A
BREATHING
after
GOD.
PSAL.
27.
4.
One
thing
have
I
desired
of
the
Lord
,
that
I
will
seeke
after
;
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
;
to
behold
the
beautie
of
the
Lord
,
and
to
enquire
in
his
Temple
.
THis
Psalme
is
partly
a
Prophesie
;
it
was
made
after
some
great
deliverance
out
of
some
great
trouble
.
The
blessed
Prophet
David
,
having
experience
of
Gods
goodnesse
,
sutable
to
the
trouble
hee
was
His
comfort
,
and
His
courage
,
and
His
care
.
His
comfort
it
was
altogether
The
Lord
is
my
light
,
and
my
salvation
,
the
strength
of
my
life
.
So
hee
fetcheth
comfort
from
God
,
the
spring
of
comfort
,
the
Father
of
all
comfort
;
hee
labours
to
present
my
light
;
in
danger
he
is
my
salvation
;
in
weaknesse
he
is
my
strength
;
in
all
my
afflictions
,
and
streights
,
he
is
the
strength
of
my
life
.
Here
is
the
Art
of
faith
in
all
perplexities
whatsoever
,
to
be
able
to
set
somewhat
in
God
,
against
every
maladie
in
our selves
.
And
this
is
not
simply
set
out
,
but
likewise
with
a
holy
insultation
,
The
Lord
is
my
light
and
salvation
,
whom
shall
I
feare
?
It
is
a
question
proceeding
from
a
holy
insultation
,
and
daring
of
all
other
things
.
The
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraid
?
that
is
one
branch
of
his
comfort
.
The
second
branch
,
and
ground
of
his
comfort
,
is
when
the
wicked
,
even
mine
enemies
,
and
foes
came
upon
me
to
eate
up
my
flesh
,
they
stumbled
and
fell
;
he
describes
his
enemies
by
their
malice
,
and
by
their
ruine
:
his
enemies
were
cruell
Canibals
:
As
indeed
men
that
have
not
grace
,
if
they
have
greatnes
,
&
be
oppposed
,
their
greatnesse
is
inaceessible
,
oneman
is
a
Devill
to
another
:
the
Scripture
calls
them
Wolves
,
that
leave
nothing
till
morning
.
As
the
great
fishes
eate
up
the
little
ones
:
so
great
men
they
make
no
more
conscience
of
eating
up
other
men
,
then
oseating
bread
;
they
make
no
more
bones
of
overthrowing
men
,
and
undoing
them
,
thenof
eating
bread
.
They
eateup
my
people
as
they
eatebread
.
But
notwithstanding
David
,
when
my
foes
came
upon
me
to
eate
up
my
slesh
,
they
stumbled
and
fell
:
for
,
indeed
,
Gods
Children
,
when
they
are
delivered
,
it
is
usually
with
the
confusion
of
their
enemies
;
God
doth
two
things
at
once
,
because
the
speciall
grievance
of
Gods
children
it
is
from
inward
and
outward
enemies
;
he
seldome
or
never
delivers
them
,
but
with
the
confusion
of
their
enemies
;
so
he
sets
downe
his
owne
comfort
in
the
Lord
,
by
the
confusion
of
his
enemies
.
This
will
be
most
apparant
at
the
day
of
Judgement
,
when
Satan
,
and
all
that
are
lead
by
his
spirit
,
all
the
malignant
Church
shall
be
sent
to
their
own
place
,
and
the
Church
shall
be
for
ever
free
from
all
kind
of
enemies
.
When
the
Church
is
most
free
,
then
the
enemies
of
the
Church
are
nearest
to
destruction
;
like
a
paire
of
Ballance
,
when
they
are
up
at
the
one
end
,
they
are
downe
at
the
other
:
so
when
it
is
up
with
the
Church
downe
goe
the
enemies
,
so
here
are
the
two
branches
of
his
comfort
.
Now
his
courage
for
Though
an
Host
incampe
against
me
,
my
heart
shall
not
feare
:
he
puts
the
case
of
the
greatest
danger
that
can
be
,
though
an
Host
of
men
should
incompasse
me
,
my
heart
should
not
feare
;
though
warre
rise
against
me
,
in
this
will
I
be
confident
.
Here
is
great
courage
for
the
time
to
come
.
Experience
breeds
hope
and
confidence
.
David
was
not
so
couragious
a
man
of
himselfe
;
but
upon
experience
of
Gods
former
comfort
and
assistance
,
his
faith
brake
as
fire
out
of
the
smoke
,
or
as
the
Sunne
out
of
a
cloude
:
though
I
was
in
such
,
and
such
perplexities
;
yet
for
the
time
to
come
,
I
have
such
confidence
,
and
experience
of
Gods
goodnesse
,
that
I
will
not
feare
.
He
that
seeth
God
,
by
a
spirit
of
faith
in
his
greatnesse
and
power
;
he
sees
all
other
things
below
,
as
nothing
,
therefore
he
sayeth
here
,
he
cares
not
for
the
time
to
come
for
any
opposition
,
no
,
not
of
an
Army
.
If
God
be
with
us
,
who
can
be
against
us
?
Hee
saw
God
in
his
power
,
and
then
looking
from
God
to
the
creature
,
alas
,
who
was
he
?
as
Michaia
,
when
he
had
seene
God
sitting
upon
his
Throne
,
What
was
Achab
to
him
,
when
he
had
seen
God
once
?
so
when
the
Prophet
David
had
seene
God
once
,
then
though
an
Host
incampe
against
me
,
I
will
not
feare
,
&c.
Thus
you
have
his
comfort
in
the
double
branch
of
it
;
his
courage
also
,
and
his
confidence
for
the
time
to
come
.
What
is
his
care
?
that
is
the
next
(
I
will
not
One
thing
have
I
desired
of
the
Lord
,
and
that
will
I
seeke
after
,
that
I
may
dwell
in
the
house
of
the
Lord
,
all
the
dayes
of
my
life
,
&c.
This
was
his
care
;
he
had
so
sweet
experience
of
the
goodnesse
,
and
power
of
God
being
light
,
and
salvation
,
and
strength
to
him
in
confounding
his
enemies
;
that
he
studyed
with
himselfe
how
to
be
thankfull
to
God
,
and
this
he
thought
fittest
in
the
open
great
Congregation
;
in
the
Church
of
God
,
among
many
others
:
therefore
hee
saith
,
one
thing
have
I
desired
of
the
Lord
,
and
that
will
I
seeke
after
still
,
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
.
Now
in
the
words
of
the
Text
that
I
have
read
,
one
thing
have
I
desired
of
the
Lord
,
and
that
I
will
seeke
after
.
And
then
a
specification
of
that
desire
he
specifies
,
what
is
that
one
thing
hee
desired
,
that
I
may
dwell
in
the
house
of
the
Lord
:
with
the
circumstance
of
time
,
All
the
dayes
of
my
life
.
Now
after
the
desire
in
generall
,
set
out
here
by
the
object
,
in
generall
;
the
transcendent
object
,
one
thing
have
I
desired
of
the
Lord
:
and
likewise
by
the
frequency
,
and
fervency
of
the
desire
,
I
will
seeke
after
it
still
:
I
have
desired
it
,
and
I
will
not
cease
:
so
my
desire
,
it
shall
not
be
a
flash
soone
kindled
,
and
soone
put
out
;
No
,
but
one
thing
have
I
desired
of
the
Lord
,
and
that
I
will
seeke
still
,
I
will
not
be
quiet
till
my
desire
be
accomplished
,
there
is
the
generall
desire
,
and
the
degrees
of
it
.
The
particular
is
,
that
I
may
dwell
in
the
house
of
the
Lord
.
Then
the
grounds
and
ends
of
the
particular
desire
,
of
dwelling
in
the
house
of
the
Lord
,
Because
it
is
the
house
of
God
,
there
is
a
strong
argument
to
moove
him
to
dwell
in
the
house
of
God
,
it
is
good
dwelling
where
God
dwells
,
where
his
Angels
dwell
,
and
where
his
Spirit
dwells
in
the
house
of
the
Lord
,
there
is
one
argument
that
moved
him
,
I
desire
to
dwell
there
,
because
it
is
the
house
of
God
,
which
is
set
out
by
the
extent
of
time
,
that
I
may
dwell
in
the
house
of
God
,
all
the
dayes
of
my
life
,
till
I
be
housed
in
heaven
,
where
I
shall
need
none
of
these
Ordinances
that
I
stand
in
need
of
in
this
world
I
desire
to
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
.
Then
the
secondend
is
,
To
behold
the
beauty
of
God
,
that
was
one
end
of
his
desire
,
to
dwell
in
the
house
of
God
,
not
to
feed
his
eyes
with
speculations
,
and
goodly
sights
:
(
as
indeed
there
were
in
the
Tabernacle
goodly
things
to
be
seene
,
)
no
;
he
had
a
more
spirituall
sight
then
that
;
hee
saw
the
inward
spirituall
beauty
of
those
spirituall
things
,
the
other
were
but
outward
things
,
as
the
Apostle
calls
them
,
I
desire
to
dwell
in
the
house
of
the
Lord
,
to
behold
the
beauty
of
the
Lord
,
the
inward
beauty
of
the
Lord
,
especially
.
And
then
the
third
end
of
his
desire
is
,
That
I
may
enquire
in
his
Temple
,
hee
desired
to
dwell
in
the
house
of
God
,
because
it
was
the
house
of
God
;
and
to
see
the
beauty
of
God
;
the
sweet
alluring
beauty
of
God
,
that
appeared
in
his
Ordinances
:
and
then
his
desire
was
to
dwell
in
the
house
of
God
,
that
hee
might
enquire
more
and
more
,
of
the
meaning
of
God
still
,
because
there
is
an
unsathomed
bottome
,
and
an
endlesse
depth
of
excel
lency
in
divine
things
,
that
the
more
wee
know
,
the
more
wee
may
,
and
the
more
wee
seeke
,
the
more
we
may
seeke
;
they
are
beyond
our
capacity
,
they
doe
not
onely
satisfie
,
but
transcend
it
,
therefore
hee
desires
still
further
and
further
,
to
wade
deeper
into
these
things
,
to
enquire
in
Gods
Temple
.
Thus
yee
see
the
stateof
the
verse
.
There
is
a
generaldesire
propounded
One
thing
have
I
desired
of
the
Lord
,
&
that
wil
I
seek
after
.
And
then
the
desire
specified
,
To
dwell
in
the
house
of
the
Lord
.
And
to
see
the
beauty
of
the
Lord
,
And
to
enquire
in
his
Temple
.
These
be
the
3.
ends
.
One
thing
have
I
desired
of
the
Lord
,
&c.
To
speake
first
of
this
desire
,
generally
propounded
,
One
thing
have
I
desired
,
&c.
And
then
of
the
increase
of
it
,
in
that
hee
saith
,
I
will
seeke
after
it
still
,
he
desired
it
,
and
he
would
seeke
more
and
more
after
it
.
In
the
desire
,
consider
,
First
the
object
,
One
thing
.
And
then
the
desire
or
seeking
it selfe
.
First
the
object
,
One
thing
.
Was
there
but
one
One
thing
have
I
desired
?
yes
;
Seeke
yee
first
the
Kingdome
of
God
,
and
all
the
rest
will
be
cast
on
you
.
The
best
way
to
have
all
other
things
,
is
to
seeke
one
thing
in
the
first
place
.
Therefore
in
heavenly
wisedome
he
saith
,
I
desire
unum
uni●è
,
one
thing
after
an
entire
manner
,
that
I
desire
more
then
all
things
else
.
Hence
we
may
see
that
,
There
is
a
difference
of
degrees
of
things
.
God
hath
established
in
the
world
degrees
of
things
;
there
are
some
good
,
&
some
ill
by
his
permission
,
&
of
good
,
there
are
some
that
are
greater
goods
,
and
some
lesse
,
there
are
spirituall
goods
,
and
outward
goods
;
and
of
spirituall
good
,
there
are
some
that
are
meanes
leading
to
that
which
is
spiritually
good
,
and
some
that
are
spirituall
good
things
in
their
owne
essence
,
and
nature
:
the
leading
preparing
things
,
are
the
meanes
of
salvation
,
the
Word
,
and
Sacraments
,
and
being
in
the
visible
Church
;
the
true
spirituall
good
,
it
he
good
that
wee
get
by
these
things
,
faith
and
love
,
and
spirituall
inward
strength
.
Now
that
there
is
degrees
of
things
,
the
Prophet
here
insinuates
when
he
saith
,
One
thing
have
I
desired
,
that
is
,
of
all
these
variety
of
things
,
hee
desired
the
best
that
includes
all
in
it
.
God
to
exercise
the
wisedome
that
hee
hath
given
to
man
,
hath
planted
adifference
in
the
creatures
,
and
hath
given
a
faculty
to
man
,
to
make
a
right
choise
in
those
differences
:
and
then
man
makes
a
right
choise
,
when
hee
chooseth
as
God
chooseth
:
Now
God
makes
choise
of
spirituall
things
to
be
the
best
things
,
and
them
he
gives
to
his
best
friends
;
he
knowes
they
will
make
us
good
,
and
supply
all
outward
wants
whatsoever
,
and
sanctifie
all
estates
,
and
conditions
to
us
;
and
they
are
eternall
,
sutable
to
the
spirituall
nature
of
oursoules
.
God
knowes
this
very
well
:
therefore
God
hath
set
spirituall
things
,
as
the
one
only
thing
:
&
so
the
soule
when
it
is
made
spirituall
,
and
hath
the
Image
of
God
upon
it
,
it
chooseth
as
God
chooseth
.
One
thing
have
I
desired
.
But
here
it
may
be
asked
,
why
doth
he
say
,
One
thing
?
he
desired
not
onely
to
live
neare
the
Tabernacle
;
but
to
heare
and
see
,
to
have
the
Word
read
,
and
he
desired
thereupon
Grace
,
and
then
nearer
Communion
with
God
by
grace
,
to
have
more
communion
here
,
and
fuller
communion
in
heaven
,
here
is
more
then
one
thing
.
I
answere
,
it
is
all
one
,
I
desire
one
thing
;
What
is
that
?
To
live
in
the
Church
of
God
,
to
enjoy
the
Ordinances
of
God
,
and
they
will
draw
on
faith
,
&
feare
,
&c.
the
Spirit
accompanying
the
Ordinances
,
it
will
be
a
spirit
of
faith
,
and
repentance
,
and
grace
,
and
by
those
graces
of
faith
,
and
the
rest
that
accompany
the
Ordinances
,
I
shall
have
nearer
communion
with
God
here
,
and
eternall
,
and
everlasting
communion
with
God
in
heaven
,
and
all
these
are
but
one
;
because
they
are
all
linkes
of
one
chaine
.
Therefore
when
he
saith
,
One
thing
have
I
desired
,
he
meanes
that
one
thing
that
will
draw
on
all
other
.
That
is
the
scope
of
a
gracious
heart
,
when
it
attends
upon
the
meanes
of
salvation
and
lives
in
the
Church
;
not
to
heare
One
thing
have
I
desired
.
But
to
speake
a
little
more
of
the
object
,
why
One
thing
?
First
,
it
is
from
the
nature
of
God
,
wee
must
have
the
whole
bent
,
and
sway
of
our
soules
to
My
sonne
give
me
thy
whole
heart
,
and
Thou
shalt
love
the
Lord
withall
thy
heart
,
and
withall
thy
soule
;
the
bent
,
and
sway
of
the
soule
must
be
that
way
:
for
it
is
the
nature
of
excellent
things
,
except
w●
desire
them
in
the
chiefe
place
,
they
take
state
upon
them
,
God
takes
state
upon
him
in
this
case
,
hee
will
not
have
us
serve
him
and
Mammon
,
he
will
not
have
the
heart
divided
.
Then
againe
,
it
is
from
the
nature
of
the
soule
,
One
thing
.
It
is
the
nature
of
the
soule
,
when
it
is
upon
many
things
,
it
can
doe
nothing
well
:
therefore
that
I
may
be
religious
to
purpose
,
One
thing
have
I
desired
.
A
streame
cut
into
many
channels
runs
weakely
,
and
is
unfit
to
carry
any
thing
.
Babylon
was
so
taken
.
They
cut
the
River
into
many
channels
,
and
then
hee
that
tooke
it
,
easily
passed
over
them
.
When
the
soule
is
divided
into
many
channels
,
to
many
things
,
that
it
lookes
after
this
thing
,
and
that
thing
,
and
that
with
expence
and
intention
of
care
,
and
indeavour
.
Alas
,
where
is
the
desire
of
one
thing
necessary
all
the
while
?
For
the
soule
cannot
goe
with
that
strength
as
it
should
except
it
mind
one
thing
:
the
soule
of
man
is
a
finite
thing
,
therefore
except
it
gather
its
strength
,
as
a
streame
that
riseth
of
many
particular
lesser
rivers
which
makes
it
run
strongly
:
so
the
soule
it
cannot
desire
one
thing
as
it
should
,
except
it
bring
all
other
petty
streames
to
it
,
and
make
that
the
mayne
desire
to
be
saved
in
another
world
,
and
to
have
communion
and
fellowship
with
God
in
Christ
Jesus
,
by
the
Spirit
of
grace
in
this
world
,
in
the
use
of
the
meanes
;
unlesse
this
be
the
maine
care
,
the
soule
takes
no
good
,
when
it
is
so
much
set
on
other
things
.
Then
thirdly
hee
sets
One
thing
,
(
To
dwell
in
the
house
of
God
,
to
grow
in
grace
there
,
as
a
Cedar
,
to
be
a
Tree
planted
there
)
from
the
very
nature
of
grace
,
which
is
to
unite
things
to
the
mayne
;
the
Spirit
of
grace
sets
before
the
eye
of
the
soule
,
heavenly
spirituall
things
in
their
greatnesse
,
and
excellency
:
and
the
Spirit
of
grace
,
seeing
there
are
many
usefull
things
in
this
world
,
it
hath
an
uniting
,
knitting
subordinating
power
,
to
rancke
all
things
so
,
as
they
may
agree
to
,
and
helpe
the
mayne
.
Grace
confines
the
soule
to
one
thing
:
man
after
his
fall
sought
out
many
inventions
,
saith
the
Wise
man
:
he
was
not
content
with
his
condition
when
he
stood
,
but
hee
sought
out
many
inventions
.
When
man
falls
to
the
creature
,
he
knowes
not
where
to
stay
;
no
creature
can
afford
a
stay
,
and
rest
,
for
the
soule
long
,
the
soule
is
never
quiet
till
it
come
to
God
againe
,
and
that
is
the
one
thing
the
soule
desireth
.
The
soule
being
sanctified
by
the
Spirit
of
God
,
it
subordinates
all
things
to
this
one
thing
.
David
desired
many
things
besides
this
one
thing
,
but
not
in
that
degree
,
but
as
they
might
stand
with
the
desire
of
this
one
thing
necessarie
.
Grace
subordinates
,
and
ranckes
all
things
,
so
as
that
the
best
things
have
the
preheminence
.
Therefore
hee
might
well
say
,
One
thing
,
from
the
disposition
,
that
grace
hath
to
rancke
all
things
to
one
.
It
is
a
promise
in
the
Covenant
of
grace
,
saith
God
,
I
will
give
you
one
heart
,
as
soone
as
a
man
becomes
a
Christian
,
he
hath
one
heart
,
his
heart
before
was
divided
,
there
was
variety
of
objects
it
was
set
upon
,
God
had
the
least
piece
,
the
slesh
had
a
piece
,
and
this
delight
,
and
that
delight
had
a
piece
:
but
saith
God
,
I
will
give
you
one
heart
,
that
is
,
a
heart
uniting
it selfe
in
desire
to
the
best
things
,
and
regulating
all
things
,
so
as
all
shall
be
but
one
,
that
a
man
shall
use
the
world
as
though
hee
used
it
not
;
so
as
it
shall
helpe
to
the
maine
.
As
I
sayd
little
streames
they
helpe
the
mayne
streame
running
into
it
,
so
grace
hath
a
subordinating
power
over
all
things
in
the
world
,
as
they
may
helpe
the
mayne
.
One
thing
have
I
desired
;
and
I
desire
other
things
as
they
may
helpe
the
mayne
;
Grace
will
teach
us
that
Art
,
it
hath
a
speciall
Art
that
way
.
So
wee
see
both
in
regard
of
God
,
and
in
regard
of
the
soule
being
finite
,
and
in
respect
of
the
wise
disposing
of
grace
that
aymes
at
the
mayne
,
and
ranckes
all
things
as
they
may
helpe
the
mayne
,
he
doth
well
say
,
One
thing
have
I
desired
.
This
shewes
the
vanitie
,
One
thing
necessarie
,
is
set
after
all
.
Indeed
without
grace
this
is
so
:
The
first
worke
of
grace
is
to
set
the
soule
in
order
,
to
subdue
base
affections
,
to
sanctifie
the
judgement
:
and
when
it
hath
set
the
soule
in
tune
,
and
order
,
then
it
is
fitted
to
set
a
right
price
on
things
,
to
rancke
and
order
them
as
it
should
.
So
much
shall
be
sufficient
to
unfold
the
object
it selfe
in
generall
,
One
thing
.
Have
I
desired
.
Now
I
come
to
the
affection
it selfe
,
set
forth
here
by
the
degrees
.
One
thing
have
I
desired
,
and
that
I
will
seeke
after
.
I
have
desired
it
,
and
I
Now
this
desire
it
was
a
spituall
desire
One
thing
have
I
desired
of
the
Lord
.
Holy
desires
they
issue
from
choyce
:
a
holy
wise
desire
(
when
it
is
And
choyce
supposeth
an
esteeme
of
the
David
,
that
bred
a
holy
esteeme
of
these
excellent
things
;
the
meanes
of
salvation
,
having
the
Spirit
of
God
accompanying
of
them
,
containing
such
excellent
comforts
,
as
they
doe
.
I
say
this
desire
supposes
a
right
judgement
,
and
thence
an
esteeme
,
thence
a
choyse
upon
all
,
choosing
these
things
above
all
other
contentments
,
and
things
in
the
world
besides
.
For
at
this
time
he
wanted
in
his
family
.
the
comfort
of
his
wife
and
house
,
&c.
Tush
,
what
doe
I
regard
these
things
?
if
I
could
enjoy
the
sweet
,
and
strong
,
and
comfortable
presence
of
God
in
his
Ordinances
,
other
things
I
could
beare
well
enough
,
the
want
of
house
,
and
wife
,
and
children
,
the
pleasures
,
and
contentments
of
my
Country
:
therefore
One
thing
have
I
desired
.
It
was
a
desire
out
of
a
high
esteeme
and
choyse
of
that
one
thing
he
speakes
of
.
The
point
of
Doctrine
that
I
will
observe
in
brief
,
(
because
I
hasten
to
the
maine
thing
)
is
this
,
that
That
the
spirit
of
God
,
in
the
hearts
of
his
children
,
is
effectuall
in
stirring
up
holy
desires
.
There
is
nothing
tha
charactizeth
,
and
sets
a
stampe
upon
a
Christian
so
much
as
desires
,
All
other
things
may
bee
counterfeit
,
words
and
actions
may
bee
counterfeit
,
but
the
desires
and
affections
cannot
,
because
they
are
the
immediate
issues
and
productions
of
the
soule
,
they
ate
that
that
comes
immediately
from
the
Soule
,
as
fire
cannot
bee
counterfeit
.
A
man
may
aske
his
desires
what
he
is
,
according
to
the
pulse
of
the
desires
,
so
is
the
temper
of
the
man
:
desires
are
better
then
actions
a
great
deale
:
for
a
man
may
doe
a
good
action
,
that
hee
doth
not
love
,
and
he
may
abstaine
from
an
ill
action
that
he
hates
not
:
but
God
is
a
Spirit
,
and
lookes
to
the
Spirit
especially
.
It
is
a
good
Character
of
a
Christian
,
that
his
desire
for
the
most
part
is
to
good
;
the
tenour
and
sway
,
and
bent
of
his
desire
is
to
good
.
One
things
have
I
desired
:
the
spirit
of
God
is
effectuall
in
stirring
up
these
desires
.
But
how
shall
we
know
To
goe
no
farther
than
the
Text
:
desires
are
holy
,
One
thing
have
I
desired
saith
David
,
what
was
that
?
to
be
rich
and
great
in
the
World
,
and
to
bee
revenged
on
my
enemies
?
No
,
no
,
that
is
not
the
matter
,
I
have
many
enemies
;
GOD
will
take
a
course
that
they
shall
fall
;
that
that
I
desire
,
is
to
have
neerer
Communion
with
God
,
I
desire
to
enjoy
the
Ordinances
of
God
:
so
his
desire
it
was
set
on
spirituall
objects
,
and
that
argued
it
was
a
holy
desire
.
And
then
againe
his
desire
,
it
was
a
fervent
desire
,
as
he
saith
,
one
thing
have
I
desired
&
thatwil
I
seek
after
.
It
was
not
a
blaze
or
flash
,
that
was
soon
in
,
and
soon
out
,
it
was
not
a
meere
veleitie
,
a
kind
of
inefficacious
desire
:
fervency
shewed
that
his
desire
was
sound
,
hee
would
not
bee
quieted
without
the
thing
accomplished
.
And
then
Constancy
,
Lord
have
Mercy
upon
me
,
&c.
he
hath
good
ejaculations
sometimes
:
I
but
what
is
the
bent
and
sway
of
his
desires
?
This
was
Davids
constant
desire
:
as
it
was
about
spirituall
,
and
was
a
fervent
,
and
eager
desire
,
that
he
would
not
bee
quiet
,
so
it
was
constant
:
that
that
is
naturall
is
constant
,
and
that
that
is
supernaturally
naturall
,
that
that
is
naturall
in
spirituall
things
it
is
constant
,
nature
is
constant
.
For
how
doth
nature
differ
from
Art
?
Artificiall
things
are
for
a
time
:
teach
a
creature
beyond
his
nature
,
hee
will
shew
his
naturals
,
so
let
an
Hypocrite
act
a
part
,
if
it
be
not
his
nature
,
he
will
soone
turne
to
his
naturals
,
and
shew
that
he
is
an
Hypocrite
againe
.
Constancy
and
perpetuity
in
good
things
,
a
tenour
of
good
desires
shew
that
the
heart
is
good
,
because
it
is
costant
.
And
then
againe
his
One
thing
have
I
desired
,
what
was
that
?
To
dwell
in
the
house
of
the
Lord
,
what
to
doe
?
To
behold
the
beauty
of
God
:
to
see
God
in
his
excellency
and
beauty
,
and
worthinesse
.
All
his
desire
was
from
this
,
that
his
soule
was
enamoured
with
the
beauty
of
Gods
house
.
The
love
of
God
stirred
up
this
blessed
desire
in
the
Prophet
,
therefore
it
was
a
holy
and
spirituall
desire
.
Againe
,
as
they
spring
One
thing
have
I
desired
,
and
that
will
I
seeke
,
&c.
Therefore
let
us
examine
what
our
desires
And
let
those
that
mourne
in
Sion
,
that
have
some
evidence
,
(
though
they
are
not
so
good
as
they
would
be
:
)
let
them
looke
to
their
hearts
:
what
is
thy
desire
?
what
is
the
bent
of
thy
soule
?
when
a
man
is
once
converted
and
turned
,
wherein
is
his
turning
?
Especially
,
his
minde
and
judgement
,
and
esteeme
of
things
as
altered
,
there
is
a
change
of
minde
,
and
withall
the
desire
,
and
bent
of
the
soule
is
altered
:
that
if
a
man
aske
him
,
and
examine
what
the
bent
is
of
all
the
course
of
his
life
;
oh
that
God
might
be
glorified
,
that
his
Church
and
cause
might
prosper
,
that
others
might
be
converted
,
this
is
the
bent
of
his
soule
:
not
that
hee
might
be
great
in
the
world
,
and
ruine
those
that
stand
in
his
way
,
(
this
shewes
that
a
man
is
a
rotten
hypocrite
)
the
bent
and
sway
of
the
soule
shews
what
a
man
is
.
Because
I
would
not
One
thing
have
I
desired
,
and
that
will
I
seeke
after
;
not
by
prayer
onely
,
but
in
the
use
of
all
meanes
:
as
indeed
hee
was
never
quiet
,
till
hee
was
setled
againe
in
Sion
;
nor
then
neither
,
till
he
had
gotten
materials
for
the
Temple
,
and
a
place
for
Gods
honour
to
dwell
in
.
If
desires
be
not
the
desires
of
the
sluggard
,
there
will
be
indeavour
:
as
wee
see
in
the
desire
of
David
here
,
One
thing
have
I
desired
,
and
that
will
I
seeke
:
he
used
all
meanes
to
enjoy
communion
with
God
sweetly
.
The
Slug
gard
lusts
and
hath
nothing
:
so
there
are
many
spirituall
sluggards
that
lust
,
and
have
nothing
:
because
they
shew
not
their
desire
in
their
indeavours
:
there
will
be
indeavour
,
where
the
desire
is
true
.
For
desire
springs
from
the
Will
;
the
Will
being
the
appetite
of
the
whole
man
,
Voluntas
appetitus
,
&c.
The
understanding
carries
not
,
but
the
Will
:
when
the
Will
,
will
have
a
thing
,
it
caryes
all
the
parts
;
hereupon
when
the
desire
is
true
,
it
stirs
up
all
the
powers
and
faculties
to
doe
their
dutie
,
to
seeke
to
attaine
the
accomplishment
,
and
possession
of
that
that
is
desired
.
Those
therefore
,
that
pretend
they
have
good
desires
to
God
,
and
yet
live
scandalously
,
and
negligently
,
and
will
take
no
paines
with
their
soules
,
alas
it
is
the
sluggards
desire
,
if
they
take
not
paines
to
remoove
all
lets
,
and
hindrances
:
for
a
man
may
know
the
desire
of
a
thing
is
good
,
when
hee
labours
to
set
the
hindrances
out
of
the
way
if
hee
can
;
if
the
lets
and
hindrances
be
not
impossible
,
hee
will
remove
it
if
hee
can
.
Therefore
those
that
pretend
this
,
and
that
,
(
There
is
a
Lion
in
the
way
)
when
they
might
remoove
it
if
they
would
,
there
is
no
true
desire
:
for
desire
is
with
the
remooving
of
all
possible
hindrances
of
the
thing
desired
.
But
to
resolve
one
question
.
I
answer
;
if
the
desire
David
,
One
thing
have
I
desired
.
I
desire
to
be
free
from
sinne
,
as
a
greater
blessing
to
my
soule
,
then
to
be
free
from
any
calamity
:
oh
,
it
is
a
good
signe
.
And
surely
a
man
can
never
have
comfort
of
his
desire
,
till
his
desires
be
raysed
to
that
pitch
.
For
none
ever
shall
come
to
heaven
,
that
doe
not
desire
the
things
that
tend
to
heaven
,
above
all
earthly
things
,
nor
none
shall
ever
escape
hell
,
that
doe
not
thinke
it
worse
,
and
more
terrible
then
all
earthly
miseries
.
God
brings
no
fooles
to
heaven
,
that
cannot
discerne
the
difference
of
things
.
Therefore
let
us
know
,
that
our
desires
are
to
little
purpose
if
wee
have
some
desire
to
be
good
,
&c.
but
wee
have
a
greater
desire
to
be
rich
,
and
great
in
the
world
,
to
have
such
,
and
such
place
:
if
the
desire
of
that
be
greater
,
then
to
be
gracious
with
God
.
If
we
hate
poverty
,
and
disgrace
,
and
want
,
and
this
and
that
more
then
sinne
and
hell
,
to
which
sinne
leads
,
it
is
a
signe
that
our
judgements
are
rotten
and
corrupt
,
and
that
our
desire
is
no
pure
spirituall
desire
:
for
it
is
not
answerable
to
the
thing
desired
;
there
is
no
proportion
.
David
saith
here
,
One
thing
have
I
desired
:
his
desire
carryed
him
amaine
to
One
thing
necessary
,
above
all
other
things
whatsoever
.
Thus
you
see
out
of
the
Text
,
what
are
the
distinguishing
notes
of
true
desires
from
those
that
are
false
.
I
need
name
no
more
,
if
we
consider
what
hath
beene
spoken
.
Now
for
,
our
comfort
,
if
we
find
these
holy
desires
:
oh
!
let
us
take
comfort
in
our selves
:
for
God
will
fulfill
the
desires
of
them
that
feare
him
:
holy
desires
,
they
are
the
birth
of
Gods
Spirit
,
and
there
is
not
one
of
them
that
shall
be
lost
:
for
God
regards
those
desires
,
My
groanings
are
not
hid
from
thee
;
my
groanings
in
trouble
:
and
desires
of
grace
.
There
is
not
the
least
thing
stirred
up
in
the
soule
by
the
Spirit
of
God
,
but
it
prevayles
with
God
in
some
degree
;
answerable
to
the
degree
of
worth
in
it
:
therefore
if
wee
have
holy
desires
stirred
up
by
God
,
God
promotes
those
desires
,
God
will
regard
his
owne
worke
,
and
to
him
that
hath
shall
be
given
.
Lord
be
mercifull
to
thy
servants
,
that
desire
to
feare
thy
Name
,
saith
Ezechias
.
It
is
a
plea
that
wee
may
bring
to
God
,
Lord
,
I
desire
to
please
thee
,
as
it
is
,
Isay
26.
8.
The
desire
of
our
soules
is
to
thy
Name
oh
Lord
;
Wee
faile
sometimes
,
that
wee
cannot
performe
actions
,
with
that
zeale
and
earnestnes
,
as
wee
should
:
but
the
desire
,
and
bent
of
our
soule
is
to
thy
Name
.
A
Christian
may
make
it
his
plea
to
God
,
truly
our
desires
are
towards
thy
Name
,
and
wee
have
some
sutable
indeavours
:
and
our
desires
are
more
that
way
,
then
to
any
thing
in
the
world
.
It
is
a
good
plea
,
though
wee
be
much
hindred
,
and
pulled
backe
by
our
corruptions
.
So
much
for
that
,
the
Act
upon
this
object
,
One
thing
have
I
desired
.
Of
whom
doth
hee
desire
it
?
Of
the
Lord
.
One
thing
have
I
desired
It
was
not
a
blind
desire
of
the
thing
,
but
a
desire
directed
to
the
right
object
,
to
God
to
fulfill
it
.
Holy
desires
are
such
as
we
are
not
ashamed
of
,
but
dare
open
them
to
God
himselfe
,
in
prayer
,
and
desires
to
God
.
A
Christian
,
what
he
desires
as
a
Christian
,
he
prayes
for
;
and
what
he
prayes
for
he
desires
;
he
is
an
hypocrite
else
.
If
a
man
pray
(
as
Saint
Austin
in
his
confessions
)
Lead
us
not
in
temptation
;
and
yet
they
run
into
Temptation
;
they
feed
their
eyes
,
and
eares
,
and
senses
with
vaine
things
:
you
know
what
they
are
well
enough
,
their
lives
are
nothing
but
a
satisfying
of
their
lusts
,
and
yet
they
pray
,
Lead
us
not
in
temptation
.
And
there
are
many
persons
that
desire
that
,
that
they
dare
not
pray
for
,
they
desire
to
be
so
bad
.
But
a
Christian
what
hee
desires
,
he
prayes
for
:
I
desire
in
earnest
to
be
in
the
house
of
the
Lord
,
I
desire
it
of
the
Lord
,
I
put
up
my
request
to
him
;
and
what
I
pray
to
him
for
,
I
earnestly
desire
indeed
.
Learne
this
in
a
word
hence
,
that
,
When
wee
have
holy
desires
stirred
up
by
God
,
turne
them
to
prayers
.
A
prayer
is
more
then
One
thing
have
I
desired
of
the
Lord
.
The
reason
why
wee
should
in
all
our
desires
,
make
our
desires
knowne
to
God
,
is
,
to
keepe
our
acquaintance
continually
with
God
.
Wee
have
continuall
use
of
desires
of
grace
,
and
desires
of
mortification
of
corruptions
,
and
of
freedome
from
this
,
and
that
evill
that
is
upon
us
:
as
many
desires
as
we
have
,
let
them
be
so
many
prayers
,
turne
our
desires
into
prayers
to
God
,
and
so
maintaine
our
acquaintance
with
God
.
And
we
shall
never
come
from
God
without
a
blessing
and
comfort
:
hee
never
sends
any
out
of
his
presence
empty
,
that
come
with
a
gracious
heart
,
that
know
what
they
desire
.
And
it
brings
peace
with
it
,
when
wee
make
our
desires
knowne
to
God
by
our
prayer
,
It
brings
peace
that
passeth
understanding
;
Ephes.
4.
The
peace
of
God
which
passeth
understanding
,
shall
keepe
your
hearts
and
minds
:
So
that
when
we
put
up
our
requests
to
God
with
thankefulnes
for
that
wee
have
received
,
the
soule
will
finde
peace
:
Therefore
I
say
,
let
us
turne
all
our
desires
into
prayers
,
to
maintain
perpetuall
communion
,
and
acquaintance
with
God
:
oh
!
it
is
a
gainefull
and
comfortable
acquaintance
.
It
is
an
argument
,
and
If
I
regard
iniquity
in
my
heart
,
God
will
not
heare
my
prayers
.
It
is
an
argument
of
a
good
conscience
to
come
oft
into
the
presence
of
God
:
but
I
will
not
enter
into
the
common
place
of
prayer
.
Wee
see
next
his
earnestnesse
I
have
desired
it
of
the
Lord
,
and
I
will
seeke
after
it
.
I
will
follow
God
still
.
I
will
seeke
after
it
.
In
prayer
,
and
in
the
use
of
all
good
meanes
,
I
will
doe
what
As
wee
see
in
Luke
18.
cared
neither
for
God
,
nor
man
:
yet
the
importunity
of
the
Widow
mooved
him
to
regard
her
.
So
the
poore
Church
of
God
,
shee
is
like
a
Widow
,
with
her
hayre
hanging
about
her
.
This
is
Sion
,
whom
none
regardeth
:
yet
this
Widow
,
the
poore
Church
of
God
,
and
every
particular
member
of
it
,
they
are
importunate
with
the
Judge
of
heaven
,
and
earth
,
with
God
,
and
will
not
he
more
regard
the
importunity
of
his
children
whom
he
loves
,
and
delights
in
that
,
Call
upon
him
day
and
night
?
will
not
he
regard
their
petitions
;
when
an
unrighteous
Judge
shall
care
for
the
importunity
of
a
poore
Widow
?
Thus
you
see
the
excellent
fruit
of
importunity
in
our
blessed
Saviour
himselfe
,
and
here
in
David
,
I
will
seeke
after
it
,
I
will
have
no
nay
.
Therefore
wee
are
exhorted
in
the
Scriptures
,
not
to
keep
silence
,
to
give
God
no
rest
,
you
that
are
the
Lords
remembrancers
,
keepe
not
silence
,
give
him
no
rest
:
as
Iacob
with
the
Angell
,
wrastle
with
him
,
leave
him
not
till
wee
have
a
blessing
.
As
the
woman
of
Canaan
,
let
us
follow
him
still
,
and
take
no
nay
.
Oh
this
is
a
blessed
violence
(
beloved
)
when
wee
can
set
upon
God
,
and
will
have
no
nay
,
but
renew
suite
upon
suite
,
and
desire
on
desire
,
and
never
leave
till
our
petitions
be
answered
.
Can
the
hypocrite
pray
alway
?
Would
you
know
a
comfortable
note
to
distinguish
an
hypocrite
from
a
true
Christian
?
take
it
hence
,
Will
the
hypocrite
pray
alway
?
Sometimes
he
will
pray
;
but
if
God
answere
him
not
presently
he
gives
over
;
but
Gods
children
pray
alwayes
;
if
the
ground
be
good
,
if
they
see
the
excellency
of
the
thing
,
and
the
necessity
,
and
withall
joyne
at
the
amiablenesse
of
it
,
that
it
may
be
gotten
.
When
they
see
the
excellency
,
and
the
necessity
and
usefulnesse
of
the
thing
,
and
the
attainablenesse
of
it
,
and
that
it
is
attainable
in
the
use
of
meanes
,
they
need
no
more
,
they
will
never
give
over
.
That
is
the
reason
of
that
in
the
petitions
,
Thy
Kingdome
come
,
thy
will
be
done
in
earth
as
it
is
in
heaven
.
But
can
wee
doe
the
will
of
God
on
earth
as
it
is
done
in
heaven
?
and
doth
Gods
glorious
Kingdome
of
heaven
come
while
wee
are
here
in
earth
?
No
,
it
doth
not
,
but
the
soule
that
is
guided
with
the
spirit
of
prayer
,
it
rests
not
in
this
or
that
degree
,
but
prayes
till
it
be
in
heaven
,
Thy
Kingdome
come
,
I
have
grace
now
,
but
I
desire
glory
,
Thy
will
be
done
,
I
desire
to
doe
it
as
thy
Saints
in
heaven
;
though
I
cannot
doe
it
:
but
I
desire
,
and
I
will
not
give
God
rest
,
but
pray
,
till
all
my
prayers
be
answered
in
heaven
;
and
then
I
shall
doe
the
will
of
God
as
it
is
done
in
heaven
indeed
.
Thus
we
ought
eagerly
,
and
constantly
to
persevere
in
our
desires
,
till
they
be
fully
satisfied
,
or
else
wee
are
but
hypocrites
.
Let
us
make
conscience
I
beseech
you
of
this
duty
more
then
wee
have
done
,
and
never
give
God
over
for
grace
,
for
strength
against
our
corruptions
;
for
his
Church
:
for
the
prosperity
of
the
meanes
of
salvation
:
for
those
things
that
we
have
ground
for
;
let
us
never
give
him
over
till
we
see
hee
hath
answered
our
desires
.
And
when
he
hath
answered
our
desires
,
let
us
goe
on
still
to
desire
more
:
for
this
life
is
a
life
of
desires
,
the
life
of
accomplishment
is
heaven
,
then
all
our
desires
shall
be
accomplished
,
and
all
promises
performed
,
and
not
before
then
.
This
is
a
life
of
desires
,
and
we
must
be
in
a
state
of
desires
,
and
prayers
still
till
we
be
in
heaven
.
What
is
the
reason
There
be
diverse
reasons
.
And
then
to
keepe
us
in
a
perpetuall
humble
subjection
,
and
dependance
on
him
,
hee
grants
not
all
at
once
,
but
leads
us
a
long
,
by
yeelding
a
little
,
and
a
little
,
that
so
hee
may
keepe
us
in
a
humble
dependance
.
And
then
to
exercise
all
our
graces
:
for
a
spirit
If
I
regardsinne
,
God
will
not
regard
my
prayers
.
A
spirit
of
prayer
is
a
spirit
that
puts
all
into
exercise
:
therefore
God
,
to
keepe
us
in
the
exercise
of
all
grace
answeres
not
at
the
first
.
And
then
hee
would
And
then
that
,
wee
One
thing
have
I
desired
.
And
he
did
not
onely
desire
it
,
but
turned
his
desire
into
a
prayer
,
hee
prayed
to
God
,
and
hee
not
onely
prayed
once
or
twice
,
but
hee
seekes
it
still
,
till
God
vouchsafed
to
grant
it
.
Well
,
but
that
that
he
prayed
for
,
hee
was
assured
Hee
shall
prepare
a
Table
before
mine
enemies
,
my
Cup
doth
overflow
.
But
what
is
that
to
this
?
these
be
things
of
this
life
?
Oh!
but
saith
he
,
God
will
be
good
to
me
in
the
things
of
another
life
,
and
all
the
dayes
of
my
life
too
:
Doubtlesse
the
loving
kindnesse
of
the
Lord
shall
follow
me
all
the
dayes
of
my
life
,
and
I
shall
dwell
in
the
house
of
the
Lord
:
hee
takes
in
trust
his
dwelling
in
the
house
of
God
,
and
that
the
loving
kindnesse
of
God
should
follow
him
all
the
dayes
of
his
life
,
hee
was
assured
of
it
,
and
yet
here
hee
seekes
it
,
and
prayes
for
it
.
I
note
it
,
to
shew
that
the
assurance
of
the
thing
Babylon
:
he
had
read
Ieremies
Prophesies
,
he
knew
the
time
was
accomplished
;
yet
we
see
what
an
earnest
prayer
hee
makes
there
.
Christ
knew
that
God
heard
him
in
all
his
desires
,
that
he
should
have
all
good
from
God
,
being
his
onely
Sonne
,
yet
he
prayed
whole
nights
sometimes
,
and
a
whole
Chapter
Ioh.
17.
is
an
excellent
But
I
will
be
sought
unto
of
the
house
of
Judah
for
this
,
Ezek.
36.
the
bellies
of
the
wicked
with
good
things
.
But
if
we
will
have
things
for
our
good
in
particular
,
we
must
receive
them
as
the
fruite
of
our
prayers
from
God
,
you
see
here
he
seekes
,
and
desires
that
that
hee
had
a
promise
to
have
,
one
thing
have
I
desired
of
the
Lord
,
and
that
will
I
seeke
.
That
I
may
dwell
in
the
House
of
the
Lord
.
It
was
generally
propounded
before
,
One
thing
have
I
desired
,
and
that
will
I
seeke
after
,
with
all
my
might
,
and
what
is
that
?
the
specification
of
it
is
this
,
That
I
may
dwell
in
the
House
of
the
Lord
for
ever
.
His
desire
is
,
not
only
to
be
in
Gods
house
,
but
to
dwell
in
it
,
to
abide
;
and
not
for
a
little
while
,
but
to
dwell
,
and
to
dwell
all
the
dayes
of
my
life
.
The
House
of
God
then
was
the
Tabernacle
,
the
Sanctuary
,
the
Temple
was
not
yet
built
:
he
desired
to
be
neare
the
Tabernacle
,
to
dwell
in
the
Sanctuary
,
the
place
of
Gods
worship
.
In
the
Tabernacle
,
which
in
those
times
was
the
House
of
God
,
there
was
the
Arke
,
and
the
mercy-seate
;
types
of
many
glorious
things
in
the
new
Testament
,
the
Holy
of
holies
,
&c.
And
hee
desired
to
dwell
in
the
Tabernacle
,
to
be
neare
the
Arke
,
the
House
of
God
,
why
?
because
God
manifested
his
presence
there
,
more
then
in
other
places
.
The
Arke
hath
Gods
name
in
diverse
places
of
Scripture
;
because
God
gave
his
answers
in
the
Arke
,
in
the
Propitiatory
,
or
Mercie-seate
,
they
came
there
to
know
his
meaning
,
what
hee
would
have
;
he
gave
his
answers
there
.
He
is
said
to
dwell
betweene
the
Cherubins
:
there
were
two
Cherubins
upon
the
Mercy-seate
,
and
God
is
said
to
dwell
betweene
the
Cherubins
:
that
is
,
there
he
was
present
to
give
answers
to
the
high
Priest
,
when
hee
came
to
aske
.
David
knew
this
well
enough
,
that
God
had
vouchsafed
a
more
speciall
presence
in
the
Tabernacle
,
then
in
all
the
places
of
the
world
,
and
therefore
saith
he
,
I
desire
to
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
.
House
,
we
take
for
the
persons
that
are
in
it
,
and
And
it
is
called
the
House
of
God
,
because
Let
him
kisse
me
with
the
kisses
of
his
mouth
,
Cant.
1.
A
mans
house
is
his
Castle
as
we
say
,
that
hee
will
protect
and
provide
for
.
God
will
be
sure
to
protect
,
and
provide
for
his
Church
.
Therefore
hee
calls
the
Church
of
God
,
that
is
,
the
Tabernacle
(
that
was
the
Church
at
that
time
)
the
house
of
God
.
If
wee
apply
it
to
our
times
,
that
that
answers
the
Tabernacle
now
,
is
particular
visible
Churches
under
particular
Pastors
,
where
the
meanes
of
salvation
are
set
up
,
particular
visible
Churches
now
are
Gods
Tabernacle
.
The
Church
of
the
Jewes
was
a
Nationall
Church
:
there
was
but
one
Church
,
but
one
place
,
and
one
Tabernacle
:
but
now
God
hath
erected
particular
Tabernacles
,
every
particular
Church
&
Congregation
under
one
Pastor
▪
their
meeting
is
the
Church
of
God
,
a
severall
Church
independant
.
Our
Nationall
Church
,
that
is
,
the
Church
of
England
:
because
it
is
under
a
government
Civill
,
which
is
not
dependant
upon
any
other
forraine
Prince
,
it
is
a
particular
Church
from
other
nations
.
In
that
God
calls
the
Two
or
three
are
met
together
,
I
will
bee
in
the
middest
of
them
.
When
Gods
people
meet
together
in
the
Church
,
God
is
present
among
them
.
So
you
see
in
what
respect
,
the
Tabernacle
then
,
and
particular
Churches
now
(
which
answer
it
)
are
called
the
House
of
God
.
Let
us
learne
this
for
That
I
may
—
Dwell
in
the
house
of
the
Lord
,
&c.
The
act
here
is
,
that
I
may
dwell
in
the
house
of
the
Lord
.
Hee
did
not
desire
to
be
in
it
for
a
day
or
a
little
time
,
to
salute
it
,
and
so
to
leave
it
:
but
to
dwell
in
the
House
of
the
Lord
,
and
to
dwell
there
for
ever
.
You
see
here
that
Christians
have
a
constant
love
to
the
best
things
,
a
constant
desire
to
dwell
in
the
house
of
God
.
You
may
thinke
it
a
strange
desire
of
this
holy
man
to
dwell
in
the
House
of
God
:
but
thinke
then
of
the
continuednesse
of
his
desire
,
it
was
even
to
heaven
it selfe
,
he
desired
to
dwell
in
the
House
of
God
for
ever
.
For
what
end
?
I
desire
to
dwell
in
the
abide
in
his
love
,
and
faith
in
him
,
that
I
may
abide
in
Christ
.
It
is
not
onely
for
a
man
to
abide
in
the
House
of
God
,
and
goe
no
further
then
so
,
but
to
abide
in
the
love
of
God
,
and
in
our
love
,
and
care
,
and
faith
,
and
dependance
upon
him
,
to
make
God
our
house
to
live
,
and
walke
,
and
abide
in
,
to
dwell
in
God
,
as
Saint
Iohn
saith
,
not
onely
in
the
House
of
God
,
but
God
himselfe
.
And
the
upshot
of
all
his