Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	base_a	conceit_n	good_a	20	3	2.1572	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96435	Abraham's humble intercession for Sodom, and the Lord's gracious concessions in answer thereunto containing sundry meditations upon Gen. XVIII. from ver. XXIII. to the end of the chapter. Wherein many things are spoken of concerning believers drawing near to God, and the efficacy of their prayers; and how they may be princes and prevailers with God, and with what boldness they may come before him, and what ground they may get of him by their prayers, and what sweet communing they have with him. With sundry other things worthy of our most serious thoughts, helping us to be more spiritual and heavenly, which may prepare us for that everlasting communion and fellowship that we hope to arrive at, and come to in a blessed state of glory by Jesus Christ. By Samuel Whiting, Pastor of the Church of Christ at Lyn in N.E. [Three lines of Scripture texts]	Whiting, Samuel, 1597-1679.	1666 (1666)	Wing W2022; ESTC W15363	173,427	374

our selves to be taken with her eye-lids if we seek after this Witch as Saul did after the Witch of Endor and bribe the Harlot and Witch with the labour of our hands we shall never do that that is acceptable to God nor that that we shall reap any good by but pierce our selves thorow with many sorrows and when we come to die we shall say that we have laboured for the wind and have miserably deluded our Souls by courting such a Strumpet and enquiring after such an old Witch and taking so much pains to win the World and lose our own Souls and what a miserable bargain will that be to us Mat. 16.26 2. We must beware that we do not so labour in our particular Calling as that we reserve no time for God and for holy duties Many there are that are so intent upon their ordinary imployment that God hears not of them neither in their Closets nor in their Families and it may be scarce come to Publick Worship or if to any of these or all of these yet they are so indisposed so drowsie so careless and every way so unfit that they had better do nothing Some labour in their particular Calling all the week so that on the Lords-day they are fitter to sleep then to pray to take a Nap of an hour long then to bear half so long or if they keep their eyes open yet their hearts are asleep or going after their Covetousness and both eyes and heart are estranged from God and the Duty and the Day and are so common and unsavoury that God abhors what they offer up to him being no better then blinde and lame and sick sacrifices which they would be loth to present a Prince with but they think any thing good enough for God Let such know that the Curse is not farre from such men See Ezek. 33.31 Malac. 1.8 14. 3. We must take need that in labouring in our particular Calling we do not spend our labour for that which satisfieth not Isa 55.2 The truth is these outward things that men labour for will not satisfie they are not Bread that is of a filling nature Hence Eccles 5.10 Ezek. 7.19 and therefore such labour turns to no profit To eat and not have enough by our labour to earn wages and put all in a bag with holes is a judgement Haggai 1.6 4. We must beware that we suppose not that Gain is Godliness for that were a strange supposition yet the holy Ghost tells us some such there are 1 Tim. 6.5 We must not have such a supposition nor go upon such a principle in labouring in our particular Calling There are multitudes that labour for no other end but to get the Wealth of the world as if that were the only thing that they were to minde and that it is godliness enough if they can but gain enough But this is that which is a loathsome conceit and savours of a base and sordid spirit and comes from the earth and will lead men to perdition and destruction And the Apostle tells us that Godliness is great gain in opposition to that supposition 5. We must take heed that in labouring in our Callings we do not labour for our selves onely but to do good with what we get by our labour Eph. 4.28 Some there are that are wholly for themselves and so they may but pocket up for themselves and fill their own Coffers they never regard the helping and succouring of others but God would have us to attend our particular Callings and to labour in them so that we may do good to others especially to those that stand in need of our help Christ himself tells us this that the poor we have alwayes with us and when we will we may do them good Mark 14.7 intimating that we are not to be all for our selves but to do good to others that need And so Paul Gal. 2.10 was forward to remember the poor 6. We must beware that in labouring in our Callings we spend not what we so get in rioting and drunkenness and upon our lusts Many such there are that get a great deal by labour in their Calling but spend it all wastefully and prodigally and consume it upon their lusts and sometimes that they have got in a week or fortnight they spend riotonsly in one day or in one piece of day We must take heed of this labour in our Calling and what we get by a diligent hand must be better laid out then upon our lusts else we had as good have sate still and done nothing 7. We must take heed that in labouring in our Callings we forget not what we should chiefly labour for Joh. 6.27 we must not so much labour for perishing meat but for that that endureth to everlasting life So Phil. 2.12 Work out your salvation with fear and trembling So Heb. 4.11 2 Pet. 1.10 these things are worth the labouring for Other things that we labour about will not profit us when we die nor in the day of wrath Prov. 11.4 but if we labour for these things that we are above all other things to attend unto then we may have comfort in our other labour and when we come to our rest in the dark night of death we shall finde that our rest shall be sweet and we shall reap the fruit of labour and rejoyce that we have not laboured in vain Vse 1. for Information 1. We see that there is no footing in Scripture for that Heresie of the Enchites that pretended to do nothing else but to Pray and to make that their onely calling for God not onely allows us but looks for it from every one of us that we should be busied in our particular Calling and faithfully discharge the duties that God requires in that as well as to attend our general Calling in the season of it It is his will that we should attend both and that one should not thrust out another but God have glory from us in the due and faithful execution of the Lords will in both that we may divide aright between the one and the other 2. We see that idle persons that will not work at all but spend their time in gaming and eating and drinking and sleeping and in tatling and medling with others and are busie-bodies are loathsome to God and bring dishonour to the Gospel and the Religion that they profess for God looks for it from every one of us that as we are to minde our general Calling so we are to go about our particular Calling and not to be wanting in the faithful discharge of the duties of it We know what mischief that abundance of Idleness that was in Sodom brought upon them it filled them full of fiery lusts that cast them into the fire of hell Jude ven 7. Idle persons that will not work with their hands will be busie some other way their tongues will go though their hands stir not and they will be tatlers if they be not

Gods Spirit print them in our hearts Gods words written with Ink will not profit except they be also written with the Spirit of the Living God They are the blessed ones that know and do Joh. 13.17 and they ever know most that practise most A good understanding have all they that do his Commandments Psal 111.10 As for Brain-knowledge it may puff a man up and so bring him down low to destruction it may raise him high that he may have the deeper fall into Hell it may swell him like a bladder and when the bladder breaks then like an unskilful Swimmer he drowns It addes more fuell to Hell fire and causeth him except he do his Lords will to be beaten with many stripes Luke 12.47 What good have the Devils by all their knowledge they know enough of the will of God but do not any thing of it and this heats the Furnace for them and time will come that many a wicked man will wish that he had never known so much because he hath done so little for it is but Oyl to the flame Brimstone to the fire to make them burn more fiercely One word more and I have done If this Discourse of a Subject of this nature may be available for the Salvation of many or of any I shall have cause to bless God for ever and shall with more comfort lay down my head and rest in the Grave as in a perfumed Bed through Christ who hath sweetned it by his Buriall till the Resurrection at the last day Thine in the Lord Jesus Samuel Whiting ABRAHAM's Humble Intercession for SODOM And the LORD 's gracious Concessions in Answer thereunto Containing sundry MEDITATIONS UPON GEN. XVIII from Ver. 23. to the end of the Chapter Ver. 23. And Abraham drew near and said Wilt thou also destroy the righteous with the wicked 24 Peradventure there be fifty righteous within the City wilt thou also destroy and not spare the place for the fifty righteous that are therein 25 That be far from thee to do after this manner to slay the righteous with the wicked and that the righteous should be as the wicked that be far from thee shall not the Judge of all the earth do right 26 And the LORD said If I finde in Sodom fifty righteous within the City then I will spare all the place for their sakes 27 And Abraham answered and said Behold now I have taken upon me to speak unto the LORD which am but dust and ashes 28 Peradventure there shall lack five of the fifty righteous wilt thou destroy all the City for lack of five And be said If I finde there fourty and five I will not destroy it 29 And he spake unto him yet again and said Peradventure there shall be fourty found there And he said I will not do it for fourties sake 30 And he said unto him Oh let not the Lord be angry and I will speak Peradventure there shall thirty be found there And he said I will not do it if I finde thirty there 31 And he said B●hold now I have taken upon me to speak unto the Lord Peradventure there shall be twenty found there And he said I will not destroy it for twenties sakes 32 And he said Oh let not the Lord be angry and I will speak yet but this once Peradventure ten shall be found there And he said I will not destroy it for tens sake 33 And the LORD went his way as soon as he had left communing with Abraham and Abraham returned unto his place Verse 23. And Abraham drew near and said Wilt thou also destroy the righteous with the wicked IN these words to the end of the Chapter we have 1. The Prayer of Abraham in behalf of Sodom and the rest of the Cities that God destroyed with Fire and Brimstone from Heaven 2. Gods Answer that he gave to the several Petitions he put up to him in their behalf 3. The Issue of all which is set forth in the last Verse of the Chapter In the first part we have 1. What Abraham did He drew near the Text sayes ver 23.2 What he said and therein we have these things considerable 1. His desire that these sinners might be spared if it were possible or at least the righteous among them might not be destroyed with the wicked ver 23 25. 2. The Arguments that he useth to prevail with God that the righteous and the wicked may not be alike 1. Taken from the strangeness of the act Wilt thou also destroy the righteous with the wicked as if he should say This would be strange Lord and thou wouldst go out of thy wonted way so to do The 2. is taken from the vehemency of his wish that such a thing may never be which he repeats twice That be far from thee That be far from thee The 3. is taken from his honour as being Judge of all the earth and therefore for his Name must needs do right Shall not the Judge of all the earth do right ver 25. 3. We have his wise insinuating himself into the Lord 1. By going from step to step and seeking to gain ground of the Lord going from fifty to five and forty and from five and forty to forty and from forty to thirty and from thirty to twenty and from twenty to ten 2. By humbling and abasing himself before the Lord ver 27. Behold now I have taken upon me to speak unto the Lord which am but dust and ashes 3. By desiring the Lord not to be angry with him for being so bold with him ver 30. 4. By his undauntedness in his Suit ver 31. Behold I have taken upon me to speak unto the Lord. 5. By his modest request at last in speaking but once more mixed with an holy fear of displeasing him ver 32. Oh let not my Lord be angry and I will speak but this once All this concerns the first part viz. Abraham's Prayer In the second part scil Gods Answer we have 1. The grace and favour of God towards him 1. In that he never denied him in any one of his Requests but granted all from fifty to ten So that if there had been but ten righteous in the place it had been spared 2. In that Abraham left off petitioning before the Lord left off granting wherein the exceeding greatness of his grace shewed it self The truth is we have done sooner in asking then God has in giving our desires are scant when his heart is large our requests are short when his hand is long we might have more could we ask more we spare to speak and therefore we lose much of what we might carry away with us from such a Bountiful Almner as God is In the last part we have 1. Gods leaving Abraham 2. Abraham's departing to his place 3. A Description of Prayer and Gods Answer He communes with us and we with Him Doct. I. THat Believers in praying to God draw near to him Heb. 7.19

should be tender of it too and tender of putting any dishonour upon him by displeasing him We would be●ender of displeasing a Prince So here 6. He is tender of displeasing us of sending us sad away from his Presence when we pray to him and therefore when we pray to him we should be very tender of displeasing him We would be tender of displeasing any that were dear to us So here Secondly From the Believers 1. They are his Children and Children are tender of displeasing their father so are they and so should they be especially when they pray to him and come with their last request in that duty before him Gal. 3.26 2. They are his friends Jam. 2.23 and friends are tender of displeasing one another so here 3. They are his Spouse Cant. 5.1 and a Spouse is tender of displeasing her Husband especially when she is to ask any thing of him and any great thing So should we 4. They are very familiar with him and he With them As I shall God willing shew when I come to the last Verse of this Chapter and they that are intimately familiar they are tender of displeasing one another So here 5. They are the Apple of his Eye that he cannot endure a touch of Zech. 2.8 and if so how should they endure to touch him by displeasing him especially when they pray and desire some great thing of him 6. They are such as he hath rebuked Kings for so tender they have been to him Psal 105.14 15. and may they not then be very tender of displeasing him especially when they pray to him and ask high of him Thirdly From the Requests themselves 1. They are such as we hope to gain most by as Abraham here did that came up so high as to desire to prevail in his suit if there had been but ten found in that great place and this made him to be so tender of displeasing the Lord that he prayed unto 2. They are such Requests as make triall of his Bounty and Mercy most and whereby we put him to it to condescend very far to us in granting our requests and therefore we ought to be tender of displeasing him 3. They are such Requests as whereby we are most bold with him and therefore may well suspect our selves that we may over-speak and so displease him 4. They are such requests as are for great matters and are great requests and we are poor worms vile dust and ashes and therefore may and ought to be tender of displeasing him in so asking 5. They are such requests as are put up by them that are less then the least of his mercies Gen. 32.10 and therefore they may suspect that they may be too bold and so displease the Lord. 6. They are such requests as are rare and seldome put up we reade but of this onely man that went thus step by step in his requests Abraham was the onely one no other before him nor scarce any since and therefore he might justly fear that he might displease the Lord in what he did Vse 1. for Information 1. We see the sweet disposition that 's in believing suppliants when they come to pray before the Lord they are very tender of displeasing him they would not willingly do any thing at any time that should move him to displeasure but especially when they pray to him and make their last Request to him they would not then provoke him they would then have a smile of his face they would then have a kiss of his mouth they would then have an answer of peace they would then have a sweet shine from heaven they would then have fair weather over head they would not have a cloud arise upon them nor any frown appear in the Lords brow nor any wrinkle in his face at their Prayers but are very tender of displeasing him So was Abraham here when he said Oh let not the Lord be angry and I will speak but this once 2. We see that when a Believer is in a praying frame he is then in an awfull frame Gods dread Majesty and his consciousness of his own sins put an holy awe into his heart and make him afraid that the Lord may be displeased with him Prayer is an awfull Ordinance and they that are most earnest in it as Abraham here was they are most awfully afraid and most tender of doing any thing in the duty especially in the close of it that might displease him that they pray unto 3. We see that if we would make it out that we are Believers we must be tender of displeasing God as at all times so then more especially when we pray to him and in the close of our Requests that we present the Lord with So did Abraham here and if we would evidence we are his children so must we Faith and fear go hand in hand lodge in the same breast together dwell in the same heart together where the one is there is the other that man in whose heart faith is is ever afraid and tender of displeasing God especially then when he makes his last and greatest request to him 4. We see what a mercy of God it is to any of us that we have hearts stricken with fear of displeasing God especially when we pray before him for thereby he evidenceth to us that we are Believers for so Abraham did he was tender of displeasing him in praying to him and especially in his last words that he spake in suing to him in their behalf that he prayed for He would not have the Sun set in a Cloud at Even 5. We see that the displeasure of God is that that is to be feared above all other things Some there are that fear man but there 's a snare in that Prov. 29.25 Some there are that are afraid of Princes and what they can do against them but they are in Gods hand Prov. 21.1 and he knows how to be terrible to them Psal 76.12 Some are afraid of Persecutors but they can but kill the body Luke 12.4 Some are afraid of evil spirits and the very supposal of the sight of them makes even good men afraid sometimes Mat. 14.26 and some are in great fear where no fear is Psal 53.5 But these are all vain fears and like Bug-bears to fright children with but the displeasure of God is that that is to be feared above all things So godly men have thought so Abraham judged that was so tender of displeasing him Oh let not the Lord be angry sayes he and then he cared not who else were angry 6. We see that to displease God then when men pray to him is that that is and ought to be most loathsome to every gracious heart Oh! he would not then do any such thing willingly for a world it 's a burthen to displease him at any time but then to do it when they pray is that that is most abhorring to them Oh let not the Lord be angry sayes Abraham and

take hold of God Isa 64.7 and they that take hold of one another and take one another by the hand are in a fit posture to commune one with another so here 5. In that when we pray to God we are Princes and Provailers with him Gen. 32.28 with Hos 12.3 4. and that shews that we commune with the Lord in the duty 6. In that when we pray to God we plead with him and that holds out our communing with him They that plead at the Barre before a Judge commune with him so they that plead with God Job said Job 16.21 O that one might plead for a man with God as a man pleadeth for his nightbour and 23.3 4. O that I knew where I might finde him that I might come even to his seat I would order my cause before him and fill my mouth with arguments Prayer is pleading and argumenative pleading that way we commune with God But how does it appear that God communes with us in granting our Requests A. 1. In that when he grants our requests he listens to what we say when we pray and answers us and so commines with us so does one man to another and so does God to us 2. In that when he grants us our requests he smiles upon us and accepts our prayers as men do that commune one with another 1 Pet. 2.5 3. In that when he grants our requests he draws near to us Jam. 4.8 as they do that have colloquy and communing one with another 4. In that when he grants our requests he is pleased with us as they are that commune lovingly together one with another See Gen. 33.10 5. In that when he grants our requests he loves our company and fellowship and gives us a pledge of it hereby as they do that commune one with another God and Believers are good company Believers when they pray shew that they love Gods company and God when he grants their requests shews that he loves theirs 6. In that when he grants their requests he declares that he respects and accepts their persons as they do that lovingly converse together and commune one with another Gen. 4.4 Eph. 1.6 Princes will not grant their Petitions whose persons are not in favour with them but when they are accepted and in favour they may have any thing So here Q. 2. What manner of communing is it A. 1. It is a serious communing we are serious with God when we pray to him and do not trifle with him and he is serious with us when he grants us what we sue unto him for he does not word it with us but is very real with us and sayes no more then he will certainly do for us he will fulfil with his hand what he speaks with his mouth 1 Kings 8.24 Even Balaam when guided by a better Spirit then his own could say Num. 23.19 God is not a man that he should lie neither the son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good Men may say in word and unsay what they have said in their deed so trifling and vain and false they are but it is not so with God he is serious in what he sayes and will make good all he sayes in a promising way to us If a Kings grant be given out it is for his honour to see it performed Ezra 6.12 I Darius have made a decree let it be done with speed how much more will the Lord be serious with us when he gives out any grants to us 2. It is a sweet and comfortable communing when we pray we sweetly converse with him sweet is thy voice Cant. 2.14 and when he grants our requests he sweetly converseth with us Never was there any sweetness between the dearest relations like that that is between the Lord and us when we pray to him and he grants our requests that we put up to him There is much sweetness between husband and wife between father and childe in their communing together but no sweetness like to that that is betwixt the Lord and us when we pray to him and he grants our requests to us Our prayers are sweet Odours Rev. 5.8 and his grants are so many sweet smiles of his face and so many sweet kisses of his mouth and so many amiable and sweet glances and casts of his eye towards us or so many sweet words of his mouth that like sweet wine chear our hearts 3. It is an holy communing if ever we be holy it is so with us when we pray to the Lord we lift up holy hands to him 1 Tim. 2.8 and holy hearts 1 Sam. 4.8 holiness becomes us at all times but then more especially when we pray to the holy One and when the Lord grants our requests as he is alwayes holy so he remembers his holy promise to us and that holy Covenant that he hath made with us and so our mutual communing is an holy communing When two gratious ones are speaking and communing together Oh what holy breathings are there uttered forth between them their speeches are seasoned with holiness and argue holy hearts but when God and we commune together there is no holiness like that an holy God and an holy Soul breathe out much holiness in communing one with another 4. It is a friendly communing we are friends to God if believers Jam. 2.23 and when we pray in faith we friendly commune with him and God is a friend to us and when he grants our requests he does like a friend to us and in a friendly manner does commune with us There is no friendship on earth in all the communings that are between men and men comparable to that friendly communing that is between God and us when we pray to him and when he grants our desires to us Great hath been that friendship that hath been between some men as both sacred and heathen stories tell us and their communings together have been very friendly Jonathan and David were very friendly 2 Sam. 1.26 1 Sam. 23.16 20.41 So Heathen Authors tell us of Damon and Pithias of Pilades and Orestes that have been great friends and been full of love one to another but no friendship like to that that is between the Lord and the believing Soul no friendly communings like theirs when the soul is in a praying frame and when the Lord grants the desires of such a soul 5. It is an humble communing when we pray we humble and lay our selves low before God as Abraham did that looked at himself as vile dust and ashes humility does alwayes become us but never more then when we pray to the high God we never behave our selves so humbly as when we speak to such a Prince as he is and when God grants our requests he humbleth himself in condescending to look at such vile worms as we are and to have respect to the petitions that we put up to

him in a state of glory in another World that will be a delightful communing indeed If God take pleasure in our Prayers here O what pleasure will he have in our praises there here what we do in this duty is imperfect service and hath many blemishes and spots cleaving to it but there all imperfections shall be done away and our praises and obedience shall be in its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection and what sweet communings we shall have with our God we as yet cannot tell for 1 Joh. 3.2 Yet it doth not appear what we shall be our familiarity with God will then be at the highest when we shall be put in his bosom and lie near his heart and be clasped in his everlasting arms to all eternity Then then our familiarity will be increased with him and his with us friends by being long together here finde their friendship and familiarity to grow husband and wife that have been in that relation many years how is their sweet familiarity angmented and raised up to the highest pitch the like I might say of other friends Oh but how exceeding great then will the familiarity of the blessed God be to us and ours to him when he and we shall be together to all eternity death parts the dearest relations here and puts an end to their sweetest communings together and breaks off their sweetest discourse and familiarity that they have had one with another but that familiarity that will be between God and us in a state of glory will never be broken off but after millions and myriads of years be gone will hold out and continue for ever and ever Happy they that come to this thrice happy they that come to the enjoyment of it There are some dear ones that live long together as it is said of Aquila and Priscilla that they lived very long together and some in the old World among the Patriarks some of which lived almost a thousand years and these must needs have familiarity long together but this is nothing to what the Saints shall enjoy in glory for there will be no end nor period put to that but it shall be everlasting Our familiarity in the length of it here is not so much as a drop to the Ocean of Eternity Vse 2. for Terrour to all those that are Vnbelievers they have no familiarity with God nor he with them they commune not with him in praying to him nor he with them in granting their desires to them They have familiarity with their lusts and with the world and the things of the world and with Satan the god of the world and with the lewd companions of the world these they commune with but have no communing with God Their company that they shall have another day will be sad company Devils and Damned ones will be their companions and what communings they will have in Hell together if they repent not they had need consider of Vse 3. for Humiliation to the Saints that have too little familiarity with the Lord and do not so often commune with him as they ought and might Many a fair opportunity they have to meet with God and he with them and to have sweetest colloquies and communings together but other things step in and take up such mens time that they should have with God and their thoughts are busied too much about the matters of this life and so though they do not wholly lose their acquaintance with him yet they have not so much familiarity with him as they might have from day to day their communings are neither so frequent nor so sweet as they might be did they not minde other things too much Let it shame all such for there 's no familiarity like his when men have tried it they shall finde that one dayes familiarity with God will be better then a thousand with either the men or the things of the World Vse 4. for Exhortation 1. To be much in communing with God here and in holding up familiarity with him that he may be familiar with us and commune with us in his grants as we do with him in our suits We can never finde such a friend to open our hearts to to unbosome our Souls to to tell our wants and ailes to to make known our pressures afflictions calamities perplexities of spirit discouragements and temptations to as he is there 's no friend on earth that will so pity us relieve us succour and sustain us commiserate and sympathize with us be afflicted in all our afflictions as he will Good therefore it is for us to pour out our hearts before him to shew him all our troubles to discover all our wants weaknesses to confess all our infirmities deformities out-strayings and out-lyings from him and to tell him of all that does pinch us and press us and lye hard upon us and to intreat him to bring in relief to us in his own time Such communings we should have with God and such familiarity with him would make our worst condition happy to us It 's said of the Emperour Charles the Fifth That he spake more to God then to men 2. To long after those sweet communings that we shall have in heaven and that familiar converse that we shall have with him in another world We have through grace a little of his company here and he communes familiarly with us and we with him some smiles of his face and intimations of his favour some tokens of his friendship some sweet imbraces some peepings into the Holy of Holies some fruits of the delights of Paradise he gives us by our acquaintance with him and his with us some tastes of heavens sweets we have in our holy communings together now but when we come in glory then our familiarity will be in the altitude and sublimity of it we shall lye continually between his breasts we shall have his heart open to us and all his bosome-love and bosome-secrets revealed to us we shall be brought into the Kings pallace sit at his Table be taken into the bed of love enjoy marriage-fellowship partake in everlasting communion with the blessed God and have our fill of his presence and favour and be as familiar as one dear friend is with another What longings and breathings then should we have after this blessed estate and how long should we think it to be before the day of God come how should we say as Sisera's Mother Why is his charret so long in coming why tarry the wheels of his charret we should earnestly long after that day wherein so much familiarity is to be had with him We desire acquaintance with some that we take to be our friends and say to this and that man Sir I desire further acquaintance with you and we would be more familiar with such Oh what desires should we then have after further acquaintance and familiarity with the blessed God in a blessed state of glory we can never breathe enough in