
and
therefore
it
is
called
a
spirit
of
Holiness
,
Rom.
1.4
.
in
opposition
to
filthiness
and
uncleanness
.
Fire
purifies
by
separating
the
dross
,
and
consuming
and
burning
off
the
rust
;
and
so
the
spirit
.
Therefore
Isa
.
1.25
.
I
will
purely
purge
away
thy
dross
,
and
take
away
all
thy
Tinne
.
i
.
e
.
by
the
working
of
the
spirit
.
So
Mal
.
3.1
,
2.
he
is
like
a
refiners
Fire
,
and
he
shall
sit
as
a
refiner
and
purifier
of
silver
.
This
is
spoken
of
Christ
,
who
doth
it
by
the
operation
of
his
Spirit
.
4.
In
respect
of
probation
or
tryal
.
Fire
will
try
Metals
,
whether
they
be
good
or
counterfeit
,
so
doth
the
spirit
,
and
therefore
is
called
the
spirit
of
Revelation
,
and
of
this
the
Apostle
speaks
when
he
saith
,
that
every
mans
work
shall
be
tryed
by
fire
.
1
Cor
.
3.13
.
5.
In
respect
of
obsignation
or
sealing
.
Fire
is
made
use
of
in
sealing
:
So
by
the
spirit
Believers
are
sealed
to
the
day
of
Redemption
,
Ephes
.
1.13
.
Fire
melts
the
Wax
that
it
may
receive
the
impression
of
the
seal
,
and
the
spirit
melts
the
heart
,
that
it
may
receive
the
impression
of
the
Word
.
6.
In
respect
of
Motion
or
Acting
.
Fire
moves
,
1.
upwards
.
So
those
that
are
spiritual
.
Grace
is
of
an
ascending
Nature
.
Oh!
when
the
affections
are
kindled
by
this
Fire
from
Heaven
,
how
do
they
mount
up
to
Heaven
?
2.
With
celerity
and
swiftness
;
so
the
Soul
by
spiritual
ejaculations
,
darting
up
holy
desires
and
requests
.
7.
In
respect
of
vivification
or
quickning
.
Fire
quickens
and
enliv●ns
,
so
doth
the
spirit
.
The
letter
killeth
,
but
the
spirit
giveth
life
.
Rom.
8.2
.
The
law
of
the
spirit
of
life
,
hath
made
me
free
from
the
law
of
sin
and
death
.
8.
In
respect
of
consolation
or
comforting
.
Fire
is
comfortable
both
in
respect
of
its
light
and
heat
;
so
the
spirit
administers
comfort
both
these
waies
.
9.
In
respect
of
penetration
or
piercing
.
Fire
penetrates
throughout
all
the
pores
and
secret
passages
of
the
body
that
's
thrown
into
it
.
So
the
spirit
,
it
fills
the
whole
soul
,
throughout
all
the
powers
and
faculties
of
it
.
It
's
not
only
in
the
head
,
but
in
the
heart
,
judgement
,
conscience
,
will
,
affections
,
all
.
10.
In
respect
of
assimulation
,
or
changing
unto
its
own
Nature
.
Fire
turns
all
into
fire
.
So
the
Spirit
,
That
which
is
born
of
the
Spirit
,
is
Spirit
,
Joh
.
3.6
.
It
makes
him
that
hath
it
to
be
spiritual
,
1
Cor
.
2.15
.
One
spirit
with
the
Lord
,
1
Cor
.
6.17
.
And
thus
you
see
in
what
respects
the
Spirit
is
compared
to
Fire
.
Now
2.
As
for
Quenching
the
Spirit
;
the
word
being
a
Metaphor
taken
from
Fire
,
shews
,
that
as
Fire
is
quenched
,
so
is
the
Spirit
;
so
that
by
considering
(
as
I
have
said
)
what
't
is
to
quench
Fire
,
we
may
know
what
it
is
to
quench
the
Spirit
.
Now
to
quench
the
Fire
,
is
either
somewhat
to
slake
the
heat
of
it
,
or
else
wholly
to
put
it
out
:
Though
one
doth
not
wholly
put
it
out
,
yet
if
hee
doth
abate
it
,
if
hee
doth
any
way
diminish
or
lessen
the
burning
of
it
,
we
say
he
quencheth
the
Fire
;
i.e.
e
.
he
quencheth
it
in
some
measure
,
and
some
degree
;
much
more
when
it
is
wholly
put
out
and
extinguished
.
Two
things
then
are
here
meant
by
quenching
the
Spirit
,
-
The
abating
,
and
-
The
abolishing
of
the
Spirit
.
1.
The
abating
of
the
Spirit
,
the
diminishing
and
lessening
the
gifts
,
and
graces
,
and
good
motions
of
the
spirit
.
When
men
lose
some
fruits
and
effects
of
the
spirit
;
When
by
any
miscarriage
,
they
cause
the
spirit
to
abate
,
of
the
life
and
vigour
of
his
operations
and
motions
in
them
,
as
i●
one
should
somewhat
slake
the
heat
,
and
lessen
the
burning
of
the
Fire
:
When
knowledge
decreaseth
,
and
love
decayes
,
and
fruit
withers
:
When
convictions
decay
,
and
affections
die
;
then
the
spirit
is
quenched
.
And
thus
the
godly
quench
the
spirit
;
thus
David
quencht
the
spirit
;
thus
the
Angel
of
the
Church
of
Ephesus
quencht
the
spirit
.
2.
The
abolishing
of
the
Spirit
.
When
men
do
not
only
diminish
and
lessen
the
gifts
,
and
graces
,
and
good
motions
of
the
spirit
,
but
utterly
abolish
them
;
so
that
there
is
not
only
a
falling
from
former
degrees
of
what
they
once
had
,
but
from
the
very
truth
and
being
of
it
.
When
men
wholly
lose
the
grace
they
once
had
,
being
twice
dead
,
and
pluckt
up
by
the
roots
.
Thus
Hypocrites
and
Apostates
quench
the
spirit
;
thus
Saul
,
thus
Judas
quencht
the
spirit
;
thus
the
five
foolish
Virgins
quencht
the
spirit
;
Give
us
of
your
oyle
(
say
they
)
for
our
lamps
are
gone
out
,
Mat
.
25.8
.
they
had
some
fire
and
light
,
for
a
great
while
in
their
lamps
,
but
at
length
the
oyle
was
spent
,
and
the
fire
went
out
.
And
thus
it
is
with
others
,
their
counterfeit
and
common
grace
,
after
a
while
,
after
some
time
of
glorious
profession
,
comes
to
nothing
;
their
oyle
is
spent
,
and
their
lamps
go
out
in
a
snuffe
.
Thus
you
have
the
second
Particular
,
what
is
meant
here
by
quenching
the
Spirit
,
namely
the
abating
and
abolishing
of
it
;
both
which
are
forbidden
inclusively
in
this
prohibition
,
Quench
not
the
Spirit
.
SECT
.
4.
Now
as
for
the
third
.
How
,
or
by
what
means
the
Spirit
is
thus
quenched
?
To
that
I
answer
,
That
as
fire
,
so
the
spirit
is
quenched
these
four
waies
.
-
1.
By
withholding
of
fewel
.
-
2.
By
neglecting
to
stir
and
blow
it
up
.
-
3.
By
withdrawing
of
fewel
,
and
-
4.
By
opposing
something
of
a
contrary
quality
to
it
.
1.
Fire
is
quenched
by
withholding
of
fewel
.
When
the
fire
is
going
out
,
and
one
saies
,
I
will
have
no
more
Wood
or
Turf
put
in
,
carry
it
back
again
;
by
this
means
it
slakes
,
and
by
little
and
little
goes
out
.
Where
no
Wood
is
,
the
fire
goes
out
,
Prov.
26.20
.
So
the
spirit
comes
to
be
quenched
,
when
persons
withhold
those
means
that
are
appointed
to
be
as
fewel
,
for
the
feeding
and
preserving
of
it
.
Not
using
the
means
of
keeping
alive
this
fire
of
the
spirit
in
us
,
is
the
first
means
of
quenching
it
.
When
an
indifferency
of
spirit
grows
,
whether
we
attend
upon
the
means
in
publick
or
private
or
not
;
when
you
neglect
Prayer
,
and
Reading
,
and
Hearing
the
Word
Preached
,
and
Meditating
on
what
you
have
heard
,
your
gifts
and
graces
must
needs
languish
and
decay
,
the
fire
and
fervency
of
your
graces
must
needs
be
going
out
.
Duties
and
Ordinances
are
the
fewel
of
gifts
,
the
fewel
of
grace
,
the
fewel
of
good
motions
,
if
this
fewel
be
withheld
and
kept
back
,
so
that
you
are
not
frequent
and
constant
in
applying
it
at
every
turn
,
as
it
were
;
by
little
and
little
the
fire
abates
,
and
you
are
they
that
are
guilty
of
quenching
the
spirit
.
If
therefore
you
be
convinced
in
your
Consciences
from
the
Word
,
that
such
and
such
means
are
necessary
,
and
yet
yee
wil
not
use
them
,
by
your
not
using
those
means
,
you
quench
the
spirit
.
2.
Fire
is
quenched
by
neglecting
to
stir
and
blow
it
up
.
If
the
fire
bee
let
alone
and
never
stirred
,
it
will
go
out
of
it self
;
though
one
cast
in
fewel
,
yet
without
stirring
,
and
mending
,
and
blowing
,
it
will
go
out
;
the
heaping
on
of
fewel
in
that
case
doth
but
choak
it
.
And
so
the
spirit
is
quenched
,
when
you
suffer
your
gifts
and
graces
to
lye
idle
,
and
do
not
keep
them
in
continual
use
and
exercise
;
when
you
do
not
stir
up
the
gifts
you
have
received
,
and
improve
your
Talents
.
In
this
case
,
though
there
bee
never
so
much
means
,
never
so
many
Sermons
,
and
Sacraments
,
they
do
you
no
good
,
't
is
all
one
,
as
if
there
were
none
at
all
.
The
servant
in
the
Parable
had
a
Talent
,
but
he
wrapt
it
in
a
Napkin
,
and
at
last
had
it
taken
from
him
:
So
many
they
have
a
Talent
of
knowledge
,
a
Talent
of
prayer
,
&c.
i.e.
they
have
a
gift
,
but
they
do
not
improve
it
,
and
so
it
dwindles
away
and
comes
to
nothing
:
Therefore
Paul
exhorts
Timothy
,
to
stir
up
the
gift
he
had
received
.
The
Prophet
complains
,
that
no
man
stirreth
up
himself
,
Isa
.
64.7
.
Though
grace
be
an
active
principle
of
it self
,
yet
it
is
in
our
hearts
,
as
fire
is
in
green
wood
;
fire
is
an
active
Element
,
but
if
it
be
in
green
wood
,
it
will
not
burn
without
much
blowing
.
So
here
,
&c.
3.
Fire
is
quenched
by
withdrawing
of
fewel
;
when
one
pulls
away
the
wood
,
and
scatters
the
coals
asunder
one
from
another
,
t
is
quickly
slaked
and
at
length
goes
quite
out
:
so
when
you
cast
off
the
means
which
you
formerly
used
,
when
you
leave
off
the
duties
you
have
practised
,
and
the
ordinances
you
have
attended
,
forsaking
the
assembling
of
your selves
together
,
as
the
manner
of
some
is
,
Heb
.
10.25
.
every
petty
trifling
business
being
a
sufficient
excuse
to
keep
you
away
,
Mat
.
22.5
.
then
you
quench
the
spirit
.
Not
only
the
not
using
,
but
the
dis-using
of
the
means
,
is
a
means
of
quenching
the
spirit
:
Yea
,
this
is
a
far
worse
way
of
quenching
the
spirit
,
than
the
other
.
Some
(
happily
through
ignorance
)
never
made
use
of
such
and
such
means
,
others
(
being
enlightned
and
convinced
)
have
,
but
within
a
while
cast
them
away
;
come
to
one
Sermon
,
and
then
stay
away
two
or
three
for
it
.
Oh!
reflect
upon
your selves
,
see
what
Eliphaz
laies
to
Job's
charge
,
Job
15.4
.
Thou
castest
off
fear
,
and
restrainest
prayer
before
God
.
q
.
d
.
Thou
wert
wont
to
worship
God
,
to
be
much
in
meditation
and
prayer
,
and
other
holy
duties
,
but
now
it
is
otherwise
;
thou
castest
eff
fear
,
and
restrainest
prayer
before
God
.
This
would
have
been
a
great
evil
in
Job
,
had
it
been
true
,
and
a
great
evidence
against
him
.
But
thus
many
do
,
they
cast
off
Duties
and
Ordinances
,
and
this
is
a
with-drawing
of
fewel
,
the
fewel
of
the
Spirit
,
whereby
the
fire
of
the
Spirit
is
quenched
in
them
.
4.
Fire
is
quenched
by
opposing
something
of
a
contrary
quality
to
it
,
as
water
,
by
pouring
water
upon
it
.
Fire
and
water
are
contraries
,
by
reason
of
their
contrary
qualities
,
so
that
water
will
not
onely
slake
the
fire
,
but
put
it
quite
out
.
And
thus
the
spirit
is
quenched
;
sin
and
lust
,
and
the
acting
of
corruption
in
the
heart
and
life
,
are
unto
the
spirit
,
as
water
is
to
the
fire
;
see
Gal.
5.17
.
These
are
contrary
the
one
to
the
other
.
The
flesh
is
contrary
to
the
spirit
;
and
sin
,
the
fulfilling
of
the
lusts
thereof
,
will
quench
it
.
This
is
true
of
all
sin
,
but
of
some
more
especially
;
As
,
1.
Plotted
and
premeditated
sins
,
when
men
sin
with
a
full
purpose
to
do
it
,
and
that
notwithstanding
the
light
and
knowledge
that
comes
in
the
way
to
hinder
.
When
they
do
not
slip
,
or
fall
into
sin
unawares
,
but
wittingly
and
wilfully
run
into
the
commission
of
it
,
even
as
the
horse
rusheth
into
the
battel
,
Jer
.
8.6
.
Thus
David
quench'd
the
spirit
,
he
knew
murder
to
be
a
hainous
sin
,
yet
did
plot
and
contrive
Uriah's
death
.
2.
Sins
reiterated
,
and
often
committed
.
The
frequent
acting
of
sin
is
like
a
continual
dropping
upon
the
fire
,
though
the
drops
bee
but
small
,
yet
coming
so
many
one
after
another
,
they
hinder
the
fire
from
burning
,
and
at
length
put
it
quite
out
.
And
thus
it
is
also
in
quenching
the
spirit
.
When
men
trade
in
sin
,
to
morrow
shall
be
as
to
day
,
and
the
next
like
unto
it
,
as
the
Prophet
speaks
;
though
the
sinnes
be
comparatively
small
,
not
so
gross
and
hainous
as
others
,
yet
by
their
frequency
and
continuance
,
being
frequently
acted
over
and
over
again
,
they
quench
the
spirit
.
Judah
sins
,
but
doth
it
no
more
,
so
David
,
Peter
,
&c.
but
when
sin
runs
in
a
Circle
,
and
the
sinner
is
endless
in
sinning
,
doth
it
again
and
again
,
at
length
he
wearieth
God
,
so
that
he
saith
,
My
spirit
shall
no
longer
strive
with
him
,
Gen.
6.3
.
Then
hee
gives
him
up
to
vile
affections
,
and
to
a
reprobate
sense
,
Rom
.
1.26
,
28.
Thus
the
spirit
is
quenched
by
mens
own
sins
,
but
not
onely
so
,
but
by
the
sins
of
others
.
A
man
may
put
out
the
fire
himself
,
and
he
may
suffer
it
to
be
put
out
by
others
.
They
therefore
that
keep
evil
company
,
wicked
and
ungodly
society
,
do
thereby
quench
the
spirit
.
David
therefore
(
when
once
hee
was
resolved
to
take
a
new
course
of
life
)
sets
up
a
resolution
in
his
soul
,
to
shake
off
the
company
of
wicked
men
,
Psal
.
119.115
.
Hee
knew
he
could
not
obey
the
motions
of
Gods
Spirit
else
,
in
keeping
his
Commandements
.
Thus
you
see
by
what
waies
and
means
the
spirit
comes
to
be
quenched
,
which
was
the
third
particular
to
be
shown
.
SECT
.
5.
There
is
but
one
thing
more
by
way
of
Explication
,
before
we
come
to
the
Doctrine
,
to
be
added
,
which
may
seem
in
some
respect
necessary
for
the
confirming
of
that
which
hath
been
now
delivered
in
the
foregoing
Section
,
and
that
is
this
;
That
in
this
negative
,
Quench
not
the
Spirit
:
an
affirmative
is
implyed
,
for
so
it
is
in
every
Precept
.
Every
Precept
hath
two
parts
,
an
affirmative
and
a
negative
,
and
where
but
one
is
expressed
,
there
the
other
is
alwaies
implyed
,
and
so
it
is
here
.
The
Apostle
forbidding
this
sin
of
quenching
the
Spirit
,
doth
thereby
implicitely
enjoyn
the
contrary
duty
of
cherishing
it
,
that
they
should
be
careful
to
kindle
and
cherish
it
,
that
they
should
labour
to
keep
it
continually
burning
,
as
the
fire
of
the
Altar
in
the
Temple
,
that
was
never
to
be
suffered
to
go
out
.
SECT
.
6.
So
that
this
precept
in
the
full
sense
of
it
,
amounts
to
this
,
that
the
gifts
,
and
graces
,
and
motions
of
the
Spirit
,
must
not
be
made
or
suffered
to
decay
,
but
by
all
good
means
bee
cherished
and
preserved
,
encreased
,
and
augmented
continually
.
This
is
the
Doctrine
delivered
us
by
the
Apostle
in
this
Precept
.
Hee
would
have
Christians
to
be
tender
of
the
gifts
and
graces
,
and
good
motions
of
the
spirit
in
them
,
and
by
no
means
quench
,
but
kindle
and
cherish
them
.
A
man
in
cold
weather
;
will
be
careful
to
keep
the
fire
in
his
Chimney
,
and
by
no
means
let
it
go
out
:
So
in
these
cold
hearts
of
ours
,
and
in
these
cold
times
of
ours
,
wherein
the
love
,
and
zeal
of
many
doth
wax
cold
,
we
should
keep
this
spiritual
fire
continually
burning
,
and
by
no
means
suffer
it
to
go
out
.
Quench
not
the
Spirit
.
q
.
d
.
by
all
means
cherish
and
keep
it
in
its
full
vigour
and
operation
,
without
the
least
abatement
.
SECT
.
7.
To
this
purpose
are
those
admonitions
in
Scripture
,
2
John
8.
Look
to
your selves
,
that
we
lose
not
those
things
that
we
have
wrought
,
q.
d
.
if
you
be
not
careful
and
diligent
,
all
that
wee
have
hitherto
done
and
attained
,
will
quickly
come
to
nothing
.
So
Rev.
3.2
.
Be
watchful
,
and
strengthen
the
things
that
remain
,
and
are
ready
to
dye
:
Noting
that
their
graces
were
drawing
to
an
end
,
even
breathing
out
their
last
;
and
therefore
if
they
did
not
bestir
themselves
to
recover
them
,
were
like
utterly
to
be
lost
.
So
1
Cor
.
10.12
.
Let
him
that
thinketh
he
standeth
(
i.e.
that
he
shall
stand
)
take
heed
lest
he
fall
.
Angels
fell
in
heaven
,
Adam
in
Paradise
,
Peter
in
Christs
presence
.
To
stand
in
grace
,
when
there
are
so
many
potent
enemies
(
so
many
corruptions
and
temptations
)
to
withstand
,
is
not
so
easie
,
and
therefore
hee
admonisheth
every
one
to
look
to
his
standing
.
To
adde
no
more
,
Paul
admonisheth
Timothy
,
To
stir
up
the
gift
that
was
in
him
,
2
Tim
.
1.6
.
The
word
signifies
stirring
or
blowing
up
the
fire
,
q.
d
.
keep
blowing
up
this
fire
continually
,
kindle
and
cherish
the
fire
of
the
spirit
in
thee
,
and
by
no
means
suffer
it
to
be
quenched
;
blow
off
the
ashes
,
do
not
suffer
it
to
go
out
,
as
it
will
,
unless
thou
stir
and
blow
it
up
.
Quench
not
the
Spirit
.
SECT
8.
Now
the
reasons
are
from
the
necessity
of
having
the
spirit
,
and
the
danger
of
quenching
it
,
which
follows
thereupon
.
It
is
necessary
that
we
have
the
spirit
in
us
,
and
therefore
it
must
needs
be
dangerous
to
quench
it
.
For
1.
It
is
our
life
,
the
life
of
our
souls
;
so
much
as
we
impair
the
graces
of
the
spirit
in
us
▪
so
much
wee
impair
the
life
of
our
souls
.
As
the
soul
is
to
the
body
,
so
is
grace
to
the
soul
,
and
the
spirit
to
grace
;
the
soul
is
the
life
of
the
body
,
and
grace
the
life
of
the
soul
,
and
the
spirit
the
life
of
grace
,
i.e.
e
.
the
graces
of
the
spirit
are
they
that
do
act
the
soul
spiritually
,
that
do
give
it
spirituall
sense
and
motion
,
do
put
spiritual
life
and
motion
into
it
,
(
without
which
it
stirs
not
in
any
good
duty
,
so
as
to
do
any
thing
that
is
good
in
the
least
)
and
the
Spirit
is
that
that
puts
life
into
Grace
,
and
therefore
the
graces
and
motions
of
the
Spirit
are
necessary
,
and
consequently
it
is
dangerous
to
quench
them
.
Those
that
are
without
the
spirit
,
are
in
Scripture
said
to
be
dead
,
dead
in
trespasses
,
and
in
sins
.
So
it
is
said
of
those
that
have
no
other
spirit
,
than
that
which
works
in
the
children
of
disobedience
,
Ephes
.
2.1
,
2.
Those
of
the
Church
in
Sardis
,
the
spirit
being
quenched
in
them
,
though
they
had
a
name
to
live
,
yet
were
dead
,
Rev.
3.1
.
Those
Widows
,
that
lived
in
pleasure
(
being
sensual
,
having
not
the
spirit
,
as
Jude
verse
19.
)
were
dead
while
they
lived
,
1
Tim
.
5.6
.
So
that
the
spirit
,
the
graces
and
motions
of
the
spirit
,
are
the
life
of
the
soul
,
and
therefore
,
as
men
are
careful
of
the
life
of
their
bodies
,
will
take
Physick
,
use
good
dyet
,
do
any
thing
●o
preserve
that
,
so
we
should
be
careful
,
yea
●uch
more
careful
of
the
life
of
our
souls
,
〈◇〉
good
means
to
preserve
and
maintain
spiri●●●l
life
in
them
.
If
natural
heat
decay
,
the
body
languisheth
and
consumeth
;
and
so
if
spiritual
heat
decay
(
as
when
the
spirit
is
quenched
,
it
must
needs
do
)
the
soul
pines
away
in
its
iniquities
.
2.
When
it
is
quenched
(
though
but
in
some
degree
)
it
is
not
easily
enkindled
again
.
It
cost
David
many
a
strong
cry
and
groan
,
as
you
see
,
Psal
.
51.
and
the
Spouse
many
a
weary
step
,
Cant
.
5.
Now
if
when
the
Spirit
is
quenched
,
it
be
so
hard
to
bee
enkindled
again
,
there
's
reason
that
wee
do
not
quench
it
,
when
it
is
well
kindled
.
When
it
is
so
hard
to
kindle
a
fire
(
as
some
fires
are
hard
to
be
kindled
,
and
will
cost
much
)
then
men
are
more
than
ordinarily
careful
,
not
to
let
it
go
out
.
3.
If
once
it
be
utterly
quenched
,
it
can
never
be
kindled
again
.
The
Scripture
declares
the
condition
of
such
as
have
utterly
quench'd
the
Spirit
,
to
be
irrecoverable
.
So
that
if
this
fire
bee
once
quite
put
out
,
it
shall
never
bee
lighted
again
more
.
It
is
true
,
there
may
be
some
great
abatement
,
as
in
David
,
and
Peter
,
&c.
and
yet
it
may
be
lighted
again
,
as
in
them
it
was
,
(
if
there
be
but
some
few
sparks
,
they
may
be
blown
up
into
a
flame
,
Christ
will
not
quench
the
smoaking
Flax
)
but
when
it
is
utterly
extinct
,
and
quite
abolished
,
it
will
never
bee
lighted
again
.
See
for
this
,
Heb
.
6.4
—
6.
and
chap
10.26
.
If
the
Tree
be
twice
dead
,
then
it
is
pluck'd
up
by
the
roots
,
Jude
verse
12.
Now
it
is
far
better
never
to
have
had
the
spirit
at
all
,
than
to
be
in
such
a
case
,
as
Christ
said
of
Judas
,
so
may
I
say
of
such
an
one
,
better
that
man
had
never
been
born
.
Thus
the
Apostle
speaks
of
such
,
2
Pet
.
2.21
.
For
it
had
been
better
for
them
,
not
to
have
known
the
way
of
Righteousness
,
then
after
they
have
known
it
,
to
turn
from
the
holy
Commandement
delivered
unto
them
.
Better
thou
hadst
never
had
any
convictions
of
conscience
,
nor
any
good
motions
of
the
Spirit
within
thee
,
then
afterwards
by
neglecting
,
or
disobeying
them
,
to
sin
them
quite
away
.
It
shall
be
easier
for
one
of
Sodom
and
Gomorrah
,
than
for
such
an
one
as
thou
.
4.
Every
act
of
quenching
the
spirit
,
hath
a
tendency
to
the
utter
quenching
of
it
,
So
that
when
a
man
is
in
a
way
of
quenching
the
Spirit
,
as
he
hath
quenched
it
in
some
measure
already
,
so
,
if
he
do
not
desist
,
he
may
(
for
ought
he
knows
)
quench
it
utterly
for
the
future
.
Nay
,
it
is
certain
,
if
he
do
not
desist
,
that
he
will
;
Rom.
8.13
.
How
dangerous
is
it
therefore
to
quench
the
spirit
,
though
but
a
little
?
This
will
be
spoken
to
afterwards
at
large
,
and
therefore
I
do
but
touch
it
here
.
SECT
.
9.
The
Use
then
is
in
the
first
place
for
reproof
.
Is
it
so
?
Then
it
serves
for
the
reproof
of
all
those
that
do
in
any
measure
,
quench
the
gifts
and
graces
,
and
good
motions
of
the
Spirit
in
them
.
Oh!
there
be
many
such
,
who
though
they
have
not
utterly
abolished
the
spirit
,
the
fire
is
not
put
quite
out
,
but
there
are
some
sparks
still
,
yet
they
are
very
much
guilty
of
abating
it
.
Though
there
be
some
light
,
and
some
heat
,
yet
nothing
in
respect
,
either
of
what
hath
been
heretofore
,
or
of
what
ought
to
be
for
the
present
;
they
have
lost
much
,
and
regain
little
.
Formerly
they
had
high
and
raised
apprehensions
of
the
blessedness
of
the
waies
of
God
,
of
the
glory
and
excellency
of
spiritual
and
heavenly
things
,
but
now
it
may
bee
said
:
Where
is
the
blessedness
yee
spake
of
?
Formerly
there
were
frequent
and
powerful
convictions
,
convictions
from
the
Word
,
convictions
from
Afflictions
,
convictions
from
Mercies
;
convictions
of
Sin
,
convictions
of
Duty
;
I
but
now
scarce
any
thing
,
either
of
the
Word
or
Works
of
God
,
either
of
Ordinances
or
Providences
,
makes
any
sensible
impression
upon
their
Spirits
.
Formerly
they
had
lively
and
vigorous
affections
,
Oh!
what
zeal
,
and
fervencie
of
Spirit
?
what
joy
in
hearing
the
Word
?
what
melting
affections
over
sin
?
what
delight
in
speaking
of
the
things
of
God
?
what
desire
,
yea
,
what
longing
after
communion
and
holy
fellowship
with
God
,
and
the
people
of
God
?
but
now
their
love
is
grown
cold
,
they
have
left
their
first
love
with
Ephesus
,
and
are
become
luke-warm
with
Laodicea
,
have
no
heart
to
any
thing
that
's
good
.
Formerly
there
was
fruitfulness
in
every
good
work
,
carefulness
to
take
and
improve
all
opportunities
,
but
now
they
are
empty
and
barren
,
like
Ephraim
,
empty
Vines
,
that
bring
forth
fruit
to
themselves
.
Now
where
't
is
thus
,
is
there
not
a
manifest
quenching
of
the
spirit
?
If
the
fire
be
not
quenched
,
it
will
not
lessen
,
but
encrease
,
and
still
grow
greater
,
and
greater
;
where
then
the
fire
does
not
onely
not
increase
,
but
decay
,
there
't
is
certainly
quenched
.
And
thus
it
is
in
many
,
I
wish
it
bee
not
so
in
any
of
you
,
but
if
it
be
,
then
tremble
and
turn
at
the
reproof
that
comes
now
to
bee
dispensed
to
you
.
CHAP.
II
.
The
evil
of
Quenching
the
Spirit
,
in
respect
of
the
causes
,
whereof
it
is
an
effect
.
Several
causes
of
it
mentioned
in
particular
.
The
evil
of
it
as
proceeding
from
those
causes
,
discovered
.
The
guilty
expostulated
with
,
and
sharply
rebuked
.
SECT
.
I.
THat
I
may
speak
the
more
convincingly
,
and
your
hearts
be
the
more
affected
with
it
,
whose
Consciences
tell
you
that
you
are
in
any
measure
guilty
of
it
,
and
that
you
may
turn
at
Gods
reproof
,
now
to
be
dispensed
to
you
,
I
will
shew
you
what
evil
there
is
in
it
.
And
1.
What
evil
there
is
in
it
,
in
respect
of
the
causes
,
whereof
it
is
an
effect
.
2.
What
evil
there
is
in
it
,
in
respect
of
the
effects
,
whereof
it
is
a
cause
.
SECT
.
2.
1.
What
evil
there
is
in
it
,
in
respect
of
the
causes
,
whereof
it
is
an
effect
.
Do
but
consider
,
beloved
,
from
whence
it
proceeds
,
and
you
will
see
there
is
abundance
of
evil
it
.
For
such
as
the
cause
is
here
,
such
is
the
effect
.
It
is
not
from
any
good
in
any
respect
,
that
men
quench
the
spirit
,
but
whatever
it
is
from
,
it
is
evil
,
and
only
evil
,
and
quenching
the
spirit
is
from
it
as
it
is
evil
,
and
therefore
must
needs
be
evil
too
.
Now
in
speaking
to
this
,
I
shall
prosecute
the
Metaphor
of
quenching
the
fire
,
as
in
the
former
particulars
.
Look
then
whence
it
is
,
or
for
what
reason
it
is
that
men
quench
the
fire
,
thence
,
and
for
the
same
reason
it
is
(
answerable
thereunto
)
that
men
quench
the
spirit
.
Now
when
men
quench
the
fire
,
or
suffer
it
to
go
out
,
it
is
for
some
one
,
or
other
of
these
causes
following
.
SECT
.
3.
1.
Because
they
be
asleep
.
Then
their
bodily
senses
are
all
bound
up
,
so
that
they
neither
hear
,
nor
see
,
nor
feel
any
thing
,
then
they
lye
still
and
cannot
rise
out
of
their
beds
,
then
they
have
no
minde
in
fire
or
any
thing
else
,
and
so
cannot
bring
any
more
fewel
,
cannot
stir
up
the
fire
,
nor
blow
it
;
and
this
must
needs
be
a
cause
you
know
,
that
the
fire
goes
out
,
because
while
they
be
in
this
condition
,
they
can
do
nothing
at
all
to
keep
it
burning
,
so
that
,
by
that
time
they
awake
,
there
is
not
many
times
so
much
as
a
spark
left
,
or
if
there
bee
,
that
is
all
,
't
is
nothing
so
much
as
it
was
when
they
fell
asleep
.
Why
just
so
it
is
,
when
men
quench
the
spirit
,
't
is
because
they
are
spiritually
asleep
,
and
so
have
all
their
spiritual
senses
bound
up
,
so
that
they
are
sensible
of
nothing
for
the
time
,
that
is
of
any
spiritual
concernment
:
they
neither
hear
,
nor
see
,
nor
feel
:
dream
they
may
,
but
they
apprehend
nothing
(
nothing
spiritual
I
mean
)
in
its
reallity
.
They
see
no
danger
for
the
present
,
fear
none
for
the
future
,
as
having
not
their
senses
exercised
to
discern
good
or
evil
;
and
while
't
is
so
,
how
is
it
possible
they
should
take
care
of
keeping
the
fire
of
the
spirit
burning
in
them
?
They
cannot
bring
any
fewel
,
they
cannot
stir
up
the
fire
,
and
so
it
must
needs
go
out
.
Oh
Sirs
,
if
the
spirit
bee
quenched
in
you
,
think
with
your selves
whither
it
bee
not
because
you
are
asleep
.
While
Sampson
slept
,
the
spirit
departed
from
him
.
While
the
foolish
Virgins
slept
,
their
lamps
went
out
;
thence
it
was
,
that
was
the
cause
of
it
.
Mat
.
25.8
.
There
was
some
light
before
,
some
heat
and
warmeth
when
they
fell
asleep
,
but
when
they
awoke
,
their
lamps
were
gone
out
,
the
light
,
the
heat
,
and
warmeth
was
all
gone
.
True
,
there
was
not
oyle
enough
in
their
vessels
,
but
had
they
been
awake
,
they
might
have
gotten
oyle
,
they
might
have
gone
to
them
that
sell
;
but
then
it
was
too
late
,
the
fire
was
gone
out
,
and
Christ
would
not
stay
,
therefore
't
was
too
late
to
get
oyle
.
This
was
the
effect
of
their
sleeping
,
and
for
this
they
are
called
foolish
Virgins
.
Oh
how
many
such
foolish
Virgins
are
there
!
that
are
asleep
,
that
lye
snorting
in
their
carnal
security
,
when
they
should
be
getting
oyle
into
their
vessels
,
to
keep
their
lamps
burning
!
If
one
would
know
the
reason
,
why
they
neglect
the
means
,
and
do
not
exercise
themselves
unto
godliness
,
as
in
former
times
;
alas
poor
creatures
,
this
is
the
reason
,
they
are
in
a
deep
sleep
,
and
what
would
you
have
of
them
?
they
know
nothing
of
it
,
and
cannot
help
it
.
They
think
all
is
well
,
or
if
they
dream
otherwise
,
it
is
but
a
dream
,
and
they
sleep
on
still
.
One
would
wonder
what
is
the
matter
with
many
Professors
,
that
heretofore
were
so
zealous
and
active
for
God
,
taking
all
opportunities
,
and
improving
all
advantages
for
the
service
of
God
,
but
now
are
grown
cold
,
and
dead-hearted
,
having
no
affection
to
any
thing
that
is
good
,
one
would
wonder
,
I
say
,
what
is
the
matter
with
such
Professors
,
but
if
it
bee
considered
,
that
they
are
asleep
,
the
wonder
will
cease
.
If
they
were
awake
,
it
might
be
supposed
,
they
would
never
suffer
it
to
bee
so
;
but
being
asleep
,
any
thing
may
be
any
thing
for
them
,
they
cannot
help
it
.
Heretofore
being
awakened
by
such
a
Sermon
,
such
a
sicknesse
,
as
soon
as
ever
they
were
awake
,
they
began
to
bestir
themselves
,
and
oh
!
how
zealous
and
active
were
they
?
how
forward
to
every
thing
that
is
good
?
what
ring-leaders
in
the
waies
of
God
?
I
remember
the
time
,
saith
one
,
when
such
and
such
were
the
forwardest
in
all
the
Town
,
none
were
like
unto
them
,
so
that
they
were
ensamples
unto
all
:
I
but
now
it
is
otherwise
,
they
are
fallen
asleep
,
and
have
lost
all
sense
of
their
condition
;
cry
never
so
loud
in
their
ears
,
nip
them
,
pinch
them
,
it
doth
not
awaken
them
,
they
sleep
now
as
the
man
upon
the
Mast
in
a
storm
,
are
secure
under
the
thunder-clap
,
and
hence
it
is
that
they
do
nothing
.
Now
I
beseech
you
,
my
beloved
,
reflect
upon
your selves
,
and
consider
.
Is
the
Spirit
quenched
in
you
?
and
is
it
from
hence
that
you
are
asleep
?
why
consider
then
,
I
beseech
you
,
is
it
not
evil
?
Is
it
not
evil
that
you
should
bee
out
of
your
senses
?
When
a
man
is
out
of
his
senses
,
you
count
hee
is
in
a
miserable
condition
,
though
it
bee
but
his
bodily
senses
.
What
a
miserable
condition
are
you
in
then
,
that
are
out
of
your
spiritual
senses
?
Is
it
not
evil
that
you
should
bee
like
those
Idols
,
Psal
.
115.6
.
that
have
eyes
,
but
see
not
,
ears
,
but
hear
not
,
noses
,
but
they
smell
not
,
hands
,
but
they
handle
not
,
feet
,
but
they
walk
not
?
Oh
the
miserable
condition
that
your
poor
souls
are
in
,
that
are
thus
asleep
!
Oh
the
dreadful
judgment
and
wrath
of
God
that
is
upon
you
!
For
the
Lord
hath
poured
out
upon
you
,
the
spirit
of
deep
sleep
,
and
hath
closed
your
eyes
,
Isa
.
29.10
.
When
Christ
spake
of
Lazarus
his
being
asleep
,
they
said
,
Lord
,
if
he
be
asleep
,
he
shall
do
well
,
Joh
.
11.12
.
but
none
can
say
so
of
you
that
sleep
thus
,
no
,
you
are
not
like
to
do
well
.
Bodily
sleep
is
sometimes
necessary
and
refreshing
,
but
spiritual
sleep
is
alwaies
dangerous
,
sometimes
deadly
.
The
soul
is
still
the
worse
for
it
,
't
is
a
spiritual
Lethargy
,
't
is
a
disease
that
tends
to
death
;
as
Psal
.
13.3
.
lighten
mine
eyes
lest
I
sleep
death
.
This
makes
persons
neglect
all
.
This
hinders
you
from
bringing
in
fewel
,
from
stirring
up
the
fire
,
from
guarding
it
from
that
of
an
opposite
quality
,
and
so
is
the
cause
of
your
quenching
the
spirit
.
When
Sampson
slept
,
the
Philistins
came
and
cut
off
his
locks
,
hee
could
not
defend
himself
from
them
,
then
the
spirit
departed
from
him
.
So
you
,
&c.
This
is
the
first
particular
.
SECT
.
4.
2.
Men
quench
the
spirit
,
because
they
are
going
to
sleep
;
being
drowsie
,
and
having
a
minde
to
go
to
bed
and
sleep
,
they
either
put
out
the
fire
,
or
suffer
it
to
go
out
of
it self
.
So
Professors
,
when
they
have
a
minde
to
sleep
in
their
sins
,
and
to
take
their
rest
there
,
then
they
quench
the
spirit
;
either
put
it
out
,
or
suffer
it
to
go
out
of
it self
.
This
is
the
reason
;
It
is
because
they
are
secure
,
and
would
willingly
enjoy
that
quiet
and
content
they
finde
for
the
present
in
their
sinful
way
,
and
therefore
either
go
to
bed
to
sleep
,
or
else
being
a
bed
,
and
having
slept
already
,
but
by
some
means
or
other
are
awakened
,
have
a
minde
to
sleep
still
,
and
therefore
are
angry
with
the
means
that
awakened
them
,
quarrel
with
reproofs
and
admonitions
,
slight
the
good
motions
and
convictions
of
the
spirit
,
and
so
compose
themselves
to
sleep
again
,
saying
as
Prov.
6.10
.
Yet
a
little
sleep
,
a
little
slumber
,
a
little
folding
of
the
hands
to
sleep
.
Thus
the
Spouse
,
Cant
.
5.3
.
So
you
,
beloved
,
it
may
be
you
are
not
asleep
,
but
you
are
sleepy
,
a
spirit
of
drowsiness
and
slumber
hath
seized
upon
you
;
you
are
willing
to
sleep
,
lying
down
,
and
loving
to
slumber
,
Isa
.
56.10
.
Or
it
may
be
you
have
been
asleep
,
and
are
now
awakened
again
,
but
you
are
troubled
that
you
are
awakened
,
that
you
have
lost
your
sweet
sleep
,
and
therefore
have
a
minde
to
sleep
again
,
Yet
a
little
more
sleep
,
&c.
Well
,
sleep
on
,
as
Christ
said
Matth
.
26.45
.
but
know
,
that
so
shall
thy
poverty
come
as
one
that
travelleth
,
and
thy
want
as
an
armed
man
;
Prov.
6.11
.
It
's
sad
to
be
overtaken
with
sleep
e're
one
is
aware
,
but
deliberately
to
set
ones
self
to
sleep
,
and
that
after
several
awakenings
,
Oh
how
vile
is
this
!
to
set
ones
self
to
sleep
,
to
put
ones
self
into
a
sleepy
positure
?
Farewel
gifts
,
and
grace
,
and
spirit
,
and
all
,
if
you
take
this
course
.
Oh!
how
canst
thou
sleep
when
thou
hast
so
little
Oyle
in
thy
Vessel
?
and
thy
Lamp
is
ready
to
go
out
?
What
meanest
thou
O
sleeper
?
said
they
to
Jonah
,
and
so
say
I
to
thee
,
thou
drowsie
Christian
,
What
meanest
thou
?
do'st
mean
to
bee
drowned
?
shall
the
light
and
life
of
the
spirit
be
utterly
extinguished
in
thee
?
Dost
not
see
how
the
Waves
and
Billows
begin
to
arise
?
How
quickly
will
the
waters
over-flow
thy
soul
,
and
quench
the
light
of
thy
excellency
,
and
glory
of
thy
profession
,
unless
thou
speedily
prevent
it
?
See
thy
sin
therefore
,
and
be
sensible
of
it
.
What
doth
this
shew
,
but
that
thou
takest
pleasure
and
contentment
in
thy
sinful
condition
?
For
wouldest
thou
bee
willing
to
sleep
in
it
else
?
and
is
that
a
condition
for
to
sleep
in
?
If
thou
wert
troubled
with
a
Lethargy
,
wouldest
thou
be
willing
to
lye
still
,
and
not
to
be
awakened
?
or
rather
would'st
not
have
some
to
stand
by
thee
to
keep
thee
awake
?
Why
this
is
a
spiritual
Lethargy
that
is
upon
thee
,
and
if
thou
sleepest
,
thou
dyest
without
remedy
.
And
therefore
awake
,
awake
,
bring
more
fuel
,
stir
up
the
Coals
,
blow
up
the
Fire
,
by
thy
slumbering
it
is
almost
quite
gone
out
.
Be
watchful
therefore
,
and
strengthen
the
things
that
remain
and
are
ready
to
dye
,
Rev.
3.2
.
This
is
the
second
particular
.
SECT
.
5.
3.
Men
put
out
the
fire
when
it
scorcheth
,
and
they
cannot
endure
the
heat
of
it
.
So
professours
this
fire
of
the
spirit
,
when
once
it
begins
to
scorch
.
This
makes
many
quench
it
both
in
themselves
and
others
.
1.
In
themselves
,
as
when
a
man
is
in
a
Feaver
,
he
cannot
endure
the
fire
,
or
any
hot
things
.
So
professours
when
their
light
and
knowledge
,
and
convictions
make
them
feaverish
,
then
they
take
cooling
things
,
then
they
endeavour
to
put
them
out
.
2.
In
others
;
Thus
they
dealt
with
John
Baptist
,
because
he
was
not
onely
a
shining
,
but
a
burning
light
,
thus
with
the
Witnesses
,
Rev.
11.
because
they
tormented
them
with
the
heat
and
fervour
of
their
Doctrine
.
Now
consider
Sirs
,
whence
is
it
that
the
fire
of
the
Spirit
should
scorch
?
What
doth
this
argue
,
that
thou
canst
not
endure
the
heat
and
fervour
of
it
,
but
it
is
still
a
vexation
and
torment
to
thee
?
Is
it
not
onely
to
lust
,
that
it
is
scorching
?
'T
is
scorching
and
painful
indeed
to
Lust
,
but
not
to
Grace
.
Oh
if
there
were
a
gracious
frame
and
temper
of
spirit
in
thee
,
the
spirit
of
Grace
would
not
bee
too
hot
for
thee
.
'T
is
a
sign
thou
art
too
hot
with
lust
and
corruption
.
Sore
flesh
cannot
abide
the
fire
.
But
a
gracious
heart
loves
it
,
and
takes
great
delight
in
it
.
Did
not
our
hearts
burn
within
us
?
(
said
they
)
q.
d
.
Oh
how
good
was
it
!
Oh
how
comfortable
!
Saints
never
complain
of
extreams
in
grace
and
godliness
;
they
complain
not
they
are
too
hot
,
but
rather
still
they
are
too
cold
.
But
thou
on
the
contrary
art
lukewarme
,
and
lovest
to
be
so
.
Thou
wouldst
be
neither
cold
,
nor
hot
;
not
so
cold
as
to
do
nothing
,
and
not
so
hot
as
to
do
much
.
But
know
,
that
while
it
is
thus
,
the
spirit
is
quenched
in
thee
,
and
this
is
the
cause
of
it
,
and
therefore
Christ
loathes
and
abominates
thee
;
because
thou
art
luke-warm
he
will
spew
thee
out
of
his
mouth
,
except
thou
repent
.
Be
zealous
therefore
and
repent
,
Rev.
3.19
.
This
is
the
third
particular
.
SECT
.
6.
4.
Men
quench
the
fire
because
they
would
save
Fuel
;
When
Fuel
is
chargeable
and
costly
,
then
they
would
have
but
little
fire
,
because
they
would
spend
but
little
Fuel
.
So
Professours
,
when
the
means
of
Grace
,
the
Fuel
of
the
spirit
grow
chargeable
to
them
.
When
profession
proves
costly
,
and
Religion
must
live
upon
them
,
and
not
they
upon
Religion
;
this
makes
many
quench
the
spirit
.
As
now
you
see
men
must
pay
for
their
Chimneys
,
this
makes
men
damme
up
their
Chimneys
,
and
keep
less
fire
.
When
men
see
they
shall
bee
rated
and
taxed
,
and
fined
for
their
Religion
,
this
makes
them
abate
of
their
zeal
and
fervency
of
profession
,
and
at
length
give
it
quite
over
.
Thus
the
young-man
,
he
came
with
hot
affections
,
but
when
Christ
told
him
he
must
sell
all
,
how
quickly
were
they
quenched
!
He
goes
away
sorrowful
,
sorrowful
that
he
could
not
be
a
Disciple
at
an
easier
rate
,
upon
cheaper
terms
.
Before
he
was
jocund
and
merry
enough
,
when
he
could
have
his
Religion
and
his
estate
too
,
but
now
he
was
sorrowful
;
sorrowful
,
though
hee
kept
his
Estate
,
because
hee
did
not
keep
his
Religion
with
it
,
and
it
may
be
Conscience
told
him
,
there
would
be
a
sad
reckoning
for
it
in
the
end
,
when
,
because
he
would
not
pay
for
his
Religion
,
he
should
be
made
to
pay
for
his
Estate
.
Oh
how
vile
a
thing
is
this
!
for
a
man
to
prefer
his
carnal
things
before
Gods
spiritual
!
A
gracious
heart
accounts
the
Word
and
Ordinances
worth
thousands
of
Gold
and
Silver
.
So
David
,
Psal
.
119.72
,
127.
yea
,
so
far
was
he
from
neglecting
his
Duty
because
it
cost
him
something
,
that
he
would
not
offer
to
God
that
which
cost
him
nothing
.
And
the
Jewish
Martyrs
were
so
far
from
being
offended
at
their
Religion
because
of
suffering
in
their
Estates
,
that
they
suffered
with
joy
the
spoiling
of
their
goods
,
Heb
.
10.34
.
SECT
.
7.
5.
Men
quench
the
fire
when
it
makes
the
pot
boil
over
,
and
they
are
loath
to
lose
any
of
the
Liquor
in
it
,
then
they
run
in
haste
,
and
pull
away
the
fuel
,
or
throw
water
upon
the
fire
,
that
it
may
burn
more
soberly
.
So
Professours
when
the
fire
of
the
spirit
is
like
to
boyle
out
somewhat
of
a
beloved
lust
,
a
darling
corruption
,
that
is
very
precious
and
dear
unto
them
,
then
they
bestir
themselves
in
all
haste
to
quench
the
fire
,
and
cool
the
pot
.
Then
throw
away
the
fuel
,
there
's
too
much
praying
,
and
too
much
preaching
,
too
much
adoe
in
matters
of
Religion
,
and
less
would
serve
by
far
,
that
so
they
may
save
their
sweet
lusts
and
corruptions
.
There
is
a
filthiness
,
and
superfluity
of
naughtiness
in
the
heart
of
man
,
James
1.21
.
the
scumme
and
excrement
as
it
were
of
a
filthy
and
corrupt
heart
and
life
,
Ezek
.
24.6
.
which
,
before
the
fire
of
the
spirit
is
kindled
,
is
hardly
discernable
,
much
less
separable
,
it
is
so
incorporated
into
mans
nature
;
but
when
the
fire
of
the
spirit
comes
,
it
makes
it
to
boil
up
,
so
that
it
plainly
appears
upon
the
face
of
the
soul
;
and
sometimes
God
puts
such
efficacy
into
it
,
as
to
cause
it
to
bee
ready
to
boil
over
,
the
fire
of
conviction
is
so
strong
and
vehement
sometimes
,
as
even
to
force
out
a
beloved
lust
;
but
when
it
comes
to
this
,
Oh
what
bustling
is
there
in
a
corrupt
heart
to
quench
the
fire
,
that
so
the
lust
may
be
saved
!
How
many
carnal
reasonings
blowing
upon
the
pot
to
cool
it
?
What
with-drawing
of
the
fire
from
the
pot
,
or
the
pot
from
the
fire
?
with-drawing
of
duties
and
Ordinances
from
ones
self
,
or
ones
self
from
Duties
and
Ordinances
,
so
that
the
scum
goes
not
out
,
but
sticks
to
the
pot
,
and
is
boiled
in
again
.
Now
that
you
may
see
what
a
vile
thing
this
is
,
to
quench
the
fire
of
the
spirit
,
rather
than
the
scum
and
filthiness
of
sin
should
bee
boiled
out
by
it
;
See
how
God
threatens
it
,
Ezek
.
24.6
.
Woe
to
the
pot
,
whose
scum
is
therein
,
and
whose
scum
is
not
gone
out
of
it
,
therefore
saith
God
,
verse
11.
set
it
empty
upon
the
coals
thereof
,
that
the
brasse
of
it
may
be
hot
and
may
burn
,
and
that
the
filthiness
of
it
may
be
molten
in
it
,
that
the
scum
of
it
may
be
consumed
.
She
hath
wearied
her self
with
lies
,
and
her
great
scum
went
not
forth
out
of
her
:
her
scum
shall
bee
in
the
fire
.
And
see
the
next
verse
,
where
God
sets
down
the
cause
,
In
thy
filthiness
is
lewdness
,
i.e.
obstinacy
hath
been
the
onely
cause
that
thou
hast
not
been
cleansed
,
thou
wilt
not
be
cleansed
.
I
have
kindl'd
a
fire
that
would
do
it
,
but
thou
opposeth
the
work
of
the
fire
,
because
thou
wilt
not
be
cleansed
,
and
therefore
in
thy
filthiness
is
lewdnesse
,
thou
art
come
to
an
height
,
an
excess
of
wickedness
.
Now
see
what
God
threatens
for
this
,
Because
I
have
purged
thee
,
(
i.e.
endeavoured
,
used
means
to
purge
thee
)
and
thou
wast
not
purged
,
thou
shalt
not
be
purged
from
thy
filthiness
any
more
,
till
I
have
caused
my
fury
to
rest
upon
thee
,
which
is
the
most
dreadful
Threatning
in
the
Book
of
God
.
Oh
think
of
this
,
you
whose
corruptions
are
the
more
exasperated
and
enraged
,
the
more
light
and
conviction
you
have
,
even
so
enraged
,
as
that
when
it
comes
to
the
point
of
purging
out
such
a
sin
,
and
utter
abandoning
of
it
,
then
you
endeavour
by
some
means
or
other
to
put
out
the
light
,
and
slake
the
heat
of
your
convictions
,
that
so
you
may
return
to
your
former
temper
and
course
again
.
SECT
.
8.
6.
Men
quench
the
fire
when
it
is
like
to
discover
them
,
as
in
time
of
war
,
or
when
thieves
are
abroad
in
the
night
,
those
that
live
in
the
Country
,
either
shut
their
windows
very
close
,
or
else
put
out
Fire
and
Candle
,
that
they
may
not
finde
the
way
to
their
houses
.
So
Professo●s
in
time
of
danger
,
that
they
may
not
bee
discovered
by
their
light
shining
forth
in
their
profession
,
as
formerly
,
to
the
Adversaries
of
Religion
,
they
either
shut
up
the
Candle
in
a
dark
Lanthorn
,
or
put
it
quite
out
.
What
for
fear
,
and
what
for
shame
,
they
are
loath
to
be
known
to
be
the
same
men
and
women
that
they
were
before
,
and
therefore
quench
the
Spirit
.
Now
is
not
this
a
most
fearful
fear
?
a
most
shameful
shame
?
First
,
as
for
the
fear
,
is
it
not
a
most
fearful
thing
?
a
most
fearful
wickedness
?
to
be
afraid
of
man
,
and
not
afraid
of
God
?
Oh!
if
we
did
but
consider
it
,
we
should
be
afraid
of
such
fear
,
such
fear
as
makes
one
afraid
of
doing
his
Duty
,
and
not
afraid
of
sinning
against
God
;
as
if
man
could
be
more
terrible
than
God
,
as
if
man
whose
breath
is
in
his
nostrils
,
could
do
us
more
hurt
than
the
Almighty
God
.
And
as
for
the
shame
,
is
it
not
a
most
shameful
shame
?
for
it
makes
one
ashamed
of
his
glory
,
and
to
glory
in
his
shame
,
as
if
it
were
a
shame
to
bee
reproached
for
doing
his
Duty
,
and
no
shame
to
Apostatize
from
it
.
As
if
there
were
more
excellency
and
glory
in
the
wayes
of
sin
,
than
in
the
blessed
wayes
of
God
.
No
wonder
therefore
,
that
God
hath
said
,
the
fearful
shall
lead
the
Van
to
Hell
,
Rev.
21.8
.
(
Oh
mark
it
)
and
that
Christ
hath
said
,
Whosoever
shall
be
ashamed
of
me
,
and
of
my
Words
,
in
an
evil
and
adulterous
Generation
,
of
him
also
shall
the
Son
of
man
be
ashamed
,
when
he
cometh
in
the
glory
of
his
Father
,
with
the
holy
Angels
,
Mark
8.38
.
SECT
.
9.
7.
Men
quench
the
fire
,
when
't
is
like
to
set
the
house
on
fire
.
So
Professors
,
when
it
comes
to
the
fiery
tryal
,
do
therefore
quench
the
spirit
.
Many
Professors
are
not
afraid
of
lesser
sufferings
,
they
can
suffer
many
things
,
as
Reproach
,
Contempt
,
Imprisonment
,
the
spoiling
of
their
Goods
,
and
yet
keep
the
fire
burning
still
,
those
waters
are
not
able
to
quench
it
;
but
when
once
it
comes
to
the
fiery
tryal
,
then
one
fire
puts
out
another
,
the
fire
of
Persecution
,
the
fire
of
the
Spirit
.
Many
are
ready
to
be
bound
for
Christ
,
but
not
ready
to
dye
for
his
Name
:
And
therefore
Paul
said
to
the
Galatians
,
have
ye
suffered
so
many
things
in
vain
,
that
for
fear
of
suffering
a
little
more
,
yee
will
give
over
?
and
therefore
he
told
the
Hebrews
,
yee
have
not
yet
resisted
unto
blood
.
Now
see
what
a
vile
thing
this
is
.
Had
Christ
been
so
choice
of
his
blood
,
as
not
to
have
been
willing
to
have
shed
it
for
us
,
if
Christ
had
said
:
I
could
be
content
to
suffer
a
little
to
save
these
poor
Creatures
,
but
I
cannot
dye
for
them
;
Oh!
then
we
had
perished
to
all
eternity
.
Shall
Christ
shed
his
blood
for
us
,
and
we
think
much
to
shed
ours
for
him
?
Besides
,
shall
we
quench
the
spirit
,
rather
than
to
loose
our
life
?
shall
we
chuse
rather
to
lose
our
spiritual
life
,
than
our
natural
life
?
Moreover
,
is
the
fire
of
Persecution
here
,
more
terrible
than
the
fire
of
Damnation
hereafter
?
And
yet
hence
it
is
that
many
quench
the
spirit
,
just
as
if
a
man
should
cut
his
throat
,
to
prevent
the
cutting
of
his
little
finger
.
Oh
therefore
,
&c.
Better
go
maimed
,
with
wounds
,
and
scars
,
to
Heaven
,
than
whole
without
them
,
to
Hell
.
I
bear
in
my
body
the
marks
of
the
Lord
Jesus
,
saith
Paul
,
if
we
have
wounds
and
scars
in
our
bodies
for
Christ
,
they
are
the
Marks
of
Christ
,
if
otherwise
,
they
are
the
Marks
of
the
Devil
,
the
Marks
of
the
Beast
;
Better
bear
the
Marks
of
Christ
in
our
bodies
,
than
the
Marks
of
Antichrist
,
and
the
Devil
,
in
our
Consciences
.
CHAP.
III
.
Other
Causes
of
Quenching
the
Spirit
.
The
Evil
of
it
,
as
proceeding
from
them
,
Discovered
.
The
guilty
Expostulated
with
,
and
Rebuked
as
before
.
SECT
.
I.
8.
MEn
quench
the
Fire
when
they
are
warm
enough
without
it
,
as
in
summer
,
and
warm
weather
,
then
they
say
,
what
needs
all
this
fire
?
'T
is
warm
enough
without
fire
,
therefore
put
it
out
.
So
Professors
when
they
are
warm
enough
without
the
fire
of
the
spirit
.
When
they
can
live
without
the
light
and
warmth
of
the
spirit
,
having
enough
,
even
as
much
as
they
can
desire
in
other
things
,
in
worldly
pleasures
,
profits
,
praises
,
formal
performances
of
Duties
;
when
they
have
enough
in
these
and
such
like
things
,
then
they
quench
the
spirit
.
When
they
can
kindle
a
fire
of
their
own
,
and
compass
themselves
about
with
sparks
,
and
walk
in
the
light
of
the
fire
,
and
in
the
sparks
that
they
have
kindled
,
this
they
think
is
far
better
than
the
spirit
,
not
considering
that
indeed
it
is
far
worse
,
for
God
hath
said
,
They
shall
lye
down
in
sorrow
.
Behold
all
ye
that
kindle
a
fire
,
and
compass
your selves
about
with
sparks
,
walk
in
the
light
of
your
fire
,
and
in
the
sparks
that
ye
have
kindled
;
this
shall
ye
have
of
mine
hand
,
ye
shall
lye
down
in
sorrow
,
Isa
.
50.11
.
By
Fire
here
,
is
meant
their
own
righteousness
,
and
the
acts
of
it
,
which
may
as
sparks
be
struck
forth
by
the
power
of
the
Word
,
and
Education
,
inlightnings
of
Conscience
,
and
workings
of
self-love
;
And
secondly
,
outward
comforts
in
the
creatures
,
which
in
this
world
they
enjoy
.
And
by
their
walking
in
the
light
of
this
fire
,
is
meant
their
resting
in
these
things
as
enough
and
sufficient
to
make
them
happy
,
and
therefore
they
quench
the
Spirit
.
As
the
Pharisees
,
that
going
about
to
establish
their
own
righteousness
,
submitted
not
to
the
righteousness
of
Christ
,
they
saw
no
need
of
that
,
they
had
enough
of
their
own
,
and
therefore
opposed
it
.
And
the
youngman
,
because
he
had
great
Possessions
,
this
kept
him
off
from
closing
with
Christ
;
some
fire
there
was
kindled
before
,
but
now
it
was
quite
extinguished
;
having
great
Possessions
,
hee
contented
himself
with
those
.
The
Apostle
tells
the
Corinthians
,
Now
ye
are
full
,
now
ye
are
rich
,
yee
have
Reigned
as
Kings
without
us
,
1
Cor
.
4.8
.
therefore
they
began
to
slight
the
Apostle
,
and
to
quench
the
fire
he
had
kindled
among
them
,
but
would
to
God
(
saith
hee
)
that
yee
did
Reign
,
q.
d
.
ye
are
so
far
from
that
,
that
ye
are
captives
to
your
base
lusts
,
yee
are
full
,
but
indeed
empty
,
rich
,
but
very
beggars
;
as
Christ
also
told
the
Laodiceans
,
Because
thou
sayest
I
am
rich
,
and
encreased
with
goods
,
and
have
need
of
nothing
,
and
knowest
not
that
thou
art
wretched
,
and
miserable
,
and
poor
,
and
blind
,
and
naked
,
Rev.
3.17
where
we
have
the
different
,
nay
contrary
ju●gement
of
Christ
and
the
Laodiceans
,
touching
their
spiritual
state
and
condition
;
They
sate
down
well
appayed
(
as
one
expresseth
it
)
in
the
apprehension
,
nay
,
admiration
of
their
own
happiness
,
and
professed
they
had
as
much
as
they
needed
,
and
were
as
good
as
they
desire●
to
bee
,
when
as
the
Lord
,
who
knew
,
and
could
judge
better
of
their
condition
,
passeth
a
peremptory
sentence
to
the
contrary
,
that
they
were
wretched
,
and
miserable
,
blinde
and
naked
:
They
wanted
not
wretchedness
,
or
misery
,
but
wanted
sense
of
either
,
and
that
was
the
reason
they
were
so
content
with
both
,
not
coming
unto
Christ
to
buy
of
him
Gold
tryed
in
the
fire
,
that
they
might
be
rich
,
nor
white
Raiment
that
they
might
bee
cloathed
(
they
were
warm
enough
without
it
)
nor
Eye-salve
,
that
they
might
see
,
they
could
see
well
enough
without
it
.
Thus
it
is
with
many
,
they
need
nothing
in
their
own
apprehensions
,
though
indeed
they
have
nothing
;
they
see
no
evil
or
danger
toward
them
,
though
they
be
compassed
on
every
side
,
and
beset
with
sins
and
plagues
.
Oh
think
upon
this
beloved
,
think
upon
it
seriously
;
What
,
are
you
warm
enough
sirs
,
any
of
you
,
without
the
Fire
of
the
Spirit
?
Have
you
indeed
as
much
light
and
heat
,
as
much
peace
,
and
comfort
,
and
contentment
without
the
Spirit
,
as
you
might
have
with
it
?
Is
the
Spirit
become
an
unnecessary
thing
,
a
meer
superfluity
to
you
,
that
of
all
things
in
the
World
,
the
gifts
,
and
graces
,
motions
and
comforts
of
the
Spirit
,
are
least
wanted
,
and
may
be
best
spared
by
you
?
Oh
how
unlike
unto
Saints
are
you
my
beloved
,
while
you
are
at
this
pass
:
That
you
can
bee
content
to
be
without
fellowship
with
Christ
,
without
the
influence
of
his
Spirit
,
whereas
they
have
not
been
able
to
bear
it
?
that
you
can
bee
content
to
be
without
Duties
and
Ordinances
,
at
least
without
the
powerful
breatheings
of
the
Spirit
in
them
,
whereas
they
have
not
been
able
to
take
comfort
in
the
want
of
them
?
Oh
take
not
thy
holy
Spirit
from
mee
,
saith
David
,
lift
up
the
light
of
thy
countenance
upon
me
,
&c.
My
flesh
and
my
heart
longeth
,
Oh
when
shall
I
appear
before
God!
that
I
might
see
his
Power
and
Glory
,
as
I
have
seen
it
in
the
Sanctuary
?
And
how
like
unto
the
wicked
are
you
,
that
say
unto
God
,
and
to
Christ
,
and
to
the
Spirit
,
Depart
from
us
,
wee
desire
not
the
knowledge
of
thy
waies
?
How
like
unto
the
Gaderens
that
prayed
Christ
to
depart
out
of
their
Coasts
,
q.
d
.
if
we
may
keep
our
Swine
,
we
are
well
enough
without
thee
.
How
:
like
unto
those
abominable
worldlings
,
Matth
.
22.
that
were
content
with
their
Farmes
,
and
their
Merchandize
,
and
Wives
,
without
the
Wedding
Supper
?
Oh
my
Brethren
,
what
can
you
think
of
your selves
while
't
is
thus
?
Do
yee
think
yee
are
Saints
?
See
then
who
you
are
like
;
see
I
say
,
who
you
are
like
:
Are
you
like
unto
David
?
are
you
like
unto
Paul
?
are
you
like
to
the
Spouse
in
the
fifth
of
the
Canticles
?
Was
David
well
without
the
Spirit
?
was
Paul
?
was
the
Spouse
in
the
Canticles
?
did
not
her
heart
fail
within
her
?
did
shee
not
rise
?
did
shee
not
rise
by
night
?
and
seek
him
whom
her
soul
loved
,
when
hee
was
gone
?
I
wonder
then
you
can
think
you
are
Saints
;
Saints
?
nay
,
you
are
very
Hypocrites
,
you
are
very
Gaderens
.
There
are
none
that
can
live
contentedly
without
the
spirit
,
but
St.
Earthlings
,
St.
Worldlings
,
St.
Sensualists
,
St.
Formalists
.
Therefore
Consider
.
This
the
eighth
particular
.
SECT
.
2.
9.
Men
quench
the
fire
when
there
is
no
more
work
to
bee
done
by
it
;
when
men
have
ended
all
their
work
,
and
have
nothing
to
do
,
they
put
out
the
fire
.
And
so
Professors
,
when
there
is
no
more
work
to
be
done
by
the
spirit
,
then
they
quench
it
.
When
men
have
their
peace
to
make
with
God
,
and
their
calling
and
election
to
make
sure
,
as
in
time
of
some
great
danger
,
or
sickness
,
or
terrible
conviction
of
the
unsoundness
of
their
spiritual
estate
;
oh
then
they
will
cherish
the
spirit
,
are
afraid
of
slighting
any
good
motions
,
are
very
tender
and
scrupulous
,
make
conscience
of
all
their
waies
,
stir
up
themselves
to
Praying
,
Reading
,
Hearing
,
Meditating
,
attend
the
Ordinances
,
frequent
the
Assemblies
,
call
upon
others
to
admonish
,
counsel
,
comfort
them
,
send
for
them
to
Pray
with
them
,
and
for
them
,
and
beg
them
to
watch
over
them
,
and
tell
them
,
if
ever
they
see
them
walk
contrary
to
their
present
purposes
and
resolution
.
But
when
the
danger
,
the
sickness
,
the
conviction
is
over
,
then
they
neglect
the
spirit
,
because
now
they
think
they
have
no
use
of
it
.
As
when
men
are
sick
,
they
make
use
of
Physick
,
but
when
they
are
well
again
,
they
think
they
do
not
need
it
.
When
men
have
no
use
of
fire
,
they
let
it
go
out
,
and
so
when
men
have
no
use
of
the
spirit
,
when
there
is
no
more
grace
to
be
gotten
,
no
more
corruption
to
bee
mortified
,
no
more
Temptation
to
be
resisted
,
no
more
burden
to
bee
born
,
no
more
work
to
be
done
for
the
working
but
of
their
salvation
,
but
they
can
go
on
end-waies
in
a
formal
profession
,
without
any
difficulty
;
then
they
neglect
the
spirit
,
then
they
disobey
it
,
and
quench
it
,
slighting
good
motions
,
neglecting
the
means
and
exercise
of
Grace
,
not
stirring
up
the
gift
they
have
received
,
because
they
can
do
well
enough
without
it
,
there
's
nothing
more
to
be
done
by
it
.
Now
consider
Sirs
;
consider
I
beseech
you
,
what
a
strange
thing
this
is
.
What!
nothing
to
be
done
by
the
spirit
?
why
there
's
nothing
can
be
done
without
the
spirit
.
Oh
how
is
it
,
thou
should'st
see
no
use
of
the
spirit
,
when
as
thou
hast
use
of
it
for
every
thing
▪
All
the
good
the
Saints
have
,
they
have
it
from
the
spirit
,
and
all
the
good
the
Saints
do
,
they
do
it
by
the
spirit
;
there
's
never
a
Grace
they
exercise
,
but
it
is
a
fruit
of
the
spirit
,
Gal.
5.22
.
never
a
corruption
they
mortifie
,
but
it
is
by
the
spirit
,
Rom.
8.13
.
Grace
is
a
necessary
good
(
as
I
have
sometimes
shewn
you
)
necessary
for
every
duty
,
against
every
sin
,
every
temptation
,
every
affliction
;
and
the
motions
of
the
spirit
are
necessary
for
the
acting
of
Grace
.
Not
by
might
,
nor
by
power
,
but
by
my
Spirit
,
saith
the
Lord
.
What
,
doth
this
argue
therefore
that
thou
should'st
have
no
more
work
to
be
done
by
the
spirit
,
but
either
the
bruitish
folly
and
ignorance
,
or
gross
stupidity
and
fortishness
of
thy
heart
?
Why
consider
,
what
canst
thou
do
without
the
spirit
?
canst
thou
believe
?
canst
thou
repent
?
canst
thou
deny
thy self
without
the
spirit
?
canst
thou
mortifie
any
lust
?
canst
thou
exercise
any
grace
?
canst
thou
think
any
good
thought
without
the
spirit
?
nay
further
,
canst
thou
perform
any
duty
?
canst
thou
pray
?
canst
thou
hear
?
canst
thou
meditate
?
canst
thou
do
any
of
these
without
the
spirit
?
or
if
thou
canst
,
yet
consider
,
canst
thou
do
them
acceptably
without
the
spirit
?
Will
God
,
that
is
a
Spirit
,
and
requires
to
be
worshipped
in
spirit
and
in
truth
,
be
satisfied
with
the
flesh
instead
of
the
spirit
?
will
God
accept
of
spiritless
praying
?
will
God
accept
of
spiritless
hearing
?
spiritless
performing
of
spiritual
duties
?
nay
further
yet
,
consider
,
will
God
accept
of
thy
buying
,
selling
,
building
,
planting
without
the
spirit
?
is
not
the
plowing
of
the
wicked
sin
,
because
without
the
spirit
?
Now
if
thou
canst
not
do
these
without
the
spirit
,
how
canst
thou
do
the
other
?
if
thou
canst
not
buy
and
sell
,
how
canst
thou
pray
without
the
spirit
?
if
thou
canst
not
do
any
thing
of
thy
particular
calling
without
the
spirit
,
how
canst
thou
do
any
thing
of
thy
general
?
Again
,
was
something
to
be
done
by
the
spirit
in
time
of
danger
,
and
is
there
not
as
much
to
bee
done
by
it
in
time
of
safety
?
hadst
thou
work
for
the
spirit
in
time
of
sickness
,
and
hast
thou
none
in
time
of
health
?
Could'st
thou
not
make
thy
peace
without
the
spirit
,
and
dost
think
thou
canst
keep
it
without
the
spirit
?
could'st
not
tell
how
to
want
without
the
spirit
,
and
canst
thou
tell
how
to
abound
without
it
?
could'st
not
tell
how
to
bee
sick
without
the
spirit
,
and
canst
thou
tell
how
to
be
well
without
it
?
and
for
this
reason
,
wilt
thou
neglect
,
wilt
thou
slight
,
and
quench
the
spirit
?
Is
it
not
as
hard
to
exercise
grace
in
one
condition
as
in
another
?
in
time
of
peace
as
well
as
in
time
of
trouble
and
danger
?
in
health
,
as
well
as
in
sickness
?
in
abundance
,
as
well
as
in
want
?
See
thy
folly
therefore
,
see
what
a
stupid
sottish
heart
thou
hast
,
in
that
thou
quenchest
the
spirit
,
as
having
no
more
work
to
bee
done
by
it
.
SECT
.
3.
10.
Men
suffer
the
fire
to
go
out
,
when
their
minds
are
taken
up
about
other
things
,
and
they
do
forget
it
.
So
professors
out
of
sinfull
forgetfulness
do
suffer
the
fire
of
the
spirit
to
be
quenched
in
them
.
Their
mindes
being
taken
up
with
vanities
,
and
trifles
,
and
earthly
things
,
they
do
not
think
of
the
exercise
of
grace
,
and
perfecting
of
holinesse
.
Martha
,
Martha
,
saith
Christ
,
Thou
art
careful
,
and
troubled
about
many
things
,
but
one
thing
is
necessary
,
and
thou
hast
no
care
of
that
.
So
't
is
with
many
,
they
minde
every
thing
,
but
neglect
the
main
;
while
they
are
busying
themselves
inordinately
about
earthly
things
,
they
neglect
the
heavenly
,
never
thinking
in
the
mean
while
,
how
corruption
grows
,
and
grace
languisheth
and
decaies
,
how
they
loose
their
first
Love
,
and
fall
from
their
first
works
.
This
then
being
a
cause
of
quenching
the
spirit
;
Oh
reflect
upon
your selves
,
and
think
of
the
home-application
of
that
dreadful
place
to
your selves
,
Rom.
8.5
.
What
if
it
should
be
true
of
any
of
you
,
which
he
there
saies
,
That
they
that
bee
after
the
flesh
,
do
minde
the
things
of
the
flesh
?
What
if
this
minding
the
things
of
the
flesh
,
with
a
neglect
of
the
things
of
the
spirit
,
should
prove
you
to
be
after
the
flesh
,
and
not
after
the
spirit
?
that
is
,
to
bee
altogether
carnal
,
altogether
under
the
power
of
sin
and
corruption
?
Surely
,
they
that
are
after
the
Spirit
,
i.e.
e
.
they
that
are
spiritual
,
they
that
are
regenerate
and
sanctified
,
they
do
minde
the
things
of
the
spirit
,
they
do
not
so
minde
other
things
,
as
to
forget
the
things
of
the
spirit
;
they
remember
to
keep
in
the
fire
of
the
spirit
,
and
not
let
it
ordinarily
go
out
through
forgetfulness
of
it
.
The
Priests
and
Levites
in
the
Temple
,
were
to
watch
continually
,
to
keep
the
fire
of
the
Altar
that
came
down
from
Heaven
burning
,
when
it
began
to
decay
,
they
were
to
renew
it
again
,
and
never
to
suffer
it
to
go
out
.
And
so
thou
,
if
this
fire
of
the
Spirit
come
down
at
any
time
into
thy
heart
,
God
requires
thou
shouldest
bee
continually
watching
and
attending
it
,
that
so
it
may
never
go
out
again
,
but
be
a
fire
burning
there
to
all
eternity
.
But
Oh!
how
often
dost
thou
forget
?
and
this
forgetfulness
is
out
of
remembrance
;
thou
remembrest
the
things
of
the
flesh
,
and
the
things
of
the
world
,
and
therefore
forgettest
the
things
of
the
Spirit
:
While
thou
art
careful
and
troubled
about
the
many
things
with
Martha
,
thou
forgettest
to
take
care
of
the
one
thing
necessary
with
Mary
.
How
often
is
the
fire
of
the
Spirit
quenched
in
thee
e're
thou
art
aware
?
e're
thou
canst
bethink
thy self
,
or
recollect
thy
thoughts
,
they
being
so
intent
upon
other
things
in
the
mean
while
?
Now
what
doth
this
argue
,
but
that
thou
dost
not
prize
it
as
thou
shouldest
?
if
thou
didst
,
thou
couldst
not
forget
it
,
at
least
so
frequently
and
ordinarily
as
thou
doest
.
Can
a
Maid
forget
her
Ornaments
?
saith
God
,
yet
my
People
have
forgotten
mee
,
days
without
number
,
Jer
.
2.32
.
q
.
d
.
If
I
were
but
so
much
to
you
,
as
toys
and
trifles
are
to
a
Maid
,
you
would
not
forget
me
,
and
yet
you
forget
me
ordinarily
,
days
without
number
.
A
godly
man
may
sometimes
forget
,
(
though
that
is
no
part
of
his
godliness
)
but
you
have
forgotten
me
daies
without
number
.
Oh
consider
Back-slider
,
consider
,
canst
thou
tell
the
hours
,
the
dayes
,
the
weeks
,
not
to
say
the
years
,
that
thou
hast
been
unmindful
of
the
Spirit
?
Oh
't
is
time
out
of
minde
that
thou
hast
forgotten
the
Spirit
,
that
thou
hast
neglected
the
keeping
of
thy
heart
,
the
searching
and
trying
of
thy
ways
,
the
casting
up
of
thy
accounts
;
whereas
heretofore
,
not
a
day
could
passe
without
minding
these
,
and
minding
them
as
thy
main
business
.
And
what
hast
thou
been
minding
all
this
while
,
but
vanities
,
and
trifles
,
things
not
worthy
of
so
much
as
a
serious
affectionate
thought
,
much
less
of
so
many
as
thou
hast
spent
upon
them
,
and
that
infinitely
without
number
.
See
thy
wickedness
therefore
in
that
from
hence
it
is
,
that
thou
hast
quench'd
the
Spirit
.
SECT
.
4.
11.
Men
quench
the
fire
,
when
they
have
a
minde
to
pleasure
others
,
that
are
offended
with
the
heat
of
it
,
and
therefore
would
have
them
put
it
out
.
And
so
many
professors
,
to
pleasure
and
gratifie
carnal
Friends
,
whom
they
inordinately
love
,
and
wicked
and
ungodly
men
,
of
whom
they
stand
in
awe
,
that
are
offended
at
their
zeal
and
fervency
of
spirit
in
the
waies
of
God
,
do
quench
the
Spirit
.
Some
so
far
as
not
to
make
a
Profession
at
all
,
as
those
Rulers
,
of
whom
't
is
said
,
that
they
believed
,
but
for
fear
of
the
Pharisees
durst
not
confess
Christ
,
least
they
should
be
put
out
of
the
Synagogue
.
John
12.42
.
And
others
so
farre
as
not
to
make
a
Profession
for
a
time
,
as
Peter
,
who
before
that
certain
came
from
James
,
did
eat
with
the
Gentiles
,
but
when
they
were
come
,
hee
with-drew
,
and
separated
himself
,
fearing
them
of
the
Circumcision
,
Gal.
2.12
.
And
other
Jews
(
the
Apostle
saith
)
dissembled
likewise
with
him
,
insomuch
that
Barnabas
also
was
carryed
away
with
their
dissimulation
,
ver
.
13.
Thus
many
when
false
Teachers
come
in
,
(
as
those
,
for
instance
,
amongst
the
Papists
,
like
these
of
the
Circumcision
)
that
are
for
Ceremonies
,
and
a
devised
Worship
of
their
own
,
for
fear
of
displeasing
and
angering
them
,
for
fear
of
making
them
their
enemies
,
they
begin
to
grow
shy
of
their
brethren
,
and
to
associate
with
these
false
Teachers
,
and
to
be
present
with
them
at
their
Will-Worship
,
quite
contrary
to
their
former
Profession
,
and
so
quench
the
Spirit
.
But
what
is
this
but
to
work
the
will
of
the
Gentiles
,
or
of
Gentile-Christians
,
carnal
men
,
or
if
otherwise
,
yet
as
they
are
carnal
.
Oh
saith
the
Apostle
,
the
time
past
of
our
life
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
,
when
we
walked
in
lasciviousness
,
lusts
,
excess
of
wine
,
revellings
,
banquetings
,
and
abominable
idolatries
,
wherein
they
think
it
strange
that
ye
run
not
with
them
to
the
same
excess
of
riot
,
speaking
evil
of
you
,
1
Pet
.
4.3
,
4.
How
vile
and
abominable
a
thing
this
is
,
you
may
see
by
what
Paul
concludes
concerning
it
,
as
to
himself
,
Gal.
1.10
.
Do
I
seek
to
please
men
?
saith
he
,
why
,
if
I
yet
pleased
men
,
(
saith
he
)
I
should
not
be
the
servant
of
Christ
.
Oh
consider
of
this
thou
man
pleaser
,
thou
that
art
for
pleasing
both
parties
,
God
and
Mammon
,
Christ
and
Belial
,
there
's
a
contrariety
betwixt
them
,
and
they
can
never
be
reconciled
;
for
so
saith
the
Apostle
,
what
concord
hath
Christ
with
Belial
?
or
what
part
hath
he
that
believeth
with
an
Infidel
?
and
what
agreement
hath
the
Temple
of
God
with
Idols
?
Wherefore
come
out
from
amongst
them
,
and
●e
ye
separate
,
saith
the
Lord
,
2
Cor
.
6
15
,
16
,
17.
Therefore
thou
canst
not
serve
two
Masters
,
no
m●n
can
do
it
,
saith
Christ
,
therefore
thou
canst
not
;
for
either
thou
wilt
hate
the
one
,
and
love
the
other
,
or
else
thou
wilt
hold
to
the
one
,
and
despise
the
other
,
Matth
.
6.24
.
Thou
thinkest
of
displeasing
a
friend
,
an
enemy
;
but
why
dost
thou
not
think
of
displeasing
a
God
?
Is
not
he
the
best
friend
?
and
cannot
hee
bee
the
worst
enemy
?
Think
with
thy self
then
,
how
by
thy
man-pleasing
thou
hast
quench'd
the
Spirit
;
For
art
thou
not
quite
another
person
than
thou
wert
formerly
?
Dost
thou
not
see
what
a
change
there
is
made
?
how
stupid
,
and
dull
,
and
heavy
,
and
cold
,
and
liveless
,
and
deadhearted
thou
art
grown
,
whereas
before
,
thou
wert
zealous
and
active
,
and
chearful
,
and
fervent
in
spirit
,
delighting
in
the
society
and
fellowship
of
the
godly
,
and
loving
to
bee
with
them
.
Alas
poor
creature
how
hast
thou
quencht
the
Spirit
?
SECT
.
5.
12.
Men
suffer
the
fire
to
go
out
and
bee
quenched
,
to
please
themselves
;
when
they
are
taking
their
pleasure
,
or
are
about
some
pleasing
business
,
from
which
they
are
loath
to
bee
called
away
,
And
so
Professors
,
for
the
same
reason
quench
the
Spirit
.
So
they
,
Mat
.
22.
they
could
not
leave
their
Farmes
,
nor
their
Wives
,
nor
their
Merchandize
,
and
therefore
neglected
the
Marriage-supper
.
Taking
contentment
in
giving
present
satisfaction
to
some
base
lust
,
that
one
is
making
provision
for
(
so
that
they
are
loath
to
be
called
off
)
makes
many
quench
the
spirit
;
As
the
sluggard
,
his
bed
is
so
easie
,
and
his
slumbers
so
sweet
,
that
when
he
is
called
by
Conscience
or
others
to
arise
:
Oh
saith
hee
,
yet
a
little
more
slumber
first
,
yet
a
little
more
folding
of
the
hands
to
sleep
,
he
turns
as
a
door
upon
the
hinges
,
still
hangs
in
the
same
place
,
and
cannot
be
gotten
off
,
and
therefore
for
that
time
cannot
tend
the
fire
.
So
when
a
person
is
eating
or
drinking
a
little
more
than
is
fit
,
conscience
tells
him
of
it
,
but
he
is
loath
to
put
the
knife
to
his
throat
,
and
so
quencheth
the
Spirit
.
Though
the
Spirit
say
,
it
is
enough
,
yet
lust
is
craving
,
and
therefore
to
satisfie
lust
for
that
time
,
he
goes
against
Conscience
.
So
for
staying
in
company
at
unseasonable
hours
,
the
Spirit
says
,
't
is
time
to
break
up
and
be
gone
,
but
he
is
loath
to
leave
his
company
,
and
so
quencheth
the
Spirit
.
So
when
at
work
in
thy
particular
calling
,
and
thou
hast
wrought
the
full
time
,
Conscience
puts
thee
in
minde
of
the
duties
of
thy
general
Calling
,
as
Prayer
in
the
Closet
,
in
the
Family
,
&c.
but
thou
art
loath
to
give
over
,
and
for
that
reason
quenchest
the
Spirit
.
Oh
consider
of
this
,
how
often
,
how
many
times
a
day
,
thou
dost
thus
quench
the
Spirit
?
And
what
doth
this
argue
,
but
that
lust
is
dearer
to
thee
than
the
Spirit
?
And
what
a
vile
thing
is
it
,
that
thou
shouldest
take
more
pleasure
and
contentment
in
closing
with
thy
lusts
,
than
with
the
motions
of
the
Spirit
?
But
so
thou
dost
,
and
I
am
perswaded
that
it
is
ordinarily
from
hence
most
,
that
men
quench
the
Spirit
.
SECT
.
6.
13.
Men
quench
the
fire
,
or
suffer
it
to
go
out
,
because
they
are
lazy
and
sloathful
,
and
loath
to
take
pains
to
fetch
fewel
and
blow
up
the
fire
.
And
so
Professors
out
of
a
spirit
of
sloathfulness
quench
the
Spirit
.
Praying
,
Reading
,
Hearing
,
Meditating
,
Heart-examination
,
Watchfulness
,
and
striving
against
sin
,
are
i●ksome
and
tedious
,
(
Oh
what
a
weariness
is
it
?
say
they
,
Mal
.
1.13
.
and
When
will
the
New-Moon
be
gone
,
and
the
Sabbath
,
say
they
,
Amos
8.5
.
)
and
therefore
they
quench
the
Spirit
,
stirring
them
up
to
the
performance
of
Duties
,
and
attendance
upon
God
in
his
Ordinances
.
And
is
not
this
true
of
thee
,
thou
drowsie
Christian
?
speak
,
is
it
not
true
?
dost
thou
not
know
how
backward
thou
art
?
how
long
it
is
,
e're
thou
close
with
a
good
Motion
to
Duty
?
How
many
excuses
of
a
Lyon
,
and
a
Bear
in
the
way
thou
makest
?
Is
it
not
thy
usual
language
,
Yet
a
little
more
slumber
,
yet
a
little
more
sleep
?
I
have
put
off
my
Coat
,
how
shall
I
put
it
on
again
?
Doth
not
a
kinde
of
heart-qualme
come
over
thy
heart
,
when
the
first
thoughts
of
a
Duty
come
into
thy
minde
?
dost
thou
not
know
this
is
so
?
and
doth
it
not
Testifie
against
thee
,
of
the
vileness
and
wretchedness
of
thy
Spirit
?
We
cannot
say
worse
of
a
man
,
than
to
say
that
hee
is
an
Idle
Fellow
,
which
is
most
of
all
true
of
one
that
is
spiritually
Idle
.
Thou
wicked
sloathful
servant
,
saith
Christ
,
Mat
.
25.26
.
a
sloathful
servant
is
a
wicked
servant
.
The
desire
of
the
sloathful
kills
,
saith
Solomon
,
't
is
a
bloody
,
soul-murdering
desire
,
because
,
he
hath
no
heart
to
endeavour
answerable
to
his
desire
.
Oh
how
dost
thou
rest
in
thy
wishings
and
wouldings
,
thy
good
meanings
,
and
good
desires
?
thy
half
perswasions
,
and
languishing
velleities
,
not
considering
they
will
kill
thee
,
while
they
suffer
thee
to
be
idle
,
and
do
not
quicken
thee
to
effectual
endeavours
▪
to
labour
and
strive
,
least
when
thou
hast
done
all
,
thou
shouldest
bee
a
cast-away
in
the
end
?
Why
dost
thou
not
consider
the
benefit
of
diligence
?
will
not
that
move
thee
?
nor
the
danger
of
sloathfulness
?
will
not
that
move
thee
?
hadst
thou
rather
freeze
than
fetch
wood
?
wilt
thou
chuse
rather
to
steal
than
to
work
?
to
begg
rather
than
to
take
pains
?
Even
those
that
are
diligent
,
and
willing
enough
to
bodily
labour
,
may
yet
bee
spiritually
sloathful
.
Thou
hatest
bodily
sloath
,
but
spiritual
sloath
is
far
worse
.
If
●hou
canst
see
a
vileness
in
bodily
sloath
,
why
,
how
is
it
,
thou
canst
not
see
it
in
spiritual
?
Is
such
an
one
good
for
nothing
?
why
so
art
thou
;
will
such
an
one
be
a
beggar
?
so
wilt
thou
:
(
foolish
Virgins
will
begg
at
last
,
and
too
late
.
)
Is
such
an
one
not
to
be
pitied
?
neither
art
thou
.
Is
such
an
one
to
be
cast
out
of
humane
society
?
so
art
thou
,
out
of
the
society
of
the
Saints
.
Read
the
Scripture
,
and
there
thou
shalt
meet
with
the
wrestlings
of
Jacob
,
the
watchings
of
David
,
the
more
abundant
labourings
of
Paul
.
What
art
thou
then
,
and
to
which
of
the
Saints
art
thou
like
?
A
sloathful
man
is
Brother
to
a
great
waster
,
and
so
art
thou
.
Some
quench
the
Spirit
by
doing
evil
,
but
thou
by
doing
nothing
;
some
by
commissions
,
but
thou
by
Omissions
.
See
thy
vileness
therefore
in
that
from
a
spirit
of
sloathfulness
it
is
that
thou
dost
quench
the
Spirit
.
And
thus
I
have
shewn
you
the
evil
of
Quenching
the
Spirit
from
the
causes
,
whereof
it
is
an
Effect
.
CHAP.
IV
.
The
evil
of
Quenching
the
Spirit
,
in
respect
of
the
Effects
,
whereof
it
is
a
Cause
.
The
first
Effect
of
Quenching
the
Spirit
.
It
grieves
the
Spirit
.
Instances
of
it
,
in
the
Old
Worlds
quenching
the
Spirit
,
and
in
the
Israelites
quenching
the
Spirit
.
Not
onely
the
wicked
,
but
the
godly
,
do
thus
(
sometimes
)
grieve
the
Spirit
.
That
quenching
the
Spirit
grieves
the
Spirit
,
further
proved
.
Arguments
for
the
proof
of
it
mentioned
in
particular
.
The
Arguments
applyed
.
The
Evil
of
quenching
the
Spirit
in
this
respect
,
Eph.
4.30
.
The
evil
of
grieving
the
Spirit
,
from
thence
argued
.
The
evil
of
quenching
the
Spirit
,
thereby
discovered
.
Those
that
quench
the
Spirit
,
thereupon
expostulated
with
,
and
rebuked
.
SECT
.
1.
HAving
shewn
you
the
evil
of
quenching
the
Spirit
,
from
the
Causes
,
whereof
it
is
an
Effect
;
I
shall
now
proceed
to
shew
you
the
evil
of
it
,
from
the
Effects
,
whereof
it
is
a
Cause
.
As
it
is
an
evil
Effect
of
a
manifold
evil
Cause
,
so
it
is
an
evil
Cause
of
a
manifold
evil
Effect
.
And
therefore
as
by
consideration
,
the
several
evils
that
it
comes
of
;
So
likewise
by
considering
the
several
evils
that
come
of
it
:
you
may
see
what
abundance
of
evil
there
is
in
it
.
For
as
I
(
said
before
)
such
as
the
cause
is
,
such
is
the
effect
;
so
I
say
here
,
such
as
the
effect
is
,
such
is
the
cause
:
and
therefore
the
effects
of
quenching
the
Spirit
,
being
evil
;
Quenching
of
the
Spirit
that
is
the
cause
of
them
,
must
needs
be
evil
too
.
And
it
is
in
respect
of
these
that
I
am
now
to
shew
you
the
evil
of
it
.
I
desire
you
will
mark
it
sirs
:
Hitherto
I
have
shewn
you
what
evil
there
is
in
it
,
in
respect
of
the
evils
that
it
comes
from
;
but
now
I
am
to
shew
you
,
what
evil
there
is
in
it
,
in
respect
of
the
evils
that
come
from
it
.
See
then
the
mischievous
effects
of
this
quenching
of
the
Spirit
;
and
you
will
thereby
further
see
what
an
evil
thing
it
is
.
SECT
.
2.
Now
the
Effects
of
it
are
such
as
these
.
1.
It
grieves
the
Spirit
.
An
Instance
whereof
we
have
,
in
the
Old
Worlds
quenching
the
Spirit
.
God
strove
with
them
by
the
Spirit
a
long
time
,
but
they
still
quench'd
it
,
insomuch
that
(
at
length
)
God
said
,
his
spirit
should
not
alwaies
(
thus
)
strive
(
in
vain
)
with
them
,
because
they
were
still
flesh
,
i.e.
directly
opposite
and
contrary
to
the
spirit
,
(
for
so
flesh
and
spirit
are
:
these
are
contrary
one
to
the
other
,
Gal.
5.17
.
)
they
were
altogether
incorrigible
;
the
light
of
the
regenerating
Spirit
being
quite
extinguished
in
them
,
and
all
its
power
smothered
up
;
whereby
the
external
action
,
and
the
benefit
thereof
was
in
vain
employed
about
them
,
(
so
Diodat
.
)
Now
see
how
this
grieved
the
Spirit
;
verse
5
,
6.
And
God
saw
that
the
wickedness
of
man
was
great
in
the
earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
was
onely
evil
continually
;
and
it
repented
the
Lord
that
he
had
made
man
on
the
Earth
,
and
it
grieved
him
at
his
heart
.
Why
so
,
but
because
he
had
made
them
;
yea
,
and
endeavoured
to
mend
them
too
:
He
endeavoured
to
new-make
them
,
but
they
were
marred
in
his
hands
;
as
Jer
.
18.4
.
The
vessel
was
marred
in
the
hand
of
the
Potter
;
and
this
grieved
him
at
the
very
heart
.
SECT
.
3.
Another
instance
of
it
we
have
in
the
Israelites
quenching
the
Spirit
.
God
gave
them
his
good
Spirit
to
instruct
them
,
bu●
they
continually
quench'd
it
.
This
you
have
Neh
.
9.20
.
Thou
gavest
also
thy
good
spirit
to
instruct
them
;
nevertheless
,
they
were
disobedient
,
and
rebelled
against
thee
;
verse
26.
Now
how
this
grieved
the
spirit
,
you
may
see
,
Psal
.
95.10
.
They
quenched
the
Spirit
so
often
,
and
so
long
,
that
God
there
saith
:
Forty
years
long
was
I
grieved
with
this
Generation
;
and
therefore
also
adds
:
It
is
a
people
that
do
erre
in
their
hearts
,
they
have
not
known
my
●●e●
.
But
how
was
that
,
that
they
did
not
know
his
waies
?
Did
they
not
know
?
Did
not
Israel
know
?
saith
the
Apostle
:
Yes
verily
;
But
to
Israel
he
saith
:
All
the
day
long
have
I
stretched
forth
my
hand
to
a
disobedient
and
gain-saying
People
.
So
that
they
knew
,
but
by
their
rebellion
and
disobedience
they
quenched
the
light
and
fervour
of
their
knowledge
;
so
that
it
was
a
fruitless
and
ineffectual
knowledge
,
and
such
knowledge
is
in
Gods
account
as
no
knowledge
.
And
hereby
they
not
onely
grieved
,
but
vexed
his
holy
spirit
,
as
Isa
.
63.10
.
—
they
rebelled
and
vexed
his
holy
Spirit
:
Now
vexing
(
you
know
)
is
the
excess
of
grief
,
to
shew
that
he
was
grieved
to
the
uttermost
,
grieved
at
the
very
heart
(
as
was
said
before
)
yea
,
even
heart-broken
,
as
the
expression
is
,
Ezek
.
6.9
.
I
am
broken
with
their
whorish
heart
.
SECT
.
4.
And
thus
not
onely
wicked
persons
,
that
are
in
an
unregenerate
state
,
in
the
gall
of
bitterness
,
and
in
the
bond
of
iniquity
,
having
no
real
work
of
grace
upon
their
hearts
,
do
grieve
the
Spirit
,
but
even
the
godly
too
sometimes
:
as
you
may
see
in
the
Spouse
,
Cant
.
5.6
.
Christ
came
with
greatest
tenders
of
love
,
knocking
at
the
door
,
and
calling
to
her
,
Open
to
me
my
Sister
,
my
Love
,
my
Dove
,
my
undefiled
,
for
my
head
is
filled
with
dew
,
and
my
locks
with
the
drops
of
the
night
,
while
I
stand
knocking
here
at
the
door
.
Oh
how
desirous
was
he
of
communion
with
her
!
But
mark
now
,
the
drowsie
Spouse
slights
this
motion
,
and
so
quencheth
the
Spirit
.
I
have
put
off
my
coat
(
saith
she
)
and
how
shall
I
put
it
on
?
q
.
d
.
I
know
not
how
to
rise
.
But
what
followed
upon
this
?
why
the
Spirit
was
so
grieved
,
that
he
withdraws
presently
.
I
opened
to
my
beloved
(
saith
she
)
but
my
beloved
had
with-drawn
himself
,
and
was
gone
:
and
then
I
sought
him
(
saith
she
)
but
could
not
finde
him
,
I
called
him
,
but
he
gave
me
no
answer
.
He
was
so
grieved
that
he
would
take
no
notice
of
her
.
Thus
Christ
comes
many
times
to
your
hearts
,
saying
as
to
those
Laodiceans
,
Rev.
3.20
.
Behold
!
I
stand
at
the
door
and
knock
;
if
any
man
open
to
me
;
If
thou
luke-warm
Professor
,
thou
Hypocrite
,
thou
Formalist
;
if
thou
wilt
open
,
even
thou
;
then
will
I
come
in
,
and
thou
shalt
sup
with
me
,
and
I
will
sup
with
thee
:
But
thou
wilt
not
open
to
him
,
and
therefore
he
goes
away
,
and
will
have
no
communion
with
thee
.
By
this
you
see
then
that
quenching
of
the
spirit
,
grieves
the
spirit
.
SECT
.
5.
But
to
speak
more
particularly
;
That
which
may
be
yet
said
for
the
further
proof
and
demonstration
of
the
truth
hereof
,
I
shall
briefly
summe
up
in
these
following
Arguments
.
That
quenching
of
the
spirit
grieves
the
spirit
,
appears
,
1.
By
Gods
Complaints
.
Forty
years
long
have
I
been
grieved
with
this
Generation
;
Psal
.
95.10
.
I
have
spread
out
my
hands
all
the
day
unto
a
rebellious
people
,
which
walketh
in
a
way
that
is
not
good
,
after
their
own
thoughts
,
Isa
.
65.2
.
Yea
,
the
Storke
in
the
Heaven
knoweth
her
appointed
times
,
and
the
Turtle
,
and
the
Crane
,
and
the
Swallow
observe
the
time
of
their
coming
,
but
my
people
know
not
the
Judgement
of
the
Lord
,
Jer
.
8.7
.
How
often
would
I
have
gathered
you
,
as
an
Hen
gathereth
her
Chickens
under
her
wings
,
and
ye
would
not
.
2.
By
his
Lamentations
.
Christ
wept
over
Jerusalem
,
saying
:
Oh!
that
thou
hadst
known
&c.
This
weeping
was
the
effect
of
grief
.
Oh!
God
mourns
over
sinners
,
saying
:
Oh
that
they
had
hearkened
,
as
Psal
.
81.13
,
14.
Oh
that
Israel
had
hearkened
unto
me
,
&c.
So
Isa
.
48.18
,
19.
Oh
that
thou
hadst
hearkened
to
my
Commandements
!
then
,
&c.
3.
By
his
expostulations
,
Why
will
ye
dye
—
Ezek
.
18.31
,
32.
as
if
he
should
say
,
Oh
how
does
it
grieve
me
,
to
see
men
thus
wilfully
destroy
themselves
!
so
Isa
.
55.2
.
Why
do
ye
spend
your
mony
,
for
that
which
is
not
bread
,
and
your
labour
for
that
which
satisfies
not
?
4.
It
provokes
him
exceedingly
.
As
Hos
.
12.14
.
Ephraim
provoked
him
to
anger
most
bitterly
.
Israels
quenching
the
spirit
in
the
wilderness
,
is
called
the
Provocation
;
Harden
not
your
hearts
,
as
in
the
Provocation
,
as
in
the
day
of
temptation
in
the
Wilderness
,
Psal
.
95.8
.
5.
It
makes
him
turn
Enemy
.
They
rebelled
and
vexed
his
holy
Spirit
;
therefore
he
was
turned
to
be
their
Enemy
,
and
he
fought
against
them
.
Isa
.
63.10
.
6.
It
makes
him
give
over
striving
;
So
that
they
shall
take
their
own
course
.
Thus
he
dealt
with
the
Old
World
,
Gen.
6.3
.
thus
with
Ephraim
Hos
.
4.17
.
Ephraim
is
joyned
to
Idols
,
let
him
alone
.
And
thus
with
the
Jews
,
Why
should
ye
be
stricken
any
more
?
Isa
.
1.5
.
7.
It
makes
him
take
his
Oath
against
them
,
that
they
shall
never
enter
into
his
rest
.
So
Psal
.
95.11
.
SECT
.
6.
Now
I
beseech
you
consider
Sirs
,
would
God
do
all
this
,
if
he
were
not
grieved
?
Would
he
complain
if
he
were
well
pleased
?
Would
he
lament
?
Would
he
expostulate
?
Would
hee
be
provoked
if
he
were
well
pleased
?
Would
he
become
an
Enemy
?
Would
he
give
over
striving
?
Would
he
swear
in
his
Wrath
they
shall
not
enter
into
his
rest
?
Why
then
surely
,
this
quenching
of
the
spirit
is
very
grievous
to
him
.
SECT
.
7.
And
now
consider
,
if
the
Spirit
be
thus
grieved
by
quenching
the
Spirit
;
is
not
quenching
the
Spirit
very
evil
?
Is
it
not
evil
to
grieve
the
Spirit
?
Oh
what
an
evil
is
it
!
And
if
it
be
evil
to
grieve
the
Spirit
,
is
it
not
evil
to
do
that
whereby
it
is
grieved
?
Oh
what
an
evil
then
is
there
in
quenching
of
the
Spirit
;
because
by
quenching
of
the
Spirit
,
the
Spirit
is
grieved
?
SECT
.
8.
Well
then
,
see
my
Beloved
,
what
an
evil
thing
this
is
,
that
you
grieve
the
Spirit
.
Do
you
know
what
you
do
Sirs
,
when
you
grieve
the
Spirit
?
do
you
know
?
do
you
consider
?
do
you
consider
who
it
is
that
you
grieve
?
Is
it
not
the
Spirit
of
God
the
Holy
Spirit
of
God
?
the
Holy
Spirit
of
God
whereby
you
are
sealed
to
the
day
of
redemption
?
Oh
grieve
not
the
holy
Spirit
of
God
(
saith
the
Apostle
)
whereby
you
are
sealed
unto
the
day
of
Redemption
,
Ephes
.
4.30
.
First
I
say
,
Is
it
not
the
Spirit
of
God
?
And
how
is
it
that
thou
wilt
grieve
the
spirit
of
God
?
Is
it
in
some
case
evil
to
grieve
the
spirit
of
a
man
,
the
spirit
but
of
a
Creature
?
and
is
it
not
much
more
evil
,
in
any
case
,
to
grieve
the
spirit
of
God
?
Why
,
as
the
Apostle
said
to
Ananias
,
thou
hast
not
lyed
unto
men
,
but
unto
God
:
So
may
I
say
unto
thee
,
Thou
hast
not
grieved
men
,
but
God
What
an
horrible
thing
is
this
?
Oh
you
should
walk
worthy
of
the
Lord
to
all
well-pleasing
,
Col.
1.10
.
Whereas
by
quenching
the
spirit
in
this
manner
,
thou
walkest
unworthy
of
him
,
to
no
pleasing
at
all
.
While
it
is
thus
,
thy
waies
are
alwaies
grievous
:
Whether
they
be
grievous
to
men
,
or
no
,
that
's
not
so
much
the
question
:
but
how-ever
,
't
is
certain
,
they
are
alwaies
(
in
this
case
)
grievous
unto
God
.
Again
,
Is
it
not
the
holy
spirit
of
God
?
Oh
grieve
not
the
holy
spirit
of
God
.
Because
he
is
so
holy
,
therefore
by
quenching
the
spirit
,
thy
neglecting
the
graces
,
slighting
the
motions
and
rebelling
against
the
strivings
of
the
spirit
,
are
so
grievous
to
him
,
therefore
he
is
so
apt
to
be
grieved
at
it
.
Now
this
is
a
great
aggravation
of
thy
wickedness
,
as
if
it
were
but
a
holy
man
,
it
were
a
great
matter
,
as
it
was
a
great
aggravation
of
the
wickedness
of
the
Sodomites
,
that
they
vexed
Lot's
righteous
soul
,
by
their
filthy
deeds
;
but
how
much
more
is
it
to
grieve
,
nay
vex
,
nay
,
to
do
despight
to
the
spirit
of
grace
.
Moreover
,
is
it
not
the
Holy
spirit
of
God
,
whereby
you
are
sealed
to
the
day
of
redemption
?
i
.
e
.
whereby
you
are
,
or
may
be
,
and
must
be
;
if
ever
you
bee
sealed
?
And
do
yee
thus
requite
the
Lord
,
O
foolish
people
and
unwise
?
What
doth
this
shew
,
but
that
thou
hast
but
little
esteem
of
the
spirit
,
and
of
the
love
of
the
spirit
?
Oh
if
it
be
but
a
man
whom
you
love
and
esteem
,
you
say
:
I
would
not
grieve
him
for
a
world
;
but
thou
grievest
the
Spirit
for
a
straw
,
for
a
very
trifle
.
SECT
.
9.
Oh
consider
,
doth
the
Spirit
of
God
deserve
to
be
thus
dealt
with
?
Doth
the
Spirit
of
God
sirs
,
deserve
to
be
thus
grieved
?
Is
it
a
small
thing
to
weary
men
,
but
will
you
weary
my
God
also
?
Christians
!
will
ye
weary
your
God
also
?
Children
,
will
you
weary
your
Father
?
Servants
,
will
ye
weary
your
Master
?
How
is
it
then
,
that
Saints
will
weary
their
God
,
and
their
holy
God
,
and
their
good
God
too
?
Oh
consider
,
is
it
fit
that
the
holy
spirit
of
God
should
be
thus
grieved
?
Is
it
fit
that
the
good
spirit
of
God
should
be
thus
grieved
?
hee
by
whom
you
are
sealed
to
the
day
of
redemption
,
doth
he
deserve
to
be
thus
dealt
with
?
Doth
the
Comforter
deserve
to
be
grieved
?
Oh
how
often
hath
he
comforted
thee
!
how
often
spoken
peace
!
how
often
hath
he
helped
thy
infirmities
,
enabling
thee
to
cry
Abba
,
Father
?
How
often
hath
he
revealed
to
thee
,
the
deep
things
of
God
,
the
secrets
of
his
Will
,
the
secrets
of
his
Love
?
and
is
this
the
requital
he
must
have
,
to
be
grieved
?
What
?
and
to
be
vexed
too
?
Oh
what
a
vile
thing
is
this
!
is
it
not
a
vile
thing
for
a
Childe
to
be
a
grief
to
his
Parents
?
A
foolish
son
is
a
grief
to
his
Father
,
and
a
bitterness
to
her
that
bare
him
,
Prov.
17.25
.
Such
a
son
is
a
son
of
Belial
;
and
such
an
one
art
thou
,
that
quenchest
the
spirit
;
for
by
thy
quenching
the
spirit
,
thou
grievest
the
spirit
;
especially
,
when
thou
quenchest
the
spirit
not
onely
by
neglecting
,
but
by
resisting
,
and
rebelling
against
the
spirit
;
sinning
against
light
,
and
love
,
and
mercy
,
and
means
;
when
thy
sins
are
gross
and
hainous
,
not
onely
against
the
light
of
Revelation
,
but
of
Reason
,
not
onely
against
the
light
of
Grace
,
but
of
Nature
too
:
and
when
they
are
not
seldome
,
but
frequently
acted
.
This
is
(
as
hath
been
said
)
a
continual
dropping
upon
the
fire
.
SECT
.
10.
Oh
if
ever
God
open
thine
eyes
,
that
thou
comest
to
see
how
by
this
means
thou
hast
grieved
the
spirit
,
it
will
be
even
an
heart-breaking
to
thee
;
it
will
bee
an
heart
breaking
to
thee
,
that
thou
hast
been
so
long
(
by
this
means
)
an
heart-breaking
unto
God
.
See
Ezek
.
6.9
.
Where
the
Lord
saith
,
They
shall
remember
me
among
the
Nations
,
whither
they
shall
bee
carried
Captives
,
because
I
am
broken
with
their
whorish
heart
,
which
hath
departed
from
me
,
and
with
their
eyes
that
go
a
whoring
after
their
Idols
;
and
they
shall
loathe
themselves
for
the
evi●s
which
they
have
committed
in
all
their
abominations
.
Here
you
have
,
both
why
they
should
remember
him
,
and
how
.
First
,
Why
they
should
remember
him
,
Because
,
(
saith
he
)
I
am
broken
with
their
whorish
heart
,
that
is
,
their
going
a
whoring
hath
been
so
grievous
,
that
it
hath
been
even
an
heart-breaking
to
me
.
Secondly
,
How
they
should
remember
him
;
Why
,
so
as
to
loathe
themselves
as
most
vile
wretches
,
for
being
so
vile
as
to
grieve
the
spirit
;
for
this
is
a
most
vile
thing
:
and
when
ever
you
come
to
see
it
,
you
will
see
your selves
,
to
be
the
vilest
creatures
in
all
the
world
,
for
this
evil
which
you
have
committed
in
all
your
abominations
,
that
you
have
grieved
the
spirit
.
Thus
you
have
the
first
Effect
of
quenching
the
spirit
;
It
grieves
the
spirit
.
CHAP.
VI
.
The
third
●ffect
of
quenching
of
the
Spirit
,
It
gives
advantage
to
Satan
.
This
shewed
both
in
the
general
,
and
in
particular
,
Eph.
2.2
.
Children
of
disobedience
,
who
they
are
.
The
Devil
works
effectually
in
such
,
hath
them
in
his
power
,
takes
them
Captive
at
his
will
,
2
Tim
.
2.26
.
Man
by
nature
lower
than
Angels
,
by
sin
lower
than
Devils
.
Leaving
God
his
onely
Soveraign
,
is
given
up
to
the
Devil
his
greatest
enemy
.
The
Law
according
to
which
he
is
thus
given
up
to
the
Devil
.
Both
soul
and
body
,
given
to
him
as
his
house
,
and
the
powers
and
faculties
of
both
,
as
his
goods
,
to
have
,
and
use
at
his
pleasure
,
Luke
11.21.24
.
Mat
.
12.44
.
Explained
.
By
quenching
the
Spirit
the
Devil
hath
advantage
to
tempt
.
The
day
of
Israel's
quenching
the
spirit
.
That
day
a
day
of
Temptation
,
not
onely
in
respect
of
God
,
but
of
themselves
.
The
Devil
was
continually
tempting
them
in
the
Wilderness
.
This
applyed
to
those
that
quench
the
Spirit
.
The
reason
why
such
are
haunted
with
most
abominable
and
horrid
Temptations
.
Those
that
do
not
quench
the
spirit
,
may
be
Tempted
,
but
the
Devil
hath
not
such
advantage
to
bee
tempting
of
them
.
The
Devil
in
a
two-fold
Chain
,
of
Justice
and
Providence
.
Is
restrained
from
Tempting
,
when
men
quench
not
the
spirit
.
By
quenching
the
spirit
the
Devil
hath
advantage
to
overcome
.
He
blindes
the
understanding
.
Perswades
the
Will
.
Fills
the
Heart
.
Leads
men
up
and
down
as
they
lead
beasts
.
By
quenching
the
Spirit
he
hath
advantage
to
accuse
.
None
to
answer
his
accusation
,
and
plead
their
cause
,
that
quench
the
spirit
.
Hereby
he
hath
advantage
to
Afflict
.
To
Afflict
men
in
their
souls
,
bodies
,
and
estates
.
If
Satan
hath
an
advantage
he
will
take
it
.
The
folly
of
those
that
by
quenching
the
spirit
give
him
advantage
.
The
misery
of
such
.
The
Triumph
of
the
dead
over
them
.
SECT
.
1.
3.
IT
gives
great
advantage
unto
Satan
.
Hereby
hee
hath
advantage
to
bring
men
into
bondage
to
himself
:
to
bring
them
into
his
power
,
and
under
his
dominion
:
So
that
he
works
effectually
in
them
,
and
prevails
with
them
;
not
only
to
depart
from
God
,
in
turning
out
of
the
waies
of
holinesse
;
but
also
to
walk
contrary
to
him
,
in
turning
into
the
waies
of
sin
,
and
wickedness
.
And
you
hath
he
quickned
(
saith
the
Apostle
)
who
were
dead
in
trespasses
and
sins
,
wherein
in
time
past
yee
walked
,
according
to
the
Prince
of
the
power
of
the
aire
,
the
spirit
that
now
worketh
in
the
children
of
disobedience
,
Ephes
.
2.2
.
Marke
it
,
the
spirit
that
now
worketh
in
the
Children
of
disobedience
.
The
word
for
worketh
,
signifies
a
working
with
efficacy
;
such
a
working
as
notes
the
most
lively
activity
that
may
be
:
and
not
onely
so
,
but
the
most
powerful
and
forcible
efficacy
,
to
the
bringing
forth
of
that
which
it
worketh
;
and
therefore
is
rendred
effectual
,
Jam
.
5.16
.
Thus
saith
the
Apostle
,
the
Devil
works
,
and
he
works
,
(
saith
he
)
effectually
:
but
in
whom
?
why
in
the
Children
of
disobedience
(
saith
he
)
that
is
,
such
,
as
by
their
disobedience
quench
the
spirit
;
such
as
not
onely
neglect
,
but
disobey
the
motions
of
the
Spirit
in
them
,
and
thereby
quench
it
:
he
works
effectually
in
such
,
for
they
obey
his
commands
,
they
do
his
deeds
,
and
fulfil
his
lusts
,
John
8.41
.
—
44.
verses
.
So
2
Tim
.
2.26
.
That
they
may
recover
themselves
out
of
the
snare
of
the
Devil
,
who
are
taken
captive
by
sin
at
his
will
.
He
hath
them
in
his
snare
,
and
he
takes
them
,
as
a
Fowler
doth
the
birds
he
hath
gotten
into
his
snare
,
when
he
pleaseth
.
He
hath
them
as
poor
captives
in
chains
,
and
they
are
carried
away
by
him
at
his
will
:
We
have
many
such
objects
before
our
eyes
daily
;
for
if
we
go
into
the
streets
,
or
if
we
go
into
the
fields
,
we
shall
see
one
led
this
way
,
and
another
that
way
,
at
the
Devils
will
and
pleasure
.
But
how
comes
it
to
passe
that
they
are
thus
in
the
Devils
snare
,
and
taken
captive
by
him
,
at
his
will
?
Why
see
the
former
verse
,
2
Tim
.
2.25
.
in
meekness
instructing
those
that
oppose
themselves
;
they
oppose
themselves
,
being
of
a
contrary
minde
and
inclination
to
the
Word
,
and
the
motions
of
the
Spirit
,
according
to
the
Word
;
and
therefore
set
themselves
against
it
,
and
so
fall
into
the
snare
of
the
Devil
,
and
cannot
recover
themselves
out
of
it
,
but
are
taken
captive
by
him
at
his
will
.
SECT
.
2.
Man
at
first
was
made
a
little
lower
than
the
Angels
,
but
by
sin
he
is
made
a
great
deal
lower
than
the
Devils
,
being
given
up
of
God
to
wicked
Angels
,
evil
Spirits
,
to
be
brought
into
subjection
and
bondage
by
them
.
Leaving
God
his
onely
Soveraign
he
hath
brought
this
bondage
upon
himself
,
to
be
given
up
by
God
to
his
greatest
enemy
the
Devil
;
and
that
according
to
that
Law
,
2
Pet
.
2.19
.
Of
whom
a
man
is
overcome
,
of
the
same
he
is
brought
into
bondage
.
This
is
the
Law
according
to
which
God
doth
deliver
man
into
the
hands
of
Satan
.
Because
as
't
is
said
,
Deut.
28.47
,
48.
Because
thou
servedst
not
th●
Lord
thy
God
with
joyfulness
,
and
with
gladness
of
heart
,
for
the
abundance
of
all
things
;
therefore
shalt
thou
serve
thy
enemies
in
hunger
,
and
in
thirst
,
and
in
nakedness
,
and
in
the
want
of
all
things
;
and
he
shall
put
a
yoak
of
Iron
upon
thy
neck
,
until
he
have
destroyed
thee
.
Even
so
,
because
thou
wilt
not
serve
the
Lord
with
willingnesse
,
and
readinesse
,
and
chearfulnesse
;
but
rebellest
against
him
,
and
quenchest
his
Spirit
;
therefore
,
he
gives
thee
up
to
Satan
thy
worst
enemy
,
to
serve
him
in
nakednesse
,
and
hunger
,
and
thirst
,
and
want
of
all
things
,
to
be
a
Vassal
unto
Satan
,
to
do
his
drudgery
,
and
have
nothing
but
delusion
and
destruction
for
thy
pains
.
SECT
.
3.
God
gives
up
thy
soul
and
body
to
him
as
his
proper
House
,
and
all
the
powers
and
faculties
of
both
,
as
his
proper
goods
,
to
have
and
to
use
at
his
pleasure
,
Luke
11.21
,
24.
vers
.
When
the
strong
man
armed
keeps
his
Palace
,
then
his
goods
are
in
peace
.
And
verse
24.
I
will
return
to
my
house
.
In
the
one
verse
't
is
called
his
house
,
in
the
other
his
Palace
;
it
seems
,
because
he
is
a
Prince
and
a
King
,
therefore
the
hearts
of
sinners
are
his
Palaces
.
And
why
doth
he
say
he
will
return
to
his
house
again
?
Why
,
you
may
see
,
Mat
.
12.44
.
because
he
findes
it
empty
,
swept
,
and
garnished
,
that
is
,
not
onely
void
of
an
Inhabitant
,
no
one
dwells
there
to
keep
him
out
;
but
fitted
,
and
made
ready
for
him
;
so
that
he
may
now
more
conveniently
take
up
his
habitation
there
,
than
ever
he
could
before
.
First
,
he
findes
it
empty
;
that
is
,
empty
of
Christ
and
his
Spirit
,
who
of
right
should
inhabit
there
;
which
(
if
he
did
)
would
keep
out
Satan
from
making
a
re-entry
:
I
but
now
it
is
empty
of
the
spirit
,
to
whom
,
as
to
the
stronger
;
he
had
heretofore
yeiled
the
place
,
but
since
,
he
hath
been
disobedient
to
the
spirit
,
quenching
the
motions
;
and
workings
of
it
,
and
therefore
the
spirit
will
stay
no
longer
.
"
Let
whose
will
dwell
in
this
heart
,
this
froward
perverse
heart
:
'T
is
no
place
for
me
,
saith
the
spirit
.
Thus
he
findes
it
empty
.
Secondly
,
swept
and
garnished
;
that
is
,
made
ready
to
receive
him
;
all
graces
,
and
vertues
which
are
hindrances
and
odious
to
the
Devil
,
being
swept
,
that
is
,
rooted
out
,
and
vices
established
,
and
placed
in
their
room
,
and
with
these
he
findes
it
garnished
,
that
is
,
fitted
and
prepared
,
to
make
it
a
more
suitable
dwelling
place
for
him
,
than
it
was
before
.
For
the
Parable
speaks
of
such
as
have
been
delivered
from
the
Devils
spiritual
Tyranny
,
but
by
their
quenching
of
the
Spirit
do
come
to
be
under
it
again
.
By
their
yeilding
to
the
workings
of
the
spirit
together
with
the
word
,
the
Devil
was
cast
out
for
a
time
:
then
being
restlesse
seeking
rest
,
but
finding
none
;
he
resolves
he
will
go
visit
his
old
house
again
,
and
see
whether
it
be
still
at
the
same
passe
,
as
it
was
,
when
he
was
forced
to
leave
it
;
but
finding
it
otherwise
,
viz.
that
there
is
nothing
of
the
spirit
entertained
there
as
formerly
,
hee
makes
a
re-entry
and
enters
not
only
himself
,
but
brings
many
more
,
and
worse
Devils
along
with
him
,
there
being
far
more
room
for
him
now
,
than
there
was
before
;
and
therefore
he
resolves
to
keep
a
stronger
Garrison
,
and
to
rule
with
greater
rigour
than
ever
.
Thus
you
see
what
advantage
this
quenching
of
the
Spirit
gives
Satan
in
the
General
.
SECT
.
4.
But
now
in
particular
.
1.
Hereby
he
hath
advantage
to
Tempt
.
The
day
of
Israels
quenching
of
the
Spirit
in
the
Wilderness
,
was
said
to
be
a
day
of
Temptation
,
Psal
.
95.8
.
A
day
of
temptation
it
was
,
not
onely
in
respect
of
God
(
which
the
Psalmist
speaks
of
in
that
place
)
but
also
in
respect
of
themselves
.
As
they
tempted
God
,
so
they
themselves
were
tempted
of
the
Devil
.
Hee
was
continually
tempting
them
to
some
wickednesse
,
especially
that
of
Idolatry
,
thereby
to
draw
them
to
the
worshiping
of
himself
.
For
so
you
read
,
Lev
.
17.7
.
They
shall
no
more
sacrifice
unto
Devils
,
after
whom
they
have
gone
a
whoring
.
SECT
.
5.
Oh
consider
of
this
,
thou
that
quenchest
the
spirit
!
●hen
is
the
Devils
time
to
kindle
his
fire
,
when
the
fire
of
the
spirit
is
put
out
.
Then
is
his
time
to
throw
his
fiery
darts
,
when
there
is
nothing
to
quench
them
;
and
there
is
nothing
to
quench
them
,
when
the
spirit
is
quenched
.
The
fire
of
the
spirit
quencheth
all
the
fiery
darts
of
the
Devil
;
so
that
as
long
as
the
fire
of
the
spirit
is
kept
burning
,
so
long
't
is
in
vain
for
him
to
throw
any
of
his
fiery
darts
;
for
they
will
not
kindle
:
he
doth
even
despair
of
prevailing
then
,
and
therefore
will
hardly
make
an
attempt
:
but
when
once
he
sees
that
the
fire
of
the
spirit
is
quenched
,
then
hee
thinks
he
may
throw
with
successe
.
If
one
fire
will
not
burne
(
saith
he
)
another
will
,
if
the
fire
of
the
spirit
will
not
keep
in
,
mine
will
;
therefore
let
such
an
one
look
to
himself
.
Then
he
lets
fly
his
fiery
darts
,
and
shoots
off
his
Granadoes
as
fast
as
may
be
.
SECT
.
6.
What
is
the
reason
sinner
,
that
thou
art
so
continually
haunted
,
and
followed
up
and
down
with
the
most
abominable
and
horrid
Temptations
?
that
thou
canst
never
bee
quiet
almost
,
but
ever
and
anon
the
Devil
is
suggesting
something
or
other
of
the
vilest
wickednesse
to
thee
?
putting
it
into
thy
heart
,
as
he
did
into
the
heart
of
Judas
,
to
go
to
the
High-Priests
and
betray
Christ
?
to
renounce
thy
profession
,
or
prevaricate
under
it
?
to
omit
some
duty
,
or
adventure
upon
some
sin
?
to
neglect
prayer
,
reading
,
meditating
heart-examination
and
frequent
tryal
of
thy
spiritual
estate
,
diligent
attendance
upon
the
Ordinances
,
watchfulness
,
and
circumspect
walking
?
and
to
lye
,
steal
,
defraud
,
and
go
beyond
thy
Brother
,
to
give
thy self
to
covetous
practices
,
to
make
promises
,
and
make
no
conscience
of
keeping
them
;
to
be
idle
,
sloathful
,
careless
,
and
negligent
?
to
adventure
upon
expressions
of
wantonnesse
,
and
lasciviousnesse
,
and
now
and
then
to
distemper
thy self
with
gluttony
and
drunkenness
?
What
is
the
reason
,
I
say
,
that
thou
art
ever
and
anon
almost
,
followed
with
temptations
to
these
,
and
such
like
things
?
It
may
be
,
thou
dost
not
yeild
,
but
yet
thou
art
sorely
tempted
to
yeild
:
Something
or
other
staies
thee
from
falling
,
but
most
times
thy
feet
are
almost
gone
,
thy
steps
have
well-nigh
slipt
.
What
is
the
reason
of
this
?
Why
,
it
is
because
thou
quenchest
the
spirit
,
therefore
thou
art
haunted
with
the
Devil
,
and
followed
up
and
down
by
him
continually
.
He
follows
thee
whithersoever
thou
goest
;
when
thou
goest
to
the
shop
,
he
is
with
thee
,
when
thou
goest
to
the
market
,
he
is
with
thee
;
he
follows
thee
to
Sermons
,
and
follows
thee
to
Sacraments
;
hee
follows
thee
where-ever
thou
goest
.
When
Saul
had
quenched
the
Spirit
,
then
an
evil
spirit
from
God
came
upon
him
,
1
Sam
.
18.10
.
and
then
he
was
tempted
to
do
mischief
:
And
when
thou
quenchest
the
Spirit
,
then
the
Devil
comes
upon
thee
presently
,
and
begins
to
tempt
and
provoke
thee
to
do
wickedly
.
SECT
.
7.
It
is
true
indeed
the
Devil
will
tempt
when
the
Spirit
is
not
quenched
,
but
not
so
much
.
Even
the
most
holy
,
and
those
that
walk
most
exactly
may
be
tempted
,
as
Christ
himself
was
;
but
the
Devil
has
not
such
an
advantage
,
i.e.
e
.
he
hath
not
such
encouragement
to
be
tempting
of
them
,
as
he
hath
to
be
tempting
of
others
,
because
he
hath
not
such
hope
to
prevail
;
their
strictnesse
,
and
precisenesse
,
and
circumspect
walking
,
their
keeping
their
hearts
with
all
diligence
,
their
walking
after
the
Spirit
,
and
not
after
the
flesh
,
is
a
discouragement
to
him
;
and
besides
,
(
which
is
a
principal
thing
to
be
taken
notice
of
as
to
this
)
he
hath
not
that
liberty
:
God
keeps
him
off
,
and
will
not
suffer
him
to
meddle
with
them
,
according
to
his
promise
;
Resist
the
Devil
,
and
he
shall
fly
from
you
,
James
4.7
.
therefore
he
is
not
so
busie
about
such
,
ordinarily
as
about
others
.
Luther
could
say
,
he
did
not
know
that
he
was
tempted
to
covetousnesse
;
and
so
many
of
the
Saints
of
God
can
say
,
't
is
seldom
or
never
that
they
are
tempted
to
several
things
,
that
others
are
tempted
to
almost
continually
.
And
this
is
the
fruit
of
their
walking
in
the
spirit
,
and
living
in
the
exercise
of
Grace
.
And
therefore
our
Saviour
saies
,
Watch
and
Pray
,
least
ye
enter
into
Temptation
:
q.
d
.
So
long
as
you
be
watchful
,
and
observant
of
the
motions
of
the
spirit
,
so
far
from
quenching
them
,
that
you
pray
for
the
continuance
of
them
;
so
long
you
are
like
to
be
the
more
safe
:
but
if
you
grow
carelesse
and
remisse
,
you
will
enter
into
Temptation
presently
.
If
the
Devil
once
see
you
begin
to
slight
and
neglect
your
waies
,
he
will
set
upon
you
with
a
Temptation
immediately
;
he
is
forward
enough
of
his
own
accord
,
and
God
will
let
him
loose
upon
you
.
He
is
as
a
fierce
Mastiffe
or
Lyon
,
bound
up
with
a
Chain
:
God
hath
him
in
a
Chain
of
Justice
,
and
a
Chain
of
Providence
,
and
so
long
as
a
man
keeps
close
to
God
,
prizing
and
cherishing
,
and
following
the
good
motions
of
the
spirit
,
so
long
ordinarily
,
God
holds
in
Satan
,
and
will
not
suffer
him
to
meddle
at
all
with
him
.
Because
thou
hast
kept
the
word
of
my
patience
,
I
also
will
keep
thee
from
the
hour
of
Temptation
,
Rev.
3.10
.
But
when
once
the
Spirit
is
quenched
,
when
a
man
neglects
,
or
rebels
against
the
Spirit
,
then
God
lets
Satan
loose
upon
him
.
So
that
you
see
by
this
means
,
Satan
hath
a
special
advantage
,
because
by
this
means
he
hath
liberty
to
tempt
.
SECT
.
8.
But
you
will
say
,
what
advantage
is
it
to
Satan
,
that
by
this
means
,
by
means
of
quenching
the
Spirit
,
he
gets
liberty
to
tempt
?
Oh!
it
is
a
special
advantage
,
for
if
he
get
liberty
to
tempt
,
't
is
a
thousand
to
one
,
but
hee
prevails
by
temptation
.
You
heard
before
,
that
quenching
of
the
Spirit
gives
great
advantage
to
corruption
:
And
now
further
,
you
hear
that
it
gives
great
advantage
also
to
temptation
.
Now
when
Corruption
and
Temptation
meet
,
(
as
one
said
you
know
)
they
are
like
to
make
sad
work
.
Therefore
,
as
't
is
a
great
mercy
to
bee
kept
from
Temptation
,
I
mean
,
from
being
Tempted
at
any
time
,
so
especially
at
such
a
time
,
when
our
Corruptions
are
stirring
;
because
if
Temptation
should
bee
stirring
too
,
at
the
same
time
,
when
the
heart
is
so
distempered
with
Corruption
,
there
must
needs
be
a
closing
with
it
.
Therefore
Christ
saith
,
Watch
and
Pray
,
least
ye
enter
into
Temptation
.
Wee
should
bee
careful
of
that
,
because
when
we
are
tempted
,
it
is
so
difficult
a
thing
not
to
be
overcome
by
the
Temptation
.
SECT
.
9.
See
then
from
hence
what
an
evil
this
quenching
of
the
Spirit
is
,
in
that
it
gives
an
advantage
to
the
Devil
to
tempt
thee
.
And
see
what
danger
thou
dost
run
thy self
into
,
when
ever
thou
quenchest
the
Spirit
.
Oh!
hath
Christ
said
in
vain
,
When
ye
pray
,
say
,
lead
us
not
into
temptation
?
is
this
a
needlesse
,
is
this
an
unnecessary
petition
?
How
dost
thou
contradict
this
prayer
,
Lead
us
not
into
temptation
,
when
thou
dost
lead
thy self
into
temptation
?
why
consider
,
every
time
thou
quenchest
the
Spirit
thou
dost
so
;
for
thereby
the
Devil
gets
an
advantage
to
tempt
.
Thou
dost
thereby
even
tempt
the
Tempter
;
and
how
excessively
then
art
thou
like
to
be
tempted
by
him
?
This
is
the
first
advantage
the
Devil
hath
by
quenching
of
the
Spirit
,
He
hath
advantage
to
Tempt
.
SECT
.
10.
2.
Hereby
he
hath
advantage
to
overcome
.
Not
onely
to
tempt
thee
,
but
to
overcome
thee
,
by
Temptation
.
He
tempted
Christ
,
but
Christ
being
full
of
the
Spirit
,
he
could
not
overcome
him
.
The
Devil
,
the
Prince
of
the
world
cometh
(
saith
he
)
and
hath
nothing
in
mee
;
i.e.
nothing
in
me
that
he
can
work
upon
,
so
as
to
make
it
yeild
unto
his
Temptations
,
Joh
.
14
30.
and
therefore
,
he
goes
as
he
comes
,
effecting
nothing
.
And
so
he
tempts
Saints
,
but
while
they
walk
in
the
Spirit
,
cherishing
and
obeying
the
motions
,
and
exercising
the
graces
of
the
Spirit
;
he
works
nothing
upon
them
.
He
that
is
begotten
of
God
,
keepeth
himself
,
and
that
wicked
one
toucheth
him
not
,
1
John
5.18
.
But
he
works
effectually
in
the
Children
of
Disobedience
,
i.e.
in
those
that
quench
the
Spirit
;
he
works
effectually
in
those
,
not
onely
by
way
of
endeavour
,
but
by
way
of
efficacy
,
effecting
and
accomplishing
in
them
what
he
endeavours
.
SECT
.
11.
1.
He
blindes
their
understandings
,
and
so
gains
their
Assent
.
He
makes
them
assent
to
that
as
true
,
which
is
false
,
and
to
that
as
good
,
which
is
evil
.
See
2
Thes
.
2.9
,
10.
It
is
after
the
working
of
Satan
.
He
makes
them
assent
or
dissent
in
their
judgements
,
as
he
pleases
;
because
he
having
blinded
their
eyes
,
they
cannot
see
the
difference
of
things
.
If
our
Gospel
be
hid
,
saith
the
Apostle
,
it
is
hid
to
them
that
perish
,
in
whom
the
God
of
this
World
(
i.e.
the
Devil
)
hath
blinded
the
mindes
of
them
which
believe
not
,
least
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
Image
of
God
,
should
shine
unto
them
,
2
Cor
.
4.4
.
This
is
an
effectual
working
;
the
Devil
does
not
onely
tempt
them
not
to
see
,
but
hee
makes
them
not
to
see
,
having
blinded
their
eyes
.
By
eyes
,
here
we
must
understand
the
intellectual
eyes
,
the
eyes
of
the
understanding
,
that
seeing
they
might
not
see
,
and
hearing
might
not
understand
.
Many
persons
have
great
and
glorious
things
,
from
time
to
time
,
preached
to
them
,
but
have
not
hearts
to
understand
to
this
day
;
but
go
away
as
they
came
;
he
that
was
ignorant
,
is
ignorant
still
;
and
they
do
not
consider
what
is
the
reason
of
it
.
Why
Brethren
,
observe
it
now
,
this
is
the
reason
:
You
are
under
the
power
and
efficacious
working
of
Satan
.
If
you
do
not
behold
the
light
of
the
glorious
Gospel
,
so
as
to
count
all
things
but
drosse
and
dung
,
in
comparison
of
the
excellency
of
the
knowledge
of
Christ
,
so
as
to
leave
all
for
it
;
It
's
clear
that
the
God
of
this
world
hath
blinded
your
eyes
.
You
think
you
see
,
as
the
Pharisees
thought
they
did
,
but
you
are
starke
blinde
.
Now
whence
is
this
,
that
the
Devil
gets
such
advantage
,
as
to
blinde
your
eyes
?
't
is
because
you
have
quenched
the
Spirit
.
See
Isa
.
6.9
.
See
yee
indeed
,
but
perceive
not
.
q
.
d
.
I
will
no
more
send
my
Word
to
convert
and
save
,
but
to
convince
,
and
condemn
you
;
for
seeing
I
have
deservedly
taken
away
my
Spirit
from
you
,
which
you
have
so
long
withstood
,
that
ye
have
utterly
extinguished
it
in
your selves
;
the
sound
of
my
Word
shall
be
but
to
astonish
,
and
the
light
shall
but
dazel
and
blinde
you
so
much
the
more
:
Compare
this
with
John
12.41
.
whereby
it
is
confirmed
.
SECT
.
12.
2.
He
perswades
their
wills
,
and
so
gains
their
consent
.
Who
will
perswade
Ahab
?
saith
God
:
I
will
saith
the
Devil
.
I
w●ll
perswade
Ahab
,
that
he
shall
go
,
&c.
1
King
.
2.21
.
SECT
.
13.
3.
He
fills
their
hearts
,
and
so
brings
them
to
a
peremptory
resolution
.
Why
hath
Satan
filled
thy
heart
?
said
the
Apostle
to
Ananias
.
As
God
sometimes
by
his
Spirit
fills
the
hearts
of
his
Servants
,
so
,
that
they
are
full
of
holy
affections
and
holy
purposes
and
resolutions
,
even
full
,
and
running
over
;
so
that
nothing
else
,
nothing
of
a
contrary
Nature
,
for
the
time
,
can
have
any
admittance
,
or
entrance
in
;
they
will
not
entertain
so
much
as
a
thought
to
the
contrary
,
of
any
of
those
holy
thoughts
,
purposes
,
and
resolutions
,
that
they
have
taken
up
:
So
likewise
,
the
Devil
,
he
fills
the
hearts
of
sinners
so
full
,
that
nothing
is
able
to
enter
in
,
no
conviction
,
or
perswasion
,
to
dispossesse
them
of
the
evil
purposes
or
resolutions
that
they
have
taken
up
in
their
mindes
,
nothing
is
able
to
stop
them
,
but
they
break
all
bonds
and
bounds
whatsoever
.
Oh
what
an
Effectual
working
of
Satan
is
this
?
and
it
is
the
effect
of
quenching
the
Spirit
.
Bee
not
drunk
with
wine
,
saith
the
Apostle
,
but
bee
yee
filled
with
the
Spirit
.
So
it
should
be
,
but
when
Satan
findes
the
house
empty
,
as
was
said
before
,
then
he
will
fill
it
himself
.
SECT
.
14.
4.
He
leads
them
up
and
down
as
a
man
leads
his
beast
,
as
you
would
lead
an
Oxe
to
the
slaughter-house
.
So
the
Apostle
tells
the
Corinthians
,
1
Cor
.
12.2
.
Ye
know
that
ye
were
Gentiles
carryed
away
unto
these
dumb
Idols
,
even
as
ye
were
lead
;
as
a
beast
is
lead
up
and
down
,
backward
and
forward
,
without
making
any
resistance
;
So
were
they
.
So
the
Ephesians
,
Eph.
2.2
.
According
to
the
course
of
this
world
,
according
to
the
Prince
of
the
power
of
the
Aire
.
Now
consider
,
my
Brethren
,
is
it
not
a
sad
thing
to
see
a
man
,
a
rational
Creature
,
led
up
and
down
by
a
dog
?
Why
,
if
you
had
spiritual
eyes
,
you
would
see
a
great
many
led
up
and
down
by
a
worse
thing
than
a
Dogg
,
and
that
is
the
Devil
.
While
a
man
is
lead
by
pride
,
or
covetousnesse
,
or
lasciviousnesse
,
or
intemperance
,
or
any
other
lust
,
he
is
lead
by
the
Devil
.
If
persons
could
but
see
this
,
would
they
not
say
:
"
Am
I
not
now
going
down
to
Hell
?
They
are
led
by
Satan
,
and
whither
will
he
lead
them
,
but
to
Hell
?
This
is
another
particular
to
shew
the
effectual
working
of
Satan
,
and
this
also
is
,
by
quenching
of
the
Spirit
.
For
when
men
will
not
suffer
themselves
to
be
led
by
the
Spirit
,
God
justly
suffers
them
to
be
led
by
the
Devil
.
And
thus
you
see
,
what
a
second
advantage
the
Devil
hath
,
by
your
quenching
the
Spirit
,
viz.
to
overcome
.
SECT
.
15.
3.
Hereby
he
hath
advantage
to
accuse
.
Hee
Tempts
men
,
and
women
,
leads
them
up
and
down
to
commit
sin
,
and
what
's
their
reward
?
Why
,
as
soon
as
they
have
sinned
,
he
comes
and
accuseth
them
before
God
,
and
pleadeth
against
them
for
their
condemnation
.
It
may
be
,
Conscience
doth
not
accuse
thee
to
thy self
,
nor
men
to
God
;
but
Satan
doth
.
Such
an
one
hath
quenched
the
Spirit
;
"
I
'le
do
his
errand
for
him
(
saies
the
Devil
.
)
Away
he
goes
,
and
tells
God
what
a
wretch
thou
art
.
Lord
saith
he
,
dost
thou
not
see
such
an
one
,
how
he
slights
the
motions
of
the
Spirit
,
casts
the
word
behinde
his
back
?
But
I
do
no
sooner
come
,
but
he
obeys
presently
;
I
do
no
sooner
say
to
him
,
go
,
but
he
goes
,
and
come
,
but
he
comes
;
I
got
him
along
with
me
such
a
day
,
to
the
Ale-house
,
and
when
hee
was
there
,
he
could
not
be
got
out
again
till
he
was
drunk
;
I
tempted
him
another
day
to
uncleannesse
,
and
how
did
he
spend
his
time
in
Chambering
and
Wantonness
?
Lord
,
dost
thou
not
see
what
an
Hypocrite
he
is
?
professeth
himself
to
bee
a
Christian
,
but
lives
like
an
Infidel
;
has
taken
up
a
form
of
godliness
,
but
denyes
the
power
thereof
.
Oh
how
do
the
men
of
the
world
cry
out
upon
him
,
for
his
idleness
,
and
sloathfulness
,
and
falseness
,
for
his
wantonness
,
and
drunkenness
?
He
makes
Conscience
he
pretends
,
of
Service
and
Ceremonies
,
but
no
Conscience
of
sitting
with
vain
persons
,
and
going
in
with
dissemblers
,
of
tipling
upon
the
Ale-bench
,
and
being
drunk
with
the
drunken
.
Hee
was
zealous
,
and
earnest
at
first
,
to
become
a
Church-member
,
but
now
he
does
not
value
his
Church-membership
at
all
,
I
have
kept
him
from
the
Assemblies
,
from
Sermons
,
and
Ordinances
time
after
time
,
and
if
it
were
not
for
very
shame
,
he
would
presently
turn
an
Apostate
.
Thus
the
Devil
accuseth
thee
,
when
at
any
time
thou
quenchest
the
Spirit
.
He
is
called
the
Accuser
of
the
Brethren
.
Now
if
he
did
falsly
accuse
thee
,
it
were
no
matter
;
but
when
thou
quenchest
the
Spirit
,
he
doth
justly
accuse
,
and
God
must
needs
bee
much
incensed
thereby
.
As
when
he
hears
the
cries
of
the
oppressed
,
it
may
be
,
those
that
cry
,
are
as
wicked
as
their
Oppressours
,
yet
their
cries
do
move
God
against
them
.
When
the
Devil
accused
Job
,
God
saies
,
he
moved
him
against
him
without
cause
;
but
when
he
accuseth
thee
when
thou
quenchest
the
Spirit
,
is
there
not
a
cause
?
and
will
hee
not
be
like
to
carry
it
against
thee
,
when
thy
quenching
the
Spirit
is
so
frequent
and
common
,
against
light
and
knowledge
,
and
convictions
,
and
manifold
strivings
of
the
Spirit
to
the
contrary
?
This
is
a
fearful
Judgement
;
Set
thou
a
wicked
man
over
him
,
and
let
Satan
stand
at
his
right
hand
,
was
the
Psalmists
direful
imprecation
upon
Judas
,
Psal
.
109.6
.
Let
Satan
stand
at
his
right-hand
;
what
to
do
?
Why
,
to
accuse
him
.
Now
if
Satan
accuse
,
and
thou
hast
none
to
answer
to
his
accusation
,
none
to
plead
thy
cause
,
must
it
not
needs
go
against
thee
?
thou
canst
not
plead
for
thy self
,
thy
own
Conscience
condemns
thee
;
and
dost
think
Christ
will
?
Yes
,
if
thou
didst
humble
thy self
,
and
yeild
thy self
to
bee
under
the
government
of
his
Spirit
;
but
if
thou
continuest
thus
to
quench
his
Spirit
,
he
will
not
speak
a
word
for
thee
.
Father
,
I
pray
not
for
the
World
,
saith
he
,
John
17.9
.
I
pray
not
for
these
worldly
,
earthy
,
sensual
professours
;
Satan
accuseth
them
,
and
I
have
nothing
to
say
for
them
.
I
have
stroven
with
them
again
and
again
by
my
Spirit
,
but
still
in
vain
,
therefore
if
Satan
will
have
them
,
let
him
have
them
;
This
is
the
third
advantage
Satan
hath
by
quenching
of
the
Spirit
,
viz.
To
accuse
.
SECT
.
16.
4.
Hereby
he
hath
advantage
to
afflict
.
The
Devil
hath
a
great
hand
in
the
afflictions
that
come
upon
men
;
and
though
sometimes
it
is
for
trial
,
as
when
God
permitted
him
to
afflict
Job
;
yet
ordinarily
,
it
is
for
punishment
of
sin
,
especially
,
this
of
quenching
the
Spirit
:
This
gives
him
advantage
to
afflict
men
,
1.
In
their
souls
.
Before
they
have
sinned
,
he
comes
as
an
Angel
of
light
,
Why
dost
thou
scruple
?
saith
he
,
why
art
thou
afraid
?
why
,
either
't
is
no
sin
,
but
thy
Christian
liberty
;
what
?
is
it
not
lawful
to
drink
now
and
then
with
good
company
?
or
,
what-ever
the
company
be
?
is
it
not
lawful
,
now
and
then
to
play
a
game
or
two
for
ones
recreation
?
therefore
,
why
art
thou
afraid
?
dost
not
know
thy
liberty
?
Or
if
it
be
a
sin
,
yet
thou
canst
repent
,
and
then
God
will
be
merciful
.
I
but
when
once
thou
hast
yeilded
,
then
hee
changeth
his
tone
.
Oh
what
hast
thou
done
?
saith
hee
,
hast
thou
indeed
quench'd
the
spirit
?
and
that
by
sinning
against
light
,
and
profession
?
and
by
falling
into
a
gross
sin
,
that
seldome
any
truely
regenerate
fall
into
?
Why
then
,
there
is
no
hope
;
thou
art
a
very
Hypocrite
.
What
's
the
reason
you
are
so
full
of
doubts
,
and
fears
,
and
jealousies
,
and
do
so
often
sweat
such
cold
sweats
in
your
consciences
?
Oh!
is
it
not
from
hence
?
Is
not
the
hand
of
Joab
in
this
?
and
why
so
,
but
because
you
quench
the
spirit
?
When
Saul
quenched
the
Spirit
,
an
evil
Spirit
from
the
Lord
troubled
him
.
When
the
incestuous
person
quencht
the
Spirit
,
then
Satan
was
ready
to
terrifie
,
and
afflict
his
Conscience
,
and
therefore
the
Apostle
gives
that
advice
,
2
Cor
.
2.7
,
—
11.
Thus
you
see
,
hereby
Satan
has
advantage
of
troubling
men
in
their
mindes
.
2.
In
their
bodies
.
1
Cor
.
5.5
.
hence
hee
is
said
to
have
the
power
of
Death
,
Heb
.
2.14
.
3.
In
their
estates
,
as
by
ruining
their
houses
,
blasting
their
Corn
,
and
Cattel
,
&c.
and
for
this
end
,
he
often
employes
Witches
.
Thus
you
see
what
advantage
the
Devil
hath
by
quenching
the
Spirit
.
SECT
.
17.
And
now
consider
,
Why
wilt
thou
give
advantage
to
him
,
who
is
so
ready
to
take
advantage
when
none
is
given
him
?
If
he
may
have
an
advantage
,
dost
think
he
will
not
take
it
?
and
if
he
take
it
,
dost
think
he
will
not
improve
it
to
the
uttermost
?
If
he
get
an
advantage
to
tempt
thee
,
dost
think
he
will
not
tempt
thee
to
purpose
?
dost
think
he
will
not
endeavour
to
overcome
?
and
if
hee
overcome
,
dost
think
he
will
not
bring
thee
into
bondage
?
Dost
think
hee
will
not
accuse
thee
?
and
if
he
have
liberty
to
afflict
thee
,
dost
thou
think
he
will
not
afflict
to
the
uttermost
?
See
how
he
dealt
with
Job
,
did
he
not
go
to
the
utmost
extent
of
his
Commission
?
How
is
it
then
,
that
thou
art
so
fearless
of
Satan
?
Dost
thou
not
know
there
is
a
Devil
?
or
dost
thou
not
believe
he
is
such
a
Devil
?
Hath
not
God
told
thee
,
he
is
a
Serpent
?
an
old
Serpent
?
a
Dragon
?
a
red
Dragon
?
Hath
not
God
told
thee
he
goes
about
as
a
roaring
Lyon
?
&c.
Now
,
wilt
thou
play
at
the
hole
of
the
Aspe
?
wilt
thou
lie
down
in
the
Lyons
Den
?
SECT
.
18.
Oh
what
is
like
to
become
of
thee
thou
wretched
forlorne
Creature
?
thou
that
art
in
the
paws
of
the
Lyon
?
in
the
snare
of
the
Devil
?
that
art
taken
captive
by
him
at
his
will
and
pleasure
?
't
is
but
a
peradventure
that
God
may
give
thee
repentance
whereby
to
recover
thy self
out
of
it
.
Indeed
Christ
came
to
destroy
the
works
of
the
Devil
,
but
thou
by
quenching
the
Spirit
dost
uphold
them
.
If
Christ
do
it
,
it
is
by
the
Spirit
,
but
thou
opposest
the
work
of
the
Spirit
.
Oh
miserable
,
forlorn
wretch
,
whither
wilt
thou
go
?
whither
will
the
Devil
carry
thee
?
As
the
fool
goes
to
the
correction
of
the
Stocks
,
and
the
Oxe
to
the
slaughter-house
;
so
goest
thou
,
even
as
thou
art
led
,
not
knowing
that
it
is
for
thy
life
.
Art
thou
not
two-fold
more
the
Childe
of
the
Devil
,
than
thou
weart
at
first
?
and
why
dost
thou
not
think
then
whither
thou
art
going
?
Why
dost
thou
not
think
with
thy self
,
how
Hell
from
beneath
is
moved
for
thee
at
thy
coming
?
how
it
stirreth
up
the
dead
for
thee
,
all
the
Hypocrites
and
Apostates
,
all
the
unclean
and
filthy
ones
of
the
Earth
?
how
it
hath
raised
up
from
their
seats
,
all
the
Gentiles
of
the
earth
?
All
they
shall
speak
,
and
say
unto
thee
;
Art
thou
become
as
one
of
us
?
art
thou
become
like
unto
us
?
The
glory
of
thy
Forme
is
brought
down
to
the
dust
,
and
the
noise
of
thy
Profession
.
Thy
sins
are
spread
under
thee
,
and
thy
transgressions
cover
thee
.
How
art
thou
fallen
from
Heaven
!
O
Lucifer
Son
of
the
morning
?
thou
that
weart
lifted
up
to
Heaven
,
how
art
thou
brought
down
to
Hell
?
how
art
thou
brought
down
to
the
sides
of
the
Pit
?
the
bottomless
Pit
?
They
that
see
thee
shall
narrowly
look
upon
thee
,
and
consider
thee
,
saying
:
Is
this
the
man
that
made
such
a
profession
?
that
was
so
forward
?
that
so
often
reproved
us
?
that
so
often
condemned
us
?
that
endeavoured
so
much
to
save
others
?
What!
is
he
now
become
a
cast-away
himself
?
See
then
hence
the
evil
of
quenching
the
Spirit
,
in
that
it
gives
the
Devil
advantage
over
thee
.
CHAP.
VII
.
The
fourth
Effect
of
Quenching
the
Spirit
,
It
gives
advantage
to
the
World
.
It
gives
advantage
to
the
men
of
the
World
.
It
gives
advantage
to
them
to
do
wickedly
themselves
.
They
will
do
wickedly
of
themselves
,
much
more
,
when
they
have
advantage
for
so
doing
,
given
them
by
Professors
.
Professors
give
them
advantage
so
to
do
by
their
quenching
of
the
Spirit
.
Then
they
do
not
endeavour
to
restrain
them
,
but
give
way
to
them
,
and
encourage
them
.
Are
either
the
occasions
,
or
causes
of
their
sinning
.
The
occasions
by
their
evil
example
:
the
causes
by
their
inticements
,
and
allurements
,
or
by
their
commands
and
threatnings
.
The
evil
of
quenching
the
Spirit
in
this
respect
discovered
.
Quenching
the
Spirit
gives
advantage
to
the
men
of
the
world
,
to
draw
others
to
do
wickedly
with
them
.
Hereby
they
have
advantage
to
tempt
,
and
to
overcome
by
tempting
.
By
this
means
,
they
have
advantage
to
infect
with
wicked
principles
,
and
to
seduce
to
wicked
practices
.
Hereupon
they
have
advantage
to
reproach
and
vilifie
,
and
to
oppress
and
persecute
those
whom
they
so
seduce
.
Quenching
of
the
Spirit
,
gives
advantage
to
the
things
of
the
World
.
The
Spirit
being
quenched
,
men
will
be
,
and
do
any
thing
,
though
never
so
vile
,
for
the
getting
and
keeping
of
them
.
Satan
and
his
instruments
,
tempt
efficiently
;
the
things
of
the
world
objectively
.
God
made
man
to
be
above
the
world
;
sin
hath
made
the
world
to
be
above
man
.
The
world
hath
not
onely
a
tempting
,
but
a
prevailing
and
overpowring
influence
.
Such
an
influence
it
hath
over
all
the
powers
and
faculties
of
the
soul
,
and
over
all
the
senses
and
members
of
the
body
.
Hence
men
chuse
sin
,
rather
than
suffering
,
reject
the
Gospel
,
are
man-pleasers
,
make
shipwrack
of
Faith
and
a
good
Conscience
,
&c.
Worldly
Lusts
.
Why
so
called
.
The
prevalency
of
worldly
lusts
is
from
quenching
the
Spirit
.
The
evil
of
quenching
the
Spirit
in
this
respect
.
SECT
.
1.
4.
IT
gives
advantage
to
the
World
.
1.
To
the
men
of
the
World
.
2.
To
the
things
of
the
World
.
1.
To
the
men
of
the
World
.
It
gives
advantage
to
the
men
of
the
World
,
1.
To
do
wickedly
themselves
.
2.
To
draw
you
to
do
wickedly
with
them
.
3.
To
reproach
and
vilifie
you
.
4.
To
oppress
aed
persecute
you
,
when
you
have
so
done
.
SECT
.
2.
1.
It
gives
advantage
to
the
men
of
the
world
to
do
wickedly
themselves
.
It
is
true
indeed
,
they
will
do
wickedly
of
themselves
,
but
much
more
when
they
have
any
advantage
for
so
doing
,
from
Professors
.
When
Professors
shall
either
not
do
,
what
should
be
done
to
restrain
them
,
or
do
,
what
should
not
be
done
,
to
give
way
to
them
and
incourage
them
:
when
they
shall
either
omit
,
or
commit
that
which
proves
either
an
occasion
,
or
a
cause
of
their
doing
evil
;
an
occasion
,
as
when
they
give
an
evil
example
;
a
cause
,
as
when
they
sollicit
,
and
tempt
them
to
do
wickedly
;
when
it
is
thus
,
that
professors
carry
themselves
in
this
manner
:
carnal
people
,
the
men
of
the
world
,
have
a
great
advantage
to
sin
.
When
they
can
sin
without
controul
;
and
not
onely
so
,
but
(
for
ought
they
see
)
even
with
the
good
liking
,
and
approbation
of
those
that
should
check
,
and
restrain
them
;
this
must
needs
encourage
them
to
run
to
all
excess
of
Riot
,
and
embolden
them
to
commit
all
iniquity
with
greediness
.
Now
by
quenching
the
spirit
you
give
advantage
to
them
(
to
sin
in
this
manner
)
both
these
waies
.
SECT
.
3.
1.
You
do
not
that
that
should
be
done
to
restrain
them
.
When
the
Spirit
is
quenched
in
you
,
so
that
you
are
not
spiritual
your selves
,
then
you
take
no
care
that
others
should
bee
spiritual
:
When
you
neglect
your
own
waies
,
you
do
much
more
neglect
the
waies
of
others
.
Unless
it
be
out
of
Hypocrisie
that
you
minde
them
(
as
indeed
the
Hypocrite
makes
himself
the
keeper
of
other
mens
Vineyards
,
though
he
neglect
his
own
;
quarrels
with
the
mote
in
anothers
eye
,
though
he
be
not
troubled
at
●he
beam
that
is
in
his
own
:
But
notwithstanding
this
,
there
is
advantage
enough
given
,
and
too
much
;
for
a
wicked
man
cannot
endure
,
that
vice
should
correct
sin
,
he
will
say
,
Physician
heal
thy self
.
If
he
see
that
thou
livest
in
as
bad
,
or
worse
sins
than
himself
,
he
will
never
be
reformed
)
but
ordinarily
,
it
is
otherwise
,
that
you
do
not
minde
them
at
all
,
or
not
to
purpose
.
When
a
man
hath
no
regard
to
himself
;
what
he
himself
doth
,
he
hath
as
little
regard
to
others
what
they
do
.
Oh!
what
advantage
have
a
luke-warm
,
formal
,
and
profane
people
,
under
a
luke-warme
,
formal
,
and
profane
Minister
!
What
advantage
have
wicked
Servants
,
under
a
cold
,
and
dead-hearted
,
sottish
,
drunken
Master
?
What
advantage
have
froward
and
petulant
Children
,
under
a
fond
and
foolish
Parent
?
If
the
Minister
neglect
the
Word
,
so
will
the
People
;
if
he
have
quenched
the
Spirit
,
so
that
he
is
neither
cold
nor
hot
,
but
a
midling
Preacher
,
hovering
over
mens
heads
in
some
general
things
,
but
never
comes
home
to
the
Conscience
,
to
the
particular
case
and
Consciences
of
his
hearers
,
then
they
may
be
and
do
any
thing
notwithstanding
his
Ministry
;
the
Drunkard
is
secure
,
the
Adulterer
is
secure
,
the
Proud
,
the
covetous
Worldling
,
the
Scorner
and
Scoffer
at
the
Waies
and
People
of
God
;
the
Formalist
,
the
meer
Civillist
yea
,
the
veriest
ignorant
and
profane
wretch
that
is
;
they
are
all
secure
,
and
hope
to
go
to
Heaven
as
well
as
the
best
,
under
such
a
Ministry
.
So
Children
and
Servants
,
if
the
Father
and
Master
have
quencht
the
Spirit
,
so
that
he
is
Earthly
and
sensual
,
minding
onely
the
things
of
the
world
,
or
the
things
of
the
flesh
;
but
as
for
reading
,
praying
,
singing
,
repetition
of
Sermons
in
the
Family
;
he
either
altogether
,
or
frequently
omits
them
;
or
doth
but
carelesly
and
formally
perform
them
:
then
they
may
be
any
thing
in
the
family
;
then
they
have
advantage
of
living
as
they
list
,
of
satisfying
their
lusts
to
the
full
in
such
a
family
.
If
they
be
ignorant
,
they
may
be
ignorant
still
;
if
loose
and
profane
,
they
may
be
loose
and
profane
still
;
if
in
an
unregenerate
state
,
having
not
closed
with
Christ
,
they
may
be
there
still
for
any
thing
that
he
doth
to
bring
them
out
of
it
,
never
dealing
with
them
personally
concerning
their
spiritual
condition
,
endeavouring
to
make
them
sensible
of
their
lost
condition
without
Christ
,
and
shewing
them
the
way
of
recovery
and
salvation
by
him
:
Thus
you
see
,
if
you
have
quenched
the
Spirit
,
then
you
give
great
advantage
to
those
of
the
world
to
do
wickedly
,
as
not
doing
that
which
should
bee
done
to
restrain
,
and
to
reclaim
them
.
SECT
.
4.
2.
You
do
that
which
should
not
be
done
,
to
give
way
to
them
,
and
encourage
them
.
When
the
spirit
is
quenched
,
either
you
are
the
occasions
,
or
the
causes
of
their
sinning
?
1.
The
occasions
by
your
evil
Example
.
When
the
spirit
is
quenched
,
there
can
bee
no
good
example
ordinarily
.
Indeed
,
an
Hypocrite
may
act
a
part
for
a
time
,
and
make
a
fair
shew
in
the
flesh
;
the
fire
of
gifts
,
and
common
grace
in
him
,
being
not
quenched
,
may
clarifie
and
brighten
his
outward
Conversation
;
but
when
this
fire
of
common
grace
begins
to
be
quenched
within
,
there
will
some
darkness
and
blackness
appear
without
,
much
more
when
the
fire
of
special
grace
is
in
any
measure
extinguished
,
and
the
motions
of
the
Spirit
neglected
;
then
you
will
grow
light
,
and
lose
,
and
vain
,
and
frothy
,
and
unsavoury
in
your
words
,
and
actions
:
and
this
will
be
an
occasion
of
sinning
unto
those
with
whom
you
converse
,
and
to
those
that
are
under
your
charge
;
When
they
see
you
do
so
,
and
so
;
Why
may
not
wee
(
say
they
do
so
too
?
they
think
they
may
do
the
very
same
,
though
perhaps
it
go
somewhat
against
Conscience
.
If
any
man
see
thee
which
hast
knowledge
,
sit
at
meat
in
the
Idols
Temple
(
saith
the
Apostle
)
shall
not
the
Conscience
of
him
that
is
weak
be
emboldned
to
eat
those
things
which
are
offered
to
Idols
?
1
Cor
.
8.10
.
Thus
they
think
they
may
do
the
very
same
.
And
if
they
happen
to
fall
into
some
gross
sin
,
then
they
think
you
do
as
bad
in
another
kinde
,
and
so
you
are
a
comfort
to
them
,
as
't
is
said
Jerusalem
was
unto
them
of
Samaria
,
Ezek
.
16.54
.
That
thou
maist
bear
thine
own
shame
,
and
maist
bee
confounded
in
all
that
thou
hast
done
,
in
that
thou
art
a
comfort
to
them
.
Jerusalem's
sins
justified
Samaria's
;
when
people
see
others
exceed
them
in
sinning
,
this
(
their
own
sins
hereupon
seeming
to
be
less
)
makes
them
frame
a
kinde
of
comfort
to
themselves
,
which
proves
an
occasion
to
them
of
sinning
still
,
more
and
more
.
Thus
you
are
the
occasions
by
your
example
.
2.
The
causes
by
your
inticements
and
allurements
,
or
by
your
commands
and
threatnings
.
When
the
spirit
is
quenched
,
then
you
do
not
onely
do
wickedly
your selves
,
but
endeavour
to
draw
on
others
;
either
corrupting
them
by
flatteries
and
fair
speeches
,
or
else
compelling
them
by
your
frowns
and
threatnings
,
especially
,
if
they
be
such
as
are
under
your
charge
;
If
a
Magistrate
have
quench'd
the
Spirit
,
then
he
doth
not
onely
practice
evil
himself
,
but
require
it
(
sometimes
)
to
bee
practised
by
others
;
So
Masters
,
so
Parents
.
And
as
for
others
,
t●ough
they
cannot
command
,
yet
they
will
argue
and
perswade
.
When
you
have
quench'd
the
spirit
in
your selves
,
then
you
do
not
effect
it
in
others
;
When
the
motions
and
actings
of
sin
and
corruption
are
pleasing
in
your selves
,
then
they
are
pleasing
in
others
also
,
then
(
notwithstanding
you
know
the
Judgement
of
God
,
that
they
that
commit
such
things
are
worthy
of
death
)
yet
you
not
onely
do
the
same
,
but
have
pleasure
in
them
that
do
them
;
As
they
,
Rom.
1.32
.
Thus
you
give
advantage
to
the
wicked
when
you
quench
the
Spirit
,
so
that
they
may
be
,
and
do
any
thing
,
even
what
they
please
for
you
;
Live
in
a
state
of
sin
,
and
walk
in
a
way
of
sin
,
and
thou
dost
nothing
to
bring
them
out
of
it
;
nay
,
much
perhaps
to
further
them
in
it
.
SECT
.
5.
At
first
indeed
when
thou
hadst
thy
first
inlightnings
and
awakenings
:
Oh!
how
zealous
weart
thou
!
how
forward
and
active
?
not
only
to
go
to
Heaven
thy self
,
but
to
bring
on
others
?
Thou
weart
loath
to
go
alone
,
and
therefore
weart
still
calling
upon
others
.
Like
the
Woman
of
Samaria
,
thou
lefts
thy
Water
pot
,
and
didst
run
and
call
thy
neighbours
to
Christ
,
wentest
about
from
house
to
house
,
to
invite
poor
sinners
,
telling
them
of
sin
,
and
of
Christ
,
of
Death
and
Judgement
,
Heaven
and
Hell
,
reasoning
with
them
,
and
perswading
them
out
of
the
Scriptures
.
Thou
weart
careful
of
thy
carriage
and
behaviour
,
least
thou
shouldest
put
a
stumbling
block
in
the
way
of
any
,
especially
thy
Brethren
,
and
those
under
thy
charge
;
thy
Wife
,
thy
Husband
,
thy
Children
and
Servants
.
I
but
now
thou
hast
quench'd
the
Spirit
,
the
light
and
heat
of
thy
Convictions
is
gone
out
,
and
therefore
one
may
say
and
do
any
thing
,
(
though
never
so
unbecoming
the
Gospel
)
in
thy
company
:
thy
Children
and
Servants
may
be
,
and
do
any
thing
in
thy
family
,
though
they
make
themselves
vile
,
thou
restrainest
them
not
.
Time
was
,
when
thou
wouldest
not
have
suffered
an
idle
word
to
be
spoken
,
nor
the
Name
of
God
to
be
taken
in
vain
;
thou
couldst
not
endure
foolish
talking
and
jesting
,
but
wouldst
presently
check
it
,
wouldst
have
no
fellowship
with
unfruitful
works
of
darkness
,
but
rather
reprove
them
;
I
but
now
't
is
otherwise
,
thou
hast
not
a
word
to
say
against
them
.
Time
was
,
when
thy
carriage
and
behaviour
was
so
exact
and
uniforme
,
that
it
had
a
kinde
of
awe
upon
the
spirits
of
loose
and
vain
persons
;
they
durst
not
discover
themselves
,
durst
not
behave
themselves
unseemly
in
thy
presence
.
I
,
but
now
't
is
otherwise
.
For
what
do
the
men
of
the
world
say
among
themselves
?
O
(
saies
one
)
if
such
an
one
should
know
of
this
wee
do
now
,
he
would
be
angry
:
I
knew
him
several
years
agoe
,
how
strict
and
precise
he
was
,
how
exact
and
circumspect
,
therefore
sure
hee
will
dislike
it
;
No
(
saies
the
other
)
never
fear
,
hee
will
not
dislike
it
,
for
what-ever
he
was
heretofore
,
yet
since
,
there
is
a
great
alteration
.
'T
is
true
,
he
is
a
Professor
still
,
but
he
is
not
the
man
that
he
was
,
he
is
not
so
strict
,
he
is
not
so
precise
and
scrupulous
,
one
may
now
say
and
do
any
thing
in
his
company
;
he
will
play
the
good-fellow
as
well
as
one
of
us
,
therefore
he
will
not
be
against
it
,
hee
can
endure
it
well
enough
.
SECT
.
6.
Oh
think
upon
this
,
my
Brethren
.
This
is
the
effect
of
your
quenching
the
spirit
.
John
Baptist
was
such
a
shining
and
burning
light
,
that
Herod
feared
him
.
He
feared
John
the
Text
saies
,
because
he
knew
him
to
be
a
just
man
,
and
he
did
many
things
.
So
't
is
with
others
;
while
they
keep
their
lamps
shining
and
burning
,
as
they
ought
.
O
there
is
a
kinde
of
majesty
in
holiness
;
If
you
did
but
keep
this
fire
of
the
spirit
burning
,
then
you
would
either
win
upon
wicked
men
,
or
wound
them
;
you
would
either
draw
them
,
or
daunt
them
;
So
that
they
should
not
dare
to
be
so
vile
in
your
presence
,
in
your
Families
,
as
else-where
.
While
Joash
lived
with
Jehojada
,
he
did
that
which
was
right
in
the
eyes
of
the
Lord
,
all
his
daies
,
2
Chron
.
24.2
.
So
while
you
were
spiritual
,
and
zealous
,
and
active
,
those
that
were
with
you
did
that
which
was
right
,
they
durst
not
do
otherwise
in
your
company
,
in
your
Families
:
and
whence
was
this
,
but
from
your
care
not
to
quench
the
spirit
?
I
,
but
now
't
is
otherwise
,
thou
art
grown
carnal
,
and
worldly
,
and
vain
,
and
sottish
,
and
so
all
sorts
have
an
advantage
to
do
wickedly
,
and
thou
dost
nothing
to
reform
it
.
SECT
.
7.
Now
see
what
a
vile
thing
this
is
,
that
any
should
have
such
an
advantage
to
sin
,
through
thy
quenching
of
the
spirit
.
Shouldst
thou
not
do
what
in
thee
lies
to
save
souls
,
and
dost
thou
not
care
that
they
be
damned
?
Through
thy
knowledge
(
saith
the
Apostle
)
shall
the
weak
Brother
perish
,
for
whom
Christ
dyed
?
1
Cor
.
8.11
.
So
say
I
,
through
thy
quenching
of
the
spirit
,
shall
the
weak
,
the
ignorant
,
carnal
brother
,
sister
,
wife
,
childe
,
servant
,
dye
for
whom
Christ
dyed
?
Is
it
not
enough
that
thou
wilt
damn
thy self
,
but
thou
wilt
also
damn
others
too
?
Art
thou
worse
than
the
very
damned
in
Hell
?
why
such
a
disposition
is
hardly
to
be
found
in
Hell
.
The
Rich-man
would
have
had
one
sent
to
warn
his
Brethren
,
&c.
Oh
consider
,
is
it
not
enough
that
thou
wilt
do
wickedly
thy self
,
but
thou
wilt
have
others
do
wickedly
too
?
Is
it
not
evil
that
thou
dost
not
hinder
sin
,
but
wilt
thou
needs
further
it
too
?
Art
thou
not
then
a
most
vile
wretch
?
Art
thou
not
a
very
wicked
person
?
is
not
he
a
wicked
Magistrate
,
is
not
he
a
wicked
Minister
,
that
will
give
the
people
advantage
to
do
wickedly
?
And
art
not
thou
a
wicked
Father
,
a
wicked
Master
,
a
wicked
Professor
,
that
wilt
give
advantage
to
thy
Children
,
Servants
,
Brethren
,
to
do
wickedly
?
Oh
consider
,
shouldst
thou
not
hinder
them
all
that
thou
canst
?
shouldst
thou
not
restrain
those
under
thy
power
?
Hath
God
charged
the
Minister
with
the
People
,
and
hath
he
not
charged
the
Master
with
the
Servants
?
the
Father
with
the
Children
?
and
the
Brother
,
with
the
rest
of
his
Brethren
?
Wilt
thou
then
say
with
Cain
,
Am
I
my
Brothers
Keeper
?
will
God
endure
this
in
thee
?
will
he
bear
it
at
thy
hands
?
O
saith
he
of
Abraham
,
I
know
Abraham
that
he
will
command
his
servants
,
&c.
but
what
will
he
say
of
thee
?
why
,
the
contrary
,
I
know
such
an
one
,
that
he
will
let
them
alone
,
never
instruct
them
,
never
pray
with
them
,
or
for
them
,
never
Catechize
them
,
never
reprove
them
,
never
do
any
thing
that
tends
to
their
spiritual
good
,
their
edification
,
and
salvation
.
And
will
not
God
punish
for
this
?
See
how
he
threatens
Eli
,
because
his
sons
made
themselves
vile
(
saith
●e
)
and
he
restrained
them
not
,
1
Sam
.
3.13
.
See
what
God
saith
to
the
Prophet
,
Ezek
.
3.17
,
18.
Son
of
man
,
I
have
made
thee
a
watch-man
,
&c.
so
in
like
manner
,
God
saith
to
thee
.
He
hath
made
thee
a
Watch-man
in
the
family
,
a
Watchman
in
the
Church
,
a
Watch-man
in
the
Town
,
&c.
see
the
command
,
Jude
22.23
.
Others
save
with
fear
&c.
but
thou
hast
lost
all
fear
,
having
quench'd
the
spirit
,
viz.
the
spirit
of
fear
,
&c.
and
so
dost
not
,
canst
not
save
,
but
destroy
.
Oh
consider
the
cry
of
the
blood
of
souls
,
think
upon
the
crie
of
soul-murther
.
Thou
abhorrest
the
murthering
of
bodies
,
but
how
is
it
that
thou
murtherest
souls
?
Why
this
is
the
effect
of
thy
quenching
the
spirit
.
Thou
givest
men
advantage
of
murdering
themselves
,
because
thou
givest
them
advantage
of
doing
wickedly
.
Thus
you
see
the
first
particular
,
It
gives
advantage
to
the
men
of
the
world
to
do
wickedly
themselves
.
SECT
.
8.
2.
It
gives
advantage
to
them
to
draw
you
to
do
wickedly
with
them
.
1.
Hereby
they
have
advantage
to
tempt
you
.
They
would
not
be
so
ready
to
tempt
,
but
that
they
see
the
spirit
quenched
in
you
.
How
seldome
is
it
,
that
a
chaste
Woman
is
meddled
with
,
till
she
begin
to
grow
light
and
wanton
,
and
proclaims
by
her
attyre
,
and
carriage
,
and
behaviour
,
what
will
please
her
?
so
how
seldome
it
is
that
a
Professor
is
meddled
with
,
while
he
is
stedfast
in
his
practices
,
according
to
his
principles
?
but
when
he
begins
a
little
to
yeild
,
then
the
adversaries
try
to
win
him
.
When
a
mans
spirit
fails
,
every
one
will
set
upon
him
.
What
's
the
reason
thou
art
so
continually
haunted
,
and
followed
up
and
down
by
evil
company
?
Why
do
they
so
hang
after
thee
,
and
delight
to
be
in
thy
company
?
Oh
consider
,
is
it
not
because
the
spirit
is
quenched
?
because
they
see
thou
art
not
so
zealous
,
and
fervent
,
as
sometimes
thou
seemedst
to
bee
?
Oh
if
thou
weart
spiritual
and
serious
,
they
would
not
care
for
thee
,
they
would
not
come
near
thee
.
Did
Ahab
care
for
Michaiah
?
would
he
have
sent
for
him
,
had
not
Jehoshaphat
urged
him
?
Why
no
more
would
they
care
for
thee
,
or
send
for
thee
,
weart
thou
such
an
one
as
he
was
.
But
thou
art
yeelding
,
and
plyable
,
and
therefore
it
is
that
they
follow
thee
.
Would
the
Tempter
ever
speak
unto
thee
(
as
he
doth
)
the
second
time
,
to
go
with
him
to
the
Ale-house
,
to
the
Play-house
,
hadst
thou
denyed
the
first
?
Would
hee
ever
trie
to
make
thee
drunk
,
if
hee
had
not
seen
that
thou
lovest
drink
.
2.
Hereby
they
have
advantage
to
overcome
you
.
Oh
if
you
did
not
quench
the
spirit
,
they
could
not
overcome
you
,
but
you
would
overcome
them
,
see
for
this
,
1
John
4.5
.
But
the
spirit
being
quenched
,
they
have
the
odds
,
they
have
the
advantage
.
1.
To
infect
you
with
wicked
principles
.
Of
whom
hath
the
man
of
sin
the
advantage
,
to
make
them
believe
a
lie
,
but
of
such
as
quench
the
spirit
?
see
2
Thes
.
2.9
,
10.
2.
To
seduce
you
to
wicked
practices
.
Who
are
they
that
have
their
conversations
according
to
the
course
of
this
world
,
but
the
children
of
disobedience
,
i.e.
e
.
those
that
quench
the
spirit
?
Ephes
.
2.2
.
Hence
it
is
that
you
live
to
the
lusts
of
men
,
and
do
the
will
of
the
Gentiles
.
1
Pet
.
4.2.3
.
Oh
consider
,
what
is
the
reason
that
thou
art
afraid
of
man
,
that
thou
hankerest
after
strange
Lovers
,
that
they
can
make
thee
do
any
thing
,
that
thou
bowest
down
thy
soul
to
those
that
say
,
bow
down
that
wee
may
go
over
.
Now
see
what
a
vile
thing
this
is
.
The
time
past
may
suffice
,
saith
the
Apostle
,
What
?
will
ye
begin
again
?
If
I
yet
pleased
men
,
saith
Paul
,
then
,
notwithstanding
mine
Apostleship
,
notwithstanding
all
my
Preaching
,
&c.
I
were
not
,
I
could
not
bee
the
servant
of
Christ
.
Oh
what
a
vile
thing
is
this
?
shall
these
Philistims
,
defie
the
Host
of
God
?
What
shall
we
say
,
when
Israel
turneth
his
back
,
saith
Joshua
.
They
have
sinned
saith
God
,
there
is
an
accursed
thing
among
them
.
A
most
vile
and
cursed
thing
it
is
to
quench
the
spirit
,
and
while
this
is
among
a
people
,
they
can
never
stand
,
but
must
needs
be
overcome
by
every
temptation
.
SECT
.
9.
3.
It
gives
them
advantage
to
reproach
you
.
It
may
be
they
draw
thee
to
tipple
,
when
thou
hast
quenched
the
spirit
,
and
then
cry
shame
upon
thee
for
a
Drunkard
.
It
may
bee
they
draw
thee
to
gaming
,
and
then
cry
out
upon
thee
for
an
Hypocrite
.
Now
what
a
vile
thing
is
this
?
Thou
shouldest
cut
off
all
occasion
from
those
that
seek
an
occasion
,
but
instead
of
cutting
off
,
thou
by
this
means
cuttest
out
an
occasion
.
Oh
you
should
so
walk
,
that
whereas
they
speak
evil
of
you
,
as
evil-doers
,
they
may
be
convinced
and
put
to
silence
,
when
they
shal
see
your
conversation
to
be
according
to
the
Gospel
of
Christ
,
without
offence
.
But
besides
this
,
there
is
that
which
is
worse
;
they
take
an
occasion
hence
to
reproach
Religion
it self
,
and
all
that
profess
it
.
They
are
all
alike
,
say
they
,
And
in
this
thou
dost
more
mischief
to
Religion
,
than
any
of
the
Persecutors
of
it
;
for
by
their
Persecuting
of
it
,
they
can
never
make
it
to
bee
ill
thought
of
,
as
thou
dost
by
thy
contrary
walking
to
it
.
SECT
.
10.
4.
It
gives
them
advantage
to
oppress
and
persecute
you
.
Because
,
&c.
Deut
.
28.47
,
48.
read
the
place
,
so
Nehem
.
9.20
,
—
26
,
27.
v.
When
Solomon
quench'd
the
spirit
,
God
stirred
up
Adversaries
against
him
.
1
King
.
11.14
.
When
the
Spouse
quench'd
the
spirit
,
Cant
.
5.3
.
the
watch-men
smote
her
,
and
wounded
her
,
the
keepers
of
the
walls
took
away
her
Veil
from
her
,
vers
.
7.
Thus
you
see
what
advantage
quenching
of
the
spirit
gives
unto
the
men
of
the
world
.
It
gives
advantage
,
SECT
.
11.
2.
To
the
things
of
the
world
.
It
gives
great
advantage
to
the
things
of
the
world
,
as
honors
,
pleasures
,
profits
,
and
those
things
,
viz.
houses
,
lands
,
money
,
merchandize
,
meats
,
drinks
,
and
the
like
,
out
of
which
they
arise
.
These
have
a
mighty
advantage
upon
some
,
and
upon
all
,
even
the
best
in
some
cases
,
viz.
those
wherein
the
spirit
is
quenched
.
For
the
spirit
being
quenched
,
lusts
and
corruptions
are
kindled
,
and
lusts
and
corruptions
being
kindled
,
the
things
of
the
world
have
such
an
advantage
,
as
that
they
prove
,
not
only
very
tempting
,
but
very
prevailing
things
:
in
somuch
,
that
they
bring
men
to
be
,
and
to
do
any
thing
,
though
never
so
vile
,
for
the
getting
of
them
,
and
for
the
keeping
of
them
,
when
they
have
gotten
them
.
Satan
and
his
instruments
,
they
Tempt
efficiently
,
and
the
things
of
the
world
objectively
;
as
being
objects
and
baits
suitable
to
mens
Lusts
and
Corruptions
.
As
the
bait
tempts
the
fish
,
so
that
when
he
sees
it
,
he
cannot
forbear
,
but
will
presently
bite
and
swallow
it
down
,
though
it
cost
him
his
life
:
So
the
things
of
the
world
,
when
they
are
presented
suitable
to
a
mans
lusts
and
corruptions
,
that
are
predominant
in
him
,
they
seem
so
pleasing
and
desireable
,
that
he
cannot
be
satisfied
without
them
,
but
will
have
them
if
it
be
possible
,
though
it
cost
him
his
eternal
salvation
.
As
Eve
,
when
she
saw
,
&c.
and
Achan
,
&c.
SECT
.
12.
At
first
God
made
man
above
the
world
,
he
made
him
to
have
dominion
over
the
works
of
his
hands
:
he
put
all
things
under
his
feet
,
all
Sheep
and
Oxen
,
yea
,
and
the
beasts
of
the
field
,
the
fowl
of
the
aire
,
and
the
fish
of
the
Sea
,
and
whatsoever
passeth
thorow
the
paths
of
the
Sea
,
Psal
.
8.5
,
6
,
7
,
8.
v.
Thus
it
was
at
first
,
man
was
above
the
world
;
but
now
't
is
otherwise
;
sin
hath
made
the
world
to
be
above
man
,
and
he
is
brought
into
bondage
to
it
:
the
honours
,
pleasures
,
and
profits
of
the
world
,
have
dominion
over
him
,
and
those
things
,
viz.
houses
,
lands
,
money
,
merchandize
,
meats
and
drinks
(
as
was
said
before
)
out
of
which
they
arise
,
do
prevail
over
him
,
and
carry
him
away
captive
.
So
that
,
the
world
hath
not
onely
a
tempting
,
but
a
prevailing
and
over-powring
influence
;
and
such
an
influence
it
hath
over
the
whole
man
,
over
all
the
powers
and
faculties
of
the
soul
,
and
over
all
the
senses
and
members
of
the
body
.
Over
all
the
powers
and
faculties
of
the
soul
,
as
upon
the
Judgement
,
a
gift
blindes
the
eyes
,
Exod
.
23.8
.
upon
the
thinking
faculty
,
—
who
minde
earthly
things
,
Phil
.
3.19
.
upon
the
affections
;
as
love
,
the
love
of
money
,
is
the
root
of
all
evil
,
1
Tim
.
6.10
.
desire
,
—
which
some
having
coveted
after
,
they
have
erred
from
the
faith
,
ibid
.
joy
,
which
rejoyce
in
a
thing
of
nought
,
Amos
6.13
.
upon
the
will
:
they
that
will
be
rich
,
1
Tim
.
6.9
.
James
4.13
.
upon
all
the
senses
,
and
members
of
the
body
,
as
the
tongue
,
that
talketh
of
the
world
.
They
are
of
the
world
,
therefore
speak
they
of
the
world
,
1
John
4.5
.
the
ear
,
and
the
world
heareth
them
,
ibid
.
the
hands
they
labour
for
the
things
that
perish
,
and
the
eyes
behold
them
,
Why
wilt
thou
set
thy
eye
upon
that
which
is
not
,
Prov.
23.5
.
In
all
which
respects
,
the
world
is
the
Worldlings
God
,
and
covetousness
is
said
to
be
Idolatry
.
SECT
.
13.
Hence
it
is
,
1.
That
men
chuse
sin
rather
than
suffering
,
rather
sin
than
suffer
,
because
the
world
hath
such
a
prevailing
influence
upon
them
.
They
will
hazard
the
loss
of
their
own
souls
,
rather
than
lose
a
little
of
the
world
.
Hence
it
is
,
2.
That
men
reject
the
Gospel
,
as
Mat
.
22.
when
the
Apostles
were
sent
to
invite
the
Jews
to
partake
of
the
fellowship
of
the
Gospel
,
they
all
with
one
consent
began
to
make
excuse
;
and
what
was
the
excuse
they
made
?
Why
(
saies
one
)
I
have
a
Farme
,
and
another
I
have
a
yoak
of
Oxen
,
and
a
third
,
I
have
a
Wife
,
all
had
something
or
other
of
the
world
,
that
letted
them
,
and
therefore
for
their
parts
they
could
not
come
.
3.
That
men
are
inslaved
and
envassalled
to
the
humours
and
wills
of
those
that
have
much
of
the
world
.
Hee
that
is
rich
hath
many
friends
,
Prov.
14.20
.
he
is
able
to
do
them
a
courtesie
,
and
to
help
them
with
the
things
that
their
hearts
are
set
upon
,
and
therefore
they
respect
them
,
and
hang
after
them
more
than
others
.
4.
That
men
make
ship-wrack
of
Faith
,
and
a
good
Conscience
,
1
Tim
.
6.10
.
For
their
own
ends
,
they
will
keep
company
with
the
people
of
God
,
and
make
a
great
profession
,
but
when
they
have
compassed
their
ends
,
and
there
is
no
more
to
be
got
that
way
,
then
with
Demas
they
forsake
the
Gospel
,
and
the
Professors
thereof
,
and
embrace
this
present
world
.
5.
That
men
are
such
upholders
of
superstition
,
and
contenders
for
it
;
because
by
this
craft
we
have
all
our
gain
,
saith
Demetrius
.
6.
That
persons
neglect
Sermons
,
and
forsake
the
assembling
of
themselves
:
They
are
careful
and
troubled
about
many
things
,
viz.
worldly
things
,
things
in
the
Family
,
things
in
the
shop
,
in
the
field
,
and
therefore
neglect
the
one
thing
necessary
.
In
a
word
,
hence
it
is
,
7.
That
men
betray
Christ
with
Judas
,
cry
out
Crucifie
him
,
with
the
Jews
,
and
condemn
him
with
Pilate
.
SECT
.
14.
You
see
then
what
an
advantage
the
world
hath
upon
some
,
and
that
through
the
power
and
prevalency
of
their
lusts
and
corruptions
.
Therefore
they
are
called
Worldly
lusts
:
Tit
.
2.12
.
—
teaching
us
that
denying
ungodliness
,
and
worldly
lusts
,
we
should
live
soberly
,
and
righteously
,
and
godlily
in
this
present
world
.
Mark
it
,
beloved
,
they
are
called
worldly
lusts
,
and
they
are
so
called
,
because
they
are
after
worldly
things
.
This
is
true
,
not
onely
of
some
lusts
,
but
of
all
lusts
whatsoever
.
For
though
in
a
strict
sense
,
some
are
called
lusts
of
the
flesh
;
others
,
lusts
of
the
minde
,
and
of
the
eye
;
principally
in
respect
of
the
subject
of
them
,
wherein
they
are
,
yet
in
a
large
sense
,
all
of
them
are
worldly
lusts
,
in
respect
of
the
object
of
them
,
upon
which
they
are
,
because
the
things
of
the
world
are
the
objects
of
them
.
Of
them
it
is
that
men
make
provision
for
the
flesh
,
to
fulfil
the
Lusts
thereof
,
Rom.
13.13
,
14.
Hence
the
things
of
the
world
are
called
Lust
,
1
John
2.16
,
17.
because
they
are
the
objects
of
lust
;
those
things
that
lusts
run
out
inordinately
upon
,
so
that
when
corruption
is
stirring
,
it
will
never
be
quiet
,
till
it
have
satisfaction
in
them
according
to
its
lusts
.
SECT
.
15.
Now
whence
is
it
that
lust
and
corruption
hath
such
a
prevalency
,
but
from
quenching
of
the
Spirit
?
That
gives
advantage
to
corruption
(
as
you
heard
formerly
)
and
by
giving
advantage
to
corruption
,
it
gives
advantage
to
the
world
.
Nothing
is
suitable
to
the
lusts
of
the
flesh
,
but
the
world
,
and
the
things
of
the
world
;
now
when
the
spirit
is
quenched
,
lusts
prevail
,
and
lusts
prevailing
,
will
therefore
carry
a
man
out
after
worldly
things
,
and
after
them
onely
.
They
that
are
after
the
flesh
,
do
minde
the
things
of
the
flesh
,
Rom.
8.5
.
and
what
are
the
things
of
the
flesh
,
but
worldly
things
?
But
they
that
are
after
the
Spirit
,
do
minde
the
things
of
the
Spirit
;
So
that
if
you
were
spiritual
,
if
you
kept
the
fire
of
the
Spirit
burning
in
you
,
the
things
of
the
world
,
which
are
the
things
of
the
flesh
,
would
not
be
so
suitable
to
you
;
but
the
spirit
being
quenched
,
you
are
after
the
flesh
,
and
so
minde
nothing
but
the
things
of
the
flesh
,
i.e.
e
.
worldly
things
,
to
give
contentment
to
the
flesh
in
having
and
holding
of
them
.
SECT
.
16.
What
's
the
reason
thou
art
ready
to
sell
thy
birth-right
for
a
mess
of
pottage
with
Esau
?
and
to
crouch
for
a
morsel
of
bread
,
and
a
piece
of
silver
,
with
the
Sons
of
Eli
,
but
that
the
world
hath
gotten
the
dominion
over
thee
?
And
whence
is
that
,
but
because
thou
hast
quencht
the
spirit
?
Oh!
how
doth
the
world
,
and
the
things
of
the
world
take
up
thy
thoughts
?
how
often
dost
thou
draw
nigh
to
God
with
thy
lips
in
Duties
and
Ordinances
,
while
thy
heart
goes
after
thy
covetousness
?
Where
thou
hast
one
thought
of
God
,
of
Christ
,
of
Heaven
,
and
holiness
,
thou
hast
a
thousand
thoughts
of
the
world
,
and
the
vanities
of
the
world
.
They
follow
thee
to
prayer
,
and
follow
thee
to
preaching
,
and
are
continually
with
thee
where-ever
thou
goest
:
lye
down
with
thee
at
night
,
and
awake
with
thee
in
the
morning
,
are
the
Alpha
and
Omega
,
the
first
and
the
last
of
all
thy
consultations
and
debates
,
of
all
thy
purposes
and
resolutions
,
of
all
thy
actings
and
undertakings
.
Oh!
how
dost
thou
rest
under
a
form
of
Godliness
,
while
in
the
mean
time
,
thou
deniest
the
power
of
it
?
Couldst
never
prevail
with
thy self
to
this
day
,
to
come
in
Deed
and
in
Truth
within
the
bond
of
the
Covenant
,
to
give
up
thy self
wholly
and
intirely
to
the
Lord
Jesus
,
to
be
ruled
by
him
as
a
King
,
instructed
by
him
as
a
Prophet
,
and
saved
by
him
as
a
Priest
?
Art
convinced
in
thy
Conscience
,
but
darest
not
live
up
to
thy
convictions
,
and
all
for
fear
least
thou
shouldest
dye
a
beggar
?
How
often
dost
thou
come
with
joy
unto
Christ
,
as
the
Young-man
,
saying
:
Lord
,
all
these
have
I
kept
from
my
youth
,
and
am
willing
to
keep
them
still
:
but
when
thou
hearest
of
selling
all
,
goest
away
sorrowful
?
How
often
doth
Christ
come
unto
thee
as
to
the
Gaderens
,
and
thou
art
ready
to
beseech
him
to
depart
out
of
thy
Coasts
?
Again
,
How
often
dost
thou
lye
,
and
dissemble
,
defraud
,
and
go
beyond
thy
brother
,
meerly
to
save
a
penny
?
how
often
dost
thou
rise
up
early
,
and
lye
down
late
,
and
eat
the
bread
of
carefulness
?
and
yet
hast
no
time
for
reading
,
praying
,
meditating
,
heart-examination
,
and
other
spiritual
duties
,
but
they
must
all
be
laid
aside
,
to
give
way
to
thy
following
of
the
world
?
How
often
doth
God
send
unto
thee
to
tell
thee
there
's
a
meeting
at
such
a
time
,
a
Sermon
,
a
Sacrament
,
at
such
a
time
,
but
thou
givest
a
denial
?
thou
hast
a
Farme
,
or
a
Trade
,
or
a
Wife
,
and
therefore
thou
canst
not
come
,
thou
prayest
to
be
excused
,
and
thou
hopest
this
will
serve
for
an
excuse
,
but
how-ever
thou
wilt
not
come
.
Why
saies
God
,
canst
tho●
not
follow
thy
Trade
,
and
the
Word
too
?
ca●st
thou
not
marry
,
and
yet
worship
me
too
?
and
yet
thou
wilt
not
come
.
Oh
what
an
advantage
hast
thou
given
the
world
;
and
how
doth
it
testifie
against
thee
of
thy
quenching
the
Spirit
?
This
shews
,
thou
art
after
the
flesh
with
a
witness
;
and
being
after
the
flesh
,
thou
art
after
the
world
too
.
Who
are
they
that
have
their
conversation
after
the
flesh
,
but
such
as
are
Children
of
disobedience
?
i
.
e
.
such
as
neglect
and
disobey
the
motions
of
the
Spirit
?
Thou
neglectest
the
exercise
of
Grace
,
and
quenchest
the
motions
of
the
Spirit
,
and
then
there
's
nothing
but
flesh
acting
in
thee
,
and
nothing
suitable
but
the
things
of
the
world
,
so
that
thou
canst
neither
minde
nor
take
delight
in
any
thing
besides
.
SECT
.
17.
Now
see
the
evil
of
it
.
See
I
say
,
Is
not
adultery
evil
?
why
,
this
is
spiritual
adultery
;
hereby
thou
art
made
an
adulterer
.
Ye
Adulterers
,
and
Adulteresses
,
saith
the
Apostle
to
worldling
professors
,
Jam
.
4.4
.
Nothing
is
more
inconsistent
with
the
Marriage-Covenant
,
the
bond
of
the
Union
betwixt
God
and
the
soul
,
for
therein
God
propounds
himself
all-sufficient
Gen.
17.1
.
and
requires
thou
shouldest
be
for
him
,
and
not
for
another
,
Hos
.
3.3
.
Oh
then
consider
,
knowest
thou
not
,
that
thou
art
not
thy
own
and
that
thy
body
is
a
member
of
Christ
?
and
wilt
thou
take
the
members
of
Christ
,
and
make
them
the
members
of
an
Harlot
?
God
forbid
.
Oh
how
is
it
that
thou
canst
not
say
,
this
love
that
I
give
to
the
World
is
Christs
,
these
thoughts
,
these
affections
,
this
time
,
this
care
,
this
earnestness
,
and
endeavour
about
the
things
of
the
world
,
they
are
all
Christs
,
and
shall
I
give
that
which
is
Christs
to
the
world
?
Again
consider
,
is
not
enmity
against
God
,
evil
?
Why
,
this
is
enmity
against
God
.
Ye
Adulterers
and
Adulteresses
,
know
you
not
that
the
friendship
of
the
World
is
enmity
with
God
?
Whosoever
therefore
will
be
a
friend
of
the
world
,
is
the
enemy
of
God
,
Jam
.
4.4
.
Therefore
the
Apostle
1
John
.
2.15
.
Love
not
the
world
,
neither
the
things
that
are
in
the
world
.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
,
i.e.
he
loves
not
the
Father
,
nor
the
Father
him
.
Oh
consider
then
,
thou
sayest
thou
lovest
God
,
but
how
canst
thou
say
thou
lovest
him
,
when
thy
heart
is
not
with
him
?
For
the
world
has
thy
heart
,
and
thou
lovest
thy
pleasures
,
and
thy
profits
more
than
God
.
Again
,
consider
yet
,
Is
not
Idolatry
evil
?
Why
,
this
makes
thee
an
Idolater
;
the
covetous
worldling
,
the
scripture
saith
,
is
an
Idolater
.
Thou
dost
not
worship
Idols
,
thou
art
not
for
Service
and
Ceremonies
;
but
what
saith
the
Apostle
?
thou
that
abhorrest
Idols
,
dost
thou
commit
Sacriledge
?
So
say
I
,
Thou
that
abhorrest
superstition
,
dost
thou
commit
Idolatry
?
Why
other
Idolatry
is
but
superstition
in
comparison
of
this
.
Other
Idolatry
is
but
Idolatry
against
the
second
Commandement
,
but
this
is
Idolatry
against
the
first
.
SECT
.
18.
See
then
hence
what
an
evil
thy
quenching
of
the
Spirit
is
in
this
respect
,
that
it
gives
the
things
of
the
world
such
an
advantage
over
thee
,
as
thereby
to
make
thee
an
Adulterer
and
an
Idolater
,
and
in
respect
of
both
,
an
enemy
and
malignant
against
God
.
And
so
much
of
this
fourth
evil
effect
of
quenching
the
Spirit
,
it
is
giving
advantage
to
the
world
,
both
the
men
of
the
world
,
and
the
things
of
the
world
.
CHAP.
VIII
.
The
fifth
effect
of
quenching
the
Spirit
,
It
brings
into
a
Consumption
.
A
three-fold
consumption
that
it
brings
men
into
,
a
consumption
of
Estate
,
Body
,
and
Soul
.
Estates
gotten
and
spent
in
a
way
of
quenching
the
Spirit
come
to
nothing
.
Life
the
most
excellent
thing
in
Nature
.
Because
of
mens
quenching
the
Spirit
God
destroies
it
.
Consumptive
diseases
sent
for
this
cause
.
Some
consumptive
diseases
come
by
sin
,
all
come
for
sin
.
The
consumption
of
the
soul
the
worst
consumption
.
It
is
sent
as
the
other
two
for
quenching
of
the
spirit
.
It
consists
in
two
things
,
the
wasting
and
pining
away
of
gifts
,
&
common
grace
.
Quenching
the
spirit
,
procures
it
as
the
meritorious
cause
,
provoking
God
to
inflict
it
,
and
it
works
and
effects
it
of
it self
.
Some
distinctions
concerning
this
consumption
.
It
is
either
partial
,
or
total
,
gradual
,
or
at
once
.
There
is
a
consumption
in
this
life
,
and
in
the
life
to
come
.
SECT
.
1.
5.
IT
brings
into
a
Consumption
.
Isa
.
1.28
.
The
destruction
of
the
transgressours
and
sinners
,
shall
be
together
,
and
they
that
forsake
the
Lord
,
(
i.e.
slighting
the
voice
of
his
Word
from
without
,
and
the
workings
and
motions
of
his
spirit
from
within
)
shall
be
consumed
.
So
Isa
.
5.24
.
Therefore
as
the
fire
devoureth
the
stubble
,
and
the
flame
consumeth
the
chaff
,
so
their
root
shall
be
rottenness
,
and
their
blossome
shall
go
up
as
dust
,
because
they
have
cast
away
the
Law
of
the
Lord
,
and
despised
the
word
of
the
holy
one
of
Israel
,
i.e.
e
.
the
outward
word
spoken
to
their
ears
by
the
Prophets
,
and
the
inward
word
spoken
to
their
hearts
by
the
Spirit
.
Casting
away
the
Law
,
and
despising
the
word
is
one
way
of
quenching
the
Spirit
(
as
you
have
heard
)
for
that
is
a
casting
away
and
despising
of
the
fewel
of
the
Spirit
,
and
that
must
needs
bee
a
cause
of
quenching
it
.
Therefore
when
the
Apostle
saith
,
Quench
not
the
Spirit
,
he
immediately
adds
,
Despise
not
Prophesying
,
thereby
plainly
shewing
that
to
Despise
Prophesying
,
i.e.
the
preaching
of
the
word
,
is
to
quench
the
Spirit
,
1
Thes
.
5.19
,
20.
Well
,
but
for
this
it
is
said
here
,
their
root
shall
be
as
rottenness
,
and
their
blossome
shall
go
up
as
the
dust
.
So
that
this
sin
of
quenching
the
Spirit
,
brings
you
see
into
a
consumption
.
SECT
.
2.
Now
there
is
a
three-fold
Consumption
that
it
brings
men
into
.
1.
A
Consumption
of
estate
.
2.
A
Consumption
of
Body
.
And
3.
A
Consumption
of
Soul
.
And
it
brings
into
this
three-fold
Consumption
,
either
as
the
meritorious
and
procuring
cause
,
provoking
God
to
inflict
it
,
or
as
the
efficient
and
working
cause
,
effecting
and
working
it
in
its
own
nature
.
As
the
meritorious
cause
,
so
it
is
the
cause
of
the
two
former
,
it
procures
a
Consumption
both
of
estate
and
body
:
as
the
meritorious
and
efficient
cause
too
,
so
it
is
the
cause
of
the
latter
;
it
not
onely
provokes
God
to
inflict
,
but
effects
and
works
a
Consumption
of
the
soul
.
SECT
.
3.
1.
It
brings
a
Consumption
of
estate
,
Deut.
28.48
.
So
Hab
.
2.9
,
10
,
11.
Thus
it
shall
be
with
those
estates
that
are
gotten
by
forsaking
of
God
,
and
quenching
of
the
Spirit
,
they
shall
come
to
nothing
;
but
suppose
men
have
not
gotten
their
estates
in
such
a
way
,
by
forsaking
of
God
,
and
quenching
the
motions
and
workings
of
the
Spirit
,
yet
if
afterwards
they
quench
the
Spirit
,
their
estates
shall
come
to
the
same
end
.
If
men
consume
their
estates
upon
their
lusts
,
as
Jam
.
●
.
3
.
not
make
fuel
of
them
for
the
Spirit
,
but
their
lusts
,
God
will
consume
them
by
his
judgements
.
Consider
of
this
,
you
that
have
estates
to
live
comfortably
upon
,
God
hath
waies
to
bring
you
low
enough
in
your
estates
,
though
you
think
your selves
never
so
well
provided
against
an
evil
day
.
SECT
.
4.
2.
It
brings
into
a
Consumption
of
body
.
And
this
is
a
Consumption
a
degree
worse
than
the
former
,
as
Satans
speech
implies
,
Job
2.4
.
Where
he
asks
leave
the
second
time
to
afflict
Job
.
Before
,
he
had
consumed
his
Sheep
,
and
his
Camels
,
and
his
Children
,
but
he
sayes
,
now
all
this
is
nothing
to
Job
,
so
long
as
his
body
is
not
consumed
.
Life
is
a
most
precious
treasure
,
the
most
excellent
thing
in
Nature
,
and
the
body
,
as
Christ
sayes
,
is
more
worth
than
Raiment
.
Yet
if
men
neglect
the
exercise
of
Grace
,
cast
the
Word
and
Ordinances
behinde
their
backs
,
sin
against
light
,
and
convictions
,
and
so
quench
the
Spirit
,
he
will
not
onely
consume
their
estates
,
their
Corne
,
and
their
Wine
,
and
their
Cloathes
,
but
their
bodies
also
,
Deut.
28.21
,
22.
He
will
make
his
Pestilence
to
cleave
unto
thee
until
he
have
consumed
thee
off
the
Land
,
and
the
Lord
shall
smite
thee
with
a
Consumption
,
and
with
a
feaver
,
and
with
an
inflammation
,
and
with
an
extream
burning
.
There
are
some
consumptions
of
the
body
that
come
by
sin
,
in
the
acting
of
which
,
a
man
sins
directly
against
his
own
body
,
as
that
of
Fornication
,
that
the
Apostle
instanceth
in
1
Cor
.
6.18
.
this
brings
a
Consumption
,
Prov.
5.11
.
—
and
thou
mourn
at
the
last
,
when
thy
flesh
and
thy
body
is
consumed
;
but
all
consumptive
diseases
come
for
sin
,
Isa
.
64.6
,
7.
We
fade
as
a
leaf
,
and
our
iniquities
as
winde
have
taken
us
away
;
thou
hast
hid
thy
face
from
us
,
and
hast
consumed
us
because
of
our
iniquities
.
And
for
this
sin
of
quenching
the
Spirit
especially
,
as
Prov.
5.11
.
How
have
I
hated
instruction
,
(
saith
he
)
and
despised
the
voice
of
my
Teachers
?
this
he
confesseth
as
the
cause
of
his
Consumption
.
And
so
Isa
.
64.
No
man
stirreth
up
himself
(
saith
he
)
but
lets
the
fire
go
out
,
&c.
no
wonder
then
they
are
consumed
.
SECT
.
5.
3.
It
brings
a
Consumption
of
the
soul
,
and
this
is
worst
of
all
.
Many
of
those
that
quench
the
Spirit
,
prosper
in
their
estates
,
and
thrive
in
their
bodies
,
but
consume
in
their
souls
.
Their
bodies
prosper
,
but
their
souls
do
not
prosper
;
they
have
fat
bodies
,
but
lean
souls
,
as
Psal
.
106.15
.
They
lusted
exceedingly
in
the
Wilderness
,
and
God
gave
them
their
request
,
but
sent
leanness
into
their
souls
,
i.e.
while
they
inordinately
desired
meat
for
their
bodies
,
God
with-held
the
ordinary
food
of
their
souls
;
so
that
,
though
they
had
fat
bodies
,
they
had
starvling
souls
.
Thus
God
usually
deals
with
those
that
quench
the
Spirit
;
what
health
or
strength
soever
he
send
into
their
bodies
,
yet
he
sends
leanness
into
their
souls
.
And
this
is
a
sore
evil
that
is
under
the
Sun
,
which
if
persons
were
as
sensible
of
,
as
they
are
of
the
leanness
of
their
bodies
,
they
would
cry
out
,
as
Isa
.
24.16
.
My
leanness
,
my
leanness
,
woe
unto
me
.
Many
Professors
are
like
Pharaohs
lean
Kine
that
devoured
the
fat
ones
;
they
feed
in
fertile
Pastures
,
and
devour
fat
Ordinances
,
fat
Truths
,
fat
Mercies
,
fat
Duties
and
Priviledges
,
but
yet
they
remain
lean
,
and
ill
favoured
still
.
Death
is
in
their
very
faces
,
they
seem
to
be
but
so
many
spectres
,
or
walking-Ghosts
,
they
eat
and
drink
,
but
receive
no
nourishment
,
nothing
doth
them
good
.
SECT
.
6.
This
Consumption
,
or
leanness
of
soul
is
seen
in
two
things
.
1.
In
the
wasting
and
pining
away
of
their
Gifts
.
2.
In
the
wasting
and
pining
away
of
their
common
Graces
.
Many
Professors
there
are
that
have
had
gifts
of
Knowledge
,
gifts
of
Utterance
,
so
that
they
have
been
able
to
apprehend
the
deep
things
and
Mysteries
of
the
Gospel
,
able
to
speak
a
word
in
season
,
even
to
the
ravishment
of
the
hearers
;
able
to
pray
with
great
enlargement
,
even
to
the
heart-breaking
of
those
that
joyned
with
them
;
but
for
some
secret
Apostacy
,
and
back-sliding
,
whereby
they
have
quench'd
the
Spirit
,
God
hath
blasted
these
precious
gifts
,
and
now
they
are
become
very
dull
and
stupid
,
are
blinde
,
and
not
able
to
discern
any
thing
,
and
altogether
useless
,
and
unprofitable
to
others
,
like
unsavoury
salt
,
good
for
nothing
,
but
to
bee
thrown
out
to
the
Dung-hill
.
Secondly
,
As
their
gifts
are
consumed
,
so
are
their
graces
.
Time
was
,
when
they
had
a
taste
of
the
Heavenly
gift
,
abundance
of
joy
,
and
zeal
,
and
their
hearts
melted
within
them
for
the
Commission
of
sin
,
but
now
their
hearts
are
withered
and
shrivled
up
.
They
seemed
before
to
have
some
life
,
but
now
,
though
they
had
a
name
to
live
,
yet
they
are
seemingly
dead
,
it
may
be
really
so
too
.
Of
these
Jude
speaks
vers
.
12.
Thus
we
may
observe
it
in
many
,
who
seemed
to
have
much
of
the
good
favour
of
the
knowledge
and
grace
of
Christ
in
them
,
but
now
are
become
very
unsavory
,
having
lost
their
former
sense
and
apprehensions
of
the
excellency
of
Christ
,
and
beauties
of
Holiness
.
Thus
you
see
how
quenching
of
the
Spirit
procures
a
Consumption
,
as
the
meritorious
cause
,
by
provoking
God
to
inflict
it
.
SECT
.
7.
Secondly
,
it
works
and
effects
it
of
it self
.
As
when
natural
heat
is
quenched
,
a
bodily
consumption
follows
,
as
the
effect
of
it
;
So
when
Spiritual
heat
is
quenched
,
when
the
fire
of
the
Spirit
is
extinguished
,
there
follows
a
spiritual
Consumption
.
The
life
of
any
thing
consists
in
its
spirits
,
as
you
have
heard
;
so
much
as
you
waste
the
spirits
,
so
much
you
impair
the
life
.
When
Graces
are
not
exercised
,
they
languish
and
decay
,
as
Rev.
3.2
.
their
graces
were
not
acted
and
kept
in
continual
exercise
,
in
the
works
they
did
,
and
in
the
duties
they
performed
,
and
so
were
ready
to
dye
.
As
't
is
with
our
natural
spirits
,
when
a
man
sits
still
for
the
most
part
,
and
doth
not
employ
himself
,
he
grows
listless
and
indisposed
,
lumpish
and
dull
;
so
't
is
with
these
supernatural
.
He
that
is
sloathful
is
brother
to
a
great
waster
,
Prov.
18.9
.
there
will
be
a
losing
of
one
degree
after
another
,
till
at
length
there
be
nothing
almost
left
,
and
that
,
ready
to
dye
too
.
Rev.
3.3
.
SECT
.
8.
See
then
further
from
hence
,
what
an
evil
there
is
in
quenching
the
spirit
,
that
it
brings
thee
into
a
spiritual
Consumption
.
Oh
if
thou
didst
rightly
apprehend
it
,
if
thou
didst
consider
the
danger
of
it
,
thou
wouldst
presently
cry
out
,
O
my
leanness
,
my
leanness
!
Woe
is
me
.
As
those
that
are
sensible
of
their
danger
,
by
reason
of
a
bodily
consumption
,
they
will
go
to
this
Physician
,
and
that
Physician
,
and
say
,
what
's
good
for
mee
?
I
am
afraid
I
am
in
a
Consumption
,
and
must
dye
:
So
thou
wouldst
go
up
and
down
,
crying
out
:
Oh!
what
shall
I
do
to
be
saved
,
to
be
recovered
,
to
be
delivered
from
this
death
?
I
have
quenched
the
Spirit
so
long
,
that
now
I
see
I
am
in
a
Consumption
,
I
fall
away
a
pace
,
nothing
doth
mee
good
.
Oh
wretched
man
!
who
shall
deliver
me
from
this
body
of
Death
?
SECT
.
9.
To
conclude
,
take
these
distinctions
concerning
this
Consumption
.
1.
It
is
either
Partial
,
or
Total
.
1.
Partial
,
as
Nehem
.
9.31
.
Thou
didst
not
utterly
consume
them
;
So
it
may
be
,
God
doth
not
utterly
consume
thee
for
this
year
,
nor
for
this
or
that
sin
;
but
yet
there
is
a
partial
Consumption
upon
thee
.
The
Plague
is
begun
,
the
disease
is
begun
that
's
like
e're
long
utterly
to
consume
thee
,
only
God
spares
thee
for
the
present
.
And
this
he
doth
,
to
shew
his
patience
and
long-suffering
towards
thee
,
not
willing
that
thou
shouldest
dye
,
but
rather
,
that
thou
shouldest
be
renewed
again
unto
repentance
,
and
live
.
2.
Total
,
As
when
the
Disease
is
universally
and
wholly
over-spread
;
when
not
onely
,
this
or
that
particular
part
,
but
all
and
every
part
is
consumed
.
'T
is
sad
when
there
is
a
Consumption
in
any
one
part
of
the
body
,
or
estate
,
but
when
't
is
universal
,
this
is
miserable
.
So
't
is
in
spirituals
.
As
there
may
sometimes
bee
a
growth
in
one
lust
more
than
in
others
;
so
likewise
in
graces
,
there
's
a
growth
in
one
grace
,
when
another
grace
seems
to
be
even
consumed
and
wasted
to
nothing
:
And
again
,
there
is
a
Consumption
in
all
the
graces
;
so
that
a
man
in
respect
of
spirituals
,
is
wholly
dead
,
and
nothing
at
all
left
,
whereby
to
judge
of
any
remaining
life
in
him
.
2.
It
is
either
gradual
or
at
once
.
1.
Gradual
,
when
a
mans
gifts
and
grace
wasts
by
little
and
little
.
As
Christians
that
are
in
a
thriving
condition
are
renewed
day
by
day
,
and
go
from
strength
to
strength
,
from
a
lesser
to
a
greater
degree
of
strength
continually
;
so
Hypocrites
that
are
fallen
into
a
consumption
,
they
fall
away
from
one
degree
to
another
,
from
a
greater
to
a
lesser
.
2.
At
once
,
The
Lord
said
unto
Moses
,
and
unto
Aaron
,
separate
your selves
from
among
this
Congregation
,
that
I
may
consume
them
in
a
moment
,
Numb
.
16.20
,
21.
So
God
smites
a
man
sometimes
with
a
sudden
judgement
,
and
cuts
him
off
at
once
,
As
Abishai
said
,
and
I
will
not
smite
him
the
second
time
.
A
man
sometimes
is
struck
dead
by
,
and
for
one
sin
.
When
Christ
cursed
the
barren
Fig-tree
,
it
was
presently
withered
up
by
the
roots
,
so
&c.
and
then
,
there
is
no
enlivening
again
,
nothing
but
to
the
fire
.
3.
There
is
a
Consumption
in
this
life
,
and
in
the
life
to
come
.
Now
of
the
Consumption
in
this
life
we
have
spoken
already
;
there
is
another
,
and
that
is
in
the
life
to
come
.
This
the
most
dreadful
of
all
,
because
an
everlasting
,
eternal
Consumption
.
They
shall
be
alwaies
consuming
,
yet
never
consumed
.
This
will
bee
by
the
immediate
power
of
God
,
who
is
a
consuming
fire
.
Oh
then
labour
to
be
sensible
what
an
evil
this
quenching
of
the
Spirit
is
.
CHAP.
IX
.
The
sixth
Effect
of
quenching
the
Spirit
,
It
hinders
mens
working
.
It
hinders
their
working
in
their
particular
callings
.
When
the
spirit
is
quenched
,
men
are
either
idle
and
do
nothing
at
all
,
or
sloathful
,
and
do
nothing
to
purpose
.
This
is
a
great
sin
.
The
Apostle
calls
it
disorderly
walking
.
It
was
one
of
Sodoms
sins
,
for
which
it
was
destroyed
.
It
hinders
their
working
in
their
general
calling
.
It
hinders
the
working
out
of
their
Salvation
.
It
disaffects
them
,
so
that
they
will
not
work
if
they
could
.
When
the
spirit
is
quenched
,
affections
are
gone
.
Both
affections
of
liking
in
respect
of
what
is
good
,
and
affections
of
disliking
in
respect
of
what
is
evil
.
Affections
being
gone
there
is
no
will
.
It
disenables
them
so
that
they
cannot
work
if
they
would
.
Sampson
thought
he
could
have
done
as
before
,
but
the
spirit
being
quenched
,
he
could
do
nothing
.
The
evil
of
quenching
the
Spirit
in
this
respect
.
SECT
.
1.
6.
IT
hinders
your
working
.
When
the
fire
is
quenched
you
grow
cold
,
and
if
there
bee
nothing
else
(
as
sometimes
there
is
not
)
whereby
you
may
get
heat
,
you
are
so
chill'd
and
benumm'd
with
the
cold
,
that
you
can
do
nothing
.
Why
just
so
it
is
when
the
Spirit
is
quenched
.
For
though
there
are
many
things
besides
fire
whereby
(
ordinarily
)
you
may
get
bodily
heat
,
yet
there
is
nothing
besides
the
spirit
,
whereby
you
may
get
spiritual
heat
;
so
that
when
the
spirit
is
quenched
,
you
are
so
chill'd
and
benumm'd
(
many
times
)
with
a
Spiritual
cold
,
that
you
do
nothing
,
either
nothing
at
all
,
or
nothing
to
purpose
,
as
is
to
be
seen
both
in
your
particular
Callings
,
and
in
your
general
.
SECT
.
2.
1.
In
your
particular
Callings
.
God
requires
you
should
every
one
have
a
particular
Calling
,
and
that
you
should
work
in
your
particular
Callings
,
and
follow
them
diligently
.
Let
every
man
abide
in
the
same
Calling
wherein
he
was
called
,
1
Cor
.
7.20
.
And
let
every
man
wherein
he
is
called
,
therein
abide
with
God
;
v.
24.
It
is
one
special
part
of
your
walking
with
God
,
to
walk
with
him
in
your
particular
Callings
.
Thus
it
should
be
;
but
now
when
the
spirit
is
quenched
it
is
otherwise
;
for
then
either
you
are
idle
,
and
do
nothing
at
all
,
as
those
the
Apostle
speaks
of
,
2
Thes
.
3.11
.
For
we
hear
that
there
are
some
which
walk
among
you
disorderly
,
working
not
at
all
,
but
are
busy
bodies
;
or
else
you
are
sloathful
,
and
do
nothing
to
purpose
,
as
he
,
Prov.
18.9
.
He
also
that
is
sloathful
in
his
work
,
is
brother
to
him
that
is
a
great
waster
.
Thus
it
is
when
the
Spirit
is
quenched
,
and
therefore
sloathful
in
business
,
and
fervent
in
spirit
are
opposed
,
Rom.
12.11
.
Not
sloathful
in
business
—
Be
ye
not
sloathful
in
business
,
saith
the
Apostle
:
what
should
they
be
then
?
Why
fervent
in
spirit
,
serving
the
Lord
.
So
that
those
that
are
fervent
in
spirit
,
will
not
be
sloathful
in
business
,
but
do
what-ever
their
hand
findes
to
do
,
with
all
their
might
,
serving
the
Lord
in
their
Callings
faithfully
,
to
the
uttermost
of
their
ability
and
opportunity
.
SECT
.
3.
It
is
from
being
luke-warme
then
,
and
from
being
cold
,
then
men
put
out
the
fire
of
the
spirit
in
themselves
,
that
they
are
idle
,
and
lazy
,
and
sloathful
,
and
do
not
follow
their
callings
with
diligence
.
One
that
is
spiritual
makes
conscience
of
redeeming
the
time
,
and
of
finishing
the
work
God
hath
given
him
to
do
:
wherein
he
is
called
,
he
will
therein
abide
with
God
;
and
not
onely
so
,
as
not
wholly
to
give
over
,
but
so
,
as
not
to
give
it
over
for
a
time
,
viz.
such
time
as
God
requires
he
should
abide
with
him
in
it
.
But
now
,
when
a
man
grows
carnal
and
sensual
,
having
quench'd
the
spirit
,
then
he
hath
no
minde
to
abide
in
his
calling
,
but
to
be
taking
his
pleasure
,
and
following
his
s●orts
and
pastimes
,
wandring
up
and
down
from
house
to
house
,
and
seeking
some
like
himself
to
idle
away
the
time
together
with
them
.
Then
he
is
for
smoaking
and
drinking
rather
than
working
;
foolish
talking
and
jesting
,
hearing
and
telling
of
news
,
and
idle
tales
and
stories
,
are
far
more
pleasing
and
delightful
:
and
he
will
busie
himself
about
any
thing
,
rather
than
that
which
is
his
business
;
how
often
art
thou
idling
at
the
work-house
,
while
thy
heart
is
at
the
Play-House
?
How
often
art
thou
trifling
in
the
shop
,
while
thy
minde
is
at
the
Ale-house
?
The
heart
of
fools
is
in
the
house
of
mirth
,
saith
Solomon
,
Eccles
.
7.4
.
and
so
is
thine
;
and
therefore
thou
canst
not
endure
to
abide
at
thy
work
.
Oh
what
a
weariness
is
it
?
Oh
how
dost
thou
long
to
be
gone
?
How
readily
dost
thou
close
with
any
handsome
divertisement
?
How
readily
dost
thou
accept
of
an
invitation
from
any
of
thy
Companions
,
that
come
to
call
thee
away
?
How
often
doth
Conscience
tell
thee
that
this
is
not
thy
business
,
this
is
not
the
place
God
expects
thou
shoulst
be
in
,
and
yet
thou
wilt
not
be
gone
?
How
often
doth
thy
Minister
,
thy
Master
,
thy
Neighbour
call
upon
thee
,
and
yet
thou
wilt
not
reform
?
how
often
dost
thou
set
about
thy
business
,
but
a
spirit
of
sloathfulness
hinders
thee
from
following
it
?
SECT
.
4.
Now
see
what
evil
this
is
,
that
thou
shouldst
be
thus
hindred
from
working
in
thy
particular
calling
,
I
say
thus
hindred
.
For
to
be
hindred
by
forcible
restraint
,
or
by
sickness
or
weakness
,
is
onely
thy
affliction
,
but
to
be
thus
hindred
,
viz.
by
a
spirit
of
sloathfulness
(
as
when
the
spirit
is
quenched
thou
art
)
this
is
thy
sin
.
And
it
is
a
very
great
sin
.
The
Apostle
calls
it
disorderly
walking
,
2
Thes
.
3.11
.
and
the
Prophet
tells
,
that
it
was
one
of
the
sins
of
the
Sodomites
,
for
which
God
destroyed
them
by
fire
from
Heaven
,
Ezek
.
16.49
.
Behold
,
this
was
the
iniquity
of
thy
sister
Sodom
,
pride
,
fulness
of
bread
,
and
abundance
of
idleness
was
in
her
,
and
in
her
Daughters
.
Mark
it
,
abundance
of
idleness
.
Thou
scarce
thinkest
idleness
(
it
may
be
)
to
be
a
sin
,
at
least
,
to
be
so
hainous
a
sin
;
but
had
it
not
been
so
hainous
,
it
would
not
have
been
so
provoking
;
so
provoking
as
to
have
procured
such
a
judgement
and
vengeance
to
bee
inflicted
upon
the
Sodomites
,
as
thereby
to
be
set
forth
for
an
example
of
suffering
the
vengeance
of
eternal
fire
,
Jude
7.
They
are
set
forth
saith
the
Apostle
,
for
an
example
:
So
that
if
they
must
be
an
example
to
thee
in
respect
of
their
sin
,
they
shall
be
an
example
to
thee
also
in
respect
of
their
suffering
.
See
then
what
an
evil
the
neglect
of
your
particular
Callings
is
:
and
see
what
an
evil
your
quenching
of
the
spirit
is
,
that
is
the
cause
of
it
,
as
hindring
you
from
working
as
you
ought
in
them
.
This
is
bad
that
it
hinders
you
thus
in
your
particular
Callings
;
but
there
is
that
which
is
farre
worse
,
that
it
hinders
you
,
SECT
.
5.
2.
In
your
general
Calling
.
It
hinders
your
working
,
not
only
as
men
,
but
as
Saints
;
not
only
in
reference
to
the
things
pertaining
to
this
life
,
but
in
reference
also
to
the
things
that
pertain
to
the
life
to
come
.
It
hinders
the
working
out
of
your
salvation
.
It
hinders
you
in
the
use
of
all
the
means
of
grace
.
It
hinders
you
in
the
exercise
of
all
graces
,
the
performing
of
all
duties
,
the
improving
of
all
Ordinances
.
It
hinders
you
from
them
,
it
hinders
you
in
them
.
It
hinders
you
from
praying
,
and
hearing
,
and
meditating
,
and
examining
your selves
,
and
it
hinders
you
in
praying
,
and
hearing
,
and
meditating
,
and
examining
your selves
,
and
all
other
spiritual
Duties
whatsoever
.
And
this
it
doth
two
waies
.
1.
It
disaffects
you
,
so
that
you
will
not
if
you
could
.
2.
It
disenables
you
,
so
that
you
cannot
if
you
would
.
SECT
.
6.
1.
It
disaffects
you
;
so
that
you
will
not
if
you
could
.
You
could
do
more
,
you
could
hear
,
and
read
,
and
meditate
more
;
you
could
watch
more
,
and
pray
more
,
and
exercise
your selves
to
all
manner
of
Godliness
more
,
but
(
in
this
case
)
you
will
not
.
You
want
not
many
times
abilities
,
nor
opportunities
,
but
when
the
spirit
is
quenched
,
you
want
affections
;
you
love
not
such
duties
,
you
delight
not
in
them
.
Your
affections
are
all
gone
.
First
,
your
affections
of
liking
are
gone
.
Your
love
is
gone
,
your
desire
gone
,
your
delight
gone
.
Your
affections
of
liking
are
all
gone
in
respect
of
what
is
good
.
Time
was
,
when
you
could
say
:
My
soul
thirsteth
for
thee
,
my
flesh
longeth
for
thee
,
&c.
as
David
did
,
Psal
.
63.1
,
2.
but
now
you
are
ready
to
say
,
depart
from
us
,
we
desire
not
the
knowledge
of
thy
waies
.
Time
was
,
when
you
counted
it
all
joy
to
have
an
opportunity
;
O
blessed
season
!
O
welcome
hour
!
and
your
heart
did
revive
,
and
even
leap
within
you
at
the
very
first
mention
of
a
good
duty
;
I
but
now
it
causeth
even
a
kinde
of
heart-qualm
to
come
upon
you
,
so
that
your
affections
of
liking
are
gone
,
in
respect
of
what
is
good
.
And
Secondly
,
your
affections
of
disliking
gone
too
,
in
respect
of
what
is
evil
.
Your
hatred
gone
,
your
fear
gone
,
your
godly
sorrow
,
godly
shame
,
and
holy
indignation
gone
.
Time
was
,
when
you
even
loathed
and
abhorred
such
and
such
evils
:
You
could
not
endure
the
thinking
,
much
less
the
naming
of
them
;
you
thought
they
should
not
be
so
much
as
named
amongst
Saints
,
much
less
acted
;
I
but
now
,
you
are
so
far
from
loathing
and
abhorring
them
,
that
you
do
secretly
like
them
,
nay
,
are
ready
to
express
it
by
speaking
and
pleading
for
them
.
Time
was
,
when
you
feared
the
least
occasion
that
might
lead
you
to
the
commission
of
such
and
such
sins
,
but
now
you
are
bold
and
venturous
,
you
are
not
afraid
at
all
.
Time
was
,
when
,
if
you
had
committed
such
a
sin
,
it
was
a
grief
of
heart
,
yea
,
even
a
heart-breaking
to
you
,
and
you
were
greatly
ashamed
,
yea
,
even
confounded
in
your selves
;
but
now
instead
of
grieving
,
you
rejoyce
;
instead
of
being
ashamed
,
you
glory
,
and
make
your
boast
.
Time
was
,
when
you
were
angry
,
yea
,
what
indignation
was
there
?
as
the
Apostle
speaks
;
but
now
you
are
grown
very
milde
and
meek
;
Oh
deal
gently
with
Absolom
for
my
sake
,
deal
gently
with
such
a
sin
,
such
a
lust
,
if
it
be
reproved
,
you
know
not
how
to
bear
it
,
nay
,
if
it
be
not
countenanced
and
respected
;
if
you
be
not
flattered
and
soothed
up
in
it
,
you
cannot
bear
it
.
So
that
all
your
affections
of
disliking
,
in
respect
of
what
is
evil
,
are
gone
too
.
SECT
.
7.
Thus
it
is
when
you
have
quenched
the
spirit
,
your
affections
are
gone
,
so
that
you
have
no
minde
,
no
heart
,
either
to
the
performance
of
your
duty
,
or
the
opposing
of
your
sin
contrary
thereunto
.
And
it
cannot
be
otherwise
,
for
where
there
's
no
affection
,
there
's
no
will
.
You
cannot
be
willing
to
that
,
that
you
do
not
love
,
nor
desire
,
nor
delight
in
:
nor
unwilling
to
that
,
that
you
do
not
hate
nor
fear
,
and
which
you
apprehend
will
neither
be
grief
,
nor
shame
unto
you
.
This
then
must
needs
be
a
great
hindrance
to
your
working
.
Oh
there
is
nothing
to
a
willing
minde
,
we
say
:
Where
there
is
willingness
there
will
be
doing
;
a
will
is
all
in
all
for
the
most
part
.
But
on
the
contrary
,
where
there
wants
a
will
,
there
nothing
will
be
done
.
Nothing
but
upon
force
and
constraint
,
and
so
I
grant
,
that
upon
some
terrible
convictions
,
and
frightful
providences
,
whereby
thou
art
made
afraid
of
the
wrath
and
vengeance
of
God
,
thou
mayest
be
willing
;
so
Pharaoh
was
,
so
Herod
was
,
and
did
many
things
,
because
he
was
afraid
:
but
such
doings
last
not
long
.
When
Pharaoh
saw
there
was
respite
,
he
returned
to
his
obstinacy
again
:
and
so
Herod
,
so
thou
.
This
is
but
a
violent
motion
,
and
nothing
violent
is
perpetual
;
so
that
this
must
needs
bee
a
great
hindrance
to
your
working
that
you
want
a
will
.
And
whence
is
it
,
but
from
your
quenching
of
the
Spirit
?
SECT
.
8.
That
you
want
a
will
,
that
you
want
affection
,
powerfully
and
sweetly
to
constrain
you
to
do
what
God
requires
,
I
say
it
is
from
your
quenching
of
the
spirit
.
Oh
saith
Christ
the
spirit
is
willing
,
but
the
flesh
is
weak
.
If
you
had
the
spirit
,
if
you
were
fervent
in
spirit
,
then
you
would
be
full
of
love
,
full
of
desire
,
full
of
joy
,
and
delight
;
if
you
were
spiritual
,
you
would
be
all
for
spiritual
things
,
nothing
would
be
so
pleasing
and
acceptable
to
you
;
Did
not
our
hearts
burn
within
us
?
said
they
,
&c.
now
what
was
the
effect
of
it
?
why
,
they
would
not
let
Christ
depart
;
he
made
as
if
he
would
be
gone
,
but
they
constrained
him
to
tarry
.
Oh
his
discourse
,
his
preaching
was
so
sweet
,
they
could
never
have
enough
of
it
.
Thus
it
would
be
,
if
the
spirit
were
not
quenched
,
you
would
not
dispise
prophesying
,
praying
,
conference
,
&c.
no
,
but
you
would
prize
them
exceedingly
,
and
every
good
thing
whatsoever
.
Thus
it
is
when
the
spirit
is
not
quenched
.
But
when
the
spirit
is
quenched
,
then
the
stream
of
your
affections
is
turned
,
and
runs
the
quite
contrary
way
,
to
the
works
of
sin
,
the
works
of
the
flesh
.
Then
you
will
be
rich
,
you
will
go
to
such
and
such
a
place
,
to
buy
,
and
sell
,
and
get
gain
;
whether
God
will
or
no
;
you
never
consider
of
that
.
Instead
of
being
with
the
godly
,
you
will
be
with
the
wicked
,
instead
of
frequenting
Church-assemblies
,
you
will
forsake
the
assembling
of
your
selves
together
,
though
it
be
the
drawing
back
to
perdition
.
Though
Conscience
call
upon
you
never
so
much
from
within
,
and
your
Minister
never
so
much
from
without
,
to
bee
instant
in
season
and
out
of
season
,
to
watch
,
and
pray
,
and
hear
,
and
strive
,
and
endeavour
to
your
uttermost
,
yet
you
will
not
endeavour
any
thing
;
and
how
can
it
be
otherwise
while
you
want
affection
?
Pray
,
it
may
be
,
you
do
once
a
day
,
or
twice
a
day
,
perhaps
now
and
then
with
the
Family
,
but
scarce
once
in
two
or
three
daies
alone
by
your selves
.
The
pretence
is
want
of
light
,
you
are
not
convinced
it
is
a
Duty
,
but
what
is
the
cause
?
Is
it
not
want
of
Love
?
want
of
affection
?
Oh
how
I
love
thy
Law
,
said
David
,
it
is
my
meditation
all
the
day
long
.
If
you
did
love
,
you
would
pray
;
Why
?
hast
thou
not
as
much
light
as
David
?
as
Daniel
?
nay
,
thou
hast
more
,
but
here
's
the
misery
,
or
rather
the
mischief
,
thou
hast
not
as
much
love
.
Therefore
thou
a●t
so
far
from
praying
three
times
a
day
,
that
thou
scarce
prayest
three
times
a
week
.
And
is
not
this
from
thy
quenching
of
the
spirit
?
Oh
remember
the
spirit
is
willing
;
if
any
thing
be
weak
or
unwilling
,
it
is
the
flesh
.
Thus
you
see
,
that
quenching
of
the
spirit
hinders
you
by
dis-affecting
you
,
so
that
you
will
not
if
you
could
.
'T
is
not
because
you
cannot
,
when
you
do
not
work
in
your
general
Calling
,
when
you
stir
not
up
your selves
,
and
labour
not
more
abundantly
,
(
you
have
abilities
,
you
have
opportunities
;
)
but
because
you
will
not
.
You
will
not
come
,
saith
Christ
,
that
you
might
have
life
.
you
say
:
We
are
Lords
,
we
will
not
come
at
thee
.
This
the
effect
of
your
quenching
the
Spirit
.
Sometimes
indeed
,
even
when
the
spirit
is
not
quenched
,
there
may
be
some
abatement
of
spiritual
activity
for
a
season
,
as
in
case
of
bodily
infirmity
,
or
other
necessity
,
but
then
there
is
desire
,
as
in
David
,
who
longed
to
be
at
the
Tabernacle
,
when
he
could
not
come
thither
;
but
when
the
Spirit
is
quenched
,
then
the
abatement
is
voluntary
,
and
the
heart
willingly
laies
down
the
strength
of
holy
endeavours
,
and
a
man
cannot
in
this
case
because
hee
will
not
;
i.e.
e
.
because
he
hath
lost
his
affection
.
His
quenching
of
the
Spirit
dis-affects
him
,
so
that
he
will
not
,
if
he
could
.
SECT
.
9.
2.
It
disenables
you
so
,
that
you
cannot
if
you
would
.
It
doth
not
onely
take
away
your
will
,
but
your
power
,
or
if
it
doth
not
take
away
your
will
,
yet
it
doth
your
power
.
To
will
is
present
it
may
be
,
(
though
that
is
rare
)
but
how
to
perform
you
know
not
,
when
you
have
quencht
the
spirit
.
If
you
have
convictions
and
affections
,
as
sometimes
you
have
,
so
that
you
resolve
to
make
trial
of
your
strength
,
yet
when
it
comes
to
the
tryal
,
you
can
do
nothing
;
like
wounded
men
,
that
trie
to
rise
,
but
they
fall
down
presently
again
;
offer
to
strike
,
but
their
blow
fails
in
the
mid-way
.
Sampson
thought
he
could
have
done
as
before
,
but
hee
wist
not
that
the
Spirit
was
departed
from
him
.
Hee
had
done
great
and
wonderful
things
by
his
strength
,
while
he
had
the
spirit
,
had
slain
●he
Philistims
,
heaps
upon
heaps
,
and
carried
away
the
gates
of
Gaza
upon
his
shoulders
,
yet
when
he
had
quencht
the
Spirit
,
then
he
could
do
nothing
.
The
Philistims
came
upon
him
,
and
bound
him
,
and
put
out
his
eyes
,
and
made
him
grinde
in
a
Mill
;
and
the
Text
saith
,
he
wist
not
that
the
spirit
was
departed
from
him
.
So
you
,
while
the
Spirit
is
with
you
,
you
are
able
to
do
great
things
for
God
,
able
to
denie
your selves
,
and
perform
the
most
difficult
duties
,
the
most
tedious
and
irksome
duties
to
flesh
and
blood
,
able
to
resist
strong
temptations
,
and
to
overcome
strong
corruptions
;
but
when
the
spirit
is
departed
from
you
,
you
are
able
to
do
nothing
.
You
think
you
will
do
at
such
a
time
as
formerlie
,
hear
as
formerlie
;
pray
as
formerlie
;
but
you
know
not
that
the
spirit
is
departed
from
you
,
and
that
therefore
you
cannot
do
it
.
As
Old
men
they
think
they
will
do
,
as
they
could
when
they
were
Young
,
but
they
consider
not
,
that
natural
heat
is
decaied
.
When
natural
heat
and
vigour
decaies
,
a
man
cannot
go
,
nor
ride
,
nor
work
as
before
;
so
here
,
when
the
spirit
is
quenched
,
principles
are
decaied
;
action
must
needs
decay
too
.
And
thus
you
see
how
the
quenching
of
the
spirit
hinders
your
working
.
SECT
.
10.
Now
see
what
an
evil
it
is
in
this
respect
,
that
it
hinders
your
working
.
You
that
are
Work-men
and
Day-labourers
,
because
your
livelihood
depends
upon
your
work
,
you
think
it
a
very
great
evil
to
bee
hindred
from
working
;
as
if
you
be
wounded
,
or
lamed
,
or
weakned
by
sickness
,
so
that
you
cannot
work
,
you
count
it
a
great
evil
.
Oh
why
do
you
not
count
this
an
evil
?
Is
it
an
evil
that
you
cannot
work
in
your
particular
calling
,
and
is
it
not
much
more
an
evil
that
you
cannot
work
in
your
general
calling
?
Is
it
evil
that
you
cannot
plow
,
and
sow
,
&c.
and
is
it
not
much
more
evil
that
you
cannot
hear
,
and
pray
,
and
meditate
?
When
you
cannot
work
in
your
particular
callings
,
then
you
consider
what
you
lose
in
the
mean
time
;
so
much
you
count
you
might
gain
if
you
could
work
;
so
many
shillings
,
so
many
pounds
,
so
many
bushels
I
might
gain
,
thou
saiest
,
all
which
I
now
loose
,
oh
I
shall
bee
undone
.
But
why
dost
thou
not
consider
what
thou
dost
loose
,
when
thou
canst
not
work
in
thy
general
calling
?
When
thou
canst
not
hear
,
nor
pray
,
nor
commune
with
thy
own
heart
,
&
c
?
why
,
thy
loss
in
respect
of
the
neglect
of
these
duties
,
is
not
a
little
,
it
is
the
greatest
loss
in
the
world
,
it
's
an
eternal
loss
.
SECT
.
11.
Oh
the
precious
season
thou
dost
now
loose
!
the
rich
gain
thou
dost
now
miss
!
When
you
may
get
some
great
,
some
extraordinarie
matter
by
the
day
,
for
your
work
,
you
then
prize
a
working
disposition
,
and
abilitie
.
Oh
,
if
I
could
now
work
(
thou
saist
)
it
would
be
worth
to
thee
a
great
matter
;
so
many
shillings
,
so
many
pounds
.
I
but
if
thou
could'st
work
in
thy
general
calling
,
it
would
be
worth
thee
far
more
;
so
much
grace
,
so
much
peace
,
so
much
joy
in
the
holie
Ghost
:
it
would
bee
worth
thee
heaven
,
and
eternal
glorie
and
happiness
there
.
Whereas
,
the
spirit
being
now
quenched
,
thou
canst
do
nothing
,
canst
not
pray
,
canst
not
hear
:
canst
not
exercise
any
one
grace
,
canst
not
perform
any
one
dutie
;
and
so
canst
not
gain
one
smile
,
one
whisper
;
one
smile
from
God
,
one
whisper
from
the
spirit
of
God
,
to
assure
thy
heart
before
him
.
Oh
what
an
evil
then
is
this
quenching
of
the
spirit
,
that
hinders
thee
thus
from
working
!
SECT
.
12.
Besides
,
do
but
consider
the
condition
thou
art
in
.
If
thou
canst
not
work
thou
diest
for
't
;
like
one
that
is
cast
over
board
,
if
he
cannot
swim
;
or
they
in
a
Ship
that
leaks
,
if
they
cannot
work
at
the
pump
,
they
must
sink
,
must
bee
drowned
without
remedie
.
That
slothful
servant
that
could
not
work
,
and
improve
his
Talent
,
not
only
lost
it
,
but
was
cast
into
utter
darkness
.
He
that
loiters
in
the
Vineyard
looseth
his
pennie
.
He
that
sows
sparinglie
,
reaps
sparinglie
;
hee
that
sows
not
at
all
,
reaps
nothing
at
all
,
and
besides
shall
be
damned
for
his
slothfulness
.
CHAP.
X.
The
seventh
Effect
of
Quenching
the
Spirit
,
It
hinders
mens
work
.
Sometimes
even
when
the
spirit
is
quenched
,
there
may
be
working
;
but
then
quenching
of
the
spirit
hinders
the
work
.
It
hinders
the
perfection
of
it
.
A
twofold
perfection
in
opposition
to
that
that
is
counterfeit
,
and
that
that
is
defective
.
Those
that
quench
the
spirit
,
can
do
nothing
perfect
in
opposition
to
that
that
is
counterfeit
.
They
can
do
nothing
truly
,
or
really
good
.
A
twofold
goodness
,
outward
and
inward
.
Though
they
may
do
that
that
's
outwardlie
good
,
yet
they
can
do
nothing
that
's
inwardlie
so
.
They
can
do
nothing
perfect
in
opposition
to
that
that
is
defective
.
There
are
many
things
lacking
in
all
the
duties
they
perform
.
They
work
continually
,
yet
do
nothing
.
The
evil
of
this
in
divers
particulars
.
It
hinders
the
acceptance
of
it
.
God
doth
not
accept
of
any
thing
when
the
spirit
is
quenched
.
How
to
know
when
God
doth
not
accept
.
If
God
doth
not
accept
the
work
,
he
doth
not
accept
the
person
.
The
evil
of
quenching
the
Spirit
in
this
respect
.
SECT
.
1.
7.
IT
hinders
your
work
.
Even
then
,
when
it
doth
not
hinder
your
working
(
I
mean
so
as
to
take
you
off
from
working
)
but
you
wil
be
doing
somthing
;
either
out
of
forme
and
fashion
,
or
custome
,
or
to
answer
your
Convictions
,
and
satisfie
Conscience
,
because
you
look
upon
it
to
be
your
duty
;
yet
even
then
,
I
say
,
it
hinders
your
work
.
SECT
.
2.
Sometimes
even
when
the
Spirit
is
quenched
,
there
may
be
working
,
and
striving
very
much
.
Nay
't
is
seldome
the
Spirit
is
so
quenched
in
Professors
,
as
that
a
man
gives
over
all
,
and
does
nothing
;
sometimes
it
is
so
indeed
that
a
man
falls
quite
away
,
being
twice
dead
,
and
withered
up
by
the
roots
,
being
so
far
from
bearing
any
good
fruit
,
from
having
one
or
two
berries
in
some
of
the
uttermost
branches
,
that
he
hath
not
so
much
as
one
leaf
of
profession
left
.
But
though
this
be
sometimes
so
,
and
there
are
now
and
then
some
rare
Examples
of
it
;
yet
ordinarily
we
see
,
that
people
keep
their
forme
of
godliness
,
though
they
lose
the
power
of
it
;
and
those
that
have
a
forme
of
godliness
,
will
do
something
;
as
pray
in
the
Family
,
sometimes
read
the
Word
,
and
pray
alone
by
themselves
,
and
frequent
publick
Ordinances
.
SECT
.
3.
This
is
the
custome
generally
of
all
sorts
of
Professors
,
to
be
exercising
themselves
(
in
some
manner
or
other
)
in
the
practice
of
some
duties
or
other
of
Religion
,
though
the
spirit
be
never
so
much
quenched
in
them
;
of
publick
Duties
especially
,
because
else
,
there
would
be
no
face
or
appearance
of
Religion
in
their
Conversations
and
therefore
all
(
we
see
)
do
something
or
other
,
though
they
be
otherwise
earthly
and
sensual
,
many
of
them
having
not
the
Spirit
.
SECT
.
4.
It
must
be
granted
then
that
even
where
the
Spirit
is
quenched
,
there
may
be
Working
.
Nay
sometimes
there
may
be
working
and
striving
,
where
the
spirit
is
quenched
(
as
I
said
)
very
much
.
Even
such
persons
may
have
great
and
powerful
convictions
still
left
,
great
fears
and
terrours
in
their
Consciences
:
or
there
may
be
some
stinging
affliction
upon
their
persons
,
or
relations
,
or
estates
,
and
these
may
put
them
upon
working
and
striving
very
hard
.
As
Saul
(
you
know
even
after
the
spirit
was
departed
from
him
,
he
works
hard
in
time
of
his
distress
)
runs
from
Duty
,
to
Duty
,
from
Ordinance
,
to
Ordinance
to
seek
God
:
Seeks
by
Urim
and
Visions
,
and
Dreams
,
1
Sam
.
28.6
.
Yea
,
God
tells
of
people
that
have
sinned
to
an
exceeding
height
,
in
casting
his
word
behinde
their
backs
,
and
quenching
the
motions
,
and
resisting
the
strivings
of
his
Spirit
;
that
yet
in
time
of
their
distress
,
when
tribulation
and
anguish
comes
upon
them
,
will
seek
him
early
and
cry
unto
him
for
mercy
and
pardon
,
as
you
may
see
,
Prov.
1.27
,
28.
And
Jer
.
2.21
.
he
saith
,
They
have
turned
the
back
unto
me
,
and
not
the
face
,
but
in
time
of
their
trouble
they
will
say
,
arise
and
save
us
.
These
things
and
such
like
,
may
put
men
upon
doing
and
Working
,
though
they
have
quench'd
the
Spirit
.
SECT
.
5.
But
now
Beloved
,
pray
mark
;
Though
they
labour
and
strive
,
and
work
never
so
much
,
yet
in
this
case
,
while
the
Spirit
is
quenched
in
them
,
't
is
as
if
they
did
not
labour
or
work
at
all
.
For
though
their
quenching
of
the
Spirit
do
not
hinder
them
from
working
and
endeavouring
in
the
practice
of
some
duties
,
yet
it
hinders
their
work
,
as
you
may
see
in
the
story
of
Saul
and
others
.
Saul
sought
several
waies
,
but
,
saith
he
,
God
answers
me
no
more
.
And
you
may
see
how
God
threatens
those
Quenchers
of
the
Spirit
,
Prov.
1.28
,
&c.
Those
also
,
Isa
.
58.2
.
They
did
many
things
,
took
delight
in
approaching
to
God
,
fasted
,
&c.
And
they
thought
very
well
of
what
they
had
done
,
they
thought
they
were
good
works
,
and
that
they
deserved
by
the
doing
of
them
;
but
their
quenching
of
the
spirit
made
all
of
none
effect
,
God
took
no
notice
,
he
regarded
them
not
;
as
they
most
unjustly
complain
,
Wherefore
have
we
fasted
,
and
thou
takest
no
knowledge
,
&c.
They
fasted
,
but
it
was
not
such
a
Fast
as
God
had
chosen
;
So
that
though
they
were
not
hindred
from
working
,
yet
their
work
was
hindred
.
So
you
,
Beloved
,
though
your
quenching
of
the
Spirit
,
doth
not
wholly
take
you
off
from
Duties
,
from
Praying
,
Hearing
,
Meditating
,
and
other
religious
duties
,
but
you
practice
them
still
,
and
perhaps
at
times
,
do
more
than
ordinarily
busie
your selves
in
them
:
though
this
be
so
,
I
say
,
that
it
doth
not
wholly
take
you
off
from
working
in
these
and
other
Duties
,
yet
it
hinders
your
work
in
them
.
It
hinders
the
work
that
should
be
done
,
and
it
hinders
the
work
that
is
done
;
So
that
't
is
in
effect
,
as
if
you
did
nothing
at
all
in
such
Duties
,
it
may
be
in
some
respect
far
worse
.
SECT
.
6.
How
this
sin
of
quenching
the
Spirit
hinders
your
work
,
you
may
see
in
these
two
Particulars
.
-
1.
It
hinders
the
Perfection
of
it
.
-
2.
It
hinders
the
Acceptance
of
it
.
1.
It
hinders
the
Perfection
of
it
.
Quenching
the
Spirit
hinders
the
perfection
of
your
work
,
so
that
when
you
have
quenched
the
Spirit
,
you
can
make
nothing
perfect
.
The
Apostle
expostulates
and
chides
with
the
Galatians
for
being
so
foolish
,
as
not
to
consider
it
.
Gal.
3.3
.
Are
ye
so
foolish
?
having
begun
in
the
Spirit
,
are
yee
now
made
perfect
by
the
flesh
?
What
by
the
Flesh
?
Saith
he
;
that
makes
nothing
perfect
,
neither
person
nor
thing
.
There
is
no
middle
between
these
two
.
When
the
Spirit
is
quenched
,
there
is
nothing
to
make
perfect
,
but
the
Flesh
;
but
to
think
to
be
made
perfect
by
the
flesh
,
is
the
greatest
folly
imaginable
.
And
therefore
,
Are
ye
so
foolish
?
saith
the
Apostle
,
are
ye
so
foolish
,
as
to
think
ye
can
be
made
perfect
by
the
Flesh
?
SECT
.
7.
There
is
a
two-fold
perfection
.
1.
There
's
a
perfection
in
opposition
to
that
that
is
counterfeit
.
So
that
that
hath
its
essential
parts
,
whatever
essentially
belongs
unto
it
,
is
perfect
.
Thus
true
Gold
is
perfect
Gold
in
opposition
to
Copper
or
that
which
is
onely
gilt
.
2.
There
's
a
perfection
in
opposition
to
that
which
is
Defective
;
So
that
is
perfect
which
hath
all
the
integral
parts
of
it
,
which
is
intire
,
and
lacking
nothing
,
as
Jam
.
1.4
.
Thus
a
body
that
hath
all
its
members
,
is
a
perfect
body
.
Now
when
the
Spirit
is
quenched
,
you
can
do
nothing
perfect
,
either
of
these
waies
.
SECT
.
8.
1.
You
can
do
nothing
perfect
,
in
opposition
to
what
is
counterfeit
.
As
Christ
,
told
them
of
Sardis
,
that
he
had
not
found
their
works
perfect
before
God
,
Rev.
3.2
.
No
,
for
they
were
Hypocritical
,
having
a
name
to
live
,
but
were
dead
,
and
therefore
their
works
were
dead
too
;
they
were
not
filled
up
with
the
lively
actings
of
Grace
,
and
so
were
dead
works
.
And
this
was
through
their
quenching
of
the
Spirit
,
there
were
things
that
remained
,
but
they
were
ready
to
dye
.
Thus
it
is
with
you
,
sirs
,
when
you
quench
the
Spirit
:
then
all
you
do
is
counterfeit
and
Hypocritical
.
It
may
look
like
a
good
work
,
but
it
is
evil
.
It
is
not
a
good
work
,
it
doth
but
only
seem
to
be
so
.
There
's
a
two-fold
goodness
in
every
good
work
.
-
1.
An
outward
goodness
.
-
2.
An
inward
goodness
.
Now
the
outward
goodness
without
the
inward
is
nothing
.
Duties
may
be
outwardly
fair
,
but
without
the
inward
goodness
,
there
's
no
perfection
in
them
,
they
are
but
Pharisaical
and
Hypocritical
.
There
is
the
Hypocrisie
of
a
person
,
and
the
Hypocrisie
of
an
action
.
Works
and
Actions
without
the
inward
goodness
,
are
but
Pharisaical
,
or
Hypocritical
.
The
inward
goodness
of
Duties
is
the
spiritualness
of
them
.
If
that
be
wanting
,
how
fair
and
amiable
,
or
lovely
soever
they
be
in
outward
appearance
;
they
have
no
goodness
in
them
;
and
this
must
needs
bee
wanting
when
the
Spirit
is
quenched
.
If
the
Spirit
be
quenched
in
the
habit
,
it
must
needs
be
quenched
in
the
operation
also
;
therefore
there
can
be
no
spiritualness
in
your
actions
at
such
a
time
.
And
what
bee
they
then
?
They
are
but
flesh
.
If
they
be
not
works
of
the
Spirit
,
they
are
the
works
of
the
flesh
(
for
one
,
or
the
other
they
must
needs
be
.
)
Now
works
of
the
flesh
are
not
good
works
.
And
not
onely
Drunkenness
,
Swearing
,
Lying
,
&c.
but
Praying
,
Hearing
,
Reading
,
Repeating
of
Sermons
,
&c.
are
works
of
the
flesh
,
if
without
the
Spirit
.
Oh
consider
this
;
let
it
sink
into
your
hearts
.
The
fire
of
the
Spirit
is
quenched
,
and
that
hinders
the
perfection
of
your
works
in
opposition
to
that
which
is
counterfeit
.
You
may
perhaps
think
you
do
well
,
but
the
thing
you
do
is
not
of
the
right
kinde
.
There
is
that
like
to
gold
,
that
is
not
gold
;
your
gold
is
but
Copper
.
SECT
.
9.
2.
When
the
Spirit
is
quenched
,
you
can
do
nothing
perfect
,
in
opposition
to
that
that
is
defective
.
But
may
it
not
be
said
of
the
most
spiritual
actions
that
they
are
not
thus
perfect
?
though
there
be
never
so
much
of
the
Spirit
,
is
there
not
defectiveness
in
them
?
Yes
,
but
not
such
as
is
opposed
to
integrity
,
such
as
ariseth
from
quenching
of
the
spirit
.
See
for
this
,
Luke
8.14
.
There
Christ
tells
of
the
seed
that
fell
among
Thorns
,
meaning
thereby
Hearers
,
that
choak
the
Word
and
Spirit
by
earthly
and
sensual
Lusts
,
that
they
bring
forth
nothing
to
perfection
.
There
is
something
indeed
towards
it
,
as
there
is
in
the
seed
that
springs
among
thorns
,
there
is
the
blade
,
and
somewhat
like
an
ear
;
but
it
doth
not
ripen
unto
perfection
.
It
is
like
the
Corn
that
groweth
upon
the
house
tops
,
wherewith
the
Mower
filleth
not
his
hand
,
there
is
something
or
other
still
wanting
in
their
Duties
.
Christ
saith
to
such
souls
,
as
to
the
Church
of
Sardis
,
I
have
not
found
thy
works
perfect
before
me
.
There
is
a
two-fold
perfection
,
before
men
,
and
before
God
.
Your
works
may
be
perfect
before
men
;
I
finde
such
an
ones
work
perfect
,
may
an
eminent
Christian
say
,
but
so
doth
not
Christ
;
I
do
not
finde
it
perfect
before
me
,
saith
Christ
.
When
the
Spirit
is
quenched
every
thing
is
defective
.
There
are
many
things
lacking
in
all
the
Duties
thou
performest
,
thou
offerest
the
blinde
,
and
the
lame
unto
God
;
that
which
is
rent
,
and
torne
,
and
mangled
,
thou
resentest
to
him
:
thou
comest
with
clipt
,
and
curtail'd
Duties
,
just
as
poor
men
pay
their
debts
,
in
clipt
mony
,
broken
groats
,
any
thing
they
can
get
.
And
no
wonder
,
slothfulness
and
carnallity
can
produce
no
better
.
If
thou
hast
quencht
the
spirit
,
every
thing
thou
dost
is
marr'd
in
the
doing
,
thou
spoilest
whatever
thou
takest
in
hand
.
When
thou
wantest
abilitie
or
opportunitie
to
work
,
thou
supposest
,
that
if
thou
could'st
but
work
,
thou
should'st
do
something
;
but
now
thou
triest
and
canst
do
nothing
.
If
a
man
have
never
so
good
materials
to
work
upon
,
yet
if
he
have
not
that
which
is
necessary
to
work
by
,
then
he
can
make
nothing
of
it
.
If
an
Artificer
be
without
fire
,
he
cannot
form
his
Iron
into
any
thing
as
he
should
,
because
hee
wants
that
whereby
it
should
be
done
.
So
it
is
with
a
Professor
,
when
he
hath
put
out
the
fire
of
the
spirit
;
he
hath
excellent
gifts
,
precious
opportunities
and
advantages
,
but
he
can
make
nothing
of
his
duties
,
because
he
wants
the
spirit
whereby
he
should
do
them
,
and
without
which
they
cannot
possiblie
bee
done
.
Without
the
spirit
wee
can
do
nothing
.
That
helps
our
infirmities
,
else
we
have
so
many
infirmities
that
we
can
do
nothing
.
Oh
consider
,
you
are
to
be
working
continuallie
,
all
the
day
long
,
and
so
it
may
be
you
are
,
but
if
the
spirit
be
quenched
,
you
do
no
work
.
You
work
,
and
yet
do
no
work
,
as
the
Apostle
saith
of
them
,
2
The.
3.11
.
〈◇〉
,
they
were
very
busie
,
yet
did
nothing
.
Children
are
very
busie
all
day
long
,
and
take
great
pains
according
to
their
strength
,
yet
do
nothing
;
so
you
without
the
spirit
.
You
cannot
do
any
work
without
the
spirit
,
but
what
is
a
work
of
the
flesh
.
You
cannot
do
the
works
of
God
.
Therefore
at
such
a
time
every
thing
you
do
is
spoiled
.
SECT
.
10.
Now
I
beseech
you
consider
the
evil
of
this
.
1.
When
any
thing
you
do
is
spoiled
,
you
can
take
no
comfort
in
it
,
you
are
troubled
to
think
of
it
.
So
here
,
you
lose
the
comfort
,
and
are
troubled
to
think
of
what
you
do
.
It
is
said
of
God
,
all
his
works
are
perfect
,
exceeding
good
they
appear
when
reflected
on
;
but
when
thou
reflectest
on
what
thou
hast
done
,
all
appears
exceeding
bad
,
stark
naught
;
there
being
so
much
of
the
flesh
,
and
nothing
of
the
spirit
to
be
found
in
it
.
Hence
thou
concludest
thou
art
not
a
good
Tree
,
because
thou
bearest
not
good
Fruit
.
2.
Thou
must
undo
all
that
thou
hast
done
.
All
that
hath
been
mis-done
,
must
bee
undone
.
Thou
must
pluck
up
what
thou
hast
planted
,
pull
down
what
thou
hast
built
up
;
i.e.
e
.
thou
must
repent
of
it
,
that
whereas
others
must
repent
of
their
sins
,
their
prophaneness
,
intemperance
,
uncleanness
,
&c.
thou
must
repent
of
thy
duties
,
thy
praying
,
hearing
,
and
attending
on
Ordinances
,
&c.
And
how
sad
is
this
!
3.
Thou
must
do
all
over
again
.
Repent
,
and
do
thy
first
works
;
all
that
thou
hast
done
,
stands
for
nothing
;
they
are
but
so
many
Ciphers
.
Thou
maiest
now
pray
and
hear
,
as
if
thou
hadst
never
praied
and
heard
,
and
so
do
other
duties
,
as
if
thou
hadst
never
done
them
at
all
.
Believe
again
,
repent
again
,
be
converted
again
.
4.
Thou
gainest
nothing
by
what
thou
dost
,
no
more
than
a
man
getteth
by
counterfeit
monie
when
discovered
.
5.
It
is
great
folly
to
begin
and
not
bee
able
to
finish
,
not
to
bring
to
perfection
.
6.
It
brings
a
curse
.
The
wicked
work
a
deceitful
work
,
God
curseth
such
as
do
his
work
deceitfullie
.
Cursed
be
the
deceiver
that
offers
to
God
a
corrupt
or
maimed
thing
.
And
thus
of
the
first
particular
,
to
shew
how
this
sin
of
quenching
the
spirit
,
doth
hinder
your
work
in
respect
of
the
perfection
of
it
.
SECT
.
11.
2.
It
hinders
your
work
in
respect
of
the
acceptance
of
it
.
And
this
doth
necessarily
follow
upon
the
former
;
your
works
being
not
perfect
,
God
will
not
accept
them
.
Therefore
Christ
bids
the
Angel
of
the
Church
of
Ephesus
repent
,
because
he
had
not
found
his
works
perfect
before
God
.
God
will
not
accept
of
flesh
instead
of
spirit
.
They
that
are
in
the
flesh
cannot
please
God
.
And
works
of
the
flesh
are
an
abomination
to
him
.
But
all
your
works
,
if
they
be
not
the
works
of
the
spirit
,
are
(
as
you
have
heard
)
works
of
the
flesh
,
and
therefore
must
needs
be
an
abomination
to
God
.
God
is
a
Spirit
,
and
seeketh
for
such
to
worship
him
,
as
worship
him
in
Spirit
and
in
Truth
.
If
not
in
spirit
,
not
in
truth
;
your
worship
is
but
counterfeit
,
therefore
he
will
not
accept
it
.
We
put
no
confidence
therefore
in
the
flesh
,
saith
Paul
,
but
worship
God
in
the
Spirit
.
Phil
.
3.3
.
Many
persons
put
great
confidence
in
their
Duties
,
not
considering
they
are
but
flesh
,
and
so
,
that
in
being
confident
of
them
,
they
do
but
put
confidence
in
the
flesh
,
which
is
vain
confidence
.
We
have
no
ground
to
put
confidence
in
that
which
God
will
not
accept
;
but
he
will
not
accept
of
flesh
,
therefore
not
of
those
Duties
that
are
not
spiritual
,
in
which
the
fire
of
the
spirit
is
quenched
.
God
would
not
accept
of
any
fire
but
that
which
came
down
from
Heaven
,
Nadab
and
Abihu
were
punished
for
offering
strange
fire
.
God
will
not
accept
of
any
fire
but
the
fire
of
the
spirit
,
all
other
fire
is
strange
fire
;
if
that
therefore
be
quenched
,
then
though
we
do
never
so
much
,
God
doth
not
regard
it
,
nay
he
loaths
and
abhorres
it
.
The
Apostle
Heb
.
9.14
.
distinguisheth
betwixt
dead
works
,
and
the
service
of
the
living
God
.
Dead
works
are
not
the
service
of
the
living
God
.
Now
your
works
without
the
spirit
,
are
dead
works
.
The
Spirit
is
the
only
principle
of
life
,
both
in
persons
and
actions
.
Persons
without
the
spirit
are
dead
,
and
so
are
actions
.
You
know
an
Engine
doth
work
as
well
as
a
living
Creature
,
and
doth
a
great
deal
of
work
;
but
there
's
a
great
difference
betwixt
their
work
,
and
the
work
of
living
Creatures
,
that
work
from
an
inward
principle
.
So
many
Professors
do
a
great
deal
of
work
,
but
they
are
acted
by
plummets
,
and
external
weights
,
and
therefore
their
works
are
dead
works
.
The
works
of
an
Engine
are
dead
works
,
only
the
works
of
living
Creatures
are
living
works
.
SECT
.
12.
Oh
then
consider
of
this
.
If
God
will
render
to
every
one
according
to
his
works
,
what
will
become
of
thee
,
whose
works
are
onely
works
of
the
flesh
,
and
consequently
dead
works
,
as
being
destitute
of
the
Spirit
?
All
your
actions
are
seed
:
If
you
sow
not
to
the
Spirit
,
you
sow
to
the
flesh
,
and
what
then
wil
your
crop
be
?
nothing
but
destruction
.
O
consider
of
this
,
every
action
of
y●urs
is
eit●er
an
action
of
the
flesh
or
of
the
spirit
.
This
should
startle
us
all
.
Look
to
your
seed
,
what
seed
you
sow
;
take
heed
you
do
not
sow
from
,
and
to
the
flesh
.
As
your
Seed
is
,
such
will
your
Harvest
be
.
It
is
folly
to
think
you
may
sow
to
t●e
flesh
,
and
yet
reap
life
eternal
.
God
will
say
to
some
that
pray
,
and
prophesie
,
&c.
Depart
,
I
know
you
not
,
you
are
workers
of
iniquity
.
The
Flesh
worketh
not
the
Righteousness
of
God
.
Therefore
,
whoever
works
from
the
flesh
,
he
is
a
worker
of
iniquity
.
Is
not
God
a
spirit
?
and
were
it
not
a
contradiction
to
the
being
of
God
,
for
him
to
accept
of
a
service
that
is
not
like
himself
?
There
is
nothing
of
God
in
the
flesh
,
nothing
of
God
in
sin
:
And
should
God
accept
of
that
,
in
which
there
is
nothing
of
God
?
It
may
be
thou
canst
hear
this
without
any
regret
of
Conscience
now
,
but
when
Conscience
comes
to
be
awakened
,
how
wilt
thou
be
able
to
bear
it
,
that
God
doth
not
accept
of
thy
works
?
How
full
of
indignation
and
trouble
was
Cain
,
and
those
in
Isa
.
58.
because
God
did
not
accept
of
their
works
?
This
will
fill
thee
with
indignation
and
anguish
,
when
thou
comest
to
take
notice
of
it
.
I●
thou
findest
that
God
doth
not
accept
of
thy
works
now
,
how
dost
thou
think
he
will
do
it
at
the
last
?
canst
thou
think
he
will
accept
of
them
when
thou
comest
to
dye
,
and
to
bee
judged
?
SECT
.
13.
Quest
.
But
how
shall
I
know
that
God
doth
not
accept
of
my
works
?
Answ
.
1.
It
may
be
they
are
not
pleasing
to
thy
own
Conscience
,
but
thy
Conscience
condemns
thee
for
them
.
And
if
thy
Conscience
condemns
thee
for
them
,
much
more
doth
God
.
God
is
greater
,
and
more
exact
than
thy
Conscience
.
If
what
thou
doest
will
not
pass
in
the
Court
of
Conscience
here
below
,
much
lesse
will
it
pass
,
when
there
is
a
review
in
the
higher
Court
above
.
Art
thou
one
that
couldst
never
satisfie
thy
Conscience
to
this
day
,
but
thy
Conscience
ever
and
anon
cryeth
out
;
O
thou
Hypocrite
!
thou
deceitful
Worker
?
Oh
what
cause
hast
thou
then
to
fear
and
tremble
?
2.
It
may
be
what
thou
dost
,
doth
not
satisfie
Saints
.
It
is
not
accepted
of
the
Saints
,
but
they
have
jealousies
and
fears
of
thee
,
and
do
very
much
suspect
thee
;
nay
they
do
not
only
suspect
thee
,
but
on
good
grounds
,
on
visible
evidences
,
condemn
thee
.
They
see
thy
duties
are
not
perfect
before
men
,
much
less
are
they
perfect
before
God
.
I
have
read
the
story
of
one
,
who
being
led
forth
to
Execution
,
met
by
the
way
a
great
person
that
had
Apostatized
;
but
the
poor
man
would
not
look
upon
him
;
and
that
was
the
means
of
his
recovery
.
He
thought
,
If
such
an
one
will
not
look
upon
me
,
how
will
God
?
3.
It
may
be
,
what
thou
dost
will
not
satisfie
the
men
of
the
world
.
They
find
thou
comest
short
of
them
,
whereas
thou
shouldst
do
some
singular
thing
.
Even
carnal
men
are
ashamed
of
what
thou
dost
.
And
if
it
be
so
evil
,
as
not
to
please
them
,
how
can
it
please
God
?
See
Mal
.
1.8
.
Offer
it
now
unto
the
Governour
:
will
he
be
pleased
with
thee
,
and
accept
thy
person
,
saith
the
Lord
of
Hosts
?
In
these
cases
it
appears
God
doth
not
accept
of
thy
Works
.
SECT
.
14.
Now
then
to
conclude
;
If
God
doth
not
accept
of
thy
work
,
how
canst
thou
think
he
doth
accept
of
thy
person
?
what
comfort
then
canst
thou
take
in
any
of
thy
enjoyments
?
Solomon
saith
,
Go
thy
way
,
eat
thy
bread
with
joy
,
and
drink
thy
wine
with
a
merry
heart
,
for
God
now
accepteth
thy
works
.
That
's
matter
of
joy
indeed
,
because
the
acceptance
of
the
work
is
an
evidence
of
the
acceptance
of
the
person
.
But
one
may
say
to
thee
,
as
God
to
the
Prophet
;
Eat
thy
bread
with
quaking
,
and
drink
thy
wine
with
astonishment
,
for
God
doth
not
accept
of
thy
works
.
Let
his
Prayer
become
sin
,
was
a
dreadful
imprecation
of
Judgement
upon
Judas
,
and
this
Judgement
is
on
thee
.
Every
thing
thou
dost
,
is
an
abomination
unto
God
.
God
will
not
take
an
Offering
at
thy
hands
.
And
what
then
will
become
of
thee
?
Manoah's
Wife
argued
,
that
if
the
Lord
were
pleased
to
kill
them
,
he
would
not
have
received
a
burnt
offering
at
their
hands
:
but
thou
maist
argue
the
quite
contrary
,
that
therefore
't
is
to
be
feared
he
will
kill
thee
,
beca●●e
hee
doth
not
accept
an
offering
at
thy
hands
.
Thou
a●t
another
Saul
,
whither
wilt
thou
go
but
to
the
Devil
?
God
will
not
own
nor
rece●ve
thee
.
Thou
seekest
him
in
several
Duties
,
but
the
Scripture
tells
thee
,
(
and
that
is
as
sure
as
if
thou
wert
told
by
a
voice
from
Heaven
)
God
accepts
thee
not
.
This
argues
thy
Hypocrisie
.
David
argued
that
he
regarded
not
Iniquity
in
his
heart
,
because
God
heard
him
;
but
thou
must
make
the
contrary
conclusion
from
the
contrary
premises
;
God
doth
not
hear
thee
,
therefore
thou
regardest
iniquity
in
thy
heart
,
and
therefore
art
an
Hypocrite
:
See
then
what
an
evil
thing
this
is
.
SECT
.
15.
And
for
a
close
,
take
notice
of
this
.
Some
have
so
quenched
the
Spirit
,
that
God
hath
accepted
of
nothing
to
this
day
;
they
have
opposed
the
work
of
the
Spirit
in
order
to
Conversion
to
this
day
,
and
so
have
been
working
out
their
own
damnation
to
this
day
.
It
is
high
time
for
such
to
awake
:
their
damnation
is
nearer
,
than
when
they
first
had
any
convictions
.
Others
have
the
spirit
,
but
have
quench
it
,
and
then
all
they
do
at
that
time
is
hindred
,
both
as
to
its
perfection
and
acceptance
.
Oh
beg
of
God
that
hee
would
give
you
faith
to
believe
these
things
,
that
as
you
hate
this
evil
effect
,
so
you
may
hate
the
evil
cause
thereof
.
CHAP.
XI
.
The
eighth
effect
of
Quenching
the
Spirit
.
It
hinders
mens
suffering
.
This
proved
by
that
exhortation
of
Paul
to
Timothy
,
2
Tim
.
1.6
,
7
,
8.
The
Argument
the
Apostle
there
makes
use
of
,
declared
.
The
inference
from
it
,
applauded
.
If
the
spirit
bee
quenched
,
either
men
will
suffer
nothing
at
all
,
or
nothing
as
they
ought
to
do
,
when
God
calls
them
to
it
.
They
will
not
suffer
from
a
right
principle
.
When
the
spirit
is
quenched
,
there
is
no
right
principle
.
They
cannot
suffer
in
a
right
manner
.
There
will
bee
n●
perseverance
in
suffering
to
the
end
.
The
evil
of
quenching
the
spirit
in
this
respect
.
An
Objection
answered
.
Not
only
nature
,
but
grace
too
,
teacheth
to
avoid
suffering
,
when
God
doth
not
call
unto
it
.
When
God
calls
unto
it
,
it
is
not
from
grace
that
men
decline
it
.
Two
cases
wherein
God
calls
unto
suffering
,
mentioned
.
When
men
cannot
endure
to
suffer
when
God
calls
unto
it
,
what
it
argues
.
What
conclusions
it
occasions
wicked
men
to
make
.
What
suffering
men
make
themselves
liable
to
,
by
avoiding
suffering
.
The
evil
of
suffering
from
a
false
principle
.
The
evil
of
not
suffering
in
a
right
manner
.
The
evil
of
not
persevering
in
suffering
,
and
holding
out
to
the
end
.
SECT
.
1.
8.
IT
hinders
your
suffering
.
You
have
a
notable
Scripture
for
this
,
in
2
Tim
.
1.6
,
7
,
8.
Wherefore
I
put
thee
in
remembrance
,
that
thou
stir
up
the
gift
of
God
which
is
in
thee
,
by
the
putting
on
of
my
hands
.
For
God
hath
not
given
us
the
spirit
of
fear
,
but
of
power
,
of
love
,
and
of
a
sound
minde
.
Be
not
thou
therefore
ashamed
of
the
testimony
of
our
Lord
,
nor
of
mee
his
prisoner
,
but
bee
thou
partaker
of
the
afflictions
of
the
Gospel
,
according
to
the
power
of
God
.
In
the
6.
vers
.
the
Apostle
exhorts
Timothy
to
stir
up
the
gift
that
was
in
him
;
viz.
as
coals
of
fire
are
,
by
fanning
and
blowing
them
into
a
flame
(
for
so
the
word
properly
signifies
)
q.d.
do
not
suffer
the
fire
of
the
spirit
to
go
out
;
I
do
admonish
thee
to
excite
,
increase
,
and
foment
this
light
and
fire
of
the
gift
of
the
holy
Ghost
in
thee
,
that
thou
keep
it
continually
burning
and
flaming
in
thy
breast
.
Then
in
the
next
verse
he
presseth
it
by
an
argument
,
drawn
from
the
nature
of
the
spirit
he
had
received
.
For
we
have
not
received
(
saith
he
)
the
spirit
of
fear
,
but
,
&c.
Where
he
shews
,
1.
Negatively
,
what
it
is
not
:
not
a
spirit
of
fear
.
We
have
not
received
a
spirit
of
fear
,
no
,
that
is
not
received
(
except
when
it
is
penally
inflicted
)
it
is
natural
to
us
.
The
spirit
wee
are
born
with
,
is
a
fearful
,
timerous
spirit
;
by
reason
whereof
,
men
are
afraid
to
adventure
in
the
waies
of
God
,
fearing
man
more
than
God
.
But
the
spirit
we
are
new-born
with
,
is
not
such
a
spirit
.
Wee
have
not
received
a
spirit
of
fear
.
Then
he
shews
,
2.
Affirmatively
,
what
it
is
.
1.
A
spirit
of
power
;
i.e.
a
magnanimous
and
couragious
spirit
,
a
bold
and
venturous
spirit
,
ready
to
undertake
any
service
,
though
never
so
difficult
,
and
ready
to
undergo
any
suffering
,
though
never
so
dangerous
,
for
the
glory
of
God
,
and
the
good
of
his
Church
,
when
he
calls
unto
it
.
2.
A
spirit
of
love
,
which
casteth
out
all
base
fear
,
1
Joh
.
4.18
.
and
is
strong
as
death
,
Cant
.
8.6
.
and
hath
a
constraining
power
in
it
.
2
Cor
.
5.14
.
3.
A
spirit
of
a
sound
minde
,
viz.
by
which
the
spirit
restoreth
a
troubled
soul
to
tranquillity
,
and
drives
away
such
turbulent
passions
,
as
fear
is
.
Lo
here
(
saith
the
Apostle
)
what
a
spirit
thou
hast
received
;
see
what
a
spirit
it
is
if
thou
quench
it
not
,
'T
is
not
a
spirit
of
fear
,
but
of
love
,
&c.
't
is
a
spirit
that
will
enable
thee
to
endure
any
thing
,
to
suffer
any
th●ng
,
if
thou
wilt
but
stir
it
up
.
It
is
a
spirit
of
courage
.
And
indeed
it
is
a
spirit
of
courage
only
when
it
is
stirred
up
,
therefore
he
bids
him
stir
it
up
.
Then
3.
From
hence
in
the
next
verse
hee
infers
,
that
he
should
not
be
ashamed
of
the
Gospel
,
(
which
he
calls
there
the
testimony
of
Christ
)
nor
of
his
bonds
,
but
be
partaker
of
the
afflictions
of
it
.
Be
not
thou
therefore
ashamed
of
the
testimony
of
our
Lord
,
nor
of
me
his
prisoner
,
q.
d
.
It
would
be
foul
shame
,
if
thou
shouldest
be
ashamed
of
the
Gospel
,
or
of
me
that
suffer
for
it
:
Why
,
consider
,
it
is
thy
duty
to
suffer
for
it
thy self
.
Be
thou
partaker
,
&c.
And
now
I
have
told
thee
what
a
spirit
thou
hast
received
,
if
so
be
thou
wilt
make
use
of
it
,
stirring
it
up
,
and
keeping
it
in
its
full
vigour
and
activity
.
It
is
not
a
spirit
of
fear
,
but
a
spirit
of
power
,
i.e.
courage
,
and
of
love
,
that
will
make
one
willing
to
suffer
any
thing
,
and
of
a
sound
minde
,
that
,
as
a
sound
body
can
endure
changes
,
heats
and
cold
,
&c.
Such
a
spirit
thou
hast
received
,
and
it
will
enable
thee
to
endure
any
thing
,
if
it
bee
not
quenched
;
therefore
stir
it
up
,
keep
the
fire
of
it
continually
burning
and
flaming
in
thee
,
and
then
never
fear
.
I
have
shewn
thee
thy
duty
,
and
I
have
also
shewn
thee
the
means
,
therefore
stir
up
thy self
,
stir
up
the
gift
that
is
in
thee
,
do
not
let
it
go
out
,
nor
be
smothered
up
through
carnal
fear
.
SECT
.
2.
Hereby
Paul
plainly
declares
(
you
see
)
that
if
Timothy
kept
the
fire
flaming
in
his
breast
,
hee
would
thereby
bee
enabled
to
suffer
any
thing
,
he
would
be
so
far
from
being
ashamed
of
Paul
,
because
he
suffered
for
the
Gospel
,
that
hee
would
bee
ready
to
partake
with
him
in
his
sufferings
.
But
if
he
let
it
go
out
,
if
he
suffered
this
fire
to
bee
extinguished
in
him
,
then
hee
would
bee
able
to
suffer
nothing
,
but
be
ashamed
of
those
that
did
,
and
shrink
from
them
.
So
you
,
Beloved
,
if
you
do
not
quench
the
spirit
,
you
will
bee
able
to
suffer
any
thing
.
For
the
spirit
you
have
received
,
is
not
a
spirit
of
fear
,
but
of
power
,
&c.
if
you
do
not
quench
it
.
But
if
you
quench
it
,
then
a
spirit
of
fear
prevails
presently
,
and
instead
of
a
spirit
of
love
,
a
spirit
of
enmity
against
the
Cross
of
Christ
;
and
instead
of
a
spirit
of
a
sound
minde
,
a
spirit
of
a
sick
,
weak
,
crazy
,
and
distempered
minde
prevails
;
so
that
either
you
will
suffer
nothing
at
all
,
or
nothing
as
you
ought
to
do
,
when
God
calls
you
to
it
.
SECT
.
3.
First
,
You
will
not
suffer
at
all
,
but
chuse
sin
rather
than
suffering
.
As
Elihu
tells
Job
,
he
had
done
.
Job
36.21
.
1.
Then
you
will
begin
to
consult
with
flesh
and
blood
,
you
will
bee
studying
distinctions
,
to
distinguish
your selves
out
of
duty
,
to
avoid
the
suffering
that
attends
it
.
2.
Then
you
will
begin
to
see
an
excellency
in
the
World
,
and
to
think
what
an
happiness
you
have
in
your
worldly
enjoyments
.
3.
Then
you
'l
be
projecting
how
to
shift
for
your selves
,
how
to
build
your
nest
,
and
trim
your
Cabin
,
not
considering
the
whole
ship
is
ready
to
be
drowned
.
4.
Then
you
will
begin
to
lay
aside
all
thoughts
of
suffering
:
Eat
,
drink
,
buy
,
and
sell
,
marry
,
and
give
in
marriage
,
as
if
no
suffering
were
towards
at
all
.
Mark
,
as
it
was
in
the
daies
of
Noah
,
so
,
&c.
Luk
.
17.26
,
27.
5.
Then
you
'l
begin
to
think
of
making
a
shift
well
enough
without
ordinances
,
if
so
bee
you
can
but
escape
suffering
.
6.
Then
you
'l
begin
to
bee
full
of
prejudice
against
those
that
stand
to
their
principles
,
and
look
four
upon
them
,
and
be
shy
of
them
.
7.
Then
when
any
thoughts
of
your
duty
come
to
your
minde
,
you
will
think
only
of
difficulties
,
and
impossibilities
,
that
you
cannot
overcome
,
if
they
cannot
bee
avoided
,
to
take
you
off
from
it
.
SECT
.
4.
See
this
in
the
Spies
,
and
the
Israelites
that
hearkened
to
them
.
As
for
the
Spies
,
that
had
not
that
other
spirit
of
the
other
two
,
Caleb
and
Joshuah
,
whereby
to
be
able
to
follow
God
fully
,
in
difficulties
and
dangers
;
when
they
had
been
to
search
the
Land
of
Canaan
,
and
saw
the
walled
Towns
,
and
warlike
People
,
the
Sons
of
Anak
that
were
there
,
they
were
so
terrified
,
that
when
they
came
back
again
to
their
own
people
,
they
told
them
,
there
were
so
many
difficulties
and
dangers
,
that
't
was
but
in
vain
for
them
to
think
of
ever
getting
the
Land
of
Canaan
in
possession
.
Numb
.
13.32
,
33.
whereupon
the
unbelieving
people
cry
out
for
Captains
to
lead
them
back
again
into
Aegypt
,
Moses
must
be
their
leader
no
longer
,
Caleb
and
Joshuah
must
be
rejected
,
't
was
in
vain
to
hearken
to
them
;
Let
's
go
back
to
Aegypt
(
say
they
)
and
serve
Pharoah
again
.
And
wherefore
was
all
this
,
but
to
avoid
those
difficulties
they
feared
?
&c.
Wherefore
(
say
they
)
hath
the
Lord
brought
us
into
this
Land
,
to
fall
by
the
Sword
?
that
our
wives
and
our
children
should
be
a
prey
?
were
it
not
better
for
us
to
return
into
Aegypt
,
Numb
.
14.3
.
and
whence
was
this
,
but
from
their
quenching
of
the
spirit
?
When
Christ
was
betrayed
,
and
apprehended
,
't
is
said
,
Then
all
the
Disciples
forsook
him
and
fled
,
Mat
.
26.56
.
So
when
Paul
was
arraigned
before
Caesar
,
At
my
first
answer
(
saith
he
)
no
man
stood
with
me
,
but
all
men
forsook
me
,
2
Tim
.
4.16
.
Possibly
some
of
these
had
the
Spirit
habitually
,
but
they
had
quench'd
the
act
of
the
Spirit
;
as
Peter
once
,
who
at
last
had
courage
to
dye
for
Christ
.
SECT
.
5.
It
's
possible
for
one
that
has
not
quench'd
the
habit
of
the
Spirit
,
yet
if
hee
quench
the
act
of
the
Spirit
,
to
decline
affliction
sinfully
for
a
time
;
and
if
so
,
it
's
much
more
possible
for
one
that
has
quench'd
the
very
Habit
,
that
is
twice
dead
;
affliction
will
pluck
him
up
by
the
roots
.
Naturally
men
are
Enemies
to
the
Cross
of
Christ
,
and
the
reason
is
,
because
naturally
they
love
earthly
things
;
because
they
love
their
honours
,
and
pleasures
,
and
profits
,
with
which
the
Cross
of
Christ
is
inconsistent
.
As
the
Apostle
observes
of
some
he
mentions
,
Phil
.
3.18
,
19.
Now
this
Earthy
minde
is
not
,
nor
can
be
destroyed
without
the
Spirit
.
They
that
are
after
the
flesh
,
do
minde
the
things
of
the
flesh
.
Rom.
8.5
.
and
therefore
notwithstanding
such
may
make
a
profession
in
fair
weather
,
while
the
World
smiles
upon
Religion
;
yet
when
the
stormes
arise
,
usually
they
will
make
some
sinful
shift
or
other
,
to
save
themselves
,
let
what
will
become
of
them
hereafter
,
whether
to
Heaven
,
or
to
Hell
,
what
care
they
?
So
they
may
make
a
shift
for
the
present
,
and
scape
well
in
this
world
.
Thus
you
see
that
quenching
of
the
Spirit
hinders
,
so
that
you
will
not
bee
like
to
suffer
at
all
.
But
SECT
.
6.
2.
Suppose
it
do
not
,
but
you
will
make
an
adventure
,
yet
you
will
not
suffer
as
you
ought
.
For
1.
If
you
adventure
upon
suffering
,
and
the
Spirit
be
quenched
in
you
,
then
though
you
suffer
,
yet
it
cannot
be
from
a
right
principle
.
A
Protestant
meerely
upon
dogmatical
Faith
,
or
belief
of
his
Tenents
and
Principles
,
may
chuse
rather
to
dye
than
recant
them
,
and
yet
this
is
not
from
a
right
Principle
.
There
may
be
many
reasons
and
motives
that
may
carry
forth
such
to
suffer
in
times
of
suffering
;
but
whatever
they
be
,
they
cannot
be
from
a
right
spirit
.
Therefore
it
is
impossible
for
any
such
to
suffer
from
a
right
principle
:
For
where
there
is
no
right
principle
to
carry
a
man
forth
to
suffer
,
how
is
it
possible
he
should
suffer
from
a
right
Principle
?
But
where
the
Spirit
is
quenched
,
there
is
no
right
Principle
;
and
therefore
,
such
an
one
,
as
in
all
he
acts
,
all
the
Duties
he
performs
,
must
needs
act
from
a
wrong
principle
,
so
in
all
that
he
suffers
:
as
from
pride
,
vain-glory
,
stoutness
of
spirit
,
that
rather
overcome
than
yeild
;
or
else
to
avoid
greater
sufferings
,
like
the
Gibeonites
,
that
were
content
to
suffer
as
Slaves
,
because
they
would
not
suffer
as
Conquered
Enemies
.
Thus
you
see
it
cannot
bee
from
a
right
Principle
.
SECT
.
7.
2.
It
cannot
be
in
a
right
manner
.
If
not
from
Grace
,
then
not
with
Grace
,
if
not
from
a
right
spirit
,
then
not
with
it
.
1.
Not
with
that
willingness
.
The
spirit
is
willing
indeed
,
but
the
flesh
is
weak
.
There
will
be
a
drawing
back
to
Perdition
.
2.
Not
with
that
meekness
and
patience
.
You
will
not
be
as
sheep
,
dumb
before
the
shearers
,
but
there
will
be
loud
out-cries
,
murmuring
and
complaining
,
strugling
and
striving
,
and
great
turbulency
of
spirit
discovered
.
3.
Not
with
that
faith
and
confidence
.
There
may
be
presumption
or
carnal
confidence
,
but
no
Faith
:
there
will
be
doubts
and
despondencies
of
Spirit
.
4.
Not
with
that
joy
and
gladness
.
Oh
Christ
requires
that
Disciples
should
count
it
all
joy
,
Jam
.
1.2
.
and
even
leap
for
joy
,
Mat
.
5.12
.
but
if
the
spirit
be
quenched
,
there
will
be
nothing
but
sadness
,
and
fullenness
.
So
that
it
will
not
be
in
a
right
manner
.
SECT
.
8.
3.
There
will
be
no
perseverance
,
no
enduring
to
the
end
.
Either
you
will
take
some
sinful
course
to
free
your selves
,
as
the
stony-ground-Professors
,
Mat
.
13.21
.
When
the
Sun
arose
,
and
began
to
scorch
,
&c.
The
Cross
is
very
irksome
and
tedious
,
and
the
flesh
is
weak
and
faint●ng
;
and
therefore
,
as
it
is
unwilling
to
come
under
,
so
to
abide
under
it
.
'T
is
the
spirit
of
a
man
that
sustains
his
infirmity
:
but
if
the
spirit
be
quenched
,
what
can
he
bear
?
he
will
quickly
be
wearied
,
and
faint
in
his
minde
.
Thus
you
see
another
effect
of
quenching
the
spirit
;
That
it
hinders
your
suffering
.
SECT
.
9.
Now
Consider
the
evil
of
it
.
Oh
Consider
.
1.
Is
it
not
evil
that
thou
canst
not
suffer
?
and
is
not
quenching
of
the
Spirit
in
this
respect
evil
,
that
it
hinders
thee
from
suffering
?
Evil
?
thou
wilt
say
;
why
,
it
is
rather
good
.
Is
it
not
good
to
be
kept
from
suffering
in
evil
times
?
What
evil
is
there
in
it
then
?
For
doth
not
Nature
it self
teach
us
to
avoid
suffering
?
Who
would
be
willing
to
suffer
if
he
could
avoid
it
?
Answ
.
True
,
not
onely
Nature
,
but
Grace
too
teacheth
it
,
when
God
doth
not
call
to
suffer
:
but
when
God
calls
to
it
,
'T
is
not
from
Grac●
that
thou
art
hindered
.
'T
is
from
Nature
sure
,
but
't
is
from
corrupt
Nature
.
The
voice
of
Grace
is
,
whether
by
life
or
by
death
,
no
matter
,
so
that
Christ
may
be
magnified
,
Phil
.
1.
Father
if
it
be
possible
let
this
cup
pass
,
is
the
voice
of
Nature
;
nevertheless
,
not
my
will
,
but
thine
be
done
,
that
's
the
voice
of
Grace
.
Grace
●eacheth
to
obey
God
in
suffering
,
as
well
as
in
doing
.
Thy
will
be
done
,
includes
suffering
,
as
well
as
doing
.
SECT
.
10.
Oh
Consider
then
,
As
there
is
rebellion
in
declining
active
obedience
,
in
not
doing
the
Will
of
Gods
Precepts
,
so
there
is
rebellion
likewise
in
declining
passive
obedience
,
in
not
suffering
the
Will
of
his
Providence
.
There
's
a
necessity
that
we
yeild
to
the
Cross
,
as
well
as
the
Yoak
,
when
God
calls
us
to
it
.
SECT
.
11.
But
when
is
it
(
thou
wilt
say
)
that
God
calls
me
to
take
up
the
Cross
?
Answer
,
Why
then
it
is
,
when
thou
canst
no
longer
avoid
suffering
,
but
thou
must
needs
sin
.
When
the
case
is
such
,
that
either
suffering
,
or
sinning
must
be
chosen
,
then
&c.
As
1.
In
case
any
thing
be
required
that
God
hath
forbidden
.
As
Dan
.
3.4
,
5.
So
Dan.
6.10
.
2.
In
case
any
thing
be
forbidden
that
God
hath
required
.
As
Acts
5.28
.
In
these
cases
,
there
must
be
neither
Ifs
,
nor
Ands
,
nor
Buts
,
there
must
be
no
distinctions
,
no
shiftings
,
no
windings
,
nor
turnings
;
the
case
is
clear
,
God
calls
,
and
woe
be
to
thee
,
if
thou
follow
not
the
Lamb
where-ever
he
goes
.
SECT
.
12.
And
therefore
what
a
vile
wretch
art
thou
that
by
quenching
the
Spirit
hast
brought
thy self
to
this
pass
,
that
thou
canst
not
endure
to
suffer
when
God
calls
thee
to
it
?
See
,
what
doth
this
argue
?
Doth
it
not
argue
want
of
Love
?
doth
it
not
argue
want
of
love
to
Christ
?
and
to
the
truth
of
Christ
?
Doth
it
not
argue
want
of
Faith
?
want
of
Confidence
?
that
thou
darest
not
venture
thy self
in
Gods
Way
,
upon
Gods
Word
?
Doth
not
this
argue
want
of
Fear
?
and
is
not
that
scandalous
?
Doth
it
not
open
the
mouths
of
Adversaries
?
doth
it
not
occasion
wicked
men
to
make
many
ignominious
conclusions
?
doth
it
not
make
them
say
,
that
Christians
are
but
as
other
men
,
that
the
grace
they
boast
of
,
hath
no
strength
in
it
?
That
that
cause
is
bad
that
's
not
worth
the
owning
,
when
one
is
like
to
suffer
any
disgrace
or
trouble
for
it
?
that
that
God
is
not
worthy
to
be
served
,
that
is
not
worthy
to
be
trusted
?
Does
it
not
make
them
say
thou
art
a
very
Hypocrite
?
Nay
,
dost
not
thou
thy self
condemn
it
in
others
as
an
evidence
of
Hypocrisie
and
unsoundness
?
Oh
the
Spirit
of
Glory
rests
upon
some
,
but
the
Spirit
of
shame
upon
thee
.
Thou
hast
consulted
shame
to
thy self
,
to
thy
House
,
thy
Name
,
thy
Profession
,
and
All.
On
their
part
God
is
glorified
,
but
on
thy
part
he
is
greatly
dishonoured
.
One
can
suffer
for
a
filthy
Quean
,
but
thou
canst
not
suffer
for
Christ
.
Thou
canst
suffer
for
a
Lust
,
but
not
for
Christ
:
Do'st
profess
thou
hast
hope
to
be
saved
by
Christ
?
that
Christ
dyed
for
thee
,
and
yet
canst
not
endure
to
suffer
the
least
inconvenience
for
him
;
but
art
an
Enemy
to
the
Cross
of
Christ
,
art
offended
in
him
;
hee
is
a
Rock
of
offence
,
a
Stone
of
stumbling
to
thee
.
To
others
hee
is
precious
,
they
count
all
but
dross
and
dung
for
him
,
but
to
thee
he
is
a
Rock
of
offence
.
Thou
hopest
Christ
will
appear
for
thee
,
and
plead
thy
cause
,
and
yet
thou
darest
not
appear
for
him
;
hopest
he
will
not
be
ashamed
of
thee
,
when
he
cometh
in
the
glory
of
his
Father
,
and
with
the
holy
Angels
,
and
yet
thou
art
ashamed
of
him
,
and
of
his
Words
,
before
an
Adulterous
and
sinful
Generation
,
Mark
8.38
.
Professest
to
believe
he
was
Crucified
for
thee
,
and
yet
is
Crucified
by
thee
;
thou
Crucifiest
him
again
the
second
time
,
and
puttest
him
to
open
shame
.
See
thy
vileness
then
,
what
a
Wretch
thou
art
.
SECT
.
13.
Besides
,
see
what
suffering
thou
makest
thy self
liable
to
,
by
thy
avoiding
of
suffering
.
Thou
wilt
not
suffer
for
Christ
,
but
thou
shalt
suffer
from
Christ
.
It
may
be
here
in
this
life
,
for
he
that
will
save
his
life
shall
lose
it
,
Mat
.
16.25
.
So
he
that
will
save
his
credit
,
estate
,
&c.
God
will
make
thee
suffer
one
way
or
other
,
whether
thou
wilt
or
no
.
Jonah
would
fly
from
Ninev●h
,
but
falls
into
the
Whales
belly
.
Denton
in
Q.
Maries
daies
,
would
not
burn
at
the
stake
,
but
was
burnt
in
his
own
house
.
However
,
if
thou
escape
here
,
yet
canst
thou
think
thou
shalt
escape
hereafter
?
No
,
by
declining
to
fall
into
the
hands
of
men
,
thou
fallest
into
the
hands
of
the
living
God
.
See
therefore
what
an
evil
this
is
,
that
thou
canst
not
suffer
,
and
what
an
evil
thy
quenching
of
the
spirit
is
,
that
is
the
cause
of
it
.
Remember
what
Spira
said
.
Treatise
of
Self-denial
,
pag
.
204
,
&c.
—
Again
,
SECT
.
14.
2.
Suppose
thou
suffer
,
is
it
not
evil
that
thou
should'st
suffer
,
as
thou
must
needs
do
,
if
thou
quench
the
spirit
?
Is
it
not
evil
that
thou
should'st
not
suffer
as
thou
oughtest
?
1.
Is
it
not
evil
that
thou
sufferest
from
a
false
principle
?
To
suffer
when
God
calls
thee
to
it
,
from
a
false
principle
,
is
all
one
as
if
thou
didst
not
suffer
at
all
;
as
thou
findest
1
Cor
.
13.2
,
3.
'T
is
not
the
bare
suffering
such
and
such
evils
in
the
cause
of
God
,
but
thy
suffering
them
from
a
suffering
disposition
,
out
of
faith
,
and
love
,
the
love
of
Christ
constraining
us
;
else
thou
mayest
go
to
hell
,
not
only
after
thy
sufferings
,
but
for
thy
sufferings
.
As
in
active
obedience
,
't
is
not
the
bare
performance
of
such
and
such
duties
that
are
commanded
,
for
the
matter
of
them
,
but
from
a
right
principle
of
obedience
,
as
1
Cor
.
13.3
,
&c.
so
Mat
.
7.22
.
Why
just
so
it
is
in
passive
obedience
.
'T
is
not
to
resolve
to
suffer
such
and
such
things
,
but
it
must
be
from
a
right
principle
.
Else
though
a
man
give
his
body
to
be
burned
at
a
stake
for
the
truth
,
hee
may
be
burned
in
hell
afterwards
,
for
want
of
truth
and
sincerity
.
And
oh
!
how
fearful
is
this
!
not
only
to
suffer
for
Christ
,
but
from
Christ
!
to
bee
cast
away
by
Christ
,
for
casting
himself
away
for
Christ
!
yet
so
it
is
in
this
case
.
SECT
.
15.
2.
Suppose
thou
sufferest
,
is
it
not
evil
thou
should'st
suffer
in
such
a
manner
?
that
thou
shouldst
suffer
so
aukwardly
,
and
untowardly
?
so
unchristianly
as
thou
dost
?
Why
,
where
's
thy
joy
?
thy
patience
?
thy
meekness
?
&c.
those
are
all
gone
,
because
thou
hast
quenched
the
spirit
.
Where
's
the
spirit
of
glory
then
resting
upon
thee
?
Who
takes
notice
of
such
sufferings
to
applaud
and
commend
them
?
Do
not
persons
begin
to
suspect
thee
,
because
they
see
not
the
same
spirit
,
carrying
thee
on
in
a
way
of
passive
,
as
well
as
active
obedience
?
To
what
purpose
is
it
to
suffer
in
this
manner
?
is
it
not
worse
than
if
thou
didst
not
suffer
at
all
?
dost
thou
not
then
do
more
hurt
than
good
?
&c.
SECT
.
16.
Lastly
,
Suppose
thou
sufferest
,
is
it
not
evil
,
not
to
persevere
in
suffering
?
As
all
a
mans
former
works
are
in
vain
,
if
hee
give
over
at
last
,
Ezek
.
18.24
.
so
all
a
mans
former
sufferings
,
Gal.
3.4
.
Have
yee
suffered
so
many
things
in
vain
?
Oh
consider
,
hast
thou
suffered
so
many
things
in
vain
,
it
it
be
yet
in
vain
.
CHAP.
XII
.
The
nineth
Effect
of
Quenching
the
Spirit
,
It
hinders
mens
communion
,
that
communion
they
might
otherwise
have
with
the
Father
,
Son
,
and
Holy
Ghost
.
When
God
knocks
at
the
door
,
by
the
motions
of
his
spirit
,
if
men
would
open
to
him
,
he
would
sup
with
them
,
and
they
should
sup
with
him
.
When
they
will
not
open
to
him
the
spirit
withdraws
.
What
communion
with
God
is
.
What
communion
with
God
is
had
,
when
the
spirit
is
not
quenched
.
No
communion
to
be
had
,
when
the
spirit
is
quenched
.
No
communion
then
in
Providences
.
None
in
comforts
and
blessings
which
one
enjoyes
,
none
in
crosses
and
afflictions
which
one
suffers
.
No
communion
then
in
Ordinances
.
The
sweetest
and
fullest
communion
that
Saints
have
on
this
side
heaven
,
is
that
which
they
have
in
Ordinances
.
This
lost
by
quenching
of
the
spirit
.
Two
sorts
of
persons
that
this
speaks
to
.
The
sad
conditio●
of
such
,
as
by
reason
of
their
quenching
of
the
spirit
,
never
had
communion
with
God
to
this
day
.
The
sad
condition
of
such
as
have
had
it
,
but
have
lost
it
again
by
their
quenching
of
the
spirit
.
To
be
excommunicated
fr●m
the
Church
,
dreadful
.
To
be
excommunicated
from
God
,
much
more
dreadful
.
When
communion
with
God
is
lost
,
all
is
nothing
that
one
enjoyes
,
though
it
be
never
so
much
.
SECT
.
1.
9.
IT
hinders
your
communion
;
that
sweet
communion
and
fellowship
that
you
might
have
with
the
Father
,
Son
,
and
Holy
Ghost
.
That
there
is
such
a
communion
and
fellowship
to
be
had
with
God
,
St.
John
testifies
,
1
John
1.1
,
2
,
3.
That
which
we
have
seen
and
heard
,
declare
we
unto
you
,
that
you
also
may
have
fellowship
with
us
;
and
truly
our
Fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
And
Paul
,
2
Cor
.
13.14
.
The
communion
of
the
Holy
Ghost
bee
with
you
.
Oh
God
never
comes
to
the
door
of
your
hearts
,
knocking
by
the
motions
of
his
spirit
there
,
but
if
you
would
open
to
him
,
you
should
be
sure
of
a
gracious
communion
with
him
.
Rev.
3.20
.
Behold
,
I
stand
at
the
door
and
knock
!
if
any
man
hear
my
voice
,
and
open
the
door
,
I
will
come
in
to
him
,
and
will
sup
with
him
,
and
he
with
me
.
Hee
would
sup
with
you
,
and
you
should
sup
with
him
.
1.
He
would
sup
with
you
;
he
would
accept
of
your
graces
and
duties
.
He
would
gather
his
Mirrhe
with
his
Spice
:
eat
his
hony-comb
with
his
hony
,
and
drink
his
wine
with
his
milk
;
Hee
would
take
such
fare
as
he
findes
,
accept
according
to
what
a
man
hath
and
not
according
to
what
he
hath
not
,
if
there
be
first
a
willing
minde
,
closing
with
the
motions
of
his
spirit
,
2
Cor
.
8.12
.
Thus
he
would
sup
with
you
.
2.
You
should
sup
with
him
;
you
should
receive
of
his
blessings
and
favours
.
Hee
would
make
you
a
Feast
,
a
Feast
of
Fat
things
,
a
Feast
of
Wine
on
the
lees
,
of
fat
things
full
of
marrow
,
of
Wine
on
the
lees
,
well
refined
,
Isa
.
25.6
.
And
he
would
say
,
Eat
O
Friends
,
drink
,
yea
,
drink
abundantly
,
O
Beloved
,
Cant
.
5.1
.
Open
thy
mouth
wide
,
and
I
will
fill
it
,
Psal
.
81.10
.
Thus
if
you
would
open
(
when
hee
knocks
)
you
should
sup
with
him
.
But
when
,
as
Cant
.
5.3
.
thou
wilt
not
open
;
though
thou
know'st
it
is
the
voice
of
thy
Beloved
that
knocketh
,
saying
,
Open
to
me
my
Sister
,
my
Love
,
my
Dove
,
my
Undefiled
,
for
my
head
is
filled
with
dew
,
and
my
locks
with
the
drops
of
the
night
;
yet
thou
sayest
,
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
I
have
washed
my
feet
,
how
shall
I
defile
them
?
Then
the
spirit
withdraws
himself
and
is
gone
:
Thou
seekest
,
but
canst
not
finde
him
,
callest
him
,
but
he
gives
thee
no
answer
,
will
have
no
communion
with
thee
any
longer
.
Thou
wouldest
have
communion
with
him
,
but
hee
will
have
none
with
thee
,
and
therefore
though
thou
seekest
,
yet
thou
shalt
not
finde
him
.
He
hides
himself
purposely
from
thee
,
that
thou
maiest
not
finde
him
in
this
case
.
For
now
thou
walkest
in
darkness
,
and
hast
Fellowship
with
unfruitful
works
of
darkness
,
and
therefore
canst
have
no
Fellowship
with
God
.
The
spirit
comes
,
and
finding
thee
brought
to
bed
of
thy
Iust
(
in
the
hour
of
darkness
,
the
night
of
temptation
)
would
have
thee
rise
,
and
come
out
of
thy
sin
.
Awake
thou
that
sleepest
,
arise
from
the
dead
,
and
Christ
shall
give
thee
light
,
Ephe
.
5.14
.
But
thou
hast
put
off
thy
coat
,
&c.
thou
findest
some
ease
,
and
carnal
contentment
in
thy
condition
,
and
therefore
canst
not
arise
;
therefore
thou
hast
no
communion
with
Christ
.
It
may
be
thou
thinkest
thou
hast
Fellowship
with
him
;
but
if
any
man
walk
in
darkness
,
and
saith
,
he
hath
Fellowship
with
God
,
he
lies
,
and
the
truth
is
not
in
him
,
1
John
1.6
.
What
communion
hath
light
with
darkness
?
righteousness
with
unrighteousness
?
Christ
with
Belial
?
2
Cor
.
6.14
.
You
cannot
have
Fellowship
at
the
Table
of
the
Lord
,
and
the
Table
of
Devils
.
1
Cor
.
10.21
.
SECT
.
2.
Communion
,
is
the
mutual
enjoyment
that
God
and
Saints
have
one
of
another
:
't
is
an
all-ternal
and
mutual
embracement
of
each
other
:
't
is
the
spirit
descending
,
and
the
heart
with
the
spirit
ascending
,
as
the
Angels
on
Jacobs
Ladder
.
Saints
have
communion
with
God
,
when
he
makes
familiar
discoveries
of
himself
unto
them
,
makes
something
of
his
minde
and
will
,
and
love
and
favour
common
to
them
,
and
that
in
a
way
of
intimacy
and
familiarity
:
When
he
shews
them
his
glory
,
and
makes
his
goodness
pass
before
them
;
when
he
falls
upon
their
necks
and
kisses
them
with
the
kisses
of
his
lips
;
when
his
left
hand
is
underneath
them
,
and
his
right
hand
embraceth
them
,
and
in
the
mean
while
he
manifest
himself
unto
them
,
opening
not
so
much
his
hand
(
for
so
hee
doth
where
there
is
no
communion
)
but
even
his
heart
unto
them
.
SECT
.
3.
God
is
not
reserved
,
but
open-hearted
to
his
people
,
and
hee
makes
them
reciprocate
with
himself
;
he
draws
,
and
the
soul
runs
after
him
,
hee
prepares
the
heart
,
and
then
the
Spouse
cannot
be
silent
.
In
communion
God
opens
his
treasury
,
and
enricheth
the
soul
;
and
his
banquetting
house
,
and
feasts
the
soul
;
and
his
banner
over
it
is
love
.
God
doth
,
as
it
were
,
give
away
himself
,
and
make
a
common
doal
,
and
distribution
of
his
choicest
favours
and
blessings
among
his
people
.
And
as
he
opens
his
heart
to
them
,
so
they
open
their
hearts
to
him
.
The
Spouse
,
Cant
.
1.12
.
speaks
of
this
,
While
the
King
(
saith
she
)
sitteth
at
his
table
,
my
spikenard
sendeth
forth
the
smell
thereof
.
Christ
joyned
himself
to
those
two
men
that
walked
to
Emmaus
,
and
as
they
walked
,
he
warmed
their
hearts
,
in
so
much
that
they
said
afterwards
,
reflecting
upon
it
,
Did
not
our
hearts
burn
within
us
,
&c.
Luk
.
24.32
.
The
Scriptures
have
fire
in
them
,
which
being
kindled
and
applied
by
the
spirit
,
will
enflame
the
coldest
affections
.
Oh
the
sweet
enjoyments
that
a
soul
hath
,
that
hath
communion
with
God!
What
floods
and
high
tides
of
spiritual
raptures
and
ravishments
,
doth
it
sometimes
finde
in
it self
!
how
doth
such
a
soul
go
out
,
yea
,
beyond
it self
!
how
doth
the
love
of
Christ
constrain
it
,
2
Cor
.
5.13
.
not
against
the
will
,
but
with
it
,
so
as
to
make
it
willing
,
yea
,
resolved
,
yea
,
resolute
,
and
that
with
unspeakable
delight
and
satisfaction
(
in
reflection
upon
it
)
against
all
manner
of
disswasions
and
discouragements
whatsoever
!
Thus
it
is
when
the
spirit
is
not
quenched
,
but
cherished
.
And
this
is
the
consequent
and
effect
of
living
and
walking
in
the
spirit
,
whereof
the
Apostle
speaks
,
Gal.
5.25
.
But
when
the
spirit
is
quenched
,
so
that
either
thou
dost
not
live
in
the
spirit
,
or
walk
in
the
spirit
;
but
walkest
after
the
flesh
,
and
not
after
the
spirit
,
Rom.
8.1
.
then
it
is
otherwise
:
then
thou
hast
no
communion
nor
fellowship
with
God
,
if
thou
sayest
thou
hast
,
thou
lyest
,
and
the
truth
is
not
in
thee
,
1
John
1.6
.
SECT
.
4.
1.
Thou
hast
no
communion
in
his
Providences
,
neither
Providences
of
Comforts
or
Crosses
.
1.
Not
in
Providences
of
Comforts
,
not
in
the
blessings
and
comforts
thou
dost
enjoy
.
O●
there
is
that
in
outward
enjoyments
,
that
Saints
taste
,
when
they
have
Communion
with
God
,
that
is
better
than
the
things
themselves
.
Oh
what
stories
,
will
they
tell
of
the
goodness
of
God
in
such
and
such
things
,
that
thou
hast
no
experience
of
?
Thou
hast
the
things
,
the
same
things
(
it
may
be
)
that
they
have
,
but
thou
hast
not
the
same
thing
,
the
one
thing
necessary
.
As
a
man
may
do
the
same
things
,
and
yet
there
is
one
thing
lacking
,
which
the
Saints
do
(
as
Christ
told
the
Young-man
)
which
no
natural
man
doth
in
any
thing
he
doth
;
so
a
man
may
enjoy
the
same
blessings
,
and
yet
there
may
be
one
blessing
wanting
,
which
the
Saints
enjoy
in
all
the
blessings
they
have
,
and
that
is
communion
and
fellowship
with
God
,
which
makes
blessings
to
be
blessings
indeed
,
without
which
they
would
be
but
curses
to
them
.
Oh
the
circumstances
of
mercy
and
goodness
,
that
they
can
tell
of
!
Thou
hast
the
same
things
,
but
not
the
same
goodness
and
loving
kindness
along
with
them
.
God
gives
thee
single
blessings
,
whereas
they
have
double
;
they
receive
double
at
his
hands
,
not
onely
nether
,
but
upper
springs
,
not
onely
left-hand
blessings
,
but
right-hand
blessings
too
.
God
deals
with
thee
as
a
servant
,
but
with
them
as
Sons
:
God
deals
with
thee
as
a
Servant
,
but
with
them
as
Friends
,
with
them
as
his
Wife
.
There
's
a
great
difference
in
this
.
A
Servant
waits
upon
his
Master
,
eats
of
the
remainders
that
are
left
,
but
the
other
eats
at
his
own
Table
with
him
;
and
they
eat
the
fat
,
and
drink
the
sweet
,
they
have
the
choicest
bits
.
He
takes
them
to
be
his
Companions
with
him
,
they
are
his
Familiars
,
his
intimates
,
that
share
with
him
in
all
his
enjoyments
;
they
are
the
men
of
his
bread
,
the
men
of
his
peace
,
such
as
have
communion
with
him
in
every
thing
he
doth
and
doth
enjoy
,
so
far
as
they
are
capable
of
communicating
with
him
in
it
.
But
thou
art
set
at
a
distance
,
with
the
Dogs
of
the
Flock
;
thou
eatest
alone
,
the
Master
is
not
with
thee
,
the
King
doth
not
sit
at
the
Table
where
thou
art
;
't
is
not
the
Lords
Table
,
but
the
Table
of
Devils
,
the
Table
of
Drunkards
,
of
Swearers
,
of
unclean
Wretches
,
&c.
Thus
thou
hast
no
communion
in
the
good
things
thou
hast
,
they
are
not
good
for
thee
,
but
for
thy
hurt
.
SECT
.
5.
2.
Not
in
Providences
of
Crosses
,
not
in
the
Crosses
and
Afflictions
thou
dost
suffer
.
No
Communion
of
strength
,
peace
,
joy
,
and
comfort
;
God
doth
not
so
much
as
look
upon
thee
nor
speak
unto
thee
;
whereas
he
is
with
them
continually
,
sympathizing
with
them
,
and
ministring
to
them
.
When
thou
goest
thorow
the
fire
,
and
thorow
the
water
,
I
will
be
with
thee
,
saith
he
,
Isa
.
43.2
.
Oh
the
Saints
have
sweet
Communion
with
God
in
their
greatest
sufferings
.
Those
that
are
led
by
the
Spirit
(
as
Christ
)
into
the
Wilderness
,
they
have
the
communion
of
the
Spirit
in
the
Wilderness
;
the
wicked
one
comes
,
but
findes
nothing
in
them
,
they
quench
all
his
fiery
Darts
,
because
they
have
not
quenched
the
Spirit
.
They
have
the
Assistances
and
Consolations
of
the
Spirit
,
I
will
allure
her
into
the
Wilderness
,
and
speak
comfortably
to
her
▪
Hos
.
2.14
.
speak
unto
her
heart
;
So
't
is
when
men
follow
the
Motions
of
the
Spirit
,
leading
them
into
a
suffering
Condition
.
But
when
thou
hast
quenched
the
Spirit
,
thou
sufferest
,
and
hast
nothing
of
God
in
thy
sufferings
,
God
brings
thee
into
the
Furnace
,
and
there
leaves
thee
.
Ezek
.
22.20
.
I
will
leave
thee
there
,
there
suffer
if
thou
wilt
,
saith
God
.
Thou
cryest
it
may
be
,
but
God
takes
no
notice
;
the
Philistims
are
upon
thee
(
as
upon
Saul
)
and
God
is
departed
from
thee
.
When
I
called
saith
God
,
Turn
yee
,
and
I
will
pour
out
my
spirit
unto
you
,
ye
would
not
,
therefore
,
&c.
Prov.
1.24
,
25.
Thus
when
the
Spirit
is
quenched
,
there
's
no
communion
in
Providences
;
neither
Providences
of
Comforts
,
or
Crosses
.
SECT
.
6.
2.
No
communion
with
him
in
Ordinances
.
And
this
is
worse
than
not
to
have
communion
with
him
in
Providences
.
The
sweetest
and
fullest
communion
that
Saints
have
on
this
side
Heaven
,
is
that
which
they
have
in
Ordinances
.
There
God
meets
with
them
and
blesseth
them
,
walks
up
and
down
in
the
midst
of
them
,
is
nigh
unto
them
in
all
they
call
upon
him
for
;
makes
himself
known
,
and
manifests
himself
unto
them
;
shews
them
his
face
,
suffers
them
to
take
hold
of
him
,
and
to
stay
him
in
the
galleries
,
and
wrestle
with
him
,
and
not
to
let
him
go
until
he
bless
them
.
But
't
is
otherwise
with
thee
,
God
stands
at
a
distance
from
thee
,
takes
no
notice
of
thee
,
or
if
he
doth
,
't
is
not
in
a
way
of
communion
and
fellowship
with
him
.
But
as
Joseph
(
before
he
made
himself
known
to
his
Brethren
)
he
speaks
by
an
Interpreter
;
but
to
others
he
speaks
face
to
face
,
and
causeth
them
to
sit
down
with
him
at
his
table
,
and
to
eat
and
drink
with
him
.
Some
are
in
Heaven
upon
Earth
,
as
it
were
,
for
the
time
.
Every
Ordinance
is
a
little
Mount
Tabor
to
them
;
Christ
carries
Peter
and
John
up
thither
,
and
is
transfigured
before
them
,
but
leaves
thee
behinde
:
shews
them
his
power
and
his
glory
,
as
it
is
to
be
seen
in
his
Sanctuary
,
whereas
thou
seest
nothing
.
While
others
are
in
the
Mount
,
lifted
up
to
Heaven
,
thou
art
in
the
Valley
,
groveling
here
below
upon
the
Earth
;
they
hear
things
which
cannot
bee
uttered
,
but
eye
hath
not
seen
,
ear
hath
not
heard
,
nor
hath
it
entred
into
thy
heart
to
conceive
what
great
things
God
hath
prepared
for
them
that
love
him
.
SECT
.
7.
When
God
called
Moses
up
into
the
Mount
,
he
commanded
that
the
rest
should
be
kept
off
,
and
not
come
near
,
and
if
a
beast
touch
the
Mount
,
he
must
be
thrust
thorow
with
a
dart
.
So
't
is
with
thee
.
And
when
Moses
comes
down
his
face
shines
,
his
communion
leaves
a
lustre
and
b●ightness
upon
his
face
,
the
spirit
of
glory
rests
upon
him
,
which
thou
art
not
able
to
behold
,
being
in
darkness
,
and
blinded
by
thy
lusts
that
cast
a
mist
before
thee
,
and
so
art
far
from
having
communion
with
God
,
yea
,
thou
hast
not
communion
with
the
Saints
of
God
.
SECT
.
8.
Why
now
consider
,
This
is
the
effect
of
thy
quenching
the
spirit
.
When
the
spirit
comes
it
is
in
order
to
communion
,
that
thou
mightest
have
fellowship
with
God
,
but
thou
refusest
,
and
then
the
spirit
refuseth
too
.
Thou
wilt
none
of
God
,
and
God
will
none
of
thee
,
but
gives
thee
up
to
thy self
,
and
thy
own
hearts
lusts
,
to
have
fellowship
with
Satan
,
and
the
unfruitful
works
of
darkness
.
Psal
.
81.11
,
12.
But
Israel
would
none
of
me
,
so
I
gave
them
up
,
&c.
So
that
this
(
you
see
)
is
an
effect
of
quenching
of
the
spirit
.
SECT
.
9.
Now
see
the
evil
of
quenching
the
spirit
in
this
respect
.
This
speaks
to
two
sorts
of
persons
.
1.
Such
as
never
had
communion
with
God
to
this
day
.
Oh
the
sweet
communion
thou
mightest
have
had
,
but
that
thou
hast
quencht
the
spirit
!
Oh
the
blessed
intimacy
and
familiarity
thou
might'st
have
had
with
God!
How
often
would
hee
have
gathered
thee
as
an
Hen
gathereth
her
Chickens
,
but
thou
would'st
not
!
thou
might'st
have
been
in
his
arms
,
and
have
lain
in
his
bosome
,
bin
under
the
shaddow
of
his
wings
,
have
walkt
,
and
dwelt
,
and
supt
with
him
,
but
thou
wouldst
not
.
Oh
the
wretched
condition
that
thou
art
in
!
If
communion
with
God
bee
our
happiness
,
then
the
want
of
it
is
thy
misery
.
And
this
is
the
effect
of
thy
quenching
the
spirit
,
hence
it
is
.
Thou
might'st
have
had
God
as
familiar
with
thee
,
had
as
much
enjoyment
of
God
,
both
in
Providences
,
and
Ordinances
,
as
others
;
but
thou
quenchest
the
spirit
,
and
therefore
thou
art
at
a
distance
from
God
,
and
God
from
thee
.
Thou
hast
nothing
from
God
,
but
in
a
common
way
,
no
peculiarities
and
specialities
of
favour
,
loving-kindness●s
and
mercies
are
taken
away
from
thee
.
God
doth
not
shew
thee
the
favour
that
he
bears
unto
his
own
people
;
hee
is
not
good
unto
thee
,
as
hee
is
wont
to
do
unto
those
,
that
love
his
name
.
Thou
art
still
a
far
off
,
and
continuest
to
this
day
without
God
in
the
world
.
Oh
that
thou
could'st
see
by
this
the
evil
of
thy
quenching
of
the
spirit
.
SECT
.
10.
2.
It
speaks
to
those
that
have
had
it
,
but
have
lost
it
again
by
their
quenching
of
the
spirit
.
Oh
how
well
was
it
once
with
thee
!
compare
thy
present
condition
with
thy
former
,
remember
from
whence
thou
ar●●●llen
.
Art
thou
not
ready
to
say
,
Oh
that
I
were
as
in
the
months
past
,
as
in
the
daies
when
God
preserved
me
,
when
his
candle
shined
upon
my
head
,
and
when
by
his
light
,
I
walked
through
darkness
!
as
I
was
in
the
daies
of
my
youth
,
when
the
secret
of
God
was
upon
my
Tabernacle
,
when
the
Almighty
was
yet
with
me
,
&c.
Job
29.2
,
3
,
4
,
&c
,
Art
thou
not
ready
to
say
,
I
will
go
to
my
former
Husband
,
for
then
it
was
better
with
me
than
now
,
Hos
.
2.7
.
Oh
it
is
far
worse
with
thee
,
that
thou
hast
lost
the
communion
(
in
some
respect
)
than
if
thou
hadst
never
had
it
.
Thy
former
happiness
aggravates
thy
present
misery
.
God
is
departed
from
mee
(
saith
Saul
)
and
answers
me
no
more
,
no
manner
of
way
;
Oh
what
shall
I
do
?
what
will
become
of
mee
?
I
am
undone
,
and
must
needs
perish
.
SECT
.
11.
If
it
were
but
the
loss
of
communion
in
a
common
way
(
which
scarce
bears
the
name
of
communion
)
yet
it
were
miserable
;
but
to
loose
communion
in
a
special
way
,
how
much
more
miserable
and
wretched
is
it
!
Now
the
sweet
influences
of
the
spirit
are
withheld
,
God
keeps
at
a
distance
,
passeth
by
as
a
wayfaring
man
,
that
turns
aside
to
tarry
but
a
night
.
Before
there
was
intimate
familiarity
,
God
dealt
familiarly
with
thee
.
1.
Thou
hadst
the
secrets
of
his
will
manifested
to
thee
,
wert
guided
by
his
counsels
,
there
was
a
voice
behinde
saying
,
This
is
the
way
,
when
thou
wert
ready
to
turn
aside
,
&c.
2.
Thou
hadst
the
secrets
of
his
love
,
wert
sustained
by
his
comforts
,
and
his
love
shed
abroad
in
thy
heart
;
there
was
a
voice
saying
to
thy
soul
,
I
am
thy
salvation
.
3.
Thou
hadst
frequent
visits
,
God
was
ever
and
anon
coming
to
thee
,
and
meeting
thee
with
a
blessing
.
4.
Continuing
abiding
presence
;
God
was
near
unto
thee
in
all
thou
calledst
upon
him
for
,
he
walked
with
thee
,
and
was
with
thee
whithersoever
thou
wentest
.
5.
Didst
partake
of
the
choicest
favours
;
God
dealt
not
so
with
other
persons
.
I
but
now
it
is
otherwise
,
God
is
a
stranger
to
thee
,
and
thou
to
him
;
God
takes
away
loving-kindnesses
and
mercies
from
thee
,
hast
little
more
,
then
what
is
given
to
the
worst
,
for
the
time
.
And
this
is
the
effect
of
thy
quenching
of
the
spirit
;
hence
it
is
,
because
thou
slightest
the
motions
of
the
spirit
.
And
is
not
this
evil
then
?
SECT
.
12.
Do
but
consider
what
't
is
to
loose
communion
with
the
Saints
;
to
be
excommunicated
from
the
Church
,
is
dreadful
:
Oh
but
what
is
it
to
be
excommunicated
from
God!
to
be
cast
out
from
the
society
of
the
blessed
God!
Depart
from
me
,
will
be
a
dreadful
word
at
the
last
day
;
it
will
be
as
terrible
,
as
Go
ye
cursed
into
utter
darkness
,
nay
,
indeed
it
is
in
effect
the
very
same
.
This
will
be
dreadful
at
the
last
day
;
but
do
but
consider
,
what
it
is
for
the
present
.
To
be
left
alone
is
miserable
(
woe
be
to
him
that
is
alone
)
or
else
to
the
wicked
(
woe
is
mee
that
I
dwell
in
Mesheck
,
Psal
.
120.5
.
)
but
to
be
left
to
the
Devil
,
to
have
Fellowship
with
Devils
,
oh
how
much
more
miserable
is
it
!
Why
this
is
thy
case
.
For
if
thou
hast
not
Fellowship
with
God
,
thou
hast
with
the
Devil
:
When
once
thou
art
excommunicated
from
God
,
thou
art
given
up
to
the
Devil
.
Thus
't
is
when
excommunicated
but
from
the
Saints
.
1
Cor
.
5.5
.
but
though
the
Saints
cannot
excommunicate
thee
(
thou
being
not
guilty
of
any
open
scandalous
sin
)
yet
if
thou
quench
the
spirit
,
God
may
excommunicate
thee
.
SECT
.
13.
How
wilt
thou
bee
able
to
bear
this
,
when
once
thou
com'st
to
be
sensible
of
it
?
What
are
Houses
,
Lands
,
Buying
,
Selling
,
Health
,
Wealth
,
&c.
at
such
a
time
?
what
was
Paradise
to
Adam
,
when
he
had
lost
his
Fellowship
?
what
is
all
to
the
wife
,
when
she
hath
lost
communion
with
her
husband
?
will
it
satisfie
?
will
it
content
her
?
what
is
all
the
world
to
her
?
what
was
Jerusalem
to
Absolom
,
when
he
might
not
see
the
Kings
face
?
Could
corn
and
wine
content
David
without
the
light
of
Gods
countenance
?
was
the
Spouses
bed
any
longer
pleasant
,
when
her
Beloved
had
withdrawn
himself
?
Oh
what
dost
thou
now
loose
!
How
must
thy
soul
needs
pine
away
in
this
condition
!
If
the
Fountain
be
stopt
,
the
Cistern
must
needs
be
dry
:
if
the
root
be
dryed
up
,
the
branches
will
quickly
wither
.
Besides
,
consider
the
fellowship
with
unfruitful
works
of
darkness
thou
hast
in
the
mean
time
,
the
fellowship
thou
hast
with
the
Devil
the
Prince
of
darkness
;
the
poor
,
low
,
vile
,
and
base
things
thou
livest
upon
,
as
the
Prodigal
that
fed
upon
husks
,
when
he
was
out
of
his
Fathers
House
.
And
by
this
judge
of
the
evil
of
quenching
the
spirit
,
that
is
the
cause
of
it
.
CHAP.
XIII
.
The
tenth
effect
of
Quenching
the
Spirit
.
It
hinders
mens
Peace
.
It
hinders
mens
peace
with
God
.
They
are
not
at
peace
with
him
.
Hee
is
not
at
peace
with
them
.
The
evil
of
this
.
It
is
from
quenching
the
spirit
.
Their
misery
in
this
respect
.
It
hinders
peace
with
themselves
.
The
evil
of
this
,
and
of
quenching
the
spirit
in
this
respect
.
This
speaks
to
two
sorts
of
Persons
.
It
hinders
their
peace
with
men
.
It
hinders
their
peace
with
the
creatures
.
SECT
.
1.
10.
IT
hinders
your
Peace
.
It
loseth
you
much
peace
and
comfort
;
it
loseth
you
the
best
peace
and
comfort
;
the
sweetest
,
the
most
satisfactory
,
and
necessary
peace
and
comfort
.
The
peace
of
God
,
that
peace
of
God
that
passeth
all
understanding
,
that
should
keep
and
garison
your
hearts
and
mindes
,
through
Jesus
Christ
.
Phil
.
4.7
.
To
be
spiritually
minded
,
i.e.
to
exercise
the
graces
,
and
follow
the
motions
of
the
spirit
,
this
(
saith
the
Apostle
)
is
life
and
peace
;
Rom.
8.6
.
On
the
contrary
,
to
suffer
the
gifts
and
graces
of
the
spirit
to
lye
idle
,
in
cold
and
unactive
habits
,
and
to
neglect
the
motions
of
the
spirit
,
which
(
as
you
have
heard
)
are
waies
whereby
the
Spirit
is
quenched
,
this
is
death
and
trouble
.
SECT
.
2.
Oh
if
you
would
follow
God
fully
,
and
not
quench
the
Spirit
,
then
you
should
bee
full
of
joy
,
of
joy
unspeakable
and
full
of
glory
;
you
should
enjoy
a
perpetual
Sabbath
,
a
continual
Jubilee
.
Great
peace
have
they
that
love
thy
Law
,
and
nothing
shall
offend
them
,
saith
the
Psalmist
,
Psal
.
119.165
.
And
,
this
is
love
that
we
keep
his
Commandements
,
and
his
Commandements
are
not
grievous
,
saith
the
Apostle
,
1
John
5.3
.
Mercy
and
truth
are
met
together
,
righteousness
and
peace
have
kissed
each
other
.
Such
a
friendly
salutation
,
such
a
welcome
embracement
is
there
,
when
ever
they
meet
together
.
Psal
.
35.10
.
Therefore
,
saith
God
,
O
that
thou
hadst
hearkened
to
my
commandements
(
and
so
not
quencht
the
spirit
)
then
had
thy
peace
been
as
a
river
,
and
thy
righteousness
as
the
waves
of
the
Sea
,
Isa
.
48.18
.
Thus
it
would
be
if
you
did
not
quench
the
Spirit
:
but
when
you
have
quencht
the
Spirit
,
then
for
peace
you
have
great
bitterness
,
Isa
.
38.17
.
Therefore
saith
Christ
,
Oh
that
thou
hadst
known
,
even
thou
in
this
thy
day
,
the
things
that
belong
unto
thy
peace
!
but
now
they
are
hid
from
thine
eye
.
,
Luk
.
19.42
.
There
is
no
peace
,
saith
the
Lord
,
to
the
wicked
.
Isa
.
48.22
.
The
way
of
peace
they
know
not
,
and
there
is
no
judgement
in
their
goings
:
they
have
made
them
crooked
paths
;
whosoever
goeth
therein
shall
not
know
peace
,
Isaiah
59.8
.
Thus
you
see
that
quenching
of
the
spirit
hinders
your
peace
.
And
it
hinders
,
-
1.
Your
peace
with
God
.
-
2.
Your
peace
with
your selves
.
-
3.
Your
peace
with
men
.
And
-
4.
Your
peace
with
the
creatures
.
SECT
.
3.
1.
Your
peace
with
God
.
So
that
as
you
are
not
at
peace
with
him
,
so
hee
is
not
at
peace
with
you
.
That
you
are
not
at
peace
with
him
,
is
evident
when
you
quench
the
Spirit
for
it
argues
your
disobeying
and
striving
against
the
spirit
,
and
therefore
he
is
not
at
peace
with
you
.
They
rebelled
and
vexed
his
holy
Spirit
,
therefore
he
was
turned
to
be
their
enemy
,
and
fought
against
them
.
Isa
.
63.10
.
For
this
cause
God
turns
to
be
your
enemy
,
and
fights
against
you
.
SECT
.
4.
Now
what
an
evil
is
this
?
Better
have
all
the
world
for
an
Enemy
than
God
.
As
hee
is
the
best
of
friends
,
so
the
worst
of
Enemies
.
What
is
it
to
bee
at
peace
with
men
,
and
not
with
God
?
God
is
not
reconciled
to
thee
,
nor
ever
will
be
,
so
long
as
thou
quenchest
the
spirit
.
If
thou
rebellest
and
vexest
his
holy
spirit
,
he
becomes
thine
enemy
and
fights
against
thee
.
God
hath
a
controversie
with
thee
,
which
will
not
bee
taken
up
,
so
long
as
thou
continuest
to
quench
the
spirit
,
as
thou
dost
.
Do
never
so
much
,
still
the
old
controversie
remains
;
thou
art
not
agreed
with
thy
adversary
.
Thou
know'st
what
God
hath
against
thee
,
and
hee
will
come
upon
thee
for
it
,
sooner
or
later
.
There
are
great
preparations
making
,
hee
hath
whet
his
Sword
,
and
prepared
the
instruments
of
Death
,
Psal
.
7.12
,
13.
and
thou
dost
continually
treasure
up
wrath
against
the
day
of
wrath
,
&c.
Rom
.
2.5
.
and
therefore
such
a
day
there
will
be
.
Thou
goest
on
quenching
of
the
spirit
still
,
and
when
the
fire
of
the
spirit
is
utterly
extinct
,
then
the
fire
of
Gods
wrath
is
kindled
against
thee
,
and
will
,
thou
knowest
not
how
soon
,
break
forth
upon
thee
.
Therefore
pray
never
so
much
,
hear
never
so
much
,
do
never
so
many
duties
,
all
is
one
,
it
avails
thee
nothing
,
so
long
as
thy
quenching
the
Spirit
remains
.
Thou
sendest
messengers
to
God
one
after
another
,
saying
,
Is
it
peace
?
Is
it
peace
?
but
God
answers
,
what
peace
?
what
hath
such
an
one
as
thou
to
do
with
peace
?
Thy
Messengers
turn
not
again
,
but
God
comes
on
a
pace
,
and
oh
!
what
wilt
thou
do
when
hee
comes
?
Hee
is
on
his
way
,
the
way
of
his
revenges
,
and
what
wilt
thou
do
,
when
he
shall
come
upon
thee
?
SECT
.
5.
Oh
why
dost
thou
not
think
of
taking
up
the
controversie
?
why
dost
thou
not
give
all
diligence
to
agree
with
thy
adversary
?
wilt
thou
still
continue
striving
with
,
and
wrestling
against
the
Spirit
?
what
dost
think
will
come
of
it
at
last
?
Oh!
when
once
God
comes
to
take
vengeance
,
his
wrath
is
such
,
as
can
neither
be
avoided
,
nor
endured
.
God
fights
against
thee
with
the
Sword
of
his
mouth
,
Rev.
2.16
.
and
hee
will
ere
long
fight
against
thee
with
the
Sword
of
his
hand
.
Thou
knowest
God
hath
somewhat
against
thee
,
Rev.
2.4
.
because
thou
hast
left
thy
first
love
,
and
yet
thou
dost
not
repent
,
nor
do
thy
first
works
.
Oh!
why
dost
thou
not
consider
?
God
is
turned
away
from
thee
already
;
and
wherefore
is
that
,
but
to
turn
against
thee
,
and
to
do
thee
hurt
and
consume
thee
,
after
he
hath
done
thee
good
?
Josh
.
24.20
.
SECT
.
6.
Thou
might'st
have
God
for
thy
friend
as
wel
as
others
,
God
smiling
upon
thee
as
well
as
others
,
but
thou
quenchest
the
spirit
,
and
that
hinders
.
Oh!
how
doth
God
offer
peace
unto
thee
?
hath
given
his
Son
,
the
Prince
of
peace
;
sent
his
Ministers
,
the
Ambassadors
of
peace
;
preacht
the
Word
,
the
Gospel
of
peace
;
and
yet
there
is
no
peace
for
thee
,
God
will
not
make
peace
with
thee
,
and
meerly
because
of
thy
quenching
of
the
spirit
.
Why
dost
thou
not
therefore
consider
?
There
being
no
peace
with
God
,
thou
canst
not
but
think
that
advantages
will
be
taken
against
thee
,
especially
seeing
thou
givest
so
many
:
and
that
God
will
act
as
an
Enemy
,
especially
seeing
he
labours
so
much
for
peace
,
and
thou
continually
slightest
it
.
Oh
how
may
God
complain
,
as
David
,
When
I
am
for
peace
,
they
are
for
war
;
for
striving
against
,
and
quenching
of
the
spirit
!
Dost
think
God
will
bear
this
alwaies
?
God
being
thine
enemy
,
fearful
things
must
be
lookt
for
;
For
,
as
when
God
is
a
Friend
he
will
set
all
his
Attributes
a
work
,
his
wisdome
,
power
,
&c.
to
do
such
an
one
good
;
so
when
he
is
an
Enemy
,
he
will
set
them
a
work
to
do
such
an
one
hurt
.
Therefore
there
remains
nothing
,
but
a
certain
fearful
looking
for
,
of
judgement
and
fiery
indignation
to
devour
thee
as
an
adversary
.
For
such
thou
art
if
thou
bee
not
reconciled
.
For
God
is
not
an
adversary
to
any
but
those
that
are
adversaries
to
him
;
and
such
are
those
,
that
by
contesting
and
striving
,
by
rebelling
and
sinning
against
light
and
good
motions
,
quench
the
spirit
.
And
seeing
thou
art
so
froward
,
as
thus
to
quench
the
spirit
,
remember
what
hee
hath
said
,
With
the
froward
thou
wilt
shew
thy self
froward
,
Psal
.
18.26
,
And
therefore
though
God
spare
thee
long
,
yet
,
seeing
the
controversie
is
not
taken
up
,
it
is
all
one
,
for
at
length
God
will
come
upon
thee
,
and
then
,
woe
unto
thee
,
hee
will
smite
the
head
of
all
such
as
go
on
still
in
their
trespasses
,
Psal
.
68.21
.
SECT
.
7.
Now
whence
is
this
?
Is
it
not
from
thy
quenching
of
the
spirit
?
for
if
the
spirit
were
not
quenched
,
God
would
bee
Friends
;
but
the
spirit
being
quenched
,
hee
is
vexed
,
yea
,
vexed
to
the
very
heart
,
Gen.
6.6
.
and
therefore
is
thy
Enemy
.
God
is
out
with
thee
for
the
sin
of
thy
nature
;
by
nature
thou
art
a
childe
of
wrath
,
Ephes
.
2.3
.
—
but
since
,
hee
hath
come
and
offered
peace
,
and
that
not
only
externally
,
in
the
Ministry
of
the
word
,
but
internally
also
,
in
the
treaties
of
the
spirit
.
The
spirit
comes
,
and
leaves
the
truth
upon
record
in
the
Conscience
;
Oh
Sinners
,
saith
he
,
Know
,
that
though
I
might
justly
damn
,
yet
I
am
willing
to
pardon
thee
,
so
that
thou
wilt
repent
,
and
therefore
turn
thee
,
turn
thee
,
why
wilt
thou
dye
?
But
now
,
seeing
thou
wilt
nor
turn
,
hee
is
much
more
thy
enemy
than
before
;
he
is
an
enemy
to
thee
,
not
onely
for
sin
against
the
Law
(
as
before
)
but
now
for
sin
against
the
Gospel
.
Now
thou
sinnest
against
the
Gospel
,
despisest
the
riches
of
grace
,
Rom.
2.4
.
and
therefore
hee
is
much
more
thine
enemy
now
,
than
ever
before
.
Before
't
was
only
for
sin
against
the
Covenant
of
works
;
but
now
for
sinning
against
the
Gospel
,
the
Covenant
of
grace
.
SECT
.
8.
Oh
the
wretched
condition
then
that
thou
art
in
!
Is
it
not
fearful
to
have
God
for
an
enemy
?
Well
,
but
whence
is
it
?
why
thou
maist
thank
quenching
of
the
spirit
for
it
.
What
is
it
to
have
Men
or
Devils
enemies
in
comparison
of
God
?
when
a
man
is
thine
enemy
,
thou
judgest
of
the
danger
of
thy
condition
,
according
to
the
greatness
of
his
power
,
which
thou
art
no
way
able
to
match
;
But
who
knoweth
the
power
of
Gods
anger
?
according
to
his
fear
,
so
is
his
wrath
.
If
a
man
be
able
to
take
vengeance
,
thou
fearest
;
to
be
sure
God
is
,
yea
,
and
will
too
;
and
then
what
will
become
of
thee
?
Is
any
able
to
deliver
out
of
his
hand
?
canst
thou
deliver
thy self
?
canst
thou
bee
delivered
by
any
besides
?
will
crying
mercy
,
serve
,
after
so
many
quenchings
of
the
spirit
?
Is
it
no
more
than
so
,
thinkest
thou
?
what
!
slight
mercy
all
thy
life
long
,
and
then
think
to
have
it
for
a
wish
at
last
?
Oh
strange
!
wherefore
then
dost
thou
not
consider
?
why
dost
thou
not
bethink
thy self
?
now
that
thou
art
so
much
for
peace
with
man
,
how
is
it
that
thou
art
no
more
for
peace
with
God
?
Peace
thou
would'st
have
,
but
peace
in
a
way
of
sin
;
peace
with
God
,
and
peace
with
thy
lusts
,
which
will
not
be
.
And
therefore
he
hath
taken
away
his
peace
from
thee
,
even
loving
kindenesses
and
mercies
,
Jer
.
16.5
.
Yea
,
he
hath
removed
thy
Soul
far
off
from
peace
,
Lamen
.
3.17
.
And
this
leads
unto
a
second
particular
.
For
it
hinders
,
SECT
.
9.
2.
Peace
with
thy self
,
peace
of
Conscience
.
The
spirit
comforts
divers
waies
,
but
no
way
when
it
is
quenched
.
The
spirit
doth
not
bear
witness
for
thee
,
but
against
thee
.
Enoch
walked
with
God
,
and
had
this
testimony
,
that
he
pleased
God
,
Heb
.
11.5
.
but
thou
on
the
contrary
walkest
contrary
to
God
,
and
therefore
canst
have
no
other
testimony
,
but
that
thou
displeasest
God
.
Now
therefore
Conscience
accuseth
,
now
thy
own
spirit
,
now
the
evil
spirit
terrifieth
thee
;
as
when
the
spirit
departed
from
Saul
,
the
evil
spirit
came
presently
and
troubled
him
.
Thou
hast
no
peace
in
this
case
that
is
from
the
spirit
.
No
peace
,
but
what
is
a
curse
and
a
judgement
to
have
.
No
abiding
peace
,
but
a
peace
(
if
any
)
that
will
easily
bee
broken
.
All
the
while
I
kept
silence
,
saith
David
,
(
viz.
against
convictions
and
motions
of
the
spirit
,
striving
with
him
to
confess
)
my
bones
waxed
old
,
my
moisture
was
turned
into
the
drought
of
summer
,
Psal
.
32.3
,
4.
And
if
it
be
not
so
,
it
will
be
,
with
thee
,
when
ever
Conscience
comes
to
be
awakened
.
SECT
.
10.
But
it
may
be
Conscience
is
awakened
already
;
and
therefore
tell
me
,
art
thou
not
full
of
fears
?
full
of
pains
and
disquietments
?
art
thou
not
like
the
troubled
Sea
that
cannot
rest
,
but
casts
forth
mire
and
dirt
?
Isa
.
57.20
.
There
's
no
peace
,
saith
my
God
,
to
the
wicked
;
and
so
none
to
thee
while
thou
quenchest
the
spirit
.
Art
never
safe
,
never
at
ease
,
never
at
rest
.
Dost
duties
,
but
hast
no
comfort
,
no
satisfaction
in
them
,
because
Conscience
ever
and
anon
is
hinting
that
thy
heart
is
not
right
.
Hast
enjoyments
,
but
no
comfort
in
them
,
because
Conscience
tells
all
this
is
nothing
,
they
will
be
but
so
many
Bills
of
Indictment
against
thee
at
the
last
.
Dost
eat
thy
bread
with
quaking
,
and
drink
thy
wine
with
trembling
,
because
Conscience
tells
thee
,
God
doth
not
accept
of
thy
work
?
Art
afraid
of
evil
tidings
,
1.
Before
they
come
;
art
afraid
there
will
be
bad
news
?
2.
After
they
come
,
thy
heart
failing
thee
for
fear
,
and
for
looking
after
those
things
which
are
coming
on
the
earth
,
as
Luk
.
21.26
.
If
thou
dost
but
hear
the
bell
toll
,
or
ring
out
for
any
one
,
't
is
as
if
it
were
a
passing
bell
for
thy self
.
If
thou
dost
but
hear
of
some
disease
in
the
Town
,
art
presently
surprized
with
fearfulness
,
and
thinkest
every
thing
will
infect
thee
.
When
Sermon-time
comes
,
art
afraid
to
go
,
least
thou
shouldst
hear
thy
sentence
of
condemnation
.
When
Prayer-time
comes
,
art
afraid
to
pray
,
because
Conscience
tells
thee
,
God
will
not
hear
thee
.
What!
thou
pray
?
saith
Conscience
:
Such
an
one
as
thou
?
saith
Satan
,
thou
that
so
opposest
the
spirit
?
shall
such
an
one
ever
look
to
be
heard
?
SECT
.
11.
Now
whence
is
this
?
do
not
deny
thy
experience
:
Is
it
not
because
thou
slightest
such
and
such
good
motions
of
the
spirit
?
neglectest
such
and
such
duties
of
the
Word
?
duties
in
the
closet
?
duties
in
the
family
?
duties
in
thy
particular
calling
?
Now
then
consider
,
is
not
this
evil
,
to
be
thus
tormented
?
thus
vexed
?
thus
disquieted
?
If
thou
canst
see
an
evil
in
the
effect
,
why
then
see
what
evil
there
is
in
the
cause
.
Is
pain
evil
,
and
is
not
that
evil
which
causeth
it
?
That
which
breaks
the
peace
of
a
Kingdome
is
counted
a
great
evil
,
and
should
not
that
which
breaks
the
peace
of
Conscience
bee
accounted
so
too
?
Oh!
what
tumults
and
insurrections
doth
it
cause
in
thy
soul
!
Oh
the
sad
daies
and
nights
that
thou
hast
when
the
spirit
is
quenched
!
Conscience
is
ever
and
anon
putting
thee
in
minde
of
thy
hypocrisie
and
unsoundness
;
tells
thee
what
thou
art
,
and
what
is
like
to
become
of
thee
.
Thy
own
wickedness
shall
correct
thee
,
and
thy
backsliding
shall
reprove
thee
:
Know
therefore
and
see
,
that
it
is
an
evil
thing
and
bitter
,
that
thou
hast
forsaken
the
Lord
thy
God
,
and
that
my
fear
is
not
in
thee
,
saith
the
Lord
God
of
Hosts
,
Jer
.
2.19
.
Thou
goest
to
duty
,
and
Conscience
tells
thee
,
't
is
not
acceptable
.
Oh
the
strangeness
'twixt
God
and
thy
Soul
!
Thou
canst
not
come
with
boldness
into
his
presence
,
he
doth
not
smile
upon
thee
,
doth
not
lift
up
the
light
of
his
countenance
upon
thee
.
Having
not
his
quickning
presence
(
as
when
thou
hast
quenched
the
spirit
,
thou
hast
not
)
thou
hast
not
his
comforting
presence
neither
.
Thou
hangest
down
the
head
,
being
afraid
to
look
Saints
in
the
face
.
Thou
com'st
with
fear
and
with
trembling
,
into
the
company
of
thy
Brethren
;
and
o●ely
because
of
a
sense
of
guilt
,
because
thou
hast
a
misgiving
Conscience
.
Nothing
that
thou
hast
,
nothing
that
thou
dost
,
is
any
comfort
to
thee
:
and
thou
c●rest
not
for
the
society
and
communion
of
Saints
,
but
art
grown
sullen
,
sottish
,
stupid
.
SECT
12.
This
must
needs
be
the
effect
of
thy
quenching
of
the
Spirit
.
If
means
be
neglected
,
and
grace
not
exercised
,
the
spirit
must
needs
bee
quenched
.
Grace
decaies
,
and
if
grace
decay
,
the
evidence
of
it
decaies
too
.
It
is
all
one
not
to
be
,
and
not
to
appear
to
be
in
this
case
;
thou
thinkest
there
is
none
,
because
thou
seest
none
.
Again
,
if
the
motions
of
the
spirit
be
neglected
,
and
disobeyed
,
the
spirit
withdraws
,
and
then
grace
cannot
bee
seen
;
for
it
shines
but
with
a
borrowed
light
,
so
that
in
this
case
,
thou
hast
not
the
light
of
Gods
spirit
,
nor
of
thy
own
neither
.
And
oh
the
sad
fears
that
thou
art
now
in
!
Oh
●he
horrours
and
astonishments
that
ever
and
anon
seize
upon
thee
!
The
sorrows
of
death
compass
thee
about
,
the
pains
of
hell
●●t
hold
upon
thee
.
Oh
the
horrible
pains
and
disquietments
of
thy
conscience
!
by
reason
whereof
thou
liest
tossing
and
tumbling
upon
thy
bed
,
wishing
when
it
is
night
,
would
God
it
were
day
,
&c.
Hast
no
heart
to
duties
or
ordinances
;
but
as
a
Child
when
he
knows
his
Father
is
angry
,
keeps
out
of
the
way
;
so
thou
shunnest
the
presence
of
God
.
Oh
the
grief
and
sadness
that
seizeth
upon
thee
!
the
shame
and
confusion
of
face
that
covereth
thee
!
thou
hangest
down
the
head
,
art
afraid
and
ashamed
to
look
up
.
SECT
.
13.
And
it
must
needs
be
thus
,
for
-
1.
The
spirit
suspends
his
testimony
.
-
2.
Sets
home
threatnings
.
-
3.
Makes
impressions
of
wrath
.
-
4.
Leaves
Conscience
and
Satan
,
to
accuse
and
torment
thee
.
Oh
how
art
thou
now
like
the
troubled
Sea
!
what
Storms
and
Tempests
are
in
thy
breast
?
But
how
can
it
be
otherwise
?
For
when
thou
quenchest
the
spirit
,
thou
grievest
the
spirit
,
and
then
the
spirit
will
not
speak
peace
.
Thou
wondrest
thou
hast
no
more
peace
;
Oh!
consider
,
is
it
not
hence
,
that
thou
quenchest
the
spirit
?
Sinnest
against
light
?
dost
not
exercise
grace
?
dost
not
perform
duties
?
'T
would
be
a
wonder
thou
should'st
have
any
peace
in
such
a
condition
.
If
thou
hast
any
,
it
will
not
last
.
Every
act
of
quenching
the
spirit
,
is
a
deadly
wound
to
thy
peace
,
which
thou
feelest
not
alwaies
for
the
present
,
but
thou
dost
afterwards
.
Thou
might'st
enjoy
thy self
as
much
as
any
,
if
thou
would'st
but
follow
the
motions
of
the
spirit
;
but
thou
dost
not
,
and
therefore
hast
no
more
comfort
in
thy self
;
but
what
ever
troubles
thee
,
art
troubled
at
thy self
most
.
Oh
what
an
enemy
art
thou
to
thy self
!
why
,
what
ayles
thee
?
who
,
or
what
is
it
that
molests
thee
?
Is
it
not
thy
own
doing
?
has
not
thy
wickedness
,
thy
quenching
of
the
spirit
procured
this
unto
thee
?
Conscience
tells
thee
of
such
a
sin
thou
shouldst
not
commit
;
but
thou
committest
it
,
and
then
peace
is
gone
,
as
soon
as
ever
it
is
committed
:
The
spirit
calls
upon
thee
for
such
a
duty
,
but
thou
neglectest
it
,
and
then
peace
is
gone
as
soon
as
ever
it
is
neglected
.
And
now
thou
callest
in
question
all
from
the
beginning
to
this
day
:
art
ready
to
curse
the
day
wherein
thou
wert
born
.
Knowest
not
whether
thou
shalt
go
,
to
Heaven
,
or
to
Hell
;
darest
not
think
of
Judgement
,
or
if
thou
dost
,
a
fit
of
trembling
(
such
as
Foelix
was
surpriz'd
with
)
presently
comes
upon
thee
.
Now
as
't
is
in
a
State
or
Kingdome
,
if
the
peace
of
the
State
or
Kingdome
be
broken
,
it
is
accounted
a
great
evil
,
and
that
both
in
respect
of
evils
fear'd
and
felt
;
then
all
things
hang
in
doubt
before
us
,
all
goes
to
ruine
,
there
is
no
thriving
or
flourishing
of
any
thing
,
as
in
times
of
peace
:
So
't
is
in
the
Soul
,
when
peace
of
Conscience
is
broken
.
And
why
then
canst
thou
not
see
what
an
evil
there
is
in
that
,
that
is
the
cause
of
it
?
Oh
thy
misery
!
when
all
is
in
peace
without
,
then
thou
hast
no
peace
within
:
when
all
the
Countrey
round
about
is
quiet
,
then
thou
art
in
miserable
trouble
.
But
besides
,
when
there
is
trouble
without
,
thou
hast
trouble
within
too
,
without
are
fightings
,
within
are
fears
,
and
this
is
far
worse
than
outward
trouble
.
Let
trouble
without
be
never
so
great
,
yet
if
all
bee
quiet
within
,
a
man
can
say
and
sing
,
as
Psal
.
46.1
,
2.
but
a
wounded
spirit
who
can
bear
?
A
little
wind
within
,
in
the
bowels
of
the
earth
,
will
cause
a
great
earthquake
,
whereas
all
the
four
winds
without
cannot
stir
it
.
Solomon
saith
,
It
is
better
to
dwell
in
a
corner
of
the
house
top
,
than
with
a
brawling
woman
in
a
wide
house
.
It
may
bee
said
also
,
it
is
better
to
dwell
there
,
than
in
a
palace
with
a
brawling
Conscience
.
Oh
what
duties
dost
thou
perform
in
the
mean
time
?
is
it
not
meerly
in
form
?
and
for
fashions
sake
,
because
thou
would'st
honour
thy self
before
the
people
,
that
thou
hearest
,
and
prayest
and
performest
other
duties
of
Religion
?
for
thou
dost
not
think
they
are
accepted
,
yet
thou
holdest
on
still
,
but
't
is
to
no
purpose
.
Oh
why
dost
thou
not
consider
of
making
thy
peace
?
wilt
thou
still
go
on
in
this
condition
?
why
dost
thou
not
leave
off
thy
quenching
of
the
spirit
,
that
thou
mightest
be
at
peace
and
have
rest
?
Oh
the
folly
and
madness
that
thou
art
guilty
of
,
that
sufferest
so
much
as
thou
dost
,
and
yet
hast
not
an
heart
to
leave
off
that
,
that
is
the
cause
of
thy
trouble
!
Consider
,
an
house
divided
against
it self
,
will
not
long
stand
.
SECT
.
14.
This
speaks
to
two
sorts
.
1.
Some
that
never
had
this
peace
;
it
hinders
such
from
attaining
it
.
2.
Some
that
have
had
it
;
it
hinders
such
from
retaining
it
.
Some
take
up
with
a
false
peace
,
promising
themselves
,
as
Deut
.
29.12
.
but
see
,
1
Thes
.
5.3
.
Thou
sayest
thou
wilt
go
and
satisfie
such
a
lust
,
let
the
Minister
say
what
he
will
to
the
contrary
,
but
let
me
say
to
thee
now
,
as
the
Prophet
did
to
Ahab
,
If
thou
return
at
all
in
peace
,
the
Lord
hath
not
spoken
by
me
.
1
King
.
22.28
.
Thus
you
have
the
second
particular
,
that
quenching
the
spirit
hinders
mens
peace
with
themselves
.
A
word
,
and
but
a
word
of
the
third
and
fourth
particular
,
and
I
have
done
.
SECT
.
15.
3.
Then
,
having
lost
thy
peace
with
God
and
thine
own
Conscience
,
thou
art
not
at
peace
with
me
,
nor
they
with
thee
.
1.
Not
thou
with
them
,
but
art
quarrelling
with
every
one
upon
every
occasion
(
Wife
,
Children
,
Servants
,
Neighbours
,
cannot
please
thee
)
art
discontented
,
enviest
,
grievest
,
fretest
,
vexest
,
if
thou
bee
never
so
little
crost
.
And
2.
Men
are
not
at
peace
with
thee
.
When
a
mans
waies
please
the
Lord
,
even
his
enemies
shall
be
at
peace
with
him
;
but
when
they
are
alwaies
grievous
(
as
by
quenching
of
the
spirit
they
are
)
then
God
stirs
up
adversaries
against
him
,
as
he
did
against
Solomon
.
Thou
lookest
upon
it
as
a
great
evil
,
that
such
an
one
should
do
thee
an
injury
,
hinder
thee
in
thy
design
,
by
speaking
or
acting
against
thee
;
but
consider
,
whether
it
be
not
because
of
thy
quenching
of
the
spirit
.
Was
it
wont
to
be
so
when
thou
kept'st
close
to
God
?
or
if
it
was
at
any
time
so
then
,
could'st
thou
not
take
comfort
and
encouragement
to
thy self
notwithstanding
?
But
since
thy
quenching
of
the
spirit
,
it
is
otherwise
,
and
there
is
nothing
to
comfort
or
encourage
thee
,
God
being
thy
enemy
too
,
Isa
.
63.10
.
SECT
.
16.
4.
By
quenching
the
spirit
,
thou
losest
peace
with
the
creatures
.
If
thou
didst
not
quench
the
spirit
,
thou
should'st
then
be
in
league
with
the
stones
of
the
field
,
and
the
beasts
of
the
field
should
be
at
peace
with
thee
.
Job
5.23
.
God
would
make
a
covenant
for
thee
,
with
the
beasts
of
the
field
,
and
with
the
fowls
of
heaven
,
and
with
the
creeping
things
of
the
ground
.
Hos
.
2.18
.
but
now
by
thy
quenching
of
the
spirit
,
they
are
made
thy
enemies
.
The
lightning
blasts
thy
Corn
,
the
fire
burns
down
thy
House
,
&c.
See
then
what
an
evil
this
quenching
of
the
spirit
is
,
in
that
it
hinders
thy
peace
.
CHAP.
XIV
.
The
eleventh
Effect
of
Quenching
the
Spirit
,
It
hinders
the
efficacious
working
of
the
Ordinances
.
Ordinances
are
mighty
through
the
spirit
.
They
are
weak
through
the
flesh
.
They
have
no
efficacy
at
all
to
do
good
,
when
the
spirit
is
quenched
,
but
are
effectual
only
to
do
hurt
in
that
case
.
They
are
dead
without
the
spirit
,
and
leave
men
dead
.
A
twofold
death
,
in
opposition
to
life
,
and
to
liveliness
.
Some
dead
,
some
dying
under
Ordinances
:
Some
twice
dead
.
How
quenching
of
the
spirit
hinders
the
efficacy
of
Ordinances
.
It
hinders
what
is
necessary
to
be
done
on
mans
part
,
and
what
is
necessary
to
be
done
on
Gods
part
,
to
make
them
effectual
.
The
evil
of
this
.
The
miserable
condition
of
such
as
quench
the
spirit
,
in
this
respect
.
If
Ordinances
do
no
good
,
nothing
will
.
If
O●dinances
bee
not
effectual
to
save
,
they
will
be
effectual
to
damn
.
For
Ordinances
not
to
work
effectually
,
a
most
dreadful
judgement
.
The
more
excellent
the
means
,
the
more
fearful
and
dangerous
their
estate
is
,
that
do
not
profit
by
them
.
SECT
.
1.
11.
IT
hinders
the
efficacious
working
of
the
Ordinances
.
Ordinances
are
mightily
efficacious
,
great
things
may
bee
had
,
and
done
by
them
,
but
't
is
only
through
the
spirit
.
The
weapons
of
our
warfare
,
saith
the
Apostle
,
i.e.
e
.
the
Word
and
other
Ordinances
,
they
are
mighty
through
God
,
i.e.
through
the
mighty
workings
of
the
spirit
of
God
,
2
Cor
.
10.4
.
When
the
spirit
works
so
prevailingly
,
that
men
follow
the
motions
,
and
are
overcome
by
the
strivings
of
the
spirit
,
then
it
is
that
Ordinances
prevail
,
then
the
weapons
of
our
warfare
are
mighty
to
the
pulling
down
of
strong
holds
,
casting
down
imaginations
,
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
:
but
when
men
out-strive
the
spirit
,
neglecting
and
disobeying
the
good
motions
thereof
,
and
stifling
their
convictions
,
so
that
the
spirit
is
quenched
;
then
Ordinances
lose
their
efficacy
.
That
which
is
said
of
the
Law
,
Rom.
8.3
.
that
it
was
we●k
through
the
flesh
;
the
same
may
bee
said
of
the
Gospel
,
and
the
Ordinances
of
the
Gospel
.
They
can
do
nothing
without
the
spirit
,
and
therefore
if
the
spirit
be
quenched
,
they
have
no
efficacy
at
all
,
I
mean
no
efficacy
at
all
to
do
good
,
they
are
effectual
only
to
do
hurt
in
that
case
.
SECT
.
2.
The
Word
is
but
a
dead
Letter
,
a
dead
word
without
the
spirit
(
It
is
the
spirit
that
quickeneth
,
Joh
6.63
.
)
Sacraments
but
dead
Sacraments
without
the
spirit
,
and
men
are
dead
notwithstanding
.
Your
fathers
did
eat
manna
in
the
wilderness
and
are
dead
;
saith
Christ
,
Joh
.
6.49
.
So
it
may
be
said
of
those
that
have
quenched
the
spirit
,
they
heard
Sermons
and
are
dead
:
received
Sacraments
,
and
are
dead
,
dead
in
trespasses
and
sins
,
Ephes
.
2.1
.
The
Apostle
saith
of
the
Widdow
,
that
lives
in
pleasure
(
having
quenched
the
spirit
)
that
shee
is
dead
while
she
liveth
.
So
may
it
bee
said
perhaps
of
thee
,
thou
art
dead
while
thou
livest
,
thou
art
naturally
alive
,
but
spiritually
dead
.
Christ
said
to
the
Angel
of
the
Church
of
Sardis
,
Thou
hast
a
name
to
live
,
but
art
dead
;
the
same
may
be
said
of
thee
,
thou
hast
a
name
to
live
,
art
reputed
to
bee
one
that
is
spiritually
alive
,
but
it
may
bee
thou
art
dead
.
There
is
a
twofold
death
,
one
opposed
to
life
,
another
to
liveliness
.
If
thou
art
not
dead
,
so
as
to
have
no
spiritual
life
,
yet
thou
art
so
dead
,
as
that
there
is
not
that
livelinesse
there
should
bee
.
Ordinances
either
work
no
life
at
all
in
thee
,
but
thou
remainest
dead
still
;
or
can
keep
no
life
in
thee
,
but
thou
art
still
dying
,
still
pining
away
in
thy
iniquites
:
So
that
thou
art
either
dead
,
or
thou
art
dying
,
nay
,
it
may
be
dead
,
I
mean
dead
again
;
twice
dead
,
and
ready
to
bee
pluckt
up
by
the
roots
.
Thou
wert
once
dead
before
,
b●fore
thou
camest
under
Ordinances
,
now
(
perhaps
)
dead
again
,
since
thy
coming
under
Ordinances
.
For
they
are
not
only
dead
,
but
deadly
too
,
when
men
quench
the
spirit
;
do
not
only
not
quicken
,
but
sometimes
kill
;
the
word
is
Death
,
2
Cor
.
2.16
.
The
Sacrament
Damnation
,
1
Cor
.
11.29
.
SECT
.
3.
See
then
the
fearful
estate
,
and
the
lamentable
condition
thou
art
in
,
while
thou
quenchest
the
spirit
.
Thou
hast
no
revivings
,
no
quicknings
;
thy
heart
doth
not
burn
within
thee
:
thou
hast
enlightnings
,
no
enlargements
,
no
sealings
,
no
assurances
.
Thou
art
under
the
power
and
prevailings
of
thy
lusts
still
;
as
unable
to
deny
thy self
as
ever
,
notwithstanding
all
the
Sermons
thou
hast
heard
,
all
the
Sabbaths
thou
hast
kept
,
all
the
Sacraments
thou
hast
had
,
all
the
Prayers
thou
makest
,
&c.
Thy
Hearing
is
in
vain
,
thy
Praying
in
vain
,
Sacraments
are
in
vain
;
Counsels
,
Admonitions
,
Exhortations
are
all
in
vain
.
Thou
Hearest
,
but
dost
not
understand
;
seekest
,
but
dost
not
finde
;
knockest
,
but
none
opens
unto
thee
.
So
the
Spouse
found
after
that
shee
had
quenched
the
spirit
.
God
answers
thee
not
,
takes
no
notice
of
thee
;
though
thou
makest
many
prayers
,
cryest
never
so
long
,
never
so
loud
,
God
doth
not
regard
it
.
This
quenching
of
the
spirit
is
the
bane
of
all
.
Hence
it
is
that
nothing
doth
thee
good
;
hence
it
is
that
thy
Minister
laboureth
but
in
vain
.
The
Founder
melteth
but
in
vain
,
reprobate
silver
shall
men
call
them
,
because
the
Lord
hath
rejected
them
.
Jer
.
6.29
,
30.
The
Jews
,
because
they
still
resisted
the
holy
Ghost
,
therefore
were
still
uncircumcised
in
hearts
and
ears
,
Acts
7.51
.
the
Word
did
not
,
could
not
work
upon
them
.
Noah
was
a
Preacher
of
righteousness
to
the
old
World
,
but
the
Word
did
them
no
good
,
because
they
strove
against
the
spirit
.
Gen.
6.3
.
Israel
had
good
statutes
,
but
they
did
them
no
good
,
because
they
rebelled
against
the
spirit
,
Neh
.
9.13
,
20
,
26.
Hence
Ordinances
are
not
effectual
to
the
converting
,
hence
not
effectual
to
the
perfecting
of
many
that
live
under
them
.
Though
they
bee
given
purposely
for
this
end
,
Ephe
.
4.12
.
Yet
quenching
of
the
spirit
hinders
.
Wouldest
thou
know
how
it
doth
it
?
Why
it
hinders
what
is
necessary
to
be
done
on
thy
part
,
and
that
which
is
necessary
to
be
done
on
Gods
part
,
to
make
them
effectual
.
It
hinders
thy
prizing
of
Ordinances
,
thy
minding
of
Ordinances
,
thy
suitableness
to
Ordinances
;
it
hinders
thy
beleiving
,
thy
purging
out
of
lusts
,
thy
keeping
out
of
Satan
,
and
thus
it
hinders
what
is
necessary
on
thy
part
.
It
hinders
also
what
is
necessary
on
Gods
part
,
it
hinders
him
from
working
with
Ordinances
,
it
hinders
him
from
vouchsafing
a
blessing
to
them
,
nay
,
it
provokes
him
to
curse
them
to
thee
.
SECT
.
4.
That
thou
mayest
see
then
,
how
this
quenching
of
the
spirit
makes
the
Ordinances
ineffectual
;
consider
,
1.
If
there
be
no
prizing
of
Ordinances
,
they
cannot
profit
;
but
when
the
spirit
is
quenched
,
Ordinances
are
not
prized
.
As
may
be
seen
in
the
Gallatians
,
who
,
when
they
had
quenched
the
spirit
,
lost
their
former
apprehensions
of
the
blessedness
of
the
truths
they
had
professed
,
and
of
the
ordinances
they
had
enjoyed
;
and
having
begun
in
the
spirit
,
they
would
needs
bee
made
perfect
by
the
flesh
2.
If
Ordinances
be
not
minded
,
they
cannot
profit
.
Ordinances
do
not
work
as
the
meat
we
take
,
which
works
whether
wee
think
of
it
or
no
;
No
,
there
must
be
a
minding
of
them
,
or
else
they
work
not
at
all
.
But
when
the
spirit
is
quenched
,
there
's
no
minding
of
the
word
,
or
any
thing
that
is
good
,
but
the
things
of
the
flesh
only
.
They
that
are
after
the
spirit
do
minde
the
things
of
the
spirit
,
but
they
that
are
after
the
flesh
(
having
quenched
the
spirit
)
minde
the
things
of
the
flesh
,
Rom.
8.5
.
their
mindes
and
thoughts
and
affections
are
so
taken
up
with
the
things
of
the
flesh
,
that
they
cannot
minde
the
things
of
the
spirit
.
This
choaks
the
word
,
Luk
.
8.19
.
There
's
a
twofold
being
after
the
flesh
.
1.
In
respect
of
natural
constitution
.
2.
In
respect
of
actual
disposition
.
And
then
,
as
for
Ordinances
,
men
do
not
minde
them
,
1.
Before
they
come
,
to
prepare
for
them
.
2.
When
they
come
,
to
attend
unto
them
.
3.
After
they
be
gone
,
to
improve
them
.
3.
If
there
be
no
suitableness
to
Ordinances
,
they
do
no
good
;
because
then
there
is
no
closing
with
them
,
no
delight
in
them
,
for
all
delight
ariseth
from
suitableness
.
But
when
the
spirit
is
quenched
,
there
is
no
suitableness
,
but
much
contrariety
.
Ye
uncircumcised
in
hearts
and
ears
,
ye
do
alwaies
resist
the
holy
Ghost
,
Acts
7.51
.
and
therefore
they
resisted
the
word
.
4.
If
there
bee
no
mixture
of
faith
,
they
do
not
profit
.
The
word
did
not
profit
them
,
beacause
it
was
not
mixed
with
faith
in
them
that
heard
it
.
Heb
.
4.7
.
But
when
the
spirit
is
quenched
,
there
is
no
faith
.
5.
If
the
heart
be
not
purged
from
lusts
,
they
do
not
profit
,
2
Tim
.
3.6
,
7.
therefore
1
Pet
.
2.1
.
&
Jam
.
1.21
.
But
when
the
spirit
is
quenched
,
there
's
no
purging
out
of
lust
.
6.
If
Satan
bee
not
kept
out
,
they
do
not
profit
.
But
when
the
spirit
is
quenched
,
Satan
cannot
bee
kept
out
,
but
hath
free
entrance
.
Therefore
the
Ordinance
did
not
profit
Judas
,
because
Satan
entred
,
John
13.27
.
Then
the
Devil
steals
away
the
Word
,
Mat
.
13.19
.
7.
If
God
will
not
work
with
Ordinances
,
they
can
do
no
good
.
But
when
the
spirit
is
quenched
,
God
will
not
work
.
My
spirit
(
saith
hee
)
shall
not
alwaies
strive
,
for
that
,
&c.
Gen.
6.3
.
8.
If
God
give
men
up
to
a
reprobate
sense
,
Ordinances
will
not
work
.
But
when
the
spirit
is
quenched
,
God
often
gives
them
up
to
a
reprobate
sense
for
their
quenching
of
the
spirit
.
Isa
.
6.9
,
10.
Then
Ordinances
do
not
work
,
John
12.39
,
40.
Thus
you
see
how
quenching
of
the
spirit
hinders
.
Hence
it
is
1.
That
men
get
no
good
at
all
by
Ordinances
,
but
are
still
the
same
that
they
were
at
first
.
2.
That
others
get
but
very
little
.
3.
That
others
loose
what
they
have
gotten
.
4.
That
others
get
a
great
deal
of
hurt
,
so
that
they
are
far
worse
than
they
were
at
first
.
SECT
.
5.
Now
reflect
upon
your selves
,
here
you
come
and
live
under
Ordinances
,
but
what
is
there
done
?
Art
thou
not
still
the
same
that
thou
wert
?
It
may
be
there
is
some
change
,
but
art
thou
not
for
substance
the
same
still
?
There
may
be
a
form
of
godliness
,
but
dost
thou
not
still
deny
the
power
thereof
?
Thou
beleivest
,
and
art
baptised
,
as
Simon
Magus
was
,
but
art
thou
not
still
in
the
gall
of
bitterness
,
and
in
the
bond
of
iniquity
?
Hast
thou
any
more
power
against
thy
pride
,
and
passion
than
thou
hadst
?
Dost
not
still
live
in
the
neglect
of
known
duty
?
Though
thy
Husband
take
time
,
yet
thou
dost
not
,
in
thy
closet
:
Carest
not
for
the
godly
,
mindest
not
the
things
of
Christ
and
the
Church
,
but
thy
own
things
;
art
froward
and
perverse
still
;
makest
no
conscience
of
thy
promises
;
art
idle
,
and
not
fervent
in
spirit
serving
the
Lord
,
makest
no
conscience
of
holy
conference
in
the
Family
;
art
a
Tatler
,
and
a
Busie-body
;
dost
not
deal
effectually
with
children
,
servants
,
friends
,
or
any
that
relate
unto
thee
.
Now
whence
is
all
this
?
doth
it
not
shew
that
ordinances
are
not
effectual
?
Oh
if
ordinances
prevailed
,
they
would
make
thee
leave
thy
filthiness
,
thy
chambering
and
wantonness
,
they
would
make
thee
leave
thy
lying
,
and
dissembling
,
&c.
How
is
it
then
that
these
continue
still
?
Is
there
no
balm
in
Gilead
?
is
there
no
healing
medicine
?
why
then
is
not
the
hurt
of
thy
Soul
,
the
wounds
of
thy
Conscience
healed
?
Oh
hence
it
is
,
that
thou
quenchest
the
spirit
.
SECT
.
6.
Oh
the
miserable
condition
that
thou
art
in
!
For
1.
If
the
ordinances
do
thee
no
good
,
nothing
will
,
no
judgements
,
no
afflictions
,
no
mercies
,
&c.
'T
is
the
word
that
is
the
power
of
God
to
salvation
,
Rom.
1.16
.
See
Luk
.
16.31
.
2.
If
Ordinances
bee
not
effectual
to
save
thee
,
they
will
be
effectual
to
damn
thee
.
And
oh
!
that
the
word
should
bee
a
killing
letter
,
and
that
which
is
ordained
unto
life
,
should
be
a
means
of
death
unto
thee
!
SECT
.
7.
Oh
what
wonders
might
bee
done
by
a
Sermon
,
but
that
thou
quenchest
the
spirit
!
The
word
would
enlighten
and
enliven
thee
,
quicken
,
comfort
thee
;
kill
lust
,
quicken
grace
,
but
that
thou
quenchest
the
spirit
.
Oh
the
good
that
others
get
!
others
are
enlightned
,
but
thou
left
still
in
the
dark
;
others
enlivened
,
but
thou
still
left
among
the
dead
;
nay
,
it
may
bee
after
an
enlivening
,
struck
dead
again
;
dead
thou
wert
before
,
and
now
dead
again
the
second
time
under
Ordinances
.
It
came
to
pass
,
saith
Ezekiel
,
that
when
I
prophesied
,
Pelatiah
died
,
Ezek
.
11.13
.
So
it
may
be
,
when
the
Minister
preached
thou
diedst
,
when
hee
preached
such
a
Sermon
to
the
enlivening
of
others
,
thou
wert
struck
dead
by
it
.
SECT
.
8.
Oh
what
an
evil
is
this
!
that
that
which
is
a
savour
of
life
unto
life
in
others
,
should
bee
a
savour
of
death
unto
death
in
thee
!
that
that
which
is
a
mercy
to
some
,
should
be
a
judgment
unto
thee
!
The
word
softens
others
,
but
hardens
thee
;
softens
thy
husband
,
but
hardens
thee
.
Thy
meeting
is
not
for
the
better
,
but
for
the
worse
.
He
that
was
filthy
,
is
filthy
still
,
and
not
only
so
,
but
more
filthy
.
Canst
thou
not
remember
the
time
when
thou
could'st
not
be
at
a
Sermon
,
but
thou
wert
marvellously
affected
,
could'st
scarce
sit
with
dry
eyes
,
&c.
but
now
it
is
otherwise
.
Is
it
because
the
preaching
is
not
so
good
,
so
plain
,
so
powerful
?
Oh
what
a
judgement
is
upon
thee
!
Make
the
eyes
of
this
people
dim
,
saith
God
,
that
they
may
not
see
,
&c.
This
makes
all
the
means
ineffectual
.
Would
it
not
vex
a
Physician
to
give
Physick
,
and
his
Patient
do
that
that
hinders
?
Oh
God
would
heal
thee
,
but
thy
iniquity
breaks
forth
;
when
I
would
have
healed
Ephraim
(
saith
he
)
then
the
iniquity
of
Ephraim
was
discovered
,
Hos
.
7.1
.
Oh
the
danger
thou
art
in
!
when
the
physick
will
not
work
,
the
sick
Patient
is
in
a
dangerous
case
:
when
thy
meat
will
do
thee
no
good
,
every
one
saith
thou
art
undone
,
thou
art
but
a
dead
man
;
so
it
is
here
.
Thy
present
state
is
most
dangerous
and
fearful
.
Yea
,
the
more
excellent
the
means
,
the
more
fearful
and
dangerous
thy
estate
is
.
See
Heb
.
2.1
,
2.
How
shall
we
escape
,
&c.
Consider
how
fearful
a
sentence
Christ
hath
given
against
those
that
do
not
profit
by
Ordinances
,
Mat
.
10.14
,
15.
and
Cap.
11.20
,
24.
Oh
how
nigh
unto
cursing
art
thou
!
and
thy
end
may
(
perhaps
)
bee
to
bee
burned
;
Heb
.
6.8
.
CHAP.
XV
.
An
Exhortation
to
those
that
have
Quenched
the
Spirit
,
to
bewayle
it
.
What
a
lamentable
evil
quenching
of
the
spirit
is
.
How
much
evil
it
argues
to
be
in
us
,
how
much
evil
to
be
upon
us
.
It
is
our
duty
to
lament
for
every
sin
,
even
the
smallest
,
much
more
for
this
that
is
so
great
.
Wee
shall
never
be
serious
in
setting
our selves
to
the
practise
of
the
contrary
duty
,
of
cherishing
the
spirit
,
till
wee
bee
humbled
for
our
sin
first
in
quenching
the
Spirit
.
Either
we
shall
not
practice
it
at
all
,
or
not
to
the
end
.
To
grieve
and
mourn
for
quenching
the
spirit
,
a
sign
that
it
is
not
utterly
quenched
.
What
to
bee
done
that
wee
may
grieve
and
mourn
aright
for
it
.
SECT
.
1.
I
Have
said
,
concerning
the
Evil
of
quenching
the
spirit
(
both
in
respect
of
the
causes
whereof
it
is
an
effect
,
and
in
respect
of
the
effects
whereof
it
is
a
cause
)
and
that
by
way
of
Reproof
;
I
shall
now
speak
by
way
of
Exhortation
.
And
I
shall
exhort
you
,
SECT
.
2.
1.
To
bewail
it
,
to
bewail
it
that
ever
you
have
so
much
quenched
the
spirit
,
as
you
have
done
,
for
time
past
.
If
ever
wee
had
cause
to
lament
for
any
thing
,
any
evil
,
either
within
us
,
or
upon
us
;
we
have
cause
to
lament
that
ever
we
quenched
the
spirit
.
If
that
bee
true
which
hath
been
said
,
of
the
evil
of
quenching
the
spirit
,
either
in
respect
of
the
causes
whereof
it
is
an
effect
,
or
in
respect
of
the
effects
whereof
it
is
a
cause
;
oh
then
what
a
lamentable
evil
is
it
!
If
it
be
true
,
that
which
you
have
heard
,
of
the
causes
whereof
it
is
an
effect
,
what
evil
then
doth
it
argue
to
be
in
us
?
what
a
world
of
iniquity
?
And
if
it
be
true
,
that
which
you
have
heard
,
of
the
effects
whereof
it
is
a
cause
,
what
evil
then
doth
it
argue
to
be
upon
us
?
what
a
world
of
misery
?
So
that
whether
you
look
backward
upon
the
causes
from
whence
it
proceeds
;
or
forwards
upon
the
effects
which
proceed
from
it
,
you
will
see
matter
of
great
lamentation
.
And
therefore
make
use
of
the
several
particulars
you
have
heard
,
for
the
affecting
your
hearts
with
grief
and
godly
sorrow
,
that
you
may
lament
and
bewail
as
you
ought
to
do
,
this
out
of
measure
sinful
sin
,
this
evil
of
evils
,
viz.
Quenching
of
the
Spirit
.
Look
upon
the
several
particulars
,
as
so
many
motives
to
this
duty
,
that
as
they
are
matter
of
lamentation
,
so
they
may
bee
motives
to
lamenting
.
SECT
.
3.
1.
It
is
your
duty
to
lament
every
sin
,
though
never
so
small
;
much
more
this
that
is
so
great
.
God
requires
we
should
be
humbled
for
all
our
omissions
,
and
all
our
commissions
,
much
more
for
those
whereby
we
have
quenched
the
spirit
.
He
requires
wee
should
bee
humbled
for
every
known
sin
,
of
what
kinde
soever
it
be
;
and
that
which
hee
requires
,
hee
expects
.
Hee
expects
that
when
we
have
sinned
,
we
should
be
humbled
for
our
sins
;
if
not
,
he
complains
,
as
Jer
.
44.10
.
They
are
not
humbled
even
to
this
day
,
neither
have
they
feared
,
nor
walked
in
my
law
,
nor
in
my
statutes
,
that
I
set
before
you
,
and
before
your
fathers
.
Oh
let
not
God
have
occasion
to
complain
in
this
manner
of
any
of
us
.
Let
him
not
complain
first
oiour
sin
,
and
then
of
our
not
being
humbled
for
our
sin
;
that
we
have
grieved
his
spirit
,
and
yet
our
spirits
are
not
grieved
for
it
;
that
we
have
grieved
him
first
by
quenching
of
the
spirit
,
and
then
grieved
him
again
,
by
our
not
grieving
for
it
.
First
God
expected
that
we
should
have
cherished
the
gifts
,
and
graces
,
and
good
motions
of
the
spirit
in
u●
;
but
we
have
many
waies
quenched
them
,
by
withholding
,
and
withdrawing
of
fewel
,
and
not
stirring
them
up
;
instead
of
adding
more
oyle
to
the
fire
,
we
have
cast
water
upon
it
;
not
only
neglecting
,
but
disobeying
the
good
motions
of
the
spirit
,
sinning
willingly
,
wilfully
,
aga●nst
light
,
light
of
nature
,
Gospel
,
Spirit
;
and
sinning
frequently
the
same
sins
over
again
and
again
,
against
purposes
,
promises
,
covenants
,
vows
,
and
all
manner
of
engagements
to
the
contrary
notwithstanding
.
Well
,
now
God
expects
wee
should
bee
humbled
for
this
;
hee
requires
it
,
and
therefore
expects
it
.
We
have
sinned
already
,
oh
let
's
take
heed
wee
do
not
add
impenitency
to
our
sin
;
and
therefore
labour
to
be
humbled
,
let
not
God
say
of
any
of
us
,
They
are
not
humbled
to
this
day
.
SECT
.
4.
2.
We
shall
never
bee
real
and
serious
in
setting
our selves
to
the
practice
of
the
contrary
duty
of
cherishing
the
spirit
,
till
we
be
humbled
for
the
foregoing
sin
of
quenching
the
spirit
.
1.
It
may
bee
wee
shall
not
practice
it
at
all
,
but
continue
the
omission
of
it
still
.
An
unhumbled
heart
,
is
an
unsubdued
heart
,
and
an
unsubdued
heart
,
is
an
unreforming
heart
.
An
unhumbled
person
is
careless
and
regardless
of
his
duty
,
sets
light
by
the
commands
of
God
,
and
goes
on
still
in
the
imagination
of
his
evil
heart
,
doing
what
is
pleasing
and
right
in
his
own
eyes
.
Either
he
is
unmindeful
of
his
duty
,
or
if
hee
remembers
it
,
hee
is
froward
and
refractory
,
flinging
away
from
his
duty
,
and
wresting
himself
out
of
his
convictions
,
by
a
kinde
of
desperate
force
and
v●olence
,
against
light
and
knowledge
,
and
the
strivings
of
the
spirit
.
And
thus
hee
continues
from
time
to
time
,
till
his
heart
come
to
bee
thorowly
humbled
and
broken
.
Therefore
let
's
labour
to
bee
humbled
for
our
sin
and
wickedness
,
in
quenching
of
the
spirit
,
as
we
have
done
,
that
we
may
not
continue
in
the
neglect
of
our
duty
still
.
Else
't
is
like
wee
shall
be
as
careless
of
it
for
time
to
come
,
as
hitherto
we
have
been
.
We
may
like
the
Sermon
,
but
we
shall
not
practice
the
duty
.
2.
Wee
shall
not
practice
it
to
the
end
,
but
within
a
while
give
over
,
and
return
to
the
neglect
of
it
again
.
An
unhumbled
heart
,
is
an
unstedfast
heart
,
an
heart
bent
to
revolting
and
backsliding
.
A
person
not
thorowly
humbled
,
may
take
up
the
practice
of
a
good
duty
for
a
time
,
but
he
will
not
hold
on
;
his
goodness
is
as
a
morning
cloud
,
and
as
an
early
dew
it
goeth
away
,
Hos
.
6.4
.
Within
a
while
the
bitterness
of
sin
is
past
,
and
then
he
returns
with
the
dog
to
lick
up
his
vomit
again
,
2
Pet
.
2.22
.
And
within
a
while
the
sweetness
of
duty
is
past
,
and
then
he
falls
to
neglecting
,
as
much
as
ever
before
,
Job
27.10
.
Will
he
delight
himself
in
the
Almighty
?
will
he
alwaies
call
upon
God
?
And
Gal.
4
15.
Where
is
the
blessedness
ye
spake
of
?
For
a
fit
he
will
cherish
the
good
motions
of
the
spirit
,
folow
his
convictions
,
perform
duties
,
attend
ordinances
,
there
is
some
sweetness
and
blessedness
in
these
things
;
but
within
a
while
,
all
vanisheth
and
comes
to
nothing
,
and
then
hee
is
the
same
,
if
not
worse
than
before
.
Thus
it
is
with
those
that
begin
to
reform
,
before
they
be
throughly
humbled
,
and
broken
in
their
spirits
for
their
former
sin
,
they
are
in
continual
danger
of
relapsing
.
Those
Mat
.
13.20
.
began
their
profession
and
practise
of
religion
with
joy
,
there
was
some
taste
of
the
heavenly
gift
,
some
sweetness
in
duties
at
first
;
but
for
want
of
a
through
work
of
humiliation
,
within
a
while
all
withered
and
came
to
nothing
.
SECT
.
5.
It
is
a
thing
of
frequent
and
common
observation
,
that
in
times
of
danger
and
trouble
,
as
in
sickness
,
and
in
great
distress
,
when
men
have
more
than
ordinary
and
strong
convictions
,
and
troubles
,
and
fears
upon
their
spirits
,
then
they
will
purpose
,
and
promise
,
it
may
be
vow
unto
God
,
and
those
that
come
about
them
,
that
if
they
live
and
escape
,
they
will
never
sin
against
their
convictions
more
,
as
they
have
done
,
while
they
live
;
never
neglect
duties
and
ordinances
,
never
run
upon
occasions
,
and
dally
with
temptations
,
never
neglect
and
disobey
the
motions
of
the
spirit
,
as
they
have
done
,
any
more
.
But
within
a
while
,
all
these
purposes
and
promises
are
forgotten
,
as
if
they
had
never
been
made
;
or
if
remembred
,
all
is
one
,
the
remembrance
of
them
doth
not
affect
,
they
are
now
of
another
minde
,
&c.
Now
whence
is
this
?
why
the
reason
is
,
because
they
were
never
throughly
humbled
.
And
therefore
for
this
reason
,
that
we
may
not
begin
,
and
within
a
while
relinquish
what
we
have
begun
,
let
's
begin
upon
a
through
humiliation
.
Humiliation
is
the
best
foundation
of
reformation
.
And
that
your
hearts
may
be
affected
,
I
mean
throughly
affected
,
call
to
remembrance
the
former
particulars
,
both
of
the
causes
,
and
the
effects
of
quenching
the
spirit
,
and
then
say
to
your selves
,
And
is
it
even
so
?
are
these
the
causes
of
my
quenching
the
spirit
?
and
are
these
the
effects
of
my
quenching
the
spirit
?
Why
then
,
what
a
world
of
wickedness
am
I
guilty
of
!
how
great
is
the
wickedness
of
my
heart
!
and
how
great
the
wretchedness
of
my
life
!
what
abundance
of
evil
is
in
me
!
what
abundance
of
evil
is
upon
me
!
what
abundance
of
evil
and
mischief
is
done
by
me
!
And
shall
there
be
so
much
evil
in
mee
,
and
I
not
bee
humbled
for
it
?
shall
there
be
so
much
evil
upon
me
,
and
I
not
lament
and
bewail
it
?
shall
there
be
so
much
evil
done
by
me
,
and
I
not
be
sorry
for
it
?
Therefore
;
oh
!
that
my
head
were
waters
,
and
mine
eyes
a
fountain
of
tears
,
that
I
might
weep
day
and
night
,
for
my
quenching
of
the
spirit
.
Thus
of
this
second
motive
.
SECT
.
6.
3.
To
perswade
you
yet
further
,
to
labour
to
afflict
your
souls
upon
this
ground
,
because
you
have
quenched
the
spirit
;
I
might
urge
this
,
That
if
you
can
grieve
and
mourn
,
for
your
quenching
of
the
spirit
;
if
you
can
grieve
and
mourn
for
it
as
sin
,
as
sin
against
the
spirit
,
because
you
have
thereby
grieved
the
good
spirit
of
God
;
it
is
a
sign
you
have
not
utterly
quenched
the
spirit
.
This
must
needs
be
so
,
for
if
the
spirit
were
utterly
quenched
,
you
could
not
thus
grieve
for
quenching
it
.
Oh
therefore
that
it
may
be
with
you
,
as
with
him
,
Lam
.
3.29
He
putteth
his
mouth
in
the
dust
,
if
so
be
there
may
bee
hope
.
But
I
shall
not
insist
upon
this
.
That
which
I
shall
now
do
,
is
to
shew
you
briefly
,
how
you
may
get
your
hearts
so
affected
,
as
to
mourn
thus
for
it
.
SECT
.
7.
That
you
may
attain
to
such
a
frame
of
spirit
,
as
to
mourn
aright
for
this
sin
,
be
much
in
these
following
heart-breaking
,
and
heart-humbling
duties
.
1.
Ingenuous
confessing
.
Never
stand
arguing
and
pleading
,
denying
or
diminishing
your
sin
,
if
you
mean
to
be
humbled
and
abased
for
it
.
Acknowledge
it
to
be
a
sin
,
and
your
sin
,
and
acknowledge
it
to
God
,
with
the
several
aggravations
,
both
in
respect
of
the
causes
,
and
effects
of
it
.
2.
Impartial
self-judging
.
Judge
your selves
for
it
,
acknowledge
not
only
the
sin
,
but
the
desert
of
the
sin
,
how
you
deserve
to
bee
punished
for
it
;
that
God
might
justly
say
,
his
spirit
shall
no
longer
strive
with
you
;
yea
,
that
hee
might
justly
take
his
Oath
against
you
,
swear
in
his
wrath
,
that
you
shall
never
enter
into
his
rest
.
3.
Effectual
,
fervent
praying
.
Bee
earnest
with
God
in
prayer
,
for
the
humbling
influences
of
his
spirit
;
beg
of
God
to
affect
your
hearts
with
godly
shame
and
sorrow
.
I
will
pour
out
upon
them
(
God
hath
said
)
the
spirit
of
grace
,
and
they
shall
mourn
.
The
spirit
of
grace
,
is
a
spirit
of
humiliation
and
mourning
;
Then
you
shall
mourn
and
bee
in
bitterness
of
spirit
,
for
your
sin
in
quenching
the
spirit
;
then
you
shall
lament
and
bewail
it
,
that
ever
you
have
so
much
quenched
the
spirit
,
as
you
have
done
for
time
past
,
and
that
will
make
you
beware
of
it
for
time
to
come
,
which
is
the
next
thing
you
are
to
be
exhorted
to
.
CHAP.
XVII
.
Men
exhorted
to
beware
of
quenching
the
spirit
in
themselves
.
Example
not
to
be
followed
in
this
case
.
It
should
make
them
the
more
to
beware
.
Reasons
why
men
should
not
quench
the
spirit
in
themselves
.
A
three-fold
fire
,
the
fire
of
temptation
,
the
fire
of
sin
,
and
the
fire
of
suffering
.
These
fires
may
,
and
ought
to
be
quenched
,
but
not
the
fire
of
the
spirit
.
If
the
fire
of
the
spirit
be
utterly
quenched
,
it
can
never
be
kindled
again
.
Not
by
Saints
.
Not
by
Ordinances
.
What
fire
soever
besides
be
kindled
,
it
will
not
avail
.
Such
a
fire
shall
be
kindled
for
the
punishing
of
it
,
as
shall
never
be
quenched
.
If
it
be
quenched
but
a
little
,
there
is
danger
lest
it
should
bee
utterly
quenched
.
SECT
.
1.
1.
DO
not
quench
it
in
your selves
.
Though
others
quench
it
in
themselves
,
that
's
no
example
for
you
,
if
they
will
damn
themselves
,
let
them
,
but
do
you
for
your
parts
resolve
to
beware
.
Though
Israel
play
the
harlot
,
yet
let
not
Judah
offend
,
Hos
.
4.15
.
Though
hypocrites
and
formalists
quench
the
spirit
,
yet
let
not
Saints
offend
;
though
lend
and
debauched
ones
quench
the
spirit
,
yet
let
not
Professours
offend
.
He
doth
not
say
,
Though
Israel
play
the
harlot
,
yet
let
not
Judah
play
the
harlot
too
;
but
let
not
Judah
offend
,
to
shew
,
that
it
was
more
offensive
in
Judah
,
than
in
Israel
.
It
's
more
grievous
to
the
spirit
of
God
,
when
his
people
quench
the
spirit
,
than
when
others
do
so
.
Again
,
Though
Israel
play
the
harlot
,
yet
let
not
Judah
offend
,
let
not
them
do
any
thing
in
the
least
that
may
offend
,
much
less
that
which
will
so
much
offend
.
Oh
therefore
take
heed
;
the
more
God
hath
done
for
you
above
others
,
the
more
he
expects
you
should
take
heed
above
others
,
else
hee
will
punish
you
above
others
.
You
only
have
I
known
,
therefore
will
I
punish
you
for
all
your
iniquities
,
Amos
3.2
.
This
aggravated
Solomons
sin
,
that
it
was
after
God
had
appeared
unto
him
twice
.
Therefore
let
not
any
be
an
example
to
you
,
in
sin
against
God
.
There
must
no
example
bee
followed
in
sin
,
no
more
than
in
punishment
;
you
will
not
follow
an
example
in
suffering
,
and
you
must
not
in
sinning
:
but
if
you
follow
example
in
sinning
,
you
shall
do
it
also
in
suffering
.
Even
as
Sodome
and
Gomorrah
,
and
the
Cities
about
them
in
like
manner
,
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
are
set
forth
for
an
example
,
suffering
the
vengeance
of
eternal
fire
.
Jude
7.
Therefore
be
not
you
as
others
in
sinning
,
lest
you
be
like
them
in
suffering
.
SECT
.
2.
It
was
a
sharp
rebuke
that
which
Stephen
gave
his
persecutors
,
Yee
stiff
necked
and
uncircumcised
in
heart
and
ears
,
ye
do
alwaies
resist
the
holy
ghost
,
as
your
fathers
did
,
so
do
ye
,
Act.
7.51
.
Which
of
the
Prophets
have
not
your
fathers
persecuted
?
and
they
have
slain
them
,
which
shewed
before
,
of
the
coming
of
the
just
one
,
of
whom
ye
have
been
now
the
betrayers
and
murderers
,
verse
52.
q
.
d
.
Your
fathers
quencht
the
spirit
,
and
so
do
ye
,
and
this
is
the
aggravation
of
your
sin
,
that
you
do
as
your
Fathers
.
When
we
see
others
sin
,
God
expects
we
should
be
so
far
from
imitating
,
that
we
should
therefore
beware
:
As
when
we
see
others
before
us
miss
the
way
,
it
should
make
us
look
better
to
our
way
,
that
we
do
not
miss
it
too
,
Take
heed
,
saith
the
Apostle
,
lest
any
man
fall
after
the
same
example
of
unbelief
,
Heb
.
4.11
.
Therefore
let
the
carelesness
of
others
in
neglecting
the
Spirit
,
make
you
the
more
diligent
;
let
the
forwardness
and
perverseness
of
others
in
rebelling
against
the
Spirit
,
make
you
the
more
pliable
in
following
the
good
motions
of
it
.
It
is
time
for
thee
Lord
to
work
(
saith
David
)
for
men
make
void
thy
Law
,
Psal
.
119.126
.
By
their
traditions
and
transgressions
make
thy
Commandments
of
none
effect
;
as
Mat
.
15.6
.
Now
,
what
effect
,
what
influence
had
this
upon
David
?
See
in
the
next
verse
,
Therefore
I
love
thy
Commandments
above
gold
,
yea
above
fine
gold
:
Therefore
I
esteem
all
thy
Precepts
concerning
all
things
to
be
right
,
and
I
hate
every
false
way
.
Therefore
hee
was
the
more
obedient
and
observant
himself
.
Because
God
is
so
much
dishonoured
by
others
,
hee
should
be
the
more
honoured
by
you
.
And
therefore
as
Joshuah
,
But
as
for
me
and
my
house
,
&c.
so
do
you
resolve
.
Let
others
be
rebellious
and
disobedient
,
if
they
will
,
but
as
for
me
,
I
am
resolved
to
walk
in
the
Spirit
,
to
exercise
the
graces
,
and
follow
the
motions
of
the
Spirit
;
I
will
endeavour
to
cherish
and
preserve
the
fire
of
the
Spirit
in
mee
,
so
as
it
shall
never
bee
quenched
.
If
it
will
be
no
comfort
to
you
to
suffer
with
them
,
for
quenching
of
the
Spirit
;
then
it
should
be
no
encouragement
to
you
to
sin
with
them
,
in
quenching
of
the
Spirit
.
Thus
then
resolve
,
that
whatever
others
do
in
themselves
,
yet
you
will
not
quench
the
Spirit
in
your selves
.
SECT
.
3.
1.
Consider
,
you
should
not
quench
it
in
others
,
much
less
in
your selves
.
You
must
not
do
any
thing
to
anothers
hurt
,
and
therefore
not
any
thing
that
is
to
your
own
hurt
.
For
you
are
more
especially
bound
to
take
care
that
you
do
not
hurt
your selves
.
You
are
nearer
to
your selves
,
than
to
others
;
and
are
more
charged
with
your selves
,
than
with
others
.
It
was
Cains
sin
,
that
he
did
not
think
he
was
his
Brothers
keeper
;
but
much
more
that
he
did
not
think
he
was
his
own
keeper
.
It
was
his
sin
,
that
he
destroyed
his
Brothers
life
;
but
much
more
,
that
he
destroyed
his
own
life
.
Therefore
take
heed
that
you
do
not
quench
the
Spirit
in
your selves
.
Charity
begins
at
home
,
though
it
do
not
stay
at
home
First
,
you
are
to
look
to
your selves
,
and
then
to
others
.
Take
heed
to
your selves
,
and
to
the
flock
over
which
the
Holy
Ghost
hath
made
you
over-seers
,
Act.
20.28
.
First
they
were
to
take
heed
to
themselves
:
so
you
;
first
take
heed
to
your selves
.
Seeing
you
are
to
take
heed
to
others
,
you
are
in
a
more
special
manner
to
take
heed
to
your selves
.
2.
You
should
not
quench
it
in
others
,
and
therefore
not
quench
it
in
your selves
:
Because
,
if
you
quench
the
Spirit
in
your selves
,
you
cannot
but
quench
it
in
others
also
.
When
men
love
sin
in
themselves
,
they
love
it
in
others
also
,
Rom.
1.32
.
And
when
they
hate
and
are
offended
with
the
Spirit
in
themselves
,
they
hate
,
and
are
offended
with
it
in
others
also
.
And
therefore
the
quenching
of
the
Spirit
in
your selves
,
will
incline
and
dispose
you
to
the
quenching
of
it
in
others
also
.
Therefore
seeing
it
is
such
a
sin
to
quench
the
Spirit
in
others
,
and
quenching
it
in
your selves
,
will
incline
you
to
the
quenching
it
in
others
(
as
hath
been
shewn
at
large
already
)
do
not
quench
it
then
in
your selves
.
3.
Others
cannot
quench
it
in
you
,
unless
you
quench
it
in
your selves
.
Neither
Satan
,
nor
any
of
his
Agents
or
Instruments
,
can
do
any
thing
,
unless
you
will
your selves
.
Resist
the
Devil
,
and
he
will
fly
from
you
;
so
his
Instruments
,
resist
them
,
and
they
will
leave
you
.
They
can
do
nothing
,
unless
you
joyn
with
them
;
tempt
they
may
,
and
perswade
,
and
sollicite
;
but
they
can
do
nothing
(
I
say
)
unless
you
joyn
with
them
;
they
cannot
quench
the
Spirit
in
you
,
but
by
you
;
and
therefore
see
that
you
do
not
quench
it
,
and
then
it
cannot
be
quenched
at
all
.
He
that
is
born
of
God
keepeth
himself
,
that
the
wicked
one
toucheth
him
not
,
1
Joh
.
5.18
.
4.
Consider
how
unreasonable
it
is
that
you
should
quench
it
in
your selves
.
It
is
very
unreasonable
that
you
should
be
the
actors
of
your
own
hurt
;
but
so
you
are
when
you
quench
the
Spirit
.
He
that
quencheth
the
Spirit
,
destroyes
his
own
self
.
Now
,
as
the
Apostle
sayes
,
No
man
yet
ever
hated
his
own
flesh
,
but
nourisheth
and
cherisheth
it
,
Ephes
.
5.29
.
So
may
I
say
,
no
man
yet
ever
hated
his
own
spirit
,
&c.
5.
Consider
what
an
aggravation
this
will
be
of
your
sin
and
misery
too
in
quenching
the
Spirit
,
when
conscience
shall
for
ever
charge
it
upon
you
,
that
it
was
your
own
doing
.
When
a
man
shall
consider
that
he
is
Felo
de
s●
,
a
sel●-murderer
,
a
self-destroyer
,
how
will
hee
be
able
to
bear
it
!
Oh
Israel
!
saith
God
,
thou
hast
destroyed
thy self
.
When
another
destroyes
(
which
in
this
case
,
without
his
consent
is
impossible
)
then
it
is
a
mans
suffering
,
but
not
his
sin
,
and
in
that
he
can
take
comfort
;
but
when
conscience
shall
for
ever
charge
it
upon
him
,
that
it
was
his
own
doing
,
that
he
destroy'd
himself
,
he
can
take
no
comfort
.
See
Jer
.
2.17
.
Hast
thou
not
procured
this
unto
thy self
,
in
that
thou
hast
forsaken
the
Lord
thy
God
(
viz.
his
spirit
)
when
he
led
thee
by
the
way
?
So
Jer
.
4.18
.
Thy
way
and
thy
doings
have
procured
these
things
unto
thee
,
this
is
thy
wickedness
,
because
it
is
bitter
,
because
it
reacheth
unto
thine
heart
.
Let
these
considerations
therefore
prevail
with
you
,
not
to
quench
the
spirit
in
your selves
.
SECT
.
4.
There
is
a
fire
indeed
that
yee
ought
to
quench
,
as
,
1.
The
fire
of
Temptation
,
Ephes
.
6.16
.
Above
all
taking
the
shield
of
faith
,
wherewith
ye
shall
be
able
to
quench
all
the
fiery
darts
of
the
wicked
.
By
these
fiery
darts
of
the
wicked
,
are
meant
the
Temptations
of
the
Devil
,
and
his
instruments
,
whereby
they
endeavour
to
set
your selves
on
fire
,
kindling
your
lusts
and
corruptions
,
that
so
they
may
break
forth
into
a
violent
and
outragious
flame
.
And
therefore
,
when
any
of
these
fiery
darts
are
thrown
,
you
must
watch
to
quench
them
,
that
they
may
not
kindle
upon
you
.
And
for
that
end
,
above
all
,
take
unto
your selves
the
shield
of
Faith
.
By
this
,
he
that
is
born
of
God
keepeth
himself
,
that
the
wicked
one
toucheth
him
not
,
scil
.
with
any
of
these
fiery
darts
.
For
if
they
do
,
they
kindle
presently
.
Behold
how
great
a
fire
a
little
spark
kindleth
!
therefore
there
must
not
be
the
least
spark
of
Temptation
,
but
you
must
endeavour
presently
to
quench
it
.
2.
There
is
the
fire
of
Sin
,
Jam
.
3.6
.
The
tongue
is
a
fire
,
a
world
of
iniquity
:
So
is
the
tongue
among
the
members
,
that
it
defileth
the
whole
body
,
and
setteth
on
fire
the
course
of
nature
,
and
is
set
on
fire
of
hell
.
Sometimes
the
Tongue
,
and
so
other
members
of
the
body
,
and
also
the
powers
and
faculties
of
the
Soul
,
are
actually
set
on
fire
,
so
that
you
begin
to
burn
in
your
lusts
to
sinful
objects
,
Rom.
1.27
.
The
fiery
darts
of
Temptation
have
hit
you
,
and
kindled
upon
you
,
so
that
you
are
set
on
fire
of
hell
.
Now
when
it
is
thus
,
you
must
presently
endeavour
to
quench
it
.
First
,
you
should
do
all
that
you
can
,
to
hinder
the
kindling
of
this
fire
,
and
therefore
withstand
Temptation
,
keep
off
the
fiery
darts
;
but
if
that
have
not
been
done
,
but
the
fire
is
kindled
,
then
you
must
endeavour
what
you
can
,
to
hinder
the
burning
of
it
.
If
the
fire
begin
to
kindle
never
so
little
in
your
house
,
oh
how
you
bestir
your selves
!
how
do
you
cast
on
all
the
water
you
can
get
,
&c.
why
you
should
bee
much
more
stirring
to
quench
this
fire
.
It
's
the
fire
of
hell
,
and
it
will
never
leave
burning
(
if
it
be
not
quenched
)
till
it
burn
down
to
the
lowest
hell
.
And
therefore
you
must
quench
the
fire
of
Sin
,
where-ever
it
be
,
in
your
tongue
,
or
eye
,
or
ear
;
or
heart
;
where-ever
it
be
,
&c.
3.
The
fire
of
Suffering
.
I
am
come
to
send
fire
on
the
earth
(
saith
Christ
)
and
what
will
I
,
if
it
be
already
kindled
?
Luk
.
12.49
.
when
you
come
to
the
fiery
tryal
,
then
you
must
take
heed
you
be
not
scorched
.
Afflictions
and
Persecutions
are
compared
to
fire
,
in
respect
of
the
scorching
and
burning
quality
that
is
in
them
,
as
in
fire
;
which
unless
it
bee
quenched
,
burns
up
the
patience
of
professors
,
so
that
being
not
able
to
endure
,
they
apostatize
from
their
profession
.
This
fire
therefore
you
must
labour
to
quench
,
as
well
as
the
other
.
'T
is
said
of
those
Believers
,
Heb
.
11.34
.
That
by
faith
they
quenched
the
violence
of
fire
,
i.e.
stayed
and
hindred
the
operation
and
force
of
the
fire
,
that
it
burnt
not
them
.
So
the
three
Children
did
,
Dan.
3.27
.
And
though
you
cannot
do
it
miraculously
,
as
they
did
,
though
you
cannot
quench
the
fire
so
,
as
that
it
shall
not
burn
upon
your
bodies
,
yet
you
may
,
so
,
as
that
it
kindle
not
upon
your
spirits
,
so
as
to
scorch
and
torment
them
,
but
that
with
patience
you
may
be
able
to
endure
it
,
and
so
hold
on
your
profession
(
glorifie
God
in
the
fires
,
Isa
.
24.5
.
)
as
if
you
felt
it
not
.
SECT
.
5.
These
fires
you
are
to
quench
,
but
not
the
fire
of
the
spirit
.
The
fire
of
temptation
,
and
the
fire
of
Sin
are
from
hell
;
but
the
fire
of
the
Spirit
is
from
heaven
,
and
unto
heaven
,
and
you
will
never
come
to
heaven
without
it
.
As
Elijah
ascended
in
a
Chariot
of
fire
,
so
must
you
in
this
fire
of
the
spirit
,
if
ever
you
come
thither
:
and
therefore
it
must
not
bee
quenched
,
but
blown
up
into
a
flame
,
and
kept
flaming
still
more
and
more
,
that
as
the
Angel
,
when
the
flame
went
up
toward
heaven
,
from
off
the
Altar
,
ascended
in
the
flame
of
the
Altar
,
Judg
.
13.20
.
so
may
you
.
And
therefore
take
heed
it
be
not
quenched
.
It
is
exceeding
dangerous
if
it
be
quenched
but
a
little
(
if
there
be
any
languishing
,
any
decay
of
the
gifts
,
and
graces
,
and
good
motions
of
the
spirit
;
)
but
much
more
,
if
it
be
utterly
quenched
.
SECT
.
6.
1.
Consider
,
if
once
it
come
to
be
utterly
quencht
,
it
can
never
be
kindled
again
any
more
.
1.
None
of
the
Saints
can
kindle
it
again
.
The
wise
Virgins
had
but
enough
for
themselves
,
they
could
spare
none
to
the
foolish
Virgins
their
companions
.
They
can
kindle
grace
,
where
there
is
some
already
,
but
they
cannot
where
there
is
none
at
all
.
If
there
bee
a
few
sparks
,
they
may
blow
them
up
into
a
flame
,
but
when
all
is
gone
out
,
they
blow
but
in
vain
.
Therefore
I
may
say
to
such
an
one
,
as
Eliphaz
to
Job
,
Job
5.1
.
Call
now
,
if
there
bee
any
that
will
answer
thee
,
and
to
which
of
the
Saints
wilt
thou
turn
?
Oh
then
,
how
careful
should
you
be
!
you
are
careful
of
your
eyes
,
that
your
sight
bee
not
put
out
,
because
no
Physician
can
restore
it
again
.
You
are
careful
of
your
life
,
because
when
once
it
is
gone
,
there
's
none
can
restore
it
again
.
Saints
may
weep
and
mourn
over
one
in
this
case
,
but
they
cannot
help
him
.
As
Christ
over
Jerusalem
,
so
may
they
mourn
over
thee
,
saying
,
Oh
that
thou
hadst
known
,
&c.
but
now
they
are
hid
from
thine
eyes
.
2.
None
of
the
Ordinances
,
none
of
the
means
of
Grace
can
kindle
it
again
.
Urim
was
nothing
to
Saul
,
when
once
the
spirit
was
departed
;
Samuels
staying
with
him
was
nothing
,
his
mourning
for
him
nothing
,
when
once
he
had
quencht
the
spirit
.
When
Saul
enquired
of
the
Lord
,
the
Lord
answered
him
not
,
neither
by
Dreams
,
nor
by
Urim
,
nor
by
Prophets
,
1
Sam
.
28.6
.
The
Word
,
though
it
be
the
power
of
God
unto
salvation
,
yet
it
is
of
no
power
when
the
spirit
is
quenched
.
The
preaching
of
Christ
himself
,
did
those
no
good
,
that
had
quencht
the
spirit
.
John
12.37
,
38.
It
you
quench
the
spirit
in
your selves
,
you
quench
it
in
the
Ordinances
also
.
The
Word
is
but
a
dead
letter
to
a
dead
heart
,
I
mean
one
that
is
twice
dead
.
Physick
is
nothing
to
a
dead
carcass
.
Is
there
no
balm
in
Gilead
?
saith
the
Prophet
,
Jer
.
8.22
.
Yes
there
is
,
but
the
wound
of
such
an
one
is
incurable
:
all
remedies
are
in
vain
,
it
is
impossible
to
recover
him
again
to
repentance
,
Heb
.
6.6
.
Thus
you
see
,
if
the
spirit
be
utterly
quenched
,
it
can
never
be
kindled
again
.
SECT
.
7.
2.
What
fire
soever
else
be
kindled
it
will
not
avail
.
Men
may
kindle
another
fire
,
when
the
fire
of
the
spirit
is
quenched
,
but
it
will
not
avail
,
neither
for
duties
nor
comforts
.
1.
Not
for
Duties
.
For
all
other
fire
is
strange
fire
,
and
to
offer
with
strange
fire
is
an
abomination
.
See
Levit
.
10.3
.
2.
Not
for
Comforts
,
Isa
.
50.11
.
Behold
all
yee
that
kindle
a
fire
,
that
compass
your selves
about
with
sparks
:
Walk
in
the
light
of
your
fire
,
and
the
sparks
that
ye
have
kindled
.
This
shall
yee
have
at
my
hand
,
ye
shall
lye
down
in
sorrow
.
3.
Such
a
fire
shall
be
kindled
by
God
,
for
the
punishing
of
it
,
as
shall
never
be
quenched
.
When
men
have
utterly
quenched
the
spirit
,
then
the
fire
of
Gods
wrath
and
indignation
is
kindled
against
them
,
and
so
,
as
it
shall
never
be
quenched
.
Such
shall
be
cast
into
unquenchable
fire
.
Hell
fire
is
unquenchable
fire
.
Men
shall
never
be
able
to
quench
that
.
Luk
.
3.17
.
Therefore
Mark
9.43
,
44.
If
thy
hand
offend
thee
cut
it
off
,
it
's
better
for
thee
to
enter
into
life
maimed
,
than
having
two
hands
to
go
into
hell
,
into
the
fire
that
never
shall
be
quenched
:
where
their
worm
dieth
not
,
where
the
fire
is
not
quenched
.
Thus
you
see
how
it
is
when
the
spirit
is
utterly
quenched
.
SECT
.
8.
Now
secondly
consider
,
if
it
be
quenched
but
a
little
,
there
is
danger
lest
it
should
utterly
bee
quenched
.
Every
act
of
quenching
of
the
spirit
hath
a
tendency
(
in
it
's
own
nature
)
to
the
utter
quenching
of
the
spirit
,
and
will
certainly
effect
it
,
unless
great
care
be
had
to
prevent
it
.
Any
one
act
of
quenching
the
spirit
makes
way
for
another
,
so
that
the
more
one
quencheth
the
spirit
,
the
more
he
shall
;
because
by
one
act
,
he
is
the
more
inclined
and
disposed
to
another
.
It
is
true
,
that
where
the
spirit
of
grace
is
indeed
,
there
it
can
never
be
utterly
quenched
,
because
such
an
one
will
not
utterly
quench
it
;
but
a
man
can
have
no
assurance
of
this
for
himself
in
particular
,
any
further
than
he
is
careful
not
to
quench
the
spirit
at
all
.
For
if
so
be
a
man
do
voluntarily
continue
in
a
course
of
quenching
the
spirit
;
he
sees
there
is
a
languishing
,
and
a
decay
of
the
fire
in
him
,
it
is
not
as
it
was
wont
to
be
in
former
daies
,
&c.
and
yet
he
doth
not
bestir
himself
,
but
rather
continues
to
do
those
things
still
that
cause
it
to
decay
and
languish
still
more
and
more
;
if
such
an
one
in
this
case
,
think
with
himself
,
that
for
all
this
,
there
is
no
danger
that
the
Spirit
should
be
utterly
quenched
in
him
,
he
doth
but
deceive
himself
.
That
it
cannot
be
utterly
quenched
in
a
Saint
,
is
nothing
to
him
that
hath
no
other
evidence
,
for
ought
he
can
see
,
but
that
he
is
an
Hypocrite
.
He
hath
therefore
cause
to
fear
,
lest
it
should
be
utterly
quenched
e're
he
be
aware
;
and
't
is
well
if
it
be
not
so
already
.
CHAP.
XVIII
.
Men
exhorted
to
beware
of
quenching
the
spirit
in
others
.
It
is
possible
they
may
quench
the
spirit
in
others
,
as
well
as
in
themselves
.
They
are
very
prone
to
quench
the
spirit
in
others
,
as
well
as
in
themselves
.
Several
cases
,
wherein
they
are
most
prone
to
quench
the
spirit
in
others
,
mentioned
in
particular
.
Though
they
do
not
eventually
quench
the
spirit
in
any
;
yet
if
intentionally
they
do
it
,
it
is
in
the
sight
of
God
,
as
if
they
did
it
eventually
.
Though
they
do
not
intend
it
,
yet
if
they
do
any
thing
,
that
in
its
own
nature
tends
unto
it
,
they
are
guilty
as
if
they
did
intend
it
.
The
natural
consequences
of
actions
,
must
be
considered
.
There
is
the
end
of
the
Agent
,
and
the
end
of
the
Action
.
A
sinful
action
cannot
be
ordinated
to
any
good
end
whatsoever
.
Men
guilty
of
quenching
the
spirit
,
as
well
by
not
doing
that
which
should
be
done
to
cherish
and
preserve
it
,
as
by
doing
that
which
puts
it
out
.
To
quench
the
Spirit
in
any
one
particular
,
in
another
,
very
sinful
,
though
it
bee
not
utterly
quenched
in
him
.
How
many
waies
men
quench
the
Spirit
in
others
.
Arguments
to
disswade
from
it
,
and
to
perswade
to
beware
of
it
.
SECT
.
1.
HAving
exhorted
you
to
take
heed
of
quenching
the
Spirit
in
your selves
;
I
come
now
in
the
next
place
,
to
exhort
you
to
take
heed
of
quenching
it
in
others
.
The
Spirit
must
not
be
quenched
in
any
.
What
ever
the
persons
be
,
yet
,
(
if
they
have
received
the
Spirit
;
if
the
fire
of
the
Spirit
be
begun
to
be
kindled
in
them
)
you
must
not
quench
it
.
Though
you
have
no
respect
to
the
persons
,
yet
you
owe
so
much
respect
to
the
Spirit
,
as
that
you
should
not
quench
it
in
them
.
And
therefore
,
if
not
for
their
sakes
,
yet
for
the
Spirit's
sake
,
you
should
not
quench
it
.
It
is
the
Spirit
,
and
therefore
,
what
,
and
where-ever
it
be
,
it
must
not
be
quenched
.
SECT
.
2.
Now
here
consider
these
particulars
following
.
1.
It
is
possible
(
unless
you
take
heed
)
that
in
others
you
may
quench
it
,
as
well
as
in
your selves
.
It
is
true
,
there
are
some
in
whom
you
cannot
utterly
quench
it
,
as
the
Elect
of
God
,
Mat
.
24.24
.
Christ
speaking
there
of
false
Prophets
and
Seducers
,
saith
,
that
they
shall
shew
great
signs
and
wonders
,
insomuch
that
(
if
it
were
possible
)
they
shall
deceive
the
very
Elect
.
So
that
it
is
not
possible
they
should
be
deceived
,
it
is
not
possible
that
any
should
utterly
quench
the
spirit
in
them
.
But
even
in
such
,
though
you
cannot
utterly
quench
the
spirit
in
them
,
yet
it
is
possible
you
may
quench
it
in
a
great
measure
.
Though
you
cannot
utterly
abolish
the
spirit
in
them
,
yet
you
may
in
a
great
measure
abate
it
:
Though
you
cannot
utterly
extinguish
the
fire
,
yet
you
may
somewhat
slaken
the
heat
and
fervour
of
it
.
You
may
deaden
it
much
,
though
you
cannot
cause
it
to
dye
in
them
.
As
Solomons
Wives
,
though
they
brought
him
not
to
an
utter
and
final
Apostasie
,
by
their
quenching
of
the
spirit
in
him
,
yet
they
made
him
Apostatize
very
much
for
a
time
.
They
turned
away
his
heart
after
other
gods
,
1
King
.
11.4
.
It
's
possible
therefore
that
even
in
the
Elect
,
you
may
in
some
measure
quench
the
spirit
.
But
as
for
others
,
you
may
utterly
quench
it
in
them
,
as
the
Princes
of
Judah
did
in
Joash
after
the
death
of
Jehojada
,
2
Chron
.
24.17
,
18.
He
did
that
which
was
right
in
the
sight
of
the
Lord
,
all
the
daies
of
Jehojada
,
verse
2.
but
after
the
death
of
Jehojada
,
came
the
Princes
of
Judah
,
and
made
obeisance
to
the
King
;
then
the
King
hearkned
to
them
,
and
they
left
the
house
of
the
Lord
God
of
their
Fathers
,
and
served
Groves
and
Idols
,
verse
17
,
18.
Thus
you
see
it
is
possible
,
&c.
SECT
.
3.
2.
You
are
very
prone
to
quench
it
in
others
,
as
well
as
in
your selves
.
It
is
not
only
a
thing
that
you
may
possiblie
do
,
but
a
thing
that
you
are
very
apt
to
do
.
By
nature
you
are
more
apt
to
do
hurt
to
others
,
than
to
do
them
good
:
and
you
are
more
apt
to
do
hurt
to
them
this
way
,
by
quenching
of
the
spirit
in
them
,
than
any
other
.
The
flesh
lusts
against
the
spirit
,
as
the
spirit
doth
against
the
flesh
,
for
they
are
contrary
;
so
that
where-ever
the
flesh
meets
with
any
thing
of
the
spirit
(
unless
it
bee
restrained
)
it
will
strive
to
quench
it
.
Other
things
may
put
out
the
fire
as
well
as
the
water
,
but
there
is
a
peculiar
and
special
aptness
in
the
water
to
put
it
out
.
So
in
the
flesh
;
it
's
the
very
nature
of
the
flesh
to
oppose
the
spirit
.
And
therefore
,
so
much
as
you
are
carnal
,
so
much
you
are
very
prone
and
apt
to
quench
that
which
is
spiritual
,
what
ever
it
be
,
and
where
ever
you
finde
it
:
So
that
it
is
not
enough
that
you
quench
it
in
your selves
,
but
you
will
be
readie
to
quench
it
in
others
also
.
The
flesh
will
not
be
content
,
barelie
with
the
quenching
of
the
spirit
in
ones
self
alone
,
but
would
have
it
quenched
in
others
also
.
As
the
Pharisees
were
not
content
to
shut
themselves
out
of
Heaven
,
but
they
would
shut
out
others
also
.
Mat
.
23.13
.
Therefore
you
are
very
prone
you
see
,
to
quench
the
spirit
in
others
,
as
well
as
in
your selves
;
the
truth
of
which
you
shall
finde
confirmed
by
experience
.
For
how
apt
are
you
,
some
way
,
or
other
,
to
check
that
which
is
good
in
another
,
especiallie
when
you
apprehend
it
to
be
any
way
prejudicial
to
the
interest
of
the
flesh
.
As
SECT
.
4.
1.
If
it
any
way
reflect
upon
you
.
As
if
anothers
zeal
and
forwardness
,
casts
shame
upon
your
lukewarmness
and
backwardness
;
anothers
knowledge
,
upon
your
ignorance
;
anothers
bountie
,
upon
your
covetousness
,
anothers
sinceritie
,
upon
your
falseness
,
and
hipocrisie
,
&c
,
in
this
case
,
how
apt
are
you
out
of
anger
and
vexation
to
quench
it
in
him
!
Thus
Cain
sought
to
quench
the
spirit
in
Abel
;
wherefore
was
it
?
because
his
own
works
were
evil
,
and
his
brothers
good
.
1
Joh
.
3.12
.
So
David's
Brother
,
when
he
came
up
to
the
Camp
,
and
enquired
what
should
bee
done
to
the
man
that
would
fight
with
Goliah
,
his
anger
was
kindled
against
David
,
1
Sam
.
17.28
.
viz.
out
of
pride
and
envy
,
because
he
should
take
up
thoughts
of
combating
with
him
,
when
he
himself
,
who
was
his
elder
brother
,
nor
any
of
the
great
worthies
of
Israel
,
durst
accept
of
the
challenge
,
but
fled
for
fear
,
at
the
first
sight
of
the
adversarie
.
2.
If
it
any
way
cross
your
hope
and
expectation
.
As
if
any
thing
be
imploied
by
another
,
by
a
relation
to
a
good
use
,
which
you
hoped
to
have
fastned
upon
,
and
turned
to
your
private
advantage
,
how
apt
then
out
of
covetousness
to
let
and
hinder
it
?
As
when
Mary
annointed
the
feet
of
Jesus
,
said
Judas
,
Why
was
not
this
oyntment
sold
for
three
hundred
pence
?
which
he
said
,
not
that
he
cared
for
the
poor
,
but
because
he
was
a
Thief
,
and
had
the
bag
,
and
bare
what
was
put
therein
,
John
12.6
.
3.
If
it
any
way
cross
your
affection
.
As
when
you
hate
another
,
and
any
good
be
done
unto
him
,
how
apt
then
,
out
of
envy
to
the
party
,
and
the
grudge
that
you
bear
in
your
heart
against
him
,
to
endeavour
all
you
can
to
let
and
hinder
it
?
Thus
Saul
,
because
Jonathan
was
so
kinde
to
David
,
endeavoured
to
quench
that
love
he
did
bear
to
him
,
Thou
son
of
the
perverse
and
rebellious
woman
,
&c.
1
Sam
.
20.30
,
31.
4.
If
it
be
like
to
be
an
occasion
of
any
trouble
to
another
,
and
it
be
a
party
whom
you
love
,
then
,
how
apt
out
of
carnal
fear
,
to
quench
it
!
As
Peter
,
when
Christ
had
discovered
his
intent
to
go
up
to
Jerusalem
,
when
he
was
like
to
suffer
there
,
then
out
of
fear
,
he
labours
to
quench
that
good
intention
.
Be
it
far
from
thee
Lord
,
this
shall
not
be
unto
thee
,
Mat
.
16.22
.
Thus
when
a
Childe
is
convinced
,
or
an
Husband
,
or
Wife
,
&c.
discovers
a
resolution
to
do
,
or
not
to
do
this
,
or
that
,
the
doing
,
or
not
doing
whereof
,
may
possibly
create
some
trouble
,
then
a
Parent
,
a
Wife
,
a
Husband
,
&c.
will
strive
to
quench
it
.
5.
If
it
any
way
hinder
your
carnal
libertie
,
as
when
you
would
be
more
indulgent
to
the
flesh
in
things
indifferent
;
and
anothers
strictness
stands
in
the
way
,
then
how
apt
,
out
of
a
love
of
vanitie
,
to
quench
it
!
or
when
you
would
abate
any
thing
of
your
former
profession
,
and
recede
from
your
former
principles
,
desiring
to
build
again
what
you
destroied
,
&c.
and
anothers
constancy
and
perseverance
,
is
some
check
to
your
backsliding
and
falling
away
;
then
,
that
you
may
no
longer
be
condemned
thereby
,
how
apt
to
endeavour
to
quench
it
,
labouring
to
make
him
change
his
former
principles
and
profession
too
!
In
these
and
such
like
cases
,
you
shall
finde
you
are
very
apt
to
quench
the
spirit
,
not
only
in
your selves
,
but
others
also
.
Now
the
more
prone
and
apt
you
are
,
the
more
you
should
take
heed
.
SECT
.
5.
3.
Though
you
should
not
actuallie
or
eventually
quench
the
spirit
in
others
,
yet
if
intentionally
you
do
it
,
it
is
all
one
in
Gods
sight
,
as
if
you
did
it
eventuallie
.
Though
you
be
not
able
to
effect
or
bring
it
to
pass
,
that
the
spirit
should
be
quenched
in
others
,
yet
if
you
endeavour
it
,
if
you
do
any
thing
towards
it
,
it
is
in
Gods
account
as
if
you
had
effected
it
.
As
,
though
you
do
not
actually
kill
a
man
,
yet
if
you
attempt
it
,
you
would
have
done
it
if
you
could
;
God
looks
upon
it
,
as
if
you
had
actually
done
it
.
It
may
be
,
when
you
go
about
to
quench
the
spirit
,
i.e.
e
.
any
of
the
graces
,
or
good
motions
of
the
spirit
in
others
,
you
may
not
accomplish
it
,
they
may
resist
and
withstand
you
,
but
yet
you
are
guilty
of
quenching
the
spirit
in
them
;
It
may
be
they
may
keep
themselves
,
as
't
is
said
,
1
John
5.18
.
He
that
is
born
of
God
,
keepeth
himself
,
and
the
wicked
one
toucheth
him
not
;
it
may
be
they
grow
the
more
zealous
,
the
more
they
be
discouraged
,
as
when
Michal
flouted
at
David
,
for
dancing
before
the
Ark
,
and
said
,
he
had
made
himself
vile
;
he
replied
,
If
this
be
to
be
vile
,
I
will
be
more
vile
,
&c.
But
yet
your
endeavours
were
never
the
less
to
have
quenched
the
spirit
in
them
,
and
therefore
you
are
guiltie
.
As
in
that
which
is
good
,
God
accepts
the
will
for
the
deed
,
so
in
that
which
is
evil
.
Where
there
are
endeavours
to
do
good
,
though
possiblie
they
may
fail
in
respect
of
the
event
,
the
thing
endeavoured
may
not
be
accomplished
,
yet
the
endeavour
is
reckoned
for
the
accomplishment
.
And
so
it
is
where
there
are
endeavours
to
do
evil
.
SECT
.
6.
4.
Though
you
do
not
directly
intend
or
design
to
quench
the
spirit
in
others
,
yet
if
you
do
any
thing
,
that
in
it
's
own
nature
hath
a
tendency
to
the
quenching
of
the
spirit
,
you
are
then
guilty
of
quenching
the
spirit
in
them
.
Though
you
do
not
directly
quench
the
spirit
in
them
,
yet
you
do
consequentially
.
A
man
may
do
divers
things
that
are
his
dutie
to
do
,
and
to
do
them
in
such
a
manner
as
they
ought
to
bee
done
in
,
which
yet
by
accident
,
may
prove
a
means
of
quenching
of
the
spirit
in
others
,
but
t●en
he
is
not
guiltie
.
As
by
Christs
preaching
the
Doctrine
of
eating
his
flesh
,
to
the
Jews
,
John
6.60
.
and
of
selling
all
,
to
the
Young
man
,
Mar.
10.21
.
the
spirit
was
quenched
in
them
;
but
this
was
accidental
to
the
nature
of
the
Doctrine
,
the
nature
of
the
Doctrine
,
was
to
kindle
and
cherish
the
spirit
in
th●m
,
John
6.63
.
But
now
,
when
men
shall
do
that
,
which
in
it
's
own
nature
hath
a
tendencie
to
quench
the
spirit
;
then
,
what
ever
their
intentions
be
,
if
the
spirit
be
quenched
,
they
are
guiltie
of
it
.
For
men
must
consider
the
natural
consequences
of
their
words
,
and
actions
,
and
of
their
carriage
and
behaviour
.
There
is
the
end
of
the
Agent
,
and
the
end
of
the
Action
.
What
ever
the
end
of
the
agent
be
,
yet
if
the
action
be
such
as
can
have
no
good
end
,
it
is
evil
,
and
therefore
ought
not
to
be
done
;
for
though
the
intention
should
be
good
in
that
case
,
yet
the
action
is
sinful
.
A
sinful
action
or
carriage
cannot
,
in
respect
of
the
nature
of
the
thing
,
have
any
good
end
whatsoever
.
And
therefore
when
you
do
any
thing
whereby
the
spirit
is
,
or
may
(
in
respect
of
the
nature
of
the
thing
done
)
bee
quenched
in
any
,
that
quenching
of
the
spirit
,
whether
you
think
of
it
or
no
,
will
bee
laid
to
your
charge
.
But
much
more
,
when
men
shall
not
only
do
that
,
which
hath
an
evil
influence
to
the
quenching
of
the
spirit
,
in
its
own
nature
,
but
purposely
and
intentionally
endeavour
to
quench
the
spirit
thereby
.
Take
heed
therefore
you
do
nothing
purposely
,
and
nothing
that
in
its
own
nature
hath
any
tendencie
to
the
quenching
of
the
spirit
in
any
,
with
whom
you
have
to
do
.
SECT
.
7.
5.
You
may
not
only
be
guiltie
of
quenching
the
spirit
in
others
,
by
doing
that
,
which
in
its
own
nature
tends
to
the
quenching
of
the
spirit
in
them
;
but
by
not
doing
that
,
which
tends
in
its
own
nature
,
or
in
respect
of
Gods
institution
,
to
the
cherishing
and
preserving
of
it
.
For
as
it
is
in
quenching
of
the
spirit
in
your selves
,
(
as
you
have
heard
)
if
you
neglect
the
means
,
with-hold
the
fuel
,
whereby
the
fire
of
the
spirit
should
bee
preserved
;
you
may
bee
said
to
quench
the
spirit
:
So
it
is
in
quenching
of
the
spirit
in
others
.
If
you
do
not
admonish
,
reprove
,
exhort
,
provoke
to
love
and
good
works
,
as
there
is
necessitie
and
occasion
,
you
are
guiltie
of
quenching
the
spirit
in
them
.
SECT
.
8.
6.
Though
you
do
not
utterlie
quench
the
spirit
in
any
,
yet
if
you
do
it
in
any
measure
or
degree
,
in
any
one
particular
,
wherein
it
doth
,
or
would
(
if
it
were
not
quenched
)
manifest
it self
,
though
it
bee
never
so
small
,
or
(
as
you
may
think
)
inconsiderable
a
matter
;
yet
it
is
very
sinful
.
If
it
bee
but
the
checking
of
one
good
thought
,
or
the
silencing
of
one
good
word
,
the
breaking
off
the
lest
good
purpose
or
resolution
in
any
,
though
you
do
not
prevail
with
them
to
commit
any
gross
sin
,
or
bring
them
to
renounce
their
profession
;
yet
it
is
very
sinful
,
and
you
do
exceedinglie
provoke
God
thereby
.
Behold
how
great
a
fire
a
little
spark
kindleth
,
therefore
the
least
spark
should
not
be
quenched
.
SECT
.
9.
These
things
being
premised
,
for
the
clearer
understanding
of
things
relating
to
this
sin
,
of
quenching
the
Spirit
in
others
;
I
shall
now
in
the
next
place
,
shew
you
how
many
waies
you
may
be
guiltie
of
it
,
and
then
shew
you
the
evil
of
it
,
that
so
you
may
beware
.
SECT
.
10.
For
the
first
of
these
,
you
may
be
guiltie
of
quenching
the
Spirit
in
others
divers
waies
,
As
,
1.
By
giving
evil
Counsel
,
when
you
counsel
them
,
either
to
the
commission
of
any
evil
,
or
the
omission
of
any
good
:
The
doing
of
any
thing
that
God
hath
forbidden
,
or
the
forbearance
of
any
thing
that
God
hath
commanded
.
Evil
counsel
is
very
prevalent
,
and
a
great
quencher
of
the
spirit
.
Joash
,
while
good
Jehojada
was
his
Counsellor
,
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
when
the
wicked
Princes
came
to
be
his
Counsellors
,
after
his
death
,
then
he
apostatized
.
By
this
means
the
wicked
Jews
quencht
the
spirit
in
Pilate
;
he
had
mightie
convictions
of
the
innocencie
of
Christ
,
and
of
the
horrible
evil
hee
should
bee
guiltie
of
,
if
he
condemned
him
,
and
therefore
was
minded
to
let
him
go
;
but
they
by
their
wicked
counsel
,
prevailed
against
all
his
convictions
.
Ahaziah's
wickedness
,
is
attributed
to
the
counsel
of
his
Mother
,
He
walked
in
the
waies
of
the
house
of
Ahab
,
for
his
Mother
was
his
Counsellor
to
do
wickedly
,
2
Chron
.
22.3
.
He
had
never
done
so
wickedlie
,
't
is
like
,
had
it
not
been
for
her
counsel
.
And
therefore
when
you
perswade
any
,
to
,
or
against
any
thing
,
consider
what
you
do
.
Advise
to
nothing
rashlie
,
but
consider
well
,
whether
it
be
right
or
no
.
If
the
counsel
be
good
,
you
may
do
much
good
by
it
,
if
it
bee
evil
,
much
hurt
.
This
is
one
way
whereby
you
may
be
guiltie
of
quenching
the
spirit
in
others
.
Another
is
2.
By
giving
evil
Example
.
Thus
Peter
quencht
the
spirit
in
the
Jews
,
and
in
Barnabas
,
Gal
.
2.12
,
13.
Example
is
of
great
force
:
Evil
example
doth
verie
much
harden
in
wickedness
.
See
Ezek
.
16
54.
Many
that
have
had
convictions
,
and
practised
accordinglie
,
forbearing
such
and
such
things
as
sinful
,
and
hurtful
to
their
souls
,
and
dishonourable
to
their
profession
;
yet
when
they
have
seen
others
practise
otherwise
,
they
have
taken
more
libertie
to
themselves
,
and
thereby
defiled
and
wounded
their
Consciences
.
Therefore
saith
the
Apostle
,
If
any
man
see
thee
,
which
hast
knowledge
,
sit
at
meat
in
the
idols
Temple
:
shall
not
the
Conscience
of
him
that
is
weak
,
be
emboldned
to
eat
those
things
which
are
offered
to
Idols
?
1
Cor
.
8.10
.
3.
You
may
be
guiltie
of
quenching
the
spirit
in
others
,
by
making
Objections
,
opposing
and
arguing
against
them
,
in
any
thing
that
is
good
.
Thus
Elimas
,
the
Sorcerer
,
endeavoured
to
quench
the
spirit
in
the
Deputy
,
Act.
13.7
,
8.
Thus
the
Pharisees
endeavoured
to
quench
the
spirit
in
the
blinde
man
,
and
in
his
parents
,
Joh
.
9.16
.
and
so
in
the
Officers
,
John
7.47
.
4.
By
Judging
and
Censuring
.
Thus
Eliab
endeavoured
to
quench
the
spirit
in
David
,
1
Sam
.
17.28
.
5.
By
Scoffing
and
Flouting
.
Thus
Michal
endeavoured
to
quench
the
spirit
in
David
,
2
Sam
.
6.20
.
6.
By
Reviling
.
Thus
they
endeavoured
to
quench
the
spirit
in
the
blinde
man
,
John
9.28
.
7.
By
discountenancing
and
frowning
upon
them
when
they
do
well
.
Thus
many
Parents
endeavour
to
quench
the
spirit
in
their
Children
.
8.
By
Threatning
them
.
Thus
the
Rulers
endeavoured
to
quench
the
spirit
in
the
Apostles
,
Acts
4.17
.
9.
By
hindring
them
from
the
means
of
Grace
.
Thus
Jeroboam
quenched
the
spirit
in
the
Israelites
,
1
Kings
12.28
.
Hos
.
4.17
.
10.
By
not
following
the
good
Counsel
of
others
,
but
slighting
their
admonitions
,
deriding
their
speeches
,
disgracing
their
persons
,
&c.
Thus
the
people
endeavoured
to
quench
the
spirit
in
Jeremiah
,
Jer
.
15.7
,
9.
11.
By
compelling
others
to
do
wickedlie
.
Thus
Paul
,
before
his
Conversion
,
quenched
the
spirit
in
the
Disciples
,
Act.
26.11
.
Thus
you
see
how
many
waies
you
may
be
guiltie
of
quenching
the
spirit
in
others
.
SECT
.
11.
Now
to
disswade
you
by
some
arguments
from
it
,
and
to
perswade
you
to
take
heed
of
it
.
1.
Consider
,
You
should
do
all
you
can
to
kindle
it
in
others
,
in
whom
it
is
not
.
There
be
those
that
have
no
light
,
no
heat
,
and
therefore
you
should
take
pains
to
kindle
the
fire
of
the
spirit
in
them
;
will
you
then
put
it
out
in
those
,
in
whom
it
is
alreadie
kindled
?
Therefore
2.
As
for
those
that
have
somewhat
of
the
spirit
in
them
,
some
fire
of
the
spirit
,
you
should
be
very
tender
of
them
,
and
do
nothing
to
quench
it
.
SECT
.
12.
1.
Consider
,
there
is
not
so
much
,
that
you
need
to
quench
it
.
Even
those
that
have
most
,
have
not
so
much
,
but
't
were
well
they
had
more
.
The
smoaking
flax
shall
he
not
quench
,
Mat
.
12.20
.
because
there
is
so
little
(
't
is
but
smoaking
flax
)
therefore
he
will
not
quench
it
.
2.
Consider
how
hardlie
it
is
kindled
at
first
.
3.
How
apt
they
themselves
are
to
quench
it
.
4.
How
busie
others
are
to
quench
it
,
viz.
Satan
and
his
instruments
.
Therefore
you
should
not
,
nay
,
therefore
you
should
labour
the
more
to
cherish
it
.
5.
Consider
how
tender
Christ
is
of
it
.
A
bruised
reed
will
he
not
break
,
the
smoaking
flax
(
as
before
)
will
he
not
quench
.
He
will
not
quench
the
spirit
in
any
.
6.
Consider
why
will
ye
quench
it
?
What
reason
is
there
for
it
?
Doth
it
do
you
,
or
them
,
or
others
any
hurt
?
There
is
a
fire
in
others
that
you
should
quench
,
because
it
doth
hurt
,
but
this
is
not
it
.
You
will
not
put
out
the
fire
unless
it
doth
hurt
;
but
this
wil
do
no
body
hurt
,
not
you
,
them
,
nor
others
.
Nay
,
7.
Consider
,
doth
it
not
do
abundance
of
good
?
All
the
good
that
any
do
,
is
it
not
by
the
spirit
that
they
do
it
?
and
why
will
you
destroy
that
which
doth
so
much
good
?
Destroy
it
not
,
there
is
a
blessing
in
it
,
Isa
.
65.8
.
8.
You
herein
do
the
Devils
work
,
are
the
Devils
Scullions
.
For
that
is
their
work
to
put
out
the
fire
of
the
spirit
.
9.
You
do
but
make
your selves
and
others
more
work
,
to
kindle
it
again
.
And
that
's
harder
work
,
than
to
preserve
,
and
increase
it
,
when
it
is
alreadie
kindled
.
10.
Possiblie
you
may
not
be
able
to
kindle
it
again
,
nor
any
other
.
11.
If
it
be
not
,
you
can
never
recompence
them
for
it
,
you
can
never
make
them
amends
.
12.
If
you
quench
this
fire
in
them
,
they
will
be
in
the
fire
;
in
the
fire
of
sin
,
the
fire
of
hell
.
Now
you
should
pull
them
out
of
the
fire
,
Jude
v.
23.
but
by
this
means
you
pull
them
into
it
.
SECT
.
13.
13.
By
this
means
you
quench
it
in
your selves
;
by
quenching
the
spirit
in
others
,
you
quench
it
in
your selves
.
As
by
teaching
others
,
you
teach
your selves
;
and
labouring
to
work
grace
in
others
,
you
work
it
in
your selves
;
So
by
quenching
the
spirit
in
others
,
you
quench
it
in
your selves
.
For
,
1.
In
doing
this
,
you
must
needs
set
corruption
a
work
.
Now
as
the
acting
of
Grace
doth
encrease
it
,
so
the
acting
of
Corruption
doth
encrease
Corruption
;
and
so
doth
quench
the
spirit
.
2.
You
do
not
only
act
upon
them
,
but
upon
your selves
,
by
the
same
act
.
There
is
a
reaction
.
3.
By
quenching
it
in
them
,
you
deprive
your selves
of
the
benefit
you
might
have
by
them
,
in
case
the
spirit
were
not
quenched
.
For
their
light
might
be
your
light
,
their
heat
yours
,
&c.
4.
By
quenching
it
in
them
,
you
tempt
them
to
quench
it
in
you
too
;
for
then
their
companie
and
converse
,
will
bee
corruptive
and
infectious
.
5.
It
is
the
just
Judgement
of
God
upon
you
for
it
.
For
it
is
just
for
God
to
bring
the
evil
you
do
to
others
,
upon
your
own
heads
.
6.
You
must
needs
quench
the
spirit
in
your selves
first
,
to
do
it
.
There
must
needs
be
a
foregoing
act
of
quenching
the
spirit
in
your selves
,
to
make
way
for
it
,
or
else
you
cannot
do
it
.
For
if
the
spirit
were
not
quenched
in
your selves
,
it
would
not
suffer
you
to
quench
it
in
others
.
So
that
when
you
are
tempted
to
quench
it
in
others
,
you
are
thereby
tempted
(
though
you
perceive
it
not
)
to
quench
it
in
your selves
too
.
Therefore
let
self-love
keep
you
from
it
,
for
you
cannot
hurt
others
this
way
,
but
you
must
needs
hurt
your selves
;
As
Lamech
said
,
I
have
sl●in
a
man
to
my
hurt
,
Gen.
4.23
.
And
Sampson
to
kill
others
,
kill'd
himself
.
Therefore
say
unto
your selves
,
I
cannot
hurt
them
,
but
I
must
needs
hurt
my self
too
;
nay
first
,
and
if
I
have
no
care
of
them
,
yet
shall
I
not
have
a
care
of
my self
?
therefore
because
I
will
not
quench
the
spirit
in
my self
,
I
will
not
quench
it
in
them
.
If
you
do
,
at
your
peril
you
do
it
.
You
are
to
love
your
Neighbour
as
your selves
,
because
you
cannot
hate
him
,
but
you
hate
your selves
too
.
SECT
.
14.
14.
By
this
means
you
endeavour
to
make
of
none
effect
,
the
labour
of
your
Ministers
,
Act.
13.8
.
15.
It
is
in
an
especial
manner
,
a
resisting
of
the
Holie
Ghost
,
Act.
7.51
.
16.
You
do
in
effect
,
destroy
those
for
whom
Christ
died
:
Now
see
,
1
Cor
.
8.11
.
17.
You
bring
upon
your selves
the
guilt
of
all
the
sin
,
that
by
this
means
they
shall
commit
.
18.
Consider
how
much
you
have
quenched
it
in
your selves
;
will
you
do
it
in
others
too
?
Is
it
not
enough
for
thee
to
dishonour
God
thy self
,
but
thou
wilt
have
others
too
?
Because
thou
hast
done
so
little
for
God
thy self
,
thou
shouldest
desire
that
others
might
do
the
more
;
and
because
thou
hast
done
so
much
against
God
thy self
,
thou
should'st
endeavour
that
others
might
do
the
less
.
19.
Consider
what
Character
the
Scripture
gives
of
Seducers
,
and
how
it
threatens
them
.
They
are
not
Seducers
onlie
,
that
preach
Heresies
,
but
whoever
they
be
,
that
by
any
means
endeavour
to
draw
men
from
that
which
is
good
,
to
any
thing
that
is
evil
,
and
so
quench
the
spirit
in
them
;
they
will
be
found
to
be
Seducers
,
as
well
as
the
other
,
and
as
such
,
God
will
deal
with
them
,
except
they
repent
.
20.
Consider
what
a
comfort
it
will
be
unto
you
,
when
you
have
any
such
rueful
spectacles
,
as
those
in
whom
the
spirit
is
quenched
,
before
your
eies
,
that
then
you
can
trulie
say
,
you
had
no
hand
in
quenching
the
spirit
in
them
,
that
you
can
say
with
Paul
,
I
am
pure
from
the
blood
of
these
men
.
But
on
the
contrarie
,
if
you
quench
the
spirit
in
any
,
then
21.
Consider
what
a
terrour
it
will
be
unto
you
.
Oh
how
will
it
lie
upon
thy
Conscience
one
day
,
to
consider
that
such
and
such
,
nay
,
thousands
(
for
ought
thou
knowest
)
might
have
come
to
Christ
,
and
been
saved
,
had
it
not
been
for
thee
,
thy
pride
,
thy
passion
,
thy
evil
counsel
,
example
,
&c.
To
think
with
thy self
,
how
manie
thou
hast
sent
to
hell
,
how
manie
thou
hast
murdered
,
how
will
this
torment
thee
!
Oh
deliver
mee
from
blood-guiltiness
,
O
Lord
,
said
David
;
To
be
guiltie
of
the
blood
,
but
of
the
meanest
,
vilest
bodie
,
is
matter
of
terrour
;
how
much
more
to
bee
guiltie
of
the
blood
of
a
precious
Soul
!
Oh
the
blood
of
Souls
,
how
doth
it
crie
,
where-ever
thou
goest
!
God
will
come
unto
thee
(
as
to
Cain
)
and
say
,
What
hast
thou
done
?
The
voice
of
thy
brothers
blood
cryeth
unto
me
from
the
grave
,
f●●m
hell
;
and
what
wilt
thou
then
bee
able
to
answer
?
Oh
then
,
instead
of
quenching
the
spirit
in
any
labour
to
kindle
it
in
them
,
if
you
see
any
go●●
in
them
,
cherish
it
,
encourage
them
in
it
;
if
any
evil
,
check
it
,
and
discourage
them
from
it
:
But
so
,
that
you
do
not
quench
the
least
spark
of
the
spirit
.
Christ
will
not
quench
the
smoaking
flax
,
though
there
be
some
,
nay
,
much
smoak
in
it
.
CHAP.
XIX
.
Men
exhorted
to
beware
that
others
do
not
quench
the
spirit
in
them
.
As
there
are
many
Incendiaries
,
to
kindle
the
fire
of
the
flesh
;
so
,
many
extinguishers
,
to
put
out
the
fire
of
the
spirit
.
Three
sorts
in
this
respect
most
dangerous
;
Carnal
Friends
,
Wicked
Adversaries
,
False
Teachers
.
Arguments
to
perswade
men
to
beware
of
them
,
that
the
spirit
be
not
quenched
by
them
.
Directions
to
shew
what
is
to
be
done
,
that
the
spirit
may
not
be
quenched
by
them
.
SECT
.
1.
THus
having
Exhorted
you
to
take
heed
not
to
quench
the
Spirit
in
others
,
I
shall
now
exhort
you
to
take
heed
,
that
others
do
not
quench
it
in
you
.
As
there
are
manie
Incendiaries
to
kindle
the
fire
of
Sin
and
Satan
in
you
;
so
there
are
manie
Extinguishers
to
put
out
the
fire
of
the
spirit
;
manie
that
will
break
the
bruised
reed
,
and
quench
the
smoaking
flax
.
SECT
.
2.
No
wonder
the
Scripture
doth
so
abound
with
Cautions
,
Beware
of
men
,
take
heed
that
no
man
deceive
you
,
take
heed
what
you
hear
,
let
no
man
deceive
you
with
vain
words
,
let
no
man
beguile
you
of
your
reward
,
let
no
man
take
thy
crown
,
&c.
And
with
Exhortations
,
"
To
stand
fast
in
one
spirit
,
and
with
one
minde
,
striving
together
for
the
faith
of
the
Gospel
,
to
contend
earnestly
for
the
faith
once
delivered
to
the
Saints
;
to
watch
,
and
stand
fast
in
the
faith
,
and
to
hold
fast
that
which
is
good
.
No
wonder
I
say
,
that
the
Scripture
so
abounds
with
such
Cautions
and
Exhortations
;
for
,
for
this
reason
it
is
,
because
there
are
so
manie
everie
where
,
that
are
Quenchers
of
the
Spirit
;
so
that
without
great
care
and
watchfulness
,
it
will
be
onlie
not
impossible
for
the
Spirit
not
to
be
quenched
by
them
.
SECT
.
3.
As
you
may
quench
the
spirit
in
others
(
as
you
have
heard
)
several
waies
,
so
may
they
in
you
by
the
same
waies
;
As
by
evil
Counsels
,
evil
Examples
,
sinful
Objections
,
carnal
reasonings
,
and
the
rest
that
I
mentioned
.
SECT
.
4.
And
three
sorts
of
persons
there
are
,
by
whom
(
more
especiallie
)
above
others
,
you
may
bee
in
danger
(
unless
you
take
heed
)
to
have
the
Spirit
quenched
in
you
by
them
.
Namelie
,
Carnal
Friends
,
Wicked
Adversaries
,
and
False
Teachers
.
These
are
all
great
Quenchers
of
the
Spirit
,
and
therefore
most
dangerous
persons
.
The
one
by
Flatteries
,
the
other
by
Frowns
,
and
the
third
by
Falshoods
,
will
endeavour
to
quench
the
spirit
in
you
.
The
two
former
by
working
upon
your
affections
,
your
hopes
and
fears
;
the
latter
by
working
upon
your
judgements
:
Those
by
motives
,
these
by
arguments
,
therefore
beware
.
To
perswade
you
,
I
shall
desire
you
to
consider
,
SECT
.
5.
1.
You
are
bound
to
endeavour
self-preservation
,
to
save
your selves
to
the
uttermost
.
Save
your selves
from
this
untoward
Generation
,
Act.
2.40
.
And
thence
those
Cautions
above
named
,
Let
no
man
deceive
you
,
&c.
Therefore
let
no
man
quench
the
spirit
in
you
;
because
else
,
you
cannot
save
your selves
,
unless
you
save
the
spirit
.
If
that
be
destroied
,
you
will
be
destroied
too
.
2.
How
careful
are
you
,
not
to
suffer
others
to
hurt
you
in
other
matters
!
You
will
not
suffer
any
to
hurt
you
(
in
the
least
)
if
you
can
help
it
;
but
this
is
to
hurt
you
in
the
greatest
.
He
that
seeks
your
blood
,
to
have
your
blood
from
you
,
you
count
he
seeks
your
life
.
And
so
hee
that
seeks
the
spirit
,
to
have
that
from
you
,
he
seeks
your
life
,
and
(
indeed
)
the
life
of
lives
,
your
eternal
life
.
Now
will
you
beware
of
one
who
would
deprive
you
of
a
temporal
life
,
and
not
of
him
that
will
deprive
you
of
an
eternal
?
Why
then
will
you
suffer
any
to
quench
the
spirit
in
you
?
3.
It
will
be
no
excuse
that
it
was
quenched
by
others
,
if
so
be
you
suffer
them
.
You
will
say
,
you
were
counselled
,
and
perswaded
;
but
what
saith
the
Word
?
Blessed
is
the
man
that
walketh
not
in
the
counsel
of
the
ungodly
,
Psal
.
1.1
.
And
,
My
Son
,
if
sinners
intice
thee
,
consent
thou
not
,
Prov.
1.10
.
If
you
have
evil
counsel
from
men
,
you
have
other
counsel
from
God
;
if
you
follow
theirs
,
you
reject
Gods
,
and
what
a
charge
will
that
be
against
you
at
the
last
?
Oh
that
Israel
had
hearkned
,
&c.
saith
God
,
but
they
would
none
of
me
,
Psal
.
81.11
.
You
will
say
you
were
threatned
and
terrified
;
but
what
saith
the
Word
?
Who
art
thou
,
that
thou
shouldest
bee
afraid
of
man
,
whose
breath
is
in
his
nostrils
,
and
forgettest
the
Lord
thy
Maker
?
&c.
Isa
.
51.12
,
13.
Therefore
the
fearful
and
unbeleiving
,
shall
have
their
part
in
the
lake
that
burns
with
fire
and
brimstone
,
Rev.
21.8
.
You
will
say
you
had
example
and
president
for
it
;
but
what
saith
the
Word
?
See
Jer
.
44.17
,
26
,
27.
and
Mic
.
6.16
.
Therefore
this
will
not
excuse
you
.
SECT
.
6.
4.
Consider
,
why
will
you
let
them
?
why
will
you
let
them
do
that
which
may
quench
the
spirit
,
or
let
the
spirit
be
quenched
by
wh●t
they
do
?
1.
Perhaps
you
may
think
they
do
not
intend
it
,
that
they
mean
you
no
hurt
,
and
therefore
do
not
hurt
you
;
that
they
do
not
intend
to
quench
the
spirit
in
you
,
therefore
do
not
quench
it
.
But
this
is
preposterous
,
to
judge
of
mens
actions
by
their
intentions
;
whereas
you
should
judge
of
their
intentions
,
rather
by
their
actions
.
If
their
Actions
have
a
tendencie
to
the
quenching
of
the
spirit
in
you
,
then
,
what
ever
they
intend
,
you
may
say
,
there
's
cause
to
beware
.
There
's
the
intention
of
the
Actor
,
and
the
intendment
of
the
Act.
The
Mad
man
throws
fire
brands
,
and
saith
,
Am
I
not
in
sport
?
Prov.
26.18
,
19.
but
who
is
it
will
believe
him
?
2.
You
may
think
with
your selves
,
What
if
they
do
?
Yet
you
'l
look
to
your selves
well
enough
.
You
are
so
well
grounded
and
resolved
,
that
't
is
impossible
they
should
ever
change
you
.
But
this
is
to
run
your selves
into
a
temptation
;
yea
,
it
is
a
tempting
of
God
,
and
therefore
a
thousand
to
one
,
but
you
miscarrie
.
Christ
said
unto
Peter
,
thou
canst
not
follow
me
now
;
but
Peter
would
not
believe
Christ
,
and
therefore
would
needs
follow
into
the
High
Priests
Hall
:
He
thought
(
it
may
bee
)
hee
would
look
to
himself
well
enough
;
but
see
the
issue
,
notwithstanding
his
self-confidence
hee
was
overcome
.
This
is
,
as
if
a
man
should
walk
among
snares
,
and
then
look
to
himself
,
that
he
be
not
intangled
;
whereas
the
best
way
is
,
to
look
to
himself
that
he
do
not
come
amongst
them
.
Therefore
the
Holie
Ghost
prescribes
this
care
.
Prov.
4.14
,
15.
and
elsewhere
.
3.
You
may
think
that
to
quench
such
and
such
particular
principles
and
practices
,
is
not
to
quench
the
spirit
,
especiallie
so
long
as
you
keep
up
your
Profession
in
the
general
.
But
are
they
principles
and
practises
of
godliness
?
then
,
to
quench
them
,
must
needs
be
a
quenching
of
the
spirit
.
To
quench
but
the
least
truth
,
the
least
good
principle
,
is
a
quenching
of
the
spirit
.
See
Ephes
.
5
.
4-6
.
SECT
.
7.
5.
In
suffering
them
,
you
do
but
give
place
to
the
Devil
,
and
what
a
thing
is
that
?
Let
not
the
Sun
go
down
upon
your
wrath
,
saith
the
Apostle
,
neither
give
place
to
the
Devil
,
Ephes
.
4.27
.
Now
this
is
a
giving
place
to
the
Devil
;
for
are
they
not
acted
by
the
Devil
?
Is
it
not
the
Devil
that
sets
them
a
work
to
quench
the
spirit
in
you
?
So
Christ
said
to
Peter
,
when
he
would
have
quencht
his
zeal
,
in
resolving
to
suffer
at
Jerusalem
,
Mat
.
16.23
.
Therefore
he
would
not
give
place
to
him
;
Get
thee
behinde
me
Satan
,
saith
he
,
thou
shalt
not
stand
in
my
way
to
let
and
hinder
mee
,
thou
shalt
not
make
mee
go
back
.
You
will
not
give
place
to
an
Enemie
if
you
can
help
it
,
and
will
you
give
place
to
the
Devil
?
No
,
you
should
resist
him
.
Be
sober
,
and
watchful
,
because
of
your
adversary
the
Devil
,
whom
resist
stedfast
in
the
faith
,
1
Pet
.
5.8
,
9.
6.
The
more
you
yield
to
them
,
the
more
they
will
assault
you
;
as
you
may
see
in
Peters
case
,
when
he
began
(
once
)
to
yield
in
the
high
Priests
Hall
.
7.
They
will
but
glorie
in
your
flesh
,
that
is
,
in
your
Corruption
,
your
Atheism
,
Infidelitie
,
carnal
Fear
,
Hipocrisie
,
&c.
boast
how
they
have
overcome
you
,
having
prevailed
with
you
to
quench
the
spirit
;
as
Gal.
6.3
.
8.
'T
is
great
follie
;
and
they
do
but
bewitch
you
,
Gal
.
3.1
.
9.
When
they
have
quenched
it
,
you
will
have
no
comfort
nor
relief
from
them
.
No
more
than
Judas
had
in
the
chief
Priests
and
Elders
,
Mat
.
27.3
,
4.
10.
Those
that
cannot
hurt
you
any
other
way
,
yet
may
hurt
you
this
way
.
As
Balaam
,
though
he
could
not
by
his
enchantments
prevail
against
Israel
,
yet
this
way
hee
did
,
by
quenching
of
the
spirit
in
them
.
And
how
hee
did
it
,
see
Rev.
2.14
.
with
Hos
.
4.11
.
SECT
.
8.
11.
Consider
,
that
stronger
is
the
spirit
that
is
in
Gods
children
,
than
the
spirit
that
is
in
the
world
,
1
Joh
.
4.4
.
and
therefore
what
evidence
do
you
give
of
having
such
a
spirit
,
if
you
suffer
it
to
be
quenched
in
you
?
For
we
have
not
received
a
spirit
of
fear
(
saith
the
Apostle
)
but
a
spirit
of
power
,
of
love
,
and
of
a
sound
minde
.
How
then
doth
it
appear
that
we
have
such
a
spirit
,
if
we
suffer
it
to
be
quenched
?
For
12.
Hereby
we
discover
abundance
of
weakness
.
If
thou
faint
in
the
day
of
adversity
(
and
so
in
the
day
of
temptation
)
thy
strength
is
small
,
Prov.
24.10
.
Wherefore
lift
up
the
hands
which
hang
down
,
and
the
feeble
knees
.
Heb
.
12.12
.
13.
If
you
suffer
any
to
quench
it
in
you
,
how
do
you
obey
that
precept
,
of
forsaking
Father
,
Mother
,
Brother
,
Sister
,
&c.
and
of
not
living
to
the
will
of
man
,
but
of
God
?
'T
is
not
enough
that
you
profess
you
must
do
thus
,
but
you
must
do
it
,
else
all
your
profession
is
in
vain
.
14.
If
you
suffer
them
to
quench
the
spirit
in
you
,
you
suffer
them
to
beguile
you
of
your
reward
,
and
to
take
your
crown
,
i.e.
You
suffer
them
to
undo
you
,
and
that
(
if
they
should
utterlie
quench
the
spirit
in
you
)
everlastinglie
.
And
therefore
unless
you
would
lose
your
reward
,
unless
you
would
lose
your
crown
,
strive
hard
,
strive
that
you
may
overcome
.
15.
Who
would
not
strive
to
overcome
?
Is
not
victorie
pleasing
and
delightful
?
what
more
delightful
thing
in
the
world
?
But
of
all
victories
,
none
more
delightful
than
this
,
none
in
respect
of
the
glorious
triumph
it
shall
have
afterwards
.
See
the
promises
,
Rev.
cap
.
2.
&
3.
therefore
as
Heb
.
4.1
.
if
this
will
not
move
them
.
SECT
.
9.
16.
Consider
,
when
they
have
quenched
the
spirit
in
you
,
they
may
do
any
thing
with
you
,
make
slaves
and
vassals
of
you
,
and
so
they
will
;
as
they
did
of
Sampson
,
For
of
whomsoever
a
man
is
overcome
,
of
the
same
he
is
brought
into
bondage
,
2
Pet
.
2.19
.
Therefore
as
Gal.
5.1
.
17.
By
suffering
them
to
quench
the
spirit
in
you
,
you
incourage
them
to
quench
it
in
others
too
;
and
so
ruine
not
onlie
your selves
,
but
are
the
occasion
of
ruining
manie
others
.
18.
You
suffer
them
by
the
same
means
to
ruine
themselves
,
whereas
if
hee
did
not
yield
,
it
might
be
a
great
conviction
to
them
,
and
in
time
(
perhaps
)
prove
their
conversion
.
19.
You
see
they
will
not
suffer
you
to
quench
the
spirit
that
is
in
them
,
that
worldlie
superstitious
,
sensual
spirit
they
are
acted
with
.
Oh
how
will
they
watch
against
it
!
and
strive
against
it
,
if
you
go
about
to
quench
it
in
them
!
And
shall
they
be
more
careful
of
such
a
spirit
,
a
worldlie
,
superstitious
,
sensual
spirit
?
an
earthlie
,
sensual
,
and
devillish
spirit
,
than
you
will
bee
of
a
Divine
and
Heavenlie
spirit
?
20.
Do
but
consider
how
careful
you
are
of
other
fire
,
that
it
be
not
put
out
.
How
do
you
strive
to
keep
in
the
Candle
,
when
the
wind
is
like
to
blow
it
out
?
how
do
you
guard
it
,
and
cover
it
with
your
hand
or
garment
?
And
will
you
bee
so
careful
of
that
,
and
not
as
much
,
nay
,
much
more
careful
of
the
spirit
,
the
Candle
of
the
Lord
?
The
Romans
to
encourage
one
another
against
the
common
enemie
,
would
crie
,
Pro
aris
,
&
focis
;
They
would
fight
for
their
Altars
and
Hearths
,
that
they
might
not
be
destroied
.
And
will
you
bee
so
careful
of
the
fire
on
your
hearths
,
and
not
of
the
fire
in
your
hearts
?
Oh
therefore
let
none
quench
it
in
you
!
SECT
.
10.
What
is
to
be
done
then
?
You
'l
say
.
Why
if
you
finde
that
any
are
Quenchers
of
the
spirit
,
1.
Do
not
affect
to
bee
in
their
companie
.
See
Prov.
22.24
,
25
,
and
1
Cor
.
5.11
.
Wherefore
come
out
from
among
them
,
and
bee
yee
separate
,
2
Cor
.
6.17
.
Paul
separated
the
Disciples
,
Acts
9.9
.
2.
Do
not
affect
to
have
them
in
your
companie
.
Say
as
David
,
Depart
from
me
ye
workers
of
iniquity
,
Psal
.
6.8
.
A
froward
heart
shall
depart
from
me
,
Psal
.
101.4
.
Depart
from
mee
yee
evil
doers
,
&c.
Psal
.
119.115
.
3.
Give
no
advantage
to
them
.
Remember
what
hath
been
said
of
giving
advantage
to
the
men
of
the
world
.
4.
Pray
hard
.
So
David
because
of
his
enemies
,
Psal
.
5.8
.
5.
Labour
to
discern
Satan
in
them
at
the
first
on-set
.
So
Christ
in
Peter
,
Matthew
16.23
.
6.
Earnestlie
contend
for
the
spirit
,
wrestle
hard
,
as
,
Ephes
.
6.12
.
7.
Beware
of
flatteries
.
Such
an
one
is
a
friend
,
Sed
magis
amicus
spiritus
,
the
spirit
is
more
a
friend
.
Call
understanding
thy
kinswoman
,
Prov.
7.4
.
8.
Remember
they
cannot
quench
it
in
you
,
but
by
you
.
9.
When
once
you
have
experience
of
them
,
be
not
deceived
twice
.
10.
Remember
they
are
verie
cunning
and
subtle
.
See
Ephes
.
4.14
.
—
by
the
slight
of
men
,
and
cunning
craftiness
,
whereby
they
lye
in
wait
to
deceive
.
11.
Bee
as
forward
to
kindle
the
spirit
in
them
,
as
they
be
to
quench
it
in
you
.
SECT
.
11.
By
these
means
you
may
keep
your selves
,
so
,
that
they
shall
not
bee
able
to
quench
the
spirit
in
you
.
And
remember
hee
that
is
born
of
God
doth
so
;
hee
keepeth
himself
that
the
wicked
one
toucheth
him
not
,
1
John
5.18
.
Consider
,
Job
would
not
suffer
his
Wife
to
quench
the
spirit
in
him
,
Job
2.10
.
nor
David
,
2
Sam
.
6.22
.
Jonathan
would
not
suffer
his
Father
to
quench
the
spirit
in
him
,
1
Sam
.
20.32
.
Christ
would
not
suffer
his
Disciple
to
quench
the
spirit
in
him
,
Mat
.
16.23
.
Therefore
stand
upon
your
guard
and
bee
resolute
.
If
others
will
do
you
good
,
let
them
;
accept
of
any
help
that
way
:
Though
thou
bee
a
Torch
,
yet
bee
willing
(
if
need
bee
)
to
bee
lighted
by
a
little
Candle
.
But
if
they
will
do
you
hurt
,
and
you
can
prevent
it
(
as
you
may
in
this
case
,
if
you
bee
careful
)
do
not
suffer
them
,
do
not
let
them
quench
the
spirit
in
you
.
Especiallie
,
if
it
bee
much
quenched
alreadie
,
and
there
is
but
a
little
left
of
what
there
was
formerlie
,
then
you
are
more
especiallie
concern'd
to
beware
.
The
Woman
of
Tekoah
complained
,
So
shall
they
quench
my
coal
which
is
left
,
2
Sam
.
14.7
.
Oh
shee
was
loath
,
that
having
but
one
poor
coal
left
,
it
should
bee
quenched
.
S●ee
was
loath
,
and
so
should
you
.
And
therefore
thus
reason
,
If
I
yield
to
them
in
this
,
So
shall
they
quench
my
coal
,
and
go
to
God
(
as
this
Woman
did
to
the
King
)
and
complain
,
Lord
,
such
and
such
are
risen
up
against
mee
,
and
say
,
Deliver
up
thy
Judgement
,
and
we
will
destroy
Conscience
also
,
and
so
they
shall
quench
my
coal
that
is
left
,
and
I
shall
utterly
perish
.
Therefore
help
O
God
.