Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	act_n	act_v	509	4	7.6801	4	false

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

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

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 judgemeÌ„ts 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

decaying and dying as that it increases and addes to it Gal. 5.25 If we live in the spirit let us also walke in the spirit That 's sure that the life of the spirit is to be evidenced by the workes of the spirit the life of grace by the workes of grace And what if a man doe so Then it may be said as truly If we walke in the spirit we shall also live in the spirit and the spirit live in us Walking in the spirit acting and exercising the gifts and graces of it will cause the spirit to live and keepe it from quenching in the gifts and graces of it And this is that which Paul wishes Timothy to doe 2 Tim. 1.6 to stirre up the gift of God that was in him Hee speakes of his Ministeriall gifts Now how are they to bee stirred up and to be kindled and increased Amongst other wayes this is one to be in action in exercise of them and not out of sloth or out of feare vers 7. to let his gifts lye idle Vse legges sayes our Proverbe and have legges and use gifts and graces and have gifts and graces Wee shall see it true in particulars The way to keepe the gifts of the spirit from dying and decaying 1. First for the gifts of the Spirit in knowledge and utterance The way to keep them from dying and decaying is to be in action in the exercise and communication of them It heates keepes them alive and increases them See Deut. 4.9 Take heed to thy selfe c. as if he should say Take heed of quenching the Spirit When a man forgets that which God hath taught him and knowledge of God departs from a mans heart that 's a flat quenching of the spirit It is the putting out of the light of the fire of the Spirit Take heed of that sayes God Well but what course may be taken to keepe these gifts to keepe a man from decaying in his knowlege Teach them thy sonnes and thy sonnes sonnes The exercising of those gifts in teaching others should keepe alive their gifts in themselves Hee that in that kinde endeavours to kindle Gods Spirit in others doth at the same time and in the same action kindle it in himselfe There be lippes that Salomon calls Lippes of knowledge Prov. 20.15 and he sayes that they are a precious Jewell Now a man if hee have such lippes should be as carefull to keep them as he would be to keepe a precious Jewell How carefull is a man to keepe a precious Jewell hee would not by any meanes lose such a Jewell As carefull should a man be to keepe the lippes of knowledge And what are lippes of knowledge when they are such as Prov. 5.2 that thy lippes may keepe knowledge Those lippes are lippes of knowledge those lippes are a precious Jewell that keepe knowledge Well but how should a man come to have his lippes keepe knowledge When he doth as Prov. 10.21 The lippes of the righteous feede many When a man uses and exercises his gifts of knowledge and communicates them to others by feeding others with the knowledge he hath his feeding lippes shall prove keeping lippes Communication of knowledge and truth is the preservation and our keeping of it and the keeping our selves from losing it It is in this as in that case Gen. 22.16 17. Because thou hast done this thing and hast not with held thy sonne in blessing I will blesse thee and in multiplying I will multiply thy seed So if men withhold not their gifts but use and exercise them in instructing others and teaching others God will in blessing blesse our gifts God will in multiplying multiply our gifts and exceedingly increase them The loaves did not multiply whilst they were in the basket nor whilst they were whole but when they were breaking and distributing under the breaking and distribution it was they multiplyed Gifts of knowledge are not spent in distribution but increase and multiply thereby It is true here which Salomon speakes Pro. 11.24.25 The scattering of knowledge makes it increase and watering others with those waters will but make way for the more abundant watering of himselfe The gifts that God gives men are pounds he gives them And hee gives a pound to a man not to be put into his purse but to be put into the banke He gives men a pound with a command to trade Luke 19.12 Trade till I come And what was the issue Lord thy pound hath gained ten pounds Lord thy pound hath gained five pounds Trading therefore with the gifts of Gods spirit is the increasing of the gifts of the spirit On the contrary the want of exercise of gifts the not imploying them in coÌ„municating our knowledge decayes them quenches the Spirit In the former parable wee finde some servants trading with their pounds and another servant layes up his pound in a napkin Now one would thinke that this servant had tooke the onely sure course to have kept his pound Trading we see often proves hazardous and uncertaine and many a maâ— trades away his stocke and loseth alâ— hee hath by trading but when a maâ—ties his money up in a napkin bindeâ— it he seemes to take a sure course foâ— keeping of it But yet not so in thiâ— trading in the gifts of the spirit They that traded gained more pounds kepâ— and increased their gifts he that tradeâ— not he lost his gifts verse 24. Takâ— from him the pound Hee hath quench the Spirit he lost his gifts And how comes he to lose them because heâ— imployed them not because hee lapâ— his pound in a napkin We see 2 King 4. that the oyle ceased and stayd not till for want of vessels the widdow powred not out It is not powring out but want of powring out thaâ— dries up the streames and fountaines oâ— grace And the oyle stayed saies thâ— text verse 6. When stayed the oyleâ— not when she was powring but wheâ— shee stayed powring shee first stayeâ— powring before the oyle stayed running No man when a candle is light puts it under a bushell The putting of a candle under a close bushell or any other close vessell may quench the â—ight and put out the candle which would have continued burning if it had beene set upon the table The Mothers milke dries not up with drawing out her brest and giving suck but it dryes up with being kept up with not giving suck quench not the spirit Fire is quencht not onely by water but by want of vent If fyre bee shut close up â—n an oven or a still it dies and goes â—ut but if it hath ayre and vent then â—t lives and burnes And what is it that more quenches the spirit in this kinde then our not using and exercising of mens gifts No man when he lights a candle puts it under a bed or under a bushell The spirit of God â—ights many a mans candle gives him much light hee hath a faire burning lampe and yet the same things

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