Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	heart_n	life_n	2,903	5	4.0762	3	false

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

to afford us light for doing our workes The Sunne was not created till the fourth day and yet there was light all the three first dayes which some conceive to have beene from the element of fire under the sphere of the Moone which gave light unto the world So Exod. 13.21 They had a piller of fire by night to give them light Fire and light goe together So is it with the Spirit of God It is a Spirit of light Ephes 1.17 18. All spirituall illumination comes from this fire Gods Spirit is an inlightning spirit 1 Cor. 2.14 The naturall man perceiveth not the things of God neither can he because they be spiritually discerned viz. by the light of the Spirit which Spirit a naturall man wanting hee is in the darke for the want of light that should shew unto him divine truths The Spirit of God is fire that brings light with it wheresoever Gods Spirit comes there comes light 2. Secondly fire as it gives light so it also gives heate fire and heate are inseparable when our bodies are pinched with cold in the winter comming to the fire wee are warmed and heated fire warmes and heates that which is cold and by the heat of it thawes and melts that which is frozen Thus is it with the Spirit of God it is an heating warming Spirit it warmes and heates the affections our hearts that are frozen and cold in prayer hearing it heates and warmes them it melts and inlarges them It kindles both affections of love zeale Joy The Spirit of God will make a mans heart burne within in the hearing of the Word Luke 24. Did not our hearts burne within us when he opened the Scriptures It will make a mans heart glow and flame in prayer it will melt a mans heart and make it drop at a mans eyes as Ice thawes and drops against the fire 3. Thirdly Fire as it heates and warmes so it also burnes and consumes whatever combustible matter it lights and layes hold upon It feedes upon combustible matter and leaves not till it have brought it into ashes Prov. 30.16 Fire is one of the foure things that never sayes it is enough A little sparke of fire burnes downe and consumes whole houses and Townes It is ever in action and eating up and consuming what it lights upon So is it with the Spirit of God and the graces of it When the Spirit of God comes once into a mans heart looke what combustible matter it findes there it consumes and eates it up it will consume and burne up our lusts and corruptions It will doe with the body of sinne as the King of Moab did with the King of Edom Am. 2.1 He burnt the bones of the King of Edom into lyme as the Papists did with Gods servants in Queen Maries dayes burnes the body thereof into ashes It is like the fire that came downe from Heaven at the fir● sacrifice in the Tabernacle that turne the sacrifices into ashes Like the fir● that came downe upon Elias sacrifice it burnt not onely the Sacrifice b● licked up all the water in the ditch ●bout the Alter The Spirit of Go● when it is kindled in a mans heart makes sore worke amongst a mans co●ruptions It eates and lickes the● up strangely A man may see the● hath beene fire by the cinders an● ashes 4. Fourthly Fire is a purging p●rifying refining element It purg● water of the scum it separates drosse● baggage from the metals And as the● is a naturall purifying property in fir● so there was a ceremoniall purificatio● by fire Numb 31.23 Thus is it wit● the Spirit of Grace And that whic● is said of prayer is true of the Spiri● Malach. 3.2 3. For prayer purifies b● his spirit therefore faith is said to p●rifie the heart Act. 9. and hope is sai● to purge 1 John 3. Gods Spirit is purging purifying fire that fetche● drosse and scum out of a mans soule The fire of the Spirit this is the true Purgatory fire and the Purgatory fire that every one must passe that ever meanes to come to heaven By all this may men try themselves whether they have the Spirit of God in them or not If any man have not the Spirit of prayer the same is none of his Rom. 8. Therefore it concernes us as much to know whether we have the Spirit as to know whether we be Christs If men have the spirit of grace in them their understandings are enlightned they have a piller of fire that lights them in their way to Canaan Is the spirit in them they have their hearts warmed and heated in holy duties of prayer c. inlarged hearts in ordinances They have their lusts consumed turned into ashes they have their scum and drosse of earthlinesse covetousnesse purged out If thus it is a signe of these effects of fire that they have the Spirit of God But these things shew that men are generally fleshly not having the Spirit Jude 19. If thou have Gods Spirit in thee ho● is it thou hast no more light of knowledge in thee Thou art in the dark therfore no fire in thee for then woul● there be light in thee How cold an formall and frozen is thine heart a Prayer Sermon Sacrament Certainely if there were fire in thee ther● would be heate in thee also no heat● therefore no fire All thy lusts an● the body of sinne is untouch'd unhur● thy lusts as strong thy corruptions a potent as ever Alas it may be said o● thee as of the three children Dan. 3 when they came out of the fiery furnace not an haire of their head was singed not the smell of fire upon their garments Just so with thee Alas wha● dost thou talke of having the Spirit o● God in thee See Prov. 6.27 28 Can a man take fire in his bosome and h● clothes not be burnt Can one goe upo● hot coales and his feet not be burnt So in this case It were impossibl● but if this fire were in thee but thy corruptions should be burnt and consumed And what purity of heart o● life is wrought in thee The drosse and scum of thine oaths thy rotten speech is still in thy mouth the drosse of the world is still in thine hands By this it appeares that men doe but vainely boast of having the spirit of Grace in their hearts when they have neither light in their hands nor heat in their hearts nor mortification and holinesse in their lives Their fire is a fire without light blinde darke fire a fire without heat cold fire a fire that doth not burne that doth not flame It is but false fire it is but a painted fire It is a signe Gods Spirit and that fire from heaven is not come downe into their hearts Now to come to the maine point of the Text The lesson it teaches is that it must be the speciall care of a Christian that Gods Spirit and the graces thereof be not quenched nor damped in him The Spirit of

but the flame and fire of hell scorching and burning his conscience It quenches the Spirit in the degrees of grace so as a man after sinne cannot doe as he did before See Judg. 16.20 He thought to doe as at other times Poore man hee was deceived he rises from Delilahs knees and communicates the secrets of his heart to her and now he hath quencht the Spirit and cannot doe as at other times So with men have committed some foule sinne they will goe to prayer to heare the Word to receive the Sacrament and they thinke to doe as they have done in former times to pray heare and receive as at other times but the Spirit of God that was wont to helpe and assist them that is quenched and departed and they cannot pray as they were wont nor heare nor receceive as they were wont to doe Their strength and graces are so decayed in their degrees that they are nothing the men that they were David went to the Temple no question and to the Sacrifices all the while that he lay in his sinne but what a difference did David finde in himselfe How farre did he finde himselfe from being able to doe in prayer and other holy duties as hee was wont to doe Sinne quenches the heate and warmth of the Spirit They that will quench the light of the Spirit in sinning against the light of it shall quench it in the heate and warmth of it Such a man may pray heare receive but alas how coldly and with what deadnesse they doe these things Their hearts that were wont to burne and to be heated and thorowly warmed in these duties are now key colde no heate nor warmth at all They doe these duties as the poore man gave thankes that gave thankes for his stolne mutton With what affection life heate and warmth of Spirit could he give thankes for that meate he had stolne Just such is the case of such as commit grosse sinnes against conscience and the light of the Spirit Sinning and praying cannot stand together If praying doe not hinder from sinning sinning will hinder from praying And as wee see it true in Davids foule sinne of adultery so it is in other foule sinnes they are all water cast on the fire The sin of drunkennesse it is a swinish sinne a man that commits that sinne casts water upon the fire of the Spirit it quenches the Spirit in the gifts of it The Prophet complains of the Priests and Prophets in his time that they had lost the knowledge of the truth that light was quencht But how came it so Isa 28.7 they were a company of drunken sots So Isa 57.10.12 They were a company of pot-companions fitter for a cellar and a pot then for a Church and a Pulpit therefore their gifts were quencht therefore they were blinde ignorant c. Some Prophets spirits are spirits of the cellar of the Taverne they be pot-Divines Mic. 2.11 and the spirit of God quenches and dyes where there is such a spirit And so it is in other men as well as Prophets the spirit of the Ale-house and the spirit of God will never sort together And we see many whose Apostacie hath had its beginning at the pot there began their first quenching of the spirit And this is that the Apostle points at Ephes 5.18 Be not drunk with wine but be filled with the spirit As if a man must needs bee empty of the spirit that will be filled with wine Drunkennesse wee often see quenches the very spirits of nature and makes men sodden-headed sots therefore no wonder if it quench the spirit of grace Gods spirit will not dwell in a Beere or Ale-barrell As therefore we would not quench the spirit of God so take we heed of committing any sinne but especially of sinnes against knowledge and conscience of foule grosse sinnes Water must needs quench fire But though all sinnes are quenchers of the Spirit yet there be some speciall sinnes that are not so grosse and scandalous that a Christian may bee subject to and have creeping upon him and are dangerous quenchers of the Spirit And they are these Worldlinesse though no scandalous sin yet it is a dangerous quencher of the spirit 1. First Worldlinesse an Inordinate desire of and affection to earthly things The inordinate love of the world is a dangerous quencher of the Spirit Demas quencht the Spirit hee had made zealous profession of the Gospel and Religion but hee fell off from the Apostles doctrine and fellowship and hence came Demas to quench the Spirit Demas hath forsaken us and hath embraced or he loved as he made it this present world It was Demas his worldlinesse and earthlinesse that quenched the Spirit see 1 Iohn 2.16 Love not the world nor the things of the world But why not If any man love the world the love of the Father is not in him The love of the world quenches the love of God and so the Spirit for the love of God is a grace of the Spirit The love of the world quenches the love of the word Mat. 13.22 The world choakes the word Worldlinesse is a choaker and a quencher of the Spirit A man may put out and quench fire not only with water but with earth earth cast upon a fire though dry earth wil quench fire It is with the love of the earth as it is with the Dampe of the earth They that worke in Coale-mines and in the earth observe a dampe to rise out of the earth and when the dampe rises it will quench and put out their candles They burne dimme at first and so by little and little they quench and goe quite out with the dampe So is it with the love of the world when it prevailes in the heart it dampes the spirit of grace and quenches the spirit of God in the heart of a man And our Saviour having spoken against worldlinesse Mattew 6.19 20 21. hee comes verse 22 23. to shew the mischiefe of it and the mischiefe and danger of it is that it is a Dampe that puts out the candle quenches a mans light and so leaves him full of dangers Marke that discription of the Church Cant. 3.6 Who is this that ascends out of the wildernesse with pillars of smoake Elationibus fumi A christian therefore is a man ascending out of the wildernesse with pillars of smoake By the wildernesse is meant the world a Christian is a man not descending into but ascending up out of the wildernesse a man that is comming up out of the world And he comes up like pillars of smoak His affections his desires his thoughts they are the pillars of smoake now smoake goes upwards it rises and goes towards heaven So his thoughts affections desires they reeke and rise upwards they smoake heaven-wards Now we know there is no smoake but there is some fire what is then the fire from whence these pillars of smoake come There is in a Christians heart the fire of

Gods love the coales of it are as coales of fire the flame of Jah Cant. 8.6 The fire of God the fire of the spirit Now marke then where the fire of the spirit is and the fire of the love of God there will bee pillars of smoake there the Affections Desires Thoughts of the heart will bee rising and reeking heaven-ward This a discription of a Christian he is one cum elationibus fumi But yet marke when these pillars of smoake rise and so marke when the fire of Jah burnes Who is this that comes up that ascends out of the wildernesse therefore then this fire burnes this smoake ascends in pillars when a man comes up ascends out of the wildernesse Then the spirit of God and the fire of God burnes when a man hath his heart comming out of the world forsaking and renouncing the world If then a man descend into the wildernesse the pillars of smoake fall because then the fire goes out A descent into the wildernesse takes away the pillars of smoake puts out the fire Cant. 8.3 much waters c. that is many afflictions tribulations and persecutions cannot quench the love of God nor abate it That is meant oftē in Scripture by waters But yet many times a little earth may doe that which many waters cannot doe A little inordinate love of the World may doe more mischiefe in abating cooling and quenching the love of God then all the malignity of the world can doe The hatred of the world against a Christian is not so dangerous to quench the love of God as is our owne inordinate love of the world Persecutions kindle the spirit Whilest the persecutors in Queen Maries dayes kindled the fires it did withall kindle the fire of the Spirit in love and zeale the more in their hearts But the loving of the world that damps and extinguishes this fire As therefore wee would take heede of quenching the Spirit so take we heede of the love of the world if once that creepe upon you and get hold on you you are in great danger of quenching the spirit What is the reason that it is with many Christians as it was with Nebuchadnezzars Jmage Dan. 2.32.33 This Jmages head was of fine gold his feete part of yron part of clay a great deale of difference betweene the head of the Jmage and the feete of it So you have many in their young time in their first beginnings that seemed to bee golden Christians full of life full of zeale full of good But in their elder age are cold dead brazen little life or vigour in them their feet part of yron part of clay What is the reason that they that began with a golden head have feete of clay Because they came to have hearts of clay and they did loade themselves with thick clay Hab. 2. They by degrees suffered the earth and the love of it to creepe into their hearts And so having clayie hearts their golden heads have had clayie feet The love of the world being therefore gotten into their hearts hath quencht the Spirit of God in them and they have growne cold and dead hearted in their old age in which the trees of Gods plantation use to bee most fruitfull Therefore as we would take heede of quenching the Spirit so take wee heede of an earthly heart of the besotting and bewitching love of the world Formality in Religion a quencher of the spirit 2. Secondly Formality in Religion and holy performances God requires in all duties of religion and holy performances that wee doe them as David danced before the Arke 2 Sam. 6.14 And David danced before the Lord with all his might If in such a service David put forth himself with all his might how much more think ye would he do it in other cases If he danced before the Lord with all his might how much more thinke we did he pray unto the Lord with all his might Hee that sets all his limbes on worke and puts forth the utmost of his strength in dancing before the Lord how much more would hee set all the powers and faculties of his soule on worke and put out the strength of them all in praying in hearing c. So should men pray heare receive the Sacrament doe duties of obedience to God as Sampson bowed himselfe in pulling downe the house Judg. 16.30 He bowed himselfe with all his might So when men pray they should pray with all their might Psal 119.58.145 So when men heare they should doe it with all their might Ezech. 40.4 And of all duties of Religion and obedience that may goe for a rule Eccles 9.10 Whatsoever thine hand findes to doe doe it with thy might Though it be spoken in an ill sense of the Epicure yet it is a good rule to live by in holy performances what ever duties wee have to doe doe them with all our might And that is a speciall meanes to make the Spirit kindle glowe and burne in our hearts that preserves and keepes alive the vigour of the Spirit in us Judg. 5.31 Let them that love the Lord bee as the sunne when he goes forth in his might When the sunne breakes forth and shines in his strength and full force what a deale of heate there is And so they that love the Lord they are like the Sunne shining and going forth in his might because they doe all they doe with all their might and that fills them with heate But on the other side when men pray heare c. and doe duties slothfully sluggishly and with formality of Spirit that quenches and damps and cooles the spirit of grace in a man Formality is slothfulnesse and slothfulnesse is a quencher Rom. 12.11 Not slothfull in worke fervent in spirit Fervency of Spirit and slothfulnesse in holy businesse stand in opposition and it implies thus much That where men are slothfull there will not they be fervent in spirit that slothfulnesse will quench the spirit and where men are formall in duties they are slothfull for formality is spirituall slothfulnesse The Apostles counsell to Timothy is to stirre up the grace of God that was in him 2 Tim. 1.7 so long as it is stirred up it is out of danger of quenching and dying There is a complaint Is 64.7 There is none that calleth upon thy Name and that stirres up himselfe to lay hold upon thee There were that did call upon God but did not stirre up themselves in the performance of the duty They prayed but they did it sluggishly and formally Now when men doe pray and stirre not up themselves to prayer they pray formally And when men pray and doe not stirre up themselves and stirre not up their affections they stirre not up the grace of God in them and when they stirre not up the grace of God in them they quench the Spirit Fire stirred up gives the greater heate but fire not stirred up cooles and quenches There is no stirring in formality and so

but they stay in their place they doe not spread Are thy lusts mortified be of good comfort thy person is justified Is the commanding power taken away be of good comfort the condemning power is taken away This sayes unto thee as Christ to Ioshua I have passed by thine iniquity But by this may many see that their sinnes are not pardoned If pardoned why under the power of habituall covetousnesse drunkennesse uncleanenesse How is it that thy loose lusts have such command over thee Thy lusts subdue thee they are not subdued therefore not pardoned The spot spreads much abroad in thy skin it is not a large bile it is a plague Thou art undone thou art in thy guilt thy sinne is unpardoned Apoc. 1.5 6. They who are washed in Christs blood are made Kings and Priests They that are pardoned have their iniquities so subdued that they reigne over as Kings and sacrifice the bed of sinne in mortification as Priests But now if sinne and lust be the King and that reigne over thee that be the King and thou be the slave and the drudge then art thou not washed in Christs blood then are not thy sinnes pardoned Take it for a sure truth that sinne unmortified is sinne unpardoned Sinne in the throne is sinne unforgiven Secondly By the sanctification of a mans heart and spirit When God takes away iniquity hee furnishes that man with all sanctifying graces of his Spirit Zech. 3 4. I have caused thine iniquity to passe from thee There is the pardon of sinne And J will cloath thee with change of rayment I will furnish thee with the graces of sanctification That as Ezek. 16.9 10 11. Then washed I thee with water yea I throughly washed away thy blood from thee and anointed thee with oyle I cloathed thee also with broidered worke and shod thee with Badgers skin and I girded thee about with fine linnen and I covered thee with silke I decked thee also with ornaments and J put bracelets upon thine hands and a chaine on thy necke So in this case So that wheresoever a man findes true sanctifying grace in his heart it is an evidence that his sinnes are pardoned The love of Christ and the love of God it is a grace of sanctification and therefore it is a signe of pardon of sin See Luc. 7.47 Wherefore I say unto thee Her sinnes which are many are forgiven for she loved much but to whom little is forgiven the same loveth little Where the particle for is not causall not shewing the cause of her remission but onely a signe of her remission vers 39. The Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christs answer is shee is no sinner He proves it because her sinnes were forgiven her but how proves hee that For she loved much As if hee should say This grace of love is an evidence that declares her sinne is pardoned So 1 Tim. 1.13 14. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbeleife And the grace of our Lord was exceeding abundant with faith and love in Christ Jesus Therefore as love to God so love to our brethren and delight in their communion and society is made a signe of pardon Zech. 3.9 10. I will take away the iniquity of that Land in one day The iniquity of that Land that is the guilt of the Churches iniquities for by the Land of Canaan was typified the Church or people of God and this I will doe in one day that is by the alone and all-sufficient sacrifice of Christ offered up once for ever In that day saith the Lord of Hosts shall ye call every man his neighbour under the Vine and under the Fig-tree In that day namely when as the people of God should by that onely sacrifice so offered up to God for sinne through the alone justification of faith come to enjoy the true spirituall and inward peace themselves then should they expresse so much love and charity towards others as to call in them who were unconverted to come and partake of the same good with them By this try Is thy love to God and to Christ and to his Saints A good signe But on the contray the unholinesse of mens hearts and lives argues how it is with them To have sinne pardoned is to be under grace Rom. 6.14 For yee are not under the Law but under Grace Can a man bee under Grace and have no grace Can a man bee under Grace and gracelesse Certainely gracelesse persons are not under Grace have not their sinnes pardoned Such have never yet aright sought for much lesse obtained the taking away of their iniquity FINIS THE RIGHT EATING AND DIGESTING OF THE WORD By IER DYKE Minister of Epping in Essex HEB. 4.2 The Word preached did not profit them not being mixed with faith in them that heard it ROM 6.17 But ye have obeyed from the heart that forme of Doctrine which was delivered you August in Psal 141. Enarrat Unde admoneamus charitatem vestram ut ea quae audiendo tanquam ventre memoria conditis rursus revolvendo cogitando quodammodo ruminetis LONDON Printed by Tho. Paine for L. Fawne and S. Gellibrand at the brazen Serpent in Paules Church-yard 1640. THE RIGHT EATING AND DIGESTING OF THE WORD JER 15.16 Thy words were found by mee and I did eate them c. THE Prophet complaines vers 10. of the course entertainment that he had amongst the people that hee was a man of contention to the whole earth hee was counted a contentious fellow and so hated and cursed as a man contentious That hath alwayes beene the lot of Gods servants and Saints to have that imputation laid upon them A man may strive in his Ministery to bring men to repentance Gen. 6. My Spirit shall strive no longer with man Therefore Gods Spirit strives in the Ministery of his servants whilest hee sets them on to make them strive to bring men to God And men may strive and contend earnestly for the faith once given to the Saints Iude 4. And yet this makes not men men of contention in an ill sense Indeed the world counts such contentious men But who they be that truly deserve that censure wee see Rom. 2.8 But unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath Therefore such as doe not obey the truth but obey unrighteousnesse they are the contentious persons Well but yet the Prophet must goe for a contentious man and so a man odious What 's the matter It may be hee was an usurious oppressor and therefore contentious and cursed Hee purges himselfe from that vers 10. I have neither lent on usury nor have men lent to mee on usury Therefore it must be some what else Hee therefore layes downe the true cause why hee was so judged and so hated And that in these words vers 15. latter end

here to be defective J shall desire your honour to understand that though the author had otherwise finished this worke yet this accomplishment as a thing lesse necessary he did procrastinate and so by immature death was of his purpose herein frustrate I know that to your Ladiship or any other iudicious reader it will be neverthelesse welcome because it wants this lace Who that is wise would refuse to see his face in a glasse because the verges are not guilded or the sides painted The arguments that induced mee to make that publike which I might have ingrossed for mine owne private good whether they are more or more perswasive I know not The intention of the authour and the necessity of the duties herein handled gave me not only a toleration but a command to print it it treates of the purchase of the most precious commodity the truth Of the Digestion of the most salubrious foode the word Of the suite for the most soveraigne balme pardon of sin And lastly of not quenching the spirit and if it be the duty of every man to cherish this holy flame in his owne soule for mee not to kindle it in others as farre as in me lay I held it piacular Jt is true indeede Philosophy tells us that elementary fire needs no fewell but that culinary doth experience informeth us The spirit of God consider it in it selfe is so far from needing any helpes to cherish the heate thereof that it is the originall of all both health and life in the soule but consider it as it worketh in the frigid soule of corrupted man So though the spirit of God neede no auxiliary excitations yet our deadnesse and coldnesse doth which considerations with a kinde of command enforced mee to bring this worke to the presse beeing nothing else but the fiery language of those Cloven Tongues which did rest on the head of that apostolicall divine the authour hereof which I hope being perused will cause your Ladiship to say it had beene pitty at the least if not impiety to have deprived the altars of so many Christian hearts of this sacred fewell Many other inducements J had to publish these Treatises and among many this not the least to testifie my readinesse to acknowledge your Honours noble love and favours to my selfe that J might not be of the ungratefull number of those that Seneca Quidam furtiué gratias agunt in angulo in aurem non est ista verecundia sed inficiandi genus Sen. de benef lib. 2. cap. 23. speakes of that love to conceale received benefits by private acknowledgements to acquit my selfe of which sinne I have thought fit to tell the world that I was never so sensible of my owne poverty as since your Honour brought me so farre in debt that when I thinke of repayment I finde a bottomlesse sea to fathom Madam with your leave J shall say to your Honour as Hanc unam habeo injuriam tuam effecisti ut viverem morerer ingratus Sen. de benef lib. 2. Cap. 21. Furnius to Augustus this is the onely wrong you have done me that I must live and die unthankefull and yet that my good will might bee seene I was glad to snatch this occasion to testifie both my thankes and duty to your Honour and since J finde not any thing to present unto you by way of retribution as Aeskines said to Socrates that one thing which I have I give you even my selfe to be your servant and sollicitour in the Court of Heaven not so much that I think my selfe worthy as bound to pray for your Honour and all your most noble Family that as God hath made you an exemplary peece of piety heere so hee would long and long continue you an encourager of Christianity a comfort of Christians a refresher of the members of Christ till the time of your refreshing shall come when triumph shall bee your recompence glory your reward Angels your company God your glory Which shall be the dayly prayer of your Honours humble and devoted servant DANIEL DIKE OF QVENCHING AND NOT QVENCHING OF THE SPIRIT By IER DYKE Minister of Epping in Essex REVEL 2.4 5. I have somewhat against thee because thou hast left thy first love Remember therefore from whence thou art fallen and repent and doe thy first workes Dicit Apostolus Spiritum nolite extinguere non quia ille extingui potest sed quantum in ipsis est extinctores merito dicuntur qui sic agunt ut extinctum velint August Epistol Lib. Epistol 23. Interea partes nostrae sunt petere a domino ut lampadi accensae oleum suppeditet servet purum Ellychnium atque etiam promoveat Calv. in Epistol Pauli ad Thess 1. LONDON Printed by Tho Paine for John Rothwell and are to be sold at the signe of the Sun in Pauls Church-yard 1640. OF QVENCHING AND NOT QVENCHING OF THE SPIRIT 1 THES 1.19 Quench not the Spirit IN the 16. Vers the Apostle had exhorted the Thessalonians to rejoyce evermore That is that they should carry themselves so holily circumspectly they should walke so closely with God that they might have continuall joy in the Holy Ghost from the sence of Gods love and favour For it is a sure thing that a Christian so demeaning himselfe as his rule guides him may live the most comfortable life of any man in the world He may keepe a continuall feast and a feast is made for laughter Eccl. 10. Dayes of feasting are dayes of joy and so a Christian may make all his dayes festivall and joyfull like the dayes of the Jewes Purim Ester 9. dayes of feasting and of joy If it be not so with a Christian it is most what his owne fault and comes from some fayling and miscarriage in himselfe that hee doth not that which he should to maintaine his heart in this happie frame The Apostle therefore having advised hereto he layes downe some rules and meanes in certaine precepts for the procuring and preserving of this spirituall joy 1. The First Precept vers 17. pray continually He that would rejoyce continually must pray continually he that would rejoyce evermore must pray evermore As is our conscience of and constancy in the duty of prayer such is the constancie of our joy Prayer neglected intermitted brings an Eclips an Intermission and Interruption of our joy Seldome praying and constant rejoycing will never stand together 2. The second Precept is this vers 18. In al things give thankes He that would rejoyce in all estates and conditions must be thankefull in all estates and conditions He that would rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether in every thing or in every time must be thankefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more thankefull wee are to God the more cause of joy we shall have in God 3. The third Precept is this verse 19. Quench not the spirit He that would rejoyce evermore must keepe the spirit unquench'd The way to keep ones self warme

beames of these be hindred yet there are coales of fire in the heart and the body of these is there The flame of the spirit the feeling sense of it may be quenched for a time in the seconda-graces thereof but yet the spirit it selfe and the cardinall graces thereof remaine still in the heart It may bee in this as in that case Isa 6.13 As a Teyle Tree and as an Oake whose substance is in them when they cast their leaves An Oake may be greene and flourishing all the Summer but when Winter comes it casts and loseth the leaves but yet when the leaves are gone the life is not gone the substance and the sap is in it still though the leafe be gone Faith Hope Love these are the sap and substance of a Christian joy confidence zeale these are his leaves There may come a Winter when a Christian may cast his leaves may lose his joy c. but yet even then his substance and his sap of faith hope and love is in him It is one thing to lose life another thing to lose a leafe A Christian may be a Teyle Tree or an Oke without a leafe but not without life This we shall see plaine in Davids case Psal 51.11 12. Take not away thine holy spirit from me Restore to me the joy salvation It is cleer therefore that though David had the joy of the spirit quenched yet the spirit still unquenched The spirit quenched in regard of the joy of the flame but not quenched in regard of the fundamentall graces thereof not in regard of the fire of it The flame was downe but the fire was alive That the flame was quenched it appeares because he prayes Restore to me the joy of thy salvation as if he should say Lord kindle this flame againe therefore the flame was quencht But yet the spirit was not taken away in the fundamentall graces thereof for he saith Take not away thy spirit from me If that had beene taken away he would have said Restore to me thy spirit againe as he doth his joy which his sin had quencht but saying Take not away that argues that hee still had the spirit though the joy was gone He was still as an Oake which had cast her leafe he had his substance in him he had lost his leafe his joy was gone but hee had not lost his life Gods Spirit was still in him untaken from him Object But this may be a Doctrine of security what care I for quenching the flame so long as the fire goes not out what care I for my joy if I lose not my faith c. Answ This Doctrine is no ground at all for security For 1. it must be a mans care not onely to maintaine fire but to maintaine flame not only to have substance but to have his leafe greene The righteous must be a tree not only bringing forth fruit but a Tree also whose leafe must not wither Psal 1.3 2. There is little comfort in life when there wants a leafe little comfort in faith when by sinne we quench our joy A man when he is a colde takes no pleasure in a fire that burnes not flames not it does him no good to see the coales lye smothering under green wood Though a man have the radicall graces yet little comfort in them during the want of the other Because whilst these secondary grace are wanting it brings the conscience to question the presence and truth of the primary ones The want of the leafe makes the conscience question the life of grace If there were any comfort in such a case what needed David having the spirit beg to have his Joy restored And what makes afflicted consciences in time of tentation call into question the truth of their fundamentall graces but the want of their flame of their leafe So that this gives no way at all to carnall securitie 2. According to the second Distinction First there are the infused habits of Faith Hope Love these habits cannot be lost and so in regard of these habits the spirit cannot be quencht Secondly there is the act use and exercise of them In that regard the spirit may be quenched For though the habit of faith cannot be killed yet the act use and exercise of it may bee deaded so as it may not for the present act and worke and a man not use it A man in his drunkennesse loseth the use but not the faculty of Reason A man in his sleepe loseth the use but not the faculty of his sense Sinne and temptation may as much distemper the soule as Wine and strong drinke may doe the braine 3. For the measure and degree in that regard the spirit may be quencht A man may come to have a lesse degree of faith hope love a lesse degree of joy and zeale The degrees of these may be abated and yet the things themselves remaine Apoc. 2.4 It is laid to the charge of the Angel of Ephesus That he had lost his first love he sayes not he had lost his love or all his love but his first love that degree of love he had at first he had love still but it was not so fervent as before it was abated in the degree of it and so the spirit was quenched in degree So then looke upon the habits of grace and in regard of the habit there is no amission of grace Looke upon the act and in regard of the act there may bee an intermission of it Looke upon the degree and in regard of the degree there may be a remission A remission of degrees an intermission of acts but no utter amission of habits of fundamentall saving sanctifying grace And thus having opened and cleared the Text come wee now to some observations And here first begin with the metaphor Quench not the spirit And out of it learne The nature of the Spirit of God and spirit of grace That the spirit of God is of the nature of fire so much the word quench implyes for nothing is properly quenched but fire Quench not the spirit is as much as quench not the fire of the spirit The Spirit of God then is of the nature of fire Mat. 3.11 He shall baptize you with the Holy Ghost and with fire that is with the Holy Spirit which is as fire Mar. 9.49 Every man shall be salted with fire what fire As the fire of afflictions and the the fire of the word so the fire of the spirit Act. 2.3 4. There appeared to them cloven tongues with fire and they were all filled with the Holy Ghost Sometimes the Spirit is compared to water Isa 44.3 And sometimes againe to fire As the Word of God is a fire Jer. 23. Is not my Word a fire so is his Spirit a fire Is not my Spirit a fire And the Spirit is compared to fire in these regards 1. First Fire it gives light And therefore in the want of the light of the Sunne we make use of fire