Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	zeal_n	zealous_a	53	3	9.1642	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

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

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

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 firâ— sacrifice in the Tabernacle that turne the sacrifices into ashes Like the firâ— that came downe upon Elias sacrifice it burnt not onely the Sacrifice bâ— licked up all the water in the ditch â—bout the Alter The Spirit of Goâ— when it is kindled in a mans heart makes sore worke amongst a mans coâ—ruptions It eates and lickes theâ— up strangely A man may see theâ— hath beene fire by the cinders anâ— ashes 4. Fourthly Fire is a purging pâ—rifying refining element It purgâ— water of the scum it separates drosseâ— baggage from the metals And as theâ— is a naturall purifying property in firâ— so there was a ceremoniall purificatioâ— by fire Numb 31.23 Thus is it witâ— the Spirit of Grace And that whicâ— is said of prayer is true of the Spiriâ— Malach. 3.2 3. For prayer purifies bâ— his spirit therefore faith is said to pâ—rifie the heart Act. 9. and hope is saiâ— to purge 1 John 3. Gods Spirit is purging purifying fire that fetcheâ— 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 hoâ— is it thou hast no more light of knowledge in thee Thou art in the dark therfore no fire in thee for then woulâ— 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 therâ— would be heate in thee also no heatâ— therefore no fire All thy lusts anâ— the body of sinne is untouch'd unhurâ— thy lusts as strong thy corruptions a potent as ever Alas it may be said oâ— 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 whaâ— dost thou talke of having the Spirit oâ— God in thee See Prov. 6.27 28 Can a man take fire in his bosome and hâ— clothes not be burnt Can one goe upoâ— hot coales and his feet not be burnt So in this case It were impossiblâ— but if this fire were in thee but thy corruptions should be burnt and consumed And what purity of heart oâ— 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

for want of stirring the fire formality quenches the fire and lets it goe out if it puts it not out There be two severall paces in Religion and performance of religious duties and we finde them both together Prov. 4.12 When thou goest thy steps shall not be straightned and when thou runnest thou shalt not stumble There is a going pace and there is a running pace A man must first goe before hee can run and when a man begins with a going pace and rises to a running pace that 's commendable When a man begins to practise and performe duties it is a going but when he comes to be zealous and fervent in duties of obedience and service that 's running running is the pace of zeale Now so long as a man keepes running so long he keepes warmth and heate in him though it be cold weather So long as a man is zealous in the profession of Religion and performance of duties so long the fire of the spirit burnes and is not quenched But if a man leave running and slacks his pace and contents himselfe with a going pace his spirituall heate abates and is cooled and quenched And when a man hath beene zealous in profession and zealous in performances and afterwards falls to formality that 's to turne running into going and that 's the way to coole and quench the spirit It is formality in Religion that undoes men that 's the cause the spirit kindles not in some that the spirit is quenched in others Men content themselves with a forme of godlinesse but deny the power thereof men come to Church heare pray receive but there is no life no zeale no heate in their profession and performances and therefore the spirit kindles not and therefore the spirit is quenched We know what Isaac said to his Father as he was going to mount Moriah Gen. 12.7 My father behold the fire and the wood but where is the Lambe for the burnt offering But we may say to many Behold the wood and the Lambe but where is the fire Here is profession and here is praying and hearing and receiving but where is the fire where is the zeale the heat the life that these duties should bee done withall God was displeased with Nadab and Abihu because they offered with strange fire It is a provocation to God to offer with no fire as well as with strange fire And because men come to offer without fire because they performe duties formally Et solent non de pietate De diversis Serm. 120. sed de solennitate concurrere as Austin speakes therefore is the spirit of God not kindled therefore is the spirit of God quenched As therefore we would feare to quench the spirit so take we heed of formality in holy performances bring fire with your offerings bring fire with your incense what is fire without incense and what is incense without fire If you professe professe powerfully If you pray pray earnestly pray with your whole heart If we doe performe holy duties stirre we up our selves to doe them with all our might But if we doe holy duties onely for forme and satisfie our selves in the bare ceremony of the worke done wee shall never kindle the Spirit if it be not kindled and we shall quench the spirit if it be kindled He shall baptize you with the Holy Ghost and with fire Matth. 3. We are all baptized with water but yet a Christian should looke to it that hee be not onely baptized with water but with fire also And all that are truely baptized are baptized with fire as well as with water How many are baptized with water that were never baptized with fire Their coldnesse and formality in Religion shewes that they were baptized with water alone that there was not a sparke of fire in their baptisme Nay were it that men were baptized with fire yet coldnesse and formality in Religion and holy performances would make their baptisme a meere watry baptisme nay it would prove water to quench and put out that fire with which they had beene baptized Formality is water that will quench the fire of the Holy Ghost 3. Thirdly An opinion of sufficiency of grace is a quencher of the Spirit a conceit and an opinion of sufficiencie of grace and godlinesse When men once say of grace Religion and godlinesse as Esau said of his goods and wealth Gen. 33.9 And Esau said I have enough my brother c. As profane a person as hee was there be but a few that are of his minde and that can tell when they have enough It was well said of Esau in that kinde But when men come to say so of grace and godlinesse I have enough and entertaine a conceit of a sufficiencie of grace that they have knowledge enough they have faith enough zeale enough and that they need trouble themselves no more to increase their knowledge faith zeale they are in a direct and a dangerous course of quenching the spirit The next way to quench the spirit is to quench a mans cares desires and endeavours after more grace When a man desires no more grace than hee hath endeavours and labours for no more than he hath grace will dye and decay and so the spirit will quench Now there is nothing so quenches a mans cares desires and endeavours after grace as the conceit and opinion that a man is well that hee hath enough and that more is more than needes If a man have a good estate yet if he thinks that he hath not yet enough but hee yet wants so much and so much that very opinion that he hath not enough quickens his cares for his desires of his endeavours after more and so makes him ply his trading ply his Markets yet to get more And his desires and endeavours quickned by that opinion makes the mans estate grow makes him thrive and increase his wealth So a man that hath good measures of grace already yet if hee thinke that hee is short of that hee should be and have he hath not yet those measures of knowledge faith zeale c. he should have that very thought quickens his cares desires and endaavours to get more and these endeavours increase his stocke Paul Phil. 3. pressed hard forward to the marke that was set before him and so runne on still desired yet to goe further in grace and Religion But what made him doe it I forget the things which are behinde Hee did not looke at what he had already done as if hee had done enough hee did not thinke he had enough or had done enough and therefore he desired to have more to doe more When a man thinkes hee hath enough goods and riches enough for him and his he cares not for any more he will not ride and runne about and be early up and late downe hee will not be so eager in his trading but give it quite up Soule thou hast much goods laid up for many yeeres take thine

ease plod no more bustle about no more And so when a man ceases his paines and endeavours sits still and takes his ease then his goods come not in and increase not as they did before but he spends of his stock Just so here when a man thinkes he hath grace enough he will not doe as they Dan. 12.4 Many shall run to and fro and knowledge shall be increased Indeede when men finde a want of knowledge and so of other graces they will runne to and fro for it and take paines for it and these paines shall not be in vaine their knowledge and their grace shall bee increased But when men thinke they have enough they will not run to and fro they will sit still and let fall all endeavours and then knowledge and grace shall not be increased but be decreased the stocke will waste and the spirit will be quenched The Church of Laodicea had questionlesse beene zealous and had the spirit kindled in a most goodly measure but yet see to what a temper she was come Apoc. 3.15 16. Thou art neither hot nor cold thou art luke-warme To have beene hot and to come to this not to be hot to have beene zealous and fervent and to come to be luke-warme this is a quenching of the spirit Luke-warme Christians are quenched Christians luke-warme Christians are quenchers of the spirit thus had Laodicea quenched he Spirit But how came Laodicea to quench the spirit Thou art neither hot nor cold thou art luke-warme vers 15 16. But when came this luke-warmnesse see vers 17. Because thou sayest I am rich and increased with goods and have neede of nothing Here was an opinion of sufficiency I have enough and this quencht her indeavours of increasing grace and this brought her to luke-warmnesse and so to the quenching of the Spirit Prov. 10.4 He that dealeth with a slacke hand becommeth poore He doth not say he shall not be rich but becomes poore though he had a good estate before yet he becomes poore It stands in opposition to the latter part of the verse The hand of the diligent not keeps riches but makes rich though otherwise at first but poore So a slacke hand makes a man poore that was rich Now when a man hath had spirituall riches of grace and sinkes in his estate and decayes that man quenches the spirit Now what brings a man to decay and to become poore when a man deales with a slacke hand He remits of his diligence and of his paines in using meanes to increase his spirituall riches And what is a maine thing that makes a man slack his hand No one thing more then a conceit that a man hath enough a sufficiency of grace Once admit an opinion that thou hast enough and then thou wilt deale with a slacke hand and wilt abate of thy paines and endeavors for grace And paines abated grace abates and grace abated the Spirit is quenched Once thinke thou hast grace enough faith knowledge zeale enough and it will quickly come to passe that thou thou shalt bee sure to have little enough No sooner is the Moone come to the full but it presently decreases and abates of her light And no sooner is a man come to be full to a fulnesse in his conceit but he presently inclines to the wane and is on the decreasing hand Therefore as we would feare to quench the spirit so take we heed of nourishing yea of entertaining such a conceit of a sufficiency of grace Remember the Spirit is here compared to fire and fire is one of the foure things that never sayes It is enough Prov. 30.16 It is a fire on the quenching hand and a fire that will soone be quencht that sayes It is enough There is nothing that so speedily and so dangerously beggers a Christian and decayes Abrupt over-sudden breaking off from holy duties a quencher of the Spirit and decreases the Spirit of grace in him as a conceit of riches and sufficiency 4. Fourthly an abrupt and over-sudden breaking off from holy duties in which wee have found our hearts heated and inlarged When a man in prayer hearing or receiving hath found spirituall heate raised and fire kindled he should have a care to keepe up that heate warming him and that fire burning in him so long as may be It is not possible after holy duties be ended to keep the fire in that heate and the heate in that frame it had in the performance of the duties but yet a man should keep it up so long as may bee and though that fire goe out yet it should not suddenly be quencht and put out so soone as the duty is over but it should goe out leasurely gradually When David found that holy and good frame of heart in the people 1 Chron. 29.18 See how he prayes for them He finds in them a float of good affections and he desires that this frame of heart may be upheld and kept in them for ever Not that that flame and float of good affections should alwayes bee in that heate and height that then they were in but that such a frame of heart might alwayes habitually be in them that upon all good occasions the like good affections might be raised and the like fire might flame Now the way to doe that is to keepe them up so long as may be and when they doe sinke yet to let them sinke so gradually that they may leave in the heart an habituall disposition and inclination to the like frame againe when occasion shall be The string of a Lute or a Violl if it have beene wound up to an high note if afterwards it be let downe a note or so yet it will of it selfe be rising again so when our hearts have beene inlarged in prayer hearing c. and our affections have been wound and skrewed up to a good height when we goe off from the duty yet should we goe off with a bent of the heart to the duty still and wee should doe our best to keepe our hearts as long as may bee in that holy and good frame in which holy duties left them And when this frame goes downe leasurely and by degrees it will leave in the heart an habituall disposition and preparation for these duties againe And this is that which causes a great quenching of the Spirit Men it may be have their hearts sweetly inlarged and heated in prayer hearing receiving and as soone as prayer is done the Sermon and Sacrament is done they chop suddenly off from these duties breake then off abruptly and fall to talke of the world too too suddenly so as the holy frame of heart got in these duties is suddenly gone and the fire immediately quencht When a man is very hot if he presently strip himselfe and throw off his clothes hee is in great danger to take such a cold as may quench the very life of him So such a sudden and immediate chopping from holy duties to matters of

no assurance that God accepts his prayers alas what a comfortlesse service is that from such prayers may a man rise with a sad Spirit Goe and eate thy bread with sorrow and drinke thy wine with a sad heart for God accepts not thy prayer God answers not with fire Now what is it that brings a man into this condition This is nothing else but a sad fruit of quenching the Spirit of Grace Because men quench the spirit therefore the Spirit burnes not in prayer and so gives no assurance of Gods acceptance What wonder that fire burns not when it is quencht Thou hast quenched it in the graces and degrees of it and therefore it is quenched in the comfort of it and now it gives thee no testimony of acceptance As therfore wee would feare to want fire to give us assurance of Gods acceptance so take wee heed that we before-hand doe not quench the fire 3. The Spirit makes our prayers accepabe The Spirit of God doth us this good office to make our prayers acceptable Prayer is not acceptable unlesse it be fervent Jam. 5. It is fervent prayer that prevailes therefore it is fervent prayer that is acceptable There is a phrase Am. 5.21 I will not smell in your solemne assemblies What that meanes see vers 22. I will not accept When incense was offered upon the Golden Altar if the Priest had layed incense upon it upon the cold Altar if there had been no fire there had beene no smell it must burne before it could smell For as in that case Ex. 29.41 For a sweet savor an offering made by fire unto the Lord so this it must be fire that must make an offering of sweet savour So all our prayers if there be no fire they have no smell they have no acceptance Now if we quench the spirit we quench the acceptance of our prayers our incense is not accepted if it doe not smell it cannot smell unlesse it burne and how can wee thinke it should burne when wee have quencht the fire of the Spirit by which our incense should burne The Spirit gives us a comfortable assurance of our good condition before God 4. Fourthly the Spirit of God doth us this good office to give us a comfortable assurance of our good condition before God Rom. 8.16 The same spirit beareth witnesse c. yea it seales to us our adoption 2 Cor. 1.21 ye were sealed with the spirit But now if the spirit be quenched where is that comfort of Adoption Can a quenched spirit be a witnessing spirit Can a quenched spirit be a sealing spirit Can a quenched spirit be an assuring spirit Can a quenched spirit be a spirit of consolation It is a dangerous thing to quench the spirit it is the quenching of his witnesse it is the blurring and defacing of his seale it is the quenching of a mans own comfort 5. Fifthly The Spirit guides us in the way of truth the Spirit of God doth us this good office to leade and guide us in the wayes of truth and life Joh. 16.13 The Spirit will leade you into all truth and 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Spirit It is he that by his light guides us and shewes us what is truth Hee is as the pillar of fire Exod. 30.11 to give light to goe by day and by night Wee live here in the darke and if we have not the light of the Spirit wee cannot but wander and goe amisse And this is a danger of quenching the spirit that it being quenched wee are in danger of being in the darke and being in the darke of miscarrying of falling into dangerous and foule errours It seemes that sometimes Israel did travell by night by that place Exod 30.21 and there was no danger of going out of their way or falling into pits c. because they had the pillar of fire to give them light to goe by night If they had gone by night and had not had the pillar of fire in what danger had they gone They had been in danger of being wilderd of losing their way of falling into holes and pits into which they might have broken their neckes So here so long as wee have the light of the Spirit to guide us we are safe from such danger but if once wee quench the spirit wee quench the light of it and then are in danger of being wilderd and losing our way of falling into this and that dangerous errour Experience lets us see the truth of it Wee see some that have beene very forward in godlinesse and Religion very Zealous and active and who but they But after they have abated their zeale and fervour fallen off from good society and duties they have quenched the Spirit And what hath become of them Why not one odde opinion stirring in a Country not any dangerous errour abroach but they fall presently into it and are ensnared And no wonder that such fall into the ditch for the light of the Spirit is quencht And thus the Spirit is quenched in the offices thereof when quenched in the graces 2. Secondly To queÌ„ch Gods Spirit kindles the divels a second danger of quenching the spirit in the graces thereof is this The quenching of Gods Spirit is oftentimes the kindling of the spirit of the Divell Saving and sanctifying graces though they cannot bee quenched in their habits yet wee saw before that they may bee quencht in their acts and operations may be quencht in their measures and degrees And the quenching of sanctifying grace though but in the act and degree yet it makes way for the kindling of the fire of the spirit of satan Wee are counselled Ephes 6. to quench the fiery darts of satan Now when wee quench the spirit of God in the acts and degrees of grace wee are farre from quenching the spirit of satan nay wee doe certainely thereby give so much the more advantage for the tentations of satan to prevaile and the fire of them to kindle so much the easilier But now when the spirit is quenched in the common gifts and graces thereof such as reprobates may have then the quenching of the spirit of God is the kindling of the spirit of the Divell so as hee enters with so much the more power to carry men into all manner of sinne with greedinesse Marke that passage 1 Sam. 16.14 But the spirit of the Lord departed from Saul There was the spirit of the Lord quenched And what was the issue Was that all No marke the danger that followed upon it And an evill spirit from the Lord troubled him Gods Spirit goes and the Divels spirit comes Yea hee came so that Saul was carryed into horrible and fearefull sinnes Hee proved unreasonably malignant and malicious against David Hee commits a most barbarous and cruell murder 1 Sam 22.16 Thou shalt dye Ahimelech thou and all thy Fathers house It was a bloudy act to put Ahimelech to death

one that sinnes against the Holy Ghost begins his sin at quenching the spirit These five bee the five stayres downe to Hell and to damnation unquestionable And this sinne of the quenching the spirit is the first stayre of the fire A danger able to make our hearts tremble Is it not dangerous to step one stayre downe towards Hell If thou wilt adventure to goe downe one step what canst thou tell but thou mayst goe downe the second the third c. If thou wilt adventure to quench the spirit thou mayst come to the sinne of grieving the spirit and when thou hast urged it thou mayst come to despight the spirit of grace And when thou art there where art thou then As surely damn'd as irrecoverably gone as if thou wert in Hell already Would we then avoid the danger of that sinne of despighting why then take heede of vexing if not vex take heed of resisting if not resist take heede of grieving if of grieving take heede of quenching Hee that keepes himselfe from quenching shall never come to a despighting of the spirit of grace But if thou wilt be too bold to meddle with the first take heed that thou come not to the last 5. Fifthly the quenching of Gods spirit and the fire of it will prove the kindling of the fire of GODS wrath 1. First it may kindle the fire of his wrath to bring temporall judgements As when a Nation and a Church shall quench the spirit shall forsake the truth of God and the zealous profession of his Name such a quenching will kindle a fire that will not be quenched See 2 Reg. 22.17 Because they have forsaken mee and have burnt incense unto other gods that they might provoke mee to anger with all the workes of their hands therefore my wrath shall bee kindled against this place and shall not bee quenched Gods Spirit you may quench but yee cannot so easily quench the fire of his wrath that will consume a Nation with temporall judgements 2. Secondly it may kindle the fire of his wrath to bring spirituall judgements in the removall of his Ordinances of his Ministers Ephesus quenched the spirit Apoc. 2.4 I have somewhat against thee because thou hast left thy first love Thou hast quenched the spirit in that thou hast not that zeale and fervency in the profession of the Gospel c. Well what followes Lest I come and remove thy Candle-sticke vers 5. As if hee should say Because thou hast quenched the spirit therefore I will quench the Candle and the light of the Ministry Hezekiah complaines that the Lampes of the Temple were quencht 2 Chron. 29. God doth it often hee causes the Lampes and lights of the Temple to be quencht and people they complaine of it and finde fault with it But let them consider whilst they complaine of others whether they have not most cause to complaine of themselves Have not they quencht the spirit have not they quencht their love to and zeale for the truth therefore it is just with God to quench light as you quench heate You put out the Lampe of the spirit therefore God puts out the Lampes of the Temple As you feare this so look that you keep the spirit burning and you shall keepe the Lampes burning But quench the spirit and looke for it and bee sure of it God will quench the Candles and remove the Candle-sticke 3. Thirdly it may and will kindle the fire of his wrath in eternall judgements Did yee never reade of a fire that shall never be quencht that can never be quencht If not see Mark 9.43.46.48 into the fire that shall never be quencht Now then if ye will make no conscience of quenching the Spirit yet remember there is a fire that shall never be quencht And that the quenching of the fire of the Spirit puts you in danger of bringing you into the fire of Hell that shall never be quencht If you can quench the fire of Hell then quench the spirit and feare not But if when you have quencht the fire of the Spirit you cannot quench the fire of Hell then as you feare the vnquenchable fire of Hell so feare the Quenching of the Spirit FINIS THE HEART-SMITTEN SINNER'S SVITE FOR PARDON By IER DYKE Minister of Epping PSAL. 21.1 For thy names sake O Lord pardon mine iniquitie for it is great Rogandus est deus ut nos aspiciat avertat autem faciem suam a peccatis nostris ut deleat ea Quae enim non aspicit delet quae deleverit ea a memoria sepelientur Ambros Lib de Apolog. David cap. 8. LONDON Printed by Tho Paine for Iohn Rothwell and are to be sold at the Sun in Pauls Church-yard 1640. THE HEART-SMITTEN SINNERS SVITE FOR PARDON 2 SAM 24.10 And now I beseech thee O Lord take away the iniquity of thy servant WEE read in these two Books of Samuel that Davids heart twice smote him once 1 Samuel 24. and another time in this 2 Samuel 24. there before here after the Lord had set him upon the Throne of his Kingdome there for cutting off the skirt of Sauls garment here for the numbring of the people And Davids heart smote him saith the Text after that hee had numbred the people Which smiting of Davids heart here is me thinks most like to the smiting of Moses when hee smote the Rocke Numb 20.11 whereupon the water came out abundantly so here Davids heart had no sooner smote him but the water came out abundantly hee thereupon First confessing his sinne when hee said unto the Lord I have sinned greatly in that I have done Wherein you see First peculiarity in respect of the object person to whom hee made confession which was not Gad though a Prophet and his Seer but the Lord And David said unto the Lord I have sinned Secondly Particularity in respect of the object thing the sinne hee made confession of when hee said unto the Lord I have sinned in that I have done Thirdly impartiallity towards himselfe the delinquent in the thing And David said unto the Lord not I have sinned only or I have sinned in that I have done but I have sinned greatly Secondly upon such his confession hee falls immediately to deprecation and begging pardon of sinne the second thing that his hearts smiting of him wrought upon him here And now I beseech thee O Lord take away the iniquity of thy servant Where you see the substance of his deprecation is the taking away of his iniquity Take away that is Lord pardon and forgive the sinne of thy servant His heart smites him his conscience accuses and prickes him and hee falls to begging of pardon and forgivenesse Whence learne First Doct. That the onely thing that can give ease and quiet to a smiting accusing troubled conscience is the pardon and forgivenesse of sinne Nothing can ease and quiet a troubled and a smiting heart but pardon of sinne As nothing can trouble and pinch the conscience but sinne

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