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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	holy_a	spirit_n	trinity_n	2,812	5	9.9722	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

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

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

in prayer makes men utterly to seeke in prayer when thei● necessities are most urgent Many a● their death beds and upon other urgent occasions would faine pray and alas when they try to drive they draw● heavily they want Charriot wheeles they never wheeled their Charriots nor oyled their Charriots As therefore men would keepe up a Spirit of prayer so let them be often and frequent in the exercise of it 4. Fourthly in the ability and power of giving God obedience The more we obey God the more able we shall bee to obey God our ability to obedience is from the spirit Eze. 36. I will put my Spirit into you and cause you to walke in my Statutes When a man hath got some ability to walke in Gods Statutes his care should be to maintaine and increase that ability The way to doe that is to set our ability on worke and to exercise it That will both keepe and increase in us a spirit of obedience Psal 119.55 56. I have kept thy Law How came he by this ability This I had because I kept thy precepts A strange reason one would thinke I kept it because I kept it And yet a true reason for every new act of obedience fits for a following act and the use of spirituall strength increases spirituall strength Rom. 6.19 As in sinne so in grace Mar. 4.24 Certainely the not exercising and putting forth of our ability and power of obedience quenches the power we had and so enfeebles it that when we would at another time doe it we cannot Samson when his lockes were cut off thought he would goe out and doe as at other times but the Spirit was quenched and the Lord was departed from him and therefore he could not doe as he had done at other times So when God calls us to doe duties of obedience and hath given us his Spirit and some ability from it to doe such duties as we have formerly done and when God calls us to it we will not put forth our ability hee hath given us then wee quench his Spirit and when at another time we thinke to doe such duties we cannot doe them because by not exercising our ability we lose our ability I kept not thy precepts This J had because I kept not thy precepts 3. Third meanes to kindle and keep from quenching is the use of those holy ordinances that God hath appointed for this end They are these Hearing the word a speciall meanes to keepe the spirit frō dying 1. First Hearing the Word and attendance upon the Ministry thereof They that would keepe alive and increase the fire of the Spirit must waite upon the Ministry of the Word The Ministry of the Word is fire fuell and bellowes and all It is fire Jer. 23. Is not my word as a fire As the Spirit is fire so the Word is fire and one fire kindles another Pro. 26.21 As coales are to burning coales c. so the Word is coales to burning coales these laid together make the fire greater And the fire of the Word kindles the fire of the Spirit in our hearts and when it is kindled kindles it more and makes it flame the more Did not our hearts burne within us Luc. 24. There was a fire kindled and burning in their hearts I but how came it to kindle and when did it burne Did not our hearts burn within us whilest he opened the scriptures unto us He kindled that fire in their hearts by the preaching of the Word As Ieremy speakes of the Word in another case Ier. 20.9 His Word was in mine heart as a burning fire shut up in my bones So it is true of the Word preached in the hearts of the godly it is a burning fire in their hearts that kindles in them the fire of the Spirit There is no grace of God that is not wrought and increased in the hearts of Gods people by the Ministery of the Word The Holy Ghost falles downe from heaven upon men in the Ministry of the word Acts 10.44 It is said of the Manna Numbers 11.9 that it fell with the dew in the night My doctrine saies Moses shall drop as the raine and my speech distill as the dew The Ministry of the word is a dew that distills from heaven Now in the dew of the word and with it this Manna Christ and his Spirit falls downe from heaven according to that 1 Pet. 1.22 by them that preached the Gospell unto you with the Holy Ghost sent downe from heaven See then that Manna came downe from heaven in the dewes of the Ministry of the Gospel So much doth Pauls question to the Galathians implie Gal. 3.2 This onely would I learne of you Received ye the Spirit by the workes of the Law or by the hearing of faith therefore by hearing the doctrine of faith preached in the Gospel the spirit is received not onely for the beginning but for the increase and continuance of it The Ministry of the word that is the fire that kindles this fire in our hearts It is also the fewell that feedes this fire The Lamps of the Temple must burne alwaies Exod. 27.20 But then there must be somewhat to feede and maintaine it burning therefore see what is commanded Command the children of Israel to bring their pure oyle olive to cause the Lampe to burne alwaies There must bee oyle to feede the fire and to cause it to burne The word is the oyle olive that causes the Lampe of the Spirit to burne alwaies that feedes and maintaines it that it quench not The fire upon the Altar must ever burne and not bee put out Levit. 6.12 13. but verse 12. middle And the Priest shall burne wood on it every morning There must bee a care had that there should bee fuell to keepe the fire burning Prov. 29.26 where no wood is though there be no water the fire goes out but verse 21. wood kindles fire As coales are to burning coales ●nd wood to fire so is a contentious man to kindle strife so is the word to ●indle the spirit and to keepe it from Quenching The word is the wood and the fuell that keepes the Spirit from quenching Therefore marke here the Apostle having said quench not the spirit they might happily aske what must wee doe that wee may not quench the Spirit see what the next words are Despise not prophecying the preaching of the word as if he should say the way not to quench the spirit but to kindle it and to keepe it alive in you is to make much of and to attend upon the Ministy of the word If once you despise and sligt that ye wil quickly quench the Spirit And to the same purpose is that Isa 30.20 31. Thine eyes shall see thy teachers and thine eares shall heare a voyce behind thee saying c. The way then to have our eares open to heare the words behinde us is to have our eyes open to see our teachers before us If

My sonne if thou finde honey as Jonathan did eate it for it is good So eate this honey for it is good Why what good will follow upon it If thou be faint lumpish spirits downe dim sighted it will enlighten thine eyes it will so cheere thy spirits that it will recover thy deadnesse and dimnesse it will enlighten and enliven thee When that man had eaten his spirit came againe If before thou wert dead and heavy and lumpish unto good duties yet if thou doe eate the Word one good meale of it will recover thee out of that deadnesse and make thee lively and cheerefull in duties of worship and obedience By this try thy selfe If thus it be with thee thou hast eaten the Word but the little quickning refreshing the little enspiriting of men after the Word heard argues how little men doe eate it Secondly by spirituall satisfaction A man that is hungry his stomack is stil craving and he desiring something that he wants and let him have this or that yet hee is not satisfied unlesse he may eate Mirth musick company pleasure let an hungry man have yet there followes no satisfaction still his stomacke craves But let a man but eate then there is a satisfaction and that craving is over Nehem. 9.25 They did eate and they were filled And so in the miracle of the loaves it is said they did all eate and were filled their hunger was allayed and satisfied So it is here The heart of man is full of cravings and hungrings after profits pleasures vanities lusts and though a man eate of these never so much these satisfie not the hungry cravings of the heart nay the more they are fed upon still the heart craves them more But now when a man eates the Word all these cravings of the heart cease and are satisfied A man upon eating the Word findes such satisfaction in it and his heart so fitted that it is at rest from those troublesome and inordinate cravings these unnaturall dogged appetites are quenched The soule that eates the Word findes it selfe so abundantly satisfied that it lingers not after the profits and pleasures of the world Hee that eates this Manna lingers not after the flesh-pots the onyons and garlicke of Egypt Isa 55.2 Wherefore doe yee spend mony for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eate yee that which is good and let your soule delight it selfe in fatnesse though these things then satisfie not yet the Word it satisfies and fills and feeds and fattens By this may men try themselves if they have so received the Word as that their hearts are weaned from their carnall and worldly lusts those insatiable cravings are at an end such satisfaction is a signe that a man hath eaten But the contrary shewes how few have eaten Many would seeme to eate and professe they have eaten but yet their hunger after the world their profits and pleasures are as keene and as eager as ever Their hearts doe restlesly crave these things Thine heart is not filled therefore thou hast not eaten Thirdly by spirituall strength fatnesse good liking good complexion so it is in bodily eating keep men from eating and their strength decayes they grow feeble their complexion decayes and they looke with an ill complexion pale wan and ill coloured As wee see in a siege when men have beene coopt up and have not had meate to eate they have come out like so many dead carkaises out of their graves so weake so poore such ghostly lookes as it is enough to scare a man with the sight of them But now eating mends all this that breeds good blood health strength fatnesse and a good habitude of body Upon eating followes strength strength to walke and to worke 1 King 19.8 And he arose and did eate and drinke and went in the strength of that meate forty dayes and forty nights unto Horeb the mount of God Upon eating followes fatnesse Nehem. 9.25 They did eate and they were fat Upon eating followes goodnesse of complexion Dan. 1.13 upon the eating of this pulse their countenances were faire and fat And thus is it upon eating the Word men have strength in their soules to walke in the wayes of God men grow fat grow up as calves of the stall full of good Rom. 15.14 they are fat and flourishing Psal 92.14 They have faire and good complexions their wisdome and other graces cause their faces to shine their lives and carriages are faire and lovely And by this may men know whether they have eaten the Word or not If it be thus with them that they have strength against their lusts if they have strength to walke in obedience c. a signe they have eaten the Word But this shewes that few have eaten and doe eate the Word Many say they doe but how is it they be so weake and so feeble that they cannot walke and worke How is it that they be so leane that there is such an emptinesse of grace and goodnesse 2 Sam. 13.4 Why art thou being the Kings sonne leane or thin from day to day so how is it that thou eating the Kings dyet the bread of heaven art thus thin and leane How is it that thy life thy complexion mends not but thy complexion and conversation is so ill It fares with many as in that case Gen. 41.18.21 When the seven leane kine and ill-favoured had eaten up the fat It could not be knowne that they had eaten them they were still as hadgeld hildings and carrion-like scroyles as before So here men say they have eaten but looke on their lives and it cannot be knowne as arrant scroyles as ever as very swearers drunkards as ever as proud covetous loose as ever A cleare signe that such doe not eate the Word Fourthly they that eate the word will ever doe as Eve did when shee did eate the forbidden fruit Gen. 3.6 Who gave also to her husband and hee did eate so ever here There is no such good fellowship as in this eating where there is no man that would eate alone As Job 31.17 where that holy man professeth That hee had not eaten his morsell himselfe alone and the fatherlesse had not eaten thereof so here none that eateth the Word of God eateth his morsell himselfe alone and giveth not the fatherlesse and needy soule to eate thereof But as in Samsons Riddle Out of the eater came meate so here out of the eater of the Word commeth meate to feed others judge by this Thirdly if the Word must be eaten then it teacheth us to be frequent in hearing and diligent in taking all opportunities Some men can content themselves if need be with one Sermon in a yeere and it is enough a conscience if well followed One meale in a yeere were short commons A man desires to eate every day twice some thrice a day There is a necessity of eating frequently so here take all opportunities of hearing