Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	know_v	truth_n	5,230	5	5.7940	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33971	Par nobile two treatises, the one concerning the excellent woman, evincing a person fearing the Lord to be the most excellent person, discoursed more privately upon occasion of the death of the Right Honourable the Lady Frances Hobart late of Norwich, from Pro. 31, 29, 30, 31 : the other discovering a fountain of comfort and satisfaction to persons walking with God, yet living and dying without sensible consolations , discovered from Psal. 17, 15 at the funerals of the Right Honourable the Lady Katherine Courten, preached at Blicklin in the county of Norfolk, March 27, 1652 : with the narratives of the holy lives and deaths of those two noble sisters / by J.C.	Collinges, John, 1623-1690.; Collinges, John, 1623-1690. Excellent woman.; Collinges, John, 1623-1690. Light in darkness.	1669 (1669)	Wing C5329; ESTC R26441	164,919	320

and think that the asserting of it derogateth from Christs plenary satisfaction which indeed would have something of truth in it had not God in that Covenant reserved himself this liberty If Psa 89. 31 32 33 34. they break my Statutes and keep not all my Commandments then will I visit their iniquity with a rod and their transgressions with stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips By vertue of Gods Covenant with Christ for us their earnest salvation and the welfare of their souls for ever is secured Nay more afflictions as they are tokens of divine wrath and legal demands of satisfaction to Gods Justice cannot fall upon Gods people but he hath reserved to himself the liberty of a Father in love and kindness to chastise his people with rods The people of God therefore should not think it strange if they meet with these dark issues of divine providence nor should any entring into the waies of God promise himself a freedom from afflictions and trials of this nature Christ hath secured us eternal salvation and all necessary means and influences of grace in order to it but he hath not totally exempted us from the rod of affliction But this is not all The second Proposition speaketh yet more The Child of God may not only live but may 2 Prop. also die and fall asleep unsatisfied as to the likeness of God This is true both as to the likeness of God in them and the manifestations of God unto them 1. As to Gods Image in them this lies in the perfection of holiness and is so far true that it is hard to find a child of God whoever as to this died satisfied what Christian on his death-bed ever said he had faith enough or love enough or holiness enough David cryes out Although my house be not so with God And where is the soul that departing to eternity sees not reason to complain that his heart hath not been so with God as it ought to have been The best of men sinneth seven times in a day 2. But it is true also as to the apprehensions of divine love not being able when they die to say assuredly My Beloved is mine and I am his What shall we say to the great example of our Lord and Saviour It is true he knew he was the eternal Son of God that after his resurrection he should be glorified with that glory which he had with his Father from all eternity and in this respect might differ from some of his children who dying may want that certainty and only die with a good hope through grace yet in this dying hour he cryes out My God my God why hast thou forsaken me Nor can we well understand how he should for us die under the curse and sensible feelings of divine wrath unless we grant that he died under the withdrawings of the sensible manifestations of divine love and certainly the Disciple is not above his Master nor the Servant above his Lord. Our own experience also proves it have not we known some persons of whom while they went in and out with us could say These are the anointed of the Lord we saw them walking closely with God fearing every sin making conscience of every duty serving the Lord so far as we could judge in spirit and truth and this not in a fit but constantly yet when they came to die their Candles went out in obscurity We have not seen them in that triumph of faith that fulness of joy and peace which it may be we did expect Not able to say with Job In Job 19. 26. Rom. 8 38. my flesh I shall see God nor with Paul I am perswaded that neither life nor death shall separate me from the love of God in Christ Nor is there any thing in spiritual reason to hinder it Sensible manifestations are none of our necessaries God hath no where promised that they shall not fail the soul in death Mr. Rutherford I remember propounds this to be observed Whether usually when in the time of their life the Saints of God have felt many reflexions of divine love many sensible consolations God hath not left them to die in the dark And on the contrary when any of his children have in the time of their life been full of fear and dejections c. God hath not usually in their sick and dying hours shined upon them with visions of peace It is not to be fixed as a standing Rule for the Almighty is neither to be limited nor tracked in his goings but it may be worthy of our observation Now this seemeth a very hard dispensation Gods people oft-times know not how to live without sensible manifestations of his love but they are much more at loss how to satisfie themselves to die without it May we therefore in any degree of humility guess at some reasons of so sad a divine dispensation 1. In the first place it is enough to a modest soul inquisitive in this particular to say Even so O Father because it pleaseth thee God will have us to know that the wind bloweth both where it listeth and when it listeth and that his Spirit is not less free We shall not know the hour when he will visit his peoples souls nor will he constantly come in at the same hour that he might assert his own liberty to us this may be one and indeed it is the great reason to be assigned of this dispensation 2. The Lord may have a design by it to make a trial of his servants faith It is a good faith that will long maintain a living Saint without sight but it must be a strong faith which will maintain a Christian in his dying hour without it This was the faith of Job Though he kills me yet I will trust in him This is a faith which holds out to the end and shall have the Crown of life which God hath promised It is the last act of faith to serve a departing soul Love goes with the soul into another world Faith parts with it at the gates of death the vision of faith is then changed for the beatifical vision What a man seeth how doth he hope for That faith that seeth Christ through a glass darkly hath its eyes in death quite out The soul comes with open face to behold the glory of God It argues a great spirit in a souldier to fight to his last breath And it speaks a couragious strong faith for a Christian to die believing dying hope is a good hope therefore it is given as the character of a righteous man that he hath hope in death And of the Hypocrite it is said Where is the hope of an Hypocrite when God takes away his soul Job saith that his hope shall be like the giving up of the Ghost Look as dying

glass and espying a little better air of her countenance a better mixture of colours in her cheeks than in other womens thinks this is warrant enough for her to admire her self stretch out her neck and mince it with her feet all the day after Or if the view of her face doth not in all points please her she thinketh it worth the while to spend both her money and her precious time to mend it with patchings and paintings with trickings and trimmings of her self And doth not the vain gallant think Beauty something who is so bewitched with it that forgetting the noble soul of which he is possessed ordained to higher imployments and the reason which he inheriteth which should guide him to a better purpose thinks his money and his time well spent while both are miserably expended to evidence his dotage upon this painted Sepulchre which it may be within is nothing but darkness filth and rottenness In the mean time let us look wistly upon this thing which we call Beauty is it any more than a perfection of b●dily parts pl●ced in a due proportion each to other and with a due and proportioned mixture of such colours as are proper to flesh and blood As to the former what is there in it more than is to be found in many an Horse or Dog it may be an higher degree As to the latter what is there more than in a Rose or a Lilly Nay what so much as in many a flower of the field or in many a picture As to many of these it may be said as our Saviour said of Solomon compared with the Lilly The most beautiful woman is not for colour like one of them Oh what a lye is beauty then that which in outward appearance is such that a vain woman will sacrifice her soul life estate time to obtain preserve or maintain it that which a vain man will spend all that he is worth in a base service and homage to it when in reality it is no further perfection than may be found in a Dog an Horse or other brute creature yea in a vegetable creature in a pittiful flower or plant above what can be found in any of the Sons and Daughters of men For Favour or Honour it is a thing that carrieth a great shew in the world what high thoughts of themselves doth it raise in them that are ●●gnified with it what a supercilious eye do those that have it but in a superiour degree cast upon those but a step beneath them How much doth it make vain man admired served complemented in the world But in reality what is this gay thing The world is yet at a loss where to find its residence whether in honorante or in honorato in the person that giveth or that receiveth it Certain it is that it is a meer air and in reality just nothing that which is often gained by fordid persons which neither betters the man as to his body mind nor soul only serveth him as to a comfortable subsistence in this life and gains him the wall a cap and a knee and a title Take Riches another thing which in vulgar opinion carries with it a great notion of excellency and imprinteth upon man a considerable difference from his neighbour They make a fair shew and have a great appearance hence whoso hath them swells in the opinion of himself and all he world does him homage But what is silver and gold in reality What is gold more than yellow sand and silver more than white earth considered in it self without the relative value which men put upon it Indeed more by far is to be said for the inward habits of the mind Knowledge Prudence Sobriety and the rest of the moral vertues but neither are they without their vanity as I shall shew you anon I shall add no more to this first thing demonstrating the vanity and emptiness of such other things as inhance the price of one man above another They are a great deal more in appearance than they are in reality 2. The second thing which I instanced in was this They are such as never fill or satisfie the mind of the person possessed of them like dreams of feasts notwithstanding which we are hungry lyes in our right hand like wind in the body which often filleth the stomach and spoileth the appetite to its proper food but never nourisheth the body nor satisfieth the hunger I shall shew 1. That they will not satisfie the wants of the soul 2. That they less satisfie the souls expectation 1. I say first They will not satisfie the souls wants The true wants of the reasonable soul are and can be satisfied with nothing but divine influences It is a noble spirit and none but the Father of spirits can fill its emptiness The soul while it sleeps in the Lethargy of sin while it sojourneth in its estate of estrangement from God like the Prodigal it feedeth Swine and filleth its belly with the husks but after it hath once fixed its resolution to return to its Fathers house nothing less than God can fill it it cries out as once Rachel for children Lord give me Christ or else I die It is plainly impossible that any thing but the favour of God and the sense of that favour or at least good hopes of it through grace should ever satisfie that soul that is once awakened to consider its self as in its natural constitution a spiritual immortal being ordained to an Eternity and as it is in its depraved estate by nature a child of wrath I say again the soul thus reflecting upon it self can be satisfied with nothing less than the sense or firm hopes of Gods favour making over the Righteousness of Christ unto it and accepting it as righteous in and through Christ and whatsoever soul is satisfied without this is either ignorant of its own state and capacity or exceeding vain and careless not regarding its highest concerns As Abraham when God bid him ask what he would and he would give it him replied What canst thou give me whiles I go childless So the awakened soul saith What can God give me whiles I go childless Beauty is a pretty thing but what is it to Eternity Riches are useful things but they will not ransom my soul from the pit of Hell Honour will serve me to take a place or the wall in this world but it will not give me a place at Gods right hand Pleasure is a sweet thing oh but endless torments will be a dreadful issue of it Great Friends and Relations are great blessings but it is Christ alone can stand my friend in the Court of Heaven to speak for me that I may not be sent unto eternal burnings 2. And as nothing but divine influences will satisfie the souls wants so nothing else will satisfie the souls expectation The wise man who had as great experience as any mortal man ever had cries out The eye is not satisfied

see him and also in restoring life to our dead bodies in the Resurrection It is God who giveth spiritual life and who giveeth the aboundings of spiritual life who first quickeneth the soul and who further quickeneth it and keepeth it up in its spiritual operations and it is God who quickneth the dead Rom. 4. 17. The words thus opened afford us two things as grounds of Davids satisfaction in that dark condition in which he was Though his state was but at present sad and uncomfortable though lately he neither had seen God nor heard from him only had seen and felt the srowns and thunderings of his providence against him yet he would be satisfied 1. If he found God inabling him in this his sad perplexed persecuted state to wait upon him and exercise grace in watching for him 2. In the assurance he had that though as yet he were unsatisfied and might possibly fall asleep so in death yet in the resurrection of the just he should awake from that sleep then he should have enough of God and be fully satisfied with his likeness I have only that one term more to open With thy likeness The Hebrew word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imaginary form of a thing Job 14. 16. An Image was before mine eyes Sometimes the real form of a thing presented to the bodily eye Deut. 4. 16. You saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire that is God did not appear to you in any real sensible shape Sometimes it signifieth some real fignature of a thing presented not to the eye of the body but to the eye of the mind to the understanding So Numb 12. 8. The similitude of the Lord shall he behold That is I will make an impression of my divine Nature and Majesty upon him by which he shall be able in some measure to conceive of and to comprehend me We cannot see the divine Essence such glory is too great for mortal eyes we are not able to fix our eyes upon the Sun riding in the Firmament in its full triumph of light much less upon his Essence whose brightness is such that even the Sun in its fullest glory is darkness to him God told Moses he could not see his face and live but his similitude he should behold he would make upon his spirit an impression of his Majesty and Goodness But let us now inquire more strictly what this likeness of God in the text is The Septuagint interpret it The glory of God I shall be satisfied with thy glory that is a truth but whether the whole of the truth I doubt Some think the Ark of God is meant which the wife of Phinehas called the glory of Israel And that David in this his afflicted state comforted himself with this consideration that he one day should again see the Ark of God the power and the glory of God in his Sanctuary We read also that when he fled from Absolom and Abiathar brought the Ark after him he bid him carry it back again if the Lord had a pleasure in him he would bring him back and he should see it and his holy habitation But I think we shall find that glorious Symbol of Gods presence no where stiled Gods likeness Others think that by Gods likeness here David understands Christ who is indeed called the brightness of his Fathers glory the express Image of his person And that David here comforts himself as Job before him that he should see his Redeemer with those eyes Those who interpret the text as the words of Christ by Gods likeness here understand the glory of God wherewith Christ was glorified after his resurrection from the dead and ascension But I take all these senses to be too much forced upon the text There are three things which I think may be all comprehended under this term 1. There is a likeness of God in us Adam was at first created in Gods image or likeness Gen. 1. 26. And in our Regeneration the Gen. 1. 26. image of God is said to be renewed in us Col. 3. 10. And we are said to be created after Col. 3. 10. the image of God in righteousness and holiness Thus we are commanded to be holy as the Lord is holy This is now the image of God within us the impression of the spirit of Grace upon our hearts by which we are made partakers of the Divine Nature I take this to be much the sense of the place Lord if thou shalt inable me in my dark hours to study and to perfect holiness I shall be satisfied though I want comfort yet I shall be much satisfied ●f I be but inabled to watch for a further degree in holiness 2. Secondly We may take likeness for Gods manifestations of himself to us by his spirit of consolation In this life we do not see God as he is but he sometimes makes gracious manifestations of his love unto his people in the sensible consolations of his Spirit reflecting divine Love upon the souls of the Saints and sealing them up to the day of Redemption Now saith the Psalmist though I do not see the Lord in this likeness of his though I want the assurances of his love and comfortable manifestations of his gracious Spirit yet Lord it shall stay me if I find thy grace inabling me but to wait for these manifestations 3. Lastly Gods likeness may be taken for the glorious manifestation of himself to his Saints in another life and this I take to come fullest up to Davids meaning O Lord though while I live here I walk in the dark and see no light while I am beholding thy face in righteousness and watching for thee though I may go down to the grave and sleep my sleep in the dust not fully satisfied not seeing what of God I would do yet this I know that in the resurrection I shall awake and then I shall be made amends for all which my soul hath suffered in its dark and sad hours under the ecclipses of divine light I shall then be filled with God I shall see him as he is face to face and my vile body shall be made like to my Redeemers glorious body Thus I have largely opened the words take the substance of them shortly David was at this time in a sad condition both 1. In respect of the persecution against him from without And 2. The divine desertion which at this time clouded his inward man 3. And the temptations which attended him in these straits In this verse he takes up his resolution what he would do and also shews us what stayed his heart and gave him something of satisfaction in his perplexity That which he resolveth to do is to labour for the Righteousness of Christ in which to behold the face of God to live an holy life and conversation and to manage his cause against his enemies in a just and

innocent manner That which he fixeth upon as his comfort is 1. Gods present inabling him to perfect holiness in his fear and to wait for the manifestations of divine light 2. His sure hopes that if he should fall asleep in death not satisfied yet there would be a resurrection from the dead and in that glorious morning he should awake and then he should be filled with the manifestations of God this is the substance of the words Now suppose your selves to hear David speaking the same thing more copiously O Lord my soul is in a sad and perplexed condition without are fightings within are fears mine enemies are many and proud and cruel as Lions they are men of power and estate whose bellies are filled with hid treasure I am poor and empty hunted like a Partridge upon the Mountains First Saul rose up against me now mine own Son is in rebellion and my soul also O Lord walks in the dark and seeth no light I cry but thou hast not heard me I am at a loss to know what thou determinest to do with me If I had all that my proud and potent enemies have all their treasure all their substance all the good things of this life all their sweet morsels I could not be satisfied with all those husks while I want thy favour and the light of thy countenance But this shall be my work this shall be that which I will study and look after I have fixed mine eyes upon thy love and favour let the men of the world look after that let them look upon their great estates I will behold thy face and labour for the light of thy countenance and that I may obtain it I trust not in my own righteousness in the righteousness of my Lord I will behold thy face I will endeavour in thy strength to live an holy and righteous conversation perfecting holiness in thy fear and in all things endeavouring to live up to thy mind and will discovered to me and for this cause which I am through thy providence managing against those who have risen up against me I will manage it righteously with all integrity and innocency toward them who are so fierce and cru●l against me And in this resolution O Lord in my affliction it will be a great stay unto me if I may but find the conunuance of thy strength inabling me to labour after the perfecting of the renovation of thine image in my soul and to wait for the further shinings out of the light of thy countenance if I can but find thee thus appearing to my soul I shall at present endeavour to be satisfied knowing that it will not be long before I shall fall asleep in death and from that sleep I shall awake in the morning of the resurrection and then I shall be abundantly satisfied with thy likeness seeing thee face to face and rejoycing in thy presence for ever more The words thus opened will afford us many Propositions some I shall but lightly touch upon hastening to what I intend for the subject of a fuller discourse First From the tacit Antithesis hinted in those words which our translation supplies necessary to give you the full sense But as for me What will satisfie a man of the world will 1 Obs not satisfie a child of God Different natures require different food Swine will seed upon Acorns and offal Dogs will feed upon bones and excrements But man feeds upon none of these A different genius and disposition requires a different object to give it satisfaction Gold and Silver satisfies a covetous man Wine and strong drink satisfies a drunkard The Philosopher despiseth and throws away these things to attend to contemplation and the knowledge of the reasons and causes of things The child of God is of a different nature of a different disposition and inclination and complexion from other men he is made a partaker of the Divine Nature he hath a new name a new will new affections new dispositions given to him Sinners indeed are of several complexions give one wealth enough and you satisfie him give another objects enough for his lust give him sensual pleasure enough and you satisfie him give a third honour and preferment enough he asks no more give the best of them enough of humane learning and knowledge and he will be content whether he hath any portion in Christ whether he findeth any joy and peace of conscience whether he seeth any thing of the light of Gods countenance yea or no. It is said of Abraham that he gave the Sons he had by Keturah portions and sent them away they were not at all concerned for the promise of which Isaac was heir Wicked men are like Esau they will sell their birth-right for a morsel of bread The child of God cannot be thus satisfied as Abraham replyed upon God asking him What he should give Protestatus sum me sic ab eo nolle satia●i Luther him What canst thou give me so long as I go childless So do they say Lord what canst thou give me while I want thy presence Luther protested God should not put him off with worldly affluences he judgeth all fulness Omnis copia quae non est Deus meus est cgestas Aug. cmptiness excepting only the fulness of him who filleth all in all the reason of this is his spiritual ilumination and knowledge to discern things that differ the convictions and different apprehensions which the holy Spirit hath wrought in his soul which make it morally impossible to him to rest satisfied with less than an infinite God and a portion in him Oh! how thin is this number in the world how small is this generation of those who in truth seek the Lords face where almost is the person to be found to whom God might not give a portion in this life only and quietly send him away without any repining at all who would no● fall down and even worship the Devil for a great estate for a little momentany pleasure for some considerable degree of honour or some other moveables and transi●nt vanities of this life how few are they who would look any further than to have such a portion of substance as they might have plentifully whiles they live and divide the rest unto their babes Amongst all the complaints and murmurings we hear in the world how few are they that complain for want of the presence and influence of God we hear men complain for want of estates honours c. but ah how few for want of grace how few for want of the sense of divine love for want of the enjoyments of God c. Secondly From those words I will behold thy face in righteousness observe There is no beholding of Gods face but in righteousness 2 Obs Whether it be in a way of duty that we behold God or whether it be in a way of comfort We must still behold him in righteousness in the righteousness of Christ

with her Ladiship and perceiving the stone upon which she stumbled indeavoured her assistance partly remembring her 1. Of what Solomon saith That none can judge of love or hate by all that is before him Eccles 9. 1. For it may fall out alike to him that is spiritually wise and to him that is spiritually a fool 2. Partly by minding her of what the Apostle tells us That God chasteneth whom he Heb. 12. 6. loveth and scourgeth every one whom he receiveth 3. Partly arguing thus with her If afflictions be tokens of divine wrath then health and prosperity are signs of divine love which is evidently salfe 4. Par●ly by remembring her of the many examples of Gods children in Scripture to whom God had wrung out bitter waters in a full cup who yet at that time when they were so afflicted were undoubtedly beloved of God and exceeding precious in his eyes Such were Joseph David Job Daniel and many others recorded in Scripture With these and such like Arguments I had satisfied her sanctified reason and judgement and thought I should have heard no more of this temptation But soon after it was inforced Two things she had to say 1. The greatness of her affliction spake more than a chastisement with a rod she was scourged with Scorpions 2. The Lords multiplying afflictions and repeating sad Providences to her seemed to argue that he had a quarrel against her Why else should he return upon her body when he had served an execution upon all she had besides To this I replied 1. That the afflictions of Gods people are not called cha●●isements because they are l●ght or little but because they come from the hand of a gracious Father not as legal demands of satisfaction to divine Justice offended because they flow from a principle of love not of wrath and are designed to a gracious end 2. That for the multitude of them Job had as many yet was a person singularly beloved of God and one of whom God gave testimony that there was not one like him in all the East 3. That as the afflictions of Job were of divers hands and exceeding heavy so the succession of them was much like to hers God first took away his children then his estate and last of all let loose Satan upon his person and gave him a liberty to tempt him With these and such like considerations I endeavoured to arm her against this fiery dart at last it pleased him who was therefore tempted that he might be able to succour those that were tempted by his mighty power to lift her over this stone of stumbling and she became fully satisfied that she could neither from the greatness nor multitude of her trials conclude any thing against the love of God to her 2. Tempt If during her afflictions she did not also want the inward consolations of the holy Spirit but alas saith she I have no inward assurance of Gods love no sensible consolations c. Perceiving that her adversary had betaken himself to a new battery I endeavoured to direct her in the use of the Armour of God for the rep●lling of his darts thrown from hence by offering to her consideration 1. That even Gods dearest children have often wanted these influences of the Spirit What else made David cry out When wilt thou comfort me and vestor● unto me the joy of thy salvation What else made the Spouse Cant. 3 1. at such a loss for him whom her soul loved What else caused those sad complaints of the Psalmist Psal 77. To this she replied That it was true but surely if she indeed had any interest in God he would not hide himself from one so pressed with affl●ctions as she was God indeed might thus try his children in health and at liberty but would a tender Father so hide himself from so distressed and a dying child This was hard to imagine of God who is Love I replied to this purpose That sensible consolations were not the necessaries of salvation 2. That the love of God to his children is far more seen in giving the soul necessaries than accommodating it with superfluities 3. That God is no where in Scripture tyed by his promise to Saints for the comforts of assurance to be given them in at this or that hour 4. That it is a very great mistake in Christians to judge they want the manifestations of the Spirit because they want these consolatory reflections for the Spirit manifesteth it self in the soul as well by the influences of strengthening and quickening as comforting grace and the witnessings of it That David was become like a bottle in the smoke that his eyes failed for Gods Word saying When wilt thou comfort me Psal 119. 82 83. yet he was at that time Gods child yea the man according to his heart That Job also as might be gathered from several passages in his Book often wanted these sensible manifestations at last I commended a Sermon upon that subject to her after the reading of which her Spirit was more composed and she satisfied that if she could but find the strengthening and quickening influences of divine grace she had no reason for want of sensible consolations to conclude against her self 3 Tempt Satan perceiving this fiery dart well nigh quenched betakes him again to his quiver for another arrow his next device was to perswade her that she wanted also the strengthening grace of God soon after I heard her speaking to this sense 'T is true Sir if I could but find the grace of God strengthening me unto duty against sin I think I ought not to cast away my hope though I do want assurance that I am my Beloveds and my Beloved mine but alas I want this Sir I am now at such a pass I cannot pray c. God hath laid his hand upon my mouth and I cannot open it so much as to say unto him Abba Father Observing the subtilty of this crafty adversary to perswade her from some partial weaknesses and those also much occasioned from bodily distempers that she wholly wanted the workings of the Spirit of Grace I accordingly applied my self to her She tells me it was true she had learned from the Apostle Rom. 8. 11. That if she had the Spirit of Christ she was his which way soever the Spirit as the author of special and distinguishing grace pleased to work in her and she did believe That if the Spirit of him who raised up Jesus from the dead dwelt in Rom. 8. 11. 15. Gal. 4. 6. Rom. 8. 26. her he that raised up Christ from the dead should also one day quicken her mortal body by his Spirit dwelling in her But Sir said she this spirit is a spirit of supplication a spirit of adoption teaching to cry Abba Father a spirit helping our infirmities in prayer To which I replied 1. That this was no more than the lot of Gods children Asaph or whoever was the author of that 77 Psalm complained

that he was so troubled he could not speak Psal 77. 4. 2. That the Lord had silenced her Ladiships tongue by his own hand laid upon it in a continual course of afflictions Now though God indeed requires of us the homage of our lips Let me hear thy voice saith Christ to his Spouse Cant. 2. 14. for it is comely And Take unto you words and say saith the Prophet yet he doth not expect this homage where by his providence he dischargeth our tongues of it 3. That there is a praying without the voice which also the Lord heareth Groaning Psa 102. 5. Psal 6. 8. hath a voice Psal 102. 5. and weeping a voice Psal 6. 8. Hezekiah chattered like a Crane yet the Lord heard him In short I besought her Ladiship to consider that the business of prayer was in Scripture expressed by wrestling with God by lifting up the eyes hands heart unto him by pouring out of the soul before him all which might be without the use of words Thus Hannah prayed and was 1 Sam. 1. answered yet spake not a word And I doubted not but her Ladiship thus could and did pray 4. Finally I desired her Ladiship to observe that in Gal. 4. 6. God is said to send his Gal. 4. 6. Spirit into our hearts teaching us to cry Abba Father And Rom. 8. 26. that the Spirit helpeth our infirmities with strong cryes and groans Rom. 8. 26. which could not be uttered Now groans at least are the language of the hearts There is indeed another assistance of the holy Spirit teaching us what to pray for but this floweth not from the Spirit in a way of special grace but as it is the author of spiritual gifts which those might have who had no true interest in God nor had received the Spirit of Christ as a spirit of Sanctification With these and such like considerations I endeavoured to satisfie her Ladiship who yet could hardly be satisfied because she could not pay so full and perfect an homage to God as formerly she had done but her unweariable adversary again reneweth his assault The next news which I heard was this 4 Tempt Sir I have seriously thought upon what you told me and am convinced that though I spake never a word yet if I could keep my heart lifted up to God if I could wrestle with him with my Spirit this were acceptable prayer but whatever you may think I cannot do this When at any time I compose my self to prayer I am tortured with pain that I cannot do it at other times through drewsiness I fall asleep c. By this time her Ladiships tormenting distemperatures prevailed upon her to a great degree so as night and day she had little rest beyond the influence of Anodines stupifying her sense As soon as she had taken these she used to compose her self to secret prayer by and by the operation of the medicine overtook her and inforced sleep when the operation of the Anodine ceased her pains returned and she awoke and then whenever she composed her self to it her pains disturbed her only this she added to her complaint to find out any cause of which for a while posed me That although at first when she composed her self to look up to God she found not much pain yet when she was entered once into her duty she was sure to be racked with the increase of her pain I know that the Devil is but a small friend to our communion with God and would in what he could hinder it I also knew he had a natural power God permitting the exercise of it by which he could disturb bodily humours and divert them to an affected part but not willing to impute it to a praeternatural cause unless quite at loss upon further deliberation I conceived there might be this natural cause of it This good Lady desired when she served the Lord to serve him with her spirit and when she addressed her self to God summoned up all her spirits to do it with the more intention of mind and fervour of spirit Now this I conceived might be a natural cause of the increase of her pain at such a time in regard that her spirits which were wont to serve her body in the supportation of her under her affliction were at this time drawn up to another imployment and the several parts of her body at present left destitute it might give a natural advantage to her infirmity but this was but my particular fancy I told her 1. That short ejaculations were most suitable to her present condition and were heard of God as well as longer prayers for we are not heard for our much speaking 2. I minded her of a speech of Mr. Rutherfords If I were in health I would desire but to cast one long look toward Heaven 3. I told her it was unreasonable for her Ladiship to conclude her self to want the strengthening influences of the holy Spirit because as to this or that act of duty possibly she might not discern such an influence of it It was likely that if her Ladiship examined as to many other duties she might find it and that with an evidence not to be denied 4. I further told her the influence of the spirit was most eminently seen in its workings in strengthening the soul to those exercises of grace which are most proper for our day the present condition and dispensation I meant under which we are and that Faith and Patience were those graces the exercise whereof God more peculiarly requires of his children in a day of affliction and if her Ladiship found the Spirit of God infusing or exerting these habits she need not doubt of the strengthening influences of the Spirit With these things her Lad●ship for a while seemed satisfied but her distempers still increased and during the violence of them put her into a great disorder Satan still followed his game and soon after she tells me 5 Tempt Ah Sir you told me that Faith and Patience are those graces the exercise of which is most proper to my condition and if I found the holy Spirit infusing or strengthening me to the exercise of these habits I might be assured that I was not without the strengthening influences of the Spirit though I did not find such an assistance as I desired to every particular duty But Sir you see I am very impatient restless in my self froward with every body about me I cannot be silent under the hand of God nor keep my self from roaring c. And for Faith S●r you know I have told you I have no assurance sometimes ind●ed I have had what I judged a flash of the light of Gods countenance Once I remember after you had been praying with me and in your prayer mentioned and pleaded many promises it pleased God as I thought to seal some of them to my soul and at some other times that first word which God was pleased to seal unto my

soul 1 Col. 27. Christ in you the hope of Glory hath been returned to my soul and comforted me but I cannot call this assurance doubting quickly returned and now Satan would have me let go also my hold on Christ but I am resolved not to let it go until I die shall I not so resolve I beseech you Sir tell me should I not so resolve To this I replied 1. That I rejoyced to hear her Ladiship acknowledging that God had sometimes sealed promised unto her soul that those impressions did not abide constant was not to be wondred at it being rarely the lot of any child of God to walk in the constant light of his countenance but I humbly conceived her Ladiship had great ground to call these impressions of the Spirit of God upon a threefold account 1. They were made upon her soul after earnest prayer 2. They came to one in a dark sad and afflicted condition and to an awakened conscience and to one who had for some time desired to walk close with God and this after long and patient waiting for God 3. The return of that word in which the Lord had made her soul first to hope was a great evidence to me that the Author of the first was also the Author of the second impression 2. I rejoyced more to her Ladiships grant that her Faith of adherence was strengthened and so strengthened as she was resolved not to let it go until she died In which resolution I humbly besought her Ladiship to persist I intreated her Ladiship to consider that there are not two better marks of a strong Faith than 1. The resistance and repelling of temptations to doubt 2. The casting of our souls upon God and adhering to the promise though we want incouragement of sense with Abraham to believe in hope above hope This indeed is a strong faith and gives much glory to God And indeed I thought I never was a witness to the actings of a stronger faith than that of this noble person in the midst of her saddest torments of her darkest hours when she was even distracted through pain and terrours she would cry out to all our amazement It is my strong hold I will not let it go no I will not let it go I am resolved I will not let it go let Satan suggest what he will it is my strong hold I have committed my self unto Christ c. Thus she would cry out bitterly weeping while she spake in great Agonies of her spirit 3. As to Patience I desired her Ladiship to consider that the grace of patience was not a Roman fortitude carrying one out under an affliction without any expression of passion this an Heathen might do without any assistance of distinguishing grace and some distempe●atures were such as the best Christians could not so bear them David roared Job complained Christ himself cryed out My God My God Patience is a sacred influence of grace by which we are inabled in the hour of affliction to hope in God whom we see not and meekly to submit to him under his severer dispensations without any murmuring repining or any frowardness of behaviour I told her that although her Ladiship did sometimes roar out through extremity of pain and were restless through torments yet the grace of patience was evidently made manifest in her soul in her humble owning the Justice of God kissing his rod never repining nor murmuring at his dispensations only desiring strength to bear what he would please to lay upon her and her willingness to die or live as he should please to order for it was now patience in her to be content to live finally in her willingness in obedience to Gods command and ordinances though she earnestly desired death yet to use all means though she had no hope of cure to prolong a miserable life so long as God pleased 4. Finally I told her that although possibly sometimes in the height of her distempers some speeches might sound some impatience and unbelief when the extremity of her pain had almost totally deprived her of the use of her reason yet God would not impute this to her for he weighs our performances with our temptations So the Apostle saith You have heard of the patience of Job he that looks in the story will find much in Job which we should call impatience he cursed the day of his birth chap. 3. And we find in his story many other very passionate and distempered speeches yet the Apostle saith not you have heard of the passion and frowardness but you have heard of the patience of Job Though Job sometimes were very impatient yet the Lord considering Jobs patience with his temptations records him as a patient man and so patient as to be propounded to his Saints in following ages as an example of patience he saith not you have heard of the passion or frowardness but you have heard of the patience of Job In short I told her Ladiship that we who were spectators could not but judge her in the free use of her reason full both of faith and patience for her few distempered hours as they were not in number equal to the rest so neither would her tender Father judge her for them By these and other Arguments through Gods assistance she seemed at last satisfied that although she yet wanted the consolations of the Spirit yet she was not without the strengthening influences of it But yet her adversary would not leave her his next temptation was from her apprechended want of Gods quickening grace to which purpose she replies again 6. Tempt Sir I remember you told me that though I wanted the consolations of the Spirit yet if I found its quickening influences I had no reason to despond but Sir I want these my head and my heart is dull there is no life left in my spirit I lift up a lifeless soul to God in prayer never was any in so dull and dead a condition as I am To this I replied 1. That if her Ladiship found the strengthening influences of the holy Spirit they would evidence a state of justification and favour with God now those were evident in her Ladiship how else did her Ladiship in her dark condition commit her self unto God rest upon him and patiently wait for him 2. That as to quickening grace it was seen 1. In exciting the soul to duty 2. In inclining the soul in duty so as it performeth it with alacrity delight and vigour and for the latter it works in us by assisting us in the improvement of our natural parts and powers now this assistance might be wanting to her Ladiship through the indisposition of those Organs by and through the means of which the Spirit perfecteth these operations and her Ladiship must consider that her spirits were tired with succession of pain and stupified by anodines medicines which her learned Physician thought proper for her for the allevation of her pain which otherwise would soon have

those who in this noon-day of the Gospel are in Protestant Countries proselyted to that kind of devotion will find that their temptation to it hath been advantaged 1. From some carnal conceits of God and his Worship thinking him such a one as themselves to be pleased with musick and gay pompous shews of devotion or at least some Jewish conceits for the continuance of what the Apostle calls worldly Ordinances and a carnal Sanctuary not regarding that God is a Spirit and under the Gospel to be worshipped in spirit and in truth but pleasing themselves with what the Apostle calls the rudiments of the world and such Ordinances as touch not taste not handle not which are things perishing with the using after the Commandments and Doctrines of men which things Col. 2● 20 21 22 23. indeed have a shew of wisdom in will worship and humility and neglecting of the body not in any honour to the satisfying of the flesh Some such temptation as this might easily help to Proselite a Vane a Crashaw a Nonnanton c. 2. Or else secondly an ignorance in the things of God Ignorance we know is avowed the Mother of their devotion for Laicks and indeed an ignorant soul as to devotion is White-Paper upon which a Mahumetan or a Papist may write any thing And of knowing persons we rarely find any proselited unless some rare persons whom the Lord picks out to make examples of his vengeance who as the Apostle speaks 2 Thes 2. 10 11 12. Having 2 Thes 2. 10 11 12. received the truth and not the love of the truth that they might be saved God gives up to strong delusions that they should believe a lye That they all be damned who believed not the truth but had pleasure in unrighteousness 3. Or else Thirdly They are such persons who are tempted to it from their dependancies as servants to their Masters or Mistresses or Relations the Wife to please her Husband or an Husband to humour his Wife or from their hopes to gain such relations and carnal advantages as their necessities or covetousness or a●●●ition betrayes them to thirst after and pu●●hase though at the price of their immortal souls 4. Or Lastly Such for whose loose and wanton feet the waies of the Gospel are too strait They must have more sensual pleasure than a Gospel Rule will allow them and are no● able to endure the rebukes of a conscience smiting them for such vanities and fain would have a pardon at a cheaper rate than the Gospel will afford it and that with a license to sin again and be upon the same terms of peace again upon the slight terms of a little mony or an auricular confession or a slight penance or a short Pilgrimage c. Those who wistly cast their eyes upon those few Proselites which the Papists have in England will find that some or more of these things have been and are their temptations Now who so knew this eminent Lady knew her far enough from the impressions of such temptations No person lived a more severe and strict conversation nor was more fearful of deceiving her self with false hopes nor wary in giving her self grounds of hope as to the remission of sins and the favour of God No person living was more an enemy to a pompous vain Pageantry in the Worship of God nor more affected to a simplicity plainness and spirituality in her devotions she was an exceeding knowing judicious person in the waies of God and one who truly received the truth in a most ardent love of it nor had she any temptation from any dependancyor relation from any carnal enjoyment or hope of any Her fear for her dear Husband lest the temptation of the place where he was which was Italy should have any influences on him as to Religion was a great affliction to her her joy as much when by Letters received from him she understood his constancy she was earnest with every Christian that came near her to beg of God to keep him in that Country from the Idolatries and superstitions of it Her acquaintance and delight was not only in and with Protestant Ministers but with those of them whose principles were at greatest distance from any thing of Popery I dare say that in the two last years of her life she never saw the face of a Popish Priest All which things considered I leave it to an indifferent Reader to determine with what disadvantage to their own honour and repuration as well as impudence as to matter of justice and common honesty towards a noble person who hath now these sixteen years been in Heaven any persons evulge such impudent slanders but their boldness to rake in the ashes of a person dead is the more evident from the imputation with which they are not ashamed to brand the only male-branch of this excellent root who blessed be God yet lives and that not only rotted in the Protestant Faith but able to justifie it against such as oppose it FINIS