Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	power_n	see_v	8,567	5	3.5162	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73885	Divers select sermons on severall texts Viz. 1. Of quenchiug [sic] the spirit. I Thessalon. 5.16. 2. Of the sinners suite for pardon. 2 Sam. 24.10. 3. Of eating and digesting the Word. Ier. 15.16. 4. Of buying and keeping the truth. Prov. 23.23. Preached by that reverend and faithfull minister of the word, Ier. Dyke, late preacher of Epping in Essex. Finished by his owne pen in his life time, and now published by his sonne Dan. Dyke Master of Arts.	Dyke, Jeremiah, 1584-1639.; Dyke, Daniel, 1617-1688.; Dyke, Jeremiah, 1584-1639. Heart-smitten sinner's suite for pardon.; Dyke, Jeremiah, 1584-1639. Of quenching, and not quenching of the spirit.; Dyke, Jeremiah, 1584-1639. Purchase and possession of the truth.; Dyke, Jeremiah, 1584-1639. Right eating and digesting of the Word.	1640 (1640)	STC 7414; ESTC S124520	150,541	441

if it would so easily have beene had See how difficult a work Job found it Job 7.20 21. I have sinned and what shall I doe unto thee O thou preserver of men I have done what I can to get my pardon and I am willing to do any thing in the world what shall I doe more than I have done And why doest thou not pardon my transgression and take away mine iniquity Hee had done what hee could hee had confessed prayed hee had laboured and striven with all his might and as yet hee could not get his pardon and the assurance of it Job then found it not so easie a matter to get pardon as many doe imagine it to be Prov. 30.7 8. Agur would beg for his pardon and labour to get that even to his dying day It is a thing a worke that will take up all a mans life it will finde him businesse to his dying day to get the pardon of sinne It is a mans whole life time well spent too if hee speed in that businesse Alas if it were a work so easily done as many dreame what needed Agur have spent so much time about it why could hee not follow the world and follow his lusts and take his pleasure as hee saw good and then when hee was ready to dye when hee was at his last gaspe have fetcht his pardon from Heaven with a Lord have mercy upon mee why sayes he not One thing I would have of thee which I will beg when I dye when I am dying Remove from mee all my guilt No Agur knew that pardon was not so easily purchased hee knew it was a great worke and an hard work and therefore would be sure to take time enough to doe it hee saw it was worke enough for his whole life and therefore would not make it his worke at his dying day but till his dying day This one thing shewes the difficulty of the pardon of sinne to consider what God doth on his part On Gods part for our pardon is required First not onely mercy and grace but great and wonderfull grace and mercy Psal 51.1 Mercy tender mercies multitude of tender mercies Psal 86.5 Ready to forgive I but it is out of mercy that hee forgives And what will any mercy serve the turne No ready to forgive and plenteous in mercy So that unto forgivenesse is required not onely mercy not any ordinary and common mercy but plenty of mercy The Apostle speakes of the riches of Gods grace and Ephes 2.1 You hath hee quickned who were dead in trespasses and in sinnes But whence was it vers 4. From God who is rich in mercy Therefore to the pardon of sinne is required not only grace and mercy but riches of Grace riches of Mercy And God in the pardon of a sinner layes forth the riches of his mercy the riches of his grace When a rich man gives a poore man an almes hee gives him somewhat of his riches but brings not out his whole riches layes not out his treasures upon him Riches is an abundance of things pretious But now God in pardoning a sinner layes out his treasures and riches Ephes 2.7 That hee might shew the exceeding riches of his grace Now some pence some shillings are not so hard to be had common mercies of food and rayment preservation these be but penny mercies shilling mercies but pardon of sinne that is riches of Grace And it is not so easie to get riches of mercy in pardon as it is to get the penny mercies of food and rayment Is it thinke wee so easie a thing to get multitude of mercies plenty of mercy riches and treasures of grace which are to be brought forth and laid out in the pardon of sinne Secondly not onely power and might but his infinite power his Almighty power Psal 99.8 Deus fortis condonans eis not onely is hee a mercifull God forgiving but hee is a strong God in forgiving not onely his infinite mercy but his infinite power is required and hath a concurrence in the pardon of sinne And therefore see Psal 86.5.8 No God like him no works like his as being of God of that infinite power as to pardon sinne And therefore hence that same Mich. 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage hee retaineth not his anger for ever because hee delighteth in mercy So that to pardon sinne is as great a worke as to shake heaven and earth yea as to make heaven and earth Is it an easie thing to shake heaven and earth It cannot be done but by an Almighty power because it cannot be done but by an Almighty power Therefore it is not an easie worke and therfore by the same reason no easie worke to have sinne pardoned because an Almighty power is required thereto So then wee see that it is no such easie thing to get pardon Now these things are not spoken to discourage and dishearten men from seeking pardon but to quicken and awaken men to take paines for it Slothfull and lazie endeavours will never get things that be hard and difficult The harder things are to be gotten the harder must men labour to get them There is no discouragement in the difficulty of obtaining pardon because though it be hard yet Secondly it is possible and the worke feasable All the paines in the world will not effect impossibilities But though things be hard and difficult yet so long as possible there is roome for and encouragement to endeavours There is therefore a possibility of pardon David that so struggles for it Psal 51.1 2. Hee else-where blesses God for it Psal 103.2 3. Blesse the Lord O my soule saith hee and forget not all his benefits Who forgiveth all thine iniquities who healeth all thy diseases And so that iniquity for which hee had beg'd pardon so hard Psal 51. was then forgiven So that the work was done hardly but yet it was done Pardon came hardly but yet it came There was a time when David roared was disquieted in his spirit and hee could have no quiet Psal 32.3 4. But yet there came a time when David could say Thou forgavest the iniquity of my sinne vers 5. Hezekiah chatters like a Crane or Swallow mournes as a Dove his eyes faile with looking upward Isa 38.14 But vers 17. Thou hast cast all my sinnes behinde thy backe David here prayes that God would take away his iniquity It is idle to pray for impossibilities if it had beene an impossible thing it had beene weakely done of David to have prayed for that which could not have been Prayer is grounded upon promises all things promised are things possible So then though it be an hard thing yet being possible it being a possible thing yet an hard thing Let it make us shake off both all slothfulnesse out of a conceit of easinesse and all despondencie of spirit out of a conceit of the

68.11 The Lord gave the Word great was the company of them that published it Wee have had preaching and Preachers and this spirituall food Gods plenty wisdome cryes out to men as Prov. 9.5 Come eate of my bread And Christ calls upon men as Cant. 5.1 Eate O friends and fall to and take your filles And yet men sit and looke on and regard neither this food nor these invitations but deale with the Lord as Salomon wishes men to deale with a churle Prov. 23.6 7. Eate not the bread of him that hath an evill eye neither desire his dainty meates eate and drinke saith he but his heart is not with thee Just so deale men with the Lord when he calls upon them to eate the Word as if God had an evill eye as if his heart were not with them whereas as the Word and food is good so also is his eye good and his heart is with us and it would be meate and drinke to him to see us fall to and eate heartily Such carriage at our Neighbours Tables would be construed a discurtesie and men would force themselves to eate against their stomackes rather then to give their discontent at his Table And yet wee stand not upon giving the Lord such grosse disgusts as not to eate when he layes and sets meate before us There is much preaching and yet but little eating Many instead of eating the Word could finde in their hearts to eat the Minister And what thinke we is the reason that men eate the word no more then they doe It is from these three causes First from fulnesse The full soule loathes the honey combe Prov. 27.7 When a mans belly is full hee hath not onely no minde to eate but hee loathes to eate and that not onely course and common foode but the daintiest and sweetest food hee treadeth under foot the honey combe The Word is honey and this honey is to be eaten when it is found Prov. 24.13 And yet when men finde it they eate it not but loath it and tread upon it And the reason is because they are already full Such a fulnesse as that Rom. 1.29 Being filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse full of envy murther debate deceit malignity wh●sperers Their hearts are cram'd full of their lusts And their hearts being already filled with carnall and worldly lusts they loath these honey combes Some feed so full upon that hony Pro. 5.3 The honey which drops from the lips of a strange woman that they tread this honey combe under foot There be a great many that eate as the Serpent doth Gen. 3.14 Dust shalt thou eate all the dayes of thy life All worldly hearts are of the Serpents dyet they eate dust and so fill themselves with the dust of the earth that they loath to eate the Word Because mens hearts are stuft with this baggage and base food therefore will not men eate this Angels food this bread of Heaven Secondly from lingring and hankring after some other food Such a disposition takes off the stomack from wholsome food The Israelites had Angels food the bread of Heaven and yet at last this food would not down with them nay they loathed their Manna And a man will not eate what hee loathes But what was the cause that they cared not to eate manna See Numb 11.4 They fell a lusting or they lusted a lust and said who shall give us flesh to eate and vers 5. fish to eate and they long after the garlicke and onyons of Egypt and therefore now this Manna will not downe with them So men when once they begin to lust a lust after novelties in doctrine the wholsome savoury truth of God they begin to loath they are weary of it quite cloyed with it then no wonder it is not eaten When once mens lippes hang after Egyptian food popish and corrupt doctrine then truth will not downe by any meanes Isa 44.20 He feedeth on ashes That is but strange food a mad dyet for a man to live and feed on ashes But what makes him feed so fondly A deceived heart hath turned him aside So with many deceived heart hath turned them aside and then they fall to eating of ashes and therefore like those that have the greene sicknesse their mindes hang after ashes and such trash and so no mind to the wholsome food of sound Doctrine See the case cleare 2 Tim. 4.3 4. They will not endure it therefore not eate it not indure it as a man cannot indure the meate he loathes But why not indure it They have itching eares that itch after novelties and therefore shall turn away their eares c. Thirdly from sicknesse or if yee will from deadnesse Sicke men forsake their meate and refuse their meat Men are spiritually sicke and have some diseases upon them that make them eate nothing at all or else they doe but piddle and trifle as good never a whit as never the better Nay men are dead void of the life of God and that 's a maine reason that they eat not Dead men cannot eate Secondly since it is a duty that must be done therefore let people examine themselves whether they doe it or not whether the Word be eaten by them or not Quest How may one know whether he eates the Word or not Answ By these things First By spirituall cheerefulnesse livelinesse and quickning When a man hath eaten it makes him cheerefull and lively Act. 14.17 He fills our heart with food and gladnesse A man when hee hath fasted and long forborne his meate his spirits waste and decay but when hee eates that repaires his spirits and renewes them and so makes a man come to himselfe and makes him fresh and lively See Jonathans case 1 Sam. 14.27 29 30. Hee was faint and his spirits spent so that his eyes began to grow dimme through faintnesse and want of spirit and he doth but eate a little honey and his spirits are refresht and repaired that his eyes were enlightned And if but a taste of the honey did so much How much more sayes Jonathan if the people had eaten freely had they beene cheered and repaired Wee finde a man 1 Sam. 30.12 that had eaten nothing in three dayes and three nights by reason of which his spirits were quite gone and hee was even a dead man But see vers 11. 12. And when he had eaten his spirit came againe unto him It was in a manner gone from him before but now hee had eaten hee was so refresht and cheered that hee was alive againe his spirit came againe So it is in this eating it fills the soule with cheerefulnesse and livelinesse A man that eates the Word indeed findes his heart finely cheered filled with spirits Thy words were found by me and I did eate them How did that appeare And it was unto me the joy and rejoycing of mine heart Oh how mine heart was cheered within mee oh how my spirit was refresht Prov. 24.

DIVERS SELECT SERMONS ON SEVERALL TEXTS Viz. 1. Of Quenching the Spirit 1 Thessalon 5.19 2. Of the Sinners suite for Pardon 2 Sam. 24.10 3. Of Eating and Digesting the Word Ier. 15.16 4. Of buying and keeping the Truth Prov. 23.23 Preached by that Reverend and Faithfull Minister of the Word IER DYKE late Preacher of Epping in Essex Finished by his owne pen in his life time And now published by his Sonne DAN DYKE Master of Arts. LONDON Printed by Tho. Paine for L. Fawne and S. Gellibrand at the sign of the brazen Serpent in Pauls Church-yard 1640. TO THE RIGHT HONORABLE AND VERTVOVSLY ENNOBLED Lady the Lady MAGDALENE BRVCE Wife first to the Right Honorable Edward Lord Bruce Baron of Kinlosse Master of the Rolls and one of the most Honorable Privie Councell to King Iames of happy memory Next to the Honorable Sir James Fullerton Knight Groome of the Stoole to his Majestie my very good Lady Right Honorable WEre I not in awe of your Honours Humility which though it selfe doth publish the rest of your graces yet commands me to conceale them I might here have given the world a tast of that which may more easily bee admired then either exprest or imitated For although such is your singular piety mixt with Prudence that you if any may iustly challenge the Doves heart with the Serpents head yet that which gives a redolency and fragrancy to all your beds of spices is the grace of Humility which is to vse the metaphor of S. Bernard as the violet though the lowest yet the sweetest of flowers And although hereby it comes to passe that you had rather deserve the praise of vertue then have it yet pardon me my most Noble Lady if I tell the World that which the World Fame have long since told me that you are one of those who have made Honour Honorable and Nobility Noble Madam it is well knowne that though your House be illustrious and Family most Noble yet that you doe not borrow of but repay unto your Progenitors and give to your Posterity true honour And how To receive Christ to bee borne of God and so become of the blood Royall of Heaven this is honour of a double die no favour on earth can give it no malice of hell can staine it Alexander must draw his pedegree from the gods or else he thinkes himselfe ignoble I am sure to bee allied to the King of Heaven is true nobility and a greater honour to have the spirit of God flaming in the soule then to have the arteries flusht and the veines fraught with the heroicall spirits and noble blood of our forefathers and my short experience of your Ladyships conversation assures mee that this is not so much your ambition as your happinesse The world is to full of those Glowormes that shine not unlesse it be in the darke ignorance of true honour I meane that place their glory in the ostentation and pompe of their wealth and affluency many such if now there are not I am sure there were in Saint Chrysostome his time who thought it might bee served in to their Tables in costly plate or worne on their backs in gorgeous apparrell whom he wittily upbraides that they might thanke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Crysost in Epist ad collos Cap. 3. hom 7. the cooke the swineyard the weaver and kember the goldsmith and confectioner for their honour But he knowes you not who knowes not that your Ladiships soule is to sublime and heavenly thus to lay your honour in the dust To be a diligent peruser of sacred heraldry and to finde a name in the booke of life is superlative glory this refines the blood of the coursest peasant and creates him a regall pedigree but saith the text Act. 17.14 15. there were also honorable women that beleeved here is honour laid upon honour when terrene honour is the ground of celestiall Pious poverty is a head of gold on feete of clay but devout nobility apples of Gold on pictures of silver a religious Lazarus is an orient pearle on a dunghill but a godly Constantine a religious Emperour This is emphaticall this is monopolizing of honour this is as rare and infrequent so rare and excellent To say all this of your Ladyship as it is no flattery so not to say it is a more blacke sin then envy witnes your friends nay your enemies your acquaintance nay your conscience and lastly witnesse the backes and bellies of Gods pupills I meane the poore which are the field and furrowes receiving the liberall dispersion of that temporall seede which will rise no doubt in a crop of eternall glory Vpon all these your honours divine dispositions this one doth ensue of necessity that you are a patronesse of the messengers and a receiver of the messages of God which hath emboldened your servant to present unto your Honour though the posthumous yet not the spurious child of him whom God honoured to be a father of many children in his Church Jt hath indeede beene a iust complaint that the posthumous workes of many learned Divines have come forth like the heterogeneall monsters of Affrica which being generated of diverse species partly resemble the male partly the female or like the froggs on the Bankes of Nile which aequivocall generation leaves imperfect even so the corrupted matter of broken notes penned from the mouth of a preacher mingled perhaps with the weake conceits of some illiterate Stenographer cherisht with the Sunbeames of popular applause many times presents the world with monstrous and mishapen births to the unspeakeable iniury and dishonour of the deceased parents That this present worke is none of those slovenly meteors it is my taske to prove and that in a word I may give plenary satisfaction give mee leave to referre your Ladiship to the rest of this Authors workes if you finde not in these the same comely features and sweet complexions I meane the same strength of Judgement and clearenesse of phantacy that is in the rest reiect it as not his For the Author my Deare and deceased Father I neede not tell your Honour of his fidelitie both in preaching and writing ea libertate scripsit imperatorum vitas qua ipsi vixerunt how like e Suetonius hee tooke the same liberty to cry downe sin that men tooke to sin neither is it fit for mee to say how hee preacht and wrote by the same rule that Aeskines gives an Oratour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his Oration and the Law must be unisones not to speake any thing aboue or besides the law How carefull and how precise he hath beene in this particular as in all his workes so especially in this may appeare as by the frequent so pertinent quotations of scripture wherein your Ladiship shall finde though abundance yet no superfluitie though many yet not too many As for other marginall Fringe I meane the quotations of Augustine or Crysostome c. which may seeme

befalles him that 's threatned to him that curses Father and Mother Prov. 20.20 His lampe or his candle is put out in obsc●● darkenes His lamp go out and then f●lowes not only darkenesse but obsc●● darkenesse He not onely growes ig●●rant but sottishly grosely ignora●● But how come this candle this la● to bee quenched and to bee put ou● obscure darkenesse Hee hath pu● under a bed or under a bushell 〈◊〉 hath had more minde of his bed a● his bushell of his ease and profits th● of giving and communicating his lig● to others Sloth and coveteousnesse ha● made him neglect the use and exer●● of his gifts and so the bed and the 〈◊〉 shell have put out his lampe in obsc●● darkenesse these put out their can● and make them goe out like the snu●● of the candle with a stinke and an● savour A candle may bee put 〈◊〉 though it be not blowne out thou● water not cat cast into it by the p●ting of an extinguisher over it Negligence and slothfulnesse in not exc●cising the gifts of the spirit is an e●tinguisher put upon the candle a● flame of the spirit that quenches a● puts it out Zech. 11.17 Woe to the Idole shepheards And who is the Idole shepheard That leaves his flocke Therefore an Idle shepheard that doth not exercise his gifts with his flocke hee is an Idol shepheard And what is the woe that shall befall him A sword upon his Arme and upon his right eye Hee did not stretch out his arme all the day long to gather in his flocke therefore his arme shall bee withered He did not use his eye would not bee a seer to instruct his people therefore his right eye shall not be dimmed but utterly darkened The spirit should bee quenched in him Hee had made himselfe an Idle shepheard and therfore God makes him an Idoll shepheard Of Idols it is said Psalme 115. Mouthes they have and speake not eyes they have and see not Hee made himselfe an Idoll a mouth hee had and spake not gifts he had and used them not hee leaves his flocke and therefore God will make an Idoll of him too eyes he shall have and not see his right eye shall be utterly darkened He leaves his flocke and Gods gift● leave him So dangerous a quenche● of the Spirit is the not using of gifts whether by Ministers or others 2. Secondly in the gift and grace of faith The way to keepe faith in vigour in life to keepe it from quenching in the desire to make it grow and increase is to put faith to it to keepe it in action to keepe it in exercise and to make it put forth it selfe in frequent acts So long as faith is on the increasing hand so long no feare of its quenching or decaying so long as faith is acted and in exercise so long it is on the increasing hand every new and fresh act of faith adds growth and increase to it the use of faith increases faith and the more fresh acts of beleeving the more the habit of beleeving is increased Many acts strengthen and increase habits Marke how that man speakes Mark 9. Christ tells him if hee can beleeve hee can heale his childe Lord sayes he helpe my unbeliefe as if hee should say Lord I would faine beleeve I finde much unbeliefe helpe me to overcome it I but first sayes he Lord I beleeve helpe my unbeliefe That act of his in putting forth his faith to beleeve as he could was the way to overcome his unbeliefe and to come to beleeve as he would The way to have the faith we would have is to use and set on worke the faith we already have See John 1.48 49 50 51. as if he should say Since thou art so ready to beleeve upon so small a ground therefore thou shalt see greater things then these Great matters shall be revealed unto thee that shall set thy faith on worke in a great measure The way then to keepe faith in vigour and in life is to set faith frequently on worke and to have it ready and forward to beleeve Take the promises and set them before thee and put thy faith on worke upon them and stirre up thine heart to beleeve them strive to act thy faith in beleeving them and this will keepe thy faith lively and vigorous When faith is not exercised and set and kept to work it breeds a spiritual torpor in ou● faith and so quenches it that when w● may have most need of it it can doe u● no service nor comfort Lu. 24. O foole and slow of heart to beleeve God woul● have men quicke and ready forwar● to beleeve Now when faith is no● held to it and kept in action then is 〈◊〉 slow and backward to doe that worl● which God requires of it 3. Thirdly in the gift of praye● The gift of prayer when a man c●● powre out his heart to God it is a● excellent gift and grace of the spirit And a man once having obtained th● grace should have a care to keepe up and increase it and no better wa● to doe it then to be frequent in the ●●ercise of it and to be often in t●● worke Hezekiahs phrase to Isaiah 〈◊〉 that he should lift up a prayer Isa 3● 4. A man that would be good at li●ting must often use himselfe to liftin● and the oftner he lifts the easilier he● lifts Lift up a prayer sayes Hezekiah lift up mine heart or my soule un●● thee sayes David A man that do● not use to lift heavy burdens how hardly doth he lift what adoe hath he to get up an heavie burden when he comes to it But he that uses every day to be exercised in lifting it is an easie thing to him hee hath by his frequent use gotten a dexterity an handinesse at the worke To lift up a mans soule to God to lift up a mans heart so high as heaven is from the earth is an hard matter Oh how heavie a mans heart is by nature and how hard to lift it up to lift it up so high If a man be not practised and daily exercised in it a man will as soone lift up a mil-stone yea a mountaine unto Heaven But a man that is every day and upon every occasion at the worke he will finde the worke thereby facilitated and will get up his heart with much readinesse Prayer is a running to God A man that is to run must be in breath have his winde at command He that runs every day is every day the fitter to run yesterdayes running prepares for to day to dayes running for to morrow But put a man to run that hath not done for many yeeres he is so pursey and so presently out o● breath that hee is faine presently t● give out There is nothing so quenches th● Spirit of prayer as dis-use of the duty I cannot goe in these sayes David fo● I am not accustomed to them And s● want of accustoming and exercising o● themselves

in prayer makes men utterly to seeke in prayer when thei● necessities are most urgent Many a● their death beds and upon other urgent occasions would faine pray and alas when they try to drive they draw● heavily they want Charriot wheeles they never wheeled their Charriots nor oyled their Charriots As therefore men would keepe up a Spirit of prayer so let them be often and frequent in the exercise of it 4. Fourthly in the ability and power of giving God obedience The more we obey God the more able we shall bee to obey God our ability to obedience is from the spirit Eze. 36. I will put my Spirit into you and cause you to walke in my Statutes When a man hath got some ability to walke in Gods Statutes his care should be to maintaine and increase that ability The way to doe that is to set our ability on worke and to exercise it That will both keepe and increase in us a spirit of obedience Psal 119.55 56. I have kept thy Law How came he by this ability This I had because I kept thy precepts A strange reason one would thinke I kept it because I kept it And yet a true reason for every new act of obedience fits for a following act and the use of spirituall strength increases spirituall strength Rom. 6.19 As in sinne so in grace Mar. 4.24 Certainely the not exercising and putting forth of our ability and power of obedience quenches the power we had and so enfeebles it that when we would at another time doe it we cannot Samson when his lockes were cut off thought he would goe out and doe as at other times but the Spirit was quenched and the Lord was departed from him and therefore he could not doe as he had done at other times So when God calls us to doe duties of obedience and hath given us his Spirit and some ability from it to doe such duties as we have formerly done and when God calls us to it we will not put forth our ability hee hath given us then wee quench his Spirit and when at another time we thinke to doe such duties we cannot doe them because by not exercising our ability we lose our ability I kept not thy precepts This J had because I kept not thy precepts 3. Third meanes to kindle and keep from quenching is the use of those holy ordinances that God hath appointed for this end They are these Hearing the word a speciall meanes to keepe the spirit frō dying 1. First Hearing the Word and attendance upon the Ministry thereof They that would keepe alive and increase the fire of the Spirit must waite upon the Ministry of the Word The Ministry of the Word is fire fuell and bellowes and all It is fire Jer. 23. Is not my word as a fire As the Spirit is fire so the Word is fire and one fire kindles another Pro. 26.21 As coales are to burning coales c. so the Word is coales to burning coales these laid together make the fire greater And the fire of the Word kindles the fire of the Spirit in our hearts and when it is kindled kindles it more and makes it flame the more Did not our hearts burne within us Luc. 24. There was a fire kindled and burning in their hearts I but how came it to kindle and when did it burne Did not our hearts burn within us whilest he opened the scriptures unto us He kindled that fire in their hearts by the preaching of the Word As Ieremy speakes of the Word in another case Ier. 20.9 His Word was in mine heart as a burning fire shut up in my bones So it is true of the Word preached in the hearts of the godly it is a burning fire in their hearts that kindles in them the fire of the Spirit There is no grace of God that is not wrought and increased in the hearts of Gods people by the Ministery of the Word The Holy Ghost falles downe from heaven upon men in the Ministry of the word Acts 10.44 It is said of the Manna Numbers 11.9 that it fell with the dew in the night My doctrine saies Moses shall drop as the raine and my speech distill as the dew The Ministry of the word is a dew that distills from heaven Now in the dew of the word and with it this Manna Christ and his Spirit falls downe from heaven according to that 1 Pet. 1.22 by them that preached the Gospell unto you with the Holy Ghost sent downe from heaven See then that Manna came downe from heaven in the dewes of the Ministry of the Gospel So much doth Pauls question to the Galathians implie Gal. 3.2 This onely would I learne of you Received ye the Spirit by the workes of the Law or by the hearing of faith therefore by hearing the doctrine of faith preached in the Gospel the spirit is received not onely for the beginning but for the increase and continuance of it The Ministry of the word that is the fire that kindles this fire in our hearts It is also the fewell that feedes this fire The Lamps of the Temple must burne alwaies Exod. 27.20 But then there must be somewhat to feede and maintaine it burning therefore see what is commanded Command the children of Israel to bring their pure oyle olive to cause the Lampe to burne alwaies There must bee oyle to feede the fire and to cause it to burne The word is the oyle olive that causes the Lampe of the Spirit to burne alwaies that feedes and maintaines it that it quench not The fire upon the Altar must ever burne and not bee put out Levit. 6.12 13. but verse 12. middle And the Priest shall burne wood on it every morning There must bee a care had that there should bee fuell to keepe the fire burning Prov. 29.26 where no wood is though there be no water the fire goes out but verse 21. wood kindles fire As coales are to burning coales ●nd wood to fire so is a contentious man to kindle strife so is the word to ●indle the spirit and to keepe it from Quenching The word is the wood and the fuell that keepes the Spirit from quenching Therefore marke here the Apostle having said quench not the spirit they might happily aske what must wee doe that wee may not quench the Spirit see what the next words are Despise not prophecying the preaching of the word as if he should say the way not to quench the spirit but to kindle it and to keepe it alive in you is to make much of and to attend upon the Ministy of the word If once you despise and sligt that ye wil quickly quench the Spirit And to the same purpose is that Isa 30.20 31. Thine eyes shall see thy teachers and thine eares shall heare a voyce behind thee saying c. The way then to have our eares open to heare the words behinde us is to have our eyes open to see our teachers before us If

have their feete shod with the preparation of the Gospell of peace as it is Ephes 6.15 As therefore wee would doe God service and his Cause honour as wee would be able to be good Souldiers and resolute couragious Champions for Christ and his cause which is the greatest honour in the world so get that taken away that takes away all courage Take away the iniquity of thy servant for that will take away the courage and resolution of thy servant get that off which will cowe thy Spirit the guilt of thy sinne Get the pardon of thy sinne Get thy feete shod with the preparation of the Gospell of peace If once thine heart have the peace of the Gospels working have peace from thy pardon it will make thee looke upon prisons scourges rackes strappadoes gibbets stakes fires as at so many flea-bitings It will make a man have an heart like David his heart was as the heart of a Lion Sixthly it is an excellent and speciall preparative for death There is no man but must die and there is nothing so much concernes a man as to be fit and prepared to dye It is appointed to all men once to dye and after death comes judgement Heb. 9. After death comes Judgement and as a mans death is so is his judgement As the tree falls so it lyes Such as a mans death is such is his doome If a man dye with his sinnes pardoned then hee is judged to life if a man dyes without pardon then his judgement is without mercy hee is judged to death and sentenced to Hell Inasmuch therefore as a man is never fit to dye comfortably and happily till death shall make way for him into Heaven and a man cannot looke for any entrance into Heaven till hee be pardoned his sinne therefore till a mans sinne be pardoned hee is never fit to dye See how Job speakes Iob 7.21 Why doest thou not pardon my sin and take away mine iniquity As if hee should say Oh Lord be not hard to be entreated let mee prevaile with thee for the pardon of my sinne But why is Iob so earnest for the pardon of his sinne See what followes for now shall I sleep in the dust As if he should say Now Lord I am upon the point of death and looke for no other but to dye and alas how sad will my condition be if I should dye without my pardon Since I must dye Lord fit and prepare me for a comfortable death by the pardon of my sinne Then is a man fit to dye when the time after death shall prove a time of refreshing Times of refreshing come after the pardon of sinne Act. 3.19 Repent saith Peter to the men of Israel and be converted that your sinnes may be blotted out when the times of refreshing shall come from the presence of the Lord. And then the times after death are times of refreshing when the times before death are times of remission Hee hath prepared himselfe well for death that hath taken order that the time after his death shal be a refreshing time and that order onely hee takes that before his death hath taken order for the pardon of his sinnes Then a man is fit to dye and never till then when the sting of death is taken out so as death can doe a man no hurt when death shall not be deadly to him There is a speech Apoc. 2.23 I will kill her children with death Some men are kill'd with death they doe not onely dye but they are kill'd with death Death proves deadly to them All men dye but all men are not killed with death As a godly man said that hee did agrotare vitaliter so godly men they doe mori vitaliter When a man can dye so then hee is fit to dye Now whence is it that death becomes deadly 1 Cor. 15.56 The sting of death is sinne Sinne onely makes death deadly That which armes death to doe hurt is sinne It is as in that case Apoc. 9.10 The Locusts there had a power to hurt men with their Scorpion-like tailes and their stings in those tailes and their power was to hurt men five moneths So death hath a power to hurt men but that power is from men themselves Sinne it is that gives this power to Death to doe a man hurt In Death there be two things First the hand of Death which is the power it hath over all men it hath an hand to lay upon all good and bad Hos 13.14 I will ransome them from the power of the grave I will redeeme them from death Psal 49.15 But God will redeeme my soule from the power of the grave for hee shall receive mee All men must come into this hand of death Now it is sin that gives Death this hand But yet this hand is not deadly it but separates soule and body and but for a time At the Resurrection that hand of death shall be cut off Hos 13.14 O death I will be thy plague O grave I will be thy destruction Secondly the sting of death That is the power it hath of delivering men over to the curse of God and eternall wrath And it is this sting that makes it deadly It may strike a man with the hand as it doth all godly men and yet not be deadly but then deadly when it strikes with a sting and makes way for a mans separation from God for ever And this power sinne onely gives death It is sinne unpardoned and unforgiven that gives death this power to deliver a man over to wrath to carry him in chaines to Hell This is to be killed with Death Now a man can never be fit to dye but when he is willing And never can hee bee willing so long as hee sees Death with a sting The onely way to fit a man for death so as to be willing to dye is to get out the sting The way to get out the sting is to get sinne pardoned pardoned sinne makes death without a sting and then it is not terrible A Fly makes as great an humming as a Bee and yet wee feare not a Fly as a Bee because a Fly hath no sting Wee are fit to dye when wee feare not Death This of all other should make us very sollicitous for our pardon Death is the King of terrours and it is a sad thing at the time of death to have the heart full of feares the conscience full of horrours to have death looke gastfully in our faces Get pardon and free from all this Dye thou must that 's once Now if one should come and tell us you shall dye in a Gaole you shall dye in a ditch wee should thinke it a sad hearing it would sound dolefully in our eares I but there is a speech of Christs to those Joh. 8.21.24 that sounds more dreadfully then the former Yee shall dye in your sinnes It is a sad thing to dye in a Gaole to dye in a ditch but this is the sad

thing indeed yee shall dye in your sinnes In a Gaole in a ditch a man may dye and yet goe to Heaven but the man that dyes in his sinnes a dead Dogge is better then he It had beene good for that man that hee had never beene borne To dye in ones sinnes it is to drop downe right into Hell It is dangerous to live in ones sinnes because a man may dye in them but it is more dangerous to dye in them because no way but Hell with such a man Take heede what ever ye doe and looke to it that when you come to dye yee doe not dye in your sinnes And the way not to dye in your sinnes is not to live in your sins but to get the pardon of them while yee live This is the happinesse of a man whose sinnes are pardoned that being once pardoned as hee will not live in them so being once pardoned hee shall never dye in them It is a sweet thing to dye as Stephen did Act. 6.56 to see Heaven opened c. to dye with the sense of Gods love and favour Some when they dye they see Hell opened and the Devils standing about their beds ready to drag them to the place of torment It is hideous dying so which of these two deaths would wee now choose If yee would not dye the last get sinne pardoned that yee may not dye in your sinnes None can at their death with Stephen see Heaven opened that have not first gotten their sins pardoned It is impossible that a man should have peace and comfort in his end that dyes without sinne taken away and pardoned When death once arrests a man then conscience if it be awake will bring in and lay to a mans charge all his sinnes and Satan will be busie to lay on loade and to affright a man with Hell and damnation If a debtor be arrested and cast into prison it is no sooner heard of but every creditor comes in and brings in his severall actions and loades him with executions Such is the case of an unpardoned sinner at his death So soone as death doth arrest him Satan comes in conscience comes in yea and God himselfe comes in all come in with their actions against him and what peace or comfort can there be in such a condition But if sinne before-hand be pardoned all this trouble is prevented and a man dyes in peace It is a rule that such as are about dying persons live by that when a man is dying nothing should be done that might trouble him in his departure that there be no shrieking or crying out none will offer to pull off the clothes to plucke away his bed from under him because they will have him dye quietly wee will not have a dying man disturbed and disquieted Now how much more should every one have a care that when hee comes to dye hee may dye quietly that hee may not heare the cryings and shriekings out of conscience nothing will disturbe a dying man as will they If then men would goe quietly out of the world let them get the pardon of their sinne If that be not pardoned there is little hope of departing in peace Quest Since therefore it is a thing so much to be looked after how may a man get his iniquity taken away and pardoned Answ Two things must be done to get pardon First wee must be taken off from such false principles as make us regardlesse of pardon that keepe us from looking after and labouring for pardon Two false principles there are that kill endeavours after pardon and make men carelesse in looking after it First that it is an easie thing to be had at pleasure a man may have it with a wet finger at any time when wee will that it may be had at the low rate of a Lord have mercy upon mee when there is scarce breath enough in a mans body to speake these five words Secondly that it is an impossibility to get pardon of sinne and that it is a thing cannot be had Both these principles though contrary to each other make men carelesse in looking after pardon and in taking paines to get iniquity taken away Who will be anxious sollicitous industrious who will take care and paines all the dayes of his life to be getting that hee may have when he will for five words speaking Who againe will bestow time and paines about that which hee conceives impossible to bee effected No man will set a teame of horse to remove a feather because when hee list hee can remove it with a slight puffe of his breath No man also will set a teame of horse to remove a mountain because he knowes it is an impossibility So that whilest men either conceive it so easie to bee had or so impossible to be had it layes a bed all cares and endeavours after pardon Therefore on the contrary we must know these two things First that it is not so easie a thing to get pardon as men imagine it is an hard thing to get pardon Secondly that though it be hard yet it is possible and may be had It is hard yet possible it is possible and yet hard and hardnesse of obtaining and possibility are the two quickners of cares and endeavours to obtaine any good thing First then wee must learne that it is not so easie a thing to get a pardon but that the worke is a difficult and an hard worke A worke that a man must tug and sweat at that will cost him a great deale of care a great deale of trouble and contention of spirit a great deale of paines and diligence before it can be brought about That it is not so easie a thing as men dreame of to get the pardon of sinne appeares by that speech of Peters to Simon Magus Act. 8.22 Repent thee of this wickednesse if perhaps the thought of thine heart may be forgiven thee Hee doth not intimate an impossibility of getting his pardon for then why should hee prescribe him a course to seeke it if hee had meant it had beene impossible in vaine had hee advised him to repent but his meaning is to shew him that his pardon would not easily be had but that it would bean hard a very hard thing though a possible thing to be obtained As if he should say I will not deny but it is possible but yet if thou wilt ever have it it will cost thee tugging and sweating for it Simon Magus indeede was naught and therefore his pardon might seeme the harder to be gotten but yet if wee looke upon good men wee shall finde that they have found it hard enough to obtaine See how David labours and wrestles for it Psal 51.1 2. Have mercy c. blot out Wash mee Cleanse me This iteration and ingemination of his suite that hee thus pulls and tugs for it implies how hard hee found it to get pardon Lesse labour and contention of spirit would have served the turne

bullockes rammes c. So when wee see it to be market time and the good penny worths of the Gospel are stirring then all the time all the paines all the labour you can finde in all your course offer it willingly as a price that you may buy speedily with your paines and diligence in the use of the meanes knowledge of the truth grace and godlinesse When Christ bid Judas That which thou doest doe quickly the Disciples thought hee had meant That those things were necessary to be bought hee should buy quickly Joh. 13.29 Surely so it must be in this case with all that will buy the Truth That which yee doe doe quickly that which yee buy buy quickly So long as the Gospel is preacht to us so long it is market day buying time Therefore if yee will buy the Truth now now is the time put it not off I will buy to morrow or next weeke or next yeere or at my lives end but buy speedily and buy presently If yee lose the market day and market time yee shall not then buy though yee would The market may be done to morrow the market may be past in another yeere and it will be too late to buy when the market is done See Matth. 25.9 10. c. The foolish Virgins had their oyle to buy when they should have had greatest use of it It was no time to goe to buy oyle when the Bridegroome was come it was too late then whilest they goe to buy then and furnish themselves then the Bridegroome comes and they are shut out of doores Had they bought their oyle when the time of buying was then they had entred Presse men to get grace the knowledge of the truth to be trading now whilest the market time of the Gospel and their life lasts and their answer is all in good time hereafter may serve at the hardest at their death I but then it is no buying time Alas it is an ill time to be catechised in and to be learning the knowledge of the Truth when a man is upon his death bed That 's the time to spend oyle not to buy oyle It is then dying time not buying time it is ill buying when a man is dying If a man be to buy then the doore of heaven will be shut upon him before hee can returne from the shops In vaine shall men seeke the truth and grace and to be taught when the day of grace is past that would not take and buy it whilest the market of the preaching of the Gospel was on foot See Joh 8.21 When the market is done and over then yee shall seeke to buy and all the world if yee had it yee would give to buy the Truth and ye shall not buy but yee shall dye and dye in your sinnes It is not in the markets of the Gospel as it is with other markets Wee see many will put off buying in other markets till toward the end of the market till men have some commodity lye upon their hands and there be but few left to buy and then they make account at the latter end of the market to buy at lower prices to get better penny-worths And so it oft proves But it will not prove so here the best penny-worths here are to be had at the beginning of the market At the end of the market it is a great venture if any thing will be to bee bought at all or if it be to be bought it cannot be had but at farre dearer prices then it might before If thou doe get any thing it will cost thee double and trebble the price it might have beene had for in the prime of the market If thou get any grace and mercy at thy death that hast neglected it in thy life time and in the time of grace it must be had with farre more struggling sorrowing weeping lamenting repenting then it might have beene had for before God is ever deerer and his prices higher at the latter end of the market then at beginning Vse To condemne men for the neglect of this duty their grosse neglect of buying the Truth God offers men in the Ministery this pretious commodity of the Truth and wooes men to buy it and yet men will scarce looke upon it It is strange to see how dead the markets are growne and how this commodity hangs in our hands that God hath betrusted us with the sale of That shall be a good time when it comes Apoc. 18.11 that no man shall buy Romish merchandise any more when Romes markets shall goe downe and the Whores trading shall decay when men shall buy Pardons Reliques Masses Dirges Agnus Deis hallowed Graynes and such trumpery no more When men shall buy lyes no more An happy thing when the Popes Merchandise shall no more be bought but a sad and wofull thing when men will not buy Gods Merchandise any more As 1 Cor. 7.3 Let them that buy be as though they possessed not as though they bought not That 's commendable in worldly mercature To be sure so men deale here Buy as if they bought not as if they cared not whether they bought or no that 's a miserable thing in trading with God It was made a cause of publike fasting and humiliation amongst the Jewes when trading decayed and grew dead And what is it then when this trading growes dead Prov. 17.16 Wherefore is there a commodity of Truth and Grace in Gods hand and a price a meanes in a fooles hand to get wisdome and truth and he hath not an heart Here is a rich commodity men see the price and have the meanes in their hand and yet have no heart to buy no minde to trade slight the commodity as if not worth looking after When God offers this commodity to buy they shuffle it off they have farmes to buy yoakes of Oxen to buy Luc. 14. they have so many things to buy that they will not buy the Truth I pray thee have mee excused I must lay out my time and paines for other things I have not wherewith to buy this Truth It is miserable to see how cold mens desires are after the Truth Just as Pilate Joh. 18.38 What is Truth A good question but asked with a base oscitancy of spirit hee cares not to know what Truth is but before an answer can be given hee goes his way out and turnes his backe upon Christ Just such respect give me not the Truth Presse them to buy the Truth Why what say they is truth but they care not so much as to heare what the Truth is they ought to buy Some it may be could be content to buy it so it might be at their owne price if now and then a Sermon a Chapter reading a good Booke in a good fit would helpe them to it they would not greatly sticke at it But as Zech. 11.12 13. They weighed for my price thirty pieces of silver And the Lord said cast it to the Potter a goodly