Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	call_v	ghost_n	holy_a	2,960	5	5.1813	4	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

is to keepe the fire burning It is a fond thing for a man to quench his fire and then thinke to keepe himselfe still warme It is no wonder that this man complaines of cold that hath let his fire goe out or hath himselfe quench'd and extinguisht it And thus we have the coherence of these words with the former Now for the words Quench not the spirit In them there is a Metaphor and a Metonymie The metaphor in the word Quench Quenching properly is of fire when the light and heate of fire is abated and put out wee use to say it is quenched And hence is this word borrowed to signifie the abating decaying or extinguishing of the spirit The Metonymie is in the word Spirit Spirit is taken I. For the essence of the Deity So John 4. God is a Spirit It is not so taken here II. For the third person in the Trinity the Holy Ghost 1 John 5.7 The Father the Word and the holy Spirit This is not meant here III. For the gifts of the Spirit And thus it is here meant Quench not the gifts and graces of the Spirit Now the Spirit in this sense is taken diversly 1. First for the gift of Prophesie 1 Sam. 10.6.10 Then the Spirit of the Lord shall come upon thee And the spirit of the Lord came upon him viz. upon Saul 2. For Gifts and Abilities to discharge any calling whether it bee extraordinary or heroicall and this is called the Spirit of fortitude and courage Judg. 14.6 The spirit of the Lord came upon Sampson Judg. 3.10 Vpon Othniel and upon Saul against Nahash 1 Sam. 11.6 Or whether it bee ordinary gifts of government by which a man is fitted for Magistracy 1 Sam. 10.6 or for Ministeriall gifts Or for art and skill in any mechanicall trade Exod. 31.3 Bezaliel was filled with the Spirit of God to finde out curious workes to worke in gold 3. For the gifts and common graces of Illumination as knowledge of the doctrine of religion understanding of the truthes of the Gospel and other such common graces as Reprobates may have Thus it is taken Heb. 4.6 have tasted of the heavenly gift and made partakers of the holy Ghost That is if they had their understandings inlightned their judgemēts convinced of the Gospel if they were inlightned by the work of the Spirit of God 4. Fourthly It is taken for the graces of sanctification for the sanctifying gifts of the spirit And therefore it is that the name of the spirit is given to diverse graces as Isa 11.2 The spirit of meeknesse Ephes 1.17 The spirit of faith 1 Cor. 4.13 And the spirit of love 2 Tim. 1.17 that is the gift of meeknesse faith love infused by the Holy Ghost Now concerning these graces of sanctification we must remember two Distinctions Distinct 1. Some sanctifying graces are radicall originall fundamentall graces primary graces as they may be called which are the immediate worke of the spirit as faith hope love others are secondary graces issuing and flowing from these which though the Spirit workes too yet it workes by these such is joy which arises from faith Rom. 14. Fill your hearts with joy in all beleeving such is confidence arising from hope such is zeale and fervour of spirit arising from love These are as it were the lustre the shine the radiancy of the radicall fundamentall graces They are the flame of them There is a difference between the coales of fire that lye on the harth and the flame of the fire which is kindled from the coals on the harth When a mans faith causes joy then faith flames when his hope breedes confidence then hope flames and when a mans love makes him zealous then his love flames and burnes out They are like the body of the Sunne and the beames of the Sunne Faith Hope Love they the body Joy Confidence Zeale they the beames of the Sunne 2. Distinct Wee must consider in the sanctifying graces of the Spirit 3. things 1. There are the gifts themselves the habits infused the habits of faith hope and love 2. There is the use and exercise and act of them 3. There are the degrees and severall measures of them 4. The Spirit of God signifies the motions and holy suggestions of the spirit those gracious excitements to dutie The Spirit blowes where it listeth The motions of the spirit are the breathings and the blasts of it And this is also here meant Now seeing what Spirit signifies we are to inquire in what sense and after what sort the Spirit may be quenched Quenched it may be or else the counsell is in vaine not to quench it And againe if it may be quenched it may be an uncomfortable thing what comfort can a man have in having Gods Spirit if it may be lost what comfort to have this fire kindled in our hearts if so be it be a quenchable fire Therefore for the clearing of this point wee must know 1. First take the Spirit for the spirit of prophecie that may be quencht and lost and so for the gifts of government Ministery c. This Spirit may be quenched A man may have such gifts much decayed and abated yea a man may wholly lose such gifts As it is said of Saul that the spirit of the Lord came upon him so it is said of him that ihe Spirit of the Lord departed from him 1 Sam. 16.14 Secondly Take the Spirit for the gifts common graces of illumination and so the spirit may be quencht and utterly extinguished so as such may quite lose that grace that look'd like grace and came very neere a saving grace If they fall away Heb. 6. Therefore men may have all that there is spoken of which fall away Thirdly take the Spirit for the sanctifying Spirit and then make use of this first distinction And according to it the radicall and fundamentall graces of the spirit such as faith hope love cannot be wholly totally extinguished where once they are wrought in the heart but yet their lustre their radiancie their shine and flame may bee quenched A man though he cannot lose his faith yet he may lose and want and quench his joy A man though he cannot lose his hope yet may lose his comfort and confidence A man though he cannot lose his love yet may coole his zeale and fervour Wee see in a fire the wood may bee burnt out and so the flame abated and quite quenched but yet there remains still an heap of coales on the harth and there may be a good fire still though the flame be quenched The beames of the Sunne doe not alwayes shine out a cloud may be interposed that may intercept the beames of the Sun and the bright and comfortable radicie and splendour of them but yet the body of the Sunne is in heaven still though the beames be intercepted So joy confidence zeale may for a time be quenched lost abated but though the flame of these be downe and the

beames of these be hindred yet there are coales of fire in the heart and the body of these is there The flame of the spirit the feeling sense of it may be quenched for a time in the seconda-graces thereof but yet the spirit it selfe and the cardinall graces thereof remaine still in the heart It may bee in this as in that case Isa 6.13 As a Teyle Tree and as an Oake whose substance is in them when they cast their leaves An Oake may be greene and flourishing all the Summer but when Winter comes it casts and loseth the leaves but yet when the leaves are gone the life is not gone the substance and the sap is in it still though the leafe be gone Faith Hope Love these are the sap and substance of a Christian joy confidence zeale these are his leaves There may come a Winter when a Christian may cast his leaves may lose his joy c. but yet even then his substance and his sap of faith hope and love is in him It is one thing to lose life another thing to lose a leafe A Christian may be a Teyle Tree or an Oke without a leafe but not without life This we shall see plaine in Davids case Psal 51.11 12. Take not away thine holy spirit from me Restore to me the joy salvation It is cleer therefore that though David had the joy of the spirit quenched yet the spirit still unquenched The spirit quenched in regard of the joy of the flame but not quenched in regard of the fundamentall graces thereof not in regard of the fire of it The flame was downe but the fire was alive That the flame was quenched it appeares because he prayes Restore to me the joy of thy salvation as if he should say Lord kindle this flame againe therefore the flame was quencht But yet the spirit was not taken away in the fundamentall graces thereof for he saith Take not away thy spirit from me If that had beene taken away he would have said Restore to me thy spirit againe as he doth his joy which his sin had quencht but saying Take not away that argues that hee still had the spirit though the joy was gone He was still as an Oake which had cast her leafe he had his substance in him he had lost his leafe his joy was gone but hee had not lost his life Gods Spirit was still in him untaken from him Object But this may be a Doctrine of security what care I for quenching the flame so long as the fire goes not out what care I for my joy if I lose not my faith c. Answ This Doctrine is no ground at all for security For 1. it must be a mans care not 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

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

for it So I may say of Gods Spirit yet a little while he is with thee yet a little while hee is striving with thy conscience and urging thee seriously to labour for grace yet a little while he is with thee knocking and rapping at the doore of thine heart yet a little while he is with thee to woe thee to allure thee to worke on thee in the Word and the rest of the ordinances But if thou quench him in these his gracious dealings with thee hee will goe unto him that sent him And then thou shalt seeke him oh that I had but one of those gracious motions I was wont to have that I might but once more once more heare the voyce of Gods Spirit thus shalt thou seeke him but shalt not finde him for ever a world if thou couldst give it shall not purchase one whisper more not a syllable more from the Spirit of grace so unkindly quenched Consider now how dangerous such a case will bee and as thou wouldest feare it should be thy case so feare to quench the Spirit It is a great mercy of God to give us his Spirit in this kinde to have these Eagles wings fluttering over us Nehem. 9.19 20. Why then for God to call home his Spirit and to forbid him to strive with us to call upon us to instruct us how heavie a judgement is it It is a judgement to have a good Minister silenc'd what is it then to have the Spirit of God silenc'd It is a sad thing to have Ministers mouthes stopped what is it then to have the Spirits mouth stopt Quenching the Spirit will prove silencing the Spirit Quenching the Spirit will prove the stopping of his mouth So much for the danger of quenching the Spirit in the motions 2. Second danger of quenching the Spirit The Spirit being quenched in the graces thereof is quenched in the offices therof is in quenching the graces of the Spirit And the dangers of quenching in this kinde are many 1. The Spirit quencht in the graces thereof is quēcht in the offices therof The spirit of God doth us many good offices which hee will cease to doe if hee be quencht 1. First the Spirit of God is a spirit of prayer Hee is called the Spirit of grace and supplications The Spirit helpes to pray Zech. 12.10 Jude 20. praying in the Holy Ghost and Rom. 8.25 26. It helpes our infirmities it makes intercessions for us with groanings c. Prayer is a worke which cannot bee done without helpe not without the helpe of the Spirit 1. The Spirit affects our hearts with the sense of our own wants 2. It sheds Gods love into our hearts that so with boldnesse wee may appeare before him 3. It excites and confirmes those graces in us which are required in prayer as faith humility fervency zeale by this his work assistance inlarges our hearts 4. Hee suggests holy meditations and kindles holy desires in the act of praying 5. It restraines Satan and the flesh that they molest interrupt and distract us not All these helpes wee have from the Spirit of God in prayer Therefore saying v. 17. Pray continually he addes vers 19. Quench not the spirit Now quench the spirit and all this helpe is lost and this assistance is lost Hee is a spirit of grace and supplications Zech. 12. Quench him as a spirit of grace and you quench him as a spirit of supplicaon Quench him and you quench him from making intercessions quench him and you quench him from crying Abba father and stop his mouth from crying And if he cry not we cannot cry and if wee cry not wee pray not So dangerous a thing in that respect it is to quench the spirit 2. Secondly The Spirit assures us of audience the acceptance of our prayers the spirit of God doth not onely help us to pray and doe us that good office but he doth us another gratious office in assuring us of audience and the acceptance of our prayers 1 Joh. 5.15 Therefore Gods people may know that God heares them and accepts their services David Psal 6. begins it with a sad complaint but yet see how on a sudden his heart cheeres vers 8 9. and that upon this that he knew God heard and accepted his prayers So then men may come to know that God accepts their prayers Now how come men to know it Answ I finde that God hath assured his servants of the hearing of their prayers these severall wayes 1. First sometimes by the testimony of an Angel sent from heaven Luc. 1. Zachary thy prayers are heard Acts 10. Cornelius thy prayers are come up in remembrance c. 2. Secondly sometimes by the testimony of a Prophet Isa 38.5 Goe and say to Hezekiah J have heard thy prayer 3. Thirdly sometimes by a visible sign as Act. 4.31 And whē they had prayed the place was shaken That was a signe from heaven assuring acceptance of prayer And so God did assure by fire comming downe from heaven So God gave evidence of acceptance when the first sacrifice was offered on the Altar in the Tabernacle Levit. 9.12 And thus it is thought that God by fire from Heaven did shew his acceptance of Abels offering before Caines And to that former alludes that prayer for the King Ps 20.4 The Lord turne thy burnt offering into Ashes which is translated The Lord accept c. because God had sometimes witnessed his acceptance by sending downe fire to burne the Sacrifice Now wee must not thinke that God deales not as well with his people now as hee was wont hee is still as gracious as ever in assuring his people of his Acceptance Now looke what God was wont to doe by Angel Prophet or visible fire hee now doth the same by his spirit His Spirit sayes as the Angel and the Prophet thy prayers are heard God sayes to his Spirit Goe to such a man and say I have heard thy prayer God assures men of his acceptance of their prayers by fire sent downe from heaven When a man in prayer feeles his heart mightily inlarged when hee feels his heart set on fire with fervency of holy affections this is the fire of the spirit And this fire this fervency and heate of the spirit with which the heart burnes in prayer is fire that comes downe from Heaven a sensible testimony of Gods acceptance thus God turnes our Sacrifices into ashes And when it is thus with a man how comfortable a condition it is Thus David knew that God heard him Psal 6.8 9. Fire came downe from Heaven and burnt his Sacrifice and by that inward fire in his heart he as well knew that God accepted his prayer as Abel by that visible fire knew that God accepted his Sacrifice Surely when a man feeles this fire burning in his heart in prayer well may it be said unto him as Eccles 9.7 But now on the other side when a man shall pray and shall have

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