DIVERS SELECT SERMONS ON SEVERAL TEXTS.  
Viz. 

1. Of Quenching the Spirit. 1 Thessalon. 5.19.  
2. Of the Sinners suit for Pardon. 2 Sam. 24.10.  
3. Of Eating and Digesting the Word. jer. 15.16.  
4. Of buying and keeping the Truth. Prov. 23.23.    
Preached by that Reverend and Faithful Minister of the Word, IER. DYKE, late Preacher of Epping in Essex.  
Finished by his own pen in his life time, And now published by his Son DAN. DYKE Master of Arts.  
LONDON, Printed by Tho. Paine, for L. Fawn and S. Gellibrand, at the sign of the brazen Serpent, in Paul's Churchyard. 1640.   

TO THE RIGHT HONOURABLE, AND VERTVOUSLY ENNOBLED Lady, the Lady MAGDALENE BRUCE (Wife first to the Right Honourable Edward Lord Bruce, Baron of Kinlosse, Master of the Rolls, and one of the most Honourable Privy Council to King james of happy memory. Next, to the Honourable Sir James Fullerton Knight, Groom of the Stool to his Majesty) my very good Lady.  
Right Honourable,  
WEre I not in awe of your Honour's Humility, which though itself doth publish, the rest of your graces, yet commands me to conceal them, I might here have given the world a taste of that which may more easily be admired, then either expressed or imitated. For although such is your singular piety mixed with Prudence, that you, if any, may justly challenge the Dove's heart with the Serpent's head, yet that which gives a redolency and fragrancy to all your beds of spices, is the grace of Humility, which is (to use the metaphor of S. Bernard) as the violet though the lowest, yet the sweetest of flowers. And although hereby it comes to pass, that you had rather deserve the praise of virtue, then have it, yet pardon me my most Noble Lady, if I tell the World that, which the World & Fame, have long since told me: that you are one of those who have made Honour Honourable, and Nobility Noble. Madam, it is well known, that though your House be illustrious, and Family most Noble, yet that you do not borrow of, but repay unto your Progenitors, and give to your Posterity true honour. And how? To receive Christ, to be borne of God, and so become of the blood Royal of Heaven, this is honour of a double die; no favour on earth can give it, no malice of hell can stain it. Alexander must draw his pedigree from the gods, or else he thinks himself ignoble, I am sure to be allied to the King of Heaven is true nobility and a greater honour, to have the spirit of God flaming in the soul, then to have the arteries flushed, and the veins fraught with the heroical spirits, and noble blood of our forefathers, and my short experience of your Ladyship's conversation, assures me, that this is not so much your ambition, as your happiness.  
The world is to full of those Glow-worms, that shine not unless it be in the dark ignorance of true honour, I mean that place their glory, in the ostentation, and pomp of their wealth, and affluency: many such (if now there are not) I am sure there were in Saint chrysostom his time, who thought it might be served in to their Tables, in costly plate, or worn on their backs, in gorgeous apparel, whom he wittily upbraids, that they might thank 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Crysost. in Epist. ad collos. Cap. 3. hom. 7.  the cook, & the swineyard, the weaver, and kember, the goldsmith, and confectioner, for their honour. But he knows you not, who knows not that your Ladyship's soul is, to sublime and heavenly; thus to lay your honour in the dust. To be a diligent peruser of sacred heraldry, and to find a name in the book of life, is superlative glory, this refines the blood of the coursest peasant, and creates him a regal pedigree, but saith the text, 
Act. 17.14, 15.  there were also honourable women that believed; here is honour laid upon honour, when terrene honour is the ground of celestial: Pious poverty is a head of gold on feet of clay, but devout nobility, apples of Gold on pictures of silver: a religious Lazarus, is an orient pearl on a dunghill, but a godly Constantine, a religious Emperor, This is emphatical, this is monopolising of honour, this is as rare and infrequent, so rare and excellent. To say all this of your Ladyship, as it is no flattery, so not to say it, is a more black sin then envy, witness your friends, nay your enemies, your acquaintance, nay your conscience, and lastly, witness the backs, and bellies of God's pupils, (I mean the poor) which are the field and furrows, receiving the liberal dispersion of that temporal seed, which will rise (no doubt) in a crop, of eternal glory. Upon all these your honours divine dispositions, this one doth ensue of necessity, that you are a patroness of the messengers, and a receiver of the messages of God, which hath emboldened your servant, to present unto your Honour, though the posthumous, yet not the spurious child, of him whom God honoured to be a father of many children in his Church. It hath indeed been a just complaint, that the posthumous works of many learned Divines, have come forth like the heterogeneal monsters of Africa, which being generated of divers species, partly resemble the male, partly the female, or like the frogs on the Banks of Nile, which aequivocal generation leaves imperfect; even so the corrupted matter of broken notes, penned from the mouth of a preacher, mingled perhaps with the weak conceits of some illiterate Stenographer, cherished with the Sunbeams of popular applause, many times presents the world with monstrous, and misshapen births to the unspeakable injury and dishonour of the deceased parents. That this present work is none of those slovenly meteors, it is my task to prove, and that in a word I may give plenary satisfaction, give me leave to refer your Ladyship, to the rest of this Author's works, if you find not in these the same comely features, and sweet complexions, I mean the same strength of Judgement, and clearness of phantacy, that is in the rest, reject it as not his.  
For the Author, (my Dear and deceased Father) I need not tell your Honour, of his fidelity both in preaching and writing; 
ea libertate scripsit imperatorum vitas, qua ipsi vixerunt.  how like ᵉ Suetonius, he took the same liberty, to cry down sin, that men took to sin: neither is it fit for me to say, how he preached, and wrote, by the same rule, that Aeskines gives an Orator 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , that his Oration and the Law must be unisones, not to speak any thing, above, or besides the law. How careful and how precise, he hath been in this particular as in all his works, so especially in this, may appear, as by the frequent so pertinent, quotations of scripture, wherein your Ladyship shall find though abundance, yet no superfluity, though many, yet not too many.  
As for other marginal Fringe, I mean the quotations of Augustine, or Crysostome, etc. which may seem here to be defective I shall desire your honour to understand, that though the author, had otherwise finished this work, yet this accomplishment as a thing less necessary, he did procrastinate, and so by immature death, was of his purpose herein frustrate; I know that to your Ladyship, or any other judicious reader, it will be nevertheless welcome, because it wants this lace. Who that is wise, would refuse to see his face in a glass, because the verges are not guilded, or the sides painted?  
The arguments that induced me to make that public, which I might have engrossed for mine own private good, whether they are more or more persuasive I know not: The intention of the author, and the necessity of the duties herein handled, gave me not only a toleration, but a command, to print it, it treats of the purchase, of the most precious commodity, the truth. Of the Digestion of the most salubrious food, the word. Of the suit for the most sovereign balm, pardon of sin. And lastly, of not quenching the spirit; and if it be the duty of every man, to cherish this holy flame in his own soul, for me, not to kindle it in others, as fare as in me lay, I held it piacular: It is true indeed, Philosophy tells us, that elementary fire, needs no fuel, but that culinary doth, experience informeth us: The spirit of God, consider it in itself, is so far from needing any helps to cherish the heat thereof, that it is the original of all, both health and life in the soul, but consider, it as it worketh in the frigid soul of corrupted man: So though the spirit of God need no auxiliary excitations, yet our deadness, and coldness doth: which considerations with a kind of command enforced me to bring this work to the press, being nothing else but the fiery language, of those Cloven Tongues, which did rest on the head of that apostolical divine, the author hereof, which I hope being perused, will cause your Ladyship to say, it had been pity at the least, if not impiety, to have deprived the altars of so many Christian hearts, of this sacred fuel.  
Many other inducements I had to publish these Treatises, and among many this not the least, to testify my readiness, to acknowledge your Honours noble love; and favours to myself, that I might not be of the ungrateful number of those, that Seneca 
Quidam furtiué gratias agunt, & in angulo & in aurem, non est ista verecundia, sed inficiandi genus. Sen. de benef. lib. 2. cap. 23.  speaks of, that love to conceal received benefits, by private acknowledgements; to acquit myself, of which sin, I have thought fit to tell the world, that I was never so sensible of my own poverty; as since your Honour brought me so fare in debt, that when I think of repayment, I find a bottomless sea to fathom: Madam, with your leave, I shall say to your Honour as 
Hanc unam habeo injuriam tuam, effecisti ut viverem & morerer ingratus. Sen. de benef. lib. 2. Cap. 21.  Furnius to Augustus, this is the only wrong you have done me, that I must live and die unthankful: and yet that my good will might be seen, I was glad to snatch this occasion, to testify both my thanks and duty to your Honour, and since I find not any thing to present unto you, by way of retribution, as Aeskines said to Socrates, that one thing which I have, I give you, even myself, to be your servant, and solicitor, in the Court of Heaven, not so much, that I think myself worthy, as bound, to pray for your Honour, and all your most noble Family, that as God hath made you an exemplary piece of piety here, so he would long and long continue you, an encourager of Christianity, a comfort of Christians, a refresher of the members of Christ, till the time of your refreshing shall come, when triumph shall be your recompense, glory your reward, Angels your company, God your glory.  
Which shall be the daily prayer of your Honours humble and devoted servant  
DANIEL DIKE.   

OF QVENCHING, AND NOT QVENCHING OF THE SPIRIT.  
By IER. DYKE Minister of Epping in Essex.  REVEL. 2.4, 5. I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen and repent, and do thy first works. Dicit Apostolus, Spiritum nolite extinguere: non quia ille extingui potest, sed quantum in ipsis est, extinctores merito dicuntur, qui sic agunt ut extinctum velint. August. Epistol. Lib. Epistol. 23. Interea partes nostrae sunt petere a domino ut lampadi accensae oleum suppeditet, servet purum Ellychnium, atque etiam promoveat. Calv. in Epistol. Pauli ad Thess. 1. 
LONDON, Printed by Tho: Pain, for John Rothwell and are to be sold at the sign of the Sun in Paul's Churchyard. 1640.   

OF QVENCHING, AND NOT QVENCHING OF THE SPIRIT  1 THES. 1.19. Quench not the Spirit. 
IN the 16. Vers. the Apostle had exhorted the Thessalonians to rejoice evermore. That is, that they should carry themselves so holily, & circumspectly, they should walk so closely with God, that they might have continual joy in the Holy Ghost from the sense of God's love, and favour. For it is a sure thing that a Christian so demeaning himself as his rule guides him, may live the most comfortable life of any man in the world. He may keep a continual feast, and a feast is made for laughter, Eccl. 10. Days of feasting are days of joy; and so a Christian may make all his day's festival, and joyful like the days of the Jews Purim, Ester 9 days of feasting and of joy.  
If it be not so with a Christian, it is most what his own fault, and comes from some failing and miscarriage in himself, that he doth not that which he should, to maintain his heart in this happy frame. The Apostle therefore having advised hereto he lays down some rules and means in certain precepts, for the procuring and preserving of this spiritual joy.  
1. The First Precept, vers. 17. pray continually. He that would rejoice continually, must pray continually, he that would rejoice evermore, must pray evermore. As is our conscience of, and constancy in the duty of prayer: such is the constancy of our joy. Prayer neglected, intermitted brings an Eclipse, & an Intermission, and Interruption of our joy. Seldom praying, and constant rejoicing will never stand together.  
2. The second Precept is this, vers. 18. In all things give thanks, He that would rejoice in all estates and conditions must be thankful in all estates and conditions. He that would rejoice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether in every thing, or in every time must be thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The more thankful we are to God, the more cause of joy we shall have in God.  
3. The third Precept, is this verse 19 Quench not the spirit. He that would rejoice evermore must keep the spirit unquenched. The way to keep one's self warm, is to keep the fire burning. It is a fond thing for a man to quench his fire, and then think to keep himself still warm. It is no wonder that this man complains of cold, that hath let his fire go out, or hath himself quenched, and extinguished 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 Metonymy. The metaphor in the word Quench: Quenching properly is of fire, when the light and heat of fire is abated and put out, we use to say it is quenched. And hence is this word borrowed to signify the abating, decaying, or extinguishing of the spirit.  
The Metonymy 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 diversely.  
1. First for the gift of Prophecy. 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 be extraordinary or heroical, and this is called the Spirit of fortitude and courage, Judg. 14.6. The spirit of the Lord came upon Samson, Judg. 3.10. Upon Othniel, and upon Saul against Nahash. 1 Sam. 11.6. Or whether it be ordinary gifts of government by which a man is fitted for Magistracy, 1 Sam. 10.6. or for Ministerial gifts. Or for art and skill in any mechanical trade, Exod. 31.3. Bezaliel was filled with the Spirit of God to find out curious works to work in gold.  
3. For the gifts and common graces of Illumination, as knowledge of the doctrine of religion, understanding of the truths 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 enlightened & their judgements convinced of the Gospel, if they were enlightened 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 divers graces, as Isa. 11.2. The spirit of meekness, 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 meekness, faith, love, infused by the Holy Ghost.  
Now concerning these graces of sanctification, we must remember two Distinctions.  
Distinct. 1. Some sanctifying graces are radical, original, fundamental graces, primary graces as they may be called, which are the immediate work of the spirit, as faith, hope, love: others are secondary graces issuing and flowing from these, which though the Spirit works too, yet it works by these: such is joy which arises from faith, Rom. 14. Fill your hearts with joy in all believing: such is confidence arising from hope; such is zeal and fervour of spirit arising from love. These are, as it were, the lustre, the shine, the radiancy of the radical fundamental graces. They are the flame of them. There is a difference between the coals of fire that lie on the hearth, and the flame of the fire which is kindled from the coals on the hearth. When a man's faith causes joy, than faith flames; when his hope breeds confidence, then hope flames; and when a man's love makes him zealous, than his love flames, and burns out. They are like the body of the Sun, and the beams of the Sun; Faith, Hope, Love, they the body; Joy, Confidence, Zeal, they the beams of the Sun.  
2. Distinct. We 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 several measures of them.   
4. The Spirit of God signifies the motions and holy suggestions of the spirit, those gracious excitements to duty. The Spirit blows where it listeth. The motions of the spirit are the breathe, 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 counsel is in vain, not to quench it. And again, if it may be quenched, it may be an uncomfortable thing; what comfort can a man have in having God's 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, we must know:  
1. First, take the Spirit for the spirit of prophecy; that may be quenched and lost: and so for the gifts of government, Ministry, etc. 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 quenched, and utterly extinguished, so as such may quite lose that grace that looked like grace, and came very near 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 radical and fundamental 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 radiancy, their shine, and flame may be 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 cool his zeal and fervour: We see in a fire, the wood may be burnt out, and so the flame abated, and quite quenched; but yet there remains still an heap of coals on the hearth, and there may be a good fire still, though the flame be quenched. The beams of the Sun do not always shine out; a cloud may be interposed that may intercept the beams of the Sun, and the bright and comfortable radicie and splendour of them: but yet the body of the Sun is in heaven still, though the beams be intercepted: So joy, confidence, zeal, may for a time be quenched, lost abated, but though the flame of these be down, and the beams of these be hindered, yet there are coals 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 self, and the cardinal graces thereof remain still in the heart. It may be in this, as in that case, Isa. 6.13. As a Teyle Tree, and as an Oak, whose substance is in them, when they cast their leaves. An Oak may be green 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 leaf be gone. Faith, Hope, Love, these are the sap and substance of a Christian; joy, confidence, zeal, these are his leaves. There may come a Winter, when a Christian may cast his leaves, may lose his joy, etc. 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 leaf. A Christian may be a Teyle Tree, or an Oak without a leaf, but not without life. This we shall see plain in David's case, Psal. 51.11, 12. Take not away thine holy spirit from me, Restore to me the joy salvation. It is clear 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 fundamental graces thereof, not in regard of the fire of it. The flame was down, but the fire was alive. That the flame was quenched it appears, because he prays, Restore to me the joy of thy salvation, as if he should say, Lord kindle this flame again, therefore the flame was quenched: But yet the spirit was not taken away in the fundamental graces thereof, for he saith, Take not away thy spirit from me. If that had been taken away, he would have said, Restore to me thy spirit again, as he doth his joy which his sin had quenched; but saying, Take not away, that argues that he still had the spirit, though the joy was gone. He was still as an Oak which had cast her leaf, he had his substance in him: he had lost his leaf, his joy was gone, but he had not lost his life; God's 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, etc.  
Answ. This Doctrine is no ground at all for security: For 1. it must be a man's care not only to maintain fire, but to maintain flame; not only to have substance, but to have his leaf green. The righteous must be a tree not only bringing forth fruit, but a Tree also whose leaf must not whither, Psal. 1.3. 2. There is little comfort in life when there wants a leaf; little comfort in faith, when by sin we quench our joy. A man when he is a cold takes no pleasure in a fire that burns not, flames not, it does him no good to see the coals lie smothering under green wood. Though a man have the radical 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 leaf 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 fundamental graces, but the want of their flame, of their leaf: So that this gives no way at all to carnal security.  
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 quenched.  
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 be deadened, so as it may not for the present act and work, and a man not use it. A man in his drunkenness loseth the use, but not the faculty of Reason. A man in his sleep loseth the use, but not the faculty of his sense. Sin and temptation may as much distemper the soul, as Wine and strong drink may do the brain.  
3. For the measure and degree, in that regard the spirit may be quenched. A man may come to have a less degree of faith, hope, love, a less degree of joy and zeal. The degrees of these may be abated, and yet the things themselves remain, Apoc. 2.4. It is laid to the charge of the Angel of Ephesus, That he had lost his first love; he says 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, look upon the habits of grace, and in regard of the habit, there is no amission of grace: Look upon the act, and in regard of the act, there may be an intermission of it: Look 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 fundamental saving sanctifying grace. And thus having opened and cleared the Text, come we now to some observations.  
And here first begin with the metaphor, Quench not the spirit. And out of it learn  
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 implies, 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 than is of the nature of fire, Mat. 3.11. He shall baptise 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 again 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 Sun, we make use of fire to afford us light for doing our works. The Sun was not created till the fourth day, and yet there was light all the three first days, which some conceive to have been from the element of fire under the sphere of the Moon, which gave light unto the world. So Exod. 13.21. They had a pillar of fire by night to give them light: Fire and light go together. So is it with the Spirit of God. It is a Spirit of light, Ephes. 1.17, 18. All spiritual illumination comes from this fire. God's Spirit is an enlightening spirit, 1 Cor. 2.14. The natural 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 natural man wanting, he is in the dark for the want of light that should show unto him divine truths. The Spirit of God is fire that brings light with it, wheresoever God's Spirit comes there comes light.  
2. Secondly, fire as it gives light, so it also gives heat; fire and heat are inseparable: when our bodies are pinched with cold in the winter, coming to the fire we are warmed and heated; fire warms and heats that which is cold, and by the heat of it thaws and melts that which is frozen. Thus is it with the Spirit of God, it is an heating warming Spirit, it warms and heats the affections, our hearts that are frozen and cold in prayer, hearing, it heats and warms them, it melts and enlarges them. It kindles both affections of love, zeal, Joy. The Spirit of God will make a man's heart burn within, in the hearing of the Word, Luke 24. Did not our hearts burn within us when he opened the Scriptures? It will make a man's heart glow and flame in prayer, it will melt a man's heart, and make it drop at a man's eyes, as Ice thaws and drops against the fire.  
3. Thirdly, Fire as it heats and warms, so it also burns and consumes whatever combustible matter it lights and lays hold upon: It feeds upon combustible matter, and leaves not till it have brought it into ashes. Prov. 30.16. Fire is one of the four things that never says it is enough. A little spark of fire burns down and consumes whole houses and Towns. 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 man's heart, look what combustible matter it finds there, it consumes and eats it up: it will consume and burn up our lusts and corruptions. It will do with the body of sin, as the King of Moab did with the King of Edom, Am. 2.1. He burned the bones of the King of Edom into lime; as the Papists did with God's servants in Queen Mary's days, burns the body thereof into ashes. It is like the fire that came down from Heaven at the fir● sacrifice in the Tabernacle, that turn the sacrifices into ashes. Like the fir● that came down upon Elias sacrifice it burned not only the Sacrifice, b● licked up all the water in the ditch ●bout the Altar. The Spirit of Go● when it is kindled in a man's heart, makes sore work amongst a man's co●ruptions. It eats and licks the● up strangely. A man may see the● hath been fire by the cinders an● ashes.  
4. Fourthly, Fire is a purging, purifying, refining element: It purg● water of the scum, it separates drosse● baggage from the metals. And as the● is a natural purifying property in fir● so there was a ceremonial purification by fire, Numb. 31.23. Thus is it wit● the Spirit of Grace. And that whic● is said of prayer is true of the Spiri● Malach. 3.2, 3. For prayer purifies b● his spirit, therefore faith is said to purify the heart, Act. 9 and hope is sai● to purge, 1 John 3. God's Spirit is purging, purifying fire, that fetche● dross and scum out of a man's soul The fire of the Spirit, this is the true Purgatory fire, and the Purgatory fire that every one must pass, that ever means 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 concerns us as much to know whether we have the Spirit, as to know whether we be Christ's. If men have the spirit of grace in them, their understandings are enlightened, they have a pillar 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, etc. enlarged hearts in ordinances. They have their lusts consumed, turned into ashes, they have their scum and dross of earthliness, covetousness purged out. If thus, it is a sign of these effects of fire that they have the Spirit of God. But these things show that men are generally fleshly, not having the Spirit, Judas 19 If thou have God's Spirit in thee, ho● is it thou hast no more light of knowledge in thee. Thou art in the dark therefore no fire in thee, for then woul● there be light in thee. How cold, an formal, and frozen is thine heart a Prayer, Sermon, Sacrament: Certainly, if there were fire in thee, ther● would be heat in thee also; no heat● therefore no fire. All thy lust's an● the body of sin is untouched, unhurt thy lusts as strong, thy corruptions a potent as ever. Alas, it may be said o● thee, as of the three children, Dan. 3 when they came out of the fiery furnace, not an hair of their head was singed, not the smell of fire upon their garments. Just so with thee. Alas, wha● dost thou talk of having the Spirit o● God in thee; See Prov. 6.27, 28 Can a man take fire in his bosom, and h● clothes not be burnt? Can one go upo● hot coals, and his feet not be burnt?  
So in this case. It were impossibl● but if this fire were in thee but thy corruptions should be burnt and consumed. And what purity of heart o● life is wrought in thee? The dross and scum of thine oaths, thy rotten speech is still in thy mouth, the dross of the world is still in thine hands. By this it appears that men do but vainly 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 holiness in their lives. Their fire is a fire without light, blind dark fire; a fire without heat, cold fire, a fire that doth not burn, that doth not flame; It is but false fire, it is but a painted fire. It is a sign God's Spirit, and that fire from heaven is not come down into their hearts.  
Now to come to the main point of the Text: The lesson it teaches is, that it must be the special care of a Christian, that God's Spirit and the graces thereof be not quenched nor damped in him. The Spirit of God is of a fiery nature, and is as fire in a man. Now a man's care must be to keep this fire always burning and flaming, and to take heed that he do nothing that may extinguish, and put out either the flame or the fire, either the light or the heat of it. It is a rule in the exposition of the Commandments, that always the negative includes the contrary affirmative; as when we are forbidden to kill, we are also by all means commanded to preserve our neighbour's life: So here when we are forbidden to quench the spirit, we are not only forbidden the quenching, but we are commanded withal to kindle and keep it alive, to keep it flaming and burning in us. This negative comprehends that affirmative, 2 Tim. 1.6. stir up the grace of God in the. He puts him in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to blow up, and to kindle and keep alive the grace of God in him. It must be with the Spirit of God and the fire of it, as it was with the Lamps of the Sanctuary. Ex. 27.20. they shall bring oil for the light to cause the Lamp to burn always. It must always be kept burning. This fire must not sometime be burning, and sometimes out, but a man must have a care to keep it burning always. See what the Canon was for the fire on the Altar, Levit. 6.12.13. And the Jews say, that he that quenched the fire of the Altar, was to be beaten; yea, though he quenched but one coal; yea, if he quenched but one coal that was down from upon the Altar, yet he was to be beaten. Thus should it be with us in our care for preserving the fire of the Spirit in our hearts alive. This fire should be always burning, it should not be put out; and men should have a care, that not one coal of it, no not one spark of it should be quenched: It should burn, and never be put out, Quench not the spirit. Quench not the flame, the coals, the sparks.  
That which is the good huswives commendation in one kind, Prov. 31.18. that her candle goes not out by night, should in this kind be the praise of a Christian, that his fire and candle go not out, but are ever kept burning, Lu●. 12.35. let the lights be burning: The participle notes the continuance, that is, always burning. We know who they were that said, Give us of your oil, for our Lamps are quenched: they were none of the wisest, Matth. 25.8. The foolish Virgins said unto the wise, etc. They be foolish Virgins that suffer their Lamps to quench: The wise Virgins slept, but yet their Lamps were burning: But the foolish Virgins they had their eyes and their Lamps out. And we see that Hezekiah reckons this amongst other transgressions of their fathers, 2 Chron. 29.6, 7. Our Fathers have trespassed, and have done that which is evil in the sight of the Lord. And what was that trespass, and what was one evil they had done in the eyes of the Lord? They have put out (or quenched) the Lamps. To quench the Lamps of the Temple was a trespass, and a thing evil in the eyes of the Lord. And so is it no less a trespass, a thing no less evil in the eyes of the Lord to quench this Lamp, and to put out this fire of our Spirit.  
Now for the further prosecution of this point consider 3. things.  
1. First, The means and ways to keep it from quenching, to keep it kindled, burning and flaming in our hearts.  
2. Secondly, The things that do quench it, which must be avoided.  
3. Thirdly, The danger of quenching the Spirit, that may make us afraid to quench it.  
1. First, The means to keep us from quenching, and to kindle and keep it alive and burning in us, are these:  
I. First, to be careful and watchful not to quench it, but to cherish it in the first motions thereof. Quench not the Spirit. Quench not the first motions thereof. Quench not the spirit; that is, foster, cherish, and make much of the first motions of the Spirit. In the first creation, Gen. 1.2. it is said the Spirit of God moved upon the face of the water, or was moving. Incubabat aquis, says Junius, viz. as Birds upon their eggs, or young. They sit and are moving upon them to hatch them and bring them forth; and when they are hatched, they still sit and move upon them to cherish, and sustain them with their heat and warmth, till they bring them to perfection. So the Spirit of God did sit or move upon that face of the deep, by his motion or incubation, to hatch and bring forth out of that vast mass the several kinds of creatures, he by an effectual and comfortable motion cherished that matter, till he brought forth the several creatures, till he hatched them and brought them to perfection. Now look as the Spirit in the creation moved upon the waters, just in the same manner the Spirit moves in men's hearts, that by the gracious motions of his Spirit, he may hatch and bring forth graces, and good works in us, and may bring them to perfection. The same word is used of God again, Deut. 32.11. As the Eagle flutters over her young, so the Lord alone, etc. The Lord as an Eagle over her young, fluttered over his people, or moves, As the Eagle stirs up her nest, that is, her young ones. The Eagle, she stirs up her young ones, and rouses them up with her cry, and not only sits upon them, but flutters over them with her wings to awaken them: So did God stir up Israel to go out of the land of Egypt, Ezek. 20.5, 6, 7. So that before God brought them out of Egypt, he first stirred them up to be gone; He said unto them, Cast away every man his abomination. Now how did God stir them up? Not only by Moses and Aaron in their Ministry, but by the gracious motions and solicitations of his Spirit; and those motions by which he stirred them up and called upon them to be gone, and to cast away their abominations, those were the Eagles stir of her nest; these were the Eagles flutterings with her wings: As the Eagle stirs up her nest; how stirs she up her nest, her young ones? She rouses them by her cry: So the Spirit rouses, excites, and stirs up men by his voice in the motions thereof: And therefore those motions are called a voice, though not a voice audible to the bodily ear, yet audible and sensible to the soul, Isa. 30.20. Thine ears shall hear a word behind thee. Behind thee, as john, Apoc. 1.10. I heard a voice behind me, not before me, as implying that the Spirit of God comes and calls upon us being secure, passing by, and not regarding those things it calls for. It is a voice that many times comes all on a sudden, Cant. 2.8. The voice of my Beloved, behold he comes. It is a secret whispering voice, breathing holy motions into our hearts, stirring us up to some good: But yet it is a pressing voice, that follows a man, and presses him close to what it calls for, Act. 18.5. Paul was pressed in spirit, and testified, etc. The Spirit of God moved him, and stirred up his spirit, and forcibly and strongly moved him, so as his spirit was pressed to do: All this was, that he had strong and vehement motions from God's Spirit to do that which he did. Now then, when we have such motions, such breathe, stir, flutterings, then should our care be not to quench these, but to cherish, kindle, and uphold these motions. The Spirit of God is fire, the motions of the spirit, are the sparks of this fire; now our care should be not to quench these sparks, not to let them go out, but to kindle and cherish them unto a great fire, unto flame. It is said of Christ, That he will not quench the smoking flax. That if there be in a man's heart but a small spark of grace, so small that it burns not, but only makes a little smoke, and a poor smother, yet he will not quench it, but he will make much of it, cherish and foster it till it kindle and grow to a great fire: So should it be with us, when the Spirit of God injects and casts into our hearts but the sparks of fire in the gracious motions thereof, quench not those sparks, cherish and kindle those sparks, keep them from quenching and dying, and going out.  
Now for the doing of these two things are required: First, have a care to take notice of the motions of the Spirit, watch where he moves and stirs, that a good motion may no sooner stir in thine heart, but thou mayst presently be able to say, This is God's Spirit, these be the flutterings of the eagle's wings, this good motion is from God's Spirit. Thus doth the Church, Cant. 2.8. whilst she is in that holy discourse, she finds a good motion stirring, and abruptly she breaks off, and says, The voice of my well-beloved. Now Christ speaks by the good motions of his Spirit. Excellent is that, Apoc. 1.10. I heard a voice behind me, and vers. 12. And I turned to see the voice that spoke with me. The voice was behind him at his back; now when he hears the voice behind him, he does not go on, and never mind, and not vouchsafe once to look bacl and to heed it, but he turns him about to see the voice that spoke with him, to take more special notice of what was said: So when we hear that voice of the Spirit in the motions of it, and hear it behind us, we should not go on negligently and carelessly, and leave and cast it behind our backs, but turn about to see the voice, take special and serious notice of it. Do as the people did at the pool of Bethesda, they sat watching for the moving of the waters by the Angel, that the waters could no sooner move, but presently they saw it, observed it, took notice of it, and all cried out the Angel moves in the waters. So should we watch when at any time the spirit of God moves in our hearts, and take special notice of it; and say, now God's spirit speaks to me, this is the voice of the spirit. That when a good motion stirs in our hearts, we might be able to say as Jacob upon his dream, surely God is here, surely Gods spirit is here. This were a great means to kindle the spirit in us, and to make him continue his gracious counsels to us, as the contrary is a shrewd means to quench the spirit. If a man speak to us, and give us good counsel, and advise for our benefit, if we harken and give ear to him, and take notice of what he says, than he will go on, and give us further information and direction; but if he perceives that we regard him not, that we hear him with an oscitancy of spirit, and that we are minding other matters, and are talking, and twattling with other idle persons that are b● us, the man hath done, he will not trouble him, he will not lose his swee● words, he will have the wit to hol● his peace, and let him alone. Just so here. If God's spirit speaks to us an● counsels us in the holy motions thereof, if we will mind him, observe him, and give him audience, then will he go on and give us further counsel and continue his directions to us.  
We shall see 1 Sam. 3. that God called Samuel three times, and Samuel thought it had been Ely, and doth not take notice of it that it was the Lord: And all that while that he takes not notice of it to be the Lord, all that while God is silent, says no more to him, communicates not his mind to him. But at the fourth call, when Samuel answers verse 10. Speak Lord for thy servant hears; then the Lord goes on, reveals his mind to him, & tells him all that in the verses following, and all that chapter 2.27. ad finem, which is there set down by way of Anticipation. So when the Spirit of God, calls and we mind it, and note it, and say Lord I mind and mark that thou movest in my heart, and thou beginnest to speak to me, speak Lord, thy servant heareth thee and takes notice of thee, than the Spirit of God will go on, will continue his counsels, and will reveal his mind further to us. But if God's Spirit stir in his motions, and we are ●eedelesse, and supine, and regard him ●ot, he will cease and break off, & we may be long enough ere we hear of him again. Apoc. 3. I stand at the door and knock. He knocks in the motions of his Spirit, every motion of the Spirit is a knock, a rap at the door of our hearts to have us open. Now we see if one of us come to a man's door, and we knock once, twice, etc. ●nd either they within do not hear ●s, or if they do, yet regard not our knocking (what care they knock let him) ●hen we will away, and knock no longer, when it may be we come upon an errand that might be beneficial to t● family. So if the raps and knockings the Spirit at the doors of our hea●● be neglected, and disregarded, he w● have done knocking, and knock 〈◊〉 longer, though he knock and co●● upon an errand for our own goo● The observation of the motions of t●● Spirit is an excellent kindler, and t● neglect and discontinuance of them a very dangerous quencher of the S●●rit. As therefore we would kee● the Spirit of God from quenching, we would keep it alive, and burning us, so have a care to take notice of, a● to observe the first motions of it in o● hearts.  

Give present obedience to the Spirits motions.  2. Secondly, The motions of t● Spirit observed, and notice taken them, in the second place be careful give present obedience to them a● to close with them, and to do t●● thing for which the spirit of G●● moves and excites thee to Do as th● at Bethesda, they not only watched when the Angel moved, but every o● laboured to step in, and step in prese●● ●y into the waters, whilst the motion was on foot. So soon as the Spirit strikes these sparks into our hearts to ●ave our hearts as tinder to catch those sparks, and to have them take fire in ●ur hearts. Sparks smitten into tin●er, the tinder takes fire, and by it a ●andle is lighted, and so a greater fire. A little spark that lies in the ashes, if it ●e let alone it soon dies and goes out, ●ut if other small coals, or small sticks ●e laid to it, and it be gently and softly blown, it at length will kindle to a ●reat fire. So deal with the motions of the spirit, suffer them not to die 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 knockings and rapping at the door of the heart, I stand at the door and rap. Now when one ●aps at the door, we do not only take notice that one knocks, but we command the door to be opened, we are angry with our servants, if they go not presently, and open the door. So that is it we should do when t●● spirit knocks, suffer him not to sta● knocking too long, but make haste open the door and give him entrance.  
The motions of the spirit are t● strive 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 evil. N● when we find him striving with we should not strive against those motion's, we should strive with our sel● to let the spirit of God overcome in his strive: We should close w● him and do what he calls for, a● second his counsels by our obedience. We see Mariners at sea if t●● wind serves not, how they are looking at their top sail to see and wat● when the wind turns, and blows f●● them. And when the wind blow● from the point they desire, they presently take notice of it; Now say th● the wind blows fair, but yet that not all: so soon as they see they ha● a fair gaile of wind, they present●● get every man to his tackling, and as fast as they can hoist up their sails: So when the Spirit blows in the motions of it, we should not only take notice of the blasts and fair gailes, but presently hoist up sail, set upon that thing the motion calls for: Do as God commands David, 1 Chron. 14, 15. The motions of the Spirit are the sound of his go the footsteps of his anointed Psal. 89. verse 51.  
The motions of the Spirit sometimes are for direction, Isa. 30.20. The Spirit solicits a man to believe, to repent, to pray, to good duties; this is a good duty, do it. Sometimes they are for correction and reproof, Jon. 4. Then said the Lord, Dost thou well to be angry? Dost thou well to swear? Dost thou well to break the Sabbath? Dost thou well to neglect prayer in thy family? etc. Now then, where motions are for direction, take that good way they point to; when they are for correction, avoid that evil way they pluck from, thus harken to them, and this will kindle and keep alive the Spirit in thine heart. If I see a man will follow my counsels and reproofs, I will follow him with counsels and reproofs still; he encourages me to be forward to do 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 door and knock, 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 work, and the sweet consolations of the Spirit in him; the Spirit shall come in, shall cheer and refresh him. He that will make much of these sparks, shall have a comfortable fire kindled, at which he shall warm and comfortably refresh himself. See how the cherishing of the motious of the Spirit keeps it from quenching, and causes it to flame, and burn. But on the contrary, when a man neglects the knocks of the Spirit, and yields not obedience to them, opens not the door, that causes a sad quenching of the Spirit. See an example, Cant. 5.2. It is the voice of my Beloved that knocks, saying, open to me my sister. There be the motions of the spirit of Christ: And she takes notice of them, therein she did aright. It is the voice of my beloved that knocks. But she failed in the second thing, she doth not arise presently and open, but she shuckes and shuffles, vers. 3. and hath her put offs, I have put off my coat, etc. 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 comforts and joy of the spirit: Therefore take heed of this, 
How to save the Spirit from 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 Devil, Ephes. 6.16. Wherewith ye shall be able to quench the fiery darts of the wicked. The darts of the Devil are fiery ones, we must look to quench them. Now how may one quench the fiery darts of Satan? The only way to quench them, is to quench them in the first motions, when the first motions come, mind them not, disregard them, slight them, yield no obedience to them, and then that fire of Hell will go out and die. Just so is the spirit of grace also quenched▪ Therefore the way to keep it from quenching, is to cherish it in the first motions.  
2. Second means to kindle and keep alive this fire, and to keep 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 keeps the flame from quenching, that it increases and blows it up. It is as with our natural spirits when a man sits still, and stirs not, walks not, works not, is not in action, his natural spirits damp, and he grows lumpish, and liveless: But let a man in such a case be in action, be in exercise, let him walk, or work, and that raises, and recovers, and increases his spirits in him: So in this case, the setting grace on work, the exercising of it, doth so keep it from decaying and dying, as that it increases and adds to it. Gal. 5.25. If we live in the spirit, let us also walk in the spirit. That's sure, that the life of the spirit is to be evidenced by the works of the spirit, the life of grace by the works of grace. And what if a man do so? Then it may be said as truly, If we walk in the spirit, we shall also live in the spirit, and the spirit live in us. Walking in the spirit, acting and exercising the gifts and graces of it, will cause the spirit to live, and keep it from quenching in the gifts and graces of it.  
And this is that which Paul wishes Timothy to do, 2 Tim. 1.6. to stir up the gift of God that was in him. He speaks of his Ministerial gifts. Now how are they to be stirred up, and to be kindled and increased? Amongst other ways this is one, to be in action, in exercise of them, and not out of sloth, or out of fear, vers. 7. to let his gifts lie idle. Use legs, says our Proverb, and have legs; and use gifts and graces, and have gifts and graces. We shall see it true in particulars.  

The way to keep the gifts of the spirit from dying and decaying.  1. First, for the gifts of the Spirit in knowledge and utterance. The way to keep them from dying and decaying, is to be in action in the exercise and communication of them. It heats, keeps them alive, and increases them. See Deut. 4.9. Take heed to thyself, etc. as if he should say, Take heed of quenching the Spirit: When a man forgets that which God hath taught him, and knowledge of God departs from a man's heart, that's a flat quenching of the spirit. It is the putting out of the light of the fire of the Spirit. Take heed of that, says God: Well, but what course may be taken to keep these gifts, to keep a man from decaying in his knowledge? Teach them thy sons, and thy son's sons. The exercising of those gifts in teaching others, should keep alive their gifts in themselves. He that in that kind endeavours to kindle God's Spirit in others, doth at the same time, and in the same action kindle it in himself.  
There be lips, that Solomon calls, Lips of knowledge, Prov. 20.15. and he says, that they are a precious Jewel. Now a man if he have such lips, should be as careful to keep them, as he would be to keep a precious Jewel. How careful is a man to keep a precious Jewel, he would not by any means lose such a Jewel: As careful should a man be to keep the lips of knowledge. And what are lips of knowledge? when they are such as Prov. 5.2. that thy lips may keep knowledge. Those lips are lips of knowledge, those lips are a precious Jewel, that keep knowledge: Well, but how should a man come to have his lips keep knowledge? When he doth, as Prov. 10.21. The lips of the righteous feed many. When a man uses and exercises his gifts of knowledge, and communicates them to others, by feeding others with the knowledge he hath, his feeding lips shall prove keeping lips. Communication of knowledge and truth, is the preservation, and our keeping of it, and the keeping ourselves from losing it.  
It is in this as in that case, Gen. 22.16, 17. Because thou hast done this thing, and hast not with held thy son, in blessing I will bless thee, and in multiplying I will multiply thy seed: So if men withhold not their gifts, but use and exercise them in instructing others, and teaching others, God will in blessing bless our gifts, God will in multiplying multiply our gifts, and exceedingly increase them. The loaves did not multiply whilst they were in the basket, nor whilst they were whole, but when they were breaking and distributing; under the breaking and distribution it was they multiplied. Gifts of knowledge are not spent in distribution, but increase and multiply thereby. It is true here which Solomon speaks, Pro. 11.24.25. The scattering of knowledge makes it increase, and watering others with those waters, will but make way for the more abundant watering of himself.  
The gifts that God gives men are pounds he gives them. And he gives a pound to a man not to be put into his purse, but to be put into the bank. He gives men a pound with a command to trade, Luke 19.12. Trade till I come. And what was the issue? Lord, thy pound hath gained ten pounds. Lord thy pound hath gained five pounds. Trading therefore with the gifts of God's spirit, is the increasing of the gifts of the spirit. On the contrary, the want of exercise of gifts, the not employing them in communicating our knowledge decays them, & quenches the Spirit. In the former parable we find some servants trading with their pounds, and another servant lays up his pound in a napkin. Now one would think that this servant had taken the only sure course to have kept his pound Trading we see often proves hazardous, and uncertain, and many a ma● trade's away his stock, and loseth al● he hath by trading, but when a mastiffs his money up in a napkin & binde● it, he seems to take a sure course fo● keeping of it. But yet not so in thi● trading in the gifts of the spirit. They that traded, gained more pounds, kep● and increased their gifts, he that trade● not, he lost his gifts, verse 24. Tak● from him the pound. He hath quench the Spirit, he lost his gifts. And how comes he to lose them? because he● employed them not, because he lap● his pound in a napkin. We see 2 King. 4. that the oil ceased and stayed not till for want of vessels the widow poured not out. It is not pouring out, but want of pouring out tha● dries up the streams and fountains o● grace. And the oil stayed says th● text, verse 6. When stayed the oyle● not when she was pouring, but whe● she stayed pouring, she first staye● pouring, before the oil stayed running. No man when a candle is light puts it under a bushel. The putting of a candle under a close bushel or any other close vessel may quench the ●ight, and put out the candle which would have continued burning if it had been set upon the table. The Mother's milk dries not up with drawing out her breast, and giving suck, but it dries up with being kept up, with not giving suck; quench not the spirit. Fire is quenched not only by water, but by want of vent. If fire be shut close up ●n an oven, or a still, it dies and goes ●ut, but if it hath air and vent, then ●t lives and burns. And what is it that more quenches the spirit in this kind, than our not using and exercising of men's gifts. No man when he lights a candle puts it under a bed, or under a bushel. The spirit of God ●ights many a man's candle, gives him much light, he hath a fair burning lamp, and yet the same things befalls him that's threatened to him that curses Father and Mother, Prov. 20.20. His lamp or his candle is put out in obsc●● darkness. His lamp go out, and then f●lowes not only, darkness but obsc●● darkness. He not only grows ignorant, but sottishly & grossly ignorant But how come this candle & this la● to be quenched, and to be put ou● obscure darkness? He hath pu● under a bed, or under a bushel, 〈◊〉 hath had more mind of his bed, a● his bushel, of his ease and profits th● of giving and communicating his lig● to others. Sloth and covetousness ha● made him neglect the use and exerce of his gifts, and so the bed and the 〈◊〉 shell have put out his lamp in obsc●● darkness, these put out their can● and make them go out like the snu●● of the candle with a stink, and an● savour. A candle may be put 〈◊〉 though it be not blown out, thou● water not cat cast into it, by the poting of an extinguisher over it. Negligence, and slothfulness in not exc●cising the gifts of the spirit is an extinguisher put upon the candle a● flame of the spirit, that quenches a● puts it out. Zech. 11.17. Woe to the Idol shepherds. And who is the Idol shepherd! That leaves his flock: Therefore an Idle shepherd that doth not exercise his gifts with his flock, he is an Idol shepherd. And what is the woe that shall befall him? A sword upon his Arm, and upon his right eye. He did not stretch out his arm all the day long to gather in his flock, therefore his arm shall be withered. He did not use his eye, would not be a seer to instruct his people, therefore his right eye shall not be dimmed, but utterly darkened. The spirit should be quenched in him. He had made himself an Idle shepherd, and therefore God makes him an Idol shepherd. Of Idols it is said, Psalm 115. Mouths they have, and speak not, turns they have and see not. He made himself an Idol, a mouth he had and spoke not, gifts he had and used them not, he leaves his flock; and therefore God will make an Idol of him too; eyes he shall have and not see, his right eye shall be utterly darkened. He leaves his flock, and Gods gifts leave him: So dangerous a quenche● of the Spirit is the not using of gifts, whether by Ministers or others.  
2. Secondly, in the gift and grace of faith. The way to keep faith in vigour, in life, to keep it from quenching in the desire, to make it grow and increase, is to put faith to it, to keep it in action, to keep it in exercise, and to make it put forth itself in frequent acts. So long as faith is on the increasing hand, so long no fear of its quenching or decaying; so long as faith is acted and in exercise, so long it is on the increasing hand; every new and fresh act of faith adds growth and increase to it: the use of faith increases faith; and the more fresh acts of believing, the more the habit of believing is increased: Many acts strengthen and increase habits. Mark how that man speaks, Mark. 9 Christ tells him, if he can believe, he can heal his child: Lord says he, help my unbelief; as if he should say, Lord I would feign believe, I find much unbelief, help me to overcome it. I but first, says he, Lord I believe, help my unbelief. That act of his in putting forth his faith to believe as he could, was the way to overcome his unbelief, and to come to believe as he would. The way to have the faith we would have, is to use and set on work the faith we already have. See John 1.48, 49, 50, 51. as if he should say, Since thou art so ready to believe upon so small a ground, therefore thou shalt see greater things than these. Great matters shall be revealed unto thee, that shall set thy faith on work in a great measure. The way then to keep faith in vigour and in life, is to set faith frequently on work, and to have it ready and forward to believe. Take the promises, and set them before thee, and put thy faith on work upon them, and stir up thine heart to believe them strive to act thy faith in believing them, and this will keep thy faith lively and vigorous. When faith is not exercised, and set, and kept to work, it breeds a spiritual torpor in ou● faith, and so quenches it, that when w● may have most need of it, it can do u● no service nor comfort, Lu. 24. O fool and slow of heart to believe. God woul● have men quick and ready, forwar● to believe. Now when faith is no● held to it, and kept in action, then is 〈◊〉 slow and backward to do that worl● which God requires of it.  
3. Thirdly, in the gift of praye● The gift of prayer, when a man c●● power out his heart to God, it is a● excellent gift and grace of the spirit And a man once having obtained th● grace, should have a care to keep up, and increase it; and no better wa● to do it then to be frequent in the ●●ercise of it, and to be often in t●● work. Hezekiahs' phrase to Isaiah, 〈◊〉 that he should lift up a prayer, Isa. 3● 4. A man that would be good at li●ting, must often use himself to lifting and the oftener he lifts, the easilier he● lifts: Lift up a prayer says Hezekiah. lift up mine heart, or my soul, un●● thee, says David. A man that do● not use to lift heavy burdens, how hardly doth he lift? what ado hath he to get up an heavy burden when he comes to it: But he that uses every day to be exercised in lifting, it is an easy thing to him, he hath by his frequent use gotten a dexterity, an handiness at the work. To lift up a man's soul to God, to lift up a man's heart so high, as heaven is from the earth, is an hard matter. Oh how heavy a man's heart is by nature! and how hard to lift it up, to lift it up so high! If a man be not practised, and daily exercised in it, a man will as soon lift up a millstone, yea a mountain, unto Heaven: But a man that is every day, and upon every occasion at the work, he will find the work thereby facilitated, and will get up his heart with much readiness. Prayer is a running to God. A man that is to run, must be in breath, have his wind at command. He that runs every day, is every day the fit to run: yesterday running prepares for to day, to days running for to morrow: But put a man to run that hath not done for many years he is so pursy, and so presently out o● breath, that he is feign presently t● give out.  
There is nothing so quenches th● Spirit of prayer, as dis-use of the duty I cannot go in these, says David, fo● I am not accustomed to them: And s● want of accustoming and exercising o● themselves in prayer, makes men utterly to seek in prayer, when thei● necessities are most urgent. Many a● their death beds, and upon other urgent occasions, would feign pray, and alas, when they try to drive, they draw● heavily, they want Chariot wheels, they never wheeled their Chariots nor oiled their Chariots. As therefore men would keep 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 be to obey God; our ability to obedience is from the spirit, Eze. 36. I will put my Spirit into you, and cause you to walk in my Statutes. When a man hath got some ability to walk in God's Statutes, his care should be to maintain and increase that ability. The way to do that, is to set our ability on work, and to exercise it: That will both keep 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 think, 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 spiritual strength increases spiritual strength, Rom. 6.19. As in sin, so in grace, Mar. 4.24. Certainly, 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 do it, we cannot. Samson when his locks were cut off, thought he would go out and do as at other times, but the Spirit was quenched, and the Lord was departed from him; and therefore he could not do as he had done at other times: So when God calls us to do duties of obedience, and hath given us his Spirit, and some ability from it to do such duties as we have formerly done; and when God calls us to it, we will not put forth our ability he hath given us, than we quench his Spirit; and when at another time we think to do such duties, we cannot do them, because by not exercising our ability we lose our ability. I kept not thy precepts, This I had because I kept not thy precepts.  
3. Third means 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 special means to keep the spirit from dying.  1. First, Hearing the Word, and attendance upon the Ministry thereof. They that would keep alive, and increase the fire of the Spirit, must wait upon the Ministry of the Word: The Ministry of the Word is fire, fuel and bellows 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 coals are to burning coals, etc. so the Word is coals to burning coals, 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 burn 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 burn? Did not our hearts burn within us, whilst he opened the scriptures unto us? He kindled that fire in their hearts by the preaching of the Word: As jeremy speaks of the Word in another case, jer. 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 God's people, by the Ministry of the Word. The Holy Ghost falls down 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 says Moses, shall drop as the rain, and my speech distil as the dew. The Ministry of the word is a dew that distils from heaven. Now in the dew of the word, and with it, this Manna, Christ and his Spirit falls down from heaven, according to that, 1 Pet. 1.22. by them that preached the Gospel unto you with the Holy Ghost sent down from heaven. See then that Manna came down from heaven in the dews of the Ministry of the Gospel. So much doth Paul's question to the Galathians imply. Gal. 3.2. This only would I learn of you, Received ye the Spirit by the works 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 only 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 fuel that feeds this fire. The Lamps of the Temple must burn always, Exod. 27.20. But then there must be somewhat to feed, and maintain it burning: therefore see what is commanded. Command the children of Israel to bring their pure oil olive to cause the Lamp to burn always. There must be oil to feed the fire, and to cause it to burn. The word is the oil olive that causes the Lamp of the Spirit to burn always, that feeds and maintains it that it quench not. The fire upon the Altar must ever burn, and not be put out, Levit. 6.12, 13. but verse 12. middle And the Priest shall burn wood on it every morning. There must be a care had that there should be fuel to keep 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 coals are to burning coals, ●nd wood to fire, so is a contentious man to kindle strife, so is the word to ●indle the spirit and to keep it from Quenching. The word is the wood and the fuel that keeps the Spirit from quenching. Therefore mark here the Apostle having said, quench not the spirit, they might happily ask what must we do that we may not quench the Spirit: see what the next words are, Despise not prophesying, the preaching of the word, as if he should say, the way not to quench the spirit but to kindle it, and to keep 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 will quickly quench the Spirit. And to the same purpose is that, Isa. 30.20, 31. Thine eyes shall see thy teachers, and thine ears shall hear a voice behind thee saying, etc. The way then to have our ears open to hear the words behind us, is to have our eyes open to see our teachers before us. If our eyes see not our teachers, we cannot expect we should hear the voice behind us. The way to have the spirit follow, us with his motions, and work of grace, is for us to follow the word. The hearing of the word than is a special means to cherish the spirit of grace in our hearts. It is the oil, and the wood that keeps this fire burning.  
It is also the bellows that blows and stirs up this fire in our hearts. When a man would kindle a fire he takes the bellows, and by their help he makes the fire burn with a great flame, and heat, that before burned little or nothing. When a fire is quenched, and is almost out, the bellows will quickly raise the flame again. The ministry of the word is the bellows that blows up and kindles the fire of the Spirit in us and makes it flame. jer. 6.29. All the preaching of the Prophets is in vain, it will not prevail with them: Therefore when the word is preached, than the bellows blows to kindle the fire. Now when there is fire, and fuel, and bellows blowing, there is no danger of the fire going out, there is no question but that the fire will burn and be kept alive. And the ministry of the word being fire, fuel, and bellows, it must needs be a special means to keep the Spirit from quenching, to kindle and keep it alive in us. And therefore such as would take heed of quenching, as would kindle and preserve this fire burning, they must come to this fire, and catch fire at it, must lay on this wood, must come under the blast of these bellows: that is, they must come to, and attend upon the ministry of the word. And what is it that more and sooner quenches the Spirit than the want, and neglect of the ministry of the word. Many that have had fair lamps blazing, fair fires burning, yet it comes to pass that it may be said of them, as Isa. 43.17. They are extinct, they are quenched as tow. When wood burns, & after quenches yet for some good time after there remain some coals, and some fire still, but when burning tow quenches it leaves no fire or heat at all, it goes suddenly quite out. So many, not only quench in degree, but quench altogether, quench as tow. Quench so as God in another sense threatens to quench the wicked, job 18.5.6. Their light is quenched, and the spark of their fire doth not shine. So quenched, that all sparks of goodness are quenched in them. Now whence came this mischief, and where began this evil? let it be considered if it had not its first rise from the neglect of the ministry. The taking away and the loss of the ministry must needs be a great cause of Quenching the Spirit in men's hearts When the lamps in the Temple are quenched. 2 Cron. 29.7. the lamp of the spirit must needs quench in men's hearts. Heb. 30.20.21. Thy teachers shall not be removed any more into any corner, but thine eyes, etc. and thine ears, etc. Therefore when teachers are removed into corners, than no voice of the Spirit is to be heard, than the spirit is quenched. As the quenching of the spirit is the cause sometimes of the quenching the fire of the word, Apoc. 2. Thou hast left thy first love, I will remove the candlestick. Thou hast left thy love. There is quenching of the Spirit. I will remove the candlestick, there is the quenching of the light of the Gospel. Thou hast quenched the fire of thy zeal; I will quench the fire of the Gospel, I will remove the candlestick and quench and put out the candle, the striving and burning light of the Ministry. So also the quenching of the candle and light of the Ministry is infallibly a cause of quenching the spirit in men's hearts. When once Preaching is taken from men, there must needs be a decay and a languishing of grace: without wood the fire must needs go out. The want or loss of the means is a quenching. But now when men shall voluntarily of themselves through negligence, and disrespect of the means, slight them, this is a fare more dangerous cause of quenching the spirit: for then there is a double cause of quenching. First, The want of fuel, the withdrawing of the wood. And Secondly, God's Justice, who when he sees men begin to neglect and shift the means, he will in his wrath smite them with the loss of those gifts and graces they had. As ever therefore thou wouldst keep the Spirit from quenching, as ever thou wouldst kindle it, and keep it flaming and burning, so diligently and conscionably attend upon the Ministry of the Word.  
2. Communion of Saints, 
Communion of Saints a means to keep the Spirit from quenching  and the exercise of the duties of that Communion in mutual exhortation, mutual provocation to love, and good works, mutual quickening, and exciting each other unto good.  
This is a special means to keep the Spirit from quenching, to keep the spirit burning and flaming, and to increase the gifts and graces of the Spirit in us. As of contentious men, so is it true of gracious men, and godly men in this sense, Prov. 26.21. As coals are to burning coals, and wood to fire: so is a godly and gracious man to kindle the spirit. Coals laid to burning coals do mutually communicate heat each to other, and make each others heat the greater. A few sticks laid on the fire, and that lie asunder too, they make but a poor fire, it gives but little heat; but when a good company of sticks are laid on together, and laid on close, than the fire burns to the purpose. We see that small sticks will kindle great ones. In blowing of the fire, the smaller wood takes fire first, and that being fired, it fires the greater wood. Many times men that have greater measures of gifts and knowledge, may want heat and be short in their fervour and zeal, and they by their communion with Christians of meaner rank, and meaner gifts than themselves, may be warmed, and heated, and have the fire of love and zeal kindled in them. We see that green wood will hardly burn alone; lay that on the fire alone, and what a deal of blowing and stirring must there be ere it will take fire; and if it do take fire, it will hardly burn any longer than it is blown, and but poorly then neither: But now lay green wood on the fire with dry wood, and the dry would not only burns itself, but sets the green wood on fire also, and makes it burn to the purpose. Some men's hearts are exceeding dead and cold, and it may be they use all private helps by themselves, and blow what they can, but their solitary endeavours will not do it. If once they do but join themselves in society with such as are godly, and hold communion with them, that will get heat into their hearts, and those burning coals will set them on fire.  
A live coal thrown out of the fire dies and quenches presently: A dead coal cast into the fire amongst coals that are alive, presently is on fire: And this very thing Solomon intends, Eccl. 4.11. If two lie together, than they have heat. There is a mutual contribution and communication of heat from each to other: One gives heat to another, 
Alter caelidus, alter frigidus. Calidus frigidum accendat, & qui parum ardet, optet augmentu. Aug. de divino serm. ser. 87.  and one receives heat from another, each are the better and the warmer by the others society. But how can one be warm alone? especially if he be naturally cold, and withal, the weather and the time be cold. A man that is then alone must needs be cold. We see when David grew old, his natural heat abated, and decayed, and he grew cold withal, 1 Reg. 1.1. And they used means to make him hot, they covered him with clothes, but yet he got no heat, clothes must be first heated from a principle of heat in the body, before they can heat and warm the body. But vers. 2.3. Abishag lying in David's bosom, he got heat and warmth.  were dead cherishers, they could not warm David; but Abishag having natural and living heat, this helped David to warmth: So here, if men do use means in private by themselves, and have not exercise, nor communion with others, all means so used will be but covering with clothes, by which we shall neither get, nor keep heat. Holy conference a duty of this communion: It kindles and stirs up the spirit, it refreshes, it cheers the spirit in us, Ephes. 4.29.30. Corrupt communication grieves him: And whatsoever grieves doth quench the Spirit. Now as evil speech and communication grieves and quenches, so holy speech and conference it cheers, and so kindles the Spirit in us. But if a man have communion with such as have spiritual life in them, the fire of the Spirit in them, the vigour and warmth of Grace in them, have society with them in prayer, conference, mutual excitations unto God, this will be an excellent means to keep our heat from cooling and quenching, yea to increase and add to it. Me thinks there is somewhat in that, Act. 2. If we consider when the Holy Ghost came upon them, and that there were cloven tongues of fire upon them. And when was it? vers. 1. they were all with one accord in one place, met together in an holy communion, and about duties of holy communion. And then followed that vers. 2, 3, 4.  
How much mutual communion of Saints quickens the life of Grace, and the heat of it, we may see in one particular, 2 John 12. That our joy may be full. An Apostles graces furthered, and quickened by the graces of a woman. When such Grandees in grace have benefit by communion of Saints, how much more may they whose measures are less! It is certain, that the neglect of this communion and the duties of it, is a great quencher of the Spirit. When men fall off by Apostasy, that is a quenching of the Spirit. The highest degree of quenching the Spirit, is in the great sin against the Holy Ghost. And it is a clear case that the letting fall of this communion, and the neglect of that, is one of the first steps to Apostasy, and the sin against the Holy Ghost, Heb. 10.23, 24, 25, 26. By which he implies that as a special means to keep men from such a quenching of the Spirit, as makes way to the sin against the Holy Ghost, is to uphold the practice of the duties of the communion of Saints: so a special cause of such quenching as makes way unto that sin, is the neglect and throwing up of the practice of the duties of the communion of Saints.  
3. Thirdly, the duty of meditation. Though there be wood and fire, yet if they be not laid one to another, there will be no flame nor heat, but when they are laid and applied each to other, that kindles and makes the fire burn, especially when the fire is blown upon the wood being laid on. Meditation lays wood and fire together, it blows the fire also, and raises the flame. All the prodigal son's graces began at this, I will arise, said he; (he said it in his heart, in his thoughts, in his meditations) and go to my Father: He was in serious meditation, what a great man his Father was, what an excellent house he kept, what a miserable case he himself was in; and this meditation quickened his heart to this, I will arise and go to my Father: So mens bethinking themselves is made an excellent help unto repentance, 1 Reg. 8.47. That is when men seriously use to meditate, and use to think with themselves what they have done, how God is offended with them, how great their misery is, where remedy is to be had, etc. This is an excellent help to make way for the spirit of repentance. It is a great measure of grace the godly man attains to, Psal. 1.3. But mark what is a great means conducing to these measures of grace, and the spirit, verse 2. To be spiritually minded is life, Rom. 8.6. This is in one sense to be spiritually minded, when the mind is employed in spiritual meditations, and this is life also in this sense, in that it breeds and maintains the life of grace and the spirit in us. The want and neglect of this duty, doth exceedingly i'll, and cool, and danger the graces of the Spirit in us, therefore as we would not quench, but keep alive the graces of God in us, so exercise we our hearts often in the duty of meditation.  

Prayer a means to keep the spirit from quenching  4. Fourthly, the duty of prayer. It is a special means to keep the Spirit from quenching, ye to cause the spirit to kindle and increase in us, to be frequent, and fervent in prayer. It is that by which we get the Spirit increased in us, Luke 11.17. how much more shall your heavenly Father give the holy Spirit to them that ask him? which is not to be understood so much of the first infusion and gift of the Spirit, as of the increases of the graces of this Spirit. For a man (to speak properly) cannot pray till he have the Spirit, and then when a man hath the Spirit, and sets that Spirit on work in the duty of prayer, than the spirit which was given before, is given in a larger measure, in greater abundance in the graces thereof. The Apostles had the spirit of God in them before Christ's death, and after his resurrection, john 20. he breathed upon them and said, Receive ye the Holy Ghost. And yet after this it is said that they were filled with the Holy Ghost: that is, at that time the Holy Ghost came upon them afresh. But when was it that they were afresh filled with the Holy Ghost? Prayer brought down a fullness of the Spirit. That speech Cant. 4.16. is conceived to be the speech of Christ, as if he should say, oh my spirit blow upon the hearts of my people, that their graces may abound in them, and increase in them, work abundance of grace in them. It is sure, that the spirit of God must blow upon the garden before the spices thereof can flow out, before the graces can increase and abound. But yet there must be somewhat done before the North wind doth awake, and this South wind blows. Not only the voice of Christ must stir up, and raise this wind, but the voice of prayer on our parts must raise the wind. The spirit blows where it lists, but yet there is a way to raise this wind so to blow, that spices may flow out. Then when we are frequent and earnest in prayer, then when our hearts are enlarged in prayer, than Christ stirs up his spirit to blow, than he raises that wind to make the spices flow out. If spices flow not out, if graces abound not, it is because the North and South wind blows not. If they blow not, it is because Christ stirs not, nor awakens them. As he rebuked the winds, and they were still, Mar. 4. so when he commands these winds, they blow. And if Christ awake not this wind, it is because we awake not him by prayer: when they awakened him Mar. 4. he stilled those winds, and when we awaken him, he will Awaken, and stir up this wind to blow so, as the sweet spices of his graces may flow out. All rises to this, that the more we have our hearts enlarged in prayer, the more will the Lord enlarge his hands in the graces of the Spirit. Open thy mouth wide, and I will fill it, Psal. 81.10. The wide mouth proves the full mouth, the wider the fuller. The more our hearts and desires are enlarged in prayer, the fuller of the graces of the spirit shall our hearts be. Prayer will help us to every grace, and cause every grace to increase in us. It will help us to a spirit of knowledge, and understanding, Dan. 9.21.22. john 16.25, 26. It helps to a spirit of Repentance, and godly sorrow Zech. 12.10, 11. They should pour out their souls in mourning for their sins. There should be a great mourning, great measures of the grace of the spirit: but how should they come to such measures of the spirit of Repentance! I will pour upon them the spirit of grace and supplication. He would pour a spirit of prayer upon them, and then should that spirit kindle and increase the spirit of Repentance. It is that which helps to spiritual wisdom, James 1.5. and to the increase of faith. The Apostles Luke 17. took a right way for the increase of faith, whilst they prayed, Lord increase our faith. It was we saw before a great means of kindling, and keeping the Spirit from quenching, to keep the graces of the spirit in action. Now prayer that keeps grace in action, it sets the graces of the spirit on work, exercises them, and so keeps them in vigour. It sets faith on work, love on work, humility on work, hope on work, and so keeps and increases life in them all. As therefore we would keep the spirit from quenching, as we would keep it alive, and increase it, so we must be frequent & diligent, & fervent in the duty of prayer: grace cannot abate, nor decay, or die, so long as we keep alive a spirit of prayer. The neglecting and letting fall this duty, hath been it, that hath quenched many a man's graces, that lets them die and come to nothing: lay the seventeenth and the ninteenth verses together; Pray without ceasing, Quench not the Spirit. As the way to pray without ceasing, is not to quench the spirit, so the way not to quench the spirit, is to pray without ceasing: As when the spirit ceases burning, men cease praying; so when men cease praying, the spirit ceases burning.  
2. Point. Such things as quench the Spirit, we must be careful to avoid. And they are these.  
1. First, Sin in general, 
Sin a means to quench the spirit.  the committing of sin against knowledge, and light: this quenches the Spirit, as water quenches fire. There is a quenching of fire by subduction of fuel, Prov. 26.20. But it is a worse quenching of fire by casting on water, it is a more sudden, and a more sure quenching, and such a quenching as gives not way so soon to kindling again. Fowl sins committed against conscience, they are like the casting of water upon the fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says chrysostom upon this place; and he illustrates it by a similitude taken from the Lamp that he was preaching by: As, says he, if a man should take water, or earth, and put upon the light of this Lamp, he quenches the light thereof, etc. His similitude is so much the more worth noting, because it lets us see, that it was Chrysostom's practice to preach in the afternoon, and by candle light though he were a great Bishop. It is no new thing to have afternoon Sermons, it was an ancient and great Bishop's practice. Well then, sin to the Spirit of God is as water cast on fire: It quenches the Spirit. Sin committed against conscience quenches the Spirit in the sparks of it. A man hath had many motions and solicitations against a sin from the Spirit of God; a man against these commits the sin. The Spirit of God upon this, is sadded and grieved, yea quenched, he lets a man alone, and leaves him a long time ere he shall hear of him again. No question, but when David was in that tentation to adultery, but God's Spirit did his part, and plied him with many solicitations to the contrary, yet David does it: And what followed but a long and a sad silence of the Spirit, and a suspension of that work? he lies almost a year in that sin (till Nathan comes to him) and never hears more of the Spirit of God, no solicitations nor motions to repentance; for surely had the Spirit of God followed him, he would have been awakened ere that time. And therefore no marvel that David not only prays, Psal 51. Restore unto me the joy of thy Spirit, but Lord take not thine holy spirit from me, Lord uphold me with thy free spirit, verse. 11, 12. He had found so long a silence of the spirit after his sin, that he began to fear the loss of the spirit itself, and that God would take it quite away.  
It quenches the flame of the Spirit. So David after his sin, twice prays, vers. 8.12. Make me to hear joy and gladness; Restore unto me the joy of thy Spirit. Before his sin, the Spirit flamed in him; O what joy and peace! what sense and assurance of God's love! but now that he had adventured to commit that foul sin, he had cast water on this fire, had put out the flame: Now his joy was gone, his peace was gone, his assurance of God's love was gone; now he felt no other flame, nor fire burning in him, 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 sin, cannot do as he did before. See Judg. 16.20. He thought to do as at other times. Poor man he was deceived, he rises from Delilahs' knees, and communicates the secrets of his heart to her, and now he hath quenched the Spirit, and cannot do as at other times: So with men have committed some foul sin, they will go to prayer, to hear the Word, to receive the Sacrament, and they think to do as they have done in former times, to pray, hear, and receive as at other times, but the Spirit of God that was wont to help and assist them, that is quenched and departed, and they cannot pray as they were wont, nor hear, nor receceive as they were wont to do. 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 sin, but what a difference did David find in himself? How fare did he find himself from being able to do in prayer, and other holy duties as he was wont to do? Sin quenches the heat 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 heat and warmth of it. Such a man may pray, hear, receive, but alas! how coldly, and with what deadness they do these things? Their hearts that were wont to burn, and to be heated, and thoroughly warmed in these duties, are now key cold, no heat nor warmth at all: They do these duties, as the poor man gave thanks, that gave thanks for his stolen mutton. With what affection, life, heat and warmth of Spirit could he give thanks for that meat he had stolen? Just such is the case of such as commit gross sins, against conscience and the light of the Spirit. Sinning and praying cannot stand together: If praying do not hinder from sinning, sinning will hinder from praying. And as we see it true in David's foul sin of adultery; so it is in other foul sins, they are all water cast on the fire. The sin of drunkenness it is a swinish sin: a man that commits that sin, 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 quenched: 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, fit for a cellar and a pot, then for a Church and a Pulpit; therefore their gifts were quenched; therefore they were blind, ignorant, etc. Some Prophet's spirits are spirits of the cellar, of the Tavern, they be pot-Divines, Mic. 2.11. and the spirit of God quenches and dies where there is such a spirit. And so it is in other men as well as Prophets, the spirit of the Alehouse and the spirit of God will never sort together. And we see many whose Apostasy 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 be empty of the spirit, that will be filled with wine. Drunkenness we often see quenches the very spirits of nature, and makes men sodden-headed sots; therefore no wonder if it quench the spirit of grace. God's spirit will not dwell in a Beer or Ale-barrell. As therefore we would not quench the spirit of God, so take we heed of committing any sin, but especially of sins against knowledge, and conscience, of foul gross sins. Water must needs quench fire.  
But though all sins are quenchers of the Spirit: yet there be some special sins that are not so gross and scandalous, that a Christian may be subject to and have creeping upon him, and are dangerous quenchers of the Spirit. And they are these.  

Worldliness though no scandalous sin, yet it is a dangerous quencher of the spirit.  1. First, Worldliness, an Inordinate desire of, and affection to earthly things: The inordinate love of the world is a dangerous quencher of the Spirit. Demas quenched the Spirit, he had made zealous profession of the Gospel and Religion, but he 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 worldliness, and earthliness that quenched the Spirit, see 1 john 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 chokes the word. Worldliness 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) will quench fire.  
It is with the love of the earth, as it is with the Damp of the earth. They that work in Coale-mines, and in the earth, observe a damp to rise out of the earth, and when the damp rises it will quench and put out their candles. They burn dim at first, and so by little and little they quench, and go quite out with the damp. So is it with the love of the world, when it prevails in the heart, it damps the spirit of grace and quenches the spirit of God in the heart of a man. And our Saviour having spoken against worldliness, Mattew 6.19, 20, 21. he comes verse 22, 23. to show the mischief of it, and the mischief and danger of it is, that it is a Damp that puts out the candle, quenches a man's light, and so leaves him full of dangers. Mark that description of the Church, Cant. 3.6. Who is this that ascends out of the wilderness with pillars of smoke [Elationibus fumi?] A christian therefore is a man ascending out of the wilderness with pillars of smoke. By the wilderness is meant the world, a Christian is a man not descending into, but ascending up out of the wilderness, a man that is coming up out of the world. And he comes up like pillars of smoke. His affections, his desires, his thoughts they are the pillars of smoke; now smoke goes upwards, it rises and goes towards heaven. So his thoughts, affections, desires, they reek and rise upwards, they smoke heaven-wards. Now we know there is no smoke, but there is some fire; what is then the fire from whence these pillars of smoke come? There is in a Christians heart the fire of God's love, the coals of it are as coals of fire, the flame of Jah. Cant. 8.6. The fire of God, the fire of the spirit. Now mark then, where the fire of the spirit is, and the fire of the love of God, there will be pillars of smoke, there the Affections, Desires, Thoughts of the heart will be rising and reeking heaven-ward. This a description of a Christian, he is one cum elationibus fumi. But yet mark when these pillars of smoke rise, and so mark when the fire of Jah burns. Who is this that comes up, that ascends out of the wilderness? therefore than this fire burns, & this smoke ascends in pillars, when a man comes up & ascends out of the wilderness. Then the spirit of God, and the fire of God burns, when a man hath his heart coming out of the world, forsaking and renouncing the world. If then a man descend into the wilderness, the pillars of smoke fall, because then the fire goes out. A descent into the wilderness takes away the pillars of smoke, puts out the fire. Cant. 8.3. much waters, etc. that is, many afflictions, tribulations, and persecutions cannot quench the love of God, nor abate it. That is meant often in Scripture by waters. But yet many times a little earth may do that, which many waters cannot do. A little inordinate love of the World may do more mischief in abating, cooling, and quenching the love of God, than all the malignity of the world can do. The hatred of the world against a Christian, is not so dangerous to quench the love of God, as is our own inordinate love of the world. Persecutions kindle the spirit. Whilst the persecutors in Queen Mary's days kindled the fires, it did withal kindle the fire of the Spirit in love and zeal the more in their hearts. But the loving of the world, that damps and extinguishes this fire. As therefore we would take heed of quenching the Spirit, so take we heed of the love of the world, if once that creep upon you and get hold on you, you are in great danger of quenching the spirit. What is the reason that it is with many Christians as it was with Nebuchadnezars Image? Dan. 2.32.33. This Jmages head was of fine gold, his feet part of iron, part of clay: a great deal of difference between the head of the Image, and the feet of it. So you have many in their young time, in their first beginnings, that seemed to be golden Christians, full of life, full of zeal, full of good; But in their elder age are cold, dead, brazen little life or vigour in them: their feet part of iron, part of clay. What is the reason that they that began with a golden head have feet of clay? Because they came to have hearts of clay, and they did load themselves with thick clay, Hab. 2. They by degrees suffered the earth, and the love of it, to creep into their hearts; And so having clayie hearts, their golden heads have had clayie feet. The love of the world being therefore gotten into their hearts, hath quenched the Spirit of God in them, and they have grown cold, and dead hearted in their old age, in which the trees of God's plantation use to be most fruitful. Therefore as we would take heed of quenching the Spirit, so take we heed of an earthly heart, of the besotting, and bewitching love of the world.  

Formality in Religion a quencher of the spirit.  2. Secondly, Formality in Religion, and holy performances. God requires in all duties of religion and holy performances, that we do them as David danced before the Ark, 2 Sam. 6.14. And David danced before the Lord with all his might. If in such a service David put forth himself with all his might, how much more, think ye, would he do it, in other cases. If he danced before the Lord with all his might, how much more, think we, did he pray unto the Lord with all his might. He that sets all his limbs on work, and puts forth the utmost of his strength in dancing before the Lord, how much more would he set all the powers and faculties of his soul on work, and put out the strength of them all in praying, in hearing, etc. So should men pray, hear, receive the Sacrament: do duties of obedience to God as Samson bowed himself in pulling down the house, Judg. 16.30. He bowed himself with all his might. So when men pray, they should pray with all their might, Psal. 119.58.145. So when men hear, they should do it with all their might, Ezech. 40.4. And of all duties of Religion and obedience, that may go for a rule, Eccles. 9.10. Whatsoever thine hand finds to do, do it with thy might. Though it be spoken in an ill sense of the Epicure, yet it is a good rule to live by in holy performances, what ever duties we have to do, do them with all our might. And that is a special means to make the Spirit kindle, glow, and burn in our hearts: that preserves and keeps alive the vigour of the Spirit in us. Judg. 5.31. Let them that love the Lord be as the sun when he goes forth in his might. When the sun breaks forth, and shines in his strength and full force, what a deal of heat there is? And so they that love the Lord, they are like the Sun shining and going forth in his might, because they do all they do, with all their might, and that fills them with heat: But on the other side, when men pray, hear, etc. and do duties slothfully, sluggishly, and with formality of Spirit, that quenches, and damps, and cools the spirit of grace in a man. Formality is slothfulness, and slothfulness is a quencher, Rom. 12.11. Not slothful in work, fervent in spirit. Fervency of Spirit, and slothfulness in holy business stand in opposition, and it implies thus much, That where men are slothful, there will not they be fervent in spirit, that slothfulness will quench the spirit, and where men are formal in duties, they are slothful, for formality is spiritual slothfulness.  
The Apostles counsel to Timothy is, to stir up the grace of God that was in him, 2 Tim. 1.7. so long as it is stirred up, it is out of danger of quenching and dying. There is a complaint Is. 64.7. There is none that calleth upon thy Name, and that stirs up himself to lay hold upon thee. There were that did call upon God, but did not stir up themselves in the performance of the duty: They prayed, but they did it sluggishly, and formally: Now when men do pray, and stir not up themselves to prayer, they pray formally: And when men pray and do not stir up themselves, and stir not up their affections, they stir not up the grace of God in them; and when they stir not up the grace of God in them, they quench the Spirit. Fire stirred up gives the greater heat, but fire not stirred up, cools and quenches. There is no stirring in formality, and so (for want of stirring the fire) formality quenches the fire and lets it go out, if it puts it not out.  
There be two several paces in Religion and performance of religious duties, and we find them both together, Prov. 4.12. When thou goest thy steps shall not be straightened, and when thou runnest thou shalt not stumble. There is a going pace, and there is a running pace: A man must first go before he can run, and when a man gins with a going pace, and riseth to a running pace, that's commendable. When a man gins to practise and perform 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 zeal: Now so long as a man keeps running, so long he keeps warmth and heat 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 burns, and is not quenched: But if a man leave running, and slacks his pace, and contents himself with a going pace, his spiritual heat abates, and is cooled, and quenched. And when a man hath been zealous in profession, and zealous in performances, and afterwards falls to formality, that's to turn running into going, and that's the way to cool 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 form of godliness, but deny the power thereof; men come to Church, hear, pray, receive, but there is no life, no zeal, no heat 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 Lamb for the  offering. But we may say to many, Behold the wood, and the Lamb, but where is the fire? Here is profession, and here is praying, and hearing, and receiving, but where is the fire? where is the zeal, the heat, the life, that these duties should be done withal? 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 perform duties formally, Et solent non de pietate, 
De diversis. Serm. 120.  sed de solennitate concurrere, as Austin speaks; therefore is the spirit of God not kindled, therefore is the spirit of God quenched. As therefore we would fear 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 profess, profess powerfully. If you pray, pray earnestly, pray with your whole heart. If we do perform holy duties, stir we up ourselves to do them with all our might: But if we do holy duties only for form, and satisfy ourselves in the bare ceremony of the work done, we shall never kindle the Spirit if it be not kindled, and we shall quench the spirit if it be kindled. He shall baptise you with the Holy Ghost, and with fire, Matth. 3. We are all baptised with water, but yet a Christian should look to it, that he be not only baptised with water, but with fire also: And all that are truly baptised, are baptised with fire as well as with water. How many are baptised with water, that were never baptised with fire! Their coldness and formality in Religion shows that they were baptised with water alone, that there was not a spark of fire in their baptism: Nay, were it that men were baptised with fire, yet coldness and formality in Religion, and holy performances, would make their baptism a mere watery baptism, nay it would prove water, to quench and put out that fire with which they had been baptised. 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 sufficiency of grace and godliness. When men once say of grace, Religion, and godliness, as Esau said of his goods and wealth, Gen. 33.9. And Esau said, I have enough my brother, etc. As profane a person as he was, there be but a few that are of his mind, and that can tell when they have enough. It was well said of Esau in that kind: But when men come to say so of grace and godliness, I have enough, and entertain a conceit of a sufficiency of grace, that they have knowledge enough, they have faith enough, zeal enough, and that they need trouble themselves no more to increase their knowledge, faith, zeal; they are in a direct and a dangerous course of quenching the spirit.  
The next way to quench the spirit is to quench a man's cares, desires, and endeavours after more grace. When a man desires no more grace than he hath, endeavours and labours for no more than he hath, grace will die and decay, and so the spirit will quench. Now there is nothing so quenches a man's cares, desires, and endeavours after grace, as the conceit and opinion that a man is well, that he hath enough, and that more, is more than needs.  
If a man have a good estate, yet if he thinks that he hath not yet enough, but he 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 quickened by that opinion, makes the man's estate grow, makes him thrive and increase his wealth. So a man that hath good measures of grace already, yet if he think that he is short of that he should be, and have, he hath not yet those measures of knowledge, faith, zeal, etc. he should have; that very thought quickens his cares, desires, and endaavours to get more, and these endeavours increase his stock.  
Paul, Phil. 3. pressed hard forward to the mark that was set before him, and so run on still, desired yet to go further in grace, and Religion: But what made him do it? I forget the things which are behind. He did not look at what he had already done, as if he had done enough, he did not think he had enough, or had done enough, and therefore he desired to have more, to do more.  
When a man thinks he hath enough, goods and riches enough for him and his, he cares not for any more, he will not ride and run about, and be early up and late down, he will not be so eager in his trading, but give it quite up, Soul thou hast much goods laid up for many years, take thine ease, plod no more, bustle about no more: And so when a man ceases his pains and endeavours, sits still and takes his ease, than his goods come not in and increase not as they did before; but he spends of his stock: Just so here, when a man thinks he hath grace enough, he will not do as they, Dan. 12.4. Many shall run to and fro, and knowledge shall be increased. Indeed when men find a want of knowledge, and so of other graces, they will run to and fro for it, and take pains for it, and these pains shall not be in vain, their knowledge and their grace shall be increased: But when men think 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 stock will waste, and the spirit will be quenched.  
The Church of Laodicea had questionless been 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 lukewarm. To have been hot, and to come to this not to be hot; to have been zealous and fervent, and to come to be lukewarm; this is a quenching of the spirit: Lukewarm Christians are quenched Christians; lukewarm 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 lukewarm, verse. 15, 16. But when came this lukewarmness? see vers. 17. Because thou sayest, I am rich, and increased with goods, and have need of nothing. Here was an opinion of sufficiency, I have enough, and this quenched her endeavours of increasing grace, and this brought her to lukewarmness, and so to the quenching of the Spirit.  
Prov. 10.4. He that dealeth with a slack hand, becometh poor: He doth not say, he shall not be rich, but becomes poor, though he had a good estate before, yet he becomes poor. 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 poor: So a slack hand makes a man poor that was rich. Now when a man hath had spiritual riches of grace, and sinks in his estate, and decays, that man quenches the spirit. Now, what brings a man to decay, and to become poor? when a man deals with a slack hand. He remits of his diligence, and of his pains in using means to increase his spiritual riches. And what is a main thing that makes a man slack his hand? No one thing more than a conceit that a man hath enough, a sufficiency of grace. Once admit an opinion that thou hast enough, and then thou wilt deal with a slack hand, and wilt abate of thy pains and endeavours for grace. And pains abated, grace abates, and grace abated, the Spirit is quenched. Once think thou hast grace enough, faith, knowledge, zeal enough, and it will quickly come to pass, that thou thou shalt be sure to have little enough.  
No sooner is the Moon 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 fullness in his conceit, but he presently inclines to the wane, and is on the decreasing hand. Therefore as we would fear 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 four things that never says, It is enough, Prov. 30.16. It is a fire on the quenching hand, and a fire that will soon be quenched, that says, It is enough. There is nothing that so speedily, and so dangerously beggars a Christian, and decays, 
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 we have found our hearts heated and enlarged. When a man in prayer, hearing, or receiving, hath found spiritual heat raised, and fire kindled, he should have a care to keep up that heat 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 heat, and the heat in that frame it had in the performance of the duties, but yet a man should keep it up so long as may be, and though that fire go out, yet it should not suddenly be quenched and put out, so soon as the duty is over, but it should go out leisurely, gradually.  
When David found that holy and good frame of heart in the people, 1 Chron. 29.18. See how he prays 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 always be in that heat and height that then they were in, but that such a frame of heart might always 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 do that, is to keep them up so long as may be, and when they do sink, yet to let them sink so gradually, that they may leave in the heart an habitual disposition and inclination to the like frame again when occasion shall be. The string of a Lute or a Viol, if it have been wound up to an high note, if afterwards it be let down a note or so, yet it will of itself be rising again: so when our hearts have been enlarged in prayer, hearing, etc. and our affections have been wound and skrewed up to a good height, when we go off from the duty, yet should we go off with a bent of the heart to the duty still, and we should do our best to keep our hearts as long as may be in that holy and good frame, in which holy duties left them. And when this frame goes down leisurely and by degrees, it will leave in the heart an habitual disposition and preparation for these duties again. And this is that which causes a great quenching of the Spirit. Men it may be have their hearts sweetly enlarged and heated in prayer, hearing, receiving, and as soon as prayer is done, the Sermon and Sacrament is done, they chop suddenly off from these duties, break then off abruptly, and fall to talk of the world too too suddenly, so as the holy frame of heart got in these duties, is suddenly gone, and the fire immediately quenched.  
When a man is very hot, if he presently strip himself and throw off his clothes, he 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 the world, especially to matters of vanity, it quenches, not only the fire and heat, but quenches the frame of heart, so as it is not easy to bring it to such a frame again; it exceedingly endangers the quenching of the life of grace. When a man hath been at a Sermon, and hath had his heart affected with it, and he presently goes from the Sermon, and holds not his heart in any thoughts of it, no nourishing of his spiritual heat by meditation, prayer, or conference, but he falls instantly upon the world, is instantly up to the ears in the business of the world; it brings a mighty damp upon the Spirit. It is as if a man should fetch fire out of the Sanctuary, and as soon as ever he comes at the door should cast it into water, Psal. 5.3. I will direct my prayer unto thee, and will look up. That when his heart had done praying, yet his eyes were praying, he was still looking up, the bent of his heart still stood heaven-ward: But when we pray, and presently look down, scarce up from off our knees, but our tongues are running upon the world, or our vanities; when we hear we are scarce out of the Church doors, but sheep and Oxen, and such things take up our thoughts and discourses, we do take water and flash it upon the fire that was kindled in our hearts in holy duties. Take heed therefore of such a chopping off from holy duties, and keep a bent of heart still to them for a time after we come from them.  
3. Point. The danger of quenching the Spirit. There is a great deal of danger in quenching the Spirit, so great, as may make any wise man fearful how he doth it. David being in battle with the Philistines, and being in danger of being slain by Ishbi-benob the Giant, was rescued by Abishai, which danger being escaped, The men of David swore unto him, saying, Thou shalt go no more with us out to battle, that thou quench not the light of Israel, 2 Sam. 21.17. It had been a sad, and a dangerous thing to have had the light of Isfrael quenched, and therefore they would provide wisely another time against that danger; And it is no little danger that follows upon the quenching of the Spirit: It is good therefore to know the danger of it, that the danger of it being known, we may take the greater heed thereof, and fear the more to quench the Spirit.  
The danger of quenching the Spirit in the motions and solicitations of it, that is twofold.  
First, 
Quenching the Spirit deprives us of God's help and assistance.  when a man quenches the Spirit in the motions of it, either by not observing them, or not obeying them, that he doth not mark them, and yield a present obedience to them, he than loses the help and assistance of the Spirit which he might have had in the doing of those things he was moved to, which help he might have had, if he had then listened to the motions of the Spirit. This is a sure truth, that whensoever the Spirit of God moves a man to any good duty, as to believe, to repent, to pray, to hear, to perform any difficult duty of obedience, that whensoever he moves to such duties, he also offers his help and assistance so as to enable us unto them, and to carry us thorough them; as if he should say, Do that which I move you to, set upon it, and go about it now I call upon you to do it, and I that move you will also help you. Harken to my counsel, and you shall have mine help to carry you thorough the work, though it be an hard work. If you will close with me in my motion, I will close with you in the action. The motions of the Spirit are not bare motions, but there is always annexed to them offers of help, and the motions being harkened to, the help of the spirit goes along with them. Motions of grace have offers of grace, motions of the Spirit have the help of the Spirit offered with them.  
The Spirit of God moves a man to believe, repent, to pray, etc. Now when he moves thee to do these things, at the same time he offers his help for the doing of them, he offers his help and assistance to believe, to repent, to pray. And a man that takes the advantage of the motions of the Spirit, hath also his help, and is enabled by him to do these things.  
As in that case Luk. 5.17. As he was teaching, the power of God was present to heal them: So it is in the motions of the Spirit, as he is teaching, urging, pressing us to any duty, the power of the Lord is just then present to help a man, and the man that hearkens to the counsel of the Spirit, shall be sure to have that help of the power of God that is then present. As there in that case, The power of the Lord was present then to heal them, as he was teaching: And see what followed upon it, vers. 18. And behold men brought in a bed a man taken with the palsy: When did they bring him? Just then when the power of God was present to heal. They took the very inch of time: And how sped they? He that was brought in his bed, walks away with his bed, and goes away whole. So happy a thing it is to take the advantage of Gods help when his power is present to help. Just so it is in the motions of the Spirit: when he moves to repentance, his power is present to help a man to repent. And let a man then bestir himself, and though he have as little power to repent as the palsy man had to walk, yet the power of God, which is present at the motion made, will do as much for his soul, as it did for that man's body.  
See 1 Chr. 14.15.16. When David should hear a sound of going in the tops of the Mulberry Trees, than he must go out to battle, for then God was present with his power to smite the Philistines. Well, David did so as God commanded him, just when he hears the sound of go he goes out, just then; and what was the success? And they smote the Host of the Philistines. He took the advantage of God's presence and power that was then present to help him, and so he did the deed, went thorough happily with the work. When we have motions from God's Spirit to believe, repent, pray, these be the sound of his go, why then set upon these duties. But alas! they be hard things; alas! I have no power to believe, no power to pray, to repent. I but when thou hearest the sound of the go of the spirit in his motions, then is the Spirit of God going out before thee, to help thee against thine hardness of heart, to smite thine hard heart, and to soften it, and then is the time to set upon the work of repentance, prayer, etc. Do therefore as the spirit of God moves thee, and commands thee, and thou shalt have the victory over thine unbelief, over thine impenitency, etc. then thou shalt be sure to have the help of the Spirit, if thou wilt instantly hearken to the motions of the spirit. See how David speaks to Solomon about building of the Temple, 1 Chron. 22.16. Arise, and be doing, and the Lord be with thee. Arise Solomon, and be building and doing, and the Lord help thee. It is most certain, that when the Spirit of God doth say to men, Arise, and be doing, that then if men will arise and be doing when he calls them to be doing, that the Spirit of the Lord will be with them to help them and assist them.  
But now when men quench the spirit of God in these motions, and do not regard them, nor hearken to them, and yield a present obedience to them, here is the danger of it, that they lose this help and assistance of the spirit which then was to be had, and so when after they would do these things they cannot do them, because now they must do them alone, and by their own strength; and their own strength is too weak.  
David went out against the Philistines just when he heard the sound of go in the top of the Mulberry trees, and so he smites the Philistines; and why so? Because when the sound of the go was, than God was present to help him: But now suppose David when he had heard that sound of the go had sat still, and had said with himself, There is no such haste of going out against the Philistines, suppose he had put it off till next day, or for a matter of 3. or 4. hours; what would have been the issue? Assuredly David had not beat the Philistines, he had lost the day if he had but put it off but one day, an hundred to one but if he had delayed his going out some few hours, but the Philistines had beat him to clouts.  
And this very thing is that which undoes men, and a main reason that they never come to believe, repent, etc. God's Spirit moves to these things, and when he makes the motion, he offers his help; and men they put off these motions, they will set upon faith, repentance, obedience, and they will pray, but at this time they cannot so well do it. At such a time they will do their things: And when they come at these they cannot for their lives repent or pray, they find the work utterly impossible, which might have been possible, if they had set upon it when God's spirit counselled to it, because them was the time in which God help was to be had: So that the quenching of the Spirit is the losing of God's help and assistance in duties.  
Behold I stand at the door and knock, Apoc. 3. If any man will open. Alas! we cannot open the door, it is so locked, and barred, and bolted, that it is impossible for us to open it. True, it is so, but yet there is a way to open, and that is to be opening when God would help us to open. When God offers to help thee to open the door, then set upon opening the door, and what ever the bolts, bars, and locks are, thou shalt be sure to have it open.  
I but when doth God offer to help us to open it? Then when his Spirit knocks, when in the motions thereof he solicits us to open, than God offers his help to help us to open. Take that time, and then set on the work, and the door shall be opened. But if that time be neglected, we may strive to open but cannot open, because then that power is gone that would have helped us to open. See Eccles. 9.12. Man also knows not his time. This is one cause of man's misery, that he knows not his time, that he misses the time of doing himself most good. Not to strike in and close with God when he offers his help, is to miss our time, and this makes us miserable. And this misery of missing our time is the fruit of quenehing the spirit. The time of God's help is the time of his Spirits solicitations. They that neglect the time of the Spirits motions, they neglect God's time of help; they that lose the time of God's help, lose ability and power to do Gods work. To day if ye will hear his voice, etc. What then? Hear his voice to day, and then to day he will help you. But when men hear not his voice to day, but will stay till to morrow, and next day, and I know not how many days, and so put off God's Spirit, they do thereby put out God's Spirit, and so lose that help and assistance of the Spirit they might have had. This is that one danger of quenching the Spirit in the motions of it, we thereby lose the help and assistance of the Spirit in holy duties of obedience.  
2. Secondly, 
A second danger in quenching the spirit in the motions thereof.  a man's quenching the Spirit in the motions thereof may prove the silencing of the Spirit for a long time after, if not for ever. The Spirit in this kind quenched, will hardly be kindled again, if ever kindled, and it may be never kindled again, but so quenched as quenched for ever.  
1. First, it may prove such a quenching as it will be very hard to recover that Spirit again. Recovered it may be, but with so much ado, with so much difficulty and toil, as could a man consider it before hand, he would fear, and take heed how he quenched the Spirit. We saw before how the Church quenched the Spirit in this kind, Cant. 5.2. There were the solicitations and motions of the Spirit. It is the voice of my Beloved that knocks, open unto me, etc. But vers. 3. she hath her put-offs, I have put off my coat, she doth not yield present obedience to the motions of the Spirit. And the issue was, she had thereby quenched the Spirit, vers. 6. My Well-beloved had with-drawn himself, and was gone. There is the Spirit quenched. It is true that she recovers the Spirit again, as appears in the chapters following; but yet it cost her full dear first. It was not so easily kindled, as quenched; not so easily recovered, as lost. See vers. 6. My soul failed me, (or my soul went forth) my soul was gone. Her Well-beloved had withdrawn himself, and was gone, and now her soul was departed and gone, she was as a dead woman through fear and grief. See what a dangerous thing it is to quench the Spirit; sad things follow upon it. Well, but then why doth she not seek to recover all again? She doth seek it, but alas to her little comfort. I sought him, but I could not find him. I, but why then doth she not call to him, and cry after him? I called him, but he gave me no answer. This is a sad and a pinching tentation. Doth not Christ say, Knock and it shall be opened unto you? True, but Christ before had knocked by his Spirit, vers. 2. It is the voice of my Well-beloved that knocks, open unto me. Christ knocks, and she opened not, the Spirit is quenched upon it, and now she knocks, and Christ opens not: She is paid with her own coin, served in her own kind: She shall be taught to her smart and sorrow, what a dangerous thing it is to quench the Spirit, she shall find to her grief, that being quenched it will not so easily be kindled again. It shall cost her seeking and calling, much pains, much prayer, and yet not presently recover it neither. They that do not open when the Spirit knocks, and so quench the Spirit: They shall knock, and knock hard, and knock long before they recover the Spirit, if ever they do recover him. I sought him, but I could not find him, I called but he gave me no answer. Here was a deep silence, no answer: Nay that's not all but vers. 7. she is yet brought into further straits, she is smitten, and she is wounded by the Watchmen, and her veil taken from her by the Keepers of the Walls. Thus though at last she recovered the presence of Christ and his Spirit again, yet we see after her quenching the Spirit with what ado, with what toil and difficulty it is recovered. Such a danger is there in quenching the Spirit in the motions of it. Take heed of it. The Spirit quenched in the motions thereof is not recovered without much tugging and toiling, it may make every vein in thine heart ache again or ever thou recover it, many a bitter tear, many a wrestling prayer, many a sad sigh, many a strong cry, many a drooping day, many a disconsolate night may it cost thee, before thou mayst recover that gracious work of the Spirit again. This is sad, but there is a more sad thing yet behind. Therefore,  
2. Secondly, 
The Spirit quenched in the motions thereof, may be quenched for ever.  the Spirit of God quenched in the motions thereof, may be quenched for ever. The Spirit of God moves in thine heart, and solicits thee to believe, to repent, etc. Thou putst him off as Foelix did Paul, When thou hast more convenient leisure thou wilt hear more of him, thou neglectest and disregardest his counsels, and motions, and so thou hast quenched the Spirit. Well, what canst thou tell whether ever he will come to thee any more, whether ever thou shalt hear that voice behind thee any more? It may be that he will never solicit thee more. A neglected motion may be the last motion that ever he will make, The Angel moved at a certain season, Joh. 5.4. and whosoever took the advantage of the motion was healed of his disease, he that stepped in presently upon the Angel's motion of the water, had cure infallibly. Now suppose a man had neglected to take the advantage of the present motion, and had said with himself: Now indeed the Angel moves the waters, but yet I will not step in now, he will move again ere long, it may be to morrow he will move again, and I will come again to morrow, and I will step into the water then, when he moves next time. Now, how could such a man tell whether ever the Angel would move again or no? There was a time when that miracle ceased, there was a motion of the Angel which was his last motion; There was a motion after which there was never any motion more. Now then, how could such a man tell, but that motion which he neglected might be the last? For aught he could tell, the Angel might never descend into the Pool more, might never make a motion in the waters more: So when we neglect and quench the Spirit of God in the motions thereof, who can tell whether ever the Spirit of God will do him that favour any more? whether he will ever dart any of those sparks of that heavenly fire into his heart or no? when he hath so foolishly quenched them. The quenching of the spirit may justly provoke him to cease his work, and to stir no more.  
It is a sure thing, that the Spirit of God unkindly used will forbear, and will be gone, Isa. 30. Ye shall hear a word behind you, etc. The stopping of our ears against his motions, will at last prove the stopping of his mouth. As in the case of the Ministry, so God deals in this case, Eze. 3.26. I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, & shalt not be to them a reproof, for they are a rebellious house. Deaf hearts make Ministers dumb, and rather than disobedient people shall have the Ministry of the Word, God himself will silence his Ministers, as in Jeremy's case, God did not only forbid him to pray for that people, but he forbade him to preach to that people, Jer. 36.5. Just so will God deal in this case; When he sends his Spirit to direct us, reprove us, and he comes and woes us, allures us, urges us to this and that duty, and we slight his motions, disregard and disobey them. God when he sees us deaf, he will make his Spirit dumb, and he will stop his Spirits mouth when we stop our ears. He shall no longer instruct us, direct us, reprove us, but he will suspend and silence his Spirit from doing these offices.  
It suits just with that, Gen. 6.3. My Spirit shall not always strive with man; As if he should say, My Spirit hath striven with them for a long time, hath striven in the motions thereof to bring them to repentance, but he shall not always strive with them, there shall come a time that he shall strive no longer. So then, God would have his Spirit at last to forbear striving. And what was the cause of it? That we shall see by that place, 1 Pet. 3.19, 20. The Spirit of Christ went along then with the Ministry of Noah, and seconded it by his solicitations. How were his solicitations entertained? They were disobedient. They listened not to the gracious motions of the Spirit, and so they quenched the Spirit. And how did they quench it? My Spirit shall not always strive. They so quenched it that it should not only cease striving, but it should cease for ever, he should never strive more with them, but give them up for ever; go your ways, do as you will, ye shall never have a good motion from my Spirit more.  
See how Christ speaks to the Pharisees, Joh. 7.33.34. Yet a little while I am with you, and then I go unto him that sent me. And what then? Ye shall seek me, and shall not find me. Christ was with them a little while, striving with them to do them good: But they rejected the counsel of God, and would none of him: Well, says Christ, I am a little while with you, and then I go, etc. and then ye shall seek, etc. ye shall not find me though ye would never so feign, though ye would give all the world for it: So I may say of God's Spirit, yet a little while he is with thee, yet a little while he is striving with thy conscience, and urging thee seriously to labour for grace, yet a little while he is with thee knocking and rapping at the door of thine heart, yet a little while he is with thee to woe thee, to allure thee, to work on thee in the Word, and the rest of the ordinances. But if thou quench him in these his gracious deal with thee, he will go unto him that sent him: And then thou shalt seek him, oh that I had but one of those gracious motions I was wont to have! that I might but once more, once more hear the voice of God's Spirit! thus shalt thou seek him, but shalt not find him for ever, a world (if thou couldst give it) shall not purchase one whisper more, not a syllable more, from the Spirit of grace so unkindly quenched. Consider now how dangerous such a case will be, and as thou wouldst fear it should be thy case: so fear to quench the Spirit. It is a great mercy of God to give us his Spirit in this kind to have these eagle's wings fluttering over us, Nehem. 9.19, 20. Why then for God to call home his Spirit, and to forbid him to strive with us, to call upon us, to instruct us, how heavy a judgement is it! It is a judgement to have a good Minister silenced; what is it then to have the Spirit of God silenced! It is a sad thing to have Ministers mouths stopped; what is it then to have the Spirits mouth stopped! Quenching the Spirit, will prove silencing the Spirit; Quenching the Spirit, will prove the stopping of his mouth. So much for the danger of quenching the Spirit in the motions  
2. Second danger of quenching the Spirit, 
The Spirit being quenched in the graces thereof, is quenched in the offices thereof.  is in quenching the graces of the Spirit: And the dangers of quenching in this kind, are many.  
1. The Spirit quenched in the graces thereof, is quenched in the offices thereof. The spirit of God doth us many good offices, which he will cease to do, if he be quenched.  
1. First, the Spirit of God is a spirit of prayer. He is called the Spirit of grace and supplications, 
The Spirit helps to pray.  Zech. 12.10. Judas 20. praying in the Holy Ghost, and Rom. 8.25, 26. It helps our infirmities, it makes intercessions for us with groan, etc. Prayer is a work which cannot be done without help, not without the help of the Spirit.  
1. The Spirit affects our hearts with the sense of our own wants. 2. It sheds God's love into our hearts, that so with boldness we may appear before him. 3. It excites and confirms those graces in us which are required in prayer, as faith, humility, fervency, zeal, & by this his work & assistance, enlarges our hearts. 4. He suggests holy meditations, and kindles holy desires, in the act of praying. 5. It restrains Satan and the flesh, that they molest, interrupt, and distract us not. All these helps we have from the Spirit of God in prayer: Therefore saying, v. 17. Pray continually, he adds vers. 19 Quench not the spirit. Now quench the spirit and all this help is lost, and this assistance is lost. He is a spirit of grace and supplications, Zech. 12. Quench him as a spirit of grace, and you quench him as a spirit of supplicaon. Quench him, and you quench him from making intercessions; quench him, and you quench him from crying Abba father, and stop his mouth from crying: And if he cry not, we cannot cry; and if we cry not, we pray not. So dangerous a thing in that respect it is to quench the spirit.  
2. Secondly, 
The Spirit assures us of audience & the acceptance of our prayers.  the spirit of God doth not only help us to pray, and do us that good office, but he doth us another gracious office in assuring us of audience and the acceptance of our prayers, 1 Joh. 5.15. Therefore God's people may know that God hears them, and accepts their services. David, Psal. 6. gins it with a sad complaint, but yet see how on a sudden his heart cheers, vers. 8, 9 and that upon this, that he knew God heard and accepted his prayers. So then men may come to know that God accepts their prayers. Now, how come men to know it? Answ. I find that God hath assured his servants of the hearing of their prayers these several ways.  
1. First, sometimes by the testimony of an Angel sent from heaven, Luc. 1. Zachary, thy prayers are heard, Acts 10. Cornelius, thy prayers are come up in remembrance, etc.  
2. Secondly, sometimes by the testimony of a Prophet, Isa. 38.5. Go and say to Hezekiah, I have heard thy prayer.  
3. Thirdly, sometimes by a visible sign, as Act. 4.31. And when they had prayed the place was shaken. That was a sign from heaven assuring acceptance of prayer. And so God did assure by fire coming down from heaven. So God gave evidence of acceptance when the first sacrifice was offered on the Altar in the Tabernacle, Levit. 9.12. And thus it is thought that God by fire from Heaven, did show his acceptance of Abel's offering before Caines. And to that former alludes that prayer for the King, Ps. 20.4. The Lord turn thy  offering into Ashes, which is translated The Lord accept, etc. because God had sometimes witnessed his acceptance, by sending down fire to burn the Sacrifice. Now we must not think, that God deals not as well with his people now as he was wont, he is still as gracious as ever in assuring his people of his Acceptance. Now look what God was wont to do by Angel, Prophet, or visible fire, he now doth the same by his spirit. His Spirit says as the Angel, and the Prophet, thy prayers are heard. God says to his Spirit, Go to such a man, and say, I have heard thy prayer. God assures men of his acceptance of their prayers by fire sent down from heaven.  
When a man in prayer feels his heart mightily enlarged, when he feels his heart set on fire with fervency of holy affections, this is the fire of the spirit: And this fire, this fervency and heat of the spirit with which the heart burns in prayer, is fire that comes down from Heaven, a sensible testimony of God's acceptance, thus God turns our Sacrifices into ashes. And when it is thus with a man, how comfortable a condition it is? Thus David knew that God heard him, Psal. 6.8, 9 Fire came down from Heaven, and burned his Sacrifice, and by that inward fire in his heart, he as well knew that God accepted his prayer, as Abel by that visible fire, knew that God accepted his Sacrifice. Surely, when a man feels this fire burning in his heart in prayer, well may it be said unto him, as Eccles. 9.7. But now on the other side, when a man shall pray, and shall have no assurance that God accepts his prayers, alas what a comfortless service is that? from such prayers may a man rise with a sad Spirit. Go and eat thy bread with sorrow, and drink 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 burns not in prayer, and so gives no assurance of God's acceptance. What wonder that fire burns not when it is quenched? 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 therefore we would fear to want fire to give us assurance of God's acceptance, so take we heed, that we beforehand do 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 unless it be fervent, Jam. 5. It is fervent prayer that prevails, therefore it is fervent prayer that is acceptable. There is a phrase, Am. 5.21. I will not smell in your solemn assemblies: What that means see vers. 22. I will not accept.  
When incense was offered upon the Golden Altar, if the Priest had laid incense upon it, upon the cold Altar, if there had been no fire, there had been no smell, it must burn before it could smell. For as in that case, Ex. 29.41. For a sweet savour, 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 do not smell; it cannot smell unless it burn, and how can we think it should burn, when we have quenched the fire of the Spirit, by which our incense should burn?  

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 witness, etc. yea it seals 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 witness, it is the blurring and defacing of his seal, it is the quenching of a man's own comfort.  
5. Fifthly, 
The Spirit guides us in the way of truth.  the Spirit of God doth us this good office to lead and guide us in the ways of truth and life, Joh. 16.13. The Spirit will lead 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 shows us what is truth. He is as the pillar of fire, Exod. 30.11. to give light to go by day, and by night. We live here in the dark, and if we have not the light of the Spirit, we cannot but wander and go amiss. And this is a danger of quenching the spirit, that it being quenched, we are in danger of being in the dark, and being in the dark of miscarrying, of falling into dangerous and foul errors. It seems that sometimes Israel did travel by night, by that place, Exod 30.21. and there was no danger of going out of their way, or falling into pits, etc. because they had the pillar of fire to give them light to go 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 necks: So here, so long as we have the light of the Spirit to guide us, we are safe from such danger; but if once we quench the spirit, we quench the light of it, and then are in danger of being wilderd and losing our way, of falling into this and that dangerous error: Experience lets us see the truth of it. We see some that have been very forward in godliness and Religion, very Zealous and active, and who but they: But after they have abated their zeal and fervour, fallen off from good society and duties, they have quenched the Spirit. And what hath become of them? Why, not one odd opinion stirring in a Country, not any dangerous error 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 quenched. And thus the Spirit is quenched in the offices thereof, when quenched in the graces.  
2. Secondly, 
To quench God's Spirit kindles the devils.  a second danger of quenching the spirit in the graces thereof is this. The quenching of God's Spirit, is oftentimes the kindling of the spirit of the Devil. Saving and sanctifying graces, though they cannot be quenched in their habits, yet we saw before that they may be quenched in their acts and operations, may be quenched 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. We are counselled Ephes. 6. to quench the fiery darts of satan. Now, when we quench the spirit of God in the acts and degrees of grace, we are fare from quenching the spirit of satan; nay, we do certainly thereby give so much the more advantage for the tentations of satan to prevail, 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) than the quenching of the spirit of God, is the kindling of the spirit of the Devil, so as he enters with so much the more power, to carry men into all manner of sin with greediness. Mark 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, mark the danger that followed upon it, And an evil spirit from the Lord troubled him. God's Spirit goes, and the Devil's spirit comes: Yea, he came so that Saul was carried into horrible and fearful sins: He proved unreasonably malignant and malicious against David. He commits a most barbarous and cruel murder, 1 Sam 22.16. Thou shalt die Ahimelech, thou and all thy Father's house. It was a bloody act to put Ahimelech to death after so just an answer made by him. But suppose Ahimelech were guilty, yet what had his father's house done? Suppose Ahimelech were guilty, yet what had all the rest of the Priests done? why must the throats of 85. Priests be cut, vers. 18. why must Nob, a City of the Priests, both men and women, children and sucklings, Oxen, Asses, and Sheep, why must all these be so bloodily butchered? what a fury and barbarous madness is this? All this shown that now the Spirit of God was quenched, the spirit of the Devil was entered and kindled: For God's Spirit being quenched, the spirit of the Devil is so kindled, that it carries him to monstrous, foul, and horrible wickedness, without all measure. Now the Spirit of God was quenched in Saul, the spirit of the Devil is not only kindled, but so kindled that he grows outrageous in his wickedness. And again, after this he goes to consult with a Witch, he goes and seeks to the Devil himself. When men once play the Apostates and quench God's Spirit, the spirit of the Devil not only enters, but enters with a witness, so as he hurries them as his slaves into all excess of wickedness. They do not sinne the common sins of men, Psal. 53.3. Every one of them is gone bacl, they are become altogether filthy. They not only grow dead and cold, careless and lose, but become altogether filthy; filthy swearers, filthy adulterers, filthy drunkards, notorious, malignant persons against godliness.  
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 broke out again, it proved the plague of leprosy; It proved worse, a more filthy and loathsome disease than before. A leprosy was a thousand times worse than before. Men that quench God's spirit, kindle the Devil's spirit in them, and so kindle the spirit of the Devil 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 only turn swine, but filthy swine, swine wallowing in the mire, not besprinkled with mire, not only falling into the mire, but swine wallowing and tumbling in the mire: For when men quench the spirit, and fall off by Apostasy, not only 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 Apostasy the spirit being quenched, the Devil doth not enter single, but he takes seven other spirits more wicked than himself. Christ cast seven Devils out of Mary Magdalen, Mar, 16.9. these have seven Devils enter with the former old Devil, and they be worse Devils than himself. To teach, that when men quench the spirit by falling away, the Devil not only comes again, but he comes so, that he makes them seven times worse than ever they were before.  
2. Secondly, those 7. Devils not only enter, but dwell there, not only lodge there for a night and away, but they dwell there. It notes, that upon the departure and quenching of God's Spirit, the Devil is not only present in their hearts, but hath his abode and residence there, as in that case, Zech. 5.11. Where a man dwells, there is his settled abode and residence. And that's not all, but that he also was there as a Lord and Master, as Esth. 1.22. So that it teaches, that when the Spirit is quenched, not only the spirit of Satan comes in his room, but he comes powerfully and efficaciously to reign in their hearts, and so to make them base vassals to himself than ever they were before; so that their latter end shall be worse than their beginning, not only in regard of their misery, but of their guilt and pollution. This is the dreadful danger of quenching God's spirit: It makes way for the reentry of Satan's spirit, yea for seven spirits worse than himself. As therefore we dread such a condition, and such a danger, so let us beware of such a sin as quenching the spirit.  

A third danger of quenching the Spirit, we may do 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 total and final. Indeed the sanctifying Spirit and grace of God we saw before, cannot be so quenched; but yet the flame of that fire may be so quenched, that a man may sit a cold a long while after, and such a fire kindled in his conscience withal, as may make him rue his folly that doth it: Yea, the acts and operations of grace so damped, as not easily brought to life again, and the degrees and measures of grace so quenched, as possibly never recovered again, though the habits remain. 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 quenched, not a spark of good or grace left in them. Luk. 19.24. Take from him his pound, not part of his pound, not half 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 quenched at the destruction of the Temple, it was finally quenched, it was never kindled more. For as for that story about that fire, 2 Maccab. 1. it is but an Apocryphal fable. They have made shipwreck of faith, 1 Tim. 1.19. When a Ship wracks 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. he fell backward, and his neck broke, and he died. When men fall backward, they break their necks and die, they fall fatally and finally.  
4. Fourthly, the quenching of the Spirit makes dangerous way to the dreadful and unpardonable sin against the Holy Ghost. Woe to that soul that commits that sin, that man is passed the help of prayer. His damnation is irreversibly sealed up. There be divers sins 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 despite to the spirit of grace, Heb. 10.29. And this last is that which we call the sin against the Holy Ghost. And mark that the first step to this sin, is the quenching of the spirit. Here that sin gins. Though every one that quenches the spirit sins not against the Holy Ghost, yet every one that sins against the Holy Ghost gins his sin at quenching the spirit. These five be the five stairs down to Hell and to damnation unquestionable. And this sin of the quenching the spirit, is the first stair of the fire. A danger able to make our hearts tremble. Is it not dangerous to step one stair down towards Hell? If thou wilt adventure to go down one step, what canst thou tell but thou mayst go down the second, the third, etc. If thou wilt adventure to quench the spirit, thou mayst come to the sin of grieving the spirit, and when thou hast urged it, thou mayst come to despite the spirit of grace. And when thou art there, where art thou then? As surely damned, as irrecoverably gone, as if thou wert in Hell already. Would we then avoid the danger of that sin of despighting? why then, take heed of vexing; if not vex, take heed of resisting; if not resist, take heed of grieving; if of grieving, take heed of quenching: He that keeps himself 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 God's spirit and the fire of it, will prove the kindling of the fire of GOD'S wrath.  
1. First, it may kindle the fire of his wrath to bring temporal 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 me, and have burnt incense unto other gods, that they might provoke me to anger with all the works of their hands: therefore my wrath shall be kindled against this place, and shall not be quenched. God's Spirit you may quench; but ye cannot so easily quench the fire of his wrath, that will consume a Nation with temporal judgements.  
2. Secondly, it may kindle the fire of his wrath to bring spiritual judgements in the removal 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 zeal and fervency in the profession of the Gospel, etc. Well, what follows? Lest I come and remove thy Candlestick, verse. 5. As if he should say, Because thou hast quenched the spirit, therefore I will quench the Candle, and the light of the Ministry.  
Hezekiah complains, that the Lamps of the Temple were quenched, 2 Chron. 29. God doth it often, he causes the Lamps and lights of the Temple to be quenched, and people they complain of it, and find fault with it. But let them consider whilst they complain of others, whether they have not most cause to complain of themselves. Have not they quenched the spirit? have not they quenched their love to, and zeal for the truth? therefore it is just with God, to quench light, as you quench heat. You put out the Lamp of the spirit, therefore God puts out the Lamps of the Temple. As you fear this, so look that you keep the spirit burning, and you shall keep the Lamps burning: But quench the spirit, and look for it, and be sure of it, God will quench the Candles, and remove the Candlestick.  
3. Thirdly, it may and will kindle the fire of his wrath in eternal judgements. Did ye never read of a fire that shall never be quenched, that can never be quenched? If not, see Mark. 9.43.46.48. into the fire that shall never be quenched. Now than if ye will make no conscience of quenching the Spirit; yet remember there is a fire that shall never be quenched. 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 quenched. If you can quench the fire of Hell, then quench the spirit, and fear not. But if when you have quenched the fire of the Spirit you cannot quench the fire of Hell; then as you fear the unquenchable fire of Hell, so fear 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 name's sake, O Lord, pardon mine iniquity; 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: Pain, for john Rothwell, and are to be sold at the Sun in Paul's Churchyard. 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. 
WE read in these two Books of Samuel, that David's 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 Kingdom; there for cutting off the skirt of saul's garment, here for the numbering of the people, And David's heart smote him, saith the Text, after that he had numbered the people: Which smiting of David's heart here, is, me thinks, most like to the smiting of Moses when he smote the Rock, Numb. 20.11. whereupon the water came out abundantly; so here David's heart had no sooner smote him, but the water came out abundantly: he thereupon,  
First, confessing his sin, when he 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 he 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 sin he made confession of, when he said unto the Lord, I have sinned in that I have done.  
Thirdly, impartiality towards himself 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, he falls immediately to deprecation, and begging pardon of sin; 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 sin of thy servant. His heart smites him, his conscience accuses and pricks him, and he falls to begging of pardon and forgiveness. Whence learn;  
First, Doct. That the only thing that can give ease and quiet to a smiting, accusing, troubled conscience, is the pardon and forgiveness of sin. Nothing can ease and quiet a troubled and a smiting heart, but pardon of sin. As nothing can trouble and pinch the conscience but sin, so nothing can ease the conscience but pardon. Psal. 32.1, 2. Blessed is he whose transgression is forgiven. Why is he blessed, and how appears it that he is blessed? He answers to both, ver. 3, 4, 5. and shows the truth of it in his own experience. All the while my sin was unpardoned I was in woeful misery: The very marrow of my bones was dried up, I was so full of pain I could not forbear roaring. And why? see Psal. 38.8. I have roared by reason of the disquietness of my heart. Yea, I was in continual misery, not only now and then by fits had I pangs that made me roar, but I roared all the day long, I could have no ease. But I acknowledged my sin, and thou forgavest the iniquity of my sin. And then when thou pardonedst me I had present ease, than the aches, pinches, pangs and tortures of my spirit were presently abated: And therefore blessed is he whose transgression is forgiven. For blessed is he that hath ease and quiet from the troubles of conscience: and pardon of sin it is that will do that, as I can witness by mine own experience. All the while my sin was unpardoned, I was as a man on the rack; but when my sin was forgiven, then had my soul ease and refreshment. All implies that the only thing that can ease the conscience, and discharge it of its trouble, is the pardon and forgiveness of sin. Reasons are these:  
First, the only way to remove and take away an evil, any pain, is to remove and take away the cause and the ground of it. So long as the cause remains of any evil, what ever courses men take, the evil remains still. If a man have a thorn in his foot, it puts him to a great deal of pain, it swells, and is full of anguish. Now let a man anoint his foot, let him lap it up, and keep it warm, let him sit still and not walk upon it, yet all the while the thorn is in his foot he hath no ease, but it aches, and throbs, and vexes a man still for all this. The only way to help a man to ease is to remove the cause of the sorrow, to get the thorn plucked out, to get that drawn forth. So when a man's conscience is in trouble, and disquiet, a man may use plasters of ease, may seek to quiet his spirit with merry company, good fellowship, following his pleasures, following his business, he may be paddling with these plasters and poulteyses that men in the world seek ease by; but yet so long as the thorn is in the heart, so long as guilt is in the conscience, all these slabberments will never ease the pain. There is no way to ease the pain of the heart, but to pluck and draw the thorn out of the heart, to get guilt out of the conscience. Now nothing can pluck the thorn out of the heart, but only pardon of sin. Pardon of sin plucks out the thorn, and so gives ease. Mark David's phrase, Take away the iniquity of thy servant, and so Hos. 14.2. Take away all iniquity. Pardon of sin is the taking of it away, the taking of guilt out of the conscience. And nothing can take away iniquity but pardon: And therefore pardon taking away iniquity, that is the only thing, that can give a smiting conscience ease: Then the conscience is at ease when the weapon is taken away with which conscience smites. Now it is nothing but guilt, that puts a weapon into the hand of conscience to smite withal. When the weapon is taken away, than conscience cannot smite; and when the conscience cannot smite, than a man's spirit is at ease.  
Psalm 38.3. There is not any rest in my bones because of my sin; when a man hath a grivous ache and pain in his bones, it so afflicts and tortures him that he can take no rest, lay him upon never so soft a bed, yet his aching bones will not let him take any rest. But the way to bring a man to rest, were to take a course to take away that pain out of his bones: If that ache and pain were out of his bones, he might rest. So here, sin in the conscience makes the bones full of restless pains, There is no rest in my bones because of my sin. It breaks the bones, Psal. 51. It not only dries the bones, Psal. 38. and puts bones out of joint, but it breaks the bones, and so no wonder that upon sin there is no rest in the bones: But now if sin were taken away, the bones would soon be at rest. And therefore pardon of sin taking away sin, which causes the restlessness of the bones, is the only thing to procure rest in the bones.  
Psalm 38.4. My sins are as an heavy burden, they are too heavy for me. A man that hath an heavy & weighty burden upon his back, can have no rest till the burden be taken off his back, though he may seek to ease himself by sitting down, by leaning, yet so long as the weighty burden is upon his back, he can have no ease, still he is under the pinch, and pressure of it. But the only way to give his back ease, is to remove the burden, and to take it off. Sin is a heavy and a pressing burden, that is ready to break a man's back. Now the only way to give a man's back ease, is to remove this burden, and to take it off. Now pardon of sin is the removing of it, Prov. 30.8. Remove fare from me vanity and lies. and Psal. 103.12. So far hath he removed our transgressions from us. And therefore pardon being the removing of the burden, and the removing of the cause of the pain, it is the only thing that gives the back ease. Matth. 11. Come unto me all ye that are heavy loaden, and I will ease you. How? I will remove and take off the burdens that lie so heavy upon your backs. But how doth Christ remove the burdens? By the pardon of their sins; so that the only thing in the world to ease a burdened Conscience, is the pardon of sin. Sin wounds the conscience. The body being wounded is pained, and put to smart. But oil and balm poured into the wounds ease their smart and throbbing. And pardoning mercy that is the balm of Gilead that gives ease to a wounded conscience, that assuages the throbbings and smart which is caused by sin.  
Secondly, Reas. 2 all trouble and disquiet of conscience is from the fear and apprehension of wrath. The clouds that are in God's face cause the storms that are in the conscience. That as in that case he speaks, Psal. 104.19. Thou hidest thy face, they are troubled: So in this case, when God hides his face and his favour, and men see nothing but anger and displeasure, yea it may be see hell and damnation, than the conscience is troubled and disquieted. Then a man sucks the gall of Asps, and then the Viper's tongue slays him, Job 20.16. The trouble of conscience arising therefore from the dread and apprehension of God's anger and displeasure, the only thing that can ease the conscience, is the hope and sense of God's favour; let but God give a man a good look, but smile lovingly upon him, and that favour of God eases the conscience of all trouble, Prov. 16.14, 15. The wrath of a King is as the messengers of death; so God's wrath much more, and when messengers of death come, how is a man's heart troubled and disquieted: But a wise man will pacify it. And what if it be pacified: Then, in the light of the King's countenance is life: So when God lifts up the light of his countenance, than there is life, and then the conscience is full of peace and ease. I but when is it that the light and Sunshine of God's face breaks out thus? That is done in the pardon of sin: When sin is pardoned then comes peace and comfort, Matth. 9 Be of good comfort, thy sins are forgiven thee. That is the only thing that can comfort the conscience, and ease it, because that is an infallible evidence of God's favour. Pardon of sin never comes but out of love and favour. Outward mercies a man may receive from an angry God, but pardon of sin never comes but from favour and love. And therefore pardon of sin being the evidence of a God reconciled, showing a man the light of God's countenance, is the only thing that can ease the trouble of conscience.  
Thirdly, sins are debts. And a man that is in his guilt, is in his debt, and so in danger before God. Now a man that is deeply in debt, cannot be without much trouble of heart. It may be he may make a shift, and set a face upon it before men: I but yet the thoughts of his debts give him many a secret nip, many a close pinch. He may set up an high sail, and brave it out in apparel, but yet for all this his debts vex him, and many a night he takes but little rest, because still the thoughts of his debts trouble him. Now when a man is in this trouble of heart, and disquiet of spirit with his debts, there is no way for a man to have his heart eased, but either to get his debts paid, or to get his debts pardoned. And if they be such, as he is never able to pay, than no way to ease him of his cares and fears, but to have his debts pardoned.  
Now a sinner is in debt to God, and when conscience is troubled about these debts, what ever face a man may set upon it, yet his heart will be miserably troubled about his debts; he will live in a continual fear of being arrested by God's anger, of being dragged by the throat to hell: For such debts they are, as a man can never pay, Luc. 7. Two debtors that had nothing to pay: So therefore there is no other way to give a man's conscience ease, but by the pardon of his sins, because that is the pardoning of his debts: Therefore pardon of sin is called blotting out iniquity, Psal. 51. It is the drawing cross lines over all our debts, it is the blurring out all our sins in God's debt-book. Pardon of debts is the only way to ease a disquieted debtor, pardon of sin is the pardon of debts, and therefore the only way to ease our consciences.  
To teach us in trouble of Conscience and under the smitings of heart, what course to take for ease and peace, viz. to make out presently as David does for pardon of sin, make haste to God, and sue for pardon, and give God and thyself no rest, till thou hast got thy pardon. If thine heart smite thee, and thy conscience pinch thee, fall presently to this course, I beseech thee O Lord take away the iniquity of thy servant. As Solomon speaks in the case of suretieship, Prov. 6.1, 5. So do thou, If thou hast sinned, and thy conscience have stricken thee with the hand, do this now my son, and deliver thyself from the painful and smarting buffet of thy conscience. So humble thyself, and make sure thy friend, see and humble thyself by confession, and by begging, and getting thy pardon, make God thy friend, and make him thy sure friend, and do this quickly, as verse 4, 5. This is the only way to get ease, this is the only way to get rest in thy bones. It is strange how men in pain of Conscience will shark for ease, and try all conclusions, before they will take the right course to come, and sue to God for ease by pardon. The Prodigal was in want, Luke 15. why doth he not so soon as he is pinched go to his Father? no, he will try other conclusions first. He joins to a citizen, it may be he may find help that way: He will keep swine, it may be he may fill his belly with the husks: But when he hath done all, that will give him no ease, he must come to this at last, I will go to my Father, I will go beg mercy; And he never finds ease, till he be in his father's Arms, in his Father's house, till his Father kisses him and  him. So men in trouble of conscience are loath to make out to Gods pardoning mercy. Some will try what company will do, some will try what pleasures will do, it may be they may drink away their trouble, and drown it that way; it may be they carded and dice it away; it may be they may; it may be they may hawk and hunt it away; it may be superstitious penance, a pilgrimage, a Pope's pardon will do the deed, it may be, multitude and variety of employment may take off the heart so, that it shall not beat leisure to trouble them with accusations and torments. How vain are all these: This is nothing but errand sharking: All such courses will not do. It is in that case as in that, Hos. 5.13. When Ephraim saw his sickness, and Juda saw his wound: then went Ephraim to the Assyrian, and sent to King Jareb; yet could he not heal you, not cure you of your wound. So when men see their spiritual sickness, and feel the wounds of conscience, the smart and the anguish of them, then go they to this shift, and that, to this sharking course, and that; they go to their merriments, companions, sports, plays, employments, superstitions, and yet can they not heal them, nor cure them of their wounds; their wounds bleed still, smart still, their consciences throb with anguish still, and for all this, as with them there, vers. 14. Conscience is as a Lion unto them, and roars and tears still. Men must come to God for pardon at last if they will have ease. And were not a man as good come at first, and save so much lost labour? Had not the Prodigal as good have come to his father at first, as to go the furthest away about?  
Sin leaves a sting in the conscience. When a man is stung with an Hornet, it afflicts the place with a great deal of anguish. And what will a man do in such a case? The first thing he will do for his ease, is to pluck out the sting, the Hornet hath left behind: For if a man apply medicines for ease, yet if the sting be still sticking in his flesh, medicines are in vain. So when the conscience is stung, and throbs, and rages, the way is first to pluck out the sting out of the conscience. Nothing can take away the sting out of the conscience, but pardon: Pardoning grace only can fetch that out; therefore when thy conscience is stung, and doth pain and vex thee, let that be the first thing, and let is be done speedily too, to seek to God for the pardon and remission of thy sin. That will take out the sting, and when the sting is out, there will follow present ease.  
Secondly, mark what David's suit Doct. 2 to God is, Take away, I beseech thee, take away the iniquity of thy servant. Learn then, what is a main thing that concerns every sinner to look after, and labour for; A main thing that above all others a sinner should look after, and take thought, and care for, is the pardon and remission of his sins. Our Saviour in the form of prayer by him prescribed, teaches us to pray but six petitions; and amongst those six, the fift is forgive us our trespasses, and observe with what petition it is coupled, Give us this day our daily bread. And forgive us. Two things may be there observed. 1. First, he subjoins petition for pardon to petition for bread. 2. Secondly, he couples and conjoins them. In the three first petitions one petition is subjoined to another, but not conjoined to the other. Hallowed be thy Name, thy Kingdom come, etc. he saith not, And thy Kingdom come, And thy will be done. But here these are coupled, Give us, &c And forgive us. And this to teach us, that there is as great necessity of pardon for eternal life, as of bread for temporal. That we stand in as much need of a forgiving God for our souls as of a giving God for our bodies: So also that we should be no less thoughtful and careful for pardon of sin, than men are for bread: That we should beg as hard, and toil as hard for the pardon of sin, as for bread to maintain life.  
The Lord, Hos. 24.2. prescribes his people a prayer, and that hath but two petitions, and this is not only one of them, but the first of them, Take away all iniquity, and give us good. Agur put up but two petitions to God, and these were the petitions that he meant to put up to his dying day, Prov. 30.7. Two things have I required of thee, deny them me not before I die, that is, two things I have begged, and will not leave begging to my dying day; and one of these two, and the first of these two things that he would beg to his dying day, was the pardon of his sins, v. 8. Remove fare from me vanity and lies: As if he should say, Lord be merciful unto me in the pardon of my sins. So that there is no thought nor care that should take up a man's time and pains all his life long, as this, how to get the pardon of our sins. It is the greatest mercy that can be shown us. It is true that we live wholly upon mercy; that we have a being it is mercy; that we have any comfortable being it is mercy; mercy that we have food to put into our bellies; mercy that we have clothes to put upon our backs, mercy that we are freed from many sorrows, sadness, and heavy crosses that others lie under; all is mercy: but yet lay all together, and they are nothing to the mercy that is in pardon of sin; that is the greatest mercy that can be showed: Psal. 51.1. According to the multitude of thy tender mercies, blot out my transgressions. See then, that it is mercy that must blot out transgressions, nay it is tender mercy; nay it is a multitude of tender mercies that blots out and forgives sin. And therefore it being so great a mercy, our cares should be suitable and proportionable to it. The greater the mercy is, the greater should a man's care be to get a share in that mercy.  
Use 1 First, if pardon of sin be a thing of such concernment, the main thing that a sinner should look after, then let us make it our great care, and the great endeavour of our lives to get the pardon of our sins. It is woeful to see our negligence and security in this point. What is there in all the world that concerns men to look after more, and yet what is there, that men look after less than the pardon of their sins? No care, no thought, no time, no pains too much, or enough for getting goods, riches, and the necessaries of this life, but how rare and infrequent are men's cares & thoughst for the pardon of sin. All our cares are wasted, and expended upon these trifles, but for this one thing that is necessary, scarce one serious thought in the whole year. Who will show us any good? that string men harp upon. But who will show us the way to get the pardon of our sins? that's a question rarely asked.  
It is too true, that men have not that care for their souls they have for their bruit beasts, for their very Hogs and Dogs, Luc. 14.5. Which of you shall have an Ass or an Ox fallen into a pit, and will not strait way pull him out: Nay, if it were a Swine, nay if a Dog, he should be pulled out, and pulled out strait way. Such care and such compassions would we with haste show unto these vile and base creatures. But how often do men's souls fall into the pit, even into the pit of Hell and Death by their sins? and yet no care nor compassion to pull them out, much less to pull them out straightway: But for any care or conscience is taken there, their poor souls may lie and rot in the pit. A miserable thing, that a man should show more care and pity to his Swine, than to his soul. It being therefore the main thing a sinner should labour for, to get his sin taken away, be we exhorted in God's fear to make this our main care: Spend less time and care upon the world, upon your profits and your pleasures, squander not out your cares, time and pains upon these vanities, these nothings. Spend some time, spend some care, some pains upon your poor souls, in getting their sins pardoned.  
Let Job's thoughts be ours, Job 7.20, 21. So say we, Alas I have sinned, and am a guilty person before God, What shall I do unto God? What course shall I take that my sin may be pardoned? Oh Lord that I had an heart to seek out for my pardon! Says Job, And why dost thou not pardon my transgressions, and take away mine iniquity. He speaks as if he had been thoughtful and painful about that business, and wonders that after all his endeavour, he cannot get his pardon sealed; As if he should say, Lord what is the matter that I cannot get my pardon. Now, if many of us should put Jobs question to God, and say, And why dost thou not pardon my transgression, and take away mine iniquity; might not God answer us, And why dost thou not seek for thy pardon, and why dost thou not labour for the taking away of thine iniquity. Why should I pardon your iniquity, that take no care for your pardon? Why should I forgive your iniquity, that seek not for the forgiveness of it: Let us therefore make it a matter of greater care and thoughtfulness than ever yet we have done.  
Martha, Martha, thou cumbrest thyself about many things, but one thing is needful; and thou takest not the care for that thou shouldest do. So it may be said of most men: We cumber ourselves with thoughts for food, for raiment, for ourselves, and for our children, for our backs and our bellies, for wealth and for riches, and all these cares are but cumbers. But there is one thing necessary, one thing so necessary, as that ye are undone, and perish for ever unless you get it, viz. The pardon of your sin, and as if it were a trifle, a matter scarce worth the looking after, as if it were that which hung upon every hedge, you never mind it, nor once look after it.  
That therefore men may be awakened out of this gross supine negligence, and be stirred up to look after this so great a matter; Consider these motives following:  
First, our very life lies upon it. Every sinner in his guilt, having his sin unpardoned, let him be what he will, he is no better than a dead man. That as God spoke to Abimelech, Gen. 20.3. Behold thou art but a dead man for the woman which thou hast taken. So, behold thou art but a dead man, and a dead woman for the sin which thou hast committed, if thy sin be not pardoned. An unpardoned sinner is but a dead man, Ephes. 2.1.5. We use to say of a condemned person, that he is a dead man: But now when a man's sin is pardoned, than he hath his life; as when the King gives a condemned man his pardon, we say he gives him life. Our Justification is called Justification of life, Rom. 5.18. A main part of our Justification is the pardon of sin: So that pardon of sin it is our life. I said unto thee in thy blood, live, etc. Ezek. 16.6. and Ephes. 2.5. We which were dead in sins hath he quickened, made alive. How come we to be made alive? for by grace we are saved: God of his free grace hath pardoned us our sins, and thus are we quickened that are dead. Now if our life lies upon our pardon, and we be no better than so many dead men without it, doth it not concern us to look about us, and to get our pardon? Is there any thing of that concernment that our life is? Therefore as Moses in that case urges them, Deut. 32.46, 47. And he said unto them, set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do all the words of this Law. For it is not a vain thing for you: because it is your life, and thorough this thing ye shall prolong your days in the land whither ye go over Jordan to possess it. So in this, set your hearts upon this business, and make it the greatest of all your care to get pardon of sin; it is not a vain thing, nor a trifling business, it is your very life. If ye get not your pardon ye die, ye perish, ye are undone unto eternity. When a man is condemned to die, if he have any friends that can do any thing with those about the King, he sets them all on work, and there is great mediation, great and earnest suing, no pains nor cost spared, riding and posting to and again. Now what is the reason of all this ado? Because the man's life lies upon the King's pardon, if that business be not plied and effected, the man dies, and is sure to be executed: And therefore life lying on it, no marvel he bestirs himself, and sets his wits and his friends on work with all their might. It is our case if sin unpardoned, we are but dead men, and undone men, our life lies upon God's mercy in our pardon: And our life lying upon it, how doth it concern us to bestir ourselves, and to give our hearts no rest till we have prevailed with God for this favour, the taking away of our iniquity. Our life stands in our Salvation, our life stands in our Redemption, our life stands in our Reconciliation to God: And all these stand in the pardon of our sins. Our Salvation stands in it, Luc. 1.77. Where the end of John Baptists going before the face of the Lord is said to be, To give knowledge of salvation unto his people, by the remission of their sins. As a man is said to be saved when the King's pardon comes. Our Redemption stands in it, Ephes. 1.7. In whom we have redemption through his blood, the forgiveness of sins. We may talk of Christ's blood, and redemption by him, but redemption we have none, and benefit of Christ we have none, till we have the pardon of our sins. Our Reconciliation with God stands in it, 2 Cor. 5.19. God was in Christ reconciling the World, not imputing their sins. And therefore since our Salvation, our Redemption, our Reconciliation stands in it, our life stands in it: And since our life lies upon it, it ought to be our greatest care above all things to get the pardon of our sins.  
Secondly, it is the in let to all other mercy, and that which ushers in all other good, Hos. 14.2. Take away all iniquity, and give us good. They must pray for good to be given. I but your iniquities withhold good things from you, Jer. 5.25. Therefore their first petition is, Take away all iniquity: So that we can look for no good to be given, till sin be forgiven: And when sin is forgiven, then that is removed that withholds good from us, and then way is made, and the passage cleared for the entrance of good. And therefore when God intends any mercy or a special good to a people, he first makes way for it by the taking away their iniquity: He prepares a way for his blessings by the pardon of our sins: So when God intended the mercy of peace and liberty to his Church, deliverance from the sorrows, see what he doth withal, Isa. 40.1, 2. Speak comfortably to her that her warfare is accomplished, all her troubles and afflictions shall have an end. I but alas, might they say, we have so many sins, and so great guilt upon us, that we cannot hope to have that comfort. Therefore see what follows, an answer to that objection, That her iniquity is pardoned; As if he should say, I will take away your iniquities, and so make way to that mercy; your sins shall be pardoned, and so shall be no hindrance to you. And so when the palsy man came to be healed, what was it that made the way to that mercy. So soon as Christ sees him, he says not Son be of good comfort, thy palsy is cured, but Be of good comfort, thy sins are forgiven thee, and then when that is done, then Arise take up thy bed, and walk: The pardon of sin made way for the cure of his palsy And so David makes that the inlet of his bodily health, Psal. 103.3. Who forgives all thine iniquities, who heals all thy diseases. David's diseases were healed, and what made way for the healing of them, who forgives all thine iniquities. Pardon of sin makes way for this blessing. See Isa. 38.17. where King Hezekiah confesseth it had made way for the same to him; Behold, saith he, for peace I had great bitterness, but thou hast in love to my soul, delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. Nay, for health to an whole Land, Isa. 33.24. The inhabitant of the Land shall not say, I am sick. The Land shall be free from contagious, infectious, pestilential, epidemical diseases. That's a great blessing, but what shall make way for such a mercy? The people that dwell therein shall be forgiven their iniquity. And therefore when David sets himself to praise God for being a God that heard prayer, he makes this the ground of it, Psal. 65.2. Blessed be thy name that hast heard my prayer. Oh, how could God hear thy prayer when thou hadst many sins, which covered God with a cloud, that thy prayer should not pass thorough, as Lam. 3.44. Answ. It is true, vers. 3. Mine iniquities had prevailed against me, and they had kept good things from me, and brought evil things upon me; but yet for all that God heard my prayer, and to make way for hearing my prayer, As for our transgressions thou shalt purge them away, and so make way for hearing prayer, and doing me good.  
This should be a strong motive to us, to get our sins taken away, and pardoned. We stand in need of good to be given us daily. To have the Gospel and peace continued, it is a wonderful great good and happiness, to have the land healed, and the plague removed, and stayed from rising and spreading, it is a good we beg of God, and feign would have it. There is a way to have it, and to have God give us this good, but men do not, will not take the course to get this good. If our sins were pardoned, God would give this good of the continuance of the Gospel, and peace: If our sins were pardoned, God would give this good of good and seasonable weather; would give this good of healing the Land, and staying the plague. Now then, as we would have God do these things for us, so let us get the pardon of our sins. We pray for these mercies, if we would have them, let us take heed that our iniquities prevail not against us: And as we would not have our iniquities prevail against our prayers, so let our first care be to have them purged away, and pardoned. We may pray for such mercies as we need, we may pray for the staying and removing of the plague till our hearts ache, and we shall never prevail, so long as our iniquities prevail against us: And they will prevail against us to bring on the plague, and other judgements, if we do not get them pardoned. So long as the people of the Land have not their iniquities forgiven them, we cannot look for it that the inhabitants of of the Land, of the City, should not say we are sick. But so long as we get not sin pardoned, so long as that reigns untaken away, so long we shall say we are sick, that our Towns and Cities are sick of the plague of pestilence; Behold, I will bring it heatlh and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. And I will cleanse them from all their iniquity whereby they have sinned against me: and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me, Jer. 33.6.8. That's the way to get health and cure.  
Thirdly, it is that which seasons and sweetens all other mercies, comforts and contentments we enjoy, which makes all mercy's sweet, which makes all comforts savoury. The want of pardon imbitters all comforts, and makes a man's soul abhor them all. Look upon a man that is in distress of conscience, under the sense of God's anger, and in fear of condemnation; what joy and contentment takes that man in any thing he hath, wife, children, houses, lands, wealth, riches, what comfort takes he in them all? It is with a man in this case, as it was with that of Haman, Esth. 5.11, 12, 13. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes, and servants of the King. Haman said moreover, Yea, Esther the Queen did let no man come in with the King unto the banquet that she had prepared but myself, and to morrow am I invited unto her also with the King. Yet all this availeth me nothing, so long as I see Mordecai the jew sitting at the King's gate. All gave him no content so long as Mordecai sat at the King's gate. So here, though a man have all these comforts, and be up to the chin in them all, yet will a man's conscience that wants pardon, be working and speaking thus if it be awakened, I have such and such comforts, yet all this avails me not, so long as sin lies before the door, so long as my sin lies unpardoned. I stand in a state of guilt and wrath, and what know I but I shall go to Hell, and be damned, and so long as my condition is such, what am I the better for house, land, wife, children, what tell you me of riches, and wealth, and these trifles, when Gods curse and vengeance hangs over my head, and is ready for aught I know to fall upon mine head every moment, and to arrest me, and drag me to hell, there to be in torment for ever? But than mercies are mercies indeed, than they are sweet indeed, when they come swimming to us in the stream of Christ's blood, when they come with a pardon in their hand. Behold, says David to Ziba, Thine are all that pertained to Mephibosheth; Take thou all his lands; and see how he answers, 2 Sam. 16.4. I humbly beseech thee that I may find favour in thy sight, etc. As if he should say, I had rather have the King's favour than the Lands, what good will the Lands do me, unless I may have the King's favour. So in this case, it is the favour of God in the pardon of sin that sugars all outward comforts. See Isai. 40.1, 2. Comfort ye my people, etc. Say unto her that her warfare is accomplished. Is that all? No, And that her iniquity is pardoned. It is a comfort to have peace, liberty, freedom from enemies, molestations and oppressions; I but then it is a comfort indeed, and then it is sweet indeed, when it comes with the pardon of sin. When the conscience hath peace with God, then there is comfort, great comfort in outward peace. So when the palsy man came to Christ, he came for cure, and it had been a great mercy to have had his health and recovery from that disease. But mark, Christ says not, Be of good comfort, thou shalt have thine health, that he tells him after he shall have, but be of good comfort thou shalt have thy pardon. To teach, that then health and recovery is a sweet comfort, when a man's sin is pardoned. Give us our bread, forgive our sins, teaching us, that there is little comfort in having bread without pardon; and that, that which makes bread comfortable and sweet, is when it comes with pardoning mercy. A man that lies in prison and is a condemned man, cloth him with rich apparel, feed him with delicious fare, let him have the sweetest Music, yet so long as he is a condemned man, and looks every hour to be fetched out to execution, all this gives him no content: His heavy heart puts the Music out of tune, takes away the relish of his dainty food: But if now a pardon might but come from the King to such a man, this would make the Music sweet, the far pleasant indeed: Nay, though he had nothing but bread and water, yet a pardon would so rejoice him that he would think his bread and water good cheer, it would turn his water into wine. This is the mercy that crownes all other mercies, it is a crowning and the chief of all other. David, Psal. 21. Had a crown of pure Gold set upon his head. But when David comes to bless God for all his benefits, Psal. 103. Bless the Lord, etc. He says not, which hath set a crown of pure gold upon thine head, but vers. 4. Who crownes thee with loving kindness and tender mercies. He blesses God for crowning him with mercy, tender mercy; for setting, not a crown of gold, but a crown of mercy upon his head. But how did he set it on his head, vers. 2. Who forgives all thine iniquity. Pardoning mercy is crowning mercy, and David more joyed in that than in his crown. A crown without pardon is but a crown of thorns. david's greatest comfort is in his crown of loving kindness and tender mercies.  
Fourthly, it is that which fits for duty, for the duties of praying, hearing, receiving of the Sacrament. A man is never fit for any duty till his sins be pardoned. So long as a man stands guilty before God, as he doth till sin be pardoned, all his duties are turned into sin. That's an heavy imprecation, Psal. 109.7. Let his prayer become sin. But mark the ground of it, and how it comes about. When he shall be judged let him go out guilty, and let his prayer become sin. When therefore a man stands guilty, than his prayer becomes sin; and every man whose sin is not pardoned stands guilty. The person being in his sin, he turns his duties into sin. Not only the ploughing of the wicked is sin, Prov. 21.4. but the praying of the wicked is sin. Ploughing is an honest work, and praying is an holy work; but sin unpardoned mars both ploughing and praying, turns the honest work of ploughing, and the holy work of praying into sin. It is bad enough, and sad enough, that a man sins when he swears, that his oaths are sins, how much more sad is it, that a man sins when he prays, that his prayers are sins. That is the sad condition of every man who stands guilty, and hath not his sin pardoned.  
The end of all duties is communion with God: And a man is never fit for a duty, till he be fit to have fellowship and communion with God: And a man is never fit for fellowship and communion with God, till his sins be pardoned, and so never fit for duty, till sin be pardoned. There is no fellowship and communion to be had with God, so long as there is a separation between God and us. Now a man's sins unpardoned, set God and us at a distance, make a separation between God and us, Isa. 59.1, 2. Behold the Lords hand is not shortened, that it cannot save: neither is his ear heavy, that it cannot hear. But your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. As if he should say, therefore ye pray and God hears you not, ye pray and ye have no fellowship with, nor answer from God, because your sinnns are upon you, and they being unpardoned separate between you and God, and they hid his face from you; In vain doth a man seek communion with God, when separated from him: Sin unpardoned makes the Lord a separatist, he will not join with us, nor have any fellowship with us in any of our duties. Till sin be separated from us, God will separate, and then sin is separated when it is pardoned, and when pardoned then fit for duty, because then so qualified as God will have communion with us.  
We are never fit for duty till we can so do duty, that we may expect good from duty: Then fit for prayer, the Word, the Sacrament, when so qualified as that we may receive good from God in them, and by them: And that is then when we have our iniquities taken away, Hos. 14.2. Take away all iniquity, and give good. Why pray we but that God may give good by that ordinance? Why hear we but that God may give good by that Ordinance? Why receive we the Sacrament, but that God may give good by that Ordinance. I but if we will receive good by these, we must be fit to pray, hear, receive, let us be qualified aright, and God will give good. But what is that qualification? Take away all iniquity, and give good. Therefore men do these, and no good is given them, because they first take not a course to have iniquity taken away: Prayer would give good, preaching would give good, and the Sacrament would give good, if we would come fitted for these duties; and this is the main thing that must first be had to fit us, the pardon of sin.  
No duty is accepted till a man's person be: No man's person is accepted so long as he is in his guilt: he is in his guilt that hath not sin pardoned; but when sin is pardoned, than guilt is taken off; when guilt is taken off, than a man's person is accepted; when a man's person is accepted, than his duty is accepted: A man is never fit for duty till he be such an one as may be accepted, and can never be accepted till his sins be pardoned. When a man comes to God in any holy duty, and comes in his guilt, in his sins, Satan is presently ready to put in a bar against him, and to lay his sins in his dish, that God may not regard him. Lord here is a man prays, hairs, receives, Lord respect not his service, let him have no acceptance, nor answer from thee. I but why Satan? Lord he is a swearer, a drunkard, unclean, covetous, he hath committed such and such sins, and the guilt of them yet lies upon his soul: And wilt thou have communion with guilty sinners? Art not thou a God of purer eyes then to behold iniquity? And this is a strong plea, and will carry meat in the mouth of it, so long as sin is unpardoned. There is no way to enervate Satan's pleas, but by getting sin pardoned; that is it alone which will take off the edge of all his accusations. Our prayers will never be of force, so long as his accusations be of force: His accusations will be of force, and will enfeeble the prevailing of our prayers, so long as sin is unpardoned: But when once sin is pardoned, than God hath to answer Satan with all. It is true Satan that this man that now prays, etc. hath committed such sins as thou accusest him, and those sins of his deserve that he should be rejected, but yet those sins of his shall not prejudice his prayers, nor be any stopping to my blessing, for I have pardoned all those sins of his, they are all taken away and forgiven. Do but consider that place, Zech. 3.1. There is Joshua standing before the Angel of the Lord, that is, before Christ; standing, that is, ministering in, and executing his office, offering up sacrifices and prayers for the people. And at the very same time Satan is standing there also, and standing at his right hand to resist him, to be an adversary to him, that is, he was there ready to hinder and frustrate his prayers by putting in accusations against him. What was the ground of his accusations? Wherein lay their strength? That appears, vers. 3, 4. Now joshua was clothed with filthy garments. That is, he was guilty of divers sins, as vers. 4. opens it, And he answered, and spoke unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will  thee with change of raiment. Now Christ is willing to accept joshua, and to regard him in his service. I but, Lord, says Satan, he is in his filthy garments, he is defiled with the guilt of his sin. Therefore that Christ may make way for the prevalency of Ioshua's prayer, see how he answers, Take away his filthy garments. And he says unto joshua, I have caused thine iniquity to pass from thee, etc. joshua, thy sins are pardoned, and so thy prayers shall speed, and shall prevail against all Satan's resistance and accusations: Out of which passage we may observe these particulars:  
First, that whenever man comes to pray to God, and perform that duty, Satan will stand at his right hand to resist him. Joshua cannot stand before Christ, but Satan will stand at his right hand.  
Secondly, that the ●●ine strength of Satan's accusations lies in the guilt of our sins. Sin unpardoned is that which puts validity into his resistances.  
Thirdly, that when sin is pardoned, and filthy garments taken away, than a man's prayer prevails, finds acceptance, and proves too strong for Satan's resistances. A pardoned sinners prayers are too strong for all the devils in hell with their accusations.  
So that all this considered, what a motive should it be to make us get our pardon. As we would not have all our duties to be turned into sins; as we would have communion with God in them all; as we would get good by, and in them all; as we would have our duties accepted, and prevalent; as we would be fit to pray, etc. so get the pardon of our sins. What a sad thing is it to lose all our endeavours, to lose our prayers, hearing and receiving; all is lost, and is lost labour, if we come unfit to them. Every man that is unpardoned, is unprepared; every unprepared man doth but lose his labour in all his duties and performances.  
Fifthly, it is that which exceedingly fits a man to suffer, and to bear the cross: It is that which every one must reckon upon, that will be Christ's, to take up the Cross. It is but a delicacy that men dream of, to divide Christ and his Cross: A man cannot take one, but he must resolve to take up the other. Now no man can suffer unless he be fit for it, and well prepared for the service. It is not an easy thing to suffer, there is a great deal of patience, of courage, of resolution and Christian magnanimity of Spirit required in him that will suffer for Christ and the Gospel. A man that is fearful, a coward will never suffer. He that will suffer, must be free from cowardice of spirit. Now there is nothing so cows a man's spirit as the fear of Hell and damnation. Many a man could look death in the face, that dares not look Hell in the face. Many a man that shrinks not at dying, yet shrinks at damning, that quails the stoutest courage in the world. And there is nothing that puts a man more in the fear of Hell than guilt, the want of the pardon of sin. And nothing that makes a man fear Death more, than when through death he sees Hell, when he sees the gates of death open into Hell; and then a man sees Hell through death, when he apprehends his sin unpardoned; and seeing Hell through death, he is so affrighted at the sight of Hell, that if he can shift it he will not die, but will redeem himself from death upon any terms: He will do any thing, yield to any thing, be of any Religion, of any faith, rather than suffer death for the true Religion, because if he die, his sins being unpardoned, he knows there is no way but Hell for him. Thus doth sin unpardoned unfit a man to die for Christ, an unpardoned sinner dreads the fire, because it may but prepare him for a worse fire in Hell.  
But now when a man's sin is pardoned, and his conscience discharged of the guilt, his heart is quit of all fear of Hell and damnation: He sees the gates of death open into Heaven, into happiness. And Death is not dreadful nor terrible at all when the door opens that way. There is nothing so animates a man, so sills his heart with courage and resolution, as pardon of sin doth. That is it which alone makes a Christian Soldier valorous, that takes paleness out of the cheeks, whiteness out of his Liver, cowardice out of his heart; such have their feet shod with the preparation of the Gospel of peace, as it is Ephes. 6.15.  
As therefore we would do God service, and his Cause honour, as we would be able to be good Soldiers, and resolute courageous Champions for Christ and his cause, which is the greatest honour in the world, so get that taken away that takes away all courage, Take away the iniquity of thy servant, for that will take away the courage and resolution of thy servant, get that off which will cow thy Spirit, the guilt of thy sin. Get the pardon of thy sin, Get thy feet shod with the preparation of the Gospel of peace. If once thine heart have the peace of the Gospel's working, have peace from thy pardon, it will make thee look upon prisons, scourges, racks, strappadoes, gibbets, stakes, fires, as at so many flea-bite: It will make a man have an heart like David, his heart was as the heart of a Lion.  
Sixthly, it is an excellent and special preparative for death. There is no man but must die, and there is nothing so much concerns a man, as to be fit, and prepared to die. It is appointed to all men once to die, and after death comes judgement, Heb. 9 After death comes Judgement, and as a man's death is, so is his judgement, As the tree falls so it lies: Such as a man's death is, such is his doom. If a man die with his sins pardoned, than he is judged to life; if a man dies without pardon, than his judgement is without mercy, he is judged to death, and sentenced to Hell. Inasmuch therefore as a man is never fit to die comfortably, and happily, till death shall make way for him into Heaven, and a man cannot look for any entrance into Heaven till he be pardoned his sin, therefore till a man's sin be pardoned, he is never fit to die. See how Job speaks, job 7.21. Why dost thou not pardon my sin, and take away mine iniquity; As if he should say, Oh Lord be not hard to be entreated, let me prevail with thee for the pardon of my sin. But why is job so earnest for the pardon of his sin? See what follows, for now shall I sleep in the dust; As if he should say, Now Lord I am upon the point of death, and look for no other but to die; and alas, how sad will my condition be, if I should die without my pardon. Since I must die, Lord fit and prepare me for a comfortable death by the pardon of my sin.  
Then is a man fit to die, when the time after death shall prove a time of refreshing: Times of refreshing come after the pardon of sin, Act. 3.19. Repent, saith Peter to the men of Israel, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And then the times after death are times of refreshing, when the times before death are times of remission. He hath prepared himself well for death, that hath taken order that the time after his death, shallbe a refreshing time; and that order only he takes, that before his death hath taken order for the pardon of his sins.  
Then a man is fit to die, and never till then, when the sting of death is taken out, so as death can do a man no hurt, when death shall not be deadly to him. There is a speech, Apoc. 2.23. I will kill her children with death. Some men are killed with death, they do not only die, but they are killed with death, Death proves deadly to them. All men die, but all men are not killed with death. As a godly man said that he did agrotare vitaliter, so godly men they do mori vitaliter: When a man can die so, than he is fit to die.  
Now whence is it that death becomes deadly? 1 Cor. 15.56. The sting of death is sin. Sin only makes death deadly. That which arms death to do hurt, is sin. It is as in that case, Apoc. 9.10. The Locusts there had a power to hurt men with their Scorpion-like tails, and their stings in those tails, and their power was to hurt men five months. So death hath a power to hurt men, but that power is from men themselves; Sin it is that gives this power to Death to do a man hurt.  
In Death there be two things:  
First, the hand of Death, which is the power it hath over all men, it hath an hand to lay upon all; good and bad. Hos. 13.14. I will ransom them from the power of the grave: I will redeem them from death. Psal. 49.15. But God will redeem my soul from the power of the grave; for he shall receive me. All men must come into this hand of death. Now it is sin that gives Death this hand: But yet this hand is not deadly, it but separates soul and body, and but for a time. At the Resurrection that hand of death shall be cut off, Hos. 13.14. O death I will be thy plague: O grave I will be thy destruction.  
Secondly, the sting of death. That is the power it hath of delivering men over to the curse of God and eternal wrath: And it is this sting that makes it deadly. It may strike a man with the hand, as it doth all godly men, and yet not be deadly, but then deadly when it strikes with a sting, and makes way for a man's separation from God for ever. And this power sin only gives death. It is sin unpardoned and unforgiven that gives death this power to deliver a man over to wrath, to carry him in chains to Hell. This is to be killed with Death. Now a man can never be fit to die, but when he is willing; And never can he be willing, so long as he sees Death with a sting. The only way to fit a man for death, so as to be willing to die, is to get out the sting. The way to get out the sting, is to get sin pardoned; pardoned sin makes death without a sting, and then it is not terrible. A Fly makes as great an humming as a Bee, and yet we fear not a Fly as a Bee, because a Fly hath no sting. We are fit to die when we fear not Death.  
This of all other should make us very solicitous for our pardon. Death is the King of terrors, and it is a sad thing at the time of death to have the heart full of fears, the conscience full of horrors, to have death look gastfully in our faces. Get pardon, and free from all this.  
Dye thou must, that's once. Now if one should come and tell us, you shall die in a Gaol, you shall die in a ditch, we should think it a sad hearing, it would sound dolefully in our ears. I but there is a speech of Christ's to those, Joh. 8.21.24. that sounds more dreadfully than the former, Ye shall die in your sins. It is a sad thing to die in a Gaol, to die in a ditch, but this is the sad thing indeed, ye shall die in your sins. In a Gaol, in a ditch a man may die, and yet go to Heaven, but the man that dies in his sins, a dead Dog is better than he, It had been good for that man that he had never been borne. To die in ones sins, it is to drop down right into Hell. It is dangerous to live in ones sins, because a man may die in them, but it is more dangerous to die in them, because no way but Hell with such a man. Take heed what ever ye do, and look to it, that when you come to die, ye do not die in your sins. And the way not to die in your sins, is not to live in your sins, but to get the pardon of them while ye live. This is the happiness of a man whose sins are pardoned, that being once pardoned as he will not live in them, so being once pardoned he shall never die in them. It is a sweet thing to die as Stephen did, 
Act. 6.56.  to see Heaven opened, etc. to die with the sense of God's love and favour. Some when they die they see Hell opened, and the Devils standing about their beds ready to drag them to the place of torment: It is hideous dying so: which of these two deaths would we now choose? If ye would not die the last, get sin pardoned, that ye may not die in your sins. None can at their death, with Stephen, see Heaven opened, that have not first gotten their sins pardoned,  
It is impossible that a man should have peace and comfort in his end, that dies without sin taken away and pardoned. When death once arrests a man, than conscience if it be awake will bring in and lay to a man's charge all his sins, and Satan will be busy to lay on load, and to affright a man with Hell and damnation. If a debtor be arrested and cast into prison, it is no sooner heard of, but every creditor comes in and brings in his several actions, and loads him with executions. Such is the case of an unpardoned sinner at his death. So soon as death doth arrest him, Satan comes in, conscience comes in, yea and God himself comes in, all come in with their actions against him, and what peace or comfort can there be in such a condition. But if sin beforehand be pardoned, all this trouble is prevented, and a man dies in peace. It is a rule that such as are about dying persons live by, that when a man is dying, nothing should be done that might trouble him in his departure, that there be no shrieking or crying out, none will offer to pull off the clothes, to pluck away his bed from under him, because they will have him die quietly, we will not have a dying man disturbed and disquieted. Now how much more should every one have a care, that when he comes to die, he may die quietly, that he may not hear the cry and shriekings out of conscience, nothing will disturb a dying man as will they. If then men would go quietly out of the world, let them get the pardon of their sin: If that be not pardoned, there is little hope of departing in peace.  
Quest. Since therefore it is a thing so much to be looked after; how may a man get his iniquity taken away, and pardoned.  
Answ. Two things must be done to get pardon.  
First, we must be taken off from such false principles as make us regardless of pardon, that keep us from looking after, and labouring for pardon. Two false principles there are that kill endeavours after pardon, and make men careless in looking after it. First, that it is an easy thing to be had at pleasure, a man may have it with a wet finger at any time when we will, that it may be had at the low rate of a Lord have mercy upon me, when there is scarce breath enough in a man's body to speak these five words. Secondly, that it is an impossibility to get pardon of sin, and that it is a thing cannot be had. Both these principles, though contrary to each other, make men careless in looking after pardon, and in taking pains to get iniquity taken away. Who will be anxious, solicitous, industrious? who will take care and pains all the days of his life to be getting that, he may have when he will for five words speaking? Who again will bestow time and pains about that which he conceives impossible to be effected. No man will set a team of horse to remove a feather, because when he list he can remove it with a slight puff of his breath: No man also will set a team of horse to remove a mountain, because he knows it is an impossibility: So that whilst men either conceive it so easy to be had, or so impossible to be had, it lays a bed all cares and endeavours after pardon. Therefore on the contrary we must know these two things. First, that it is not so easy a thing to get pardon, as men imagine; it is an hard thing to get pardon. Secondly, that, though it be hard, yet it is possible and may be had. It is hard, yet possible; it is possible, and yet hard; and hardness of obtaining and possibility, are the two quickners of cares and endeavours, to obtain any good thing.  
First, than we must learn that it is not so easy a thing to get a pardon, but that the work is a difficult, and an hard work. A work that a man must tug, and sweat at, that will cost him a great deal of care, a great deal of trouble and contention of spirit, a great deal of pains and diligence, before it can be brought about.  
That it is not so easy a thing as men dream of, to get the pardon of sin, appears by that speech of Peter to Simon Magus, Act. 8.22. Repent thee of this wickedness, if perhaps the thought of thine heart may be forgiven thee. He doth not intimate an impossibility of getting his pardon, for then why should he prescribe him a course to seek it; if he had meant it had been impossible, in vain had he advised him to repent; but his meaning is to show him that his pardon would not easily be had, but that it would bean hard, a very hard thing, though a possible thing to be obtained; As if he should say, I will not deny but it is possible, but yet if thou wilt ever have it, it will cost thee tugging and sweeting for it.  
Simon Magus indeed was naught, and therefore his pardon might seem the harder to be gotten, but yet if we look upon good men, we shall find that they have found it hard enough to obtain. See how David labours and wrestles for it, Psal 51.1, 2. Have mercy, etc. blot out. Wash me. Cleanse me. This iteration, and ingemination of his suit, that he thus pulls and tugs for it, implies how hard he found it to get pardon. Less labour and contention of spirit would have served the turn if it would so easily have been had.  
See how difficult a work Job found it, Job 7.20, 21. I have sinned, and what shall I do unto thee, O thou preserver of men! I have done what I can to get my pardon, and I am willing to do any thing in the world, what shall I do more than I have done? And why dost thou not pardon my transgression, and take away mine iniquity? He had done what he could, he had confessed, prayed, he had laboured and striven with all his might, and as yet he could not get his pardon and the assurance of it. Job then found it not so easy a matter to get pardon, as many do imagine it to be.  
Prov. 30.7, 8. Agur would beg for his pardon, and labour to get that even to his dying day. It is a thing, a work that will take up all a man's life, it will find him business to his dying day, to get the pardon of sin. It is a man's whole life time, well spent too, if he speed in that business. Alas, if it were a work so easily done as many dream, what needed Agur have spent so much time about it? why could he not follow the world, and follow his lusts, and take his pleasure as he saw good, and then when he was ready to die, when he was at his last gasp, have fetched his pardon from Heaven, with a Lord have mercy upon me? why says he not, One thing I would have of thee, which I will beg when I die, when I am dying, Remove from me all my guilt? No, Agur knew that pardon was not so easily purchased, he knew it was a great work, and an hard work and therefore would be sure to take time enough to do it; he saw it was work enough for his whole life; and therefore would not make it his work at his dying day, but till his dying day. This one thing shows the difficulty of the pardon of sin, to consider what God doth on his part. On God's part, for our pardon is required.  
First, not only mercy and grace, but great and wonderful grace and mercy, Psal. 51.1. Mercy, tender mercies, multitude of tender mercies, Psal. 86.5. Ready to forgive. I but it is out of mercy that he forgives. And what will any mercy serve the turn? No, ready to forgive and plenteous in mercy. So that unto forgiveness is required, not only mercy, not any ordinary and common mercy, but plenty of mercy. The Apostle speaks of the riches of God's grace, and Ephes. 2.1. You hath he quickened, who were dead in trespasses and in sins. But whence was it? vers. 4. From God who is rich in mercy. Therefore to the pardon of sin is required not only grace and mercy, but riches of Grace, riches of Mercy. And God in the pardon of a sinner, lays forth the riches of his mercy, the riches of his grace. When a rich man gives a poor man an alms, he gives him somewhat of his riches, but brings not out his whole riches, lays not out his treasures upon him. Riches is an abundance of things precious. But now God in pardoning a sinner lays out his treasures and riches, Ephes. 2.7. That he might show the exceeding riches of his grace. Now some pence, some shillings are not so hard to be had, common mercies of food and raiment, preservation, these be but penny mercies, shilling mercies, but pardon of sin that is riches of Grace: And it is not so easy to get riches of mercy in pardon, as it is to get the penny mercies of food and raiment. Is it think we so easy a thing to get multitude of mercies, plenty of mercy, riches and treasures of grace which are to be brought forth, and laid out in the pardon of sin?  
Secondly, not only power and might, but his infinite power, his Almighty power, Psal. 99.8. Deus fortis, &, condonans eyes, not only is he a merciful God forgiving, but he is a strong God in forgiving, not only his infinite mercy, but his infinite power is required, and hath a concurrence in the pardon of sin. And therefore see Psal. 86.5.8. No God like him, no works like his; as being of God, of that infinite power as to pardon sin. And therefore hence that same Mich. 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. So that to pardon sin is as great a work as to shake heaven and earth, yea as to make heaven and earth. Is it an easy thing to shake heaven and earth? It cannot be done but by an Almighty power; because it cannot be done but by an Almighty power: Therefore it is not an easy work; and therefore by the same reason no easy work to have sin pardoned, because an Almighty power is required thereto.  
So then, we see that it is no such easy thing to get pardon. Now these things are not spoken to discourage and dishearten men from seeking pardon, but to quicken and awaken men to take pains for it. Slothful and lazy endeavours will never get things that be hard and difficult. The harder things are to be gotten, the harder must men labour to get them. There is no discouragement in the difficulty of obtaining pardon, because though it be hard, yet,  
Secondly, it is possible, and the work feasable. All the pains in the world will not effect impossibilities. But though things be hard and difficult, yet so long as possible, there is room for, and encouragement to endeavours. There is therefore a possibility of pardon. David that so struggles for it, Psal. 51.1, 2. He elsewhere blesses God for it, Psal. 103.2, 3. Bless the Lord, O my soul, (saith he) and forget not all his benefits. Who forgiveth all thine iniquities, who healeth all thy diseases. And so that iniquity for which he had begged pardon so hard, Psal. 51. was then forgiven: So that the work was done hardly, but yet it was done. Pardon came hardly, but yet it came. There was a time when David roared was disquieted in his spirit, and he could have no quiet, Psal. 32.3, 4. But yet there came a time when David could say, Thou forgavest the iniquity of my sin, verse. 5. Hezekiah chatters like a Crane, or Swallow, mourns as a Dove, his eyes fail with looking upward, Isa. 38.14. But vers. 17. Thou hast cast all my sins behind thy back. David here prays that God would take away his iniquity. It is idle to pray for impossibilities, if it had been an impossible thing, it had been weakly done of David to have prayed for that which could not have been. Prayer is grounded upon promises, all things promised are things possible. So then, though it be an hard thing, yet being possible, it being a possible thing, yet an hard thing, Let it make us shake off both all slothfulness out of a conceit of easiness, and all despondency of spirit out of a conceit of the impossibility of obtaining it.  
Secondly, these false principles removed, set upon the means by which it may be had. And they are these:  
First, Faith in the blood of Christ. There is no pardon to be had without blood. It was the Doctrine of the legal Sacrifices, Heb. 9.22. Almost all things are by Law purged with blood, and without shedding of blood is no remission. And it is not any blood that will serve the turn, not the blood of Bulls and Goats, Heb. 10.4. It is not possible that the blood of bulls and goats should take away sins. David then might under the Law have soon had his iniquity taken away: nor yet the blood of men. God never appointed men to be sacrificed as the Heathens did, and as the Idolatrous Israelites did, Psal. 106.37, 38. because as impossible for man's blood, as goat's blood to take away sin but it must be the blood of God. Act. 20. that is the blood of the Lord Christ who is God. Remission of sin is to be had alone by the blood of Christ. It is his blood that washes from sin, Apoc. 1.5. yea it is his blood that washes white, Apoc. 7.14. God promises to give a white stone to him that overcomes, Apoc. 2.17. to give the pardon of sin. A man must be washed in Christ's blood, and washed white in that before he can have that white stone given him. It is then Christ's blood that takes away iniquity.  
But now this blood takes not away unless this blood be applied. It washes white, but yet there must be washing before there can be whiteness. Therefore the Apostle speaks not only of blood, but of the sprinkling of the blood of Jesus Christ, 1 Pet. 1, 2. It is not enough that there be the blood of Christ, and that he hath shed it, but there must be besides the shedding of it, the sprinkling of it. Christ's blood was shed upon the Cross, and yet all men's sins are not pardoned; and what is the reason? Because though his blood were shed on the Cross, yet that blood is not sprinkled upon their hearts and consciences: And pardon must be had, not only from blood shed, but from blood sprinkled. Therefore David prays, Psal. 51. Purge me with hyssop; it was the blood that purged, but yet it was the hyssop that sprinkled the blood: It must be sprinkled blood that must be purging blood: So it must be Christ's blood sprinkled upon the conscience that must take away iniquity. Well, but how comes Christ's blood to be sprinkled upon the conscience? It is true that Christ sprinkles his blood upon a sinner, Eze. 36.25. I will sprinkle clean water upon you, and ye shall be clean; and Isa. 52.15. So shall he sprinkle many Nations: but yet it is as true, that a sinner must besprinkle himself also. We must not shuffle off all to Christ, and say, It is he that must sprinkle us with his blood, and if he will but sprinkle me, than my sin shall be pardoned. But if we will have our iniquity taken away, we must besprinkle ourselves. Lay these two Texts together, Apoc. 1.6. He hath washed us from our sins in his own blood. Apoc. 7.14. They have washed their robes, and made them white in the blood of the Lamb. So that not only Christ washes, but they also themselves wash with Christ's blood: And therefore it is that men are called upon to wash themselves, Isa. 1.15. Wash you, make you clean. It is clear therefore that some way men must have an hand in washing and sprinkling themselves with Christ's blood, if they will have pardon.  
But now, how may a man wash and besprinkle himself? That is done by faith and by believing in Christ. Therefore Rom. 3.25. through faith in his blood. Faith is the hand of the soul, and the soul by faith puts her hand into Christ's blood, puts her hand into the wounds of Christ, takes there of his blood, and besprinkles herself, and washes, and wrinces off her guilt and defilement. Faith taking Christ's blood, and besprinkling the soul with it, applying it unto the conscience, thereby is iniquity taken away, and pardoned.  
Zech. 13.1. Christ's blood is a fountain opened for sin, viz. to take away sin and iniquity. God opens that Fountain, and there is an healing virtue in that Bath to purge and cure the soul from guilt. But now though there be an healing virtue in the Bath, yet a man cannot be healed unless he will go into the Bath. When the Angel moved in the waters at the pool of Bethesda, there was some healed, but not every one that was diseased, but he that first stepped in. Men might have lain long enough in the porches of Bethesda, looking on the water and motion and still have been as leprous and filthy as before, but he that would be healed must step in, must plunge himself into the pool. So Christ's blood that fountain is opened to take away sin, but it is not lying by the fountain, nor looking only upon the fountain, but it is stepping into the fountain, and wrincing, and washing in that fountain that takes away sin. Now faith is that by which a man goes into that fountain, by which he washes and wrinces himself in that fountain, by which he plunges and douzes himself in the pool, and so gets off his guilt.  
Hence it is that in Scripture we are said to have pardon by faith, Act. 13.38. Through this man is preached unto you, and so offered unto you, the forgiveness of sins. I, it is offered to us in him, but how shall we come by it? vers. 39 And by him all that believe are justified from all things, etc. Matth. 9.2. he seeing their faith, viz. The palsy man's as well as the other, said unto the sick of the palsy, Son be of good comfort thy sins are forgiven thee. Luc. 7.48, 49, 50. And he said unto her, thy sins are forgiven. And they that sat at meat with him, began to say within themselves, Who is this that forgiveth sins also? And he said to the Woman, Thy faith hath saved thee, go in peace. There is then the way to get iniquity taken away. Faith lays every believers sins upon Christ, as upon the escape goat, and he as the escape goat bears and carries them away into a land of separation. Thus then remission is had by blood, by the blood of Christ, by his blood shed, by his blood sprinkled upon us, by faith in his blood, by faith sprinkling and washing us with the blood, by faith applying his blood and merit to ourselves. So then, if we would get sin taken away, we must get faith in Christ's blood, and strive, and wrestle hard to believe. It is a very hard thing to believe in Christ's blood. A great many think it easy to believe in Christ, and the truth is, that it is easy to believe as they do, they come easily by their faith that it may well be questioned whether they come honestly by it or not. As therefore we ever desire to have our sins pardoned, so never give we our soul's rest till we have gotten true faith indeed. So long as you live and go on in your unbelief, it is impossible to have the pardon of sin. He that believeth not the wrath of God abideth on him, Joh. 3. ult. There is no pardon so long as under wrath. So long as in unbelief, so long under wrath, Tit. 1. To the unbelieving all things are unclean, their consciences being defiled. So long then as a man is in unbelief, so long he is defiled, because sin being not pardoned the guilt thereof defiles his conscience and his person. How many be there that have had the pardon of sin preached to them, and offered to them in the Gospel in the Name of Christ, and yet to this day their sins are upon them, and not taken away? And what is the reason of it? Because they are not sprinkled with Christ's blood. And why not? Because they want an hand of faith to take the blood of Christ which is shed, and to sprinkle it upon their own consciences. And so for want of faith they have all their sins lie unpardoned upon their souls.  
Secondly, repentance for sin. There is no pardon to be had without repentance. As there is a faith unto life, Joh. 6.47. He that believeth on me hath life: And a justification of life, Rom. 5.18. So there is a repentance unto life, Act. 11.18. And as the Lord Christ is a Saviour, so he is a Prince, Act. 5.13. And to what end is he both? A Prince and Saviour for to give repentance to Israel and forgiveness of sin. He indeed gives forgiveness of sin, but he also gives repentance, yea and he gives repentance that he may give pardon: And where he intends the latter, he works the former. David begs to have his iniquity taken away. God he promises to take away another thing, Ezek. 36.26. I will take away the stony heart out of your flesh. It is a sure thing that they that will have iniquity taken away, must have the stony heart taken away; they that will have the sting taken out of their heart, must have the stone taken out of their heart, he gives repentance and remission of sins, when he gives remission he takes away the sting, when he gives repentance he takes away the stone; and he first takes away the stone before he removes the sting. And therefore Christ joins both these together in the commission he gives his Apostles, Luc. 24.47. And that repentance and remission be preached in his Name. They that preach remission in Christ's Name, and preach repentance in his Name, they must first preach repentance before they preach remission. All to teach that they must have repentance that will have remission, and that repentance is a special means to get the pardon of sin.  
And therefore we shall see that the promises of pardon are made to repentance, that when God promises to give pardon of sin to any he promises it to such as are so conditioned and so qualified with repentance. Zech. 13.1. There is the promise of a fountain that shall be opened for sin, that is, to take away the sin of Judah and Jerusalem. I, but that fountain is yet unto the Jews a sealed fountain, their iniquity is not taken away, they yet lie under their guilt: But yet there is a promise of a day when that sealed fountain shall be broken up, and shall be opened. But what day is it? In that day. In what day? It hath reference to that which goes before in the former chapter. See vers. 10, 11. etc. They shall look upon me whom they have pierced, that is, they shall believe in Christ whom they crucified, And upon it they shall mourn for him, etc. They shall repent for that sin of the rejection of Christ, and the murder of him, In that day there shall be a great mourning in Jerusalem, etc. And in that day shall a fountain be opened to the inhabitants of Jerusalem. In that day then that Jerusalem shall mourn, in that day shall the fountain be opened to Jerusalem for sin. Oh that mine head, says jeremy, were as a fountain of tears. When their heads and hearts shall be opened as a fountain of tears to mourn for their sins, then shall the fountain of Christ's blood be opened for their sins. When they shall wash themselves in the fountain of tears of repentance, in that day will God wash them in the fountain of Christ's blood. The day of repentance is the day of pardon, in that day a sinner reputes, in that day God pardons, and takes away iniquity.  
There is no question but the Lord lives by his own rule which he gives us to live by. The rule he gives us to live by is that Luc. 17.3, 4. If he repent forgive him, if he trespass against thee seven times, yet if he say, I repent, you shall forgive him. As upon a brother's repentance we must forgive, so upon our repentance God will forgive: Repent and thy brother must forgive, and repent, and God will forgive. Alas what are our mercies to the mercies of God? God's mercies are an Ocean, a boundless bottomless sea of mercies, our mercies are but small drops out of this Sea. Now if God do bind us that have but poor, small, and a few drops to be thus merciful, as upon repentance to forgive them, then surely the Lord whose mercies are as the waters of the Sea, that cover the earth, upon our repentance will give us pardon, or else our drops should do more than his Sea, and he should bind us to do more with our drops of water, than he will do with his whole Sea. Surely as man's power, wisdom, justice, cannot exceed Gods, so neither can man's mercies and compassions go beyond his. He that will have a trespasser against man pardoned upon his repentance before man, he will pardon a trespasser against God upon his repentance before him.  
To this purpose also are those promises, Isa. 1.16, 17, 18. Come now, etc. Now: When? Wash you make you clean, etc. and then come, and though your sins be as Scarlet, etc. Scarlet is a deep dye, a die that will hold, a die that will not easily be fetched out, not easily made white: And yet God promises to turn scarlet colour into snow colour, scarlet into white. It is easy to turn white into scarlet, but not so easy to turn scarlet into white. And yet God will do it. He will wash them with the scarlet blood of Christ, and that shall turn their scarlet into white. Other blood dies and stains what is washed in it, but Christ's blood takes out stains, and makes white, Apoc. 7.14. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. I, but when will God thus change their scarlet white, when will he take away their iniquity? Then when they were washed and made clean, etc. Upon the condition of their repentance he would give them the pardon of their sins. And upon the same condition is the same promise; Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon; he will multiply to pardon.  
And we find that God upon such condition hath made good his promise, Psal. 32.5. I acknowledged my sin unto thee: and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. That is, I did repent and humble my soul in the confession of my sin, and thou forgavest the iniquity of my sin: Not that repentance fetches in pardon by way of merit, as money buys pardons at Rome, nor yet that repentance lays hold on pardon, which is the work of faith alone. But for two reasons pardon follows upon repentance.  
First, Because the faith that looks on Christ's blood, looks at the same time on its own sin, and every believing sinner is at the same time a repenting sinner, Zech. 12.10. They shall see him whom they have pierced, and they shall mourn. So that faith not only sees Christ, but sees him pierced, pierced by its own sin. They not only see Christ pierced, but Christ who they themselves have pierced: They see him, and mourn: Faith looks upon him with a mourning eye. The faith that looks upon Christ is a repenting faith, and never reputes and mourns more, than when it looks most on Christ. So that repentance being so necessary attendant upon faith, therefore the promise of remission is made to repentance.  
Secondly, the want of assurance of pardon doth no less disquiet the heart than the want of pardon itself. Now suppose a man upon his faith have his pardon, yet he cannot be assured of it till he do repent. Upon repentance God gives the assurance, and seals it to the conscience: And therefore upon repentance it is that pardon is promised.  
So then, would we have the pardon of sin, would we have iniquity taken away? See then what is to be done. As thou wouldst have pardon, so fall close to the task of repentance: So humble thyself for thy sins, mourn and be in bitterness of spirit; judge thyself and turn from thy sins, and God will then show mercy to thee in thy pardon. So long as thou livest and liest in thy sins, and goest on in thine impenitency and hardness of heart, thou canst not have the pardon, nor the hope of pardon of thy sin.  
You have many that hope their sins are pardoned, and that God hath taken away their injquity; and why so? Why they thank God they believe in Christ, and that with all their hearts. It is well if they do so. But yet they that will have pardon must repent as well as believe: You thank God you believe, but in the mean time where is your repentance. Though I had all faith so as I could remove mountains, and yet have not love, I am nothing, 1 Cor. 13.2. So in this case, though thou hadst all faith so as thou couldst remove mountains, yet if you want repentance, in this case thou art nothing; thou hast not, nor canst have any pardon at God's hand. Thou sayest thou believest, and therefore thou hopest thou hast thy pardon. I, but the faith that helps to pardon, is a repenting and a mourning faith. Thy faith is no such faith. Thou sayest thou believest; I, but yet thou art a drunkard, a swearer, an unclean, a covetous person. Thy faith is a swearing faith, thy faith is a drunken faith, thy faith is a whoring faith, a covetous faith. Now dost thou think that a whoring, drunken, swearing faith, is a faith that will help thee to the pardon of thy sin? No such matter. In that day a fountain shall be opened for sin, Zech. 13.1. But in what day? They shall see him whom they have pierced, and they shall mourn and be in bitterness. Not simply in that day when they have a faith to see him, but in that day when they shall see him, and mourn for him; the promise is not made to any faith, but to a mourning faith, to a repenting faith. Do but mark that passage, Act. 8.13. Then Simon himself believed also, yea and was baptised, and continued, and kept company with Philip. Here was a faith that Simon Magus had: But see vers. 22. Repent thee of this thy wickedness, if perhaps the thought of thine heart may be forgiven thee, and vers. 23. Therefore there is a faith that men may have, and yet they may be guilty of wickedness, there is a faith that men may have, and yet be in the gall of bitterness, yet be in the bonds of iniquity: And such a faith will not serve for pardon, but if men will have pardon, they must repent of their wickedness: The faith that must help to the pardon of sin, must be a repenting faith. And though thou talk of faith, whilst thine heart aches, yet if thy faith be not a mourning, repenting faith, thy sins are not pardoned, thine iniquity is not taken away, Apoc. 2.17. To him that overcomes I will give a white stone, that is, I will give him the pardon of his sin, as a white stone was a token of absolution and discharge to a man questioned for his life. So long as men live in their sins, they are all black and filthy, they are Ethiopians in their black skins. Do you think that God will give the white stones to such as have black souls? They must be white that will have the white stone. How shall men become white? Dan. 11.39. They shall be afflicted, that they may be brought to repentance, and so be made white. Repentance makes white, and when men are made white by repentance, than God gives them the white stone, seals to them the pardon of their sins. Therefore as ever we desire to get the pardon of sin, so be we humbled, and repent for sin.  
Use 2 Secondly, if pardon of sin be a thing so much to be looked after, and of such concernment, then give thy soul no rest till thou hast gotten assurance of the pardon of sin, and till thou knowest that thy sin is taken away. For God doth not only pardon sin, but God assures a sinner of his pardon, not only gives but seals a pardon, and this is properly the white stone, the seal and token of absolution and pardon. What is a man the better for a pardon if he know it not? A condemned Malefactor may have a pardon, but so long as he knows it not, he is in as much fear and perplexity of spirit, as another Malefactor that hath none: There is no difference between them in regard of quiet and peace of spirit. Therefore the Lord not only pardons sinners, but when he pardons them, he makes it known unto them, and assures their consciences of it, that so they may not only have pardon, but peace and joy of spirit. Do but consider that Text, Zech. 3.3, 4. Joshua was there clothed with filthy garments, and stood before the Angel, before Christ; and vers. 4. Christ speaks twice, he speaks to them that stood by, and to joshua himself. To them that stood by, he said, Take away the filthy garments from him. It is my will and pleasure that Ioshua's sins be taken away and pardoned. That's happy for joshua: But is that all? No, he speaks a second time. And unto him he said, not only unto them that stood by, but unto him, unto joshua he said, Behold I have caused thine iniquity to pass from thee. So that Christ doth not only pardon a sinner, but gives the pardoned sinner assurance of it. There is not only a sentence of absolution pronounced in the Court of Heaven before those that stand before Christ, but a sentence of absolution pronounced in the Court of Conscience. He not only says to them that stood before him, joshuaes' sin is pardoned, but he says to joshua himself, and unto him he said, joshua thy sin is pardoned, as to the palsy man, Be of good comfort, thy sins are forgiven thee. Therefore should we not only labour for pardon, but for the knowledge of it, for thereupon lies our peace and comfort.  
Quest. How may a man know then that his sin is pardoned.  
Answ. Besides the secret testimony and witness of God's Spirit sealing a man's pardon to him in the very acts of holy duties and Ordinances, it may be known by these things:  
First, by the mortification of sin, and the taking away the reigning power thereof. There is in sin a double power: There is a condemning power, and there is a commanding power, by which it rules and reigns in a man's heart, so as he is under the obedience of it. There is the guilt of sin, and there is the dominion of sin, that by which it rules in the hearts and lives of men: of the first ye have mention, Rom. 3.19. That all the world may become guilty before God. Of the second, Rom. 6.14. Sin shall not have dominion over you. The guilt is the damning power, and the dominion is the reigning power. Now David here prays, Take away the iniquity of thy servant; that is, pardon my sin. Now pardon of sin stands in the taking away of the damning and condemning power, and when a man knows that the damning and condemning power of his sin is taken away, than he may know that his sin is pardoned. But how shall a man know that the damning power of sin is taken away? Then is the damning power taken away when the reigning power is taken away: Then is the condemning power taken away when the commanding power is taken away: Then is the guilt taken away, when the dominion is taken away. Wheresoever sin is pardoned, it is sin subdued, it is sin mortified, it is sin forsaken, and cast off: So that if a man know his sin to be mortified, subdued, and know himself delivered from the reigning and commanding power of it, he may be confident in it that he is delivered from the damning power of it.  
Justification is called the Justification of life, Rom. 5.18. As it is a Justification of life, so it may be called a justification of Death. A justification of life to a man's person that is pardoned, a justification of death to a man's sin when he is pardoned, because upon the justification of a man's person follows necessarily the mortification of a man's lusts: And so pardoned sin is deadened sin. Sin no sooner loses the Sword to kill, but it loses the Sceptre to rule: and therefore if the Sceptre be lost, the sword is lost. If the dominion be mortified, the guilt is certainly pardoned, for all dominion flows from guilt, and it is the condemning power that enables sin with a commanding power: So that if the commanding power be taken away, it is a sure sign that the condemning power is taken away, for otherwise the commanding power would remain in full force and strength.  
See Mic. 7.18, 19 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion on us: he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea. Mark then where God pardons iniquity, and casts sins into the depths of the Sea, there he always subdues iniquity: And therefore where iniquity is subdued, there iniquity is pardoned.  
Lay together those two Texts, Rom. 11.26. He shall turn ungodliness from Jacob, that is, he shall take away and pardon the sin of Jacob. But now Isa. 59.20. the words lie otherwise, Unto them that turn from transgression in jacob. This diversifying of the words teaches thus much: That where ungodliness is turned from men, there men are turned from ungodliness; where men's persons are justified, there men's lusts are mortified; where God gives men pardon of sin, there God gives power against sin: And so also where God hath given power, there God hath given pardon; and where men are turned from transgression, there ungodliness is turned from them.  
Rom. 6.14. Sin shall not have dominion over you, for ye are not under the Law, and so under guilt, but ye are under grace, you have your sins pardoned through the grace and mercy of God. See then, that so long as under the Law, and under guilt, so long under the dominion of sin. That when under grace and sin pardoned, than sin hath no dominion. And that therefore when men are not under the dominion, under the commanding power of sin, that that is a sure sign they are under Grace, their sins are pardoned, and they are freed from the condemning power of them.  
Do but mark that Text, Levit. 13.22, 23. If it spread much abroad in the skin, then unclean, it is a plague. To teach, that if sin reign, than a man is not pardoned, he must be pronounced unclean. But in the next verse. If the spot stay in his place, and spread not, it is a bile, and the Priest shall pronounce him clean. Strange that a man should have a spot, and a burning bile, and yet be pronounced clean. Why so? Because it stays in its place, because it spreads not. To teach, that though men may have lusts and corruptions, which are spots in the soul, yea burning biles, yet if they spread not, reign not, they are not imputed, they are pardoned. Therefore where the reigning, spreading, commanding power of sin is gone, there the condemning power is also taken away.  
wouldst thou then know whether thy sins be taken away or no? Look into thine heart, into thy lusts, into thy life. Are thine iniquities subdued: Art thou turned from transgression: Art thou free from the dominion of thy lusts? Lusts thou hast, but yet they are but burning biles, they be spots, but they stay in their place, they do 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 says unto thee, as Christ to joshua, I have passed by thine iniquity. But by this may many see that their sins are not pardoned. If pardoned, why under the power of habitual covetousness, drunkenness, uncleanness? How is it that thy lose 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 sin is unpardoned.  
Apoc. 1.5, 6. They who are washed in Christ's blood are made Kings and Priests. They that are pardoned, have their iniquities so subdued, that they reign over as Kings, and sacrifice the bed of sin in mortification as Priests. But now if sin and lust be the King, and that reign over thee, that be the King and thou be the slave and the drudge, than art thou not washed in Christ's blood, then are not thy sins pardoned. Take it for a sure truth, that sin unmortified is sin unpardoned. Sin in the throne is sin unforgiven.  
Secondly, By the sanctification of a man's heart and spirit. When God takes away iniquity, he furnishes that man with all sanctifying graces of his Spirit. Zech. 3, 4. I have caused thine iniquity to pass from thee. There is the pardon of sin, And I will  thee with change of raiment, 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 oil. I clothed thee also with broidered work, and shod thee with badger's skin, and I girded thee about with fine linen, and I covered thee with silk. I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck. So in this case. So that wheresoever a man finds true sanctifying grace in his heart, it is an evidence that his sins are pardoned. The love of Christ, and the love of God it is a grace of sanctification, and therefore it is a sign of pardon of sin. See Luc. 7.47. Wherefore I say unto thee, Her sins 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 causal, not showing the cause of her remission, but only a sign of her remission, vers. 39 The Pharisee finds fault with Christ for suffering a sinner to be so familiar with him. Christ's answer is, she is no sinner. He proves it, because her sins were forgiven her; but how proves he that? For she loved much: As if he should say, This grace of love is an evidence that declares her sin 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 unbelief. 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 sign 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 Church's iniquities, for by the Land of Canaan was typified the Church or people of God; and this I will do 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 Figtree. In that day, namely, when as the people of God should by that only sacrifice so offered up to God for sin, through the alone justification of faith, come to enjoy the true spiritual and inward peace themselves, than should they express 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 sign. But on the contrary, the unholiness of men's hearts and lives, argues how it is with them. To have sin pardoned, is to be under grace, Rom. 6.14. For ye are not under the Law, but under Grace. Can a man be under Grace, and have no grace? Can a man be under Grace, and graceless? Certainly, graceless persons are not under Grace, have not their sins pardoned. Such have never yet aright sought for, much less 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 form 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. Pain for L. Fawn and S. Gellibrand at the brazen Serpent in Paul's Churchyard. 1640.   

THE RIGHT EATING AND DIGESTING OF THE WORD.  JER. 15.16. Thy words were found by me, and I did eat them, etc. 
THE Prophet complains vers. 10. of the course entertainment that he had amongst the people; that he was a man of contention to the whole earth, he was counted a contentious fellow, and so hated and cursed as a man contentious. That hath always been the lot of God's servants, and Saints, to have that imputation laid upon them. A man may strive in his Ministry to bring men to repentance, Gen. 6. My Spirit shall strive no longer with man. Therefore God's Spirit strives in the Ministry of his servants whilst he 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, jude 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 we see, Rom. 2.8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath. Therefore such as do not obey the truth, but obey unrighteousness, they are the contentious persons. Well, but yet the Prophet must go for a contentious man, and so a man odious. What's the matter? It may be he was an usurious oppressor, and therefore contentious and cursed. He purges himself from that, vers. 10. I have neither lent on usury, nor have men lent to me on usury. Therefore it must be some what else. He therefore lays down the true cause why he was so judged, and so hated: And that in these words, vers. 15. latter end, Know that for thy sake I have suffered rebuke. What ever is pretended, yet Lord this is the true cause. It is for thy sake alone that I am thus odious. And that he opens more particularly, vers. 16. for thy sake it is, for thy words were found by me, and I did eat them. I have been faithful when I found what thy word and will was, to disperse and practise it, and hence is all this ado, therefore the clamours and curses are against me. Because I eat thy Word, therefore it is that they are ready to eat up me, and to devour me. That is the dependence of these words. And we may take this by the way from it. That the true ground of all clamours, curses, reproaches against God's servants, is nothing else but this, tbeir conscientious and close walking with God, and walking by the rule of his Word. Psal. 69.7, 8, 9 For thy sake I have borne reproach: shame hath covered my face. I am become a stranger unto my brethren, and an alien unto my mother's children. For the zeal of thine house hath eaten me up: and the reproathes of them that reproached thee, are fallen upon me. Because the word is eaten by them, or they eaten up with zeal for God and his Word, therefore is the world ready to eat them.  
For the words themselves, and their sense. Thy words were found by me, that is, thou didst reveal and make known thy Word and will to me. And I did eat them. It is a metaphor by which he expresses with what readiness and forwardness he received the Word either to disperse it to others, or for his own practice and obedience, viz. with such readiness and affection, as an hungry man would do his meat, I was as willing to disperse, and obey thy Word, as if thou hadst commanded me to have eaten meat when hungry.  
And so the point is.  
That the Word of God found by us, Doct. made known to us, must be eaten of us. It is not enough to hear the Word, to read the Word, but we must eat the Word. That which Ezekiel and John did in a special case peculiar to them, that must we all do; Eze. 3.1, 2, 3. Moreover, he said unto me, Son of man, eat that thou findest: eat this roll, and go, speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it, and it was in my mouth, as honey for sweetness. So John, Apoc. 10.9. And I went unto the Angel, and said unto him, Give me the little Book. And he said unto me, Take it and eat it up, and it shall make thy belly bitter, but it shall be in thy mouth as sweet as honey. So we, when we find the Word must eat it. There must be a manducation, a comestion of the Word.  
As the body hath its food, so the soul also. Now for the body, it is not enough to see food, and look upon it, nor to feel food, and to handle it, nor to smell food, but if the body will be nourished and maintained in life, it must eat food, and take it in; so likewise the soul having its food, and the Word being its food, it is not enough to hear it, and receive it in at the ear, but it must also eat it, and take it in at the mouth.  
The Word is milk, 1 Pet. 2.2. 1 Cor. 3.2. I have fed you with milk: Therefore not enough for men to have milk amongst them, but they must be fed with it, and they must feed upon it. And how can men feed unless they eat?  
The Word is bread, Amos 8.11. A famine not of bread, but of the Word, that is, a famine not of bodily, but of spiritual bread: Therefore it is spiritual bread. And what more usual than this Scripture phrase of eating bread. Bread is appointed, and made for that use and end to be eaten. Bread may be in the house, may be on the table, may be in a man's hand, and yet if a man eat it not, he is never the fatter, nor fuller, nothing can satisfy a man's hunger, or keep life up, but the eating of bread.  
The Word is honey, Psal. 119.103. And of this honey may it be said as Prov. 25.16. Hast thou found Honey? eat so much as is sufficient for thee: or as Prov. 24.13, 14. My son, eat thou honey because it is good, and the honey comb, which is sweet to thy taste. So shall the knowledge of wisdom be unto thy soul: when thou hast found it, than there shall be a reward, and thy expectation shall not be cut off. As we see Samson, Judg. 14.8, 9 When he found honey in the carkeyse of the Lion, he took thereof in his hands, and he went on eating. So when we find this honey, it is not only to be looked on, gazed on, wondered at, talked of, but to be eaten.  
jer. 3.15. That shall feed you. Therefore the Word is to be fed upon, and to be eaten, else how fed? See Isa. 55.1, 2. Buy and eat: what is that? vers. 2. harken and eat. Therefore the word must be so harkened unto as must be eaten. When God gives the Ministry of the Word he makes that good. Hos. 11.4. I laid meat unto them. And when he lays meat to us, he looks we should eat that meat. And that which wisdom speaks, Prov. 9.5. Come and eat of my bread, may without any great forcing be applied unto this particular, for that bread there spoken of is offered in the Ministry of the Word.  
Now for the better conceiving of this duty, consider such particulars as this metaphor implies. Consider wherein this eating stands. It stands in these things.  
First, in an appetite unto, and a desire after the word. Unto eating is required an appetite and a stomach, it is men's appetites and hunger that sets them on eating: A man cares not for eating unless his appetite and stomach be up, unless he be hungry. So this eating of the word implies an appetite and a stomach to it. When God sets this food before us, we should have our spiritual appetite, and come to it with sharp set stomaches, 1 Pet. 2.2. As new borne babes desire the sincere milk of the Word. And such an appetite had job to the Word, job 23.12. I have esteemed the words of his mouth more than my necessary food. He had it in such esteem that he desired it more, and had a stronger appetite to it then to his necessary food, not only then he had to his dainties and superfluities, but more than to his necessary substantial food, without which he could not well live and subsist. Such was David's appetite, Psal. 119.20. Mine heart breaks for the longing, etc. and that not at some fits, but at all times. This good cheer never came amiss to him, his stomach was ever good, he could at any time eat, and fall hearty to.  
And thus did they eat the Word, Mar. 3.20. when they had such an earnest appetite to eat the Word that Christ and his Disciples had not leisure so much as to eat bread.  
Secondly, In a taste and relishing of the Word. Men eat to be nourished, now those things that have no taste in them they nourish not, chaff, straw, sticks have no taste in them, and therefore we eat them not, because they will not nourish us. Is there any taste in the white of an egg? Job 6.6. And therefore having no savour or taste in it, of itself yields little nourishment. Yea though a man do eat savoury meat, yet if his taste were gone, would it do him good? In Philosophy some senses are of commodity, as hearing, seeing, smelling, a man may be without these, but not so commodiously, some are senses of necessity, as tasting and feeling, without these a man cannot live at all. Indeed in Divinity all senses are senses of necessity. Seeing the Word a sense of necessity, Jer. 2.31. O generation see the Word of the Lord. Hearing a sense of necessity, Rom. 10. Faith comes by hearing. And specially tasting, 1 Pet 2.2, 3. As new born babes desire the sincere milk of the Word, that ye may grow thereby, if so be ye have tasted that the Lord is gracious. Heb. 6. If they have tasted the good w●rd of God. And this tasting is comprehended under eating, for than doth a man taste his meat when he eats it. There is a question, Job 12.11. Doth not the ear try words? and the mouth taste his meat? And an answer to it, Job 34.3. The ear tryeth words, as the mouth tasteth meat. Look as in eating the mouth tasteth meat, so in hearing the word, and in eating of it, the soul takes the sweetness of it. Thus David eats the word, Psal. 119.103. How sweet are thy words unto my taste, sweeter than honey to my mouth. David did eat the word, and in eating tasted the sweetness of it.  
Thirdly, In a delight and pleasure in it. There is a natural and lawful delight and pleasure that a man takes in eating, which arises from the taste of his meats. The sweetness and goodness of meat tasted in the eating of it, doth give a man a great deal of contentment and cheering, Nehem. 9.25. They did eat, and delighted themselves in thy great goodness, viz. that goodness of Gods which they tasted in the goodness of the creature: That goodness of the creature which caused a gladness in their hearts, Act. 17. He fills our hearts with food and gladness. So when we are commanded to eat the word, it is required that we hear, receive, and obey it with a delight and gladness of heart. So did the Prophet eat it here, I did eat them, and thy Word was unto me the joy and rejoicing of mine heart. No man takes more joy and delight in eating his food, than I do in the hearing and doing thy Word.  
Fourthly, in chewing the Word by meditation, and study upon it. A man when he eats, he first chewes his meat before he lets it down. If a man gulp or swallow his meat down whole, he cannot be said properly to eat. In eating, the teeth must do their office in grinding, and chewing it, and so preparing it for the stomach. So this eating implies the duty of serious study, and meditation upon the Word heard. The beasts that did not chew the cud were not clean. In the eating of the Word, this chewing of it by meditation is a special thing required. There is a threefold use of chewing our meat in eating of it.  
First, the grinding and chewing of the meat with our teeth expresses and crushes forth the juice and succulency of it, and so makes a man taste and relish the sweetness of it, and makes him take the more delight in eating his meat. A man that swallows his meat whole doth not taste that sweetness and savouriness in it, because the succulency of it is not crushed forth. So meditation, and chewing the word it wrings and crushes forth the savoury succulency of the word. A man that barely hears the Word, and swallows down a whole Sermon at once, and never takes it in pieces, nor chewes it by meditation, feels nor tastes not that savorous delicacy and sweetness in the word that others do that chew it by meditation: And he is David's blessed man, Psal. 1, 2. Whose delight is in the Law of the Lord, etc.  
Secondly, grinding and chewing the meat fits it for digestion and concoction: Chewing facilitates concoction. Chewed meat is sooner and easilier digested than meat swallowed whole. Meat swallowed whole is unwholesome, it makes the breath unsavoury, it makes concoction the harder and the slower. And so meditation prepares the word for spiritual digestion. The word chewed when it is eaten, is the easier brought into practice.  
Thirdly, chewing meat prevents dangers, there may be pins, stones, yea poison in a man's meat, and when a man swallows his meat whole, all these may go down undiscerned, but when a man chewes his meat, he presently finds such offensive things, and puts them out, and so saves the choking and poisoning. Nay, though neither pins nor poison in a man's meat, yet the swallowing of his meat whole, may choke him, and make him miscarry. When men after hearing do chew the cud by meditation, they come to discern, and find out many things, which if they were let down, might choke and poison the soul.  
This then is a main duty in the eating of the word to chew it. The word is not rightly and kindly eaten when it is not chewed: Therefore is not the sweetness of the Word tasted, therefore is not the Word so kindly digested, therefore are many choked and poisoned, because it is swallowed whole without chewing. One of the Symptoms, or in commoda senectutis, Ecclcs. 12.3.16. The grinders cease because they are few, was the margin rules, the grinders fail because they grind little. And so in this case, a great deal of miscarriage is in this kind, because men altogether use their ears, and not their teeth, the grinders fail, and they grind little, their is much hearing, but there is little meditation.  
Fifthly, In swallowing and letting down the Word. If a man do take meat into his mouth, and chew it, yet if he swallow it not down, but put it forth again, he cannot be said to eat. Neither chewing without swallowing, nor swallowing without chewing is properly eating, but in eating there must be both chewing and swallowing. So in the eating of the word, it must not only be heard, tasted, chewed, but it must be let down and swallowed, Luc. 9.44. Let these say sink down into your ears, and so down into your hearts. So must the Word be eaten, as Ezekiel was to eat the roll, Ezek. 3.1. Son of man eat that thou findest, eat this roll. I, but how must he eat it? would it serve to take it into his mouth? vers. 2. So I opened my mouth, and he caused me to eat the roll. Well, but would the opening of his mouth, and eating it with his mouth serve the turn? No, vers. 3. Son of man cause thy belly to eat, fill thy bowels with this roll that I give thee. So in the eating of the Word delivered to us, it is not enough to take it into our mouths, but we must swallow it down, cause our belly to eat it, and not only fill our ears, our heads, & memories, but we must fill our bellies, and our bowels with it. This is done when we not only hear and meditate upon it, but when it is so digested, and concocted by us, that we by obedience and conformity to it even become one with it; As when meat is eaten and digested, it becomes one with the substance of the body. This point of eating is that, Rom. 6.17. Ye have obeyed from the heart that form of doctrine whereunto ye were delivered. That look as meat eaten becomes one with the body, and takes the same form with it; so than is the Word eaten when we yield such obedience to it, as that we are delivered into the form of the Word. And this is indeed the main and principal thing in this eating: And till this be done the Word is not eaten. Many have a conceit that they eat the Word, because they hear, take some delight in it, etc. but in the mean while they yield not obedience to it, bring it not into practice, it is in their ears, it is in their mouths, it is in their note Books, but it is not in their bellies, and bowels. It is just with them as in that case with those. Jsa. 29.8. As an hungry man dreams, and behold he eats as in his dream, he dreams he eats, but he awakes, and his soul is empty. And so many, they dream they eat, because they hear, etc. but yet their soul is empty, and their belly is empty, because they never caused their belly to eat, they never filled their bowels, the Word never yet sank into their hearts to work them to obedience to it.  
And thus in these things stands this duty of eating, and this is the duty that we are to do. And that we may be stirred up to it, consider these motives:  
First, eating the Word, it is both the means and the sign of spiritivall life. It is the means of life. Eating maintains life, let a man give up eating, and he must give up living; no eating, no life. Gen. 47.15. Give us bread, for why should we die in thy presence? And if they had bread, yet if they did not eat it, if they had kept it in their cupboards, laid it by, and looked on it, they had died nevertheless. It is not the having but the eating of bread that makes men live, Nehem. 5.2. We took up corn, that we may eat and live. Men may have meat, and may have bread, and yet if they eat it not they may die. And when once men leave eating, it is a sign they are near dying, Psal. 107.18. Their soul abhorreth all manner of meat: and they draw near to the gates of death. It is a sign men are in a dying condition when once they are passed eating, because eating is the means of preservation of life. So it is here, eating the Word is the means of spiritual life. The Word is called the Word of life. It is called our life, Deut. 32.46, 47. and so eating the Word is the eating of that which is life, and eating of life the means of life. There was an eating by which death entered into the world, Gen. 2.17. In the day that thou eatest thereof surely shalt thou die. But this eating is that by which life comes to us, and in the day that we ear the Word living we do live, we have hereby the life of grace, and shall be assured of the life of glory. They that eat of this bread sh●ll live for ever, and not die at all: That as Joh 6.48, 49, 50. I am that bread of life. Your Fathers did eat Manna in the Wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die: So in this case. And look as Christ again speaks of eating himself, Joh. 6.53, 54. Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood ye have no life in you. Whoso eateth my flesh and drinketh my blood, hath everlasting life, and I will raise him up at the last day. So here also, for Christ is eaten by eating the Word, Isa. 55.1. Buy and eat, vers. 3. Hear and you shall live. Blessed are they that eat bread in the Kingdom of God. No eating bread in God's Kingdom, unless fitst we eat the Word here. And so blessed are they that eat the Word, for they shall eat bread in the Kingdom of God; They shall eat, and live for ever. And as it is a means, so a spiritual life. When men do eat the Word, it is a sign they are alive, and and in spiritual health. A dead man cannot eat, only living men eat, and when men eat and fall hard to their meat, it is a sign that they are alive, and their health good. When men can eat, and fall hard to the Word, it is a sign that they are in life and health. Therefore as ye would use the means, as have a sign of spiritual life, so eat the Word.  
Secondly, That which moved Eve to eat the forbidden fruit, should move us to eat the commanded fruit, Gen. 3.6. And when the Woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired, to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. So here, the word is good, good for food, it is that which is to be desired to make one wise, therefore let us take thereof, and eat hearty of it. The goodness of the Word is that which should move to eat. Good meat tempts men to eat, and though men have no great stomach, yet if they hear meat commended for good meat, they will eat of it, Isa. 55.2. Harken, and eat that which is good. And it is salomon's argument, Prov. 4.1, 2. Hear ye children the instruction of a father: and attend to know understanding. For I give good doctrine. Yea and he presses this duty of eating upon this ground, Prov. 24.13, 14. My son, eat thou honey because it is good, and the honey comb, which is sweet to thy taste. So shall the knowledge of wisdom be unto thy soul: when thou hast found it, than there shall be a reward, and thy expectation shall not be cut off. The sum is, As when men find honey, they do not forbear, but will fall to and eat, because they know it is so sweet and good: So when thou findest the Word, fall to and eat that also, for that is good, and that will be as good and sweet to thy soul when thou eatest it.  
Thirdly, Men stand much upon the taking and eating the Sacramental bread, and put not a little in the eating of it, but in the mean time make little regard of eating the Word. They would take it very ill if they should be kept from eating Sacramental bread, and yet in the mean time willingly and voluntarily abstain from eating the bread of the Word: Therefore let men know that there is a greater necessity of eating the Word than is of eating the Sacrament. A man may be saved if he eat not the Sacramen, but a man cannot be saved if he eat not the Word. It may fall out that a man cannot have the Sacrament, but yet if a man do eat the Word, in such a case the not eating of the Sacrament shall be no prejudice to him. And besides how ever men conceive of their eating bread in the Sacrament, yet the truth is, that a man is never fit, nor prepared to eat the Sacrament, till he do first eat the Word. The Word not first received, believed, and obeyed, a man hath no right to, and shall have no benefit by eating the Sacrament, for he that eats not the word cannot eat Christ in the Sacrament; and what is a man the better for eating the Sacrament, if he eat not Christ? They did all eat of the same spiritual meat, and yet with many of them God was not well pleased. And why so? because though they did eat Manna a Sacramental bread, yet they did not eat the Word, and yield obedience from the heart to that, 1 Cor. 10.3, 5.  
Fourthly, that which David did, we ought all to do, Psal. 119.11. I have hid thy Word in mine heart. It is to be hid and kept safe. There is no such way to hid it, and lay it up safe indeed, as to eat it. Bodily bread, as Bernard says, when it is in the cupboard, it may be taken away by thiefs, eaten of mice, may mould, and be wasted, but when it is eaten it is safe from all such danger: So the Word is never so safely hid as when once it is eaten. After the miracles of the loaves, our Saviour bids gather up the fragments, and see, says he, that nothing be lost. The only way to see that nothing of this bread be lost, is to eat it. It is never lost that is eaten.  
First, for Ministers. Use 1  
First, if people must eat the Word, than they must give them to eat. How can they eat, that have nothing to eat? Lam. 4.4. The young children ask bread, and no man breaketh it unto them. In such a case they might ask bread, but they could not eat bread; where bread was not given, bread could not be eaten. Many would eat bread if they had it. And that people have it not, and eat it not, it is the fault of such Ministers as give it not, and break it not. Many keep their people at such short commons, that they have not to eat, so fare from having their bellies full, that they get not so much as a mouthful.  
Secondly, if people must eat, then as Ministers must give them to eat, so so they must give them such as they may eat. A man may give bread and meat to be eaten, and yet it may be such stuff as cannot be eaten, Luc. 11.11, 12. If a son shall ask bread of any of you that is a father, will he give him a stone? That were the way to choke him, and not to feed him: Or if he ask a fish, will he for a fish give him a Serpent? That were the way to poison him, and not to cherish him. Men cannot eat stones, men's teeth are not able to chew and grind them, nor their stomaches able to digest them. A man may preach, and yet preach so as people can find nothing in it that they may eat. School points, and quiddities that transcends vulgar capacities are stony food, not stones turned into bread, as Satan would have Christ have done, but rather bread turned into stones. Jer. 3.15. That shall feed you with understanding. Therefort that which must be eaten must be understood. Men dare not eat Serpents and Scorpions, who can blame them if they fear to be poisoned. See how Christ was used, Psal. 69.21. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink. And therefore when it was tendered unto him, Mar. 15.23. They gave it him, but he received it not. And what wonder if people receive not, and eat not meat mingled with gall, when they are fed with bitter invectives. Hold fast the form of sound, or wholesome words. Now many do set before people such rotten and unwholesome food, such trash and unsavoury food, and such poisonous stuff, that it is with people as it was with them, 2 King. 4.40. As they were eating of the pottage, they cried out, O man of God, Death is in the pot. And they could not eat thereof. So it is here, there is coloquintida and wild goards in the pot, many times a whole lap full, and when there is death in the pot, what wonder that people cannot eat thereof.  
Or if men preach truth, yet it is done with such unbeseeming levity and vanity, after such a stage fashion, that there is no nourishing substance in it, Jer. 3.15. shall feed you with knowledge, with that which shall edify and build you up in knowledge, not with husks as the prodigal was fed.  
Or if truth propounded, yet it is meat so negligently dressed, so sluttishly cooked, that the very sight of it takes away men's stomaches, that as Hophni and Phineas in another case made the people abhoorre and loathe the Lords offerings; so many so mar the meat in the dressing, that men can have no stomach to eat it. So that it may be said of many Sermons, as the Prophet speaks of those Figs, Jer. 24.2. And the other basket had very naughty Figs which could not be eaten they were so bad. And as your proverb is, God sends meat, and the Devil sends Cooks. So it may be more truly said in this case, God sends meat and gives his Word, but there be many Cooks not of his sending, that make such rotten meat, such slovenly meat, such trashy meat, such bitter meat, such unsavoury loathsome meat, that it cannot be eaten for badness. Therefore since people must eat, let us be careful to give them to eat, and to give them that they may eat, sound and savoury food, and well and handsomely dressed.  
Secondly, For people. Use 2  
And so the use is divers.  
First, to condemn people for the Use 1 neglect of this duty, that they do not fall to and eat when it is set before them, Mal. 1.12. Ye say, as you, the Table of the Lord is polluted, and the fruit thereof, even his meat is contemptible. God he deals bountifully with men; it may be said here, as Psal. 68.11. The Lord gave the Word, great was the company of them that published it. We have had preaching, and Preachers, and this spiritual food, God's plenty, wisdom cries out to men, as Prov. 9.5. Come eat of my bread. And Christ calls upon men, as Cant. 5.1. Eat O friends, and fall to, and take your filles. And yet men sit and look on, and regard neither this food, nor these invitations, but deal with the Lord as Solomon wishes men to deal with a churl, Prov. 23.6, 7. Eat not the bread of him that hath an evil eye, neither desire his dainty meats, eat and drink saith he, but his heart is not with thee. Just so deal men with the Lord, when he calls upon them to eat the Word, as if God had an evil eye, as if his heart were not with them: whereas, as the Word and food is good, so also is his eye good, and his heart is with us, and it would be meat and drink to him to see us fall to, and eat hearty. Such carriage at our Neighbour's Tables would be construed a discourtesy, and men would force themselves to eat against their stomaches, rather than to give their discontent at his Table. And yet we stand not upon giving the Lord such gross disgusts, as not to eat when he lays and sets meat before us. There is much preaching, and yet but little eating. Many instead of eating the Word, could find in their hearts to eat the Minister.  
And what think we is the reason that men eat the word no more than they do?  
It is from these three causes.  
First, from fullness. The full soul loathes the honey comb, Prov. 27.7. When a man's belly is full, he hath not only no mind to eat, but he loathes to eat, and that not only course and common food, but the daintiest and sweetest food, he treadeth under foot the honey comb. The Word is honey, and this honey is to be eaten when it is found, Prov. 24.13. And yet when men find it, they eat it not, but loathe it, and tread upon it. And the reason is because they are already full. Such a fullness as that, Rom. 1.29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, wh●sperers. Their hearts are crammed full of their lusts: And their hearts being already filled with carnal and worldly lusts, they loathe these honey combs. Some feed so full upon that honey, Pro. 5.3. The honey which drops from the lips of a strange woman, that they tread this honey comb under foot. There be a great many that eat as the Serpent doth, Gen. 3.14. Dust shalt thou eat all the days of thy life. All worldly hearts are of the Serpent's diet, they eat dust, and so fill themselves with the dust of the earth, that they loathe to eat the Word. Because men's hearts are stuffed with this baggage and base food, therefore will not men eat this Angel's food, this bread of Heaven.  
Secondly, from lingering and hankering after some other food. Such a disposition takes off the stomach from wholesome food. The Israelites had Angels food, the bread of Heaven, and yet at last this food would not down with them, nay they loathed their Manna: And a man will not eat what he loathes. But what was the cause that they cared not to eat manna? See Numb. 11.4. They fell a lusting (or they lusted a lust) and said, who shall give us flesh to eat? and vers. 5. fish to eat, and they long after the garlic and onions of Egypt; and therefore now this Manna will not down with them. So men, when once they begin to lust a lust after novelties in doctrine, the wholesome savoury truth of God they begin to loathe, they are weary of it, quite cloyed with it, than no wonder it is not eaten. When once men's lips hang after Egyptian food, popish and corrupt doctrine, than truth will not down by any means, Isa. 44.20. He feedeth on ashes. That is but strange food, a mad diet for a man to live and feed on ashes. But what makes him feed so fond? A deceived heart hath turned him aside. So with many. deceived heart hath turned them aside, and then they fall to eating of ashes, and therefore, like those that have the green sickness, their minds hang after ashes, and such trash, and so no mind to the wholesome food of sound Doctrine. See the case clear, 2 Tim. 4.3, 4. They will not endure it, therefore not eat it, not endure it, as a man cannot endure the meat he loathes. But why not endure it? They have itching ears, that itch after novelties, and therefore shall turn away their ears, etc.  
Thirdly, from sickness, or if ye will from deadness. Sick men forsake their meat, and refuse their meat. Men are spiritually sick, and have some diseases upon them that make them eat nothing at all, or else they do but piddle, and trifle, as good never a whit, as never the better. Nay, men are dead, void of the life of God, and that's a main reason that they eat not. Dead men cannot eat.  
Secondly, since it is a duty that must be done, therefore let people examine themselves whether they do it or not, whether the Word be eaten by them or not.  
Quest. How may one know whether he eats the Word or not?  
Answ. By these things:  
First, By spiritual cheerfulness, liveliness and quickening. When a man hath eaten, it makes him cheerful and lively, Act. 14.17. He fills our heart with food and gladness. A man when he hath fasted, and long forborn his meat, his spirits waste and decay; but when he eats, that repairs his spirits, and renews them, and so makes a man come to himself, and makes him fresh and lively. See Jonathans' case, 1 Sam. 14.27, 29, 30. He was faint and his spirits spent so, that his eyes began to grow dim through faintness and want of spirit, and he doth but eat a little honey, and his spirits are refreshed, and repaired, that his eyes were enlightened. And if but a taste of the honey did so much, How much more says Jonathan, if the people had eaten freely, had they been cheered, and repaired. We find a man, 1 Sam. 30.12. that had eaten nothing in three days and three nights, by reason of which his spirits were quite gone, and he was even a dead man: But see vers. 11. 12. And when he had eaten, his spirit came again unto him. It was in a manner gone from him before, but now he had eaten he was so refreshed and cheered, that he was alive again, his spirit came again.  
So it is in this eating, it fills the soul with cheerfulness and liveliness. A man that eats the Word indeed finds his heart finely cheered, filled with spirits, Thy words were found by me, and I did eat them. How did that appear? And it was unto me the joy and rejoicing of mine heart: Oh how mine heart was cheered within me, oh how my spirit was refreshed! Prov. 24. My son, if thou find honey, as Jonathan did, eat it for it is good. So eat this honey for it is good. Why what good will follow upon it? If thou be faint, lumpish, spirits down, dim sighted, it will enlighten thine eyes, it will so cheer thy spirits, that it will recover thy deadness, and dimness, it will enlighten and enliven thee. When that man had eaten, his spirit came again: If before thou wert dead, and heavy, and lumpish unto good duties, yet if thou do eat the Word, one good meal of it will recover thee out of that deadness, and make thee lively and cheerful in duties of worship and obedience. By this try thyself. If thus it be with thee, thou hast eaten the Word, but the little quickening, refreshing, the little enspiriting of men after the Word heard, argues how little men do eat it.  
Secondly, by spiritual satisfaction. A man that is hungry his stomach is still craving, and he desiring something that he wants, and let him have this, or that, yet he is not satisfied, unless he may eat. Mirth, music, company, pleasure, let an hungry man have, yet there follows no satisfaction, still his stomach craves. But let a man but eat, then there is a satisfaction, and that craving is over. Nehem. 9.25. They did eat and they were filled. And so in the miracle of the loaves, it is said, they did all eat 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 eat of these never so much, these satisfy 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 eats the Word, all these cravings of the heart cease, and are satisfied. A man upon eating the Word finds such satisfaction in it, and his heart so fitted, that it is at rest from those troublesome and inordinate cravings, these unnatural dogged appetites are quenched. The soul that eats the Word finds itself so abundantly satisfied, that it lingers not after the profits and pleasures of the world. He that eats this Manna lingers not after the fleshpots, the onions and garlic of Egypt. Isa. 55.2. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness: though these things than satisfy 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 carnal and worldly lusts, those insatiable cravings are at an end, such satisfaction is a sign that a man hath eaten: But the contrary shows how few have eaten. Many would seem to eat, and profess they have eaten, but yet their hunger after the world, their profits and pleasures, are as keen and as eager as ever. Their hearts do restlessly crave these things. Thine heart is not filled, therefore thou hast not eaten.  
Thirdly, by spiritual strength, fatness, good liking, good complexion: so it is in bodily eating, keep men from eating and their strength decays, they grow feeble, their complexion decays, and they look with an ill complexion, pale, wan, and ill coloured. As we see in a siege, when men have been cooped up, and have not had meat to eat, they have come out like so many dead carkaises out of their graves, so weak, so poor, such ghostly looks, 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, fatness, and a good habitude of body. Upon eating follows strength, strength to walk, and to work, 1 King. 19.8. And he arose and did eat and drink, and went in the strength of that meat forty days and forty nights, unto Horeb the mount of God. Upon eating follows fatness, Nehem. 9.25. They did eat, and they were fat. Upon eating follows goodness of complexion, Dan. 1.13. upon the eating of this pulse, their countenances were fair and fat. And thus is it upon eating the Word, men have strength in their souls to walk in the ways 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 fair and good complexions, their wisdom and other grace's cause their faces to shine, their lives and carriages are fair 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 walk in obedience, etc. a sign they have eaten the Word. But this shows that few have eaten and do eat the Word.  
Many say they do, but how is it they be so weak and so feeble, that they cannot walk and work? How is it that they be so lean, that there is such an emptiness of grace and goodness? 2 Sam. 13.4. Why art thou, being the King's son lean, or thin from day to day? so how is it that thou eating the King's diet, the bread of heaven, art thus thin and lean? 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 lean kine and ill-favoured had eaten up the fat, It could not be known 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 look on their lives, and it cannot be known, as arrant scroyles as ever, as very swearers, drunkards, as ever, as proud, covetous, lose as ever. A clear sign that such do not eat the Word.  
Fourthly, they that eat the word will ever do as Eve did when she did eat the forbidden fruit, Gen. 3.6. Who gave also to her husband, and he did eat; so ever here. There is no such good fellowship as in this eating, where there is no man that would eat alone, As Job 31.17. where that holy man professeth, That he had not eaten his morsel himself alone, and the fatherless had not eaten thereof: so here, none that eateth the Word of God eateth his morsel himself alone, and giveth not the fatherless and needy soul to eat thereof: But as in Samsons Riddle Out of the eater came meat: so here out of the eater of the Word cometh meat to feed others, judge by this.  
Thirdly, if the Word must be eaten, than 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 year, and it is enough a conscience if well followed: One meal in a year were short commons. A man desires to eat every day twice, some thrice a day. There is a necessity of eating frequently: so here, take all opportunities of hearing and reading the Word, some morsel every day, and miss not public meals. See 1 King. 19.5. & 7. where the Prophet Eliah was by the Angel bidden to eat, and he did so; yea though he had eaten but just before, yet he goes to it again the second time, being bidden a second time. If thou have eaten in the morning, yet, if God call to it a second time, eat again in the afternoon. If thou have eaten on the Sabbath, yet if God give opportunity and liberty, eat also on the week day. The Word is to be eaten, and eating must be frequent and often.  
FINIS.   

THE PURCHASE AND POSSESSION OF THE TRUTH.  
By IER. DYKE Minister of Epping in Essex.  MATTH. 13.45, 46. 
The Kingdom of Heaven is like unto a Merchant man, seeking goodly pearls:  
Who when he had found one pearl of great price, he went and sold all that he had, and bought it.  August. de Verb. Dom. Ser. 5. Laudas mercatorem qui vendit plumbum & acquirit aurum: & non laudas mercatorem qui erogat pecuniam, & acquirit justitiam? 
LONDON: Printed by Tho. Pain for L. Fawn and S. Gellibrand at the brazen Serpent in Paul's Churchyard. 1640.   

THE PURCHASE AND POSSESSION OF THE TRUTH.  PROV. 23.23. Buy the Truth, and sell it not, etc. 
FRom the 19 to the 29. verse of this chapter the Prophet endeavours to fence men from the danger of two common and foul sins, drunkenness and whoredom: Against drunkenness, vers. 19, 20, 21. Against whoredom, in the residue. In which passage this one thing may be observed. Dehorting from drunkenness he prefaces thereto only in one verse, vers. 19 but dehorting from whoredom he prefaces to that counsel in five verses, vers. 22. to 26. It is the more heinous evil of the time, and of more mischievous consequence. It is a sin to which our nature is more prone and inclinable; and therefore to keep men off from it, he makes the hedge the stronger.  
In this Preface he gives such counsels, as being listened to, may prove strong preservatives against the poison of that pestilence. One is that, vers. 22. Respect and obedience to parents holy counsels. Those harkened to would be special means to save men out of those snares. Another in this verse, which is an exhortation to the study and acquisition of godliness, grace, and Religion, with which the heart being effectually seasoned, it would in special manner save a man from that sin. And so it suits with that, Prov. 2.10, 11, 12, 16, 17. When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; Discretion shall preserve thee, understanding shall keep thee: To deliver thee from the way of the evil man, from the man that speaketh froward things. To deliver thee from the strange woman, even from the stranger which flattereth with her words: Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Wisdom and truth, godliness and grace will preserve both from the evil man, and the evil woman. Thus this verse stands in coherence with the others.  
Take the words now in themselves considered, and they are an exhortation to stir up men to bestir themselves with all pains and diligence, to get knowledge, godliness, grace, etc. for that is comprehended under truth, wisdom, etc. As if he had said, Let it be your main care and labour, to get the knowledge of the truth, to get grace and Religion into your hearts. And this counsel is laid down under a metaphor, Buy the truth, by which he implies with what desire and affection, and cost, it should be sought, that men should so look after it, and seek to compass it, as men use to do after commodities of use and worth. Those men will buy, for those men will trade, and lay out their money that they may get the possession of them. So here he would have them so affected to the truth, that they should trade for it, be at pains and cost for the compass and getting of it. And when they have once gotten and purchased this commodity, they should by no means part with it again, but hold and keep it fast, sell it not. When once men have made the bargain, and gotten this good pennyworth, by no means part with it again, part with it upon no terms what price soever is offered for it.  
So then here be two things in these words: 

1. A precept, Buy the truth.  
2. A prohibition, Sell it not.    
First to to begin with the precept, Buy the truth, also wisdom, instruction, and understanding, or as some translate, Buy the truth, of wisdom, etc. Buy the truth. I, but what truth, or what do you mean by truth? That truth which is of wisdom, of instruction, of understanding, the truth that is in piety, godliness, religion, Tit. 1.1. and the acknowledging of the truth which is after godliness.  
That truth, wisdom, understanding, Doct. godliness, grace and religion are not to be had for nothing.  
It is the duty of every one to use all means and diligence to get the truth, to be willing to be at the cost of all pains and diligence for the buying and compassing the truth, wisdom, godliness, etc. These are commodities which will not be had without cost. They are commodities that will not fall into men's mouths, but they must be bought. He says not, Take the truth, as if it might be had for taking up, but buy the truth; there must be a price given for it, and men must be at cost before they can have it.  
See how Araunah speaks to David, 2 Sam. 24.22. Let my Lord the King take, and offer up what scemes good unto him, etc. and see David's answer, vers. 24. Nay but I will surely buy it of thee at a price, neither will I offer of that which doth cost me nothing: So here, many it may be would be content to have these things, if they might have them for stooping and taking up. Nay, but they must buy it at a price, God forbidden that we should think to have truth for that which doth cost us nothing. It must cost men a price, and a good round price too, Buy the truth.  
And this is that we have elsewhere, Prov. 4.5. Get wisdom, get understanding, and vers. 7. With all thy get get understanding. It is the selfsame word that is used here, and may be, as it is by some translated, Buy wisdom, buy understanding, and with all thy get buy understanding. Get it, say some; Buy it, say others, it all comes to one, for it is to be gotten with buying. The way to get it, is to buy it. It is not a commodity that goes a begging; it must be bought before it can be got. It is the counsel that Christ gives, Apoc. 3.18. I counsel thee to buy of me Gold tried in the fire. Can not Christ give it as a matter of Alms? No, he will have it bought, or they shall go without it. He doth not say, I counsel thee to take gold of me, but to buy gold of me, he will have men draw, and draw deep too before they have it.  
It is that is called for, Isa. 55.1. Come ye, buy and eat, buy Wine and milk. It is not enough to come and look and gaze upon this commodity, to praise and commend it, no not enough to bid for it, and offer for it, but we must strike through the bargain, and buy it. A man may bid and not buy, but we must bid and buy both. So Matth. 13.44. The man that finds the treasure in the field, goes and buys the field. He doth not wish he had the field, he doth not bid money for the field, and then leave it, but he goes thorough with the bargain, he buys, and purchases the field. And vers. 45, 46. The Merchant when bee finds a pearl of great price, he buys it. Christian's should be Merchants, men that drive a trade. When commodities are set forth in Marts and Fairs, ye have many country people will come and gaze upon them, and will cheapen, and be ask the prices, though they never mean to buy them: They will cheapen pearls and jewels, etc. only to know their worth and prices; but now when a Merchant comes, he cheapens and buys: So Christians driving a trade for Heaven, and being Merchants, they must buy those pearls, buy those commodities that are set to sale.  
There be four things that may make a man willing to buy the truth. The same things that make men willing to lay out their money for other commodities.  
First, it is a necessary and useful commodity. Indeed things that a man hath no need of, no use of, he hath no mind to buy, or to lay out his money for them. It is no providence nor good husbandry, to buy such things as he hath no need or use of, Joh. 13.29. Buy those things that we have need of. If a man want bread, want clothing for him and his, he is willing to lay out his money, and to buy them, because these things he hath need of. Necessity forces him to buy these: So here, the truth is a necessary commodity, an useful commodity. It was when Christ was dispersing, and many hearing the Word of truth, that Christ spoke that speech, One thing is needful: As if he had said, Thou thinkest much at Mary, that she is at this market, that she is buying this commodity, but blame her not, it is a needful commodity, and therefore she doth well to buy it. It is as necessary as Heaven and salvation itself, 1 Tim. 2.4. Who will have all men to be saved. I, that men like well, but mark what follows, and to come unto the knowledge of the truth. Mark then, there is no coming to salvation, till men come to the knowledge of the truth. The Truth must be had before Heaven can be had. Truth therefore being so needful a commodity, and so useful, there is great reason we should be forward to buy it, and to be at cost for it. There is a necessity of buying it, and of being at cost for it, Apoc. 3.18. I counsel thee to buy of me white raiment that thou mayst be clothed, and that the shame of thy nakedness do not appear. There is a necessity of clothing, a necessity of covering one's nakedness, therefore a necessity of buying knowledge, grace, religion, godliness, being things of such necessary use, men must be at cost and charges for them, men ought to buy them.  
Secondly, it is a profitable commodity, a gainful commodity, there is much to be gotten, and gained by the buying of it. He that trade's in this commodity shall never be a loser by it, nay he shall be a great saver and gainer by it. 1 Tim. 6.6. Godliness is great gain. If it were but gain it were somewhat, and it were enough to cross the conceit of the world, that counts godliness loss and hindrance, but that is not all, it is great gain, it brings in great returns, rich returns, it brings in such advantage as makes a man.  
Thirty and forty in the hundred are counted great gains in trading, but this buying and trading brings in greater by fare, Matth. 19.27, 29. Then answered Peter and said to him, Behold, we have forsaken all, and followed thee: what shall we have? And whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my Names sake, he shall receive an hundred fold more, and shall inherit everlasting life. As if he had said, Lord we have been at great cost, and great charges to buy the truth, what shall we have? what gain will our adventure bring us in? what shall we get by the buying of this commodity? Christ answers, Every one that hath forsaken, etc. shall receive an hundred fold. Where mark, that the gain is not one for an hundred, but an hundred for one, as if a man should lay out a pound, and gain an hundred pound by laying out one. The gain of buying this commodity, is like the gain that Isaac had by sowing, Gen. 26.12. Who received in the same year an hundred fold. And mark again, that it is not in this trading and buying, as it is in buying and trading in other commodities. We see in other trading in the World and buying, that some men grow very rich, gain great estates, but yet many get little, many lose and are undone by trading. But now it is not so here: And every one, says Christ, that hath forsaken, etc. shall receive an hundred fold. This commodity bought makes all gainers, gainers an hundred fold in in this life. Every Merchant of this Company is a gaining Merchant.  
There is a threefold profit or gain to be had by buying the Truth.  
First, a man's spiritual freedom from the captivity and bondage of Satan and lust. Joh. 8.32. Ye shall know the truth. Know the truth? And what shall we get by that truth? And the truth shall make you free. We see that many will give good sums to buy the freedom of the City. As Act. 22.28. With a great sum bought I this freedom, viz. of the City of Rome: So that he that buys the truth, buys his freedom, he gains his freedom by the bargain, his freedom from the thraldom of his lust, his freedom from the slavery of Satan: See 2 Tim. 2.25, 26. If God at any time will give them repentance, that they may know the truth, And that they may come to amendment out of the snare of the devil, which are taken of him at his will.  
Secondly, Riches. The buying of the Truth makes a man rich, Prov. 3.13. Blessed is the man that findeth wisdom, and the man that getteth understanding. Happy is he that buys this commodity. But why? vers. 14. For ●he merchandise thereof is better than the merchandise of silver, and the gain thereof is better than gold; and vers. 16. Richeses are in her left hand. It many times ●ings in earthly riches, for godliness ●ath the promises of this life, and the life to come. But that matters not. To be sure, it makes spiritually rich, Apoc. 3. The Church of Laodicea thought she was rich, but she was poor. Well, Christ will teach her a course to become rich. But what course is that? She must fall to trading, and to buying, to the buying of truth, of grace, vers. 18. I counsel thee to buy of me gold. But what shall we be the better for buying it? It is a commodity, if ye buy it, will enrich you, will make you; to buy of me gold, that thou mayst be rich: So that the way to fetch in the gain of spiritual riches, is to be buying this gold. It is a trading than we see that is gainful, it will gain spiritual riches.  
Thirdly, Life and happiness, Pro. 3.18. She is a Tree of life to them that lay hold upon her.  
So that here is that should make us willing to buy the truth, and be at cost for it, and to come off roundly for it too, in that it is so profitable and gainful a commodity. If a man sees a commodity in the Market that will yield profit, that will bring him in gain, he need not be entreated to buy it, he will be sure to lay hold on it, to fasten upon it, he will have it though he borrow the money to buy it. Gainful commodities use not to hang in hand, but they are presently snatched up, there is catching at such commodities to buy them. The truth therefore being a commodity in which there is gain and advantage to be had, what ever it cost, what ever be the price, buy it, lose not the buying of a gainful commodity. What shall it profit a man to gain the whole world, and lose his own soul? He that makes such a bargain, makes but a losing bargain: And so, what shall it endamage a man to lose, to give the whole world, and to gain his own soul? He that makes such a bargain, makes a saving, a gaining bargain. He that buys the truth, though he give the whole world for it, makes a gaining bargain, because he gains his soul, and Heaven by it.  
Thirdly, it is a precious commodity, of great worth and excellency, Prov. 3.13, 14, 15. Blessed is the man that findeth wisdom, and the man that getteth understanding. For the merchandise thereof is better than the merchandise of silver, and the gain thereof is better than gold. It is more precious than pearls: and all things that thou canst desire, are not to be compared unto her. See Job. 28.12. 16, 19 But where is wisdom found? and where is the place of understanding? It shall not be valued with the wedge of gold of Ophir, nor with the precious Onyx, nor the Saphir. The Topaz of Ethiopia shall not be equal unto it, neither shall it be valued with the wedge of pure gold. Matth. 13. The Merchant seeks pearls, and he finds one pearl of great price, of great value and worth. It is no vile and paltry commodity, but a commodity very precious: And therefore worth the buying. Things that be vile, who will buy them? refuse stuff none will lay out money about them. But when things are precious and excellent, their excellency tempts men to buy. What made the Merchant in the Parable to sell all that he had, and to buy the pearl? It was a great price to give all that he had, it seems to cost exceeding dear. To have given half that he had one would think had been enough, but he gives all that he hath to buy it. And what was the reason? It was a pearl, and it was a pearl of great price: so Truth being a pearl, and a pearl of great price, lose not the buying of so precious a commodity.  
Fourthly, It is a commodity we can never be overreached in, we cannot be cheated and cozened in. A man is overreached, and cozened in buying when he gives more for a commodity than it is worth, when the commodity bought, and the price given have no proportion, are not of equal value, the buyer hath not a pennyworth for his penny. Gen. 23.15. The land is worth four hundred shekels of silver. So long as the land was worth it, Abraham could not have an hard bargain, could not be overreached in it, could have no cause to repent him, though he gave four hundred shekels of silver. The land was worth it: so here, in buying the Truth a man shall be sure not to be overreached, he shall be sure not to be pinched with an hard bargain, because let it cost what it will, let the price be never so high, let a man give what he will, yet the truth is worth it, and a man shall be sure to have a pennyworth for his penny.  
Prov. 3.15. All the things thou canst desire are not to be compared to her. Prov. 8.11. For Wisdom is better than precious stones, and all pleasures are not to be compared unto her. The highest price that can be set is disproportionable to the worth of it, is beneath the value of the commodity. job 28.17. Though it be a necessary commodity, a profitable, gainful commodity, a precious commodity, yet at any price it is set at, it is a cheap commodity, and the price is low. A man cannot be overreached when the commodity is necessary, profitable, precious, and yet the price low. How can a man be overreached where the commodity is profitable, and cheap both? Now this commodity as it is well worth all our pains, endeavours, costs; so all we can do and give, it is but cheap, it is but an easy low price. Is. 55.1. Come buy wine and milk without money, and without price, that is, without any meritorious price, as he that gives the money, and the price that a commodity is worth in point of commutative Justice deserves to have the commodity, and it is Injustice to hold it from him. Thus we must buy without price, because no man can give a meritorious price to God for Grace and Heaven. Buy without price, that is, without meritorious price; or else thus to our present purpose. It is true that Truth must be bought with a price, and with a great price, but yet the greatest price that is, is so beneath the commodity, that it is no price. As we say of a cheap commodity that is bought for little, that it is no price. Ten thousand pound is a great sum of money, an huge sum, but for a man to buy ten thousand pound a year for the price of ten thousand pound, it is but one year's purchase, it is no price, ten thousand pound is no money, no price to ten thousand pound a year. It is a great deal of pains, and cost that a man must be at to get the Truth, to get Christ, and Grace, but the worth of the commodity considered and the transcendency of the value of it above cost and pains, all our cost and pains is no money, is no price. And how can a man be overreached, or have an hard bargain, when he hath a good bargain for no price. Here is that than which may draw us on to strike thorough this bargain, and may encourage us to trade, and buy, we shall be sure to have a pennyworth for our penny, we shall not be pinched with a dear pennyworth. Many a man hath a great mind to such an house, and land, he would feign buy it, he beats the price, and bids fair for it, but yet as good a mind as he hath to it, he buys it not, he fears it is to dear, he fears he shall repent him of his bargain, and wish his money in his purse again, and therefore falls off. But now here is no such fear, what ever the Truth cost thee, suppose it cost thee much pains, and labour, suppose it proves matter of great charge to thee, suppose it cost thee thy credit and respect in the world, thy liberty, thine estate, thy blood, thy life, yet thou buyest it not too dear; it is well worth all thou canst give for it. A man may buy house and lands, good house and lands too dear, a man may buy Gold too dear, as the Proverb is, but yet he cannot buy Truth, nor Grace, nor Christ, nor Heaven too dear. The Land is worth four hundred shekels, and Heaven, and Christ, Truth, and Grace is worth all that ever. God shall ask for it.  
A man may buy a good purchase of land, and yet have no cause to rejoice in it, may wish he had never meddled with it, but had kept his money in his purse. Ezek. 7.12. The time is come, the day draweth near, let not the buyer rejoice. Such times may come, as a man may have but little joy in buying a a purchase. But a man that buys the Truth shall never repent him of his purchase, but let such a buyer rejoice. Come what times will come, yet he may rejoice, yea the worse the times may be, the more cause may he have to rejoice in his purchase.  
Thus being convinced that this duty is to be done, that Truth is to be bought, come we now to show how this duty is to be done, and wherein this buying stands.  
This buying then stands in divers things.  
First, In giving a price, and paying a price for it. In trading in the world, when a man gives the price for a commodity, he buys it, and a man cannot be said to have bought a commodity till some price be given for it, that is contracted for, ye are bought with a price, 1 Cor. 6.20. therefore in buying there is a price given. When Abraham bought the fields of Ephraim, he gave him the price of four hundred shekels, and when he gave that price than he bought it. Deut. 2.6. ye shall buy meat of them that ye may eat, and ye shall buy water of them that ye may drink. But how must they buy? ye shall buy meat of them for money, and ye shall buy water of them for money. That which a man hath without money, or some valuable consideration; it is not bought, but is given freely, or taken unjustly. But when a man gives money for bread, gives money for water, than he buys it. So in this case, he that would buy Truth must give a price for it, it will not be had for nothing, that which a man hath for nothing is not bought. The price that men must give for Truth and Grace, is the use of all such means by which Truth and Grace is to be gotten. So buy the Truth, that is, use all means by which it may be had; God hath appointed certain means in the use of which he will give Grace, and the knowledge of the Truth, and they that will have this commodity must give this price, must use such means as God requires to be used to this end.  
This price that God sets is not a matter of money, Simon Magus would have bought that gift for money. Act. 8.18. He offered them money. But thy money perish with thee, saith Peter to him. We ourselves are bought with a price. 1 Cor. 6. but yet 1 Pet. 1. are not redeemed with Silver, and Gold, and corruptible things, so Truth, and Grace must be bought, but yet it is not gold that will buy this Gold. But there is another price with which Truth must be bought. The use of those means which God hath appointed, that is the price; that look as by the giving of a price an earthly commodity is bought, and obtained, so by the use of the means, Truth, and Grace is gotten, and obtained. And what then are those means?  
First, Prayer, Buy the truth, pray for the knowledge of the truth, pray for grace. As by money we obtain and buy the commodity we need, and have a mind to, so by prayer we obtain and buy the truth. Jam. 1.5. If any of you lack wisdom. Shopkeepers as men pass by their doors, ask them, What do ye lack? what is it that you want? So the Apostle here seems to say, what is it that ye lackc? what is it that ye want? Do ye want grace? Do ye want knowledge and wisdom? Well, what if we do? How may we come by it? Buy it, says the Apostle. I, but what is the price that must be given for it? If any man lack wisdom, stand in need of this commodity, let him ask of God. And it is the price that Christ sets upon grace, Matth. 7. Ask and ye shall have. The price that the Lord sets upon the knowledge of the truth. Jer. 33. Call upon me, and I will answer thee, and show thee great and hidden things which thou knowest not. God highly befriends us, he sets the commodity at a low price. It is little worth that is not worth the ask. The way then to buy, is to beg; begging is buying, and praying is paying. And therefore how often find we David in those suits, Teach me thy truth, teach me thy Statutes, etc. David knew the commodity would not be bought without this price, and therefore he sticks not at it, he gives the price, and seeks grace, and the knowledge of the truth by prayer.  
Secondly, hearing the Word, and attending upon the Ministry thereof. As Paul speaks of Christ, Rom. 15.8. That Jesus Christ was a Minister of the circumcision for the truth of God: So it may in another sense be said of the Ministers of the Gospel, That they are Ministers of the Gospel for the truth of God, to make known the truth of God, to offer and tender it unto people. And Mal. 2.6. The Law of truth was in Levi's mouth. God sends them to set his truth to sale, they bring this commodity to Market: So that if we would buy the truth, we must attend upon them whose work is to dispense the Word of truth, as the Gospel is called, Ephes. 1.13. And it is a part of the price that is to be given for it, to come to, & attend upon their Ministry. See Mal. 2.6. The Law of truth was in his mouth, and vers. 7. They should seek the Laws (of truth) at his mouth. So then, they that would get the truth, must seek it at the mouths of God's Ministers, and that is the way to get this commodity. This is part of the price, to come to the public means, and to attend upon them. Come and buy, Isa. 55.1. Even coming is a part of buying. If jacob's sons would buy Corn, they must not only give money, but they must go into Egypt, and their going into Egypt was one part of the price of it. They could not buy unless they went into Egypt, where it was to be bought. They that will buy a commodity, they must go to the Market, and the shops where the commodity is to be bought, Matth. 25.9. Go to them that sell, and buy for yourselves. So if men would buy the truth, they must go to them that sell, and there buy. Now God's Ministers are they that in a good sense sell, and therefore to them, men must go and buy. The Sabbaths are the Market days, the public assemblies are the Market places, and the shops where this commodity is to be bought. And if men would buy, thither they must go, there they must wait. And this going to, and attending upon the ordinance of preaching is a part of the price that must be given to buy this pearl. Buy the truth then, that is, go to the Word, and attend upon the preaching of the Word, go to the Market and wait upon that Ordinance.  
Thirdly, reading the Scripture, and other Books, that may help us to the knowledge of the truth, and build us up in grace, mutual conference, and meditation. This is a price that must be given for truth. It is not enough to use public helps, but we must use private helps also, we must trade and traffic in private, as well as in public. Thus in the use of the means that God hath appointed, we must buy this pearl of Truth and Grace. God can infuse grace and knowledge into us without our endeavours in the use of the means, but God will not do it. His way is that the means shall be used, and the use of the means is the price he will have for this commodity. God gives grace, and the knowledge of the truth, as Boaz gave Ruth corn, Ruth 2.15, 16, 17. Can not Boaz have given her at once as much corn as would have yielded her an Ephah of Barley, and so have sent her home without any more ado? Yes surely, he could have done it, and it had been no more charge for him to have done so: But yet he would have her use her endeavours, to gather and to glean it, and beat it out to, when she had gleaned it; and that labour of hers should be the price she should pay for it. So God can give us knowledge by immediate revelation, and grace by immediate infusion, but yet he will have us use the means in praying, hearing, reading and conference, and our labour and endeveavour in the use of those means shall be the price with which the truth must be bought.  
Secondly, in giving and paying the full price for it. A man that will buy a commodity, must not only give a a price for it, but he must give the full price that is asked for it. When Abraham was to buy the field of Ephron, I will give thee money for it, and Ephron tells him it is worth four hundred sheckels: Now if Abraham will buy it, he must give him his price: And so he did, Gen. 23.16. He weighed unto him the silver which he had named, he gave him the price which he asked, and so bought the field. If Abraham had offered him three hundred and fifty or three hundred and ninty sheckels, he had offered him a price, but not Ephrons' price; he had offered him silver, but not the silver he named; he had offered a price, but not the full price; and so the bargain had not been struck thorough, the field had not been bought. Gen. 23.9. for as much money as it is worth, for full money, that is, as in the Hebrew, for the full price.  
So it is here in the buying of the truth. Not only must a price be given, but a full price, God's price that he asks and sets. I may allude to that speech of Christ's, Zech. 11.12. If ye think good, give me my price, and if not forbear. So the Lord in this case says to us, If ye think good of my commodity that I offer to you, ye shall have it, but than you must not think to have it at your own price, but you must give me my price, the price that I ask and set you. The seller sets one price, and the buyer offers another, but if the buyer offer too low a price, he must rise and come to the cellar's price if he will have his commodity. It is not enough then if we will buy the truth to offer a price, and give a price, but we must give God's price, that is, the full price. Now God's price, the full price is this, it stands in these two things:  
First, in an industrious, painful, serious use of means. The use of means is a price, but the full price is the serious, industrious use of the means, the using of the means with all our might, Hos. 6.3. Then shall we know if we follow on to know the Lord. Many pray, hear, read, etc. and yet buy not the truth, nor get knowledge, nor grace, they indeed give a price, but it is not God's price, not the full price, and therefore they have not the commodity. The Apostle says of those women, 2 Tim. 3.7. They were ever learning, and came not to the knowledge of the truth. They were cheapening and offering for it, but they never bought the truth, and all because they came not to God's price. There be some that are ever praying, ever hearing, ever reading, and yet never come to the knowledge of the truth, never get true grace. Hear indeed is a price given, means are used, but the full price is not given, means are not used in good earnest, seriously, industriously with all their might. It is not enough to pray for grace and the truth, but men must pray so as God would have them pray, Jam. 1.5. If any of you lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. Well may one say, if that be all, I will soon ask it, I will give that price willingly for it. I, but mark verse 6. But let him ask in faith: That teaches thus much; That ask is not enough, unless men ask in that manner, for faith, and so for all other qualifications, as God requires. It must be faithful, and fervent, earnest prayer which is God's price. See Prov. 2.3, 5. If thou criest and liftest up thy voice, then, etc. He says not, If thou prayest, that is to be done, that's part of the price, but if thou criest. That's God's price, to have fervent prayer, full of earnestness and contention of spirit. Cold, formal, dead-hearted prayer is not God's price, it is too low a price to fetch so rich a commodity. What must I give you, say we, when we come to buy a commodity? So if we would know here, My son, give me thine heart. In prayer for grace, give God thine heart. The tongue, the lips, the voice, is too low a price, God must be prayed to seriously with the heart. Is that all? No, there is more yet; that same, Psal. 119.145. I cried with my whole heart. That's the whole price, and full price in the point of prayer. Not some of the heart, but the whole heart must be given to God in this duty. It is not enough to hear the Word, to get grace and the truth, but men must so hear as God requires, with such preparation, with such affection, with such attention, with such after endeavours as God commands. Ezek. 40.4. Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee. Eyes and ears, and heart, must all be set on work in the duty. Those Ezek. 33. heard the Word, but they gave not the full price, the price that God asked, Their hearts were running after their covetousness. It is not enough to read, but it must be such reading as God requires that will help a man to the truth, and to grace: It must be reading with industry, diligence, heedfulness, and much painstaking. Therefore Christ bids us not barely, Read the Scriptures, but to search the Scriptures. A man must set his head and his heart on work both in reading the Word. Prov. 2.4, 5. If thou seekest her as silver, and searchest for her as for treasures: Then shalt thou understand the fear of the Lord, and find the knowledge of God. There is the full price. What pains do men take to seek and search for treasures hid in the earth, for silver in the Ours: They dig thorough rocks, dig wonderful deep, follow every vein, and search every cranny where the silver lies; It costs a great deal of pains and labour, in searching, and digging for silver; and so it must cost a great deal of pains and industry in the reading of the Word and searching of the Scriptures, that's Gods full price in this particular, if we will buy the truth. 'Slight and overly formal use of these means, are not price enough to buy the truth.  
If a man ask ten pounds for a commodity, and one bid him but ten pence, he cannot buy that commodity: The buyer and seller will never meet at such a distance. God he asks diligence, painfulness, industry, and labour of spirit in the use of means: Now if we come with our dead and cold formalities, and make prayer but a lip-labour, hearing but an eare-labour, reading but an eye-labor, this is to offer God but ten pence, nay but ten tokens, when he sets the price ten pounds: And they that come so short of God's price are never like to buy: God must have his full price, his whole price, and they are never like to buy that do not give him his whole price, that offer him not half his price.  
Here is that which keeps men off from buying, because they are loath to go to the full price, to be at all that pains that must be taken in the use of the means. If prayer, hearing, reading, would do it, they would not stick at that, but if so much pains and labour must be taken in these, they think it too dear at such prices & rates, they will forbear. See Prov. 24.7. Wisdom is too high for a fool. It is too high prized in a fool's conceit, and therefore he buys it not. The Wiseman speaks in the fool's language, Wisdoms in the plural are too high. As if he had said, fools when they look upon this commodity of wisdom, Oh say they, it is Wisdoms, oh what a multitude is there of these truths! what a deal of pains will it require to know all these things! and besides, They be high points, deep matters, what a deal of study, what beating of a man's brains will they ask, what a deal of striving in prayer before we shall attain to them! there is no meddling with them, as good go without them, as take them at such a dear price. And thus fools lose a good bargain because they think it too dear upon those terms, because they will not give the full price. It is otherwise with an understanding man, that understands the worth of Truth. Prov. 15.14. The heart of him that hath understanding seeketh knowledge. He seeks or pursues it. There be many difficulties to be overcome, ere he can have it, it will cost much pains, but he yet for all that seeks and pursues after it, he sticks not at that price. And again, The heart of him, etc. seeks. He doth not only speak of it, or hear others speak of it, but his heart, and his mind is upon it. And though a commodity be dear, yet if a man have a mind to it, he will have it though he pay the price. A man that hath an heart, and a mind seeking Truth, though the price of it be so much pains, labour and industry in the use of means yet he will buy it at that price, he will give the full price of it. So that when he bids us Buy the truth, he bids us not only pray, but pray hard, pray earnestly with thy whole heart, not only hear, but hear with all diligence, attention, and intention of spirit: not only read, but read searchingly, diligently. This is God's price, this is to give the full price. Give that and then we buy.  
Secondly, in a cheerful parting with, and giving for the Truth such things as are dear to us, or of price, and worth to us. These may be referred to three heads.  
First, our lusts, and corruptions which are dear to us, which we count so dear of as our right hands, and our right eyes. And yet as dear as they be to us these must be given, and parted with for the getting, and buying of the truth; Gods full price is that these must be given, and be all sold, and made off to buy this purchase. So the merchant that finds the pearl of great price, Matth. 13.46. he goes and sells all that he had, and bought it. All that he had was the full price of the pearl, and he came to the full price, parts with all that he had, and so bought. He sold not some of that he had, that was but a pin of the price, not half that he had, that was but half the price, but he comes to the full price, All that he had, and bought it. A man that will have Christ, and buy his Truth, must part with all his lusts, and give them all for this bargain. Some man likes Christ and the Truth so well, that he could be content to part with this and that lust, he could as Herod, be content to do many things, and part with many things for the truth, but Herod hath one jewel, his Herodias, he is loath to buy truth so dear as to give her for it: It is too dear a price to buy truth at, to part with one so dear to him. I, but if Herod will have the truth, he must come to God's full price, not doing of many things, not the parting with some lusts and vanities, but the parting with all, Herodias and all, is God's price. Bid we, and offer we what we will, use means and endeavours, and go on in them, yet if we will not part with our lusts, we shall never have the bargain, nor buy the pearl. It is a pearl of great price, and therefore a great price, the selling and putting off all our lusts, must be given for it, or else bid as oft and as fair as we will, it will not do. See 2 Tim. 3.7. Ever learning, and never come to the knowledge of the truth. They bid fair for the truth. They were content to learn, and to be at some pains to get the knowledge of the truth, which is more than a great many will bid for it, nay they do it not for a fit, but are ever learning, they seem to follow it with some closeness, and yet for all this never come to the knowledge of the truth, ever bidding, but never come to buy the truth. Why? what's the matter they buy it not? Because though they seem to bid fair, yet they come not to the full price. They would sell somewhat to buy the pearl, but not sell all, not part with their sinful lusts, and therefore God denied them the knowledge of the truth, vers. 16. They lead captive simple women laden with divers lusts, which women are ever learning, and never come to the knowledge of the truth. Prov. 14.6. A scorner seeketh wisdom, and findeth it not. He bids, and buys not, he will not give the full price, he scorns at such a dear price as to part with all his lusts. There is no reason or equity that the buyer should have a man's commodity at the price he will set: The seller is to set the price, and if he cannot have his price, he wrongs no man to keep his commodity to himself, specially when it is richly worth the price he sets. If therefore we would buy the truth, sell away and part with all thy lusts, that's Gods full price, of which he will not abate any thing. It is but a folly to hucke, and to hope by hucking, to fetch down the market. If ye think good, give God his price, if not, forbear. Either all, or nothing at all. As men say to such as offer short of their price, I had as live ye offered me nothing.  
Secondly, Our money and means in that kind when God calls for it, these temporal things. It is true indeed that money will not buy grace: Indeed the Pope's graces may be bought with money. There be Books in print of the taxes of the Apostolical Chancery, in which books are sold dispensations and absolutions for all manner of villainies, and some not to be named. And, says that Book, these kind of graces are not for the poor, because they are destitute of goods and means. But therefore these graces are for the rich, they may for money buy the Pope's graces: But God's graces are not to be had for money. So Simon Magus would feign have been trading. And yet in one sense we must buy the Truth with our money, and temporal good; That is, we should be willing to be at costs and charges, and to spend money for the maintaining of those means, and those Ordinances in the use of which the truth is to be gotten. Though we cannot buy grace for money, yet with our money we may buy preaching, maintain the Ministry, we may buy Bibles, buy good Books, by all which we may come to get the knowledge of the truth. And so in this sense, we must buy the truth with our money, and it is a part of God's full price, and such a price as must be given if men will buy the truth. Prov. 4.7. If need be part with any get to get the truth.  
Though our money cannot buy grace, yet it can procure and maintain the Ministry of the Word and preaching of the Gospel, by which the knowledge of the truth and grace is to be gotten. And therefore it is well noted by some on that place, Matth. 13.44. That the Merchant finding a rich treasure hid in the field, is said to sell all and buy the field. He doth not buy the treasure, but the field, and so in buying the field he buys the treasure therein. The field is the Ministry of the Gospel, in which the treasure of grace is hid. And so some expound those words, Col. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in which Ministry of the Gospel, vers. 2. are hid all the treasures of wisdom, and knowledge. Now though our money will not procure grace and knowledge, yet it will purchase that field, the preaching of the Gospel, in which these treasures are to be had. And this price God requires, a part of his full price, Gal. 6. Let him that is taught make him that teaches him partaker of all his goods. God will not have the Ministry of the Word eleemosynary, to be matter of mere alms, but he will have not only men's pains to hear the Word, but men's purses to maintain the Word, and his Ordinances, by which the truth is to be had. God himself would not have the doors of the Temple shut for nought, nor fire kindled upon his Altar for nought, Mal. 1.11. And would he then have his Word opened for nought, and the fire of the word kindled for nought? No, but Numb. 35.8. Every one shall give of his Cities to the Levites according to his inheritance which he inherits. And will have him that keeps the Figtree, eat of the fruit thereof, Prov. 27.18. and will have the Ox's mouth unmuzzeld that treads out the corn. So buy the truth, that is, be at cost, and let your purses walk for the maintaining of the Gospel. Though our money cannot buy grace and knowledge of the truth, yet our money may buy Bibles, and good Books, by the reading whereof we may come to get knowledge and grace So that when he says, Buy the truth, he says, Buy Bibles, buy good Books, and stick not at the cost and charge of them, but willingly be at such charge for the getting of the truth. It was a great price those Books came to which they burned after they came to the knowledge of the truth, Act. 19.19. They brought their Books together, and burned them before all men, and they counted the price of them, and found it fifty thousand pieces of silver. Surely they that in honour of the truth burned Books of so great price, would not have stuck in desire of the truth to have bought Books of great price. And thus our forefathers, godly christians, before Luther's time here in England, when there was some glimpse of the light of the Gospel, they bought the truth, though at an high price. It is memorable which Mr. Fox speaks of them. They did sit up whole nights in reading, and hearing good Books read. That was one part of the price they gave. But they did not only buy with their pains, but with their purses, with their goods, being at great cost and expenses in buying Books in English. They gave sometimes five marks and more for a good Book; they gave a load of hay for a few chapters of Saint James, or Saint Paul in English. It was more money, five marks then, than ten pound is now. What a deal of cost was it to buy such books. I, but it was to buy the truth, and good men they thought truth dear at no price, nor the means of truth too high at any rate. It was God's price then, and they shukt not at it. Thus is truth to be bought.  
Buy the truth, lay out money and stick not at it, to maintain preaching, to buy a Bible, etc. Alas I want money, I have so many occasions, and the world so hard, I cannot be at the charge of maintaining preaching, buying Bibles, etc. Those be the shucking of earthly hearts, that are of Judas mind, that the ointment was wasted that was bestowed upon Christ. But suppose there be truth in it, yet I say buy the truth, and rather than not buy it, do as our Saviour advises, Luc. 22.36. He that hath no sword, let him sell his coat and buy one. So sell thy coat, and purchase a Preacher, sell thy coat, and buy a Bible: Thou must come to God's price, if buy.  
Thirdly, Our comforts of this life, as peace, liberty, houses, lands, husbands, wives, children, life itself. Sometimes truth is at dearer rates then at other times. God sometimes raises the price, that truth cannot be bought nor had but at these high rates, That if a man will have it, it may cost him his dearest comforts, his very blood and life itself. Truth was very dear, at very high prices in Queen Mary's days. It pleased God that by the raising up Queen Elizabeth, a nursing mother in Israel, that the prices fell, and truth was had at easier and lower rates. But yet when truth was at these dear prices in Queen Mary's days, we see the servants of Christ did not stick to give the price of their blood for it: And though it were as much as their lives were worth to be meddling with the Truth, and the Gospel, yet they were content to come to God's full price, to the very highest price of all, to part with all the comforts of this life, and life itself for the truth, when God pitched that price. And though it be sometimes at lower prices, yet that is a price that must be pitched upon, and we must be willing to give it, if God call for it. Joh. 8.31, 32. Ye shall be my Disciples, and ye shall know the truth. The knowledge then of the Truth, and being a Disciple are both of a price. Look what it will cost to be a Disciple, that it may cost to get the truth. At what price then is it to be a Disciple, Matth. 16. If any man will be my Disciple, let him take up his cross and follow me. So that he that will be a Disciple must reckon upon the price of the Cross, and so must he that will buy the truth, for a man must be a Disciple that will have the truth. I confess this is a sharp price when God calls for it, and yet this price must then be given. We saw before that it is a commodity royally worth what ever God asks for it. This men count too high a price and so start at it that they let the bargain go. They deal just in this case as Boaz his kinsman did in the buying of Naomies' land, Ruth 4.3, 4. He said, I will redeem or buy it: I, but vers. 5. Boaz tells him of a condition that goes with the bargain, What day thou buyest the field of the hand of Naomi, thou must also buy it of Ruth, etc. thou must take her to wife, etc. The man had a good mind to buy the field, but when he hears of that condition, he starts at it, vers. 6. by no means can I buy it, lest I mar mine inheritance. So when truth is offered unto men to buy it; God offers to sell truth to you, say his Ministers, Buy it therefore, and let not such a commodity go. Oh say men, we will buy it with all our hearts. I, but what day you buy the truth you must make account to take up the cross, make account of loss of liberty, etc. when men hear that, and see the price so high, oh say they, we cannot buy it, lest we mar our credit, our liberty, our houses and lands, and our very lives. This price is thought too high, and thereupon men break off. Those in the parable, the stony ground, seemed to be very forward to buy the truth, but when persecution and tribulation arises because of the Word, they are offended, they cease trading any longer, they like not the buying truth at such smart rates as those. If men might have the truth, and their credit, the truth and their peace, ease, liberties, they could be well content to buy it, but if it cannot be bought but upon such hard terms, they will none, they will stay till it may be had better cheap. And this is the second thing in which is the full price of Truth, a willingness for truth's sake to part with any thing that is dear and precious.  
The third thing in which this buying stands, is in paying current money for it. He that buys a commodity, and comes with false coin, he doth not buy, but he cheats: He is a cheater, not a chapman. When Abraham bought the field of Ephron the Hittite, Gen. 23.16. He weighed him four hundred shekels of silver current money with the Merchant. So must God be dealt with all, men that will buy his commodity, and trade with him must pay him current money. Now money that is current, must first be good mettle; secondly, it must be weight. If a man pay gold the mettle is currant, but if gold want weight, and be light, it will not pass, and proves not currant for want of weight. If money be weight, yet if it be not good mettle, be false and counterfeit coin, be brass and copper, be gilded or silvered brass, that's not currant: But when money is good for the material, is true silver and true gold, and when it is good for the weight, than it is currant money. And such money must they buy withal that will buy truth, and will trade with God for this commodity. Now this currant money is not only to use the means, and to use them with industry, but to use the means with industry in sincerity, out of a love and with a love of the Truth for itself. To use means and use them industriously for the getting of the truth, and not sincerely out of a love of the truth, but for other ends, this is to offer copper, and counterfeit coin, and God will not part with his commodity for such coin: He will not part with it but for currant money: He will buy, and weigh every piece of our money, and when he finds that men go about to cheat him with false and counterfeit coin, they shall none of his commodity. I counsel thee to buy of me gold tried in the fire. We must not think to buy gold with copper and brass, but men must give good gold for this gold if ever they mean to have it. As he offers gold tried in the fire, so he requires gold tried in the fire, 2 Pet. 3.1, 2. To stir up your sincere minds, that ye may be mindful of the words, etc. And so men must come with sincere minds, if they would understand the words of the Prophets, and come to the knowledge of the truth in the Scriptures. Yea, when men will be buying with false coin, they shall not only not buy what they would have, but they shall forfeit, and lose what they seemed to have bought, Matth. 13.12. that which he had seemed to have bought. They shall miss of what they would buy, and they shall lose what they have bought. And therefore David desires of God that he may have the Truth, and the knowledge of it, because he dealt honestly with him, paid him current money, Psal. 119.10. With my whole heart, that is, with a single and sincere heart, have I sought thee, and thy truth, Oh let me not wander from thy Commandments, let me not miss of the knowledge of thy Truth: Lord here is current money, let me have the commodity. Simon Magus offered money for the gift of the Holy Ghost. He is denied it, because he thought to buy it that way: But if he had offered to buy it another way; he should have been also denied it upon that ground, Act. 8.21. Thine heart is not right in the sight of God. He would have had that gift only to have made an advantage of it, to have brought him in money, and therefore he offered money, therefore he desired not that gift sincerely for the gifts sake. So when men's hearts are not right in them, they use means, and take pains to get knowledge of the Truth, not for the love of the Truth, but for other by, and base ends, that they may have credit or advantage by it, this is to offer false coin, and their heart is not right, and God's Truth and Grace shall never be bought for false coin: But when the means are used, used industriously and sincerely, it is much to see how freely God will part with his commodity to such, sincerity will bring in great increases of the knowledge of the Truth, and all other graces. The secret of the Lord is with them that fear him, Psal. 25. When God sees men's hearts sincere in the seeking of the Truth, he will liberally communicate his gifts and graces to them; nothing helps a man to buy such great penny worths as sincerity doth: For as men, so God loves to trade and deal with such as will deal honestly, and will be currant paymasters, will pay currant coin.  
The fourth thing in which this buying stands, is, To buy in time, and whilst the commodity is to be had. A man that means to buy a commodity will take his time, and his season, will be sure to be at the Market, and the fair, when the commodity is to be had. A man that means to buy, will not miss nor lose the Market day, nor the market time. He will make haste to the market, and be sure to take his time, because if he come too late the commodity will be gone, and then he cannot buy that he wants. If a man come the day after the fair, and the morrow after the market, he may go home as wise as he came. Nay, if a man come to the market to buy, and walk up and down, talk with this body, and that: If he go and sit and talk away the market time in the Alehouse, bibbing, and twattling with this and that idle companion, before he minds it the market is over, and done, and he cannot buy because the commodity is all gone. He cannot buy because through negligence and idleness he lost this market time. But he that means to buy will do that first, will wait upon his market time, will do that business first, and then if he have any spare time, he can spend it upon other less necessary employments. So here, he that will buy truth, must watch and take his market time, must be buying truth whilst truth may be bought. There is a buying time, and a trading time for truth, Eccles. 3.1. To every thing there is a season, and a time to every purpose under Heaven. And there is a time, and a season, in which God offers Truth to be sold, in which men may buy it, and obtain it, Luc. 19.42. If thou hadst known, at least in this thy day, etc. verse. 44. Thou knowest not the day of thy visitation. This thy day, that is, this market day, in which truth and grace might have been bought. The time of thy visitation, that is, the market time of Grace. There is then a day, and a time, a market day, and a market time, a day and time in which Grace and Truth are to be bought. 2 Cor. 6.1, 2. We then as workers together with him, beseech you that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold now the accepted time, behold now the day of salvation. Now than they that will buy the truth must be buying whilst it is market time, must be trading for Truth and Grace whilst they may be had, must ply their market whilst the market lasts. To day if ye will hear his voice. Luc. 12.56. Ye can discern the face of the sky, how is it that ye do not discern this time? This buying time, this selling time, this market time. It must be a man care that will buy, to discern the buying time, and to lay hold upon that time, and to follow his market close whilst it lasts. If men will buy the truth, let them not neglect buying whilst God offers to sell, do not trifle away the market time of Grace, in following the world, and thy lusts: First make thy market, and when thy market is made, and thou hast bought this commodity, that spare time thou hast bestow that upon secular business of less moment. A man that will buy the truth, when he sees it is market time, must do as he speaks, Ezra 7. 16, 17. And all the silver and gold, etc. That thou mayest buy speedily with this money, bullocks, rams, etc. So when we see it to be market time, and the good penny worths of the Gospel are stirring, than all the time, all the pains, all the labour you can find in all your course, offer it willingly as a price, that you may buy speedily with your pains and diligence in the use of the means, knowledge of the truth, grace, and godliness. When Christ bid Judas, That which thou dost, do quickly, the Disciples thought he had meant, That those things were necessary to be bought, he should buy quickly, Joh. 13.29. Surely so it must be in this case with all that will buy the Truth. That which ye do, do quickly: that which ye buy, buy quickly. So long as the Gospel is preached to us, so long it is market day, buying time: Therefore if ye will buy the Truth, now, now is the time, put it not off, I will buy to morrow, or next week, or next year, or at my lives end, but buy speedily, and buy presently: If ye lose the market day, and market time, ye shall not then buy though ye would. The market may be done to morrow, the market may be passed in another year, and it will be too late to buy when the market is done. See Matth. 25.9, 10. etc. The foolish Virgins had their oil to buy when they should have had greatest use of it. It was no time to go to buy oil when the Bridegroom was come, it was too late then, whilst they go to buy then, and furnish themselves, than the Bridegroom comes, and they are shut out of doors. Had they bought their oil when the time of buying was, than they had entered. Press men to get grace, the knowledge of the truth, to be trading now whilst the market time of the Gospel, and their life lasts; and their answer is, all in good time, hereafter may serve, at the hardest at their death. I, but than it is no buying time. Alas, it is an ill time to be catechised in, and to be learning the knowledge of the Truth when a man is upon his death bed. That's the time to spend oil, not to buy oil. It is then dying time, not buying time, it is ill buying when a man is dying. If a man be to buy then, the door of heaven will be shut upon him before he can return from the shops. In vain shall men seek the truth, and grace, and to be taught when the day of grace is past, that would not take and buy it whilst the market of the preaching of the Gospel was on foot. See Joh 8.21. When the market is done, and over, than ye shall seek to buy, and all the world if ye had it, ye would give to buy the Truth, and ye shall not buy but ye shall die, and die in your sins. It is not in the markets of the Gospel as it is with other markets. We see many will put off buying in other markets, till toward the end of the market, till men have some commodity lie upon their hands, and there be but few left to buy, and then they make account at the latter end of the market to buy at lower prices, to get better pennyworths: And so it oft proves. But it will not prove so here, the best pennyworths here are to be had at the beginning of the market. At the end of the market it is a great venture if any thing will be to be bought at all, or if it be to be bought, it cannot be had but at fare dearer prices than it might before. If thou do get any thing it will cost thee double, and treble the price it might have been had for in the prime of the market. If thou get any grace and mercy at thy death, that hast neglected it in thy life time, and in the time of grace, it must be had with fare more struggling, sorrowing, weeping, lamenting, repenting, than it might have been had for before. God is ever dearer, and his prices higher at the latter end of the market, then at beginning.  
Use To condemn men for the neglect of this duty, their gross neglect of buying the Truth. God offers men in the Ministry this precious commodity of the Truth, and woos men to buy it, and yet men will scarce look upon it. It is strange to see how dead the markets are grown, and how this commodity hangs in our hands that God hath betrusted us with the sale of. That shall be a good time when it comes, Apoc. 18.11. that no man shall buy Romish merchandise any more, when Rome's markets shall go down, and the Whores trading shall decay, when men shall buy Pardons, Relics, Masses, Dirges, Agnus This, hallowed Grains, and such trumpery no more. When men shall buy lies no more. An happy thing when the Pope's Merchandise shall no more be bought, but a sad and woeful thing, when men will not buy God's Merchandise any more. As 1 Cor. 7.3. Let them that buy be as though they possessed not, as though they bought not. That's commendable in worldly mercature: To be sure so men deal here, Buy as if they bought not, as if they cared not whether they bought or no; that's a miserable thing in trading with God. It was made a cause of public fasting and humiliation amongst the Jews when trading decayed, and grew dead. And what is it then when this trading grows dead? Prov. 17.16. Wherefore is there a commodity of Truth and Grace in God's hand, and a price, a means in a fool's hand to get wisdom and truth, and he hath not an heart. Here is a rich commodity, men see the price, and have the means in their hand, and yet have no heart to buy, no mind to trade, slight the commodity as if not worth looking after?  
When God offers this commodity to buy, they shuffle it off, they have farms to buy, yokes of Oxen to buy, Luc. 14. they have so many things to buy, that they will not buy the Truth, I pray thee have me excused, I must lay out my time and pains for other things, I have not wherewith to buy this Truth. It is miserable to see how cold men's desires are after the Truth. Just as Pilate, Joh. 18.38. What is Truth? A good question, but asked with a base oscitancy of spirit, he cares not to know what Truth is, but before an answer can be given he goes his way out, and turns his back upon Christ. Just such respect give me not the Truth. Press them to buy the Truth. Why, what (say they) is truth? but they care not so much as to hear what the Truth is, they ought to buy.  
Some it may be could be content to buy it, so it might be at their own price, if now and then a Sermon, a Chapter, reading a good Book in a good fit, would help them to it, they would not greatly stick at it. But as Zech. 11.12, 13. They weighed for my price thirty pieces of silver. And the Lord said cast it to the Potter, a goodly price that I was prized at of them: So a goodly price that Truth is prized at of men, as if God offered trash, when he offers Truth. The Devils commodities go off roundly, men will buy their lusts, though it cost them the price of their soul, and men will buy toys, buy Playbooks, ballads, Dice, Cards, these commodities hang not, but God's market is at a stand. For shame be awakened to this duty, and now that God offers to deal with us, let us fall to buying. Consider but two things to quicken us.  
First, It is a commodity that is like to grow dear, it is a commodity that may rise, and may be that it will be very hard to be had. See how the world went in Elies' time, 1 Sam. 3.1. And the Word of the Lord was precious in those days there was no open vision. The Truth risen to an high price, no public prophesying. We have no charter for the perpetuity of the Truths abiding with us. What know we but it may grow as precious, to as dear and high prices as it did in Elies' days? There is a time when running to and fro will increase knowledge, and help to buy the truth, pains are to the purpose, Dan. 12.4. And there is a time when running to and fro will do no good, when for no price nor pains Truth will be had, Am. 8.12. And who knows but he may see such days? And is it not better to run to and fro, to take pains when good will be done upon it, then to run to and fro, when all the pains in the world will not help us to this bargain? We see how dear, extraordinary dear one kind of grain is now with us. Had a man foreseen it a year before, what a deal might he have saved, and gained by buying good store of that grain then! When Joseph foresaw the seven year's famine in Egypt, it was his wisdom and providence to buy all the Corn that ever he could lay his hands on, and what a world of advantage did it bring in to the King of Egypt! If he had stayed buying till the famine came, he could have had Corn for no money, none was to be had, and Egypt had starved for it. So wisely he did to buy Corn whilst Corn was plentiful.  
Secondly, Buying the truth will keep the Truth and the Gospel amongst us, but if we neglect and slight the buying of it, it will be the loss of the Gospel, and all the good we have with it. We see a man that comes to market so long as men buy up his commodity, and he hath store of customers, he keeps the market constantly, and will not leave coming to the market: But if once his take fail, and men cease to buy, he may come a while still to try if his markets will mend, but if he sees they mend not, and men buy not, he goes quite away and carries his commodities to some other place, where he may find better trading. Just so here: Buying will keep God and the Gospel with us, keep the market going, and the Gospel will never go; but once slight God's Truth, and regard not the buying of his commodity, God will pack up and be gone, and try a new place for trading. He cast those out of the Temple that bought and sold, Luc. 19 he cast them out for trading in the Temple, but here he will cast men out of the Temple, will unchurch them, will take away Church and Gospel, because men do not buy in the Temple. If ever ye lose the Gospel, and Truth, be assured that ye lose it because ye make no more regard of buying the truth. Ye see many places that were great market Townes, that now their market is down and quite decayed. Why so? because men come not in to sell commodities. And why came they not in to sell? Because men came not in to buy. So here: If we will not buy the Truth, God will take his Truth away, our markets shall down, and God will carry his Truth to Turks, Indians, Jews, and there God will have great and goodly markets. God will not stay long where once markets grow dead.  
Secondly, the prohibition follows, Sell it not. When once thou hast gotten the truth, and gotten grace, by no means part with it again, but hold and keep it fast. In selling there is a parting with that, wherein we have a propriety, and wherein we have a possession. In selling there is an alienation of our right, propriety, and possession of the commodity sold, so upon the sale of my commodity, I part with it, it is no more mine, I have no more to do with it, my commodity and I are wholly parted. And thus he prohibits the selling of the truth. Do not sell it when once thou hast it, part not with Truth, Grace, Religion upon any terms whatsoever.  
Doct. That the Truth of God once bought, must never be sold; once gotten, and obtained, must never be parted withal.  
It is not with this, as with other worldly commodities. Other commodities a man may buy, and may sell again. A man may buy an house, and sell it again, may buy land and sell it again: Yea men do buy other commodities on purpose to sell them, as Merchants and Tradesmen. In this kind men may buy and sell, but for this commodity of Truth men must only buy and not sell. Other trading lies in buying and selling both, but a Christians trade lies only in buying: Buy they must, and buy they may as much as they will, but sell they may not at any hand. Buy the Truth and sell it not.  
Prov. 4.5, 6. Get, that is, Buy, the same word: And not only buy, but when ye have bought, sell it not, that is expressed in the words following, forget it not, decline not, forsake her not. And therefore, Prov. 19.8. He that gets wisdom loves his own soul, he that keepeth understanding shall find good. Mark then, it is not all that God requires of us to get wisdom, but he requires that when we have gotten it we keep it. He that sells it keeps it not. A man keeps not that which he sells, but parts with it. He that gets, and he that keeps. Christian's must be keepers, as well as getters. Buy the truth, and keep the Truth, keep it fast and sure, never to part with it more. 2 Joh. 2. for the Truth's sake which dwelleth in us. Truth must not only lodge with us, and be a guest with us for a night or so, must not sojourn with us, be with us for a year or so, but it must dwell with us. I, but a man may dwell a long time in an house, and yet be turned out for all that. I, but it must not be so with the Truth, The Truth which dwells in us, and shall be with us for ever. Truth once bought must be bought for ever, must never be sold more nor parted with. It is with Truth as it was with the Land of Canaan, Levit. 25.23. The Land shall not be sold for ever, or to be quite cut off. As that which a man sells he sells for ever, and a man quite cuts off all future claim and right to it. The sale quite cuts it off from him. The land of Canaan, and men's inheritances therein might not be sold, and a perpetual alienation of it be made from the owner. All they might do was but a kind of lease, which must determine too at the year of Jubilee. It is mine says the Lord, therefore must not be sold. And so, the Truth must not be sold, no not leased out neither. The Jews might sell their land for a time, but not for ever. But the truth may not be sold though but for a time, a little time. The Land shall not be sold for ever. The truth must not be sold at all, Apoc. 3.11. Behold I come quickly, hold fast that which thou hast. 1 Thess. 5. Hold fast that which is good. Prov. 7.2, 4. Would a man sell his eyes, or sell his sister, and kinswoman, the one were madness, and the other barbarous inhumanity.  
First, It condemns such as are not Use. 1 so wedded to the truth, but can and do make sale of it for their own advantages, and to serve their turns. They know such Doctrine to be truth, the very Truth of God, have professed it and preached it for truth: But if times change, and favour, and preferments, and gain, and advantage may be bought, they stick not to buy these with the sale of the truth; yea, and sell truth by whole sale, not only part with some smaller truths, but even with main fundamental truths of Religion. Some sell the truth for a Benefice, for a good Look, for a little good opinion. It was a vile price that Christ was sold at, for thirty pieces, the price of a servant: A vile price, to sell a boy for an harlot, and a girl for wine, Joel 3.3. To sell the poor for a pair of shoes. At base rates do too many sell the truth.  
Use. 2 Secondly, Let it teach us then, upon no terms to part with the truth of God, to sell it for no price. Though we may be offered ever so fairly, yet be sure to hold and keep the truth, Psal. 119.111. Thy Testimonies have I taken as an heritage for ever. Hold them and keep them as thine inheritance. No wise man will sell his inheritance. It was a fair offer that Ahab made Naboth for his vineyard, either a better vineyard, or give him money for it. God forbidden, says Naboth, that I should give thee mine inheritance, that he should sell it him for his money. So let us make the truth our inheritance, and let us not be like prodigal ding-thrifts, that sell their inheritance and patrimony, and then must thieve, or beg. Do not for profits, ease, liberty, etc. sell and part with the truth. We are borne to bear witness to the Truth, Joh. 18.37. and we ought not to be sellers of, but fellow helpers to the Truth, 3 Joh. 8. Men must be valiant for the Truth, Jer. 9.3. If such sad times should come, as Isa. 59.15. that Truth should fail, and Dan. 8.12. That truth be cast to the ground, yet then sell not the truth, but stand for, and stand to the truth. And that we may be the better resolved to cleave close to the Truth, and never to part with it, and sell it, consider well these motives following.  
First, to sell the Truth at what price soever, is a childish, silly, foolish bargain. If a man will sell a commodity, he will sell it somewhat like, or he will keep it: For a man to sell his house and land under foot, for a song, for a trifle, sell it, and to sell it nothing near the worth, the world laughs at such a man, and counts him a weak silly man, a witless and a brainless fellow. A child would sell his estate, to which he is heir, for an Apple, for a rattle, if he might have the power to make a sale in his childhood. Such a bargain and sale were but a silly childish bargain. Now all that sell the Truth make such bargains, they sell an inheritance for an Apple, they sell an estate for a rattle. It is impossible to sell the Truth, but a man must needs sell it under foot, impossible to sell it for any thing that comes near the worth of it. See Prov. 3.13, 14, 15. All the things thou canst desire are not to be compared to her. Job 28.16, 17, 18. It cannot be valued with the gold of Ophir, with the precious Onyx, or the Saphire. The gold and the Crystal cannot equal it: and the exchange of it shall not be for fine gold. No mention shall be made of Coral, or of pearls: for the price of wisdom is above Rubies. House's lands, liberty, wife, children, life itself, they are all too cheap, too low a price to take for Truth, and to part with Truth for. It may be by selling the truth, and parting with it, thou hast got preferment, and it may be when thou hast sold the truth upon such terms thou art ready to bless thyself, and to say as they did that sold their flocks, Zech. 11.5. They that sell them say, Blessed be God for I am rich. It may be thou growest rich by selling the Truth, hast gotten such preferment, and promotion, in recompense of thy falling from the Truth & Religion. It may be thou hast gotten liberty out of trouble and prison, hast saved thy lands and thy life, by the sale and forsaking of the Truth, and thou thinkest thou hast sold it well, to get and save all this by it. As well as thou hast got, thou hast made a fool's bargain, thou hast sold it for trifles, thou hast not gotten the tenth part of the price Truth is worth. Esau sold his birthright for a mess of pottage. All thou hast gotten, be it what it will, is but as a mess of pottage to a precious jewel. If a man will sell the Truth, let him sell it and spare not, if he can sell it for that which is better than it, nay if he can sell it but for that which is but as good as it: But inasmuch as there is nothing in this world that can come near the worth of it, it is a childish, and a foolish thing to part with it. If a man have a mind to sell his house and land, yet if when he hath offered it to sell he cannot get the worth of it, but if he sell it, he must part with it upon low terms must take an hundred pounds for that which is worth a thousand, he will rather keep it still, and never sell it rather than sell it so under foot, then sell it so as all the world shall laugh at him for a fool and a silly fellow: So here, if the world can give thee according to the worth of Truth, sell it, and put it off, and spare not; but inasmuch as the world cannot give thee the hundreth part of the worth of it, sell it not, but keep it still rather than make a fool's bargain, and to be made the laughing stock of men and Angels.  
Secondly, to sell the Truth, it is to make a profane bargain, and it is a manifest evidence of a profane heart. Heb. 12.15. Look diligently lest any man fall from the grace of God, that is, lest any man sell the Truth, they are the same thing. What if any man do sell the truth, and fall from the Doctrine of Grace? Lest there be any profane person as Esau was, who for one morsel of meat sold his birthrights. Mark then, that that man that sells the truth and falls off from it, is such another profane person as Esau was, and is guilty of the same profaneness that he was. Esau's profaneness what was it? not only in this that he sold such a privilege at so despicable a price (that indeed aggravates his profaneness) but in that he sold spiritual things for temporal things. The selling of his birthright was the selling of his title to, and hope of Heaven. This to do is profaneness, and this they do that sell the Truth for ease, preferment, liberty, life, etc. They sell spiritual things for temporal ones; they sell their right to, and hope of Heaven for outward things. And thus are they guilty of making a profane bargain. Thou that sellest the Truth thou makest Esau's bargain, and showest thyself as profane a wretch as Esau was.  
Thirdly, to sell the Truth, it is to make a dangerous bargain, Ezek. 7.12. Let not him that selleth mourn, but no man hath more cause to mourn than he that sells the Truth, that man may come home by weeping cross. That as Solomon speaks in that case, Prov. 11.26. He that withholdeth Corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. So here contrarily. He that holds, and keeps fast the truth, God himself shall bless him, but cursing shall be upon the head of him that sells it. It is that which will bring a curse with it, and therefore a dangerous sale. Dangerous in these respects.  
First, Such as do make Merchandise of the truth, and sell it, and once part with it, they seldom or never recover it again. That's God's curse upon them for selling, that they shall never redeem or buy it more. A man that sells his inheritance, it is seldom seen that ever he comes to buy it again. And yet it is possible, and falls out oft in the World, that a man sells his house and Land, and lives to redeem and buy it again: But when a man hath sold the truth, & hath played the voluntary Apostata by falling from Religion; whose experience can give an example of any one that ever recovered again, and repent, and received, and embraced the truth again. That's commonly God's curse upon such, since ye have sold it, ye shall sell it for ever, you shall never have the commodity again. That as in that sense the Prophet speaks, Eze. 7.13. The seller shall not return to that which is sold: So in this case, God in wrath makes it good upon the sellers of the Truth, such sellers shall not return to that which they have sold, but as they have parted with the truth, so they and the truth shall be parted for ever. They are irreducible, irrecoverable by the Ministry of the Word, Hos. 11.7. And my people are bend to backsliding from me; though they called them to the most High, none at all would exalt him.  
Secondly, Such as sell the Truth, God will sell them, and they themselves shall be sold: And that,  
First, They shall be sold over to sin, sold to be bond slaves and servants to all wickedness. That as it is said of Ahab, 1 Reg. 21.25. He did sell himself to work wickedness in the sight of the Lord. There was none like unto him: So it is true often of the sellers of the Truth, that when men have once bought the Truth and then sell it again, they have once professed the Truth and Religion, and then decline, and fall off, they grow so wicked, so vile, so base in their courses, that there are none like them, they be men sold over to sin, to commit wickedness with greediness. The house fell, says Christ, and the fall of that house was great. If these men, says Moses die the common death of men, etc. So these men fall not the common falls, sinne not the common sins of men, but prove the most transcendent, outrageous sinners of all other men. None so lose, none so notorious drunkards, adulterers, none so bitter and pestilent persecutors of the Truth as they. Dan. 11.30. There were forsakers of the Covenant, sellers of the Truth, and what proved they, vers. 32. wicked doers against the Covenant. Psal. 53.3. Every one of them is gone bacl, back from the truth, were sellers of the truth. And what proved they? they are altogether become filthy. They prove filthy fellows, filthy drunkards, filthy adulterers, filthy scoffers, filthy persecutors. Thus men that have sold the Truth, are sold to work wickedness in the sight of God and men.  
Secondly, they shall be sold over into the hand and power of their enemies. When men sell Truth, they sell God, and when men sell God, God will sell them, and as Psal. 44.12. Thou sellest thy people for nought. We shall never find God threatening to sell his people, or selling them, but when they had first sold the Truth. He threatens to sell them, Deut. 28.6, 8. There ye shall be sold unto your enemies for bondmen and bondwomen. But this threatening is upon their forsaking God, and his truth, and the purity of Religion, and their falling off to superstition and Idolatry. And when he did sell them, why was it? but because they had first sold the Truth, Deut. 32.30, 32. How should one chase a thousand, and two put ten thousand to flight, except their rock had sold them, and the Lord had shut them up? For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter. And so Judg. 3.7, 8. And the children of Israel did evil in the sight of the Lord, and forgot the Lord their God, and served Balaaim, and the groves. Therefore the anger of the Lord was hot against Israel, and he sold them into the hand of Cushan-Rishathaim King of Mesopotamia: and the children of Israel served Cushan-Rishathaim eight years. And Judg. 4.1, 2. And the children of Israel again did evil in the sight of the Lord, when Ehud was dead. And the Lord sold them into the hand of Jabin King of Canaan, that reigned in Hazor, the Captain of whose host was Sisera which dwelled in Harosheth of the Gentiles. It is an heinous thing to sell a righteous man for silver, the poor for a pair of shoes, Am. 2.6. And that which brings heavy judgements upon a Nation, how much more will it bring heavy judgement upon a Nation when they sell God, and they that sell truth sell God. See how God threaens Tyre and Zidon, Joel 3.6, 7, 8. The children also of Judah, and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. Behold I will raise them out of the place whither ye have sold them, and will return your recompense upon your own head. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people fare off, for the Lord hath spoken it. It was an heinous sin to sell the children of Jerusalem to the Grecians, God would be quit with them for it. And how heinous is it then to sell truth which is the Daughter of God? Surely when men do sell truth, and a Nation doth apostatise from God, God will be quit with them, he will sell them into the hands of their enemies, they and their children.  
Thirdly, such as sell the truth sell their own souls. Get what ye can by selling the truth, yet what shall a man give in exchange for his own soul. What if by selling the truth a man could gain the whole world, yet what shall it advantage a man to gain the whole world, and lose his own soul. It is ill selling when a man shall sell to loss, but specially it is ill selling when a man shall lose his own soul by the bargain. He loses his soul that sells it, he sells it that sells the truth. See Prov. 19.8. He that getteth wisdom, that buys the truth, loves his own soul. I, but a man may buy truth and sell it away again, may get wisdom and lose it. And what then is his soul the better for it? Therefore mark what follows, He that keeps understanding shall find good: As if he had said, He that gets wisdom, and keeps it, he that buys truth, and sells it not, he loves his own soul, he saves his own soul: therefore he that gets it, and keeps it not, that buys it and sells it again, he hates his own soul, he loses, he damns his own soul. judas he sold Christ for thirty pieces, it was the dearest bargain that ever man made, in selling of Christ, he sold his own soul, he damned his own soul by that sale. It is the case of every man that sells truth, he that sells truth, judas-like he sells Christ, and judas-like he loses his own soul. It was death by Law to sell some things, as to steal a man and sell him, Exod. 21.16. & Deut. 24.7. And it is death, eternal death to sell the truth. They that sell the truth, sell God, sell Christ, and so sell their souls. They sell Heaven, and buy Hell.  
Quest. How may a man keep himself from selling the truth?  
Answ. First, get the love of the truth into thine heart. That man that loves the truth will never sell the truth, and the truth is never sold but it is sold for something that is loved better than the truth. A man that sells it for preferment and gain, loves gain, and preferment better than the truth, that sells it for life or liberty, loves these better than truth. Now let a man learn to love the truth better than all worldly things, and he will never sell it for them, Psal. 119.127. I love thy Commandments above gold, yea above fine gold. Therefore to be sure he would rather sell gold for truth, than truth for gold. Therefore they sold the truth, and believed lies, 2 Thess. 2. Because they received not the truth in love. A man that is in love with his house, with his land, no price will tempt him to sell it. If a man have but an horse that he loves, though he be offered more than he can be worth, yet because he loves him, he will not part with him.  
Prov. 7.4. Say unto wisdom, Thou art my sister, and call understanding thy kinswoman. A man will not sell his sister because he loves her. Say in in this case, as Nehem. 5.8. We after our ability, have redeemed our brethren the jews, which were sold unto the Heathen; and will you even sell your brethren? Our forefathers, the Martyrs, after their ability bought the truth, and gave their lives to buy and redeem the truth, and we will even sell the truth which should be as dear to us as our brethren, as our sisters?  
Secondly, take heed, and make conscience of selling Truths of lesser moment, that are not so fundamental, and so necessary: Be not over easy to part with them. He that will over easily part with smaller truths, is in a dangerous preparation to sell main and substantial Truths. He that will not be brought to sell some small field, that lieth far off from his house, he will never be brought to sell all his whole inheritance. But when men begin once to sell here a piece, and there a piece, it comes to pass at last that the whole follows after, the inheritance, and mansion house goes, and is sold at last: He that will sell and part with little truths, and not stick close to them, he will if need be sit as lose from main fundamental Truths.  
FINIS.   

ERRATA.  
PAge 3. line 22. for this read that. p. 11. l. 26. r. the joy of thy salvation. p. 18. l. 20. f. both r. holy. p. 21. l. 9 f. prayer r. Christ. p. ibid. l 24. f. of r. by. p 25. l. 25 f. the r. your. p. 26 l. 25. f. our r. the. p. 31.22. f. these r. this. p. ibid. l. 25. f. where r. when. p. 36. l. 2●. deal for. p. 38. l. 9 r. to do some good. p. ibid. l. 10. f. know r. leave. p. 52 l. 8. f. desire r. degree. p. 53. 14. & 16. f. great r. greater. p. 57 l. 18. f. certainly r. contrarily. p. 65. l. 14. f. Heb. r. Isay. p. 74. l. 14. f. danger r. damp. p. 86. l. 23. f. he made it. r. as the word is. p. 91. l. 11. f. brazen r. barren. p. 117. l. 8. f. their r. these. p. ibid. l. 9 f. these r. their times. p. ibid. l. 16. f. God. r. Gods. p. 119. l. 14. f. that r. then. p. 147. l. 20. f. fire r. five. p. 148. l. 2. f. urged r. grieved. p. 157. l. 18. f pricks r. pinches. p. 165. l. 26. r. is in debt. p. 168. l. 7. f. so r. go. p ibid. l. 8 f. see r. go. p. 169. l. 1. f. that r. all. p. 185. l. 14. f Oh. r. Object. p, 188. l. 19 f. with that of Haman r. in that with Haman. p. 203. l. 22. f. the r. his. p. 208. l. 1. r. to lay hold. p. 215. l. 9 f. learn r. know. p. 242. l. 8. f. vers. 39 r. 35. p. 250. l. 26. f. lose r. base. p. 251. l. 11. r. reign over them. p ibid. l. 12. f. bed r. body. p. 261. l. 18. f. disperse r. dispense. p. 273. l. 17. f. was r. or as. p. ibid. l. 18. f. rules. r. reads. p. 276. l. 7. f. as r. that is. p. 279. l. 5. r. so a sign of spiritual life. p. 282 24. f. wasted. r. marred. p. 284. l. 11. f. cherish r. nourish. p. 287. l. 10. r. men say as they, Mal. 1.12. p. 291. r. a deceived heart. p. 296. l. 2. f. fitted r. filled. p. 297. l. 17. r. long cooped. p. 306. l. 9 f. time r. two. p. 307. l. 26. r. the knowledge of the truth, the love of the truth. p. 313. l. 13. f. dispersing r. dispensing. p. ibid. l. ibid. f. many r. Mary. p. 343. l. 14. f. pin r. piece. p. 347. f. good r. goods. p. 348. l. 20. f. elleemisynary, r. eleemosynary. p. 50. l. 2. f. go r. goes.   

Imprimatur,  
Tho. Wykes. September 12. 1639.