Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	pray_v	prayer_n	13,124	5	6.7659	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15579	Iacobs staffe To beare vp, the faithfull. And to beate downe, the profane. Touching the one's assured, and the others conceited title, vnto God himself, and all his precious promises. VVherin. The saints interest is justified, to be absolutely infaillible, the sinners clayme detected, to be apparantly deceivable, notwithstanding all infernall suggestions of feare, and infidelity in the one, or of presumption, and security in the other. Formerly preachcd [sic] at Hamburgh by Iohn VVing late pastor to the English Church there, as his farewell to the famous followship [sic] of Merchant Adventurers of England resident in that city. And now published, and dedicated, to the honor and vse, of that most worthy Society, there, or wheresoever being.; Jacobs staffe to bear up, the faithful and to beate downe, the profane	Wing, John, of Flushing, Zealand.	1621 (1621)	STC 25846; ESTC S120115	141,154	226

vs. Hence it is also that this spirit is sayd to enable vs by vncontroleable testimony to avouch Ro. ● 15 Gal 4.6 that we are the sons of God and he our father and therevpon we are bidden by vertue therof to cry boldely Abba father that is to clayme him as our father But here it may be some will say vnto me Obiectiō it is past all question and without controversy that they that haue the spirit are the Lords none doubt's of that but all the matter is to know who hath it and how any man may know whether he haue it or noe I answer it is true Solution this case of conscience is worth scanning and debating at large but it is not our purpose now to doe it further then appertaineth to the present point we haue in hand Assurances of Gods spirit in vs and such evidences of the spirit in vs as are also evidences of our interest in God we will giue you or some few of them First therfore Assuran ∣ ce 1 the spirit of God where it is effectually received soe as that by it we may know that we are Gods is that by it we are asisted to offer vp spirituall sacrifices to God to pray in the spirit or by the power therof speaking in vs vnto him who gaue this his spirit to vs. These prayers that they may be knowne to be spirituall most consist of such matter as this spirit by the light therof shyning in vs doth suggest and for their manner they must be vttered whether by voyce or other wayes with such feeling of our wants such affectiō to him who can supply vs as floweth from the life of the same spirit and concluded with such assurance of successe by faith as the joy of the same spirit doth minister to vs that whether we be heard or noe For that spirit will assure and convince every one who hath it that the euent of all our petitions is good because every answer given vnto vs is evermore the fruit of the infinite wisdome and loue of God vnto vs both which being as they are combyned in all the issues of our supplications we cannot conceive by any thing that this spirit begetteth in vs but that it is best for vs which way soeever it be if we speed it is good if we speed not it is as good saith the spirit in vs though our foolish flesh doth not think soe because God jmployeth the same wisdome and loue to deny vs now as he did at other times to give vs our desires And they that have thus received the spirit in this duty of prayer may by the presence and power of it workeing in this manner in them be assured they have right in God who himself is a spirit doth thus send his spirit into the harts of all his elect Secondly the same spirit which doth thus furnish vs to pray for any good doth also minister to vs resolution and endeavour to doe all the good we are re-required vnto by God I say resolution to be throughly perswaded that we ought and endeavour to strive to the vtmost that we may doe as much as is possible to be done The spirit of God never work 's desire of having good from God without desire of doing good before God It teacheth men how to practise as well as how to pray and make's men as willing to obey Gods precepts as they are that the Lord should answer ther prayers And when once a man ha's gotten a hart thus resolved vpon vniuersall and constant obedience to the Lord and that he had of the two rather doe the will of God then have his owne will accomplished he may assuredly know he hath right in the Lord. And herof is the spirit of God a witnesse where it saith Rev. 22.14 Blessed are they that doe his commandements that they may haue right to or that their right may be in the tree of life c. which tree of life is Iesus Christ the Lord of life Is it not plaine here that they who doe the commandements that is doe their vtmost to doe them have right in Iesus Christ and may truly say he is theirs and that they are his by right And this may yet more clearly appeare if we consider that the Lord doth often vse this argument of his interest in his people as a principall instigation to perswade them to obedience In the praeface to the commandements this is praemized to provoke their subjection to the whole law Exod. 20. Levi. 18.4.5 I am the Lord thy God and againe I am the Lord your God yee shall therefore doe my judgments and keepe my ordinances and this was the reason of the peoples resolution in Ioshuas time For the Lord is our God c Josh 24.17.18 therefore will we also serue the Lord for he is our God Now would God vrge it to his people or his people alledge it to the Lord in this particuler of their incitation to all conscionable walking before the Lord if it were not the bande of his spirit to bynde them thervnto He then that hath received in himself a setled resolution that he ought and a sincere desire joyned with endeavour that he might walke in all the commandements of God the same is the Lords God will graciously acknowledg him he may comfortably lay clayme to God Thirdly as to doe all good Assuran ∣ ce 3 soe to suffer all evill of punishment or persecution and to resist all evill of sin and corruption is a sure signe of the spirits residence in vs and of our interest in God by it Reu. 21.7 He that can couragiously endure the one conscionably doe the other he is one of Gods owne deare one 's God himself hath spoken it He that ouercometh shall inherit all things I wil be his God he shal be my sonne The spirit of God doth not only subdue us to it self in all good but it also subdueth all euill to us Ro 8.37 make's vs more then cōquerours in both as the holy ghost telleth vs. To withstand jmpiety resolutely to vndergoe persecution valiantly is a property of one of Gods owne When neither temptations to sin nor tiranny of men can draw a man from God it 's a sure signe such a one is fastned to God and sealed as one of his Neither of these was ever given to any vngodly person no lym of Satan hath any power in either And nothing but the spirit of God can give this power to any man He that hath it then hath the spirit he who hath the spirit of God the same is Gods as we heard before Every one will judg that ceartainly he must be very neere to a man who can neither be entised by any alurement nor constrayned by any enforcement to displease him but that scornes all aduantages beare's all jnjuries rather then he will doe any thing that maybe greivous to him

as the Lord would have them but followed the prophanes and stubbornes of their owne vile spirits and the Lord measured vnto them in instice as he did to his owne in mercy even strange and vnexpected justice such I assure my self as they never look't for or once conceited could haue befallen them And let vs know that he is still the same God in seuerity and indignation if wee be the same men in impiety and rebellion if he finde vs out in the one assuredlie wee shall feele him in the other and that to our eternall horror of hart before his face when his hand shal be heavy vpon vs as our harts have beene hellish before him A third vse of this point enforceth the truth of the same vpon vs vse 3 that we should now learne to be resolute in our judgments and powerfull in our practise herein that both may fully accord in vs and wee be faithfull and not faint before the Lord in both and either Faithfull I say and not faint for in holy writte these two are opposed to each other for neither the faint are reputed faithfull nor the faithfull faint Reu. 2.10 Hence the holy ghoste exhorteth Feare none of those things which thou shalt suffer beholde the diuell shall cast some of you into prison that ye may be tryed you shall haue tribulation tenne dayes be thou faithfull vnto death and I will give thee the crowne of lyfe Hence the Apostle vseth the phrase oppositiuely saying of himselfe his fellow-labourers we are bolde and faint not Hence his counsell to the Ephesians was that they should not faint at his tribulations c. And much neede there is that this should be powerfully prest vpon vs that wee may be throughly posest of it for God doth know that no thing is performed more feebly more faintely with more jmbecility and jmpotency then his busines men are not more fearfull and hartles in any thing then in the things of God especially if they have not a safe outside that the world cā fancy In matter of holines men are miserably timerous In matter of sin desperatly timerarious There must be such a rule made and such adoe before a man can be gotten to goe Gods way especially if it seeme rough it is so long er'e one can bring his hart to be ruled by him as it is both wonderfull it should be soe and wofull that it is soe But our owne wisdome though deceivable is easily followed our owne way though damnable is lightly trod by our selves and others are quickly led into it The mischeife is this that all the difficulty is to bring vs into the way of God and to make vs resolute to follow the same being once in it How well were it had we got this measure of abnegation of our selves that once we could be setled in this minde that the Lord should have vs at his beck and but say the worde and we would doe the deede without all dispute or any delay yea we would set vpon it if the Lord will have it whatsoever it cost or whatsoever come of it yea that nothing should soe much as once seeme or be conceited to be evill that he commands and that not the least of our jmaginatiōs should dare to stirre or offer to make any insurrection against the high pleasure of his most holy majesty Paul was excellēt at this in his perticuler as we reade in his story therof Agabus had foretolde his martyrdome and shewed it by a signe himself with Pauls girdle both before Pauls face and as it seemeth by the sequell in the sight of many other of the saints who being wonderfully affected at it doe earnestly entreat him seing he had this fayre warning to doe his best to escape and shun it But what was the answer of Paul to them Act. 10.22.23.24 why in summe this that seing he saw it was the minde of God that thus it should be he was ready and resolute to vndergoe it no feares of his owne no teares of others who loved him entyrely could doe any thing God should rule him to the losse of his dearest life This was a minde truly christian and couragious This was a man rightly resolute and magnanimous Here was a spirit subdued to Gods spirit worthy approbation in him worthy jmitation in vs. Pray we for the like it will come well to passe with vs if we can as by prayer we may obtaine it if we have not harts that the Lord may command to the death it wil be heavy with vs his justice will abandon vs to death eternall if for the honour of his truth we will not vndergoe a temporall Let vs then in no wise forget our part to doe well and the Lord will not nay he cannot forget his promise to deale well if nothing doe hinder vs in the one nothing shall hinder him in the other And to animate and harten vs herevnto that with cheerfulnes and without fearfullnes we may willingly vndergoe the hardest taske that the Lord shall please to set vs about let vs but cast our thoughts a litle vpō the oddes and advantage accrewing vnto vs by this course The difference is not small betweene our doing well before God and Gods dealing well with vs. Alas what are our deedes at the best but poore weake maymed and corupted obedience it bring 's no good to God to whome it is done And what is his dealing well to vs at the least is it not all true absolute good both for present and for future time yea to all eternity beyond time It were very easy to amplify this oddes abundantly for the one to wit Gods part toward vs is incomparably beyond ours But what neede we many words about it when it may be all sayd in one Looke what difference there is betweene God vs in all goodnes and excellency wherin we cannot but confesse he doth every way infinitely and jmmeasurably exceede vs so much more as he is more then wee is his well dealing beyond better then our well-doing And have we not sounde reason then to goe through stitch with the worke of God and to resolue to be ruled by him whatsoever seeming reason in the world may stand vp and offer to rise against it The very oddes and advantage is able to overturne all opposition and interruption in every hart that the Lord hath subdued to himself and sanctified with the true savour Conclusion and power of sauing grace And now my dearely beloued in the Lord Iesus in the truth of this point as in the last lesson which from me you must take forth I must leaue you but my trust is that neither you nor I shall ever take leaue of it or it of vs but that this truth of God shall dwell in all our harts all our dayes It is a lesson as well becomming me to learne as to teach It is a lesson I have beene and I hope ever shal

his image but the same was his owne It is not more assured that a man-childe is the son of a man then that a holy man or woman is the childe of God all his children are like himself he hath power to make them soe and it is his revealed resolution that soe it shal be and therefore it must follow that if we carry not the image of God we can clayme no interest in him Adam I meane the first Adam was the son of God by creation and how like himself the Lord made him may be collected both out of his resolution before his creation let vs make man in our image and by the act it self when he endowed him with such singuler excellency of grace as wherin he carryed the admirable impressions of his most glorious maker in such holines knowledge and righteousnes as in a creatures perfection might be a representation of the infinitenes of them all in God himself the creator And while but alas it was but a litle while that Adam stood in these perfections of created grace the Lord acknowledged him for his owne But assoone as he lost these his title was gone he was now no more the Lords but Satans that misled him Christ Iesus the second Adam was the son of God by an eternall and inconceivable kinde of generation and how did his sonship when in times fullnes he was incarnate shew it self wherby was he knowne to be the true naturall son of the most high why even by this that he was so like his father that as himself saith he that hath seene me hath seene my father and as the Apostle saith Joh. 14.9 Heb. 1.3 he was the bright and expresse image of his person By this lively similitude was he knowne to be the son of the living God And as he never had any naturall son but he soe never was any soe like him as this son was for he was the same with him even one with him in all those supernaturall excellencyes which might expresse the nature of God And as it was with these two wherof the one was his son by creation the other by generation soe must and will it be in their measure with all his sons and daughters by grace and regeneration They must also be like vnto him who in his loue hath begotten them anew Ezeh 6.3.26 and to the end they may be soe the holy ghost tell 's vs we must have now harts new spirits new affections new mindes and dispositions all new according to that of the Apostle 2. Co. 5.17 If any man be in Christ he is a new creature or as the word importeth a new creation made all new beholde J make all things a-new and againe Gal 6.15 For in Christ Jesus neither circumcision avayleth any thing nor vncircumcision but a new creature or creation and thus new we must be that we may be like to Iesus Christ who in opposition to the old Adam is called the new man by whome we must be cast into a new moulde to be made conformable to him And therefore the apostle vrgeth our consimilitude to Christ and newnes of life together and inferreth them one vpon another that wheresoever newnes of life is Ro 6.4.5 there is a cleare conformity to Christ Iesus And this jmage or similitude vnto our saviour is abundantly pressed vpon vs and made knowne to be the minde of God and a manifest evidence of our interst in many particulers Nothing is more frequently called for at our hands then that we should be holy as he is holy mercifull as be is mercifull perfect as he is perfect followers or imitators of Christ lyke mynded to him learning of him all patience kindnes humility meekenes and every saving grace whereby it may appeare that we are made partakers of the divine nature in the cōmunicable qualities therof 2. Pet. 1.4 soe assuredly interessed into him of whose nature we doe partake That soe as we have borne the image of the earthly Adam in sin and corruption and thereby made it too evident that we are his children and heires of condemnation soe also we should beare the image of the heavenly Adam in holines sanctification therby be sealed to be his sons and daughters yea his members reserved to the glory of Gods kingdome And that this image of his to wit our conformity to Christ is an evidence infallible vndoubted herof is most cleare by that which the Apostle directly layeth downe and avoucheth when he telleth vs that those whome the Lord did fore-know to be his elect them Ro. 8.26 he did predestinate to be like the image of his sonne soe that we see how the depth of this profound doctrine of praedestination may be sounded and soundly discerned as touching the evidence of the same by every man in himself and one may ceartainly know himself to be predestinated of God to live for ever with him in life and glory if he be cast into a new moulde made a new lumpe like to Iesus Christ Most true it is that Gods praedestination is touching the doctrine therof in the causes and reasons of the same why some and so few should be ordayneth to happines others and so many to hell torments may be matter of amezement vnto vs but the discerning of the same in our owne particuler is nothing difficult but most easy and manifest For if a man doe carry the image of the Lord Iesus in grace and holines he is without controversy appointed to be glorifyed with him but while he continueth in a cursed conformity to sin and corruption and beares the likenes of the old Adam or rather of the olde serpent he may know he belong's not to Gods decree of election because all such as appertaine therevnto are as well predestinated to be gracious on earth as to be glorious in heaven These two were never parted yet in any person whatsoever Gods predestination of grace is as absolute as of glory and the former must be the forerunner of the latter But we will not digresse into any further discourse of this matter The point we have in hand is vndeniably true and cannot be doubted off that if we be like him we are his and he that is not the same is none of his Now then let every man search himself and endeavour to apprehend aright how it is with him herin that he may well vnderstand whether he hath belyed the Lord or noe when he hath called him his For he that doth soe and is not like him hath lyed vnto God fo oft as he hath layd clayme to him Enquire then and see what piety what zeale what humility patience holines purity and vprightnes is in thee looke well vpon thy self nay into thy self and let others looke vpon thee what characters and impressions of God are to be seene whose image and superscription thou carryest in thy conscience before God in thy conversation before men

towards vs. All the hope and happines and all the seare and misery of a man doth wholy consist in that which God conceiveth of him His good opinion of vs doth assure vs to be in a good nay a most excellent condition but it is wofull with the man of whome the Lord thinks ill he is indeede in a hard case of whome he hath a hard conceit If our owne conceites of our owne estates might rule the roaste and beare all before it what sure grounde of any safety could we have in any thing being subject to such grosse aberration in all our apprehensions for through the force of temptation we are diuersly and for the must part erroneously opinionated of our selves sometimes too presumptuously as Dauid when he thought he should neuer have beene mooued Psal 3 v. 6 Ion. 2.4 sometimes to dejectedly as Ionas when he gave himselfe quite ouer for a cast away our ignorance and Satans mallice working with it make's vs many times proud and praeposterous many times slavish 〈◊〉 base ever amisse never in the right for our owne estates therefore there is nothing to be gathered from this false ground of what we imagine seing the Lord who knowes our thoughts long before they come into our harts hath tolde vs that the imaginations of our harts are evill continually Gen. 6.5 Nay which is yet more we may not measure our future estate in this manner vpon those good and warrantable thoughts we have of our selves as when God commandeth and his spirit enlighteneth vs to see our vnworthines and to thinke meanely of our selves as we ought to doe in regard of our sins desert we may not hence collect any such conclusion as we would here inferre For the divell doth abuse vs by double pollieye both in causing vs many times to misse the true apprehension of our estate and if at any time the spirit of God lead vs into a true vnderstanding of the same he perverts the consequence therof and make's that false We being then so subject to this twofolde miscarriage either of false opinion or false conclusion by him suggested vpon our true perswasion let it be farre from vs to frame or enforce any thing concerning our finall condition vpon what we thinke for the present God never built any thing at all that belonges either to our present state of grace or our eternall state of glory vpon this hay stubble chaffe of our apprehensions It is the Lords approbation or disallowance which all the world must stick to for by it all men either stand or fall sinke or swimme liue or dye are condemed or justified for ever Our right and part in himself and all his promises lyes herevpon He cannot erre or be misguided touching vs being the most righteous judge both of Angells and men the elect and reprobate of both as he sayes all is and soe it must be for ever and ever Isa 55.8 Hence it is that the Lord sendes the Iewes word that his thoughts are not as their thoughts as if he should say it matters not what you thinke what I thinke is the thing you must depend vpon ver 9. and that he explanes vnto them in the very next verse where he affirmeth his thoughts to exceede theirs as farre as the heavens sur passe the carth which are every way much more high and excellent What then though you thinke your selfe vnworthy if the Lord thinke you worthy it is well enough you are bounde to the one he is free to the other though it be your duty to account meanely of your self yet it is his mercy to accept you as worthy of his best favours and your estate must be conceived of according to his not your owne estimate So God relleth his people by his prophet Ieremiah Ier. 29.11 I know the thoughts that I have thought concerning you saith the Lord thoughts of peace and not of evill to give you and expected end Ioe according to his thoughts soe is it vnto vs by his thinking thus of vs we attaine an expected end Indeede to be but meanely conceited of our selves is no other then we ought to be and if we could thinke ill of our selves without any further such ill consequence concluded thervpon it were well with vs and a sure signe that God thought well of us as we might instance in many particulers vpon whome it hath well appeared that Gods thoughts of them have not beene as their owne have beene Iob 40.4 cap. 42.6.7.8 Jer. 31.18.19.20 Iob thought himself vile but God accounted preciously of him as he that readeth may see ●phraim blamed himself exceedingly and layd much to his owne charge God acquited him yea commended and comforted him abundantly And the same might we say of many more but one shall serve for all and that is Paul who laye's out himself at large in regard of that wickednes which made him vtterly vnworthy of any mercy but most worthy of Gods greatest vengeance and sury He doth freely confesse his foule offences past his blasphemy against God his tyranny against his saints c. And in regard of these we may conceive that he thought himself for ever vtterly vnworthy to intermedle in that holy ministration of the Apostleship and much lesse worthy of any interest in Gods kingdome of glory but did he thence as you doe conclude that he should never receive any consolation because he was vnworthy Noe but the cleare contrary he measured his estate not by his owne estimation of himself but by the Lords approbation of him 1. Tim. 1.12.13 marke his words And I thanke our Lord Iesus Christ who enabled me for he counted me faithfull and put me into his service Consider well the power of this truth in this holy Apostle there was good reason he should judge himself vnworthy yet no reason that he should therefore esteeme himself incapable of Gods favour he settle's his soule and rests his hart as vpon a rock on that which the God of heaven did conceive of him and as God did account of him so was he comforted in himself All the thoughts of his owne worthlessnes could not debarre his blessednes but Gods accounting of him worthy made him blessed And this is our second evidence against this pretence Thirdly Eviden ∣ ce 3 this pretence intimates that our vnworthynes is the only barre of our interest and benefit in Gods promises and soe consequently that our worthynes is our evidence to clayme them by and neither of these have either any truth or true comfort in them but much presumption is in the one and foule falshood in both For why it is more then manifest that the Lord never meant to founde his favours vpon any such ground in vs but only and meerely vpon his owne free grace loue and faithfullnes that in these he might be magnisied of vs. Doe we not vnderstand thus much plainely by that which the Lord saith when he putts the

all temptation giving no place to the divell or any instigation of his touching the application of the truth of God Let it not greiue vs a litle that we have given see much eare to him already and that the Lord hath beene soe slenderly beleeved of vs. Our insidelity hath done the Lord wōderfull dishonour we haue ill shewed our selves children of such a father whenas like froward infants we haue refused the sweetnes he hath provided for vs and even put into our mouthes We must soundly repent of this refractary carriage or els we may live to cry for that which now we will not have It were our part and duty rather to pant after the truth of God and to faint for want of it then thus frowardly to put it from vs when it is so lovingly proffered to vs. We litle know what we doe in refusing to receive his gracious truth he never spake that which was not worthy that we should heare it conscionably and lay it vp carefully Let vs resolve to doe soe heareafter and thinke him worthy of all prayse from vs who hath revealed his truth soe clearely as it may be entertayned of vs comfortably And if we will thus doe and endeavour hervnto we shall soone see what inconceivable consolations the Lord hath reserued for vs in those promises he hath revealed to vs. If this reproffe worke kindely to purge out this evill we may then give you some taste of the good the Lord hath in store for you Shall we speake euill to our selves where God speake's good or turne his goodnes into our owne euill this is for Satan not for saints to doe Strive we to doe as the Lord would have vs and if we will now cease to lend an care to the divell and further for ever hearken to our God we shall see what more he hath to say to his people in the second place from the truth of the doctrine which we have propounded And all that is sayd by God touching his people is only good Consola ∣ tion 2 for if it be an absolute and infaillible truth that every one ought to apply that truth of God which God speaketh to him then may all the Lords saints know for a surety that all the sacred blessed and sweete sayings of God contayned in his booke are now become their owne the Lord intende's they should apply and enjoy them Not a good word is fallen any where from the mouth of God but the same is wholy and solely meant to the soules of his children he sptake it of purpose that they might take it it was reuealed by him that it might be receiued by them Noe heavenly tydings of gladnes and great joy no speech of life and peace either for present or eternall happines but it is meant and sent by God to them and from him they have it sometimes immediately from his owne mouth I will hearken what the Lord God will say for he will speake peace to his people to his saints c. Psal 83.8 Luk. 2.10 sometimes by the ministrey of Angells Beholde we bring you glad tydings of great joy c. The Lord hath nothing to say on his churches childrens behalf but when thy speake to him to answer them with good words comfortable words Zach. 1.13 as the prophet Zachariah tell 's vs. Whatsoever is found any where that savours of any saving efficacy or excellency it is appropriated to them by the Lord himself who is the sole authour and the allsufficient founder of the same He sets open the fountaine of grace and compassion to the house of David his servants Zach. 13.1 and to their only vse benesit and behooffe is it reserved such only may drinke of the water therof as he hath of his grace put apart to partake of himself it is noe open place for all persons or any ordinary for all commers but enclosed and jmpaled to the Lords people alone All the consolations of God are theirs Isa 52.12 God himself sayes it both by his prophet I euen I am he that comforteth and by his apostle blessed be God the father of all mercy and God of all consolation who comforteth us in all our tribulation c nay he gives so much that if they will receive it their consolations may abounde not only in themselves but towards others they may have comfort to spare that we may comfort others with the same comforts wherewith we were comforted of God Comfort yee comfort yee my people will your God say Isa 30.1 speake comfortably to Ierusalem cry unto her that her jniquity is pardoned her warfare is accomplished c Behold how freely how fully the Lord speake's how he doubles his comforts Comfort yee comfort yee and jtterates his words Speake comfortably cry vnto their and this saith the prophet will your God say it may be nay it is sure the divell● and the world will say otherwise to you thus to others it is their manner miserably to misapply all that God saith they vse having their heads yea their harts full of ydle proclamations to promise peace to themselues and their fellowes in jmpiety and prophanes and out of their owne spirits to blesse themselves and discomfort the saints of the living God but if the Lord once open his mouth and come to speake his minde we are to know that his words which are simply good in themselves and himself absolutely able to make them good to vs are to be vttered only to his owne none but they are spoken too when he speakes good He drawes out the breasts of his consolations to them but shuts vp his bosome to all others not a drop of this milke is for any mans mouth but his owne babes and to them both breasts are tendered that they might drinke freely and have thier full draught Soe saith the Lord by his prophet Isa 66.10 Rejoyce with Ierusalem all ye that loue her c that yee may sucke the breasts of her consolations and be satiffyed that yee may milke out and be satiffyed with the abundance of her glory For thus saith the Lord ver 11. ver 12. I will extend peace like a river and the glory of the Gentiles like a flowing streame then shall yee sucke and be borne upon her sides and be dandeled upon her knees As one whome his mother comforteth ver 13. soe will I comfort you and yee shal be comforted in Jerusalem And when yee shall see this your hart shall rejoyce and your bones shall flourish the hand of the Lord shal be knowne towards his servants c. Thus in this most comfortable metaphor doth the Lord make knowne his mercy and favour and we all know the most that can be manifested in nature is betweene the tender babe and the loving mother and this similitude the Lord assumeth to resemble his vnto vs the nature wherof cannot be fully shaddowed by any thing vnder

may never enjoy lesse from the hands of the living God who giveth abundantly and vpraydeth no man who sincerely seeketh his face for any present or future favour And soe Jamt 5. now deare Christians f●●hers bretheren sisters from the greatest to the meanest my faithfull affectionate hort bidds you all farewell you are all beloved of me and my love desireth you may every one be blessed of God with me That as while I was present with you I did my best to helpe you forward towards Christs kingdome soe absent I may meete you there when once the time is come and the date out that we must depose this earthly tabernacle O let our cheise care be that we may be sure beforehand that we shall change it for a heavenly I say beforehand because the Lord make's few comfortable exchanges with man at the last day or houre of his dissolution or ot last day of the worlds consummation We never read but of one the good theife that sped well at such a time I am sure there is none that ought to suppose or once sarmize that himself shal be the second man that shall reape the like measure of extraordinary favour You see how I am suddenly slip't into discourse againe and forgotten my ending let your loue pardon this excesse of myne Might my speech be as long as my hart is large or could it possibly be soe when should I surcease these my hartiest benedictions these my kindest valedictions which I neither know how to expresse as I would or to end when I should But I am now resolued to master my selfe wholely and to end instantly not to detayne you longer my last salutations shal be in the gracious words of the holy Ghost inspired into Paul when he was to take his leaue of the Ephesians Act. 20.33 Now bretheren I commend you to God the word of his grace which is able to builde you vp to giue you an inheritance among them that are sanstified of the Thessalonians 1. The. 5.23 Now the very Ged peace sanctify you throught and I pray God that your whole spirit soule body may be preserued blamelesse vnto the appearance of our Lord Iesus Christ. of the Hebrewes Now the God of peace Heb. 13.20.21 make you perfect in every good worke to doe his will working in you that which is pleasing in his sight through Iesus Christ to whome by vs all be glorie honour for ever ever Finally I end in all the divine and heavenly deprecations and blessings of all Patriarchs Prophets and Apostles yea of Iesus Christ himself vttered in the dayes of his flesh while he dwelt among vs which I wish the Lord may assigne and make ouer to you that you may feele them in the full fruit and consolation of every particular petition contayned in them all and your soules be filled with the sweetnes of them as with marrow and fattnes and in their fullnes you may rejoyce with joy vnspeakeable glorious And now I will constraine my self silence and muzle my overflowing minde and mouth shutting vp all with sincere suplication of all good to you all from our God who is all in all And to glorify and honor this God let vs for ever joyne our endeovours at present joyne our prayers to him because we know he is able to doe vnto vs exceeding abundantly aboue all that we can aske or thinke All yee that loue the Lord doe this all true harts all vpright spirits confoederate combine conjoyne herin that with one mynde and one mouth we may blesse God even our Father Doe the same all yee that desire to be beloued of the Lord and through his loue to liue with him for ever So shall it assuredly come to passe that God who is loue and who is life it self shall turne all our heavines into Hallelujahs our mortality into life our misery into glory Faith full is he which hath promised who will also doe it in his due time To him be praise glory in all his whole family the Church tryumphāt in heaven the churshes militant on earth and in all saints apart both now for ever and ever Amen Amen and let all that loue the Son of God the Sion of God their owne soules and the soules of all true christians say againe and evermore Amen Amen even so be it saith my sorrowfull soule once more and evermore breathing out her last and best desires that the Lord may seale all these supplications with an answer and issue gracious to vs and glorious to himself according to the most wise counsell of his sacred will Glory be to God on high