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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

to vrge any particulers now because we have much to say touching the promises in our next point yet thus much I must say and it concerne's every sincere christian to consent vnto it with his hart that if we have any assurance either of grace or any other good thing in present possession on earth or of glory and all eternall good in future expectation in heaven the assurance we have flowe's from the interest we have none but they that are the Lords shall partake of either Psal 84.11 and they that are his shall have both soe saith David sweetly The Lord will giue grace and glory and no good thing will he witholde from them that walke vprightly 1. Cor. 3.21 and the apostle sumne's vp all within this circuit All things are yours and that not only in generall or in the grosse but more particulerly he come's to a distribution ver 22. whether Paul or Apollo or Cephas or the world or life or death or things present or things to come ver 23. all are yours and whence is it that all is soe surely ours even hence and yee are Christ's this clause confirme's all that went before and is the reason that ratifyeth the same fally So then if a man would now sit him downe and set himselfe to thinke of all the infinite fullnes and vnspeakable plenty and variety of those good things which the Lord doth either giue on earth or reserue in heaven and having enlarged his hart to comprehend as many of them as he could thinke might make him truly and fully happy to the absolute joy and contentment of his very soule he should now further think why these things are to be had many haue them already many more shall haue them heareafter how may I also come by them and be sure to enjoy them The holy ghost doth readily tell vs the way and meanes which is to become Christs be you sure of that one thing and all these things are sure to you They that are his shall have all these and more then their owne or mans imagination can comprehend heavens fullnes cannot be conceived of any creature Angells are not able to expresse what Gods saints shall inherit and posesse when they come to the consummation of that their happines which is prepared of God purchased by Christ reserued for them and they preserued vnto it by the power and through the fauour of that God in Christ who at the last day shall call all his owne with those sweete words Come ye● blessed children of my father receiue the kingdome prepared for you c. It was ordained and intended only to these and all they are as sure to haue it as Christ himself who doth now sit at the right hand of his father And thus we have in some measure opened some of those consolations vnto you which this our interest doth yeeld vnto vs I say some and in some measure because an absolute manifestation of them all cannot be vndertaken by vs or entertayned by you Our assurance is euident and we can declare it but our inheritance is infinite and none can vtter it Howbeit I hope we have sayd enough to make the comfort of this point cleare that it is a most happy thing to have right in the Lord to know him to be ours our selues his The which seing none but the saints of God candoe the benefit and joy herof remayneth only wholy to them and that in all and every of the particulers aforesaid which if we shall breifly summe vp together recall the particulers it will presently most plainely appeare that they are indeed happy by this heavenly truth In a word then is it not matter of much happines that we may goe to God and pray boldely that we be enabled to beare affliction cherefully that we be armed against sin throughly that we may be assured of all good absolutely These as we have heard are the sweete consolations of this sauing truth and in them all and in euery of them may the saints of God solace their soules and refresh their spirtis to know themselues capable of such advantages by the interest they have in the Lord their God who hath founded his favours vpon this truth and it is not more ceartaine and vndoubted that the foundation of God abideth sure 1. Tim. 2.16 and that the Lord doth know who are his then that they who are his may know all these good things to be theirs And thus much for the first use of this point vnto the saints of God Now we will set forward to the second Vse 2 Reprehension and that concerne's wicked and vngodly men whose impudency presumption in entitleing themselues to God is equall if not beyond the infidelity and feare of the faithfull who are so backward herin It hath ever beene the practise of that olde serpent the aiuell to withdraw Gods people from all their priueledges that they might not clayme them to encourage vngodly persons to whome they pertaine not to challeng them that soe he might draw them both vnder heauy jmpiety the one to rob themselues in refusing their right the other to rob God and his children in seizing vpon that which the Lord intended only to his owne The divell knowe's too well what he does The haynous euill of vngodly men in making claime to God oh that themselues did know it well when he abetts jmpious persons either to conceit that God is theirs or to call him soe it being such an jmpiety as scarce any is more insufferable or provoking and because he foresee's how it will anger and incense the Lord therfore is he so busy to set sinfull men about it Satan vnderstand's what damage it is to God what dāger to vngodly men and what advantage to himself And to the end they may also vnderstand it let vs ponder and particulate the evill of it so plainly as they may see it and seing it either shan and surcease it or make their sin by occasion of this discouery out of measure sinfull if they continue to commit it And this we will the rather endeauour because I am perswaded many a wicked man never jmagine's it sinfull but think 's he may safely yea that it is duty to call God his father and therfore in commiseration of their estate and desire of their information and reformation we will doe our best to make declaration of the monstrous impiety herof And first Euill 1 it is an vnspeakable indignity jnjury to the Lord a greater dishonor cannot be done against him for why it is a plaine putting of God into the diuells place For wheras he is avouched to be the God of this world that is 2. Cor. 4.4 of all those that are of the world and by Christ he is called the father of all prophane impious persons these vngodly wretches Job 8.44 doe father themselues vpon God and make the

19 weaknes and weaknes 97. 16. not if not doe if 170. 19. if Lord if the Lord. Words to be put out Pag. Lin.     143 32. put out did   171. 1. put out this   174. 11. put out but.   186. 18. put out the.   In many places and pages herin is set for herein JACOBS STAFFE OR A declaration and confirmation of the most comfortable interest which all the faithfull haue in the Lord and all his Promises AS ALSO A detection and confutation of that false and jdle clayme which vngodly persons vainely pretend vnto both Discovered in certaine Sermons on Gen. 32.9 And Iacob sayd O God of my Father Abraham and God of my Father Isaac thou Lord that sayd'st vnto me Returne vnto thy countrey and to thy kindred and I vvill deale vvell vvith thee That which we finde written by David long after Iacobs time did Iacob finde and feele long before Davids dayes to wit that Psal 58 11. Verily there is reward for the righteous and that vndoubtedly there is a God that judgeth the world never man might speake this more experimētally and happily then hee who found the Lord most gracious to reward his vprightnes and most righteous to reveng his jnjuries We read but of few that haue mett with harder measure at the hands of men and scarce of any who haue reaped more favour from the hands of God then this blessed Patriarch did Touching whome many things are spoken he take's vp much roome in this holy history some part wherof is spent in the discovery of such passages as fell out betweene him and Laban since they came first together And in their procedings one the one part we haue recorded what conscionable carriage there was in Iacob whose rare and matchlesse fidelity was made apparant and did shew it self in all the service he did him it being performed during so many yeares with extraordinary honesty and endeavour On the other there is discovered the monstrous vnkindnes grosse jnjustice and many other the vnsavory fruits of a currish nature and covetous hart in Laban whose eye was ever evill vpon all Iacobs good insomuch that he did daily vexe himself with perpetuall repining at his wealth welfare and prosperity The just Lord seeing this in Laban looketh downe from heaven with gracious regard vpon Iacob and resolveth to recompence his righteousnes vnto him seing he had done soe much and endured so much from such a churlish kinsman and vnworthy master as Laban had shewed himself to be He shall reape the fruit of his paines and piety Gods hand shal be liberall though Labā be close-sisted Iacob shall wel know that he hath a master in heaven who will make him a full mend's for all his integrity to his master on earth And to the end he may as fully enjoy it as God is mynded freely to bestow it he is warned of God to goe for his contrey and leaue Laban with whome he could never comfortably posesse the sweetnes of any of those many good things the Lord did soe kindely cast vpon him Iacob taking knowledge of his heavenly calling and commission to be gone doth instanly resolue on his departure dispatcheth his busines setteth things in order disposeth himself all his to remoue with all possible expedition according to the commandement of God warranting him forh with soe to doe Being thus soe suddanily gone as Laban tooke noe notice of it till one tolde him of it three dayes after such being the diligence and conscience of a good servant that the hart of his master may haue confidence in him and not neede to care for or looke after him or his busines for divers dayes together assoone as he did know it he hasteth and poasteth after him with all speede to overtake him if he can and at mount Gilead he doth And there his hart being big swollen and ready too burst with choller and discontentment he meane's to haue a saying to him Iacob shall know a peice of his minde ere they part if once hee can come to the speech of him But before Laban may speake with Iacob God must speake with Laban jntending to overule his wrathfull minde and outragious mouth the Lord doth so schoole him that hee cannot giue him an vnkinde word but is become as coole and as calme as a man may be he speake's most familiarly to him make 's a most freindly league with him take's his leaue most lovingly of him and soe they part exceeding peaceably one from the other This being done and Laban being gone Iacob journieth homeward and because the Lord did forsee he should ●●coūter many extreamityes e're he came to his waies end he sent his host euen an host of Angells to him that by them hee might bee hartened against all those hart-breakings which he might meete withall as he went forward in his journey And it was but neede he should haue some cordialls considering what calamities ●ee was to wade through as hee went For no sooner hath Gods host left him but he heare's of another host coming of purpose to surprize him and that from his Brother which makes the mischeife so much the more eminent and bitter One woe is past but another cometh and a farre worse then the former hee hath done with Laban and is well quit of him but he is now to begin with Esaw And indeede this second distresse did every way exceede the first for wheras before he had to doe but with a covetous and vnkinde master now he is to deale with a cruell and bloody-minded brother nothing was in question with Laban but matter of commodity the worst that could come was but a litle losse of some goods and cattell that Laban thought too much for him but the least of this is for his life and state too himself and all that he hath are like to miscarry in this combate his brother having vowed his death that he would kill him wheresoever he met him Iacob foreseeing this exigent because of his vnavoydable necessity to passe by his brother Esawes territoryes in his travell whose olde grudge against himself he could not but remember hee doth his best to obtayne a pacification sendeth ambassadours to him to treat of a truce and to parley with him about conditions of peace if vpon any tearmes he will accept it But Esaw will none of that he is bitterly enraged the messegers returne and signify how resolute hee is for revenge hee will heare of no league but hath levied an army of foure hūdreth men against him comming himself in person with them intending to make havock of his brother and all that he had Iacob is not a litle troubled at this tydings but much appaled and perplexed and now hee bestirrs himself deviseth what to doe in this time of his extraordinary terror and danger The meanes he makes vse of are two partly Civill and Politike partly Spiritull and religious He begins first with

out of the world ver 9. thine they were and thou gavest them me Againe ver 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine And againe ver 10. All mine are thine and thine are mine Holy father keepe them in thy name even them whome hast given me that they may be one as we are one In all these we se how he is instant with God his father for vs on this ground that we are his he ours which title right when he hath so earnestly insisted vpon thē he come's to the requests he make's for vs which are very many and most heauenly both touching our present state of grace during the dayes of our being here and our eternall state of happines when we goe hence During the dayes of our abode on earth ver 13 1●.17.19.21.23 he praieth that his joy might be fulfilled in vs. that we might be kept from euill that we might be sanctified in the truth that we might be one with himself his father that not only we our selues but also the world may know that the Lord doth loue vs euen as he loueth Christ himself And as if all this were not enough that we should enjoy so much good be free from all evill for the present he is yet a further suitor to his father for vs that when the time of our pilgrimage is out here we may posesse the glory of heaven ver 22. which glory even the same that he had with his father before all worlds he professeth he hath given to vs ver 24. and prayeth that his father would invest vs into it and give vs posession of it Thus doth the Lord Iesus abound in these most blessed desires of our best good provoketh yea prevaileth with his father to bestow them all vpon vs because both he hath interest in vs and we in him If this could not haue beene avouched it had beene to litle purpose that Christ himself had prayed nay it is certaine he would not at all haue made any request to God his father for vs for we se expressely that he will not open his mouth for others but excludeth them ver 6. I pray not for the world Now then if this were that which did jnduce our Lord Iesus Christ in his prayer to be soe myndfull of vs if because we were his he doth soe prosecute his father to be mercifull to vs let vs thinke whether our interest in the Lord be not an excellent encouragmēt for vs to goe to our God Christ himself went not without it every true christian may goe freely with it He that knew best what would most moue his fathers affection made vse of this for our jmitation And this is our third reason Fourthly Reason 4 they and they only can goe with comfort to call cheerfully vpon God that can carry with them his owne loue-tokens with he hath given them even those saving graces which they haue received from him by which they are knowen to be his to haue interest in him because they are never given to any that are none of his they only doe partake of them that are deare precious to him Now whosoever can come to him shew him his owne which he hath left with them they cannot but speede they shall surely prevayle Gen. 38.18.25.26 as yov know Thamar did vpon Iudah when she had his owne signet and braceletts and staffe and brought them forth before him he could not chuse but owne them and acknowledg her favour her Even soe if we can bring that before the Lord which he hath givē vs lay his owne graces in his sight when we pray we shall not speake to him in vayne he love's to heare the voice of his owne spirit in vs for when he heare's that he knowe's one of his owne saints is the suitor Cant. 5.2 and that it is the voyce of his beloued for none can pray by the power of grace but they that haue it and it is jmpossible any should haue it but those only to whome he giue 's it and that is only to such as he hath selected to himself from the rest of the sinfull world Hence it is that the apostle tell 's vs that this spirit of grace doth both assure vs that we are the sons of god Rom. 8.15 16 and being soe it doth also cheere vs with boldnes to cry Abba father And this is our fourth reason Reason 5 Fiftly we are not nor cannot be throughly armed against the noysome temptations of Satan if we haue not this assurance that God is ours Of all dutyes the divell is most jmpatient of Prayer he cannot brooke or abide that by any meanes and therfore he bend's all his infernall forces against vs in that service Now if we be not rightly assured and resolutely setled in the perswasion of our soules that the Lord is ours that we are the Lords he will haue mighty heauy advātage vpon vs and still lye tempting and teazing of vs with hideous affrightments saying or suggesting what hast thou to doe to goe to God seing thou art none of his he none of thine darest thou draw neere to him not knowing thy self to be his childe he will sooner punish thy presumption then heare thy petition he call's none but his owne to come to him seing thou intrudest thy self thou may'st rather feare his curse then hope of any comfort These and the like miserable objections or vpbraydings can none claw off but they that can lay good clayme to the living God And whosoever are soundly assured that they can shall either not feele these things or if they doe they neede not feare them their interest will jnable them against all that hell can suggest against them Reason 6 And this is our fift reason Sixtly lastly the truth we teach may most plainly appeare by our consideration of their estate who haue no interest in the Lord and are none of his what are such in the Lords account and construction and whether doe they pray or noe and if they doe with what good affection or assurance of gracious answer Doth not God repute them strangers and enemies to him such as he doth not know nor they him nay more such as because they are not knowne of him nor he of them are therfore hated as aduersaries to him Ignorance of God make's a man a stranger and an aduersary to God All that haue not interest in him are not only straugers but enemyes also It is Gods owne assertion there is no meane betweene a stranger and an enemy he that is one is both God couple's them together Col. 1.21 who can part them a sunder you saith the apostle which were strangers and enemies so that if a man have not interest in God he is at emnity with him he who knowe's not God for his father must

much more easy to ouer-abounde then want any evidence But we will not cloy your memories with a multiplicity Shall we enquire at the Law according to the holy Prophets counsell why it is cleare for this point It is a ruled case with the great law-giver even the Lord who is that one law-giuer which is able to saue and destroy hath given it once and againe and many times in expresse charge to his people Consider seriously what he saith by Moses And these words which I commandeth thee shal be in thy hart And thou shalt teach them to thy children c. Dent. 6.6 ver 7.8 And thou shalt binde them for a signe vpon thy hand and they shal be as frontlets betweene thine eyes Now what meanes all this what may all these injunctions intend which are set downe here and itterated elswhere Surely there is something in it that we must have them so engrauen that our mindes may posesse them our mouthes may publish them at home and abroade by day and by night at bed and borde to our posterity daily to others occasionally can all this be for formall discourse or supersiciall accquaintance with the word of God no sure there is more meant then this come's to which alone is nothing the Lords minde is that we should have speciall familarity with his word and be in continuall meditation and practise therof signified by the binding of it on our hands and eyes all these particulers that are named here are to perswade vs to that one principall truth that we teach to wit that we must take home all the holy truth of God into our soules From the law we may passe to the Prophets but as we goe we will see what Solomon saith to it which if we doe we shall heare of many heavenly sayings to this purpose both in his Proverbs and his booke called the Preacher In the former we have many consells to this practise with comforts belonging to them As first where he exhorteth men to receiue Gods words and to hide his commandements Pro. 2.1 ver 2. to encline their eare apply their harts to knowledg and vnderstanding And againe that men should not forget the Law of God cap. 3 1. but let their harts keepe his commandements and yet againe that we ought to endeavour that our harts doe retaine God words cap. 4.4 and that we embrace them and in noe wise ver 8. let them goe he is much vpon this matter as vpon a thing of much consequence and mighty importance often advising all men hervnto And in his latter booke Eccles 12.11 he tell 's vs that the words of the wise should be vnto us as goades and as nailes fastned vpon us yea into us sticking close to vs and keeping fast within vs. Thus we see Solomons minde and know well what it is and now let vs aske the Prophets and they wil soone tell vs theirs for Moses and the Prophets and all the men of God are all in one tune for this truth it hath beene evermore their manner to come to men with Gods message and to tell them their owne from him not going behinde the dore or speaking behinde their backs but personally and to their heads delivering the minde of God to the mightiest of them as it were easy to instance in innumerable examples not only of these more generall prophecies that concerne peoples and nations but in those most speciall which were indiuidually directed against Princes Potentates the great one's of the earth as the king of Iudah Israell Babell Egipt Nineveh c. the like every of which with many more were spoken too to their faces in those particulers wherin the Lord did intend they should know his minde Soe we see we have the Law and the Prophets sure to vs in this particuler if now we shall also give eare to the Gospell it will also give abundant evidence hervnto both from Christ himself also from his Apostles in this point Christ sometimes spake plainely and spake noe parable as where he saith Blessed are they that heare the word of God and keepe it sometimes and more then once in divers parables he is againe vpon it as in the parable of the seede which must be layd deepe and covered close in the grounde and not supersicially sowed for every foule to carry away in the parrable of the leauen which must be raked vp into the midst of the meale and be mixed soe with it that it may never be severed from it againe but leaven every part of the lumpe And for the apostles they are of the same minde with Christ their master and speake to the same purpose Peter would haue vs receive the word as new borne babes receiue milke which is not only eaten swallowed 1. Pet. 2.2 but concocted and digested and becometh nutrimentall and is converted into the substance of their bodies col 3.16 Paul would haue it dwell in us richly that our harts might be a habitation Jam. 1.21 or house to receive and harbour the same Iames he would haue it engrassted in us and soe incorporated that it might as it were become one with vs and being soe he assures vs of the saving power therof saying it wil be able to saue our soules And now having all these witnesses what can we have more or what neede we soe much to confirme a truth so cleare here you see is the vniver sall assent and concurrence of all Gods servants yea and of his sonne too every one that spake by his spirits inspratiō spake more or lesse to this truthes confirmation But it would be needelesse to adde more testimony Let vs come to consider of such reasons as may further leade vs into the light and perswsiaon herof that we may see as well why we must thus take home Gods truth as only to know that soe we must doe It is a wise mans part not only to know what he must doe but also to vnderstand why that the reason of his duty may be discerned of him as well as the jnjunction And if we apply our selves to consider wherefore we must apply Gods truth in this manner we shall soone perceive that it is a thing consorting with cleare and apparant reason and that in divers respects some few wherof we will lay downe before you First our application of Gods worde Reason 1 was in regarde of vs the mayne end of his publishing the same vnto vs he reuealed it that we might recetue it it was left written to us that it should be written in vs. Doth not God himself give vs this as a reason in plaine tearmes and that by more then one or two of those whome he sent to deliver his minde VVhat saith Moses to all Israell Deut. 27.29 and in them to all the Israell of God Things reuealed belong to us and to our children what God hath revealed is revealed to vs and for vs and

appertaineth by his appointment to vs. VVhat saith Paul to the Romans and in them to all Christians Ro. 15.4 Whatsoeuer is written is written for our instruction that we through patience and comfort of the scriptures might haue hope And the same is sayd of more whome we name not now Now if soe it be that this was a principall parte of the Lords minde and meaninge to leaue his word with vs that it might cleaue to us and we lay it close to hart then it must follow that either we must faithfully endeavour to doe according hervnto or prophanely neglect the same and soe as much as in vs lyeth jmpiously frustrate the gracious intendemēt of our most loving God which if wilfully we shall doe what can be a more wicked act what can bring a more wo full effect may we not most justly expect that the punishment of such an jmpiety wil be vnspeakable to vtter insufferable to endure So then seing this is Gods end in recording his word that we might receiue the same let vs by all meanes attend ther-vnto and doe our best that he may attaine his owne end which he hath made knowne vnto vs. Our second reason may be taken from such simulitudes and semblances Reason 2 vnder which the word of God is represented to vs. And in the survey of them we shall soore apprehend reason to beleeue this point Gods word in regard of our receiving of it is compared to many things but these are the most pregnant among others Some times it is likened to raine Jsa 55.10.11 mat 4. Psal 107.20 As the raine that falleth on the earth so shall my word be to foode man lineth not by bread only but by every word of God to physike he sent forth his word and healed them to armour Take vnto you the whole armor of God the sword of the spirit the gospell of peace c. And to a multitude more of such things as these are all which are nothing but only in their application all the vse and benefit of each of these consisteth wholy therin common sence will say so much to vs. For what is rayne soe long as it hangs in the cloudes and fal'ls not into the dry thirsty earth which many times yawnes and gapes for it beforeit come what is foode while it is in the bakers shop or butchers shambles or in our kitchin or on our table or in our mouthes if we receive it not into our bodyes what is physike to vs while it remayneth only described in the physitians bill or enclosed in the apothecaryes boxe or in our owne hande or any where els vnapplyed if it be owtward or vnreceiued if it be inward what is armour or munition while it is in the armorers shop or in our owne sheath or taken into our owne hand not drawne out for our defence We all know that all these excellent things are anihilated and made vterly vnproffitable to vs having noe power to doe vs any good vnlesse we take them to vs. Noe raine can make the earth fruit-full noe foode or physike can make the body healthfull noe weapons can defend vs nothing can pleasure vs without application The earth must drinke in the raine the foode and physike must be taken in the armour must be gyrt on and then shall we be bettered by it wheras if these things be not soe applyed they perish Now the Lord in his wisdome suiting his word vnto these resemblances which are such as we euen in our weaknes may easily vnderstand to be wholy lost in case we lay them not home doth therin by plaine reason teach vs this point of religion that as these earthly and naturall creatures and comforts soe also his owne eternall and heavenly word will not nor cannot doe vs any good vnlesse we make the same vse of it to our soules as we would doe of these things for our bodies And it is not to be acknowledged as a meane favour to vs considering our wonderfull incapacity of vnderstanding that it pleaseth him thus in pitty our frailty to cloath these divine and celestiall things in such temporall comparatiues as are familiar with vs and wherin we may soonest and easiest apprehend them For we can sooner ken a holy thing in a sensible habite borrowed from art or nature then in his owne This the Lord saw in us and therefore he put 's his owne spirituall things into such similitudes as wherin we can best see them And this is our second Reason Now seing we see so cleare a light of reason shyning to vs both from Gods end in revealing his word and from the end of all other things he hath given vs for our good and that from the consideration of both these sorts of things it is now very apparant that nothing is or can be further good to vs how good soeuer it be in it self then we take it to our selves we cannot but assent to this truth as to that for which we see founde reason to beleeve and embrace it And these two shall suffice for reasons of this instruction not that we could not vrge or alledge more which were most easy to doe but because we shall haue fitter occasion to make use of them in one of the uses of the point whervnto we will now come and lay them in the same order that the vses of the former point did towit 1. to Gods people 2. to wicked men 3. to all men And first 1. Vse to the saints 2. folde for the people of God we must from this point of doctrine send them a double portion namely one of singuler consolation with I am sure they desire and another of just reprehension which they doe as assuredly deserue And the worst they shall have first that soe when they have beene well chidden for their aversnes we may afterwards cheere and joy them in their piety and holines All physitians of the body doe first purge the peccant humors and then give cordialls in like manner must we doe with our spirituall patients in this particuler for I know not in what one point of heavenly truth the people of God are more peeuish froward and aduerse then in this and therefore we must endeavour to deale the more throughly that we may make them most healthy wherin by too much experience we finde them soe exceeding foule and faulty Wee wil begin then with their just reproffe Reprehē ∣ sion 1 if that worke kindely with them the consolation following wil be more seasonable to them And how farre even the faithfull may be deservedly and tartely spoken to will evidently appeare to him that observeth their grosse irregularity in this sweete point of Gods saving truth wherin it is heavy to see how greivous they are to God who in the tendering of this truth is most gracious to them His offer is a wonderfull mercy their refusall is a wofull jmpiety Whether it be their gnorance or diffidence feare

oyle is good to glad your harts and to make you to have a cheerefull countenance nay which is an invalable benefit a cheerefull conscience Open your mouthes wyde yea as wyde as you can and he will fill them extende dilate enlarge your hart to the vttermost there can be no just feare of want of grace in him all the doubt is that you will want place to receive it make as much roome as is possible and the Lord will powre it in freely even till it overflow as David tell 's vs he did vnto him when he confessed that his cup did run did over and the apostle Psal 23. when he also acknowledgeth further that the Lord can doe unto us exceeding abundantly aboue all that we can aske or thinke Eph 3.20 and both these sayings doe shew apparantly that the Lord hath more to giue them we can either aske or receive We cannot want so much as he can spare nor beg soe much as we may have Well Psal 115.15 and worthily might the Psalmist say yee are the blessed of the Lord who can deeme you lesse that see 's all the blessednes that is written in Gods booke and reserved with God in the highst heavens to be intended and appropriated to you by the Lord himself Now then inasmuch as you see Gods favour let him see your faith set that grace a worke on this goodnes of his Doe not suffer your selves to be deluded any more by him who in all his endeavours meane's no glory to God no good to you but mischiefe to both by labouring to cancel his truth to you and to make voyde your faith towards him Grace him not soe much as to give him the hearing of any thing he offreth to whisper into your harts Cast off all his suggestions with contempt and scorne let him see himself despised and his sabttityes abhorred Jam. 4.7 that is the next way to be rid of him if we resolutely resist him And let vs strive now and ever to cleaue to our God who can comfort and doe vs good his voyce hath sweetnes and vertue in it as well to worke good in us as to speake good to us it is all one to him to give vs good things as to give vs good words If he say it it is done why then doe we not as he saith and lende our best attention to his consolatios Craue we pardon for our perversnes past and power against it fortime to come that nothing may for ever heareafter hinder the sounde application of Gods saving truth vnto vs. And thus we have now at length finished our first vse which concerneth both the righteous reprehension and the gracious consolation of the saints of God who have now had the double portion we promised them We are now to put on to the second use of the same Vse 2 to wit that which cometh to wicked men from the consideration of this instruction to wicked men reprehēsion of the application of Gods truth Which being a duty wherevnto all men are bounde they also are enwrapped within the cordes of this doctrine and tyed to take home that part of Gods holy truth which doth concerne themselves And if thus they doe as it is their duty and their not doing of it wil draw downe heavy vengeance vpon them then will their misery and feare flow apace vpon them even so fast that they shall not be able either to escape the swiftnes of it but it will come to them nor to withstand the rage and violence therof but it will seize them in spight of all their cursed security and presumption whereby they often put their evill farre from them Nay whether they doe take it home or noe it will take yea overtake yea and overturne them too according to Gods owne fearfull threatning by Moses All these curses shall come vpon thee and overtake thee Deut. 28.15 till thou be destroyed So that a wicked mans evill is every way open before him assured to him let him turne himself which way he will he is in an ill case if he apply not Gods truth he incurres double danger for the Lord will both plague him for disobedience to this doctrine and the truth of God in the terror therof wil apply it self and fasten vpon him whether he will or noe and if he doe according as God hath sayd in the lesson before named then must he also know that there is no good at all appertayning to him but all the evill thath Gods booke reveale's Nothing is more plaine then that the Lord never meant any good to any vngodly man any good did I say oh it were well with them if that were all but to speake as the truth is and as they shall feele from God in case they continue in their jmpiety and prophanes he doth not only intend them no good but he intendes them nothing but evill and all evill of every kinde which is writtē all the curses comminations heavy sentences wofull sayings all miserable misceivous messages either of present justice or future vengeance whatsoever it be that the wisdome of God hath revealed from heaven or the justice of God hath reserved to be executed either here on earth in part of payment in temporall curses or fully and finally in hell in that infinite vengeance which is jmmeasurable and everlasting all this in every jot and tittle therof is theirs and they must drinke off this whole cup of the Lords wrath and enraged jndignation to the bottome in all the bitternes of the same Goe ye sinners and vngodly persons of all sorts reade over pervse every part every page of Gods sacred booke and in what leafe or line soever ye meete with any thing that favours of confusion or sounde's like a curse or sentence of comdemnation say to your selues as our Jacob doth here Thou Lord saist this to me this part of Gods truth is my portion and belongeth to me my jmpiety applei's this to me my wickednes doth draw me vnder this wofull censure But because Gods booke is so laden fraught with dreadfull threatnings hence now I thinke of it may a man give a great guesse at the cause reason why vngodly persons have no delight or pleasure to reade the scriptures but preferre every vaine pāphlet before those divine words which were inspired by Gods spirit a filthy play booke invented by the divell and by him prompted and put into the brayine of some base impiont varlet whose hellish tongue and hand he doth imploy to pronounce and pen it hath more readers more acceptance and attention then those blessed words which God hath breathed into those holy men who spake from himself vnto vs and why is this why is it thus surely a more eminent reason of this jmpiety cannot be rendred then this that the Lords booke boade's them no good every word is a woe vnto them therefore they take no more pleasure therin then a fellon

God and if once the divell be master of our eare and haue it at command what can be soe corrupt or accursed which he will not convay into vs How much better and more happy were it for vs to hearken to the heauenly voyce of God though that he saith should seeme heauy to vs. The worst he speaketh is to make vs good and to further our best estate He doth wish us well in the most wofull sentences he vtters against vs. Let him that hath an eare to heare heare what the Lord saith which if we will doe we shall many time heare him complaine against his people and giving this one jmpiety as a principall cause of thier wonder ful misery But they would not encline their eare And when he wished and meant them all good he saith Oh that my people would haue heard then saith he I would haue comforted them and crush't their enemyes but he complayneth mournefully against them but my people would not heart c therefore I gaue them up to the hardnes of their owne harts that they might be perverted by their owne counsells and soe come to sinall confusion through this perversenes Seing then this sin makes the Lord to giue ouer men now let every man that woull not be giuen ouer of God giue ouer this sin and for ever resolve to lay home the Lords truth to himself that it may liue in us and we may liue in it and by it before the Lord Put we on that resolution vnfaynedly Ier. 42.5 which the Iewes in Jeremies time did dissemblingly professe when they sayd The Lord be a true and faithfull witnes betweene thee and us if we doe not according to all things for which the Lord shall send thee to us ver 6. VVhether it be good or evill we will obey the voyce of the Lord th●y Good c. Let our deedes be as good as their words were here and it shal be wel with vs. Take the truth the Lord intends thee and it shall assuredly be well with thee And this is our second use of this point to sinfull men Vse 3 We goe on now to the third and last use and that concerneth all men information both saints and sinners holy and prophane one or others it is matter of information to them all and to every of them to betake themselves forthwith to doe according to this truth of God which now we have made manifest vnto you to know You see it is Gods minde that all men should apply his word Motiues you see also how farre it concerneth both Gods owne and all others soe to doe Let vs now endeavour to conforme both of some of those many good motives and considerations that may the better carry the ony and the other to the practise of this doctrine of application Gods people had neede of some provocations and vngodly persons had neede of some spurres herevnto To the godly both are too backward as we haue largely heard let vs doe our best to further them both herevnto We will begin with the best first and let the saints see what a multitude of mighty inducements they have to draw them thus to doe A few we will presse in particuler by which it will appeare vpon serious consideration how it stants them vpon to apply that now which till now they haue soe groyssly neglected and let alone First therefore Motiues 1 I pray you consider and vnderstand that if you doe not apply the promises of God you nullify and frustrate them you make them vtterly voyde of all truth and vertue Thinke throughly of it for it is thus and no better you doe thus and no otherwise And that you may see that soe it is remember and call to minde thus much God never meant his promises to any but to his owne people for their sakes alone himself did reveale and his pen-men did write them it never came into his hart that any man else shoull meddle with them he call's them precious promises because it should be knowne they are not commen meate for every man but foode only for the faithfull whome he hath chosen to be a precious and peculiar people to himself Now if this were his minde and meaning whervnto shall these promises serue if you receive them not to whome shall they goe if you take them not home if thus the case stand that wicked men must not haue them and you will not what shall become of them to whome or to what shall they appertaine what may be the vse or benefit of them It is not Gods minde to give them to sinners it is not yours to take them to your selves what shall they doe when they are vsefull to neither are they not voyde to both and soe become as a cancell'd writing wherin no man hath right wherof no man can have good Oh that you could lay this to hart and well ponder this evill of yours is it a small thing to anihiliate the greatest part of that wherof rather then one whitt shall perish Reu. 22.19 heaven and earth shall fayle and from which whosever doth detract or diminish in the least the Lord will diminish of his happines that is abolish him from all hope of being happy and encrease his curses vpon him This is the first evill of your refusall and it is fearefull and the manifestation of it should move you more then a litle to feare that practise which may and will pull you into such horrible impiety and also pull such heavy plagues vpon you But this is not all it is but the first and not the worst of some other that follow as infailliblely vpon this practise as this doth Secondly then Motive 2 consider that your refusall to take the promises of God vnto you doth not only actually make them voyd to you being a great part of Gods gracious truth but which is yet more sinfull and ●●●●●full it doth occasionally make all the rest of the scripture voyde which concerneth wicked men and soe the whole truth of God a thing which I tremble to vtter I say the whole truth of God is frustrate and through vs become nothing or as a thing of nought by our sinfull refusall of our part And this wil be as palpably evident as the former if you take knowledge that the divell who drawe's you to deny your portion doth by you draw others to doe the same make your refusall the occasion of theirs Let any childe of God who digesteth not Gods promises speake to a wicked man in case of any impiety or rebellion against God and bestow a reprooffe vpon him out of Gods word in vttering some curse and commination against his swearing drunkenes or any other evill the divell doth prompt him presently and put into his head what to reply and stop your mouth withall why saith the godles wretch should I tremble or trouble my self with these words of God that concerne me when you are not

take them are they not left voyd as serving for none as good for nothing Besides how many sins are wrapped vp in thy refusall of these threatnings O thou wicked man consider soe is there not infidelity Joh. that thou belevest not they belong to thee and he that beleeveth not is condemned already Is there not pride of hart that stoope's not to that which may humble thee Pro. all that are proud in hart are abhomination to the Lord. Is their not grosse ignorance that thou knowest not the state of thy hart to require this physike and hath not God sworne that ignorant persons shall never come to heaven Psal 95.10.11 They have not knowne my wayes therefore I sware in my wrath they shall never enter into my rest Nay what impiety is there not in this neglect to take notice of that which the Lord would fasten vpon you for your humilitation and soe consequently for your saluation if you would receive the same And doe you not in thus doing forsake your owne mercy and force Gods justice vpon your owne soules How happy were it you could see your vnhappines herin But because you will not conscionably looke after it the Lord will not shew it and soe you sinke and perish in the indignation of God for want of due consideration of it Thus you have your motives such as we can give vnto you to perswade your better care and circumspection touching your selves and your soules estate before the great God of heaven by whome you must be adjudged at the last and great day of his glorious appearance You see that as yet you condition is miserable and accursed for either you apply none of his truth at all or you misapply all you meddle with and his majesty cannot beare either of these both being dishonorable to him and damnable to you Gather these few motives into your myndes and ponder well and throughly vpon them thinke how it is in each perticuler and in them all together let them take place vpon you give no more place to the divell that Gods heavenly word should have no place in you Desire to open your harts to his voyce but first desire him to open them to himself he never opened heaven to any whose hart he did not open to heare and apply his word aright If therefore after all that is sayd you remaine as before closed stopt up that the truth of God cannot enter know for a surety from the God of truth that heauen is shut against you hell only is open to you and thither must you goe to him even Satan that would not suffer you to come to God whose suggestiōs as you obayed soe now shall you receive of the Lord the just recompence of reward due therevnto from his infinite wrath and vengeance for ever and ever But if you will returne and repent he will leave a blessing behinde him ●ocl 2. there is mercy with him for you here there is glory with him for you in heaven And thus much for those motiues that may incite all sorts of men to apply the truth of God Now if any childe of God or any other would know vpon what tearmes they might be bold to apply the promises of grace let them looke back into the signes of their interest into Christ layd open in the former point pag. 55. c. and they will also serve for sound warrant herevnto for whatsoever doth interest vs into him doth together with him give vs right to all other things The end of the second sermon NOw from the application of the things God spake vnto Iacob wee are by due order to proceede to the things that were spoken to him which he doth apply vnto himself and they are lying in these latter words of the verse Returne into thy country to thy kindred I will deale well with thee which words doe containe in them these two particulers 1. a precept Returne into thy country to thy kindred 2. a promise And J will deale well with thee I might take them a sunder and handle them severally and I did intende it but because time will not suffer me to doe soe I will gripe them togeather and intreat of them both at once in one generall instruction and that is this That Doct. 3 whosoever wil be willing to doe as God will haue him shal be sure to fare well The onely way to be well dealt withall is to resolue to be ruled by the Lord to be ordered by him to be at his finding disposing for all our wayes of setling or remooving going or abiding to or from any place to set vpon or let alone any practise This is the high way to be truely happy the onely course that can be to be in a state assuredly comfortable that a man will cast himself and his affaires vpon the Lord and doe in all things as he will have him God himself shall tell vs the truth of this point from heaven and avouch and seale it vnto vs by his owne most sacred word to Iacob which words we see Iacob doth plead before the Lord and fathers them vpon him and vrgeth them to him and the Lord doth graciously acknowledge them as his owne and doth actually accomplish them vpon him as in all other cases he had done before soe in this particuler now in hande wherin though he feared nothing more then hard and rigourous dealing cruell and tyrannicall carriage yet being willing to doe as God bade him he sounde nothing lesse but in stead therof he had all loving intreatie and most kinde brotherly entertainement that might be Now then seing God first spake it to Iacob Iacob doth now vrge it to God God in this ever after made it good to him it is a truth past controversy an vndoubted truth that may passe without all colour of doubt or question It may well goe for a rule That he that wil be ruled by God shall ceartainely fare well Neither did this begin to be a truth now at this time as if it had never beene soe before but it was thus from the beginning and began to be experimentally true as the first man that ever God made gave a law vnto for doing his will can well and soundly certify vs that well doing well-being went ever togeather How much present happines comfort welfare was provided for Adam in the state of his innocency and obedience it had beene happy for him and vs had he continued in his subjection to the law of his maker doe this liue How well was he in his paradice wherin what he was in his person by created nature and grace what he had for his portion in things naturall and spirituall wee can give some guesse out of the records of sacred writtings but what he should have beene had he continued his obedience without transgression when from earth he should have beene translated to heavens happines that

seruice to a King so we might well take vp this for a more true even for a most true proverbe yea principle no service to the King of Kings which thing he wil soe evidence and make good that not only his owne shall see it but wicked men shall assent to it Psal 58.11.12 and be forced to say verily there is a reward for the righteous Thirdly Reason 3 the Apostle tell 's vs that piety hath the promise both of this lyfe the lyfe to come of things present and future now how can this be true in case our doctrine were false if it have the promise of both sure it shal be well with them indeede and they cannot but be well dealt with all who wil be ordered by God The Lord cannot frustrate neither will make voide any whitt of that worde of truth he hath spoken but justify and verify every jott in his worke vpon his faithfull one 's But if he should not deale well with his owne he should nullify and anihilate all his truth and faithfullnes all his mercie and kindnes all his love and goodnes The glory of his righteousnes and honour of his holynes were gone his owne saints had nothing to settle and rest their soules and harts vpon nothing at all to trust to Besides what occasion would the slaves of Satan and vassalls of sin take to vpbrayde vs that we serve a master that will doe vs good as farre as good wordes will goe and no further I might adde as many manifest reasons as testimonies herof it were as easy to abound in the one as in the other but what needeth it The good pleasure of his will that thus it shal be is infinitely aboue and beyonde all allegations which he or any lym's of his have or can have to contradict it in the least the divell and wicked men are to weake to wage evidence or arguments with God in the prooffe of the truth of any point of divinity And seing this his gracious pleasure is to this purpose so apparently revealed let us rest and trust therin resolve our selves as fully satiffied for the truth herof I but that the divell will not let vs doe if he can chuse and therfore he bend's his greatest forces against this blessed instruction and doth besiege and lay battery to the soules of Gods saints to see if he can enforce them from the truth herof and on the other side he fortifyes the prophane spirit of impious persons in the contrary perswasion Two things are principally obiected A double Objectiō first the hard measure and vnhappy condition of Gods saints Secondly the wellfare prosperity of vngodly persons The one being rebells to the Lord are raysed on high and have what they will yea more then their hart can wish as the Psalm saith Psal 73.7 The other being Loyall and obedient subjects ever ready to doe his will to the vtmost are in the worst case of any other mē none so perplexed within none so persecuted without as they scarce any are in so bad a case none in worse These are the two hornes like those of Hananiah that he doth runne at men with with all might and maine endeavoring the overturning both of this sacred truth and the true comfort of it the setting vp of a godles liberty of sinning to all men But wee that wee may save harmeles the honor of our God and the glory of this his holy truth and at once confute yea confounde every such absurd and infernall argumentation as may make any insurection against the maiestie of the most high to abate any mans hart or heate in goodnes or to C●ette any soule in any sinfullnes it shall become vs well to answer these cavills and to quitt the Lord in his truth and to comfort his servants in the same notwithstanding this diabolicall opposition Know wee therfore and beleeue that what soever seemeth to bee true either in the one allegation or the other either for the ill vsage of Gods chosen or for the peace and contentment of sinfull persons yet neither jndeede is any thing against the truth wee have spoken which shall remaine infallible vndoubted and vndeniable so longe as the heaven and earth shall have a being Touching the ill vsage of Gods children consider I pray you these things First that the world may deale ill with men when that the lord deales well with them Answer to the 1 branch Joseph found it so in his particular Christ tolde his disciples soe in the world yee shall haue troubles but be of good comfort Though therfore the world doe offer vs hard measure yet it noe way hindereth the heavenly truth of what we speake Secondly the worse the world deal's with the Lords people the better will the Lord be to them Ro. 8.28 So saith the Apostle for the sufferings of this present time are not worthy to be compared with the glorie which shal be revealed in vs So againe 2. Cor. 1.5 as our sufferings abound for Christ so shall our consolations abound much more by Christ And yet againe the Apostle saith that the saints rejoice with joy vnspeakeable glorious though they be in heavines through many afflictions And yet once more Saint Iohn in his relevation tell 's vs Reu. 7. what Gods Angel tolde him therfore they are in the presence of God day night c. And the reason hereof is because by the worlds bad vsage their graces by tryed more throughly and soe themsclues are crowned more gloriously Thirdly that all this evill which Gods saints finde here is not indeede evill but the outside of it the onely appearance therof not the substance so sayth the Apostle when he tell 's them that he was as anknowne as dying as sorrowing as poore as hauing nothing c. yet though it seemed thus it was not soe indeede but farre otherwise as the text avoucheth Nay which is yet more we may be assured that all those things that be accounted soe evill by men are in Gods intention truly good and soe shal be to vs in the issue and consequence of them if with the eye of faith we endeavour to looke vpon them So Dauid sayd of Shemeis rayling God will doe me good c. againe it is good for me that I was afflicted Fourthly though the Lord say as in this our text that he will deale well with all his children yet he doth not tye himself evermore to make it true in externall and temporall things but will giue it vs it may be even in these two sometimes but howsoeuer in things spirituall and eternall and these are the things wherin he deals well with vs indeede other favors are both too common and too meane to be the reputed either the best fruits of his favor or the only reward of his churches faithfulnes Fiftly nothing could ever be infallibly concluded from the externall state only of a christian How God

soe over loue either my self or all the wealth vnder heaven but that I coulde have accounted my harte and state incomparably more comfortable in your service then in your kinanes in your spirituall then in mine owne temporall advantage and might I have still enjoyed my libertie among you to have honoured God and done you good I had beene in full contentment to my harts desire But I see it may not be I must out of my paradice I will not say the divell either entises or enforces me out I desire to looke only vpon the hand of God in all things as I taught you all to do doe not long since the greatest heavines of my hart is this that he seeth me not worthy or fit to abide in it because I have honoured him so litle during the time I enjoyed it And soe at his pleasure that shutts and no man opēs I now passe away as I came in when he did open and no man did shutt my soules desire is and hath beene that the Lord might have his will aboue myne and that his good pleasure might ever be predominant and overule all my desires Let vs all labour to beleeue that that is and must be our best estate which come's vpon vs from him who is God to be blessed for ever who manifesteth and magnifieth himself to be only wyse and infinitely gracious in all things that come to passe vpon his children Faith will thus judge and determine though our flesh would fasten other perswasions vpon vs. And thus considered I dare not but conceit my remoouall to be better then my resting here howbeit nature doth distaste it as a thing exceeding bitter Grace can make that truly good which corruption apprehendeth to be a heavy evill And when once sanctification hoth conquered coruption and got the vpper hand and that the Lord hath taken the scales of ignorrant and erroneous judgment from myne eyes that I may see himself clearely in this thing I know I cannot but be comforted with joy vnspeakable glorious In the meane time I now beholde you with heavines whome I must beholde no more in this heavenly duty and ministration my soule overflowe's with sorrow I am vnspeakeably affucted in my spirit that I shall not thus see your faces any more nor you mine againe in this place and service But our God shall beholde vs both and all of vs in the brightnes of the face of his son Iesus Christ and if we will strive to looke vnto him as we ought the lustre and beames of his most blessed countenance will breake through all these foggs and mist of our naturall perturbations which appeare abundantly in the mournefull teares wherwith now we doe so sorrowfully salute one another which whether they doe more breake or solace my hart is hard to say I cannot but deepely symphathize with your sorrow yet can I not but joy againe to beholde your deare regard of me expressed in these affection●te significations Thus these two doe fight an eager combate within me but greife prevailes I see both in you my se●f for this our vnseasonable separation But now it is see that I must goe and according to the good pleasure of his will who here spake vnto Iacob assoone as I heare I desire to obey and to returne into my countrey and I desire nothing seing I must be gone but to depart in true peace as I signifyed to you all the last Lords day when we did all feast with the Prince of peace that it might appeare we parted as the children of peace in his blessing and love whose bread wine of blessing we did louingly eate drinke together I must leaue you but know he will not leaue you nor me nor any of his how soever it be soe that we must live a sunder in this world Stay you here in this land of Labans who receiue you to enrich themselves and affect you litle futher then they finde that you are beneficiall to them Be faithfull in your employments the Lord can send you home with his blessing in abundance though you might at first come over this Iorden but with your staffe or but some slender support portion in externall things My soule doth wish every one of you Iacobs wealth but with Iacobs faith his prosperity with his piety the Lord make you equall to him in greatnes goodnes also Yea the God of Abraham Isaac Jacob d ee you all good bestow his best benedictiōs vpō your Society that the body therof may ever inherit her ancient honors and aduantages and the members may share not only these common comforts but every one in particuler his owne welfare and benefit beside Of this one thing you must ever be ceartainly assured and perswaded that you cannot be more happy then Pagans may be but in the prosperity of soule body together if the Lord divide these and doe give abundance only to the owtward man this is his heavy justice these are your vnhappy riches Therefore am I and ever shal be a harty wellwiller to the wellbeing of both Gods law doth command your loue hath bounde me to be an vncessant suitor for this double mercy if accordingly I be not so farre as I may or can let me finde no favor in earth no felicity in heaven And soe I leave you to the love of God whose power guard you against all evill grace guide you vnto all good peace rule in your harts mercy compasse you about in all estates As the church of Christ I leave you to him that is head of the church and saviour of his body As my late flock I leaue you to the great shepheard of your soules As my louing freinds I leave you to him that is the helper of the freindles As christians I leave you to Iesus Christ both your Lord and myne he abide with you his graces abound in you his holy spirit be your comforter on earth your conductor to heaven I cannot make an end or give over the multiplication of my soules wishes of your soules and bodyes good I am full of matter and my spirit within me constraines me to goe on but dolour can keepe no decorum it is an ill orator and you see affection drowne's both matter and methode yet I must conquer my felfe and end vnwillingly and soe I endeavour spite of my longing hart to wish longer desiring only this one thing that what good this time will not permitt me to vtter the Lord of his goodnes may please to expresse vpon you all for ever That soe it may come to passe that in all respects states what soever wherin you are or may be considered you may in every of them be truly blessed that as men you may be faithfull as merchants you may be samous as christ●aens you may be gracious as saints you may be glorious More then these I cannot pray for and I doe and will pray that you