Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	devil_n	quench_v	sanctify_a	171	3	16.3449	5	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

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 quēch 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

after so just an answer made by him But suppose Ahimelech were guilty yet what had his fathers house done Suppose Ahimelech were guilty yet what had all the rest of the Priests done why must the throates of 85. Priests be cut vers 18. why must Nob a Citie of the Priests both men and women children and sucklings Oxen Asses and Sheepe why must all these be so bloodily butchered what a fury and barbarous madnesse is this All this shewed that now the Spirit of God was quenched the spirit of the Divell was entred and kindled For Gods Spirit being quenched the spirit of the Divell is so kindled that it carries him to monstrous foule and horrible wickednesse without all measure Now the Spirit of God was quenched in Saul the spirit of the Divell is not only kindled but so kindled that he growes outragious in his wickednesse And againe after this hee goes to consult with a Witch hee goes and seeks to the Divell himselfe When men once play the Apostataes and quench Gods Spirit the spirit of the Divell not onely enters but enters with a witnesse so as hee hurries them as his slaves into all excesse of wickednesse They doe not sinne the common sinnes of men Psal 53.3 Every one of them is gone backe they are become altogether filthy They not onely grow dead and cold carelesse and loose but become altogether filthy filthy swearers filthy adulterers filthy drunkards notorious malignant persons against godlinesse It is with such persons as in that case Levit. 13.18 19 20. If a man had a bile and that was healed and after the healing it brake out againe it proved the plague of leprosie It proved worse a more filthy and loathsome disease than before A leprosie was a thousand times worse than before Men that quench Gods spirit kindle the Divels spirit in them and so kindle the spirit of the Divell in them that they who before were but bily persons they after the quenching of the spirit prove leprous persons stinking and filthy loathsome lepers they become altogether filthy See 2 Pet. 2.20.22 they not onely turne swine but filthy swine swine wallowing in the myre not besprinkled with myre not onely falling into the myre but swine wallowing and tumbling in the myre For when men quench the spirit and fall off by Apostacy not onely the spirit of Satan comes in but there is a further matter See Matth. 12.43 45. where observe these things 1. First that in a case of Apostacy the spirit being quencht the Divell doth not enter single but he takes seven other spirits more wicked than himselfe Christ cast seven Divels out of Mary Magdalen Mar 16.9 these have seven Divels enter with the former old Divell and they be worse Divels than himselfe To teach that when men quench the spirit by falling away the Divell not onely comes againe but he comes so that hee makes them seven times worse than ever they were before 2. Secondly those 7. Divels not only enter but dwell there not onely lodge there for a night and away but they dwell there It notes that upon the departure and quenching of Gods Spirit the Divell is not onely present in their hearts but hath his abode and residence there as in that case Zech. 5.11 Where a man dwels there is his setled abode and residence And that 's not all but that hee also was there as a Lord and Master as Esth 1.22 So that it teaches that when the Spirit is quenched not onely the spirit of Satan comes in his roome but he comes powerfully and efficaciously to reigne in their hearts and so to make them baser vassals to himselfe than ever they were before so that their latter end shall be worse than their beginning not onely in regard of their misery but of their guilt and pollution This is the dreadfull danger of quenching Gods spirit It makes way for the re-entry of Satans spirit yea for seven spirits worse than himselfe As therefore wee dread such a condition and such a danger so let us beware of such a sinne as quenching the spirit A third danger of quenching the Spirit wee may doe it finally and totally 3. Thirdly a third danger is that a man quenching the spirit in the graces of it may quench it finally and totally the quenching of the spirit may prove totall and finall Indeed the sanctifying Spirit and grace of God wee saw before cannot be so quenched but yet the flame of that fire may bee so quenched that a man may sit a cold a long while after and such a fire kindled in his conscience withall as may make him rue his folly that doth it Yea the acts and opperations of grace so damped as not easily brought to life againe and the degrees and measures of grace so quenched as possibly never recovered againe though the habits remaine And that 's such a danger as may make any wise man take heed of quenching the spirit so But now for common graces they may be so quenched as quenched totally and finally Totally Psal 53.3 They are gone backward they are altogether become filthy Altogether they are altogether quencht not a spark of good or grace left in them Luk. 19.24 Take from him his pound not part of his pound not halfe of his pound but take the whole pound from him Luk. 8.18 Finally like the fire that came from Heaven Levit. 9. after it was quencht at the destruction of the Temple it was finally quencht it was never kindled more For as for that story about that fire 2 Maccab. 1. it is but an Apocryphall fable They have made ship-wrack of faith 1 Tim. 1.19 When a Shippe wrackes at Sea the goods are utterly lost without all recovery Goods cast away at Sea are lost for ever As he of Saul 2 Sam. 1.10 so here it is a question and it proves too sure that such live not after they are fallen Because they fall as Eli fell 1 Sam. 4.18 hee fell backward and his necke brake and hee dyed When men fall backward they breake their neckes and dye they fall fatally and finally 4. Fourthly the quenching of the Spirit makes dangerous way to the dreadfull and unpardonable sinne against the Holy Ghost Woe to that soule that commits that sinne that man is past the helpe of prayer His damnation is irreversibly sealed up There bee diverse sinnes against the Spirit of God 1. There is quenching the spirit as here 2. There is grieving of the spirit Eph. 4 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. There is resisting the spirit Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. There is a vexing of the spirit Isa 63.10 5. A doing despight to the spirit of grace Heb. 10.29 And this last is that which wee call the sinne against the Holy Ghost And marke that the first step to this sinne is the quenching of the spirit Here that sinne begins Though every one that quenches the spirit sinnes not against the Holy Ghost yet every

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

moves and excites thee to Doe as th● at Bethesda they not onely watch● when the Angel moved but every o● laboured to step in and step in prese●● ●y into the waters whilest the moti●n was on foot So soone as the Spirit ●trikes these sparkes into our hearts to ●ave our hearts as tinder to catch those ●parkes and to have them take fire in ●ur hearts Sparkes smitten into tin●er the tinder takes fire and by it a ●andle is lighted and so a greater fire A little spark that lyes in the ashes if it ●e let alone it soone dies and goes out ●ut if other small coales or small sticks ●e layed to it and it be gently and soft●y blown it at length will kindle to a ●reat fire So deale with the motions of the spirit suffer them not to dye in ●he ashes but foster and cherish them till by little and little they grow from ●otions to actions and from many Actions to an Habit. The motions of ●he spirit are the knocking 's and rappings at the doore of the heart I stand at the doore and rap Now when one ●aps at the doore wee doe not onely take notice that one knockes but wee command the doore to be opened we are angry with our servants if they goe not presently and open the doore So that is it wee should doe when t●● spirit knockes suffer him not to sta● knocking too long but make haste open the doore and give him e●trance The motions of the spirit are t● strivings of the spirit Gen. 6. My s●●rit shall no longer strive with man 〈◊〉 strives in them to bring us to so● good or to know some evill N● when wee finde him striving with we should not strive against those m●tions we should strive with our sel● to let the spirit of God overcome in his strivings We should close w● him and doe what hee calles for a● second his counsells by our obe●●ence Wee see Marriners at sea if t●● wind serves not how they are looki●● at their top saile to see and wat● when the winde turnes and blowes f●● them And when the winde blow● from the point they desire they pr●sently take notice of it Now say th● the winde blowes faire but yet that not all so soone as they see they ha● a faire gaile of winde they present●● get every man to his tackling and as fast as they can hoyse up their sayles So when the Spirit blowes in the motions of it we should not onely take notice of the blasts and faire gailes but presently hoyse up sayle set upon that thing the motion calls for Doe as God commands David 1 Chron. 14 15. The motions of the Spirit are the sound of his goings the footsteps of his anointed Psal 89. verse 51. The motions of the Spirit sometimes are for direction Isa 30.20 The Spirit sollicites a man to beleeve to repent to pray to good duties this is a good duty doe it Sometimes they are for correction and reproofe Jon. 4. Then said the Lord Doest thou well to be angry Doest thou well to sweare Doest thou well to break the Sabbath Doest thou well to neglect prayer in thy family c. Now then where motions are for direction take that good way they point to whē they are for correction avoid that evill way they plucke from thus hearken to them and this will kindle and keep alive the Spirit in thine heart If I see a man will follow my counsels and reproofes I will follow him with counsels and reproofes still he encourages me to be forward to doe him that good office So here follow the motions of the Spirit and the Spirit will delight to follow thee with good motions still I stand at the doore and knocke if any will open What then I will come in to him and sup with him and he with me As if he should say if any will hearken to these motions of the Spirit he shall have the sweet worke and the sweet consolations of the Spirit in him the Spirit shall come in shall cheere and refresh him He that will make much of these sparkes shall have a comfortable fire kindled at which hee shall warme and comfortably refresh himselfe See how the cherishing of the motious of the Spirit keepes it from quenching and causes it to flame and burne But on the contrary when a man neglects the knockes of the Spirit and yeelds not obedience to them opens not the doore that causes a sad quenching of the Spirit See an example Cant. 5.2 It is the voyce of my Beloved that knocks saying open to mee my sister There be the motions of the spirit of Christ And she takes notice of them therein she did aright It is the voyce of my beloved that knocks But she failed in the second thing she doth not arise presently and open but shee shuckes and shuffles vers 3. and hath her put offs I have put off my coat c. Well what is the issue vers 5. she arose to open to her beloved after her heart smote her for not opening before I but it was too late for vers 6. See how for want of obedience to the motions of the spirit she quenched the cōforts and joy of the spirit Therefore take heed of this How to save the Spirit frō quenching if we would save the spirit from quenching Have a care of these two things The neglect of these will quench the Spirit It is with the Spirit of God as with the Spirit of Satan It should be our care and endeavour to quench the spirit of the Divell Ephes 6.16 Wherewith ye shall be able to quench the fiery darts of the wicked The darts of the Divell are fiery ones we must looke to quench them Now how may one quench the fiery darts of Satan The onely way to quench them is to quench them in the first motions when the first motions come minde them not dis-regard them slight them yeeld no obedience to them and then that fire of Hell will goe out and dye Just so is the spirit of grace also quenched Therefore the way to keepe it from quenching is to cherish it in the first motions 2. Second meanes to kindle and keepe alive this fire and to keepe it from quenching is to keep the graces and gifts of the spirit in action and exercise The gifts and graces of the spirit kept in action and exercise kindles and increases the fire of the spirit in us it so keepes the flame from quenching that it increases and blowes it up It is as with our naturall spirits when a man sits still and stirres not walkes not workes not is not in action his naturall spirits dampe and hee growes lumpish and livelesse But let a man in such a case be in action be in exercise let him walke or worke and that raises and recovers and increases his spirits in him So in this case the setting grace on worke the exercising of it doth so keepe it from

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