Gospel-worship
:
OR
,
The
right
manner
of
drawing
nigh
to
God
in
generall
.
And
particularly
in
those
three
great
Ordinances
:
Viz.
1
Hearing
of
the
Word
,
2
Receiving
the
Lords
Supper
,
3
Prayer
.
LEVITICUS
.
10.
3.
Then
Moses
said
unto
Aaron
,
This
is
it
that
the
Lord
spake
saying
,
I
will
be
Sanctified
in
them
that
come
nigh
me
,
and
before
all
the
People
I
will
be
glorified
:
And
Aaron
held
his
peace
.
THESE
words
are
the
speech
of
Moses
to
Aaron
his
Brother
,
indeavouring
to
quiet
and
comfort
his
heart
,
which
was
(
no
question
exceedingly
troubled
upon
that
sore
and
great
affliction
that
was
upon
him
in
the
strange
death
of
his
two
Sonnes
,
Nadab
,
and
Abibu
,
the
story
is
this
:
After
Aarons
Sonnes
were
consecrated
to
the
Priestly
Office
,
they
coming
to
attend
this
their
Office
,
the
very
first
day
after
their
consecration
to
offer
Incense
unto
God
,
they
ventured
to
offer
incense
with
strange
fire
,
with
other
fire
then
God
had
appointed
Upon
that
the
fire
of
Gods
wrath
broke
out
upon
them
,
and
slew
them
both
presently
in
the
very
Sanctuary
before
all
the
people
,
for
it
was
a
solemne
time
:
being
the
beginning
of
the
solemn
Consecration
of
the
Priesthood
.
Upon
this
the
spirit
of
Aaron
could
not
but
be
exceedingly
troubled
,
to
see
his
two
Sonnes
thus
struck
.
Now
Moses
comes
to
him
and
saith
,
This
is
that
which
the
Lord
spake
,
I
will
be
Sanctified
in
them
that
draw
nigh
me
,
and
before
all
the
people
I
will
be
glorifyed
.
And
upon
this
Aaron
held
his
peace
.
We
reade
that
once
fire
came
downe
from
Heaven
in
a
way
of
Mercy
to
consume
the
sacrifices
:
but
now
fire
comes
downe
from
heaven
in
a
way
of
Judgement
to
consume
the
sacrificers
,
even
Nadab
and
Abihu
:
they
were
Aarons
sonnes
,
the
sonnes
of
a
godly
man
,
the
sonnes
of
the
High-Priest
,
they
were
his
eldest
sonnes
,
for
Aaron
had
other
sonnes
besides
Nadab
and
Abihu
,
Eleazer
and
Ithamar
,
but
these
were
his
two
eldest
sonnes
:
they
were
two
voung
men
,
they
were
struck
in
the
very
prime
of
their
age
,
they
were
two
that
were
newly
consecrated
in
the
Priests
office
,
for
so
you
finde
it
in
the
9.
Chap.
And
they
were
two
men
of
renown
in
the
country
and
before
all
the
people
of
Israel
,
two
men
that
God
had
much
honoured
heretofore
;
as
you
shall
find
in
the
24
Chap
of
Exod.
and
the
beginning
,
this
Nadab
and
Abihu
were
men
of
great
repute
and
great
renown
,
that
God
did
much
honour
in
former
times
;
for
when
God
called
Moses
and
Aaron
with
the
Elders
to
come
up
to
him
,
Hee
singles
out
Nadab
and
Abihu
amongst
the
rest
and
names
them
.
And
hee
said
unto
Moses
,
Come
up
unto
the
Lord
,
thou
and
Aaron
,
Nadab
and
Abihu
,
and
70.
of
the
Elders
of
Israel
.
Moses
and
Aaron
,
Nadab
and
Abihu
are
only
named
,
and
then
70.
of
the
Elders
in
generall
,
but
Moses
,
Aaron
,
Nadab
,
and
Abihu
,
as
if
these
were
the
foure
eminent
men
of
renown
among
all
the
people
of
Israel
,
hee
names
none
of
the
70.
Elders
but
these
two
,
besides
Moses
and
Aaron
:
therfore
these
two
that
were
consumed
by
strange
fire
,
were
renowned
men
and
newly
consecrated
into
their
Office
.
What
was
their
Sinne
?
Their
sinne
it
was
offering
of
strange
fire
,
so
the
Text
saith
that
they
offred
strange
fire
,
which
God
commanded
them
not
,
in
the
beginning
of
the
Chapter
.
But
had
God
ever
forbidden
it
?
where
doe
wee
find
that
ever
God
had
forbidden
them
to
offer
strange
Fire
,
or
appointed
that
they
should
offer
onely
one
kind
of
fire
?
There
is
no
Text
of
Scripture
,
that
you
can
find
from
the
beginning
of
Genesis
to
this
place
,
where
God
hath
sayd
in
terminis
,
in
so
many
words
expresly
,
You
shall
offer
no
fire
but
one
kind
of
fire
.
And
yet
here
they
are
consumed
by
fire
from
God
,
for
offering
strange
fire
.
I
finde
in
the
30
`of
Exod.
ver.
9.
that
there
they
were
forbidden
offering
strange
Incense
,
but
I
doe
not
find
that
they
were
forbidden
offering
strange
fire
.
In
Levit.
6.
13.
and
divers
verses
in
that
Chapter
we
find
that
God
had
appointed
that
they
should
keep
constantly
the
fire
on
the
Altar
burning
,
and
never
to
let
it
go
out
:
Now
that
was
it
seemes
Gods
intention
that
therefore
they
should
make
use
of
that
fire
,
and
that
fire
onely
.
God
would
have
them
to
pick
out
his
meaning
:
God
sent
fire
downe
from
heaven
upon
the
Altar
,
so
in
the
latter
end
of
the
9.
Chap.
God
sent
downe
fire
from
heaven
,
&
gave
them
a
charge
to
keep
that
fire
on
the
Altar
constantly
,
and
never
to
let
it
goe
out
:
so
that
it
seemes
God
would
have
them
pick
out
his
meaning
,
that
because
he
had
sent
down
fire
from
heaven
upon
the
Altar
,
and
gave
them
power
to
keep
that
constantly
,
God
would
have
them
therfore
to
understand
,
that
what
Incense
or
Sacrifice
he
would
have
the
use
of
fire
in
,
it
should
be
onely
that
fire
and
no
other
,
though
God
did
never
say
to
them
directly
in
these
words
,
You
shall
make
use
of
this
fire
and
no
other
,
but
God
would
have
them
to
understand
this
.
That
's
their
sin
therefore
in
offering
of
strange
fire
.
Now
fire
comes
from
the
Lord
and
doth
consume
them
.
Some
think
this
fire
came
from
the
Altar
,
but
surely
it
could
not
be
any
ordinary
fire
that
did
consume
Nadab
and
Abihu
at
this
time
for
you
shall
find
in
the
next
ver
to
my
text
,
That
the
bodies
of
Nadab
and
Abihu
were
not
consumed
by
the
fire
,
no
,
nor
their
cloathes
,
they
were
kil'd
by
the
fire
and
yet
their
cloathes
were
whole
.
therefore
it
was
not
an
ordinary
fire
,
it
was
some
Celestiall
fire
struke
into
them
to
slay
them
,
for
so
saith
the
text
in
the
4th
ver.
Come
neer
,
carry
away
your
Bretheren
from
before
the
Sanctuary
out
of
the
Camp
:
and
so
they
went
and
carried
them
in
their
coats
out
of
the
Camp
,
so
tht
their
cloathes
and
bodies
were
not
consumed
,
only
they
were
kil'd
by
the
fire
:
they
were
struck
with
a
sudden
death
,
and
that
in
the
presence
of
the
Lord
:
such
a
death
as
God
had
never
threatned
in
the
Word
before
,
God
had
never
threatned
the
Priests
and
said
,
If
you
Offer
strange
fire
you
shall
be
consumed
by
fire
:
but
yet
God
smites
them
with
death
by
fire
they
had
not
time
to
seek
God
,
no
not
so
much
(
as
we
use
to
say
)
as
to
say
Lord
have
mercy
upon
me
:
they
had
no
time
to
promise
amendment
at
all
:
now
upon
this
heavy
judgement
,
the
heart
of
Aaron
could
not
possibly
but
be
very
much
troubled
,
yea
and
the
spirit
of
Moses
too
,
for
Moses
was
their
unckle
,
and
Aaron
their
father
,
they
could
not
but
be
exceedingly
much
greived
:
but
Moses
being
the
brother
of
Aaron
,
seeing
his
spirit
(
no
question
)
exceedingly
troubled
,
being
under
such
a
sad
affliction
,
and
that
such
a
Godly
man
even
as
Aaron
was
should
have
such
a
sad
judgment
befall
his
Children
:
Moses
comes
and
speakes
comfortably
to
him
,
and
labours
to
support
his
spirit
:
and
how
doth
he
do
it
?
He
comes
not
as
ordinarily
you
use
to
visit
your
brethren
,
Oh!
you
must
be
content
with
this
:
no
,
but
he
comes
and
applyes
the
Word
of
God
,
and
shewes
how
God
must
be
sanctified
;
and
by
that
he
comes
to
quiet
the
heart
of
his
brother
Aaron
:
This
is
that
which
the
Lord
hath
spoke
saith
Moses
:
Hee
seekes
to
stay
the
heart
of
his
Brother
with
that
which
God
spake
.
But
where
do
we
find
that
God
spake
this
?
It
's
hard
to
find
in
any
Scripture
these
very
words
in
ter
minis
before
this
time
:
and
therefore
Augustin
thinks
it
was
onely
the
word
God
spake
but
not
written
,
and
so
they
had
it
from
hand
to
hand
by
tradition
as
many
other
things
,
as
the
Prophecie
of
Enoch
that
the
Apostle
Jude
speakes
of
,
you
doe
not
find
it
written
in
the
Book
of
God
,
and
yet
the
Apostle
speakes
of
it
,
so
that
indeed
it
was
from
hand
to
hand
:
yea
and
we
find
in
the
New
Testament
when
Paul
speakes
of
a
thing
that
Christ
should
say
,
how
that
our
Lord
saith
,
It
is
a
more
blessed
thing
to
give
then
to
receive
;
you
find
it
not
recorded
in
the
Gospels
that
Christ
said
so
.
So
,
this
is
that
which
the
Lord
said
,
though
it
was
not
written
from
the
beginning
of
Genesis
to
this
very
place
,
or
otherwise
though
it
be
not
recorded
in
expresse
terms
,
yet
somthing
is
recorded
to
the
same
purpose
and
effect
:
and
so
it
may
seeme
to
have
reference
to
that
Scripture
Exod.
29.
43.
there
we
have
a
Scripture
comes
as
neere
to
it
as
any
I
know
.
And
there
will
I
meet
with
the
children
of
Israel
,
and
the
tabernacle
shall
be
sanctified
by
my
glory
,
that
's
as
much
in
effect
,
as
I
will
be
sanctified
in
those
that
come
nigh
me
,
in
those
that
come
to
Worship
me
in
my
Tabernacle
,
I
will
be
sanctified
in
all
things
that
concerne
my
Worship
,
I
will
be
sure
to
be
sanctifyed
there
.
I
will
be
sanctified
]
I
will
be
Hallowed
,
for
it
is
the
very
same
that
you
have
in
the
Lords
Prayer
,
Hallowed
be
thy
Name
,
only
that
's
the
Greeke
word
,
and
this
is
the
Hebrew
:
but
if
you
would
translate
this
word
into
Greeke
,
you
must
translate
it
by
the
same
word
that
Christ
spake
when
he
taught
his
disciples
to
pray
hallowed
bee
thy
name
,
Hallowd
and
Sanctifyed
is
all
one
.
Lord
let
thy
Name
appeare
to
be
Holy
:
so
I
will
be
Sanctified
,
that
is
,
I
will
have
my
Name
appeare
to
be
Holy
,
I
will
be
made
known
unto
my
People
,
and
to
all
the
World
that
I
am
a
holy
God
:
that
's
the
meaning
of
I
will
be
Sanctifyed
,
I
will
be
knowne
to
al
the
world
that
I
am
a
Holy
God
.
And
before
all
the
People
I
will
be
Glorifyed
,
so
it
is
in
the
latter
part
of
the
verse
:
as
if
God
should
say
,
I
account
it
to
be
my
glory
that
I
should
be
manifested
to
be
Holy
before
all
the
World
.
I
will
be
Sanctifyed
,
that
is
I
will
have
my
People
to
demeane
and
carry
themselves
so
as
to
hold
forth
their
acknowledgement
of
my
Holynesse
so
,
as
by
their
carriage
I
may
appeare
to
be
a
Holy
God
.
I
will
be
Sanctifyed
by
them
,
or
otherwise
if
they
shall
not
in
an
active
way
Sanctify
my
name
,
that
is
,
if
they
shall
not
demeane
themselves
so
as
to
hold
forth
the
glory
of
my
Holynesse
,
then
I
will
be
Sanctifyed
upon
them
;
I
will
demeane
and
carry
my self
towards
them
so
,
as
by
my
actions
upon
them
,
I
will
make
it
appeare
what
a
Holy
God
I
am
:
So
God
is
Sanctified
two
wayes
,
eyther
by
the
Holynesse
of
his
People
,
in
their
carriage
towards
him
holding
forth
the
glory
of
Gods
Holynesse
:
and
so
in
that
1.
Pet.
3.
15.
Sanctifye
the
Lord
God
in
your
hearts
,
the
Saints
doe
sanctifye
God
in
their
hearts
when
they
feare
God
as
a
Holy
God
,
and
Reverence
him
and
Love
him
as
a
holy
God
:
and
so
Sanctifie
him
in
their
lives
,
when
their
lives
doe
hold
forth
the
glory
of
Gods
Holynesse
,
then
God
is
Sanctifyed
.
Put
then
if
we
do
not
do
so
,
then
God
Sanctifies
himself
,
that
is
in
wayes
of
Judgement
upon
those
that
do
not
in
wayes
of
holynesse
Sanctifie
his
Name
.
And
thus
you
have
it
Ezek.
28.
22.
And
say
,
Thus
saith
the
Lord
God
,
Behold
I
am
against
thee
O
Zidon
,
&
I
will
be
glorified
in
the
middest
of
thee
,
and
they
shall
know
that
I
am
the
Lord
,
when
I
shall
have
executed
judgment
in
her
,
and
shall
be
Sanctified
in
her
.
And
this
is
all
one
with
I
will
be
glorified
in
the
middest
of
them
.
And
in
the
38.
of
Ezek.
16
,
23.
You
have
to
the
same
purpose
,
And
thou
shalt
come
up
against
my
people
of
Israel
,
as
a
cloud
to
cover
the
Land
:
it
shall
be
in
the
latter
dayes
:
and
I
will
bring
thee
against
my
Land
,
that
the
Heathen
may
know
mee
,
when
I
shall
be
Sanctified
in
thee
O
Gog
,
before
their
eyes
.
And
in
the
23.
ver.
Thus
will
I
magnifie
my selfe
,
and
Sanctify
my selfe
,
and
I
will
be
knowne
in
the
eyes
of
many
Nations
,
and
they
shall
know
that
I
am
the
Lord
,
In
the
way
of
the
execution
of
Judgment
:
thus
I
will
Sanctifie
my self
,
so
I
will
be
Sanctified
in
those
that
draw
nigh
me
.
In
those
that
are
nigh
mee
]
Nigh
ones
,
so
it
may
be
read
:
that
is
,
especially
the
Priests
that
did
approach
to
God
.
Ezek.
42.
13.
they
approach
to
God
especially
.
But
it
is
meant
generally
of
all
those
that
shall
have
to
deale
in
my
Worship
,
whosoever
shall
come
to
Worship
me
let
them
look
to
it
;
they
must
Sanctifie
my
name
,
they
must
so
demeane
themselves
in
my
Worship
,
as
to
hold
forth
my
Name
to
be
Holy
:
or
otherwise
I
will
manifest
my selfe
against
them
in
the
wayes
of
Judgment
,
for
I
will
appeare
to
be
a
holy
God
.
I
will
have
the
glory
of
my
Holynesse
one
way
or
other
(
saith
God
)
in
those
that
come
neere
Mee
,
As
if
God
should
say
,
Though
it
's
otherwise
with
men
,
they
indeed
will
be
ready
to
favour
those
that
are
neere
them
,
but
I
will
not
doe
so
.
Men
will
sooner
passe
by
the
offences
of
those
that
are
neer
them
then
those
that
are
not
as
suppose
that
a
stranger
commits
an
offence
,
you
would
be
severe
towards
him
;
but
suppose
it
were
one
of
your
owne
Children
,
or
kinsmen
,
what
would
you
doe
then
?
Doe
not
we
see
that
men
will
rather
favour
their
owne
kindred
then
strangers
,
though
the
offence
be
the
same
?
But
I
will
not
doe
so
saith
God
.
Suppose
it
be
one
of
your
own
family
,
will
not
you
be
ready
to
excuse
them
?
Suppose
it
were
your
own
Child
that
should
commit
such
an
offence
,
Oh!
what
friends
would
you
make
to
take
him
off
from
punishment
?
Though
men
will
do
so
towards
their
own
,
yet
be
bitter
and
severe
towards
strangers
;
Yet
I
will
not
be
so
saith
God
:
Let
those
that
are
neer
me
looke
to
it
,
I
will
be
Sanctified
by
them
.
I
will
be
sanctifyed
in
those
that
draw
neere
me
.
Now
upon
this
,
when
Moses
said
thus
,
That
God
would
be
sanctified
in
those
that
draw
neere
him
:
this
was
Moses
scope
to
Aaron
,
as
if
Moses
should
say
,
Aaron
,
though
I
confesse
the
hand
of
God
is
heavy
upon
you
this
day
:
Yet
it
is
fit
for
you
to
submit
to
God
,
't
is
fit
that
God
should
be
glorified
what
ever
becomes
of
you
;
you
are
deare
to
God
,
but
Gods
Name
is
dearer
to
him
then
you
are
:
what
ever
the
lives
of
your
Sonnes
were
,
yet
it
is
fit
that
God
should
be
honoured
,
and
his
name
Sanctified
what
ever
becomes
of
your
Sonnes
,
or
of
your
Comforts
,
and
therfore
let
your
heart
be
quieted
,
you
have
had
a
great
loss
and
affliction
upon
you
;
but
God
hath
had
glory
;
God
hath
glorified
himselfe
.
How
hath
God
glorified
himselfe
?
Very
much
by
this
way
;
for
God
by
this
way
hath
done
an
act
to
make
all
the
People
of
the
Land
feare
before
him
;
to
cause
them
to
Worship
him
with
all
reverence
.
All
the
people
of
the
Land
seeing
such
a
Judgment
as
this
,
and
hearing
of
it
;
they
will
learne
for
ever
to
feare
and
Reverence
this
God
:
they
will
say
,
How
shall
wee
appeare
before
this
Holy
God
?
Wee
had
need
take
heed
how
we
appeare
in
his
presence
,
and
Worship
him
according
to
the
way
that
Hee
himselfe
would
be
Worshipped
;
As
if
Moses
should
say
,
This
Honour
that
God
hath
by
this
meanes
in
the
hearts
of
his
people
it
is
that
,
that
you
should
account
a
greater
good
then
the
Lives
of
your
Children
,
what
ever
they
are
.
This
is
the
Scope
of
Moses
speech
to
Aaron
.
Now
upon
this
the
Text
saith
:
Aaron
held
his
peace
]
Hee
was
silenced
.
It
may
be
before
,
Hee
was
expressing
himselfe
in
greife
:
and
sorrow'd
exceeding
much
in
words
;
but
now
he
was
quiet
and
had
nothing
to
say
:
he
did
by
his
silence
acknowledge
,
his
Children
were
dear
to
him
,
but
it
's
fit
that
God
should
be
glorified
what
ever
becomes
of
his
Children
,
and
therefore
Aaron
holds
his
peace
.
But
the
word
that
is
here
translated
Holds
his
peace
,
It
hath
more
in
it
then
meere
silence
;
for
the
Hebrews
have
another
word
to
signifie
meere
silence
of
speech
:
but
this
signifies
a
staying
of
the
heart
,
that
it
doth
not
further
proceed
in
any
trouble
of
Spirit
,
a
silence
in
the
very
heart
,
and
staying
of
it
;
a
staying
of
the
motions
of
the
heart
.
I
find
the
same
word
to
be
used
in
Scripture
,
when
Joshua
said
to
the
Sunne
si
and
still
,
stay
thy selfe
on
Gibeon
,
Jos
.
10.
12.
It
's
the
same
word
that
is
here
translated
and
Aaron
held
his
peace
,
that
is
,
he
was
stayed
from
further
vexing
or
troubling
of
himselfe
,
or
being
disquieted
.
Whereas
his
heart
was
in
a
strong
violent
motion
:
Now
Moses
speech
did
stop
him
,
and
gave
a
stop
to
his
heart
to
make
it
stand
still
in
a
wonderfull
manner
,
as
the
Sunne
when
Joshua
spake
to
it
to
stand
still
.
As
if
the
Lord
should
have
spoken
to
his
heart
,
Aaron
thy
heart
is
in
a
mighty
strong
motion
,
but
consider
that
I
must
be
Sanctifyed
in
those
that
drawe
nigh
mee
and
let
all
those
motions
of
thy
heart
be
stopt
and
quiet
.
Thus
now
you
see
the
meaning
of
the
Scripture
,
and
the
scope
of
it
.
Now
in
this
scripture
you
have
these
three
speciall
and
notable
points
.
1
That
in
worshiping
of
God
,
there
is
a
drawing
nigh
unto
him
.
2
That
when
wee
doe
drawe
nigh
to
God
,
wee
should
take
heed
to
our selves
that
wee
Sanctifye
Gods
name
.
3
If
wee
doe
not
Sanctifye
Gods
name
in
our
drawings
nigh
to
him
,
then
certainly
God
will
Sanctifye
his
owne
Name
upon
us
.
These
are
the
three
points
that
I
intend
to
handle
;
And
especially
the
second
to
handle
largely
among
you
.
I
confesse
upon
another
occasion
in
one
Sermon
I
have
spoke
out
of
these
words
,
but
now
I
intend
not
onely
in
generall
,
to
shew
you
how
you
should
sanctifie
Gods
Name
in
Worship
,
but
likewise
in
the
particular
Acts
of
Worship
:
As
Sanctifying
his
name
in
Prayer
,
in
Receiving
the
Sacrament
,
in
Hearing
the
Word
in
the
severall
chief
parts
of
the
Worship
of
God
how
his
Name
should
be
sanctified
:
For
in
all
these
you
do
draw
nigh
to
God
.
And
for
that
end
I
have
pitcht
my
thoughts
upon
this
Scripture
.
But
before
I
come
to
these
three
great
Points
,
that
are
the
principall
points
in
the
words
read
unto
you
I
shall
take
up
divers
other
notes
of
observation
that
ly
up
and
down
as
it
were
scattered
that
are
of
great
use
:
and
will
help
us
further
to
make
use
of
this
scripture
in
the
other
points
that
I
shall
come
to
afterwards
,
and
handle
more
largely
.
The
first
Note
is
this
,
For
this
speech
of
Moses
is
upon
occasion
of
the
Judgment
of
God
upon
Aarons
Sonnes
for
offering
strange
fire
:
They
offered
fire
that
God
had
not
commanded
.
Hence
I
say
that
all
things
in
Gods
worship
must
have
a
warrant
out
of
Gods
word
,
must
be
commanded
.
It
's
not
enough
that
it
is
not
forbidden
.
I
beseech
you
observe
it
it
is
not
enough
that
a
thing
is
not
forbidden
,
and
what
hurt
is
there
in
it
?
But
it
must
be
commanded
I
confesse
in
matters
that
are
Civil
and
naturall
,
there
this
may
be
enough
:
If
it
be
but
according
to
the
rules
of
prudence
,
and
not
forbidden
in
the
word
we
may
make
use
of
this
in
Civill
and
naturall
things
.
But
now
when
we
come
to
matters
of
Religion
,
and
the
Worshipp
of
God
;
we
mu●●
either
have
a
command
,
or
somewhat
out
of
Gods
Word
by
some
Consequence
drawn
from
some
Command
wherein
God
manifests
his
will
either
a
direct
command
,
or
by
comparing
one
thing
with
another
,
or
drawing
consequences
plainly
from
the
Words
.
Wee
must
have
a
warrant
for
the
Worship
of
God
.
One
would
have
thought
that
these
Preists
offering
Incense
to
the
true
God
,
what
hurt
was
there
in
taking
other
Fire
?
But
there
was
no
Command
for
it
,
and
therefore
it
was
not
accepted
.
It
's
true
there
are
somethings
in
the
Worship
of
God
that
are
Naturall
and
Civil
helpes
,
and
there
we
need
not
have
any
Command
:
As
for
instance
;
when
we
come
to
Worship
God
,
the
Congregation
meets
,
they
must
have
a
convenient
place
to
keep
the
Ayre
and
weather
from
them
:
now
this
is
but
a
naturall
help
,
and
so
far
as
I
Use
the
place
of
worship
as
a
naturall
help
,
I
need
have
no
Command
.
But
if
I
will
put
any
thing
in
a
Place
beyond
what
it
hath
in
it's
owne
nature
,
There
I
must
look
for
a
Command
.
For
if
I
account
one
place
more
Holy
then
another
:
or
to
thinke
that
God
should
accept
of
worship
in
one
place
rather
then
in
another
:
This
is
to
raise
it
above
what
it
is
in
its
owne
Nature
.
So
that
when
any
Creature
is
raised
in
a
Religious
way
,
above
what
it
hath
in
it
by
Nature
if
I
have
not
Scripture
to
warrant
mee
I
am
therein
Superstitious
.
It
is
a
very
usefull
rule
for
to
help
you
:
If
any
Creature
that
you
make
any
use
of
in
a
way
of
Religion
beyond
what
it
hath
in
its
owne
Nature
,
If
you
have
not
some
warrant
from
the
Word
of
God
(
whatsoever
specious
shew
there
may
be
in
it
)
it
is
Superstition
.
As
now
for
the
place
,
there
was
a
place
that
was
Holy
,
but
then
it
had
an
Institution
from
God
.
And
so
for
garments
to
use
those
that
are
decent
the
light
of
reason
is
enough
:
but
if
I
wil
put
any
thing
upon
them
beyond
what
there
is
in
them
in
their
owne
nature
,
as
heretofore
in
a
Surplis
;
what
,
had
that
any
more
decencie
in
its
owne
nature
,
but
only
mans
Institution
?
Now
when
man
shall
put
a
Relgious
respect
upon
a
thing
,
by
vertue
of
his
owne
Institution
when
he
hath
not
a
warrant
from
God
:
Here
's
Superstion
,
wee
must
al
be
willing
worshippers
,
but
not
Will
worshippers
;
We
must
come
freely
to
worship
God
;
but
we
must
not
worship
God
according
to
our
own
wils
,
and
therefore
what
ever
we
do
in
the
Worship
of
God
if
we
have
not
a
warrant
for
it
,
when
this
is
said
,
Who
requireth
this
at
your
hands
?
It
will
stop
our
mouths
another
day
.
In
Matthew
15.
9.
In
vain
do
they
worship
me
teaching
for
Doctrine
the
commandments
of
men
.
In
vain
:
it
is
a
vain
thing
to
Worship
God
when
there
is
nothing
but
a
commandment
of
man
for
this
Worship
.
If
you
would
Worship
God
,
you
must
have
a
Commandment
of
God
for
the
Worship
:
And
in
Isa.
29.
13.
there
is
a
place
to
the
same
purpose
,
that
shews
how
the
Lord
is
offended
with
any
man
that
shall
teach
his
fear
by
their
own
precepts
,
Wherefore
the
Lord
said
,
For
asmuch
as
this
people
draw
neer
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
,
and
their
fear
towards
me
is
taught
by
the
precepts
of
men
:
Mark
it
:
Now
if
this
be
so
,
the
Lord
have
mercy
upon
us
in
this
thing
.
You
have
cause
to
be
humbled
every
one
of
you
,
I
believe
,
in
some
degree
or
other
,
this
Congregation
very
much
,
and
most
Congregations
that
have
had
the
fear
of
God
taught
them
by
the
precepts
of
men
:
How
many
things
have
there
been
in
the
Worship
of
God
that
you
can
shew
no
warrant
in
the
Word
for
?
A
great
many
things
meerly
mans
inventions
,
however
they
are
now
cast
out
,
because
Authority
came
in
and
cast
them
out
,
and
so
you
submit
to
it
;
but
that
's
not
enough
for
you
to
submit
to
it
because
Authority
would
have
it
so
:
but
you
ought
to
be
humbled
before
God
for
all
you
Will-worship
,
for
all
your
yeildings
to
any
thing
in
the
Worship
of
God
,
that
was
taught
by
the
precepts
of
men
;
You
see
how
severe
God
was
to
Nadab
and
Abihu
for
but
taking
other
fire
then
that
which
God
had
appointed
to
offer
up
Incense
,
though
there
was
no
direct
commandment
against
it
.
If
the
Lord
hath
spared
you
,
and
not
manifested
any
displeasure
upon
you
,
you
have
cause
to
acknowledge
Gods
mercy
,
and
to
be
humbled
for
all
your
false
Worship
;
certainly
God
doth
expect
it
from
this
Land
to
be
humbled
for
their
Will-worship
,
or
otherwise
they
few
among
thornes
:
All
the
Reformation
that
is
among
us
,
if
there
be
not
an
humiliation
before
for
our
false
Worship
:
't
is
not
enough
that
we
set
up
now
the
true
Worship
of
God
,
but
we
must
be
humbled
for
our
false
Worship
.
And
that
's
the
first
Note
;
That
in
the
Worship
of
God
there
must
be
nothing
but
what
God
commands
.
The
Second
Note
is
,
In
the
matters
of
Worship
God
stands
upon
little
things
:
Such
things
as
seem
to
be
very
small
and
little
to
us
,
yet
God
stands
much
upon
them
in
the
matter
of
Worship
.
For
there
is
nothing
wherein
the
Prerogative
of
God
doth
more
appear
then
in
Worship
:
as
Princes
,
they
stand
much
upon
their
Prerogatives
,
now
God
hath
written
the
Law
of
natural
Worship
in
our
hearts
,
as
that
we
should
love
God
,
fear
God
,
tru●
in
God
,
and
pray
to
God
:
this
God
hath
written
in
our
hearts
:
but
there
are
other
things
in
the
Worship
of
God
that
are
not
written
in
our
hearts
,
that
only
depend
upon
the
Will
of
God
revealed
in
his
Word
,
which
were
no
duties
except
they
were
revelead
in
his
Word
.
And
these
are
of
such
a
nature
as
we
can
see
no
reason
for
but
only
this
,
because
God
will
have
them
.
As
now
,
there
are
many
kind
of
Ceremonies
to
manifest
honour
to
Princes
that
there
is
no
reason
for
them
at
all
,
but
meerly
because
it
is
a
Civil
Institution
so
appointed
:
so
God
would
have
some
waies
for
the
honouring
of
him
that
the
creature
should
not
see
into
the
reason
of
them
,
but
meerly
the
will
of
God
to
have
them
so
,
now
God
stands
much
upon
little
things
,
though
men
would
think
it
a
little
matter
whether
this
fire
or
that
fire
,
and
will
not
this
burn
as
well
as
that
?
But
God
stands
upon
it
:
And
so
for
the
Ark
,
when
Vzza
did
but
touch
the
Ark
when
it
was
ready
to
fall
,
we
would
think
it
no
great
matter
;
but
one
touch
of
the
Ark
cost
him
his
life
.
There
is
not
any
one
minnum
in
the
Worship
of
God
,
but
God
stands
mightily
upon
it
:
In
the
matter
of
the
Sabbath
,
that
's
his
Worship
,
for
a
poor
man
to
gather
a
few
sticks
,
what
great
matter
is
it
?
but
God
stand
upon
it
.
And
so
when
the
men
of
Beth-shemesh
did
but
look
into
the
Ark
,
it
cost
the
lives
of
fifty
thousand
threescore
and
ten
men
.
If
it
be
a
matter
of
a
holy
thing
that
concerns
his
Worship
,
he
would
not
have
it
abused
in
any
thing
.
Let
us
learn
to
make
conscience
of
little
things
in
the
Worship
of
God
,
and
not
to
think
,
O
how
nice
such
are
,
and
how
precise
and
nice
in
such
small
things
!
Thou
doest
not
understand
the
nature
of
Divine
Worship
if
so
be
thou
art
not
nice
about
it
;
God
is
nice
and
stands
upon
little
things
in
the
matter
of
his
Worship
.
Another
Note
is
this
;
First
Moses
the
man
of
God
,
he
was
their
Uncle
;
Aaron
that
great
instrument
of
Gods
glory
,
he
was
their
Father
:
They
were
men
that
were
newly
consecrated
to
the
Priests
office
they
were
renowned
,
men
that
God
put
much
glory
upon
;
yet
if
they
will
venture
but
to
offend
God
in
this
little
thing
,
Gods
wrath
breaks
out
upon
them
and
kills
them
presently
.
Let
us
take
heed
then
of
venturing
,
and
do
not
think
that
any
services
that
we
have
done
heretofore
can
bear
us
out
;
If
the
greatest
cannot
be
bore
out
with
all
their
Priviledges
,
how
dare
we
poor
wormes
venture
upon
the
displeasure
of
God
?
Thou
that
art
a
worthlesse
creature
of
no
use
at
all
in
the
world
,
darest
thou
provoke
this
God
,
when
as
the
Lord
is
so
angry
against
men
that
are
of
great
use
and
service
,
to
let
out
his
wrath
upon
them
suddenly
?
If
you
should
see
a
Prince
not
spare
his
Favorite
,
or
his
Nobles
that
are
about
him
,
but
upon
one
offence
that
we
think
is
but
a
little
offence
,
that
the
Princes
anger
should
be
so
much
against
them
as
to
cost
them
their
lives
;
what
cause
is
there
for
poor
people
to
tremble
then
when
they
have
done
that
which
may
incur
the
anger
of
their
Prince
?
You
see
all
outward
priviledges
and
greatnesse
will
not
excuse
from
the
stroke
of
Gods
Justice
,
it
should
not
excuse
from
the
stroke
of
mans
justice
:
It
's
true
,
among
men
poor
people
they
go
to
it
if
they
offend
,
but
if
great
men
offend
they
escape
;
but
it
is
not
so
with
God
,
for
Nadab
and
Abihu
were
great
and
renowned
men
.
The
Fourth
Note
is
,
That
the
more
the
dignity
of
men
is
,
the
more
is
their
danger
if
they
look
not
to
it
:
And
this
Note
I
gather
from
hence
,
That
Nadab
and
Abihu
were
the
two
eldest
sons
of
Aaron
,
and
we
find
in
the
Scripture
that
Eleazer
,
and
[
thamer
that
were
the
two
other
sons
of
Aaron
,
they
escaped
and
were
not
thus
consumed
.
Why
?
Because
the
two
elder
sons
had
the
dignity
and
priviledge
to
come
and
offer
the
incense
,
and
having
greater
dignity
then
the
younger
,
and
not
being
carefull
to
behave
themselves
as
they
ought
to
do
,
the
Lord
smote
them
,
and
the
younger
they
escaped
.
And
so
many
times
those
that
are
in
a
meaner
condition
they
escape
,
when
those
that
are
in
a
higher
condition
they
are
struck
.
Let
men
that
are
in
higher
conditions
then
others
look
to
themselves
,
for
their
danger
is
greater
:
And
you
that
are
in
a
meaner
condition
,
envy
not
those
that
are
higher
,
for
you
may
be
more
safe
in
that
mean
condition
which
you
are
in
,
then
they
in
theirs
.
The
Fifth
Note
is
this
,
That
the
beginnings
of
things
of
high
concernment
,
do
meet
sometimes
with
great
difficulties
and
interruptions
.
This
Note
I
gather
from
hence
,
That
Nadab
and
Abihu
were
struck
at
the
very
beginning
of
their
Preisthood
:
as
now
,
suppose
there
were
a
new
office
erected
in
a
Common-Wealth
that
concern'd
the
Publick
good
of
the
Kingdom
,
and
in
the
very
first
erecting
of
the
office
there
falls
out
some
hideous
accident
that
rung
throughout
the
whole
Kingdom
,
as
if
God
from
Heaven
had
done
some
thing
against
them
in
that
office
.
As
now
,
suppose
that
the
first
time
the
Judges
should
come
at
the
Bench
,
that
God
should
strike
them
from
Heaven
dead
at
the
very
Bench
,
it
would
be
a
mighty
matter
to
darken
the
glory
and
honour
of
that
office
.
So
one
would
think
that
it
should
have
been
a
mighty
matter
to
have
darkned
the
glory
and
the
honour
of
the
Preisthood
alwayes
:
But
God
stands
not
upon
that
many
times
the
beginnings
of
great
things
are
darkned
by
sad
accidents
,
and
therefore
let
not
us
be
offended
though
we
see
some
sad
accidents
to
fall
out
at
the
beginning
of
great
things
,
for
though
accidents
fall
out
sadly
at
first
,
yet
God
may
prosper
it
afterwards
as
he
did
the
Priesthood
.
The
Sixth
Note
is
,
That
those
that
enter
into
publick
places
,
and
especially
such
places
as
concern
the
Worship
of
God
,
they
had
need
have
the
fear
of
God
much
upon
them
when
they
first
enter
into
those
places
.
Now
this
were
a
very
good
point
if
I
were
to
Preach
to
an
Auditory
of
Ministers
.
You
see
Nadab
and
Abihu
upon
their
first
consecration
the
Lord
smote
them
for
this
little
miscarriage
as
we
would
think
,
and
that
's
a
Sixth
Note
which
especially
concerns
Ministers
and
therefore
I
passe
it
over
.
The
Seaventh
Note
that
we
have
,
and
that
's
very
usefull
for
us
all
,
God
would
have
us
all
to
pick
out
his
mind
from
dark
expressions
in
his
Word
.
Though
he
doth
not
expresse
his
will
fully
,
and
in
expresse
terms
;
yet
if
there
be
any
thing
in
his
word
whereby
we
may
come
to
gather
the
mind
of
God
,
God
expects
that
we
should
gather
his
mind
out
of
his
Word
,
and
if
we
do
not
it
's
at
our
own
perill
.
The
mind
of
God
about
this
strange
fire
that
these
offered
,
you
will
say
,
They
were
to
pick
it
out
:
How
could
they
have
known
that
it
was
Gods
mind
that
they
should
not
offer
any
fire
but
that
on
the
Altar
?
They
should
have
reasoned
thus
with
themselves
,
What
hath
God
let
sue
come
down
from
Feaven
upon
the
Altar
,
and
hath
he
commanded
that
that
should
be
preserved
on
the
Altar
for
his
service
?
Surely
,
this
must
be
Gods
mind
then
that
we
should
make
use
of
this
fire
rather
then
any
other
fire
:
God
expects
that
they
should
have
reasoned
thus
,
but
because
they
did
not
pick
out
Gods
mind
by
reasoning
after
this
manner
,
therefore
the
hand
of
God
came
out
upon
them
.
They
offended
,
and
it
may
be
it
was
through
ignorance
,
but
it
was
at
their
perill
,
if
they
were
ignorant
of
the
mind
of
God
when
it
might
be
known
,
though
it
were
but
darkly
revealed
,
and
were
to
be
pickt
out
from
several
places
compared
together
,
it
was
at
their
perill
.
It
is
a
point
that
we
have
a
great
deal
of
need
of
,
for
this
is
the
vain
heart
of
man
,
That
if
there
be
any
thing
that
God
would
have
that
is
not
suitable
to
his
own
ends
,
he
will
stand
wrangling
against
it
,
and
cavelling
at
it
;
How
doth
it
appear
(
will
he
say
)
can
you
bring
expresse
Scripture
for
it
?
Bring
me
expresse
Scripture
in
words
for
to
prove
it
and
then
I
will
believe
it
,
and
so
stands
out
till
you
bring
so
many
words
of
Scripture
that
forbids
such
a
thing
,
or
commands
such
a
duty
.
Now
my
brethren
if
you
be
of
this
temper
,
That
you
will
forbear
nothing
,
nor
set
upon
any
thing
but
what
you
have
directly
express
words
of
Scripture
for
,
you
may
run
at
your
own
perill
into
wofull
dangers
,
into
wofull
sins
:
know
that
God
hath
so
revealed
a
great
part
of
his
mind
as
it
is
only
to
be
known
by
gathering
one
thing
from
another
,
and
by
comparing
one
thing
with
another
.
And
God
expects
this
from
you
,
That
if
upon
examination
of
Scripture
that
one
thing
appear
more
likely
to
be
his
mind
and
will
then
another
;
you
are
bound
to
go
that
way
that
is
more
likely
.
I
told
you
before
,
That
in
matters
of
Worship
we
must
have
warrant
from
the
Word
;
but
it
doth
not
follow
,
That
we
must
have
a
direct
expresse
warrant
in
every
thing
:
As
it
is
many
times
in
some
kind
of
picture
,
the
great
art
it
is
in
the
cast
of
the
looks
;
you
cannot
say
it
's
in
the
drawing
of
this
line
,
or
the
other
line
,
but
altogether
;
it
is
the
cast
of
the
looks
that
causes
the
beauty
of
the
picture
:
So
in
the
Scripture
,
you
cannot
say
that
this
one
line
,
or
the
other
line
,
take
it
single
that
proves
it
,
but
let
them
be
laid
all
together
and
there
will
be
a
kind
of
aspect
of
Gods
mind
,
that
we
may
see
that
this
is
the
mind
of
God
rather
then
the
other
,
and
we
are
bound
to
go
that
way
.
Now
so
far
Nadab
&
Abihu
might
have
seen
,
that
they
should
rather
have
taken
fire
off
the
Altar
then
any
other
fire
,
But
they
presum'd
because
they
had
not
expresse
Word
,
and
you
see
it
was
at
their
perill
.
O
take
heed
of
standing
out
,
and
wrangling
against
what
is
required
because
you
have
not
expresse
words
:
the
Lord
hath
laid
things
so
,
and
especially
in
the
New
Testament
,
for
the
ordering
of
the
Church
in
the
New
Testament
as
you
have
not
expresse
command
for
abundance
of
things
,
but
sometimes
an
example
in
some
things
,
and
sometimes
not
a
cleer
example
neither
;
but
compare
one
thing
with
another
,
and
that
which
seems
to
be
neerest
the
mind
of
God
,
that
should
be
bond
enough
to
us
,
to
tye
us
to
go
according
to
what
the
mind
of
God
seems
most
probable
to
be
in
the
Scripture
;
and
an
humble
teachable
heart
will
soon
be
convinced
when
another
man
will
not
.
We
find
it
cleerly
,
That
such
things
as
are
most
suitable
to
mens
own
ends
,
a
little
matter
will
serve
the
turn
to
perswade
men
to
it
,
though
one
might
argue
against
it
:
I
could
easily
shew
it
,
but
that
I
think
it
not
so
convenient
in
Pulpits
to
meddle
with
such
things
as
those
are
.
Those
things
I
say
which
are
suitable
to
mens
own
ends
and
wayes
,
them
they
will
close
withall
:
but
other
things
that
do
crosse
the
flesh
,
that
are
most
opposite
to
loo
senesse
and
would
bring
men
most
under
the
government
of
Christ
,
those
things
men
stand
out
against
,
and
they
must
have
cleer
and
expresse
words
expresse
and
cleer
warrant
out
of
the
word
in
so
many
termes
,
or
otherwise
by
no
means
they
will
not
so
much
as
yeild
to
it
:
That
's
a
point
that
if
God
would
but
settle
it
upon
our
hearts
might
be
of
very
great
use
;
A
gracious
heart
will
see
the
truth
through
a
very
little
crevis
:
But
it
is
marvelous
to
consider
what
a
do
there
is
to
convince
a
man
before
he
is
humbled
of
some
part
of
Gods
will
;
and
how
easie
it
is
to
convince
a
man
after
he
is
humbled
.
The
Eighth
Note
is
this
,
God
did
never
threaten
before
hand
and
say
,
Whosoever
offers
strange
fire
,
I
will
consume
them
with
fire
from
heaven
;
But
they
meet
with
a
judgement
that
was
not
threatned
:
Consider
of
this
,
it
may
be
when
we
come
and
speak
out
of
the
word
and
shew
you
plainly
how
God
doth
threaten
such
and
such
fins
,
you
are
afraid
then
;
but
know
if
thou
venturest
upon
wayes
of
sin
,
thou
mayest
meet
with
dreadfull
judgements
executed
that
never
yet
were
threatned
:
Besides
all
those
judgements
that
are
threatned
in
the
Book
of
God
thou
mayest
meet
with
judgements
unheard
of
unexpected
:
As
God
hath
Mercies
beyond
what
he
hath
expresly
revealed
in
his
Word
,
for
never
was
it
heard
since
the
beginning
of
the
world
what
God
hath
laid
up
for
them
that
love
him
:
So
God
hath
judgements
beyond
what
is
in
his
Word
,
Sometimes
when
the
Ministers
of
God
do
open
the
threatnings
that
are
in
Gods
Word
,
you
think
that
they
are
terrible
:
But
know
that
God
in
the
treasury
of
his
judgments
hath
more
dreadfull
things
then
yet
ever
hath
bin
revealed
in
his
Word
and
therefore
learn
to
tremble
not
only
at
what
is
revealed
in
Gods
Word
against
thy
sin
,
but
tremble
at
what
there
is
in
that
infinite
Justice
,
Power
,
and
Wisdome
of
God
to
find
out
and
execute
upon
sinners
;
for
thou
that
art
a
sinner
,
and
especially
if
thou
beest
a
bold
and
presumptuous
sinner
,
thou
mayest
I
say
expect
to
meet
with
whatsoever
evill
an
infinite
wisdome
is
able
to
devise
,
and
that
an
infinite
power
is
able
to
bring
upon
thee
that
thou
art
capable
of
:
Thou
committest
such
and
such
a
sin
,
perhaps
thou
doest
not
know
of
any
particular
judgement
that
is
threatned
against
it
:
but
think
thus
,
I
that
do
provoke
God
by
my
sins
,
what
may
I
look
for
?
'T
is
more
then
I
know
to
the
contrary
but
that
whatsoever
the
infinite
wisdom
of
God
is
able
to
find
out
,
and
what
misery
so
ever
I
am
capable
of
,
that
the
Lord
may
bring
upon
me
.
Consider
of
this
and
take
heed
of
sin
.
The
Ninth
Observation
is
this
,
It
may
be
he
may
spare
others
for
a
long
time
,
but
concerning
thee
he
may
say
,
Thou
shalt
not
offend
twice
.
If
thou
wilt
venture
the
first
act
,
God
may
strike
thee
with
death
,
he
did
so
here
with
Nadab
and
Abihu
,
for
they
were
but
newly
consecrated
,
so
I
find
it
by
Interpreters
,
That
they
were
to
be
in
consecration
for
seven
dayes
,
and
this
was
the
first
day
that
they
came
to
their
place
,
and
in
the
very
first
act
that
they
did
,
God
did
siute
them
.
〈◊〉
tremble
,
the
Lord
is
quick
towards
some
,
he
is
patient
towards
others
,
but
do
not
thou
presume
because
he
is
patient
to
others
,
he
may
take
thee
in
the
very
first
act
of
thy
sin
,
and
be
quick
with
thee
.
The
Tenth
Note
is
this
,
This
was
a
holy
duty
,
they
were
the
true
Preists
of
God
,
they
came
to
offer
Incense
to
the
true
God
.
It
was
right
incense
that
they
offered
,
there
was
but
this
one
miscarriage
,
They
had
not
the
same
fire
that
God
would
have
;
now
this
miscarriage
God
comes
upon
them
for
,
and
all
the
good
there
was
in
the
Duty
it
would
not
bear
them
out
.
Consider
of
this
you
that
performe
many
holy
duties
,
take
heed
of
giving
way
to
your selves
in
any
miscarriage
,
for
do
not
think
,
that
because
your
duties
are
very
good
and
holy
,
that
by
doing
thereof
you
may
venture
upon
mixture
;
take
heed
of
mixing
any
evill
,
any
miscarriage
in
a
holy
thing
,
though
you
have
performed
a
thousand
holy
duties
,
yet
it
will
not
bear
you
out
in
the
miscarriage
of
them
.
The
Eleaventh
Note
is
this
,
The
Note
is
the
same
that
you
have
in
Psal.
68.
35.
The
Lord
is
〈◊〉
out
of
his
holy
places
:
When
we
have
to
deal
with
God
,
who
can
stand
before
this
holy
God
?
Our
God
is
a
consuming
fire
:
The
Lord
manifests
himself
here
most
dreadfully
to
strike
with
fire
these
two
Preists
,
as
in
Ezek
9.
6.
Begin
at
my
Sanctuary
,
saith
God
.
God
is
terrible
,
terrible
towards
those
that
shall
dare
to
approach
into
him
,
and
yet
are
wicked
or
ungodly
in
their
approaching
he
is
terrible
to
those
that
are
neer
unto
him
,
God
would
have
us
all
to
tremble
at
his
presence
.
In
the
Twelfth
place
,
Here
they
sinned
by
fire
and
they
are
consumed
by
fire
.
They
offended
by
strange
fire
and
God
strikes
them
by
a
strange
fire
.
The
judgements
of
God
are
very
suitable
to
the
sins
of
men
oftentimes
.
As
here
by
fire
,
so
another
time
we
find
it
by
water
:
Pharoah
he
sins
by
drowning
the
infants
of
the
people
of
Israel
in
the
waters
,
and
God
drowns
him
in
the
Sea
.
If
you
will
be
drowning
by
water
you
shall
have
water
enough
saith
God
:
And
so
here
,
if
you
will
be
medling
with
strange
fire
,
you
shall
have
strange
fire
saith
God
God
doth
many
times
proportion
judgments
to
sinners
that
his
righteousnes
might
the
more
appear
those
very
creatures
in
which
we
sin
,
many
times
God
makes
them
or
others
of
the
same
kind
to
be
the
executioners
of
his
wrath
.
So
it
was
with
the
Jewes
,
they
would
fell
Christ
for
30
pieces
of
silver
,
and
they
were
sold
30
of
them
for
a
penny
atterwards
:
And
so
the
story
of
Adoni-hezek
in
the
first
of
Judges
,
that
was
so
cruell
in
such
a
way
to
cut
off
Thumbs
and
Toes
of
Kings
,
even
so
he
was
served
in
the
like
kind
:
and
it
's
ordinary
for
men
that
are
of
cruell
fiery
spirits
,
to
meet
with
cruell
fiery
spirits
too
.
And
I
would
apply
it
in
this
particular
,
You
that
are
stout
Children
to
your
Parents
,
if
God
lets
you
live
you
many
times
meet
with
the
very
same
in
your
Children
,
and
when
you
that
are
Parents
meet
with
stubborn
Children
,
you
should
reflect
,
Doth
not
God
come
righteously
upon
me
?
And
so
you
that
are
Servants
,
you
are
stout
to
your
Masters
,
why
afterwards
when
you
come
to
have
Servants
they
will
be
so
to
you
;
and
perhaps
you
were
unfaithfull
to
your
Governors
,
afterwards
when
you
come
to
have
Servants
,
it
's
a
thousand
to
one
but
they
will
be
so
to
you
.
Now
you
should
strike
your
hand
upon
your
heart
and
say
,
It
's
just
with
God
that
it
should
be
so
,
and
that
he
should
come
upon
me
in
mine
own
kind
.
Another
Note
is
this
,
Bring
strange
fire
into
Gods
service
,
What
's
that
?
I
find
divers
writers
speaking
upon
this
,
saith
Am●●rose
,
Lusts
,
and
covetousnesse
are
this
strange
fire
.
That
which
I
would
have
you
consider
of
it
this
,
Above
all
strange
fire
take
heed
of
the
strange
fire
of
Passion
and
Anger
,
and
especially
in
the
Worship
of
God
and
at
any
time
when
you
find
your
hearts
heated
and
fired
with
Anger
when
you
are
about
to
Worship
God
remember
this
scripture
,
Nadab
and
Abihu
were
consum'd
by
God
,
with
fire
from
God
for
coming
into
Gods
presence
with
strange
fire
:
Now
,
O
Lord
,
how
often
have
●●
come
into
thy
presence
with
strange
fire
!
Perhaps
your
hearts
have
bin
burning
hot
with
Passion
when
you
have
bin
coming
into
Gods
presence
:
You
are
to
pray
with
fervency
,
for
so
the
Scripture
saith
:
we
are
indeed
to
be
heat
in
Prayer
by
the
Holy
Gho●t
in
our
hearts
,
but
certainly
not
to
come
with
the
fire
of
Passion
and
Anger
:
Lift
up
your
ha●ds
without
w●ath
and
doubting
.
If
you
have
been
Passionate
and
your
hearts
have
been
heat
that
way
,
be
sure
you
get
your
hearts
cold
before
you
go
to
Prayer
.
And
so
when
you
come
to
hear
the
Word
,
if
your
hearts
have
been
heat
with
Passion
,
be
sure
you
get
them
cold
before
you
come
to
hear
the
Word
:
Receive
with
meeknesse
the
ingrafted
Word
that
may
save
your
Souls
.
And
so
when
you
come
to
the
Lords
Supper
,
take
heed
of
coming
with
Wrath
and
Malice
,
for
then
you
come
but
to
offer
strange
fire
.
It
's
a
speciall
Consideration
for
Ministers
that
come
to
Preach
,
they
should
take
heed
of
bringing
strange
fire
into
their
Pulpits
:
that
is
,
of
venting
their
own
Passions
.
That
hath
been
ever
a
rule
that
I
have
been
convinced
of
since
I
knew
any
thing
of
Preaching
,
That
that
man
that
is
appointed
to
reveal
Gods
wrath
,
had
need
to
conceal
his
own
wrath
that
's
certainly
a
rule
for
all
Preachers
,
for
the
Lord
sends
his
Preachers
to
make
known
his
wrath
against
mens
sins
,
but
now
the
more
they
make
known
his
wrath
,
the
more
they
should
conceal
their
own
;
and
so
by
that
means
when
they
come
in
the
openest
way
to
manifest
Gods
wrath
,
the
more
their
Preaching
would
be
accepted
.
Now
it
's
true
,
a
carnal
heart
would
be
ready
to
think
,
That
when
a
Preacher
speaks
out
of
true
zeal
to
God
,
he
will
be
ready
to
say
,
That
he
hath
aiming
at
himself
:
Take
heed
of
that
,
I
believe
you
have
had
but
little
occasion
of
such
a
temptation
in
this
place
:
But
however
this
I
know
,
it
is
the
duty
of
the
Ministers
of
God
to
be
sure
to
bring
nothing
but
the
fire
of
the
Spirit
of
God
,
the
fire
that
they
have
from
the
Altar
;
their
tongues
being
toucht
with
one
of
these
coales
,
and
not
that
they
should
come
with
their
own
Passions
to
further
the
Righteousnesse
of
God
,
no
,
the
wrath
of
man
doth
not
accomplish
the
Righteousnesse
of
God
;
there
are
some
other
particulars
which
being
laid
down
,
we
shall
come
to
the
3
main
points
.
SERMON
II.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
WEE
began
these
words
the
last
day
,
A
further
Note
of
Observation
is
this
,
That
the
most
eminent
Saints
of
God
are
not
freed
from
very
grievous
afflictions
even
in
their
Children
;
It
was
one
of
the
sorest
afflictions
that
almost
ever
any
Saint
of
God
met
withall
in
his
Children
;
this
affliction
of
Aaron
at
this
time
,
That
two
of
his
Sons
,
and
(
as
I
told
you
the
last
day
)
renowned
men
in
Israel
,
newly
consecrated
to
the
Office
of
Priesthood
,
that
the
very
first
day
they
came
to
offer
in
their
office
,
they
were
strucke
before
all
the
people
with
fire
from
heaven
and
consumed
:
Oh
what
a
sad
affliction
was
it
to
Aaron
their
Father
when
he
saw
his
Sonnes
in
such
a
manner
destroyed
by
God
himself
!
Consider
of
this
you
that
have
Children
,
and
are
ready
to
murmur
and
complain
of
every
little
affliction
that
is
upon
you
in
respect
of
your
Children
:
If
so
be
that
your
Children
be
but
a
little
sick
,
or
there
be
any
miscarriage
of
them
,
you
think
it
is
a
heavy
hand
of
God
;
But
especially
if
God
take
away
your
Children
by
death
,
then
you
mourn
and
will
not
be
comforted
:
Yea
but
though
God
have
taken
away
your
Children
by
death
,
yea
perhaps
it
may
be
by
a
violent
death
,
as
being
drowned
,
&c.
yet
they
have
not
been
strucken
with
fire
from
heaven
by
God
,
and
they
have
not
been
of
such
publick
use
.
These
here
were
renowned
men
,
and
taken
away
in
their
very
sin
too
,
your
Children
which
have
gone
upon
their
lawfull
imployments
and
God
hath
taken
away
their
lives
;
there
's
no
such
cause
of
murmuring
here
,
but
when
God
takes
away
Children
in
their
sins
,
and
in
such
a
way
as
by
fire
from
heaven
;
thus
God
took
away
Aarons
Children
,
and
he
was
as
dear
to
God
as
you
are
:
And
yet
thus
God
deals
with
his
Saints
;
with
Aaron
in
regard
of
his
Children
,
and
with
his
Elder
Children
and
with
two
of
them
together
.
This
example
may
be
enough
to
still
and
quiet
the
hearts
of
men
and
women
that
are
afflicted
in
respect
of
any
calamity
befals
their
Children
.
You
see
what
a
hand
of
God
is
against
the
very
Children
of
Aaron
.
A
further
Note
is
this
,
For
you
shall
find
if
you
read
on
in
this
story
,
That
they
were
smote
with
fire
from
heaven
,
but
it
did
not
appear
what
fire
,
for
it
did
not
so
much
as
consume
their
cloaths
,
nor
their
bodies
,
but
went
through
and
struck
them
dead
,
and
no
body
could
tell
how
.
Gods
judgements
do
come
in
a
way
that
is
invisible
:
if
it
had
been
in
a
visible
flame
of
fire
all
would
have
seen
it
,
and
it
would
have
burnt
their
cloaths
,
or
their
bodies
:
but
you
shall
find
in
the
5
verse
,
That
they
were
carried
away
from
the
Sanctuary
in
their
cleaths
,
they
were
not
burnt
.
Another
Note
is
this
,
The
Glory
of
his
Name
is
a
thousand
thousand
times
more
dear
unto
God
then
the
lives
of
thousand
thousands
of
people
;
the
lives
of
Nadab
and
Abihu
must
go
that
God
may
be
●anctified
:
If
it
comes
so
in
the
way
(
as
I
may
so
say
)
he
lives
of
men
and
the
Sanctifying
of
Gods
Name
,
the
Glory
of
God
must
passe
on
,
and
mast
have
its
course
let
the
lives
of
men
go
which
way
they
will
.
We
think
much
to
have
the
lives
of
men
taken
away
;
but
if
we
know
〈◊〉
Glory
of
God
meant
,
and
what
infinite
reason
there
is
that
God
should
be
g●●ned
,
we
would
not
think
it
much
that
the
lives
of
never
so
many
men
should
go
for
the
Glory
of
God
〈◊〉
'T
is
mercy
that
our
lives
have
not
gone
many
times
for
Gods
glory
:
How
often
might
God
have
glorified
himselfe
in
taking
away
our
lives
?
Wee
have
cause
to
blesse
him
,
that
our
lives
have
been
preserved
so
long
as
they
have
.
Again
Note
,
Nadab
and
Abihu
the
Priests
of
God
,
and
they
came
neer
to
God
,
yet
by
their
transgression
:
though
I
told
you
We
do
not
find
in
any
place
of
Scripture
directly
in
words
that
this
fire
is
forbidden
,
but
they
should
have
gathered
Gods
mind
by
consequence
,
And
therefore
by
the
way
I
only
Note
,
That
we
must
not
think
to
urge
upon
men
in
all
things
strict
commands
in
very
words
,
but
if
it
be
commanded
so
as
we
may
draw
it
by
any
consequence
,
it
's
a
command
,
as
now
here
for
the
Negative
,
they
had
not
a
Negative
prohibition
in
words
,
yet
they
had
it
by
Consequence
;
So
for
the
Affirmative
,
though
we
have
not
the
affirmative
in
expresse
words
,
yet
if
we
may
have
it
by
consequence
it
is
an
affirmative
as
well
as
the
negative
,
when
we
have
it
by
consequence
.
But
now
the
Note
of
Observation
is
,
That
the
neerer
any
comes
to
God
if
they
sin
against
him
,
they
must
not
expect
to
be
spared
.
Do
not
think
that
God
will
spare
you
the
more
because
you
are
professors
of
Religion
,
or
because
you
do
often
worship
him
:
I
suppose
you
that
are
acquainted
with
Scripture
know
that
place
in
Amos
3.
2.
You
only
have
I
known
of
all
the
families
of
the
earth
:
therefore
I
will
punish
you
for
all
your
iniquities
.
Another
Note
is
this
,
So
Moses
doth
,
This
is
that
which
the
Lord
hath
said
.
Do
you
see
any
remarkable
hand
of
God
in
the
execution
of
a
judgement
upon
one
,
have
recourse
to
Gods
Word
,
and
presently
begin
to
think
this
,
What
is
there
in
Gods
Word
against
that
sin
that
this
man
hath
been
guilty
of
?
If
you
see
a
judgement
of
God
upon
a
Drunkard
,
remember
the
threats
in
the
Word
of
God
against
drunkennesse
,
and
so
the
judgements
of
God
upon
unclean
Persons
,
swearers
,
Sabbath
breakers
,
lyars
,
or
any
prophane
and
ungodly
persons
,
have
recourse
to
the
judgements
of
God
threatned
in
the
Word
against
such
;
and
so
likewise
concerning
Scorners
and
Opposers
of
Religion
,
remember
what
is
said
in
the
Word
of
God
against
such
,
and
so
learn
to
Sanctifie
Gods
Names
.
We
might
have
mentioned
some
particular
threats
of
God
against
particular
sinners
for
the
helping
of
you
,
that
when
you
see
exemplary
judgements
,
to
have
recourse
to
the
Word
of
God
.
But
we
let
that
passe
.
A
further
Note
from
this
story
is
this
,
As
if
Moses
should
say
in
Gods
name
,
Why
,
I
must
have
glory
from
the
people
,
and
how
?
By
making
my
name
appear
to
be
holy
,
this
is
the
glory
that
I
stand
upon
above
all
other
things
that
my
Name
may
appear
to
be
holy
,
that
I
may
appear
to
be
a
holy
God
.
I
beseech
you
brethren
consider
of
this
,
God
stands
upon
nothing
more
then
to
appear
to
all
the
world
to
be
a
Holy
God
,
there
's
the
glory
of
Gods
Name
in
an
eminent
way
,
God
doth
not
so
much
stand
upon
this
,
to
appear
to
be
a
strong
God
,
to
appear
to
be
a
powerfull
God
,
to
be
a
God
of
patience
,
long-suffering
,
God
doth
not
so
much
stand
to
be
an
Omniscient
God
,
though
these
Attributes
are
dear
to
God
,
but
that
he
may
appear
to
be
a
Holy
God
:
that
he
stands
upon
.
Whatever
glory
of
the
Name
of
God
,
that
God
shall
be
content
to
have
eclipsed
in
the
world
for
a
while
,
yet
he
is
resolved
he
will
have
the
Glory
of
his
holinesse
above
all
things
:
and
therefore
the
Angels
when
they
are
celebrating
the
glory
of
God
,
they
do
not
say
Lord
Almighty
,
Almighty
,
Almighty
,
or
Lord
Omniscient
,
Omniscient
,
Omniscient
,
but
Holy
,
Holy
,
Holy
.
Those
three
together
,
the
Holinesse
of
God
,
therein
appears
the
glory
of
God
above
all
:
God
stands
upon
it
that
he
will
appear
to
be
a
Holy
God
.
Oh
that
those
who
professe
themselves
to
be
the
Servants
of
God
,
that
they
would
especially
indeavour
to
hold
forth
Gods
Holinesse
;
you
that
are
neer
to
God
,
you
that
hope
you
are
Gods
Children
,
and
make
profession
of
his
Name
,
labour
you
to
hold
forth
the
glory
of
his
Holinesse
above
all
things
,
in
your
holy
lives
and
conversations
:
for
God
stands
upon
this
,
To
have
his
Name
to
be
Sanctified
I
will
he
Sanctified
saith
God
,
and
I
will
be
Glorified
,
so
he
doth
interpret
the
glory
of
his
Name
by
being
Santified
.
As
if
God
should
say
,
That
's
the
glory
that
I
look
for
,
That
my
Name
may
be
extolled
as
Holy
:
And
therefore
the
very
first
Petition
that
Christ
teaches
us
to
pray
in
the
Lords
prayer
,
it
is
,
Hallowed
be
thy
Name
,
which
is
all
one
with
this
,
Sanctified
be
thy
Name
;
Oh
let
the
Name
of
God
appear
to
be
holy
in
the
World
:
that
's
another
Note
,
that
these
two
are
joyned
together
,
I
'le
be
Sanctified
in
those
that
draw
nigh
me
,
and
I
will
be
Glorified
before
the
people
.
Again
observe
,
Though
we
our selves
be
in
afflictions
,
yet
we
should
seek
to
comfort
our
friends
that
are
in
greater
afflictions
,
and
to
comfort
them
by
the
Word
,
for
so
did
Moses
:
Moses
comes
to
comfort
Aaron
and
applies
the
Word
,
This
is
that
which
the
Lord
hath
said
,
I
will
be
Sanctified
.
Now
mark
,
no
question
Moses
was
afflicted
upon
this
heavy
hand
of
God
,
for
he
was
their
Uncle
;
but
though
it
was
heavy
upon
the
Uncle
,
yet
it
was
heavier
upon
the
Father
,
and
therefore
though
Moses
was
troubled
,
yet
he
knew
that
Aaron
was
more
troubled
,
and
therefore
he
goes
to
Aaron
and
seeks
to
comfort
him
,
and
he
makes
use
of
the
Word
in
his
comforting
of
him
.
Learn
this
then
,
to
go
and
comfort
your
brethren
,
for
Aaron
was
Moses
brother
;
go
and
comfort
them
in
thier
afflictions
,
and
think
not
because
that
you
have
some
afflictions
upon
you
,
that
therefore
you
should
not
be
a
comfort
to
your
brethren
:
their
affliction
is
greather
then
yours
,
and
when
you
come
to
comfort
,
them
,
come
not
in
a
meer
carnal
way
and
say
,
Brother
you
must
be
content
,
but
you
must
come
and
apply
somewhat
of
the
Word
of
God
to
comfort
them
and
say
,
This
is
that
which
the
Lord
hath
spoke
;
and
to
that
end
you
should
labour
to
be
exercised
in
the
Word
of
God
,
that
so
you
may
be
able
to
go
to
your
brethren
and
comfort
them
in
any
affliction
;
for
there
is
no
particular
affliction
but
there
is
some
word
of
God
that
is
suitable
to
that
particular
affliction
,
and
those
who
are
well
exercised
in
the
Word
of
God
,
they
can
apply
some
word
to
every
affliction
:
And
indeed
this
is
an
excelent
friend
,
and
such
a
friend
is
worth
his
weight
in
gold
,
that
can
come
to
another
friend
in
any
affliction
and
ever
more
hath
some
what
of
the
Word
of
God
to
apply
to
that
affliction
.
The
Last
Observation
is
this
,
held
his
peace
.
From
whence
we
may
Note
,
That
there
is
no
such
way
to
quiet
a
gracious
heart
under
any
afflictions
in
the
World
as
that
God
will
fetch
out
his
honour
by
it
.
It
is
grievous
to
me
,
but
God
fetches
out
his
glory
and
honour
by
it
.
The
applying
of
the
Word
,
and
the
consideration
that
God
hath
his
way
to
fetch
out
his
glory
in
our
afflictions
is
the
only
way
to
quiet
a
gracious
heart
.
All
these
Points
might
take
up
a
great
deal
of
time
,
but
I
will
let
them
passe
and
come
to
the
main
Point
of
all
,
I
will
be
Sanctified
in
all
those
that
come
nigh
me
.
There
are
these
Three
Points
in
these
words
:
1
First
,
That
in
the
Worship
of
God
,
men
and
women
draw
nigh
to
God
.
2
Secondly
,
That
we
ought
to
Sanctifie
Gods
Name
in
drawing
nigh
to
him
.
3
Thirdly
,
That
if
we
do
not
Sanctifie
it
,
God
will
Sanctifie
his
own
Name
upon
us
.
First
,
That
in
Worshipping
of
God
,
there
is
a
drawing
nigh
to
God
.
Quest.
Why
is
not
God
in
every
place
?
Answ.
Yes
certainly
,
we
can
never
be
in
any
place
but
we
are
nigh
to
God
,
God
stands
by
us
and
looks
upon
us
It
is
not
only
when
you
are
Worshipping
of
God
that
you
are
nigh
him
,
but
when
you
sin
against
him
:
when
thou
art
swearing
prophaning
his
Name
his
Day
,
God
stands
&
looks
upon
thee
thou
art
nigh
him
:
And
it
may
be
said
or
written
upon
every
place
,
what
was
said
of
the
City
in
the
last
words
of
the
Prophecie
of
Ezek.
48.
35.
The
name
of
the
City
was
Jeh●●ab-Shammah
,
that
is
,
the
Lord
is
there
,
the
Lord
●ehovah
he
is
there
,
he
is
present
in
this
place
:
Oh
that
you
would
remember
when
you
are
in
any
place
,
that
the
name
of
that
place
is
●●chovah-Shammah
,
The
Lord
is
there
.
In
him
we
live
,
we
move
〈…〉
being
therefore
we
are
alwaies
nigh
him
yea
but
though
we
are
alwaies
nigh
God
in
regard
of
that
essentiall
presence
of
his
,
yet
there
is
a
more
peculiar
and
speciall
drawing
nigh
to
God
in
the
duties
of
his
Worship
,
and
that
the
Scripture
seems
to
hold
forth
unto
you
.
First
I
le
shew
you
how
the
Scripture
holds
it
forth
,
and
then
in
what
respects
the
Creature
may
be
said
to
draw
nigh
to
God
in
holy
duties
of
Worship
;
for
so
it
was
here
,
they
were
coming
to
offer
Incense
.
1
That
we
do
draw
nigh
to
God
in
holy
Duties
,
Draw
nigh
to
God
(
so
that
you
may
be
neerer
God
then
you
were
)
that
is
,
by
holy
Services
,
&
holy
Duties
,
&
hence
it
is
in
Ps.
95.
2.
Let
us
(
saith
he
)
come
before
his
presence
with
thanksgiving
,
so
that
there
is
a
more
peculiar
coming
before
Gods
presence
when
we
come
to
Worship
him
then
at
other
times
:
And
v.
6.
O
come
let
us
Worship
and
how
down
,
let
us
kneel
before
the
Lord
our
maker
.
So
in
Psal.
100.
2.
Let
us
come
before
his
presence
with
singing
,
for
that
's
one
part
of
the
Worship
of
God
.
But
the
Scripture
is
plain
,
that
there
is
a
speciall
coming
before
God
when
we
are
coming
to
Worship
him
,
and
in
this
respect
the
Servants
of
God
in
Psal.
148.
14.
are
said
to
be
a
people
neer
to
God
.
It
is
a
very
remarkable
expression
and
le
ts
forth
much
the
honour
of
the
Saints
of
God
:
There
's
the
commendation
of
the
excellent
estate
of
the
Saints
.
He
als
〈◊〉
the
h●rn
of
his
people
,
the
praise
of
all
his
Saints
even
the
children
of
Israel
,
a
people
neer
unto
him
.
The
Saints
of
God
,
the
Children
of
Israel
,
the
Church
of
God
are
said
to
be
a
people
neer
to
God
;
Why
neer
him
?
Because
that
they
Worship
God
,
they
are
much
exercised
in
the
Worship
of
God
.
This
is
one
respect
though
there
may
be
divers
others
mentioned
,
yet
in
respect
of
their
coming
so
much
before
God
in
his
Worship
,
therefore
they
are
neer
God
.
Quest.
Neer
him
,
Why
,
in
what
respects
may
a
man
be
said
to
draw
nigh
to
God
when
he
Worships
him
?
Answ.
To
that
I
Answer
,
There
are
three
respects
in
which
a
man
when
he
is
Worshipping
of
God
may
be
said
to
draw
nigh
to
God
:
1
First
,
Because
when
we
come
to
Worship
God
,
we
come
to
tender
up
that
homage
and
service
unto
him
,
that
is
due
from
us
as
creatures
to
the
infinite
Creator
that
's
the
very
end
of
Worship
.
If
you
would
know
what
it
is
to
Worship
God
,
it
is
this
:
You
come
to
tender
up
that
homage
and
respect
that
is
due
from
the
creature
to
the
Creator
.
No
man
that
hath
a
blemish
of
the
seed
of
Aaron
the
Priest
shall
come
nigh
to
offer
the
offerings
of
the
Lord
made
by
fire
.
So
that
when
any
come
to
offer
any
offerings
of
the
Lord
made
by
fire
,
it
appeares
he
came
nigh
to
God
:
he
came
to
bring
a
present
to
God
:
therefore
he
comes
nigh
.
So
when
we
come
to
offer
our
spirituall
Sacrifices
unto
God
,
we
come
nigh
to
God
to
offer
,
it
's
the
offering
of
a
Sacrifice
to
God
.
And
that
's
the
first
thing
,
because
the
creature
comes
to
bring
a
present
to
God
,
therefore
he
is
said
to
draw
nigh
.
And
Secondly
,
draw
nigh
to
God
in
holy
duties
,
because
it
doth
present
it's
self
before
God
in
those
ways
through
which
God
doth
use
to
communicate
his
choice
,
precious
,
most
excelent
and
glorious
mercies
to
his
people
:
I
say
,
when
we
come
to
Worship
God
,
we
come
to
set
our selves
before
God
in
those
waies
that
God
doth
〈◊〉
to
communicate
the
choice
,
most
excelent
and
glorious
rich
mercies
that
he
hath
to
communicate
to
his
creature
.
When
we
have
to
deal
with
creatures
,
as
meat
and
drink
,
and
our
outward
businesses
we
have
to
do
with
God
in
them
;
but
when
we
come
to
Worship
God
,
we
come
to
present
our selves
before
him
in
those
things
that
he
doth
use
to
let
out
himselfe
though
in
a
more
speciall
and
glorious
manner
to
the
souls
of
his
people
.
What
's
the
reason
why
heaven
is
said
to
be
the
presence
of
God
,
and
why
those
that
are
in
heaven
are
said
to
live
with
God
?
There
they
behold
the
face
of
God
and
are
before
him
in
a
speciall
manner
,
therefore
when
Christ
teacheth
us
to
pray
he
teacheth
us
to
look
up
to
heaven
and
to
say
,
Our
Father
which
●rt
in
heaven
,
&c.
Now
certainly
the
essentiall
presence
of
God
is
on
earth
as
truly
and
really
as
in
heaven
,
and
God
is
not
so
as
to
have
one
part
in
one
place
,
and
another
in
another
,
but
All
God
is
in
every
place
,
but
the
reason
why
God
is
said
to
be
in
heaven
,
it
is
because
the
Lord
makes
known
himself
there
in
a
more
glorious
manner
then
in
any
other
place
,
and
therefore
heaven
is
the
presence
of
God
in
a
more
speciall
way
.
Now
then
if
the
communication
of
God
unto
a
creature
be
enough
to
make
the
presence
of
God
more
speciall
if
this
be
enough
to
make
a
creature
to
live
with
God
,
and
to
be
before
his
face
,
because
they
are
there
where
God
doth
most
communicate
himself
,
then
certainly
when
we
come
to
Worship
God
,
we
come
to
be
neer
God
,
and
be
with
God
because
the
duties
of
his
Worship
are
those
means
that
the
Lord
hath
appointed
for
the
letting
out
of
himself
in
the
glory
of
his
goodnesse
and
mercy
to
his
people
:
You
may
expect
other
manner
of
communication
of
Gods
goodnesse
through
the
duties
of
his
Worship
then
in
any
other
way
:
And
that
's
the
Second
respect
wherein
you
may
be
said
to
draw
nigh
to
God
in
holy
duties
.
Thirdly
,
You
may
be
said
to
draw
nigh
to
God
,
because
then
we
should
(
and
if
we
Worship
God
as
we
ought
,
we
do
)
act
our
faith
and
humility
,
and
all
the
graces
of
the
Spirit
;
We
do
act
them
,
as
it
were
,
upon
God
,
when
we
come
to
Worship
him
:
That
's
required
in
every
duty
of
Worship
,
that
you
should
stir
up
the
faculties
of
your
souls
,
and
all
the
graces
of
the
Spirit
of
God
,
and
you
should
act
them
upon
God
when
you
are
Worshipping
of
him
.
T
is
not
enough
to
come
with
grace
when
you
come
to
Worship
God
,
but
there
must
be
an
acting
of
that
grace
upon
God
.
And
so
we
find
in
Scripture
,
that
the
acting
of
grace
upon
God
,
it
is
a
drawing
neer
to
him
,
therefore
in
Isa.
29.
13.
the
Lord
complaines
there
,
This
people
draws
neer
to
me
with
their
lips
,
but
their
hearts
are
far
from
me
,
as
if
God
should
say
,
Indeed
they
come
and
speak
to
me
,
and
therefore
they
think
they
draw
nigh
to
me
,
but
I
expect
that
their
hearts
should
be
acting
upon
me
,
that
's
the
meaning
.
And
in
Zeph.
3.
2.
God
complains
there
of
his
people
that
they
did
not
draw
neer
to
him
as
they
should
:
And
it
appears
plainly
,
it
was
from
hence
,
that
their
graces
did
not
act
so
upon
God
as
they
ought
,
She
obeyed
not
the
voice
:
she
received
not
correction
:
she
trusted
not
in
the
Lord
:
she
drew
not
neer
to
her
God
.
So
that
acting
faith
upon
God
is
a
drawing
nigh
to
God
,
and
so
acting
any
grace
upon
God
is
a
drawing
nigh
to
God
.
Now
when
is
there
a
time
for
the
acting
of
our
graces
upon
God
so
as
when
we
come
to
worship
God
?
And
therefore
in
Isa.
64.
7.
the
Lord
complains
there
,
That
no
man
did
stir
up
himself
to
take
hold
on
him
.
When
we
come
to
Worship
God
we
should
stir
up
our selves
to
take
hold
of
God
.
And
thus
you
see
in
what
respects
the
Soul
may
be
said
to
draw
nigh
to
God
when
it
comes
to
worship
him
.
Now
for
the
Application
of
this
point
and
it
is
in
divers
particulars
.
The
First
is
this
,
Hence
learn
what
you
do
when
you
come
to
Worship
God
,
Sanctifying
of
Gods
Name
.
This
you
are
all
convinced
of
,
That
it
is
your
duty
to
Worship
God
,
when
you
pray
you
come
to
Worship
God
,
when
you
come
to
hear
his
Word
you
come
to
Worship
him
,
and
when
you
receive
the
Sacrament
you
Worship
him
.
Now
if
I
should
come
from
one
end
of
the
Congregation
to
the
other
,
and
ask
every
one
of
you
this
Question
,
It
is
your
duty
to
Worship
God
,
is
it
not
?
Yes
:
that
you
will
all
be
ready
to
answer
.
And
what
do
you
do
when
you
Worship
God
?
I
fear
that
this
Second
Question
would
gravell
many
.
You
will
say
,
We
must
pray
to
God
,
and
serve
him
,
and
hear
his
Word
,
and
go
to
the
Communion●
yea
,
but
what
do
your
Souls
do
in
this
Work
of
Worshipping
of
God
?
This
should
be
the
answer
,
and
so
you
should
think
with
your selves
,
and
charge
this
upon
your
own
hearts
,
I
am
now
going
to
Worship
God
,
either
in
Prayer
,
Word
,
or
Sacraments
,
I
am
now
going
to
tender
up
that
homage
that
is
due
from
a
creature
to
the
infinite
Creator
,
so
that
I
must
so
pray
,
as
I
must
manifest
that
high
respect
that
I
owe
to
God
as
my
Creator
;
but
that
I
shall
speak
to
more
afterward
:
only
now
remember
this
,
That
you
do
professe
every
time
you
go
to
Prayer
,
That
you
go
to
tender
up
that
homage
that
you
owe
unto
God
and
so
every
time
you
come
to
hear
the
Word
,
there
is
a
profession
that
you
come
to
tender
up
that
respect
and
homage
that
you
owe
to
the
infinite
God
:
And
so
likewise
when
you
come
to
receive
the
Sacrament
.
Now
when
we
come
to
offer
a
present
to
men
,
we
know
how
we
prepare
,
and
with
what
suitable
presence
we
desire
to
offer
:
but
of
that
afterward
when
we
come
to
speak
of
Sanctifying
Gods
Name
.
2
Secondly
,
Remember
,
when
I
come
to
Worship
God
,
I
come
to
set
my self
before
the
Lord
in
those
ways
that
God
doth
let
out
the
choice
of
his
mercies
to
his
people
in
:
I
have
many
mercies
from
God
in
the
enjoyment
of
the
creature
,
but
when
I
come
to
Worship
him
I
expect
the
communication
of
his
mercy
in
another
way
then
through
any
creature
in
the
World
.
The
duties
of
his
Worship
are
the
chief
chānels
that
God
doth
let
out
the
choicest
of
his
mercies
to
the
hearts
of
his
people
through
,
and
now
I
am
going
to
Worship
him
,
I
am
going
to
present
my self
before
God
.
Indeed
there
is
a
little
glimmering
of
the
light
of
God
through
other
creatures
to
me
,
but
the
glorious
beames
of
the
light
of
God
is
through
the
duties
of
his
Worship
.
3
And
then
Thirdly
,
I
am
now
going
to
act
my
Soul
upon
God
,
so
that
if
I
have
any
abilities
to
close
with
God
,
to
act
my
Soul
upon
him
,
it
must
be
put
forth
now
at
this
time
;
I
am
indeed
at
all
times
to
labour
to
injoy
communion
with
God
,
when
I
see
the
creatures
,
the
Sun
and
Moon
and
Stars
to
labour
to
lift
up
my
heart
to
God
,
and
when
I
see
the
glory
of
God
in
the
Sea
,
and
for
my
meat
and
drink
I
am
to
blesse
God
,
and
to
acknowledge
God
in
all
;
but
now
when
I
come
to
Worship
God
,
then
all
the
strength
of
my
Soul
is
to
be
acted
upon
God
in
a
more
speciall
manner
;
I
must
then
above
all
labour
to
stir
up
whatsoever
I
have
in
my
Soul
to
act
upon
God
,
this
is
now
to
Worship
God
.
Secondly
,
draw
nigh
to
God
,
and
the
guilt
that
is
upon
them
hath
made
the
presence
of
God
terrible
to
them
,
and
therefore
they
had
rather
go
into
their
company
&
be
merry
,
eat
,
drink
,
sport
,
or
any
thing
rather
then
to
come
into
Gods
presence
.
We
know
how
it
was
with
Adam
,
when
God
appeared
in
the
garden
and
called
to
him
,
he
ran
to
hide
himself
;
Why
?
Because
he
had
guiltinesse
upon
him
:
Oh
the
evill
that
the
guilt
of
sin
brings
upon
the
Soul
,
it
makes
the
presence
of
God
terrible
!
The
presence
of
God
it
should
be
more
comfortable
to
us
then
our
lives
but
our
sin
makes
Gods
presence
grievous
and
terrible
.
A
Child
sometimes
when
it
hath
offended
the
Father
and
is
conscious
to
its
self
of
the
offence
that
it
hath
given
the
Father
,
it
had
rather
be
in
the
Kitching
among
the
Servants
,
then
to
come
into
the
Hall
or
Parlour
where
the
Father
is
,
because
it
hath
offended
him
:
and
so
it
is
with
a
guilty
conscience
,
when
it
is
conscious
to
its
self
of
some
haunt
of
evil
that
it
hath
given
it self
unto
,
it
hath
no
mind
at
all
of
coming
into
the
presence
of
the
Father
,
but
hangs
off
.
My
Brethren
,
the
very
presence
of
God
in
the
communion
of
his
Saints
is
terrible
to
a
guilty
conscience
,
the
very
looking
upon
a
godly
man
is
terrible
to
a
guilty
conscience
.
When
as
thou
hast
bin
abroad
&c.
bin
loose
&c.
wicked
in
thy
waies
,
I
appeal
to
thy
conscience
,
when
thou
comest
into
the
presence
of
some
holy
gracious
man
or
woman
that
lives
close
with
God
,
doth
it
not
daunt
thee
?
Now
is
the
presence
of
God
in
the
very
faces
of
his
Saints
terrible
to
a
guilty
conscience
?
How
terrible
is
the
presence
of
God
in
his
Ordinances
then
?
Indeed
those
men
and
women
whose
consciences
are
not
inlightened
,
but
are
ignorant
and
sottish
,
they
can
sin
against
God
and
go
into
his
presence
without
any
trouble
;
you
shall
have
men
swear
and
be
drunken
over
night
and
come
to
the
Sacrament
the
next
day
,
What
's
the
reason
?
Because
there
is
no
light
in
their
consciences
,
their
consciences
are
in
darknesse
,
they
are
besotted
in
their
sin
;
but
I
speak
now
of
one
who
hath
an
inlightened
conscience
,
the
presence
of
God
is
terrible
to
such
a
one
.
A
Third
Use
is
this
,
That
God
will
be
Sanctified
in
those
that
draw
nigh
him
.
The
Fourth
Use
is
this
,
Depart
from
me
.
Thou
now
art
willing
to
depart
from
God
,
Oh
consider
of
this
you
that
neglect
Worship
,
the
Worship
of
God
in
your
families
,
and
in
your
closets
,
and
in
the
congregation
,
in
the
communion
of
the
Saints
,
thou
hast
little
minded
or
regarded
the
Worship
of
God
it
may
be
all
thy
daies
,
what
hast
thou
been
doing
all
this
while
?
thou
hast
been
departing
from
God
all
this
while
,
&
when
thy
conscience
shall
be
but
inlightened
and
awakened
to
see
how
far
thou
art
from
God
,
how
terrible
will
it
be
to
thee
?
Remember
this
you
that
have
no
mind
to
the
duties
of
the
Worship
of
God
but
love
the
Commission
of
sin
,
you
neglect
Gods
Worship
,
you
were
wont
to
Worship
him
in
a
constant
way
in
your
closets
and
families
,
but
now
you
grow
more
loose
,
and
so
you
grow
more
dead
every
day
then
other
,
you
go
off
from
God
more
and
more
.
Surely
there
can
be
no
good
to
neglect
Gods
Worship
.
And
those
that
are
loth
to
Worship
God
because
they
cannot
Worship
him
as
they
ought
,
from
this
Point
it
appears
plainly
,
That
there
can
be
no
good
gotten
by
neglecting
Gods
Worship
,
for
it
is
departing
from
God
,
whatsoever
plea
there
may
be
by
any
temptation
to
neglect
Gods
Worship
,
certainly
there
is
danger
in
it
,
and
therefore
never
listen
to
any
such
temptation
as
shall
draw
your
hearts
from
the
duties
of
Gods
Worship
.
There
are
a
Generation
of
wantons
in
these
times
that
make
little
matter
of
continuing
the
duties
of
Gods
Worship
,
they
were
wont
constantly
to
worship
God
,
and
to
attend
upon
the
Word
,
but
now
it
is
nothing
to
them
,
and
they
are
even
ready
to
thank
God
for
it
that
they
make
not
such
conscience
as
they
were
wont
to
do
in
the
duties
of
the
Worship
of
God
:
It
may
be
they
will
say
,
That
heretofore
some
slavish
terror
did
carry
them
on
in
the
duties
of
Gods
Worship
more
then
the
understanding
of
the
freenesse
of
the
grace
of
God
would
admit
of
:
But
shall
the
understanding
of
the
freedom
of
the
grace
of
God
carry
thee
on
lesse
then
thy
slavish
terrour
did
?
Oh
blind
and
wanton
spirit
that
knowest
not
the
waies
of
God
,
nor
the
freenesse
of
the
grace
of
God
,
nor
the
riches
of
it
!
Oh
what
a
dishonour
art
thou
to
Jesus
Christ
and
to
the
freenesse
of
his
grace
,
that
now
canst
go
up
and
down
from
day
to
day
and
never
Worship
God!
Did
Jesus
Christ
come
into
the
world
to
that
end
for
to
cause
thee
to
depart
more
from
God
?
'T
is
plain
out
of
the
Word
,
That
the
duties
of
Gods
Worship
are
those
duties
whereby
the
Soul
comes
to
draw
nigh
to
God
:
And
I
beseech
you
brethren
observe
these
men
,
whither
there
be
that
holinesse
in
their
lives
,
that
spiritualnesse
as
there
was
wont
to
be
;
no
,
you
shall
find
them
by
degrees
to
grow
loose
,
yea
run
sometimes
into
grose
sins
,
grow
many
times
to
lying
and
deceiving
,
and
to
drunkenesse
and
company
keeping
;
yea
to
worse
things
by
degrees
:
Perhaps
they
are
at
first
ready
to
say
,
Is
thy
Servant
a
dead
Dog
that
I
should
do
this
?
But
by
departing
from
God
they
grow
dead
to
holy
duties
:
We
find
it
by
experience
,
That
the
professors
of
Religion
have
not
that
holinesse
,
heavenlinesse
,
spiritualnesse
,
as
they
were
wont
to
have
in
former
times
.
And
no
marveile
,
for
now
they
keep
not
so
nigh
to
God
as
they
were
wont
.
You
that
are
Sea-men
and
Travelours
,
sometimes
you
are
neer
the
Sunne
,
and
then
you
are
hot
but
the
further
off
the
Sunne
you
go
,
you
grow
to
be
colder
and
colder
:
And
so
those
that
neglect
the
Worship
of
God
,
they
go
from
the
warm
Sun
,
they
go
from
the
light
of
Gods
countenance
and
from
the
presence
of
God
and
so
they
grow
cold
and
chill
,
and
by
degrees
they
grow
to
prophanesse
,
and
it
is
to
be
feared
that
many
of
them
will
grow
to
meer
Athisme
.
Another
Use
is
this
,
Heb.
10.
22.
Let
us
draw
neer
(
saith
the
Text
)
Who
would
not
draw
neer
to
God
?
Oh
what
a
good
thing
is
it
to
be
in
the
presence
of
God!
Is
not
the
Lord
the
fountain
of
thy
life
?
Is
it
not
a
sweet
thing
to
be
in
his
presence
?
We
think
it
a
sweet
thing
to
be
in
the
presence
of
godly
men
;
Oh
'
that
we
might
alwaies
live
with
such
men
,
and
be
nigh
them
!
That
Martyr
Doctor
Taylor
rejoyced
in
this
,
That
ever
he
came
into
Prison
to
be
acquainted
with
that
Angel
of
God
holy
Master
Bradford
,
and
as
I
remember
some
among
the
heathens
that
profest
they
would
rather
be
in
prison
with
Ca●o
then
be
in
the
greatest
glory
with
some
other
:
It
is
a
blessed
thing
to
be
in
the
presence
of
God
,
to
be
with
him
that
is
the
God
of
our
lives
,
and
the
fountain
of
all
good
;
let
us
draw
nigh
to
God
often
,
let
us
know
that
it
is
a
mercy
that
we
may
draw
nigh
to
God
;
wee
might
have
been
banished
from
the
presence
of
the
Lord
long
e're
this
time
.
This
is
that
that
the
happinesse
of
the
glorious
Church
is
set
out
by
in
Rev.
22.
4.
They
shall
see
his
face
and
his
name
shall
be
in
their
foreheads
.
This
is
the
Priviledge
of
the
Church
.
And
that
it
is
such
a
blessing
to
draw
nigh
to
God
you
may
see
it
by
that
in
Eph.
2.
18.
For
through
him
we
both
have
an
accesse
by
one
spirit
unto
the
Father
.
Through
him
]
Through
Christ
we
have
accesse
by
one
Spirit
unto
the
Father
,
and
now
(
saith
he
)
Ye
that
were
strangers
and
forreiners
,
are
made
fellow
Citizens
with
the
Saints
,
and
of
the
houshold
of
God
:
and
vers.
13.
But
now
by
Christ
Jesus
ye
who
sometimes
were
a
far
off
are
made
nigh
by
the
blood
of
Christ
,
and
you
have
accesse
through
Christ
:
So
our
coming
nigh
to
God
is
such
a
priviledge
as
cost
the
bloud
of
Christ
;
and
will
not
you
improve
it
?
You
were
far
off
in
your
naturall
condition
,
but
now
you
are
nigh
through
his
bloud
;
Lay
but
this
text
warm
to
your
hearts
this
morning
,
That
I
that
was
far
off
am
made
nigh
by
the
bloud
of
Christ
,
made
nigh
to
God
,
it
will
be
a
means
for
ever
to
draw
your
hearts
to
all
those
waies
whereby
you
may
draw
neerest
to
God
.
And
by
drawing
nigh
to
God
often
,
you
will
come
to
increate
your
graces
abundantly
:
your
graces
how
will
they
act
the
presence
of
God
will
draw
forth
the
acts
of
grace
as
the
presence
of
the
fire
draws
forth
our
heat
,
so
the
presence
of
God
will
draw
forth
our
graces
.
And
by
this
means
we
come
to
live
most
holy
lives
.
And
further
it
is
a
speciall
signe
of
our
adoption
to
love
to
be
nigh
to
God
.
I
was
glad
when
they
said
,
Come
and
let
us
go
up
unto
the
House
of
the
Lord
.
You
shall
have
many
that
love
to
be
in
Gods
presence
,
so
as
they
think
on
it
over-night
,
and
long
for
the
time
while
it
comes
;
I
never
am
better
then
when
I
am
with
God
,
me
thinks
when
I
get
into
Gods
presence
,
either
in
Prayer
or
any
duty
of
Gods
Worship
,
I
find
my
heart
warmed
and
quickned
,
&c.
They
are
ready
to
say
with
Peter
,
Master
,
it
is
good
being
here
.
And
that
's
another
thing
,
And
then
it
must
needs
be
delightful
to
God
that
thou
shouldest
come
nigh
him
:
And
then
by
coming
often
into
Gods
presence
in
his
worship
there
will
grow
a
sweet
and
blested
familiarity
between
God
and
thy
soul
,
Acquaint
thy self
with
God
and
be
at
peace
.
God
is
willing
to
be
acquainted
with
his
Servants
;
the
Lord
loves
to
be
familiar
with
the
poorest
of
his
Saints
,
and
wilt
not
thou
maintain
that
sweet
familiarity
with
God
?
These
two
benefits
will
follow
upon
thy
familiarity
with
God
.
First
,
Secondly
,
I
shall
but
change
my
place
,
I
shall
not
change
my
company
;
whereas
its
otherwise
if
thou
growest
estranged
from
God
,
when
death
comes
it
will
look
with
a
terrible
face
,
for
then
thou
hast
to
deale
with
God
,
thou
art
then
to
go
into
the
presence
of
the
infinite
dreadfull
God
,
into
whose
presence
thou
never
hadst
any
mind
to
go
before
,
but
saith
death
,
I
must
now
carry
thee
into
the
presence
of
God
.
As
thy
Body
returns
to
the
dust
so
thy
Soul
must
return
to
God
that
gave
it
;
that
is
,
to
receive
its
eternall
doome
,
&c.
But
now
saith
a
Saint
,
what
must
my
body
return
to
dust
and
my
Soul
to
God
that
gave
it
?
it
is
he
which
I
have
bin
with
every
day
,
and
can
say
as
he
said
,
My
Soul
go
forth
,
go
forth
,
why
art
thou
unwilling
to
go
forth
to
him
that
thou
hast
conversed
with
all
thy
daies
?
And
then
what
safety
is
there
in
being
neer
to
God
,
Psal.
22.
11.
Be
not
far
from
me
,
for
trouble
is
neer
,
saith
David
:
Lord
,
trouble
is
neer
me
be
not
thou
far
from
me
;
It
's
a
blessed
thing
to
have
God
neer
is
when
trouble
is
neer
us
,
trouble
is
neer
many
of
you
,
perhaps
there
's
not
a
spans
breadth
between
death
and
us
,
what
a
blessed
thing
is
it
then
to
have
God
to
be
neer
us
?
when
the
poor
Chickin
sees
the
Kite
come
neer
it
to
seize
upon
it
,
and
is
like
to
be
surprized
,
if
the
Hen
be
neer
,
it
runs
to
the
Hen
,
and
the
Hen
covers
it
and
keeps
it
safe
;
so
it
should
be
with
us
,
for
so
Christ
saith
of
Jerusalem
,
How
often
would
I
have
gathered
thee
as
a
Hen
gathereth
her
Chickins
?
There
are
a
company
of
Kites
abroad
in
the
world
,
and
we
are
poor
shiftlesse
creatures
;
now
how
happy
are
we
then
if
we
can
run
under
the
shaddow
of
Gods
wing
?
there
is
a
kind
of
shaddow
in
the
presence
of
God
in
the
injoyment
of
the
creature
;
but
the
shadow
of
God
that
we
have
in
his
Worship
that
is
as
the
shadow
of
his
wing
.
There
is
the
shadow
of
a
Tree
,
and
that
may
help
from
some
kind
of
troubles
but
there
's
another
manner
of
shadow
under
the
shadow
of
the
wing
of
the
Hen
,
because
that
nourishes
the
Chickin
:
The
men
of
the
world
they
have
the
shadow
of
the
Tree
,
as
it
were
,
Gods
generall
providence
which
is
over
all
creatures
;
but
the
Saints
of
God
that
draw
nigh
to
God
they
have
the
shadow
of
Gods
wing
,
like
the
shadow
of
the
Hens
wing
to
the
Chickin
,
which
doth
comfort
it
and
safeguard
it
;
let
us
by
the
duties
of
Worship
thus
draw
nigh
to
God
,
and
keep
nigh
unto
him
.
SERMON
III.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
I
WILL
onely
adde
one
particular
more
If
in
the
duties
of
Worship
we
are
nigh
to
God
,
The
first
Scripture
is
in
Deut.
4.
17.
There
Moses
speaking
of
the
People
of
Israel
;
and
the
great
respect
that
God
shewed
to
them
more
then
others
;
for
saith
he
,
What
nation
is
there
so
great
,
who
hath
God
so
nigh
unto
them
,
as
the
Lord
our
God
is
in
all
things
that
we
call
upon
him
for
?
What
Nation
is
there
so
great
as
you
are
?
(
So
great
)
How
doth
it
appear
that
the
Nation
of
Israel
is
a
greater
Nation
then
other
Nations
are
?
how
?
That
hath
God
so
nigh
unto
them
in
all
things
that
they
call
upon
him
for
:
herein
any
man
or
woman
,
or
nation
,
may
be
said
to
be
great
,
that
is
,
greatly
honoured
by
the
Lord
God
,
in
that
they
have
the
Lord
nigh
to
them
and
they
are
nigh
to
him
,
here
's
the
greatnesse
of
a
nation
;
you
would
think
that
if
one
would
describe
the
greatnesse
of
a
nation
,
it
should
be
in
their
great
wealth
,
their
great
trading
and
traffique
that
they
have
and
the
fertile
place
that
they
live
in
;
no
,
this
is
not
the
greatnesse
of
a
nation
,
But
what
nation
is
there
so
great
that
hath
the
Lord
God
so
nigh
to
them
?
There
's
the
greatnesse
of
a
nation
,
and
so
a
spirituall
heart
would
account
greatesse
to
consist
in
having
God
to
be
nigh
unto
it
.
The
Second
Scripture
is
in
Numb
.
16.
9.
There
we
have
Moses
speaking
unto
the
Sons
of
Korah
rebuking
them
for
their
sin
,
and
he
brings
this
aggravation
to
them
of
the
greatnes
of
their
sin
,
saith
he
,
Seemeth
it
but
a
small
thing
unto
you
that
the
God
of
Israel
hath
separated
you
from
the
congregation
of
Israel
to
bring
you
neer
to
himself
?
That
is
,
That
you
should
come
to
Worship
him
,
is
this
a
small
thing
to
you
?
is
not
this
honour
enough
?
As
if
Moses
should
have
said
,
Why
do
you
contend
for
any
more
honour
,
the
Lord
hath
separated
you
to
bring
you
neer
to
himsef
?
Object
.
This
you
will
say
was
spoken
to
the
Priests
?
Answ.
But
it
may
be
said
of
every
gracious
Soul
,
for
every
Beleever
Christ
hath
made
a
King
,
Priest
,
and
Prophet
unto
himself
;
now
there
is
no
Beleever
but
Jesus
Christ
hath
separated
him
or
her
from
the
rest
of
the
world
to
be
neer
unto
God
.
This
is
the
dignity
that
God
hath
put
upon
thee
that
thou
art
separated
by
his
grace
to
be
one
neer
to
him
,
whereas
others
of
the
world
they
depart
from
him
,
continually
depart
more
and
more
from
him
;
but
I
say
the
Lord
by
his
grace
hath
set
thee
a
part
for
himself
,
as
he
saith
in
Psal.
4.
3.
The
Lord
hath
set
apart
him
that
is
godly
for
himself
:
Thou
art
separated
from
the
world
,
to
what
end
?
It
is
that
thou
mightest
be
neer
to
him
,
this
is
thy
priviledge
,
and
thou
shouldest
account
it
thy
great
honour
:
thou
hast
not
that
honour
and
respect
in
the
world
as
others
have
,
but
thou
art
one
of
Gods
separated
ones
that
thou
art
neer
to
him
.
A
Third
scripture
is
in
Psal.
33.
28.
There
you
may
see
how
the
Prophet
David
did
highly
esteeme
of
that
great
honour
that
the
Lord
did
put
upon
him
in
this
,
in
being
neer
to
God
:
But
it
is
good
for
me
to
draw
neer
to
God
.
Mark
how
he
speaks
,
But
it
is
good
for
me
:
Why
?
For
loe
,
they
that
are
far
from
thee
shall
perish
:
thou
hast
desiroyed
all
them
that
go
a
whoring
from
thee
.
As
if
he
should
say
,
There
are
some
that
did
seeme
to
be
neer
unto
thee
heretofore
,
that
were
as
the
wife
to
the
husband
,
but
they
are
gone
a
whoring
from
thee
;
base
Hypocrites
,
base
Apostates
,
they
are
gone
a
whoring
from
thee
,
their
hearts
being
carnall
they
did
not
find
that
contentment
and
satisfaction
in
thy
Worship
as
thy
Saints
do
,
and
therefore
they
are
gone
a
whoring
from
thee
,
but
it
is
good
for
me
to
draw
neer
to
thee
:
It
is
an
excellent
Scripture
,
do
you
see
any
young
ones
,
or
others
that
were
very
forward
not
many
years
agoe
,
and
would
speak
of
good
things
,
and
seem
to
rejoyce
in
the
word
,
but
now
they
are
gone
a
whoring
,
they
are
departed
from
God
and
his
wayes
,
and
the
pleasures
of
the
flesh
hath
taken
their
hearts
?
Thou
wilt
destroy
them
(
saith
David
)
that
go
a
whoring
from
thee
.
So
thou
shouldest
think
with
thy self
;
Oh
miserable
is
the
condition
of
those
who
once
were
forward
in
the
profession
of
Religion
and
now
are
gone
a
whoring
from
God
,
but
it
's
good
for
me
to
draw
neer
to
God
,
they
are
gone
from
thee
,
and
thou
wilt
destroy
them
,
but
it
is
good
for
me
to
draw
neer
to
thee
;
I
blesse
my self
in
drawing
neer
to
thee
the
Lord
,
and
blesse
the
time
that
ever
I
did
draw
neer
to
thee
,
and
that
ever
I
knew
those
waies
wherein
in
my
soul
hath
drawn
neer
to
God
.
Such
a
Worship
God
aright
,
and
do
delight
in
the
worship
of
God
they
are
such
as
have
a
great
honour
put
upon
them
,
they
do
draw
nigh
to
God
;
And
thus
we
have
finished
the
First
Point
.
The
Second
Point
is
that
will
hold
us
some
time
,
and
that
is
,
The
Sanctifying
Gods
Name
in
our
drawing
neer
to
God
.
When
we
Worship
God
we
draw
nigh
to
him
,
but
let
us
take
heed
how
we
draw
nigh
,
Heb.
10.
12.
Let
us
draw
neer
with
a
true
heart
.
Looke
to
thy
feet
when
thou
comest
into
the
house
of
God
,
Eccle.
5.
1.
Now
for
the
Sanctifying
of
Gods
Name
in
drawing
nigh
to
him
we
shall
indeavour
to
open
it
;
1
First
in
shewing
you
wherein
the
Sanctification
of
Gods
name
consists
,
or
what
we
should
do
that
we
might
Sanctifie
the
Name
of
God
in
drawing
nigh
to
him
.
2
The
Reason
why
God
will
have
his
name
to
be
Sanctified
in
those
that
do
draw
nigh
to
him
.
How
we
should
sanctifie
the
name
of
God
in
drawing
nigh
to
him
,
it
is
under
these
two
heads
:
First
,
There
must
be
a
due
preparation
unto
the
Worship
of
God
that
we
exercise
our selves
in
at
any
time
.
Secondly
,
A
right
behaviour
of
our
souls
in
it
:
in
these
two
things
consists
the
Sanctifying
of
Gods
Name
in
his
worship
.
Now
under
these
two
heads
all
that
I
shall
speak
about
the
opening
of
the
Sanctifying
of
Gods
Name
will
be
contain'd
.
At
this
time
I
shall
only
speak
of
the
First
:
The
due
preparation
of
the
Soul
unto
the
duties
of
Gods
Worship
;
Therein
consists
a
speciall
part
of
the
Sanctifying
of
Gods
Name
in
drawing
nigh
to
him
.
And
that
it
is
so
,
we
find
it
in
Scripture
,
That
preparation
for
worship
it
is
called
the
Sanctifying
of
our selves
;
and
by
finding
this
in
Scripture
it
hinted
me
upon
this
head
,
to
speake
of
the
preparation
unto
worship
in
our
Sanctifying
Gods
Name
,
because
I
find
in
Scripture
that
the
Sanctifying
our selves
for
worship
,
and
the
preparation
of
our selves
for
worship
are
all
one
:
I
'le
give
you
these
two
texts
;
In
1
Sam.
16.
5.
you
shall
find
there
,
that
Samuel
when
he
was
sent
by
God
to
Anoint
David
in
Bethlem
,
the
text
saith
,
I
am
come
to
Sacrifice
unto
the
Lord
,
Sanctifie
your selves
and
come
with
me
to
the
Sacrifice
,
Do
you
come
peaceably
say
they
?
Yes
;
what
then
?
Sanctifie
your selves
and
come
with
me
to
the
Sacrifice
:
That
's
all
one
,
as
if
he
should
have
said
,
Prepare
your selves
and
come
with
me
to
the
Sacrifice
:
and
so
in
Job
.
1.
5.
there
you
shall
find
that
the
holy
man
Joh
when
his
sons
had
been
feasting
,
he
was
some
what
afraid
least
there
should
be
some
miscarriage
,
and
that
they
had
sinned
against
God
in
their
feasting
;
as
it
is
very
hard
to
give
liberty
to
please
the
flesh
and
not
to
sin
,
not
to
transgresse
bounds
;
therefore
Job
though
he
did
not
hear
of
any
notorious
abuse
of
their
feasting
,
yet
he
was
afraid
least
they
should
sin
,
he
knew
how
dangerous
it
was
to
have
so
much
satisfaction
to
the
flesh
and
not
to
transgresse
bounds
,
therefore
it
is
said
he
sent
to
his
sons
and
sanctified
them
.
It
was
so
(
saith
the
text
)
when
the
daies
of
the
feasting
were
gone
about
,
that
Job
sent
and
Sanctified
them
:
that
Job
sent
unto
them
to
prepare
them
to
offer
Sacrifice
,
to
prepare
them
for
the
Worship
of
God
:
So
that
the
Scripture
holds
forth
this
then
,
that
to
prepare
for
worship
it
is
,
to
Sanctifie
for
Worship
,
and
so
it
is
one
speciall
thing
that
is
required
in
our
sanctifying
of
God
,
in
our
drawing
nigh
to
God
,
to
make
a
due
preparation
for
his
holy
worship
.
Now
for
the
orderly
handling
of
things
;
1.
First
,
I
shal
shew
you
,
That
we
must
prepare
for
the
worship
of
God
.
2
Secondly
,
I
shall
shew
you
,
Wherein
this
preparation
for
the
Worship
of
God
doth
consist
.
3
Thirdly
,
The
excellencie
that
there
is
in
this
,
or
what
great
good
there
is
in
preparation
for
Gods
Worship
.
4.
Fourthly
,
I
shall
Answer
a
case
of
Conscience
or
two
.
5.
Fiftly
,
I
will
shew
you
what
is
the
behaviour
of
the
Soul
in
Sanctifying
Gods
Name
.
6
Sixthly
,
The
Reasons
why
God
will
be
Sanctified
in
the
duties
of
his
Worship
.
First
,
That
there
must
be
preparation
to
the
Worship
of
God
.
For
First
,
that
God
that
we
come
to
Worship
,
they
should
be
Sanctified
to
day
and
tomorrow
,
and
that
they
should
wash
their
cloaths
and
be
ready
against
the
third
day
,
for
the
third
day
the
Lord
would
come
down
upon
mount
Sinai
in
the
sight
of
all
the
people
.
God
did
not
so
much
stand
upon
their
cloaths
,
but
it
was
to
signifie
an
inward
washing
.
Now
my
brethren
,
if
when
God
came
to
give
the
Law
they
were
so
to
prepare
,
then
certainly
when
we
are
to
come
to
Worship
God
in
the
way
of
the
Gospel
,
we
are
to
prepare
as
well
as
they
,
because
God
is
coming
.
For
that
that
is
observable
is
,
why
they
were
for
two
dayes
together
to
make
such
preparation
,
the
argument
is
because
of
the
presence
of
God
;
The
Lord
said
to
Moses
,
Go
and
Sanctifie
the
people
to
day
and
to
morrow
,
and
let
them
wash
their
cloaths
and
be
ready
against
the
third
day
,
Why
?
for
the
Lord
will
come
down
in
the
sight
of
all
the
people
upon
mount
Sinai
:
The
Lord
will
come
down
the
third
day
and
therefore
let
them
be
Sanctified
.
So
when
thou
goest
to
Worship
God
,
thou
expectest
or
shouldest
expect
that
God
will
come
to
thee
,
and
that
thy
heart
shall
be
drawn
to
God
,
and
therefore
thou
shouldest
make
some
preparation
(
For
the
time
of
preparation
we
shall
speak
to
afterward
when
we
come
to
the
cases
of
Conscience
about
preparation
for
Worship
.
)
And
so
in
1
Chr.
22.
5.
14.
David
makes
preparation
for
the
house
of
God
because
it
was
the
house
of
God
that
he
had
to
build
,
though
he
could
not
do
it
himself
in
his
own
time
,
yet
being
the
house
of
God
what
great
preparation
was
made
by
David
?
The
morral
of
which
is
this
That
the
house
of
God
being
a
Type
of
the
Church
and
the
worship
of
God
,
as
well
as
of
Christ
;
it
shewes
that
there
should
be
much
preparation
when
we
have
to
deal
with
God
in
his
Ordinances
.
Secondly
,
Thirdly
,
reprobate
to
every
good
work
,
the
duties
of
Gods
Worship
are
high
and
Spirituall
,
and
holy
things
,
but
by
nature
our
hearts
grovell
in
the
dirt
,
and
we
are
carnal
,
sensual
,
drossie
,
dead
,
slight
,
sottish
,
and
vain
,
altogether
unfit
to
come
into
the
presence
of
God
:
Oh
that
we
were
but
apprehensive
and
senfible
of
the
unfitnesse
of
our
hearts
to
come
into
Gods
presence
!
Perhaps
because
thou
knowest
not
God
thou
canst
rush
into
his
presence
without
any
more
adoe
,
but
if
thou
knowest
thy self
,
and
God
,
thou
couldest
not
but
see
thy self
altogether
unfit
for
his
presence
,
and
so
as
to
wonder
that
the
Lord
should
not
spurn
thee
out
of
his
presence
every
time
thou
comest
unto
him
,
there
had
need
then
be
preparation
because
we
are
so
unfit
to
come
into
his
presence
.
Fourthly
,
Fiftly
,
The
Sixt
&
last
reason
hath
a
great
deal
in
it
,
he
did
evill
because
he
prepared
not
his
heart
to
seek
the
Lord
;
there
were
many
good
things
that
Rehoboam
did
;
I
might
shew
you
some
things
;
as
how
he
did
obey
the
Prophet
of
God
when
he
was
seeking
to
avenge
himselfe
upon
those
that
did
rend
themselves
from
his
obedience
:
the
Lord
did
but
send
his
Prophet
,
and
though
he
had
an
army
ready
to
revenge
himselfe
upon
those
that
in
a
way
of
Rebellion
did
rend
themselves
from
under
his
government
,
&
he
obeyed
the
word
of
the
Lord
but
for
al
that
he
did
evil
in
the
fight
of
the
Lord
God
look'd
upon
him
as
a
man
that
had
no
uprightnes
in
him
,
why
?
for
he
did
not
prepare
his
heart
to
seek
the
Lord
,
saith
God
,
I
look
upon
all
Rehoboam
did
as
nothing
;
I
look
upon
his
waies
as
evil
and
himself
as
a
wicked
man
,
Why
?
Because
he
did
not
prepare
his
heart
to
seek
the
Lord
if
his
hart
had
bin
upright
with
me
he
would
have
prepared
his
heart
to
seek
me
.
I
beseech
you
now
lay
this
text
to
your
hearts
do
you
prepare
your
hearts
to
seek
God
?
when
you
go
to
prayer
can
you
say
that
you
take
paines
in
preparing
your
hearts
for
it
?
and
in
hearing
the
word
,
and
so
likewise
for
receiving
the
Sacrament
.
Now
for
Jehoshaphat
a
godly
man
in
2
Chron.
19.
3.
there
you
may
see
what
the
Lord
saith
of
Jehoshaphat
that
was
godly
.
Neverthelesse
,
there
are
good
things
found
in
thee
,
in
that
thou
hast
taken
away
the
greves
out
of
the
land
,
and
hast
prepared
thine
heart
to
seek
God
.
Jehoshaphat
was
found
guilty
in
joyning
himself
to
wicked
men
too
much
,
the
Prophet
comes
and
saith
to
him
,
Wouldest
thou
help
the
ungodly
,
and
love
them
that
hate
the
Lord
?
therefore
is
wrath
upon
thee
from
before
the
Lord
.
Jehoshaphat
here
we
see
was
very
faulty
in
joyning
with
those
that
were
wicked
,
and
is
rebuked
by
the
Prophet
from
the
Lord
;
What
wilt
thou
joyne
with
the
wicked
?
the
wrath
of
God
is
upon
thee
:
Well
,
but
for
all
that
,
(
I
beseech
you
observe
it
)
That
at
that
time
when
the
Lord
is
most
displeased
against
Jehoshaphat
,
and
sends
his
Prophet
in
his
name
to
pronounce
this
,
that
the
wrath
of
God
is
out
against
him
;
yet
for
all
this
,
God
cannot
but
take
notice
of
this
,
that
he
had
an
upright
heart
,
though
he
failed
in
that
particular
,
yet
there
is
some
good
found
in
thee
,
in
that
thou
hast
prepared
thy
heart
to
seek
God
.
Indeed
through
some
sudden
temptations
thou
art
drawn
aside
in
this
particular
act
;
Yea
,
but
it
hath
been
thy
care
to
prepare
thy
heart
to
seek
me
,
and
in
that
regard
I
do
look
upon
thee
as
having
an
upright
heart
:
And
thus
you
see
how
much
the
Scripture
puts
upon
the
preparation
of
the
heart
to
seek
God
.
And
so
in
1
Sam.
7.
3.
you
shall
find
that
the
Scripture
makes
the
uprightnesse
of
the
heart
to
consist
in
this
,
And
Samuel
spake
unto
all
the
house
of
Israel
saying
,
If
ye
do
returne
unto
the
Lord
with
all
your
hearts
,
what
then
?
why
then
,
put
away
the
strange
gods
,
and
Ashtaroth
from
among
you
,
and
prepare
your
hearts
unto
the
Lord
,
and
serve
him
only
:
As
if
Samuel
should
say
,
If
you
will
return
indeed
to
the
Lord
,
if
indeed
your
hearts
be
upright
according
to
what
you
seeme
to
professe
in
turning
to
God
,
why
then
prepare
your
hearts
to
seek
the
Lord
.
You
do
not
in
truth
turne
to
God
except
you
make
conscience
to
prepare
your
hearts
:
Therefore
you
that
yet
never
knew
what
it
was
to
make
conscience
to
prepare
your
hearts
for
holy
duties
,
know
that
you
have
not
turned
with
all
your
heart
unto
the
Lord
,
there
hath
not
been
the
true
turning
of
your
hearts
unto
the
Lord
.
Thus
now
you
see
there
is
much
lies
upon
preparation
to
the
duties
of
Gods
worship
:
Well
,
you
will
say
,
seeing
there
lies
so
much
in
it
,
I
pray
open
it
wherein
it
doth
consist
.
To
that
I
Answer
,
It
consists
in
these
five
things
,
which
I
shall
but
briefly
name
.
First
,
In
the
possessing
the
heart
with
the
right
apprehension
of
that
God
before
whom
we
come
to
tender
our
duties
;
Then
do
we
make
conscience
to
prepare
our
hearts
,
when
we
labour
upon
our
going
to
worship
God
,
to
get
our
hearts
before
hand
possessed
with
right
apprehensions
of
the
Majesty
of
that
God
that
we
are
going
to
Worship
,
and
of
the
greatnesse
,
and
weight
of
the
duty
that
we
are
setting
about
the
nature
of
it
,
the
manner
how
it
is
to
be
performed
,
the
rule
by
which
we
are
to
be
guided
,
the
end
that
we
are
to
aime
at
:
Meditation
is
a
good
preparation
to
holy
duties
.
And
these
are
the
generall
heads
of
our
meditation
for
our
preparation
to
duty
.
Viz.
What
God
He
is
we
have
to
deal
with
meditate
of
God
in
his
Attributes
and
then
meditate
of
the
weight
of
our
duties
,
and
the
nature
of
them
and
the
rule
of
them
,
and
the
end
of
them
;
get
your
hearts
possessed
with
meditations
of
this
nature
,
and
in
this
as
a
speciall
thing
doth
consist
your
preparation
to
holy
dutie
,
and
that
's
the
first
thing
.
2
The
Second
thing
wherein
the
preparation
to
a
duty
consists
,
it
is
in
this
,
In
the
taking
off
of
the
heart
from
every
sinfull
way
,
the
indeavour
at
least
,
If
there
be
iniquity
in
thine
hand
or
heart
labour
to
put
it
out
:
When
thou
are
come
into
Gods
presence
,
do
not
bring
into
the
presence
of
God
the
love
of
any
sin
in
thine
heart
,
but
labour
to
put
it
from
thy
heart
:
In
2
Chron.
29.
5.
We
find
there
what
is
required
to
preparation
the
Text
saith
,
Hezekiah
said
unto
them
,
Hear
me
,
ye
Levits
,
sanctifie
now
your selves
,
and
sanctifie
the
house
of
the
Lord
God
of
your
fathers
,
and
carry
forth
the
filthinesse
out
of
the
holy
place
:
that
is
sanctifying
a
thing
to
carry
forth
the
filthinesse
out
of
that
thing
that
we
would
sanctifie
so
the
Sanctifying
of
our
hearts
it
is
by
carrying
forth
the
filthinesse
out
of
our
hearts
,
so
as
to
be
fit
for
a
duty
.
And
in
Job
.
11.
13
,
14.
If
thou
prepare
thine
heart
,
and
siretch
out
thine
hand
towards
him
:
What
then
?
If
iniquity
he
in
thine
hand
,
put
it
far
away
,
and
let
not
wickednessed
well
in
thy
tabernacles
:
These
Two
must
be
together
.
3
A
Third
thing
is
this
,
The
Preparation
of
the
heart
it
is
the
disintangling
of
the
heart
from
the
world
,
and
from
all
occasions
and
businesses
in
the
world
.
I
am
to
worship
God
,
but
how
is
my
heart
insnared
and
intangled
in
this
and
the
other
businesse
?
Now
when
I
come
to
worship
God
I
must
lay
aside
all
,
for
there
's
the
preparation
of
the
heart
,
the
separating
of
it
for
such
a
work
,
for
that
's
the
nature
of
Sanctification
,
the
separating
of
a
thing
from
a
common
use
I
am
to
worship
God
,
now
I
must
labour
to
separate
my
heart
from
a
common
use
:
At
other
times
God
gives
me
liberty
to
let
out
my
heart
to
common
uses
;
but
now
when
I
come
to
worship
him
,
I
must
separate
my
heart
from
all
common
uses
,
that
my
heart
may
be
wholly
for
God
.
I
remember
it
is
said
in
the
story
of
Cieil
which
was
Lord
treasurer
,
that
when
he
went
to
read
,
he
would
lay
his
gown
off
and
say
,
Lie
there
Lord
Cieil
:
So
when
we
go
to
duty
,
we
should
say
,
Lie
by
world
:
(
and
by
laying
aside
the
world
I
mean
,
laying
aside
of
all
houshold
affairs
,
or
affairs
in
trading
,
&c.
)
I
must
be
as
one
that
hath
nothing
to
do
in
the
world
for
that
time
:
It
is
true
,
the
time
cannot
be
said
to
be
holy
for
this
,
as
the
time
of
the
Sabbath
day
is
holy
.
You
will
say
,
Why
may
not
any
time
be
said
to
be
holy
that
I
spend
in
holy
duties
?
No
,
that
is
not
enough
to
make
time
holy
,
for
the
time
that
God
makes
holy
,
it
is
not
holy
because
of
the
duties
that
I
perform
in
it
,
but
the
duties
that
I
perform
then
are
more
acceptable
because
they
are
done
in
such
a
time
,
and
so
that
makes
a
place
holy
,
not
because
it
is
appointed
for
holy
duties
and
uses
,
but
because
it
is
so
appointed
by
God
,
and
the
performing
a
duty
in
that
place
is
more
acceptable
to
God
then
in
another
place
:
But
now
though
we
cannot
make
our
time
holy
in
that
second
sense
,
yet
in
the
first
,
it
is
time
set
apart
for
a
holy
use
,
and
in
that
regard
it
is
holy
,
and
so
we
should
look
upon
it
as
not
to
have
our
outward
businesse
to
devour
that
time
that
is
holy
in
that
regard
,
as
Nehemiah
When
Tobiah
and
Sanballat
sent
to
him
to
come
and
confer
with
them
;
No
,
saith
he
,
I
cannot
go
for
the
work
is
great
that
I
have
to
do
:
So
we
must
not
intangle
our selves
to
meddle
with
other
things
when
we
are
to
come
to
worship
God
,
for
our
work
is
great
.
The
Fourth
thing
for
Preparation
is
,
To
Watch
and
to
Pray
:
We
should
watch
over
our
hearts
least
they
be
made
unfit
for
duties
.
So
we
should
prepare
for
Prayer
all
day
long
in
this
sense
,
that
is
,
we
should
watch
over
our
hearts
that
they
bee
not
let
out
so
far
as
to
hinder
us
in
prayer
when
we
come
to
do
it
.
I
remember
that
Tertullian
saith
,
That
the
Christians
did
so
sup
as
if
that
they
were
to
pray
,
so
when
thou
art
in
company
thou
shouldest
watch
unto
Prayer
;
Oh
that
you
did
so
,
you
cannot
but
be
conscious
to
your selves
that
oftentimes
when
you
have
bin
in
company
your
hearts
have
been
put
out
of
tune
and
frame
,
that
you
have
been
no
way
fit
for
prayer
;
when
you
come
home
your
house
and
family
finds
it
so
;
you
that
take
such
delight
in
company
and
fitting
up
late
,
I
appeale
to
your
consciences
whither
you
can
come
home
and
find
your selves
fit
either
in
your
family
or
closet
to
go
and
open
your
hearts
to
God
.
This
is
one
Note
by
the
way
wherby
you
may
come
to
know
whither
you
have
been
immoderate
in
company
at
any
time
;
God
gives
not
men
liberty
to
be
busie
in
any
outward
occasions
in
the
world
so
as
to
unfit
them
for
his
service
.
preparation
consists
in
that
,
in
watching
over
your
hearts
,
that
you
may
not
be
unfitted
for
any
holy
duty
when
God
cals
you
to
it
,
but
that
you
may
be
ready
even
to
every
good
work
.
The
Fift
is
this
,
Preparation
consists
in
the
readinesse
of
the
faculties
of
the
soul
and
the
graces
of
the
spirit
of
God
,
presently
to
act
upon
the
setting
upon
a
holy
duty
.
When
a
man
or
woman
shall
find
the
faculties
of
their
soul
and
the
graces
that
are
in
them
,
to
be
ready
to
act
as
soon
as
ever
they
fall
upon
duty
,
just
as
you
see
a
company
of
Ringers
when
they
have
made
all
preparation
for
the
raising
of
the
bels
,
then
in
an
instant
when
they
begin
to
pull
,
all
the
bels
go
in
that
tune
that
according
to
their
skil
they
set
them
in
.
And
so
it
should
be
with
our
hearts
,
the
faculties
of
our
souls
and
graces
,
though
now
we
are
not
upon
duty
,
yet
we
should
be
so
ready
that
as
it
were
upon
a
pull
,
all
the
faculties
of
our
souls
and
graces
of
Gods
Spirit
should
work
in
a
melodious
way
;
There
are
those
that
keep
their
hearts
so
prepared
as
at
the
very
first
moment
that
they
set
about
the
duty
of
Worship
,
all
faculties
and
graces
begin
to
act
and
to
stir
and
are
working
towards
God
,
as
a
fire
,
when
all
the
matter
is
ready
laid
,
presently
it
comes
to
be
kindled
and
flame
out
;
and
thus
it
should
be
with
our
hearts
:
So
that
now
you
see
wherein
preparation
of
our
hearts
to
duty
consist●
.
The
next
thing
is
the
Excellency
of
the
preparation
;
and
that
may
be
in
way
of
Application
to
you
to
make
you
to
be
in
love
with
Preparation
for
holy
duties
.
There
is
abundance
of
good
in
it
.
First
,
By
this
meanes
we
come
to
make
every
duty
of
worship
easie
to
us
,
things
are
difficult
when
we
come
upon
them
unprepared
,
If
you
have
a
friend
come
to
dinner
or
supper
to
you
,
and
should
come
suddenly
,
and
you
have
nothing
prepared
there
would
be
a
great
deal
of
stir
in
the
house
,
but
it
you
have
every
thing
prepared
,
it
would
be
carried
on
in
an
easie
way
;
and
the
reason
why
people
e●mplaine
so
much
of
difficulty
in
duty
,
it
is
because
their
hearts
are
not
prepared
.
Indeed
we
have
naturally
many
things
to
keep
us
off
from
God
but
now
when
the
heart
is
prepared
for
a
holy
duty
,
it
goes
off
as
easie
to
God
even
into
the
infinite
ocean
of
All
mercy
and
goodnesse
,
as
a
ship
goes
off
to
be
lansht
when
you
have
made
preparation
for
it
and
the
heart
can
go
with
a
holy
boldne
e
to
God
when
you
have
made
preparation
for
holy
duties
.
In
Job
11.
the
place
which
I
quoted
before
for
the
work
of
preparation
,
do
but
consider
a
verse
or
two
further
,
and
you
shall
find
what
abundance
of
good
there
comes
upon
the
keeping
of
the
heart
prepared
in
things
that
are
good
.
Vers
13.
If
thou
prepare
th●ne
heart
,
&c.
And
then
Vers.
15.
Then
shalt
thou
life
up
thy
face
without
spot
,
yea
,
thou
shalt
be
steadf●st
and
shalt
not
fear
:
When
the
heart
is
prepared
for
that
that
is
good
,
when
it
comes
into
the
presence
of
God
it
is
able
to
lift
up
its
self
without
fear
,
in
a
steadfast
comfortable
way
,
and
this
will
quit
the
cost
of
any
labour
.
2
Secondly
,
if
the
heart
be
prepared
,
it
will
do
a
great
deal
in
a
little
time
In
2
Chron.
29.
36
it
is
said
,
That
Hezekiah
rejoyced
,
and
all
the
people
,
that
God
had
prepared
the
people
for
the
thing
was
done
suddenly
.
The
thing
came
off
freely
and
suddenly
when
as
that
they
were
prepared
:
Hezekiah
rejoiced
and
ble●ed
God
for
such
a
mercy
as
this
was
it
is
a
great
mercy
to
have
the
hearts
of
people
prepared
unto
a
good
work
.
And
so
in
2
Chr.
27.
6.
the
text
saith
,
Joth●m
became
mighty
because
he
prepared
his
waie●
before
the
Lord
his
God
.
Joth●m
,
he
grew
mighty
by
this
,
and
so
certainly
the
way
to
grow
to
be
very
strong
and
mighty
,
to
be
able
to
do
a
great
deal
in
a
little
time
,
it
is
to
make
preparation
,
there
may
be
as
much
work
done
in
one
hour
●●
,
as
in
ten
times
to
much
time
when
the
heart
is
not
prepared
for
it
.
In
Ezra
7.
10.
you
shall
find
that
the
reason
is
given
why
Ezra
had
such
good
successe
in
his
journy
,
it
was
because
he
had
prepared
his
heart
.
Make
preparation
for
holy
duties
and
you
shall
have
success
in
holy
duties
There
is
a
notable
Scripture
for
that
in
Psal
10
17
where
the
holy
Ghost
saith
,
that
God
prepares
the
heart
and
what
then
?
when
God
doth
prepare
the
heart
,
he
doth
then
cause
his
eare
to
hear
.
There
was
never
a
prayer
made
wherin
the
heart
was
prepared
for
it
but
that
praier
was
heard
,
they
go
both
together
,
Lord
thou
wilt
prepare
their
heart
,
and
thou
wilt
cause
thine
eare
to
hear
:
it
God
hath
once
prepared
thy
heart
,
thou
wilt
be
sure
to
be
heard
then
:
Is
it
not
worth
a
world
for
to
know
ones
self
to
be
accepted
of
God
in
every
duty
of
Wo-ship
that
we
tender
up
to
him
?
this
one
Scripture
Psal
10.
17.
will
shew
it
.
Oh
the
excellency
that
there
is
in
Preparation
to
duty
!
There
is
one
thing
more
that
is
very
observable
,
and
that
is
this
,
Where
the
heart
is
prepared
to
duties
,
there
the
Lord
will
passe
by
weaknesses
and
imperfections
in
duties
.
When
thou
comest
to
perform
holy
duties
thou
art
troubled
,
will
the
Lord
have
regard
to
such
a
duty
as
this
is
?
thou
mayest
have
certain
assurance
that
the
Lord
will
have
regard
if
thou
canst
make
this
point
good
to
thine
own
soul
,
that
it
was
thy
care
to
make
preparation
for
this
duty
canst
thou
say
,
Lord
I
have
indeavoured
and
done
what
I
could
to
fit
my
heart
for
duty
,
but
O
Lord
,
I
find
when
I
am
at
it
,
wonderful
distractions
,
much
deadnesse
and
vanity
,
what
shall
I
do
?
Why
canst
thou
make
good
the
former
and
appeal
to
God
that
indeed
it
was
thy
care
to
make
preparation
?
I
'le
give
thee
one
cripture
then
for
the
quieting
of
thy
heart
in
this
:
That
the
weaknesse
of
the
duty
shall
be
pardoned
and
past
by
,
where
there
is
care
to
prepare
before
hand
the
●cripture
is
in
2
Chron.
30●
18
,
19.
But
Hezekiah
prayed
for
them
saying
,
The
good
Lord
pardon
every
one
,
what
every
one
?
every
o●e
that
prepareth
h●●
heart
to
seek
the
Lord
God
of
his
fathers
,
though
he
be
not
cl●aused
according
to
the
purifie
●tion
of
the
Sanctuary
As
if
he
should
say
,
Oh
Lord
,
there
are
many
things
amisse
in
this
people
,
they
are
not
in
many
regards
purif●ed
according
to
the
order
that
thou
hast
set
,
but
Lord
,
if
thou
doest
but
see
any
heart
prepared
to
seek
thee
,
though
the●
fail
in
such
particulars
,
Lord
heal
them
and
pardon
them
:
and
did
God
hearken
to
his
prayer
?
Mark
the
following
words
,
And
the
Lord
hearkned
to
Hezekiah
and
hea●ed
the
people
.
Nay
saith
God
,
I
will
not
stand
so
much
upon
the
purification
of
the
Sanctuary
if
they
have
prepared
their
hearts
to
seek
me
.
Take
this
Scripture
,
know
it
's
written
for
thine
instruction
,
and
thou
mayest
make
use
of
it
to
thine
own
soul
this
day
,
if
thou
canst
appeale
to
God
that
thou
art
carefull
to
prepare
thy
heart
,
though
thou
shouldest
not
have
that
purenesse
of
thy
heart
as
thou
doest
desire
,
the
Lord
will
pardon
thee
and
hea●
thee
,
make
conscience
of
Preparation
to
holy
duties
.
Again
furthe
,
by
being
carefull
to
make
Preparation
for
duties
,
within
some
little
time
thou
wilt
bring
thy
heart
to
such
a
frame
as
it
will
alwaies
he
ready
for
duty
without
much
adoe
;
Indeed
at
first
it
is
somewhat
hard
.
You
will
say
,
Are
we
bound
to
spend
sometime
every
time
we
go
to
prayer
before
hand
,
or
every
time
we
come
to
the
Word
?
That
should
have
been
one
of
the
Cases
of
Conscience
,
but
I
cannot
come
to
Answer
that
,
but
this
we
may
say
,
Be
carefull
to
prepare
for
duties
,
you
that
are
young
beginners
,
or
you
that
have
made
profession
a
longer
time
,
but
yet
have
not
had
the
weight
of
this
duty
upon
your
spirits
;
now
be
carefull
for
a
while
to
prepare
for
every
duty
of
Gods
Worship
,
that
God
calls
you
to
,
and
I
say
within
a
little
time
thou
mayest
bring
thy
heart
into
such
a
temper
as
thou
mayest
be
ready
at
all
times
to
performe
holy
duties
:
because
you
shall
be
able
to
come
to
that
temper
and
frame
that
the
Apostle
exhorts
to
,
Pray
continually
,
for
indeed
so
it
should
be
with
us
,
we
should
be
alwaies
prepared
either
for
Prayer
;
hearing
the
Word
,
or
receiving
Sacraments
.
Now
because
Sacraments
are
so
rare
,
those
that
have
any
inlightened
conscience
they
think
they
dare
not
but
prepare
for
Sacraments
,
but
you
should
be
alwaies
in
a
preparation
for
the
receiving
of
the
Sacraments
,
as
the
Primitive
Christians
did
.
And
thos
that
have
been
acquainted
with
this
Point
that
I
am
upon
,
of
preparing
for
duties
,
they
have
come
to
such
a
frame
of
Spirit
,
as
that
there
is
not
so
much
time
required
of
them
as
of
others
,
for
they
are
in
a
constant
fitnesse
,
so
that
there
is
no
instant
of
time
in
the
whole
day
but
if
God
cals
them
to
Prayer
they
could
presently
fall
down
upon
their
knees
and
pray
so
as
to
Sanctifie
Gods
name
in
Prayer
,
that
were
an
excellent
temper
indeed
if
you
could
find
it
so
,
that
you
walk
so
spiritually
and
holily
before
God
as
there
could
be
never
a
quarter
of
an
hour
from
morning
to
night
,
nor
from
the
beginning
of
the
week
to
the
end
,
but
if
you
were
cald
to
pray
,
or
to
receive
the
Sacrament
,
you
had
your
heart
fitted
,
that
you
could
come
into
Gods
presence
with
a
prepared
heart
,
and
were
able
to
Sanctifie
Gods
Name
in
the
duty
.
Acquaint
your selves
with
this
work
of
Preparation
,
and
so
you
may
have
hearts
●itted
to
come
into
Gods
presence
at
any
time
.
SARMON
IV.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
WEE
proceed
now
to
what
remaines
.
The
first
is
,
whither
we
ought
at
all
times
to
set
apart
some
time
for
preparation
to
every
duty
of
Gods
Worship
?
Secondly
suppose
we
do
not
find
our
hearts
prepared
as
we
do
desire
;
whither
it
were
better
to
leave
off
the
duty
then
performe
it
?
For
the
first
of
these
,
Viz.
Whether
we
are
alwaies
bound
to
set
some
time
apart
for
preparation
to
the
duty
that
we
are
to
performe
.
The
answer
to
that
is
this
;
we
must
distinguish
of
persons
;
There
are
som
that
are
exercised
in
the
way
of
godlinesse
,
and
do
keep
their
hearts
close
with
God
in
the
waies
of
holinesse
;
now
for
them
it
may
be
supposed
that
through
their
exercise
in
the
waies
of
godlinesse
,
and
keeping
of
their
hearts
constant
with
God
in
communion
with
him
walking
with
God
closely
,
that
they
are
at
all
times
prepared
to
every
good
work
,
and
〈◊〉
fulfil
that
command
of
the
Apostle
,
pray
continually
,
that
is
,
in
the
disposition
of
their
hearts
,
they
are
fit
to
pray
at
any
time
,
there
is
no
day
in
the
week
,
nor
no
hour
in
the
day
but
they
(
if
God
call
them
to
it
)
could
fal
down
to
solemn
●raier
.
And
indeed
this
is
an
exellent
condition
and
a
good
evidence
of
the
hearts
walking
close
with
God
that
there
is
no
time
but
they
are
fit
to
pray
,
and
fit
for
any
Ordinance
,
yea
to
recive
the
Sacrament
of
the
Lords
upper
.
It
is
posible
to
keep
the
heart
so
close
to
God
,
as
to
be
fit
for
praier
,
and
for
the
hearing
of
the
Word
,
and
for
receiving
of
the
Sacrament
every
day
,
or
any
hour
in
the
day
but
this
needs
a
very
close
walking
with
God
and
communion
with
God
and
the
truth
is
this
is
very
rare
;
most
men
let
out
their
hearts
so
much
to
other
things
,
as
their
consciences
cannot
but
tel
them
,
that
if
God
call
them
to
praier
at
such
a
time
in
the
day
,
they
are
altogether
unfit
for
it
:
If
they
were
called
to
receive
,
the
Sacrament
,
their
consciences
would
fly
in
their
faces
and
tel
them
,
they
are
unfit
for
it
but
it
is
not
so
with
those
that
walke
close
with
God
,
though
they
be
in
the
world
.
You
will
say
if
a
man
have
businesse
in
the
world
how
can
this
be
?
Yes
though
they
have
bu●●ne●e
in
the
world
,
yet
they
carry
the
heavenlinesse
of
their
hearts
along
with
them
;
our
conversation
is
in
heaven
saith
the
Apostle
Phil.
3.
Now
the
word
that
is
translated
our
conversation
,
it
is
a
word
that
signifies
our
City
converse
;
our
trading
is
in
heaven
when
we
go
to
the
City
or
the
Exchange
,
or
about
any
businesse
;
yet
our
trading
is
alwaies
in
Heaven
.
But
now
there
are
other
sorts
of
people
that
had
need
at
all
times
to
look
to
their
hearts
in
way
of
preparation
.
As
,
First
,
those
that
first
set
upon
the
duties
of
Religion
:
young
beginners
,
that
begin
at
first
to
set
their
faces
towards
Heaven
,
to
worship
God
they
had
need
look
to
their
hearts
they
should
spend
some
time
in
Preparation
when
they
come
to
holy
duties
,
and
the
truth
is
,
when
the
conscience
of
a
man
or
woman
is
at
first
inlightened
,
and
awakened
,
they
will
be
very
carefull
in
preparing
to
holy
duties
,
the
fear
of
God
it
is
mighty
upon
their
Spirits
at
first
,
and
it
should
not
be
lesse
afterwards
the
constancy
of
Gods
fear
should
bring
their
hearts
to
such
a
holy
temper
as
to
make
them
fit
for
holy
duties
alwaies
.
Secondly
,
Those
men
and
women
that
at
any
time
shall
sin
against
conscience
,
shall
commit
such
sins
as
shall
in
a
kind
even
lay
wast
Conscience
,
shall
break
their
peace
between
God
and
their
Souls
;
they
had
need
spend
some
time
in
preparation
for
holy
duties
,
they
cannot
come
into
the
presence
of
God
to
enjoy
communion
with
God
,
but
they
had
need
before
hand
be
very
serious
in
the
examination
of
their
hearts
,
and
to
endeavour
the
working
of
their
hearts
into
mourning
for
their
sinne
,
and
to
labour
to
possesse
their
Souls
with
the
presence
of
God
even
before
they
come
.
These
two
sorts
of
people
,
such
as
have
not
been
acquainted
with
the
waies
of
godlinesse
,
or
such
as
have
broken
their
peace
with
God
by
some
evill
carriage
of
theirs
towards
God
in
some
vile
way
,
I
say
it
is
required
of
them
to
bee
more
solemne
in
the
worke
of
Preparation
.
2
But
now
for
the
second
case
which
indeed
is
the
main
;
Suppose
when
we
come
to
duties
,
and
begin
to
examine
our
hearts
,
and
begin
to
bethink
our selves
whether
we
be
prepared
yea
or
no
to
holy
duties
,
and
we
do
not
find
our
hearts
prepared
according
to
that
that
we
do
desire
,
whether
then
we
may
let
the
duty
go
for
that
time
,
and
forbear
the
performance
of
it
,
as
suppose
Prayer
,
or
receiving
the
Sacrament
,
or
coming
to
the
Word
or
any
other
holy
duty
?
And
the
reason
of
this
doubt
is
,
because
when
any
man
or
woman
is
consciencious
,
they
think
with
themselves
that
they
must
Sanctifie
Gods
Name
in
holy
duties
,
now
if
they
cannot
find
their
hearts
in
a
f●t
disposition
to
Sanctifie
the
name
of
God
in
holy
duties
,
they
are
ready
to
think
thus
,
Were
it
not
better
to
neglect
this
duty
and
lay
it
aside
for
the
present
,
will
God
accept
of
a
duty
when
I
performe
it
,
and
am
not
fit
for
it
?
Therefore
for
the
Answer
to
this
,
because
it
is
a
temptation
that
sometimes
carnal
hearts
have
,
and
they
are
ready
to
take
this
temptation
,
and
willing
to
neglect
the
duty
upon
such
a
thought
as
this
,
that
they
are
not
prepared
:
And
the
truth
is
,
they
are
more
glad
to
let
the
duty
fall
,
then
they
are
sorry
for
want
of
the
preparation
of
their
hearts
for
the
duty
.
I
beseech
you
consider
of
this
,
whether
you
have
not
found
it
so
,
that
sometimes
when
you
have
not
been
fit
to
performe
a
holy
duty
,
there
hath
not
been
a
more
secret
willingnesse
of
the
heart
to
let
the
duty
go
,
then
a
sorrow
of
the
heart
because
you
are
not
it
for
the
duty
.
This
is
a
very
evil
sign
that
the
heart
is
very
much
distempered
.
Those
that
are
godly
indeed
when
they
find
not
their
hearts
prepar'd
for
the
duty
it
is
the
trouble
of
their
souls
,
it
is
that
that
goes
neer
to
their
hearts
,
when
they
think
with
themselves
that
they
are
now
like
to
lose
a
duty
of
the
worship
of
God
,
they
are
now
like
to
lose
their
communion
with
God
in
a
holy
duty
,
they
even
look
upon
themselves
in
an
evill
case
in
regard
of
this
;
and
it
makes
them
watchfull
for
time
to
come
to
take
heed
of
those
things
that
have
put
them
in
such
an
unpreparation
as
they
find
their
hearts
to
be
in
at
this
time
:
Now
if
it
be
so
with
thee
it
is
a
good
sign
that
thy
heart
may
be
upright
with
God
though
through
infirmity
it
comes
at
such
a
time
to
be
unprepared
for
the
duty
.
But
yet
suppose
I
find
I
am
not
prepared
,
I
am
greiv'd
and
troubled
at
it
,
(
for
that
must
be
premised
)
whether
were
I
better
to
leave
the
duty
for
this
time
then
to
fall
upon
it
in
such
an
unpreparation
as
this
is
?
Now
for
the
Answer
to
this
Question
.
1
First
,
That
which
I
would
Answer
to
it
is
this
,
The
omission
of
a
duty
,
or
the
laying
of
a
duty
aside
,
will
never
fit
the
Soul
for
a
duty
afterwards
it
is
no
way
to
make
thy
soul
more
fit
afterwards
because
thou
hast
laid
it
aside
now
for
the
present
;
do
but
observe
your
own
hearts
that
way
,
and
you
will
find
this
by
experience
:
Such
a
time
you
have
been
busie
in
the
world
,
and
occasions
have
hindered
you
so
as
your
heart
is
out
of
temper
and
frame
for
a
duty
,
you
lay
it
aside
,
now
are
you
more
fit
the
next
day
?
If
you
do
neglect
duty
in
the
morning
upon
any
businesse
,
are
you
fitter
to
perform
duty
at
night
because
of
it
?
you
will
not
find
it
to
be
so
:
the
forbearing
a
duty
now
will
not
make
the
Soul
fitter
for
a
duty
afterwards
;
therefore
is
no
wisdome
to
forbear
a
duty
for
want
of
preparation
,
because
the
forbearance
will
never
help
to
further
preparation
,
but
will
make
the
Soul
more
unfit
for
duty
.
It
is
an
excellent
speech
that
I
read
that
Luther
hath
concerning
himself
,
I
have
learned
this
by
experience
,
that
the
oftener
I
do
omit
duty
,
the
oftener
do
I
make
my self
the
more
unfit
for
duty
,
and
cause
I
have
to
abhorre
my self
.
It
is
not
the
deferring
that
makes
thee
the
more
fit
.
2
Therefore
consider
that
this
is
but
a
temptation
,
and
that
is
the
Second
thing
that
I
would
propound
to
those
that
shall
omit
a
duty
because
they
are
not
prepared
,
That
this
is
but
a
Temptation
to
keep
thee
from
it
,
to
tell
thee
that
thou
art
not
prepared
:
and
if
thou
shalt
forbear
it
because
thou
art
not
prepared
,
in
this
thing
thou
doest
gratifie
the
Devil
,
and
the
Devil
hath
what
he
would
have
,
and
so
would
be
incouraged
to
tempt
thee
another
time
because
he
hath
now
what
he
would
have
in
causing
thee
to
forbear
the
duty
;
First
,
he
laboureth
to
unfit
thee
for
it
,
and
then
he
tempts
thee
to
forbear
it
because
thou
art
unfit
,
this
is
the
subtilty
of
the
Devil
.
From
whence
is
it
that
thou
art
unfit
but
from
the
temptation
of
the
Devil
?
And
I
and
Luther
again
,
that
was
a
man
that
had
as
much
converse
with
God
as
any
in
his
daies
,
and
a
man
that
had
as
much
to
draw
his
heart
away
,
as
many
temptations
,
and
as
many
businesses
as
any
,
for
indeed
the
great
Cause
of
Christ
in
all
the
Christian
world
in
a
great
measure
under
God
lay
upon
his
shoulders
,
and
yet
saith
he
,
If
any
one
think
that
prayer
must
be
defer'd
till
the
Soul
be
purified
from
impure
cogitations
,
he
doth
no
other
then
help
the
Devil
who
is
powerfull
enough
;
he
thinks
to
be
wise
in
deferring
the
duty
because
he
is
not
fit
,
and
he
hath
many
ill
thoughts
and
troubles
in
his
Spirit
,
he
doth
nothing
else
saith
Luther
,
but
gratifie
the
Devil
that
is
strong
enough
without
this
.
Oh
let
us
take
heed
of
gratifying
the
Devil
in
his
temptations
,
therefore
remember
it
is
a
temptation
for
thee
to
omit
a
duty
meerly
because
thou
art
not
prepared
for
the
duty
.
3
In
the
Third
place
,
that
which
I
would
Answer
to
this
Question
is
this
,
If
any
one
performe
a
duty
of
Worship
in
that
sincerity
and
strength
that
he
is
able
to
do
it
,
though
he
be
not
prepared
as
he
ought
,
yet
it
is
better
to
do
it
then
to
neglect
it
.
It
is
true
,
some
do
performe
a
duty
in
a
meer
formall
way
,
and
to
satisfie
their
consciences
,
or
to
cloak
and
cover
their
sins
and
the
like
:
perhaps
they
may
so
performe
it
as
it
might
be
better
to
be
unperformed
then
to
performe
it
as
they
do
,
but
if
you
do
indeavour
to
the
uttermost
of
your
strength
to
do
it
,
though
you
be
not
prepared
as
you
do
desire
,
yet
it
is
better
to
do
it
then
to
omit
the
doing
of
it
,
and
you
will
find
it
so
,
for
one
duty
doth
prepare
for
another
.
Though
it
be
not
done
as
I
desire
it
should
be
done
,
yet
the
doing
of
it
as
well
as
I
can
at
this
time
will
help
me
to
do
it
better
at
another
time
,
that
is
certain
as
one
sin
doth
prepare
the
heart
for
another
sin
,
so
one
duty
prepares
the
heart
for
another
,
as
now
,
suppose
a
man
commits
a
sinne
,
and
he
hath
a
conscience
that
is
inlightened
that
doth
hinder
him
from
committing
his
sin
with
that
full
strength
that
he
would
do
it
many
a
man
hath
a
mind
to
sin
but
through
the
inlightening
of
his
conscience
he
cannot
sinne
with
that
delight
as
he
would
,
because
his
conscience
flies
in
his
face
and
doth
interrupt
him
,
but
yet
for
all
this
through
the
strength
of
his
corruption
he
will
break
through
to
that
sin
:
now
though
at
first
they
cannot
commit
that
sin
with
that
delight
and
freedome
as
they
do
at
other
times
yet
if
their
corruptions
be
so
strong
as
to
break
through
the
light
of
their
consciences
,
the
next
time
they
come
to
the
committing
of
that
sin
they
will
commit
it
with
more
freedome
and
ease
a
great
deal
.
This
is
evident
by
experience
,
there
is
none
of
you
but
if
you
well
observe
your
hearts
you
will
find
this
,
A
Temptation
comes
to
a
sin
,
now
you
cannot
do
it
with
so
much
freedom
as
you
would
,
but
yet
you
break
through
it
,
you
will
find
that
the
next
time
you
will
commit
it
with
more
freedom
,
and
so
one
sin
will
prepare
for
another
,
and
it
may
be
you
have
some
trouble
of
Conscience
at
first
,
but
the
next
time
you
will
have
lesse
trouble
,
till
at
length
you
can
commit
it
freely
without
any
trouble
of
Conscience
at
all
.
As
it
is
in
sinne
,
so
it
is
in
godlinesse
many
times
in
some
degree
at
the
first
you
have
a
motion
to
a
holy
duty
,
but
through
the
stirrings
of
your
corruptions
you
are
not
fit
for
it
,
now
do
you
but
break
through
that
difficulty
,
and
the
next
time
you
will
be
more
fit
,
and
the
next
time
after
that
you
will
be
more
fit
,
and
so
still
more
and
more
fit
as
it
is
in
sin
,
If
a
man
when
he
hath
some
trouble
of
conscience
would
but
listen
to
his
conscience
and
would
not
commit
that
sin
,
his
conscience
would
grow
stronger
upon
him
,
and
strengthen
him
against
that
sin
,
so
if
any
man
or
woman
listens
to
the
temptation
to
deferre
duty
and
put
it
off
because
they
are
not
prepared
,
why
after
that
the
corruption
will
grow
more
strong
,
therefore
set
upon
the
duty
,
and
the
performance
of
one
duty
will
prepare
for
another
.
4
In
the
Fourth
place
,
while
men
and
women
are
strugling
with
their
souls
and
the
corruption
of
their
hearts
,
and
do
not
fall
upon
seeking
God
,
they
by
their
very
strugling
to
prepare
themselves
many
times
,
do
insnare
themselves
:
It
may
be
thou
hast
thoughts
of
Athisme
or
other
wickednesse
,
the
very
strugling
with
those
thoughts
may
insnare
thy
heart
;
now
the
better
way
were
to
fall
upon
prayer
,
and
to
cry
to
God
to
help
thee
again
them
,
for
while
thou
art
strugling
and
striving
with
those
thoughts
thou
art
striving
with
the
corruption
of
thy
heart
and
with
the
Devil
all
alone
,
but
now
when
thou
fallest
to
the
duty
thou
callest
in
the
help
of
God
and
of
Jesus
Christ
,
and
that
is
a
great
deal
better
,
while
thou
art
musing
,
plodding
,
&
troubling
thy
heart
that
way
,
I
say
thou
art
strugling
alone
but
now
when
thou
fallest
upon
the
duty
then
thou
callest
in
help
from
God
and
so
thou
art
more
able
to
the
performance
of
the
duty
then
thou
wert
before
.
And
therefore
it
is
the
best
way
to
fall
upon
a
duty
though
thou
canst
not
find
thy
heart
prepared
as
thou
doest
desire
the
very
falling
upon
it
will
fit
thee
for
it
.
And
thus
much
for
the
Answer
unto
those
two
Cases
of
Conscience
.
Now
then
we
are
to
proceed
further
in
the
opening
of
the
Sanctifying
of
Gods
Name
in
holy
duties
.
Thus
much
for
the
preparation
of
the
heart
.
But
when
the
heart
comes
to
it
in
what
manner
should
the
duty
be
performed
so
as
the
name
of
God
may
be
sanctified
in
the
duty
or
what
is
the
behaviour
of
the
Soul
in
the
●anctifying
of
Gods
Name
when
it
is
in
the
very
act
of
the
duty
?
To
that
●
Answer
.
First
in
generall
thus
,
When
the
Soul
labours
to
performe
duties
so
as
God
may
have
such
glory
from
the
duty
as
is
fit
for
a
God
to
have
in
some
measure
:
then
do
I
Sanctifie
Gods
name
.
You
will
say
this
is
a
very
hard
thing
to
performe
a
duty
so
as
that
we
should
give
God
the
glory
that
is
fit
for
a
God
to
have
:
Certainly
this
is
not
done
by
every
manner
of
performance
of
a
duty
of
Worship
:
yet
you
shall
hear
this
opened
to
you
,
and
I
hope
you
shall
have
it
made
very
plaine
before
you
.
First
therefore
I
shall
shew
you
,
that
when
we
are
to
perform
a
duty
of
worship
,
we
should
set
our selves
to
glorifie
God
as
a
God
,
that
is
to
do
it
in
that
manner
that
God
may
have
that
glory
that
is
fit
for
a
God
to
have
.
As
now
in
the
duty
of
Praise
Psa.
66.
2.
make
his
praise
glorious
,
that
is
,
do
it
so
as
you
may
lift
up
His
Name
in
it
,
and
that
God
may
be
glorious
in
your
praise
.
And
Rom.
1.
21.
there
the
Apostle
speaking
of
the
Heathens
;
he
doth
rebuke
them
;
For
what
?
It
was
for
this
,
because
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankfull●
now
this
is
spoken
especially
of
the
worship
of
God
:
for
he
saith
afterwards
ver.
23.
that
they
changed
the
glory
of
the
incorruptible
God
,
into
an
image
made
like
to
corruptible
man
&c.
So
that
it
's
spoken
of
the
worship
of
God
;
that
they
glorified
not
God
as
God
.
That
is
then
to
sanctifie
Gods
Name
,
to
glorifie
God
as
God
:
and
therefore
our
Saviovr
in
the
4.
of
John
when
he
spake
to
the
woman
of
Samaria
,
he
tels
her
that
God
is
a
Spirit
,
and
must
be
worshipped
in
spirit
and
truth
,
that
is
we
must
labour
to
suite
,
our
worship
to
what
there
is
in
God
;
that
our
worship
may
be
proportionable
in
some
measure
even
to
the
nature
of
God
himselfe
;
And
therefore
God
being
a
Spirit
,
his
worship
must
be
a
Divine
worship
.
I
have
read
of
some
of
the
Heathens
that
did
worship
the
Sun
for
a
God
,
and
they
would
offer
to
the
Sunne
somwhat
sutable
;
therefore
because
they
did
so
admire
at
the
swiftness
of
the
motion
of
the
Sunne
,
they
would
not
offer
a
snaile
to
the
sunne
,
but
a
flying
horse
,
a
horse
with
wings
;
now
a
horse
is
one
of
the
swiftest
creatures
,
and
the
strongest
creature
to
continue
in
motion
for
a
long
time
together
;
and
they
added
wings
to
the
horse
,
and
they
thought
that
sutable
to
be
a
sacrifice
for
the
Sunne
.
So
when
we
come
to
worship
God
,
that
is
,
to
sanctifie
his
Name
,
we
must
behave
our selves
so
as
to
give
him
the
glory
that
is
fit
for
a
God
to
have
.
As
now
in
those
three
particulars
which
I
opened
to
you
when
I
shewed
you
wherein
wee
draw
nigh
to
God
.
This
was
one
,
I
tould
you
that
when
we
come
to
worship
God
,
we
come
to
tender
up
some
present
to
God
,
now
then
we
must
tender
up
such
a
present
as
is
sutable
to
Gods
excellencie
.
If
a
man
should
come
to
a
poor
man
to
give
a
present
,
If
it
were
not
worth
twelve
pence
,
yet
it
may
be
taken
well
;
but
if
you
were
to
tender
up
a
present
to
a
Prince
,
a
Monarch
,
an
Emperour
,
then
you
must
tender
a
present
that
is
fit
for
the
qualitie
of
the
person
.
Therefore
Mal
1.
8.
When
the
Lord
rebukes
them
for
their
Sacrifices
that
they
were
such
poore
things
:
Go
saith
God
and
tender
up
this
to
your
governour
and
see
whether
he
wil
accept
of
it
or
no.
So
certainly
that
which
may
be
accepted
of
by
a
mean
man
,
would
be
accounted
a
scorne
,
if
you
should
tender
it
up
to
a
Prince
or
an
Emperour
.
Now
when
we
are
to
worship
God
we
must
consider
that
we
are
to
tender
up
our
service
to
God
,
who
is
the
great
King
of
Kings
,
and
Lord
of
Lords
.
But
you
wil
say
,
is
it
possible
for
any
creature
when
it
comes
to
tender
up
it's
worship
to
God
,
to
tender
up
that
which
is
fit
for
a
God
to
have
?
This
may
rather
be
a
discouragement
unto
prayer
or
any
other
duty
of
worship
,
then
an
incouragement
.
To
that
I
Answer
thus
,
though
we
be
very
poore
and
mean
,
yet
it
doth
not
hinder
but
we
may
tender
up
that
to
God
which
God
wil
acknowledge
to
be
suitable
to
his
infinite
excelencie
,
as
First
,
if
we
tender
up
to
God
all
that
we
have
.
Though
we
be
never
so
poore
and
mean
,
yet
if
God
hath
the
strength
of
our
soules
,
God
accepts
it
.
For
we
are
to
know
that
God
doth
not
stand
in
need
of
what
we
have
,
or
of
what
we
do
;
but
that
we
might
shew
our
respect
to
him
:
Therefore
if
we
give
all
that
we
have
God
accepts
it
.
As
a
child
if
it
puts
forth
all
it's
strength
that
it
hath
to
do
a
busines
which
the
father
bids
him
,
whether
the
busines
be
done
or
no
,
the
father
looks
upon
it
and
accepts
it
as
sutable
to
the
childs
strength
;
and
it
shewes
the
respect
that
the
child
hath
to
his
father
.
And
as
it
is
storied
of
an
Emperour
that
when
a
poore
man
had
nothing
to
offer
him
but
a
little
water
that
he
had
taken
up
with
his
hand
,
he
haveing
nothing
else
the
Emperour
accepts
of
it
.
So
that
's
that
which
God
looks
for
,
that
the
Creature
should
lift
him
above
all
.
If
therfore
when
thou
comest
to
worship
God
,
God
hath
more
of
thy
heart
then
ever
any
creature
in
the
world
had
,
God
accepts
of
that
,
and
that
you
must
look
unto
;
Can
you
say
so
,
when
you
go
to
Worship
God
,
Lord
it
is
true
there
is
much
weakness
in
my
spirit
,
but
thou
that
knowest
al
things
knowest
,
that
thou
hast
more
of
my
heart
then
ever
any
Creature
in
the
World
had
.
This
is
sutable
to
God
:
God
will
account
this
(
in
the
Covenant
of
grace
)
to
be
a
present
sutable
to
himself
.
As
in
the
Law
,
when
they
offered
to
the
building
of
the
Temple
,
every
one
could
not
offer
gold
and
silver
and
precious
stones
,
but
some
came
and
offered
Badgers-skins
,
and
some
women
did
spin
and
offered
Coats-hair
to
the
building
of
the
Temple
,
and
so
God
accepted
of
that
being
the
most
they
could
do
.
2
In
the
Second
place
,
When
we
do
not
only
offer
unto
God
the
most
we
can
,
but
when
we
adde
to
this
the
grief
of
our
Souls
that
we
can
do
no
more
,
when
the
Soul
shall
strive
to
the
uttermost
it
can
,
and
when
it
hath
done
all
,
saith
,
I
am
an
unprofitable
Servant
,
Oh
that
I
could
do
more
!
This
is
suitable
to
God
.
3
Thirdly
,
The
people
of
God
though
they
be
weak
,
yet
the
weakest
Servant
of
God
is
able
to
offer
up
to
God
somewhat
that
is
suitable
to
the
infinite
Majesty
of
God
,
upon
this
Third
Ground
,
because
that
there
is
a
kind
of
impression
of
Gods
infinitnes
in
those
services
that
a
gracious
heart
doth
tender
unto
God
,
and
therefore
suitable
unto
God
.
You
will
say
,
God
is
an
Infinite
Glorious
God
?
Be
it
so
;
He
is
Infinite
that
's
certain
but
the
duty
of
Worship
that
a
gracious
heart
tenders
unto
God
,
it
hath
an
impression
of
Gods
infinitnesse
upon
it
.
How
is
that
?
If
that
can
be
made
out
,
then
indeed
we
may
be
incouraged
to
worship
God
.
Thus
,
That
that
a
gracious
heart
tenders
up
to
God
hath
an
impression
of
his
Infinitnesse
in
this
regard
,
because
as
God
hath
no
limits
of
his
Being
,
so
a
gracious
heart
when
it
comes
to
worship
God
will
not
propound
any
limits
or
bounds
,
but
in
the
desires
of
it
would
fain
be
inlarged
infinitly
if
it
could
.
If
it
were
possible
for
a
creature
to
be
inlarged
to
God
infinitly
it
would
be
.
Here
lies
I
conceive
the
maine
difference
betweene
the
most
glorious
Hypocrite
in
the
world
,
and
one
that
hath
true
Grace
,
yea
that
hath
but
the
least
degree
of
Grace
:
The
most
glorious
Hypocrite
in
the
world
,
who
it
may
be
for
the
outward
act
doth
more
then
one
that
hath
true
Grace
,
yet
such
a
one
doth
limit
himself
,
he
doth
great
things
,
but
he
doth
it
so
,
as
he
limits
himself
,
that
is
,
so
much
as
may
serve
for
such
and
such
ends
of
his
,
so
much
as
may
serve
his
turn
,
either
to
satisfie
his
Conscience
,
or
to
get
credit
and
esteeme
,
to
be
accounted
eminent
in
such
a
way
,
so
much
he
doth
do
,
but
his
duty
is
alwaies
limited
within
such
bounds
and
if
he
could
conceive
that
he
might
go
to
heaven
,
and
that
he
might
have
as
much
credit
and
honor
,
and
as
much
peace
of
conscience
with
doing
lesse
,
he
would
do
lesse
.
But
now
one
that
hath
Grace
,
though
but
little
though
but
the
least
dram
of
Grace
,
he
goes
farther
:
Indeed
saith
he
,
though
through
the
little
Grace
that
I
have
,
I
cannot
do
what
another
can
do
,
yet
this
doth
so
inlarge
my
heart
,
that
I
would
have
no
bounds
set
in
what
I
do
for
God
,
but
I
would
have
it
inlarged
to
the
uttermost
Latitude
,
if
it
were
possible
beyond
what
ever
yet
was
done
for
God
in
the
world
;
and
the
more
I
do
,
the
more
I
do
desire
to
do
.
That
's
now
a
kind
of
infinitnes
that
there
is
in
the
heart
where
Grace
comes
:
I
say
,
Grace
inlarges
the
heart
to
a
kind
of
infinitnesse
that
the
more
it
doth
,
the
more
it
would
do
:
there
is
no
Hypocrite
but
will
have
his
periods
,
he
will
rise
thus
,
and
thus
,
and
thus
high
;
ordinarily
you
shall
find
that
if
he
lives
in
some
company
there
he
is
high
,
but
if
he
lives
in
other
company
,
there
he
is
lower
;
Now
there
is
nothing
doth
limit
a
gracious
heart
,
but
to
all
Eternity
it
would
work
and
work
more
and
more
for
God
.
Here
now
is
a
Worship
that
is
some
way
suitable
to
the
infinite
excellencie
that
there
is
in
God
:
Here
's
a
kind
of
proportion
(
as
I
may
so
speak
)
even
between
the
creature
and
God
himself
in
this
thing
,
but
it
is
the
grace
of
God
in
the
creature
,
here
is
the
Image
of
God
indeed
,
because
grace
doth
so
inlarge
the
heart
even
to
an
infinitnesse
as
it
were
for
God
.
And
thus
you
see
in
the
generall
what
it
is
to
Sanctifie
Gods
Name
,
to
tender
up
to
God
that
which
is
some
way
suitable
to
the
glory
of
the
infinite
God
.
2
You
know
there
was
a
Second
thing
,
viz.
That
then
I
do
Sanctifie
Gods
Name
when
I
come
so
to
worship
God
as
my
heart
works
,
and
follows
after
God
as
a
God
,
so
as
it
doth
beseem
the
soul
of
a
Creature
to
follow
the
infinite
Creator
,
and
to
work
after
the
infinite
Creator
:
So
David
in
Psal.
63.
5.
My
Soul
followeth
hard
after
thee
,
O
God
,
and
(
mark
it
's
a
very
sweet
Scripture
)
thy
right
hand
upholdeth
me
.
Those
whose
hearts
follow
hard
after
the
Lord
,
they
have
the
right
hand
of
God
upholding
of
them
:
It
is
a
mighty
encouragement
to
put
forth
the
heart
to
the
uttermost
,
because
when
thou
doest
so
the
right
hand
of
God
upholds
thee
:
so
that
thy
heart
must
follow
after
God
more
then
it
followed
after
any
creature
.
3
When
I
come
to
draw
nigh
to
God
,
I
come
to
present
my self
for
the
Cōmunication
of
the
choicest
of
his
Mercies
,
so
then
I
Sanctifie
Gods
Name
when
I
labour
to
prepare
and
open
my
heart
for
God
as
for
the
choicest
Mercies
that
God
hath
to
bestow
upon
his
Creature
.
When
there
is
such
a
temper
of
heart
that
my
conscience
tels
me
it
is
suitable
to
that
that
is
fit
for
a
Soul
to
have
that
expects
to
receive
the
choicest
Mercies
from
God
:
but
that
we
spake
too
more
in
the
opening
of
our
drawing
nigh
to
God
Now
we
are
to
come
more
particularly
to
this
,
to
open
the
Sanctifying
of
Gods
Name
.
1
First
,
In
what
particulars
the
behaviour
of
the
heart
may
be
discovered
to
be
suitable
to
God
in
respect
of
Gods
greatnesse
and
glory
.
2
Secondly
,
What
the
behaviour
of
the
heart
should
be
as
suitable
to
the
severall
Attributes
of
God
.
It
will
cost
us
some
time
to
open
the
particular
things
in
the
behaviour
of
the
heart
as
in
reference
to
the
Greatnesse
and
Majestie
of
God
,
considered
more
generally
;
as
in
Psal.
48.
1.
Great
is
the
Lord
,
and
greatly
to
be
praised
.
And
so
in
Mal.
1.
14.
Cursed
be
the
deceiver
which
hath
in
his
f●ock
a
male
,
and
voweth
,
and
sacrificeth
unto
the
Lord
a
corrupt
thing
.
Why
?
for
I
am
a
great
King
saith
the
Lord
,
and
therefore
cursed
is
he
that
doth
not
offer
a
Sacrifice
suitable
to
my
Greatnesse
?
And
in
2
Chron
2.
5.
we
find
that
Solomon
when
he
was
preparing
for
the
Temple
,
he
would
build
a
great
Temple
,
why
?
because
God
was
a
great
God
that
he
would
build
it
too
:
So
that
the
Worship
of
God
must
be
some
great
thing
because
the
Lord
is
a
great
God
,
and
it
must
be
suitable
to
his
greatnesse
.
Now
if
you
ask
me
in
what
particulars
doth
the
behaviour
of
the
Soul
consist
that
is
very
suitable
to
the
greatnesse
of
God
in
the
generall
?
there
are
many
things
in
this
:
1
The
First
is
,
You
must
be
carefull
to
bring
a
Sanctified
heart
.
You
cannot
tender
up
a
worship
suitable
to
his
greatnesse
except
you
bring
a
Sanctified
heart
with
you
,
there
must
be
holinesse
in
the
heart
:
Under
the
Law
you
know
,
if
any
one
came
to
offer
a
Sacrifice
in
his
uncleannesse
,
he
must
be
cut
off
:
and
so
it
must
be
here
,
we
must
look
to
it
that
we
offer
not
to
God
in
our
uncleannesse
:
Wash
you
,
and
make
you
clean
.
in
Isa.
1.
and
then
come
let
us
reason
together
:
There
is
no
comming
to
God
without
washing
and
making
clean
:
in
Psal
93.
5.
Holinesse
becometh
thine
house
O
Lord
for
ever
:
Holinesse
becometh
the
presence
of
God
for
ever
,
we
must
look
to
get
a
Sanctified
heart
.
Sanctification
consists
in
those
two
parts
,
Mortification
,
and
Vivification
:
there
must
be
a
mortifying
of
the
lusts
of
the
heart
:
We
read
in
the
Law
,
that
every
Sacrifice
was
to
be
salted
with
Salt
;
that
did
signifie
the
mortification
of
our
hearts
when
we
come
to
offer
up
our selves
as
a
Sacrifice
to
God
the
Salt
did
eat
out
the
raw
humors
,
and
kept
the
flesh
from
putrifying
;
so
doth
the
Grace
of
God
in
mortifying
our
Lusts
:
In
Heb
9.
14.
you
have
a
notable
scripture
for
the
clen●ng
of
our
hearts
when
we
come
to
offer
any
service
to
God
,
How
much
more
shall
the
blood
of
Christ
who
through
the
eternall
Spirit
offered
himself
without
spot
to
God
,
purge
your
Consciences
from
dead
works
to
serve
the
living
God
:
So
that
you
cannot
serve
the
living
God
untill
your
consciences
be
purged
from
dead
works
:
And
how
comes
your
consciences
to
be
purged
from
dead
works
?
It
is
through
the
blood
of
Christ
,
who
through
the
eternall
Spirit
offered
himself
without
spot
to
God
,
he
must
purge
your
consciences
.
So
that
here
's
the
way
of
Sanctifying
Gods
Name
by
applying
of
Jesus
Christ
who
was
offered
to
God
without
spot
that
our
consciences
might
be
purged
from
dead
works
,
that
we
might
be
purged
from
that
naturall
filthinesse
and
uncleannesse
in
which
we
all
were
;
for
the
whole
world
doth
lie
in
filth
,
as
a
carrion
doth
lie
in
his
slyme
.
Now
if
we
would
worship
God
so
as
to
Sanctifie
him
,
we
must
apply
Christ
to
our
Souls
,
and
get
our
consciences
purged
from
dead
works
,
and
to
have
the
Spirit
of
Christ
in
us
to
quicken
up
our
hearts
in
the
waies
of
holinesse
;
to
have
the
image
of
esus
Chri●●in
us
,
whereby
we
may
be
holy
according
to
our
proportion
even
as
he
himself
is
holy
,
this
is
the
Sanctifying
of
the
heart
There
must
be
an
habituall
Sanctification
and
an
actuall
Sanctification
of
the
heart
:
An
Habituall
,
that
is
that
the
heart
must
be
changed
through
the
work
of
Regeneration
there
must
be
a
Regeneration
in
the
heart
,
there
must
be
Divine
principles
of
the
Graces
of
the
Spirit
of
God
in
the
heart
.
But
you
will
say
,
May
not
an
unregenerate
man
Pray
?
To
that
I
Answer
;
It
is
true
,
it
is
his
duty
to
pray
,
Poure
forth
thy
wrath
upon
the
Heathen
,
and
upon
the
families
that
call
not
upon
thy
Name
:
But
it
's
as
true
,
that
they
cannot
Sanctifie
Gods
Name
in
doing
of
it
:
But
if
we
would
Sanctifie
Gods
Name
in
it
there
must
be
an
Habitual
holinesse
in
the
heart
,
for
every
thing
doth
act
according
to
its
principles
,
in
nature
it
is
so
;
and
so
doth
the
heart
when
it
comes
to
Worship
God
,
it
doth
act
according
to
the
principles
that
it
hath
.
And
then
there
must
not
only
be
Habitual
Sanctification
,
but
Actual
Sanctification
likewise
,
as
in
Exod.
19.
10
,
11.
there
you
see
what
a
doe
there
was
to
fit
them
for
the
hearing
of
the
Law
,
because
God
was
to
come
among
them
:
God
is
to
come
among
us
,
and
we
are
to
come
to
God
when
we
are
to
performe
holy
duties
;
therefore
it
is
not
enough
to
have
Grace
,
but
there
must
be
an
improving
of
Grace
,
there
must
be
an
acting
of
Grace
not
only
when
you
come
to
receive
the
Sacrament
,
to
think
that
then
there
must
be
an
acting
of
Grace
but
every
time
you
pray
and
hear
there
must
be
an
acting
of
Grace
;
A
purging
out
of
your
corruptions
and
acting
of
Grace
.
So
that
one
cannot
Sanctifie
Gods
Name
in
holy
duties
unlesse
he
come
thus
far
,
to
be
able
to
say
,
Lord
,
thou
that
knowest
all
things
,
knowest
,
there
is
nothing
that
thou
doest
reveale
to
be
contrary
to
thy
will
,
but
my
heart
is
against
it
,
that
's
the
least
;
thou
canst
not
have
any
peace
of
conscience
in
drawing
nigh
to
God
,
untill
thou
come
thus
far
,
to
have
thy
heart
to
work
thus
against
sin
,
and
to
be
set
upon
every
good
that
God
reveals
to
be
his
mind
.
You
know
when
a
man
of
quallity
comes
to
your
house
what
a
deale
of
stir
there
is
,
not
onely
in
sweeping
,
but
in
making
all
things
as
clean
and
tite
and
shining
as
possibly
can
be
:
Thus
it
should
be
when
thou
comest
to
God
.
And
the
Reason
why
there
must
be
this
Sanctifying
of
the
heart
is
.
1
First
,
Because
the
Lord
doth
first
accept
of
the
person
before
he
doth
accept
o●
the
Action
:
Men
indeed
do
accept
of
the
persons
of
men
because
they
do
good
actions
but
God
accepts
of
the
actions
of
men
because
their
persons
are
good
If
indeed
we
see
a
man
do
good
,
then
we
love
him
and
accept
of
the
person
of
the
man
,
but
God
first
will
accept
of
the
person
before
the
Action
:
As
the
Lord
accepted
of
Abe●
first
,
and
then
he
accepted
his
offering
:
So
you
must
look
to
that
,
to
have
your
persons
first
accepted
of
God
before
any
duty
can
be
accepted
:
You
think
though
you
be
wicked
and
sinfull
,
yet
if
you
amend
your
life
God
will
accept
of
you
,
you
go
that
way
to
work
;
but
certainly
that
is
the
wrong
way
;
you
must
first
look
after
meanes
of
acceptation
of
your
persons
,
which
is
through
the
Righteousnesse
of
Jesus
Christ
,
and
through
the
Sanctification
of
his
Spirit
,
whereby
you
come
to
have
his
Image
and
life
,
and
so
are
accepted
,
and
then
all
that
proceeds
from
you
comes
to
be
accepted
.
There
is
not
any
action
which
comes
from
you
that
comes
to
be
accepted
to
eternall
life
,
untill
your
persons
be
accepted
before
God
,
and
therefore
there
must
be
a
Sanctifying
of
the
heart
before
there
can
be
a
Sanctifying
the
Name
of
God
in
the
duties
of
his
Worship
:
Therefore
when
you
come
to
performe
any
duties
of
Gods
Worship
you
should
co●●der
this
,
Is
my
heart
Sanctified
?
I
must
Sanctifie
Gods
Name
,
and
how
can
I
do
that
,
except
my
heart
be
Sanctified
?
2
Secondly
,
Our
hearts
must
be
Sanctified
because
the
Lord
doth
look
more
to
the
principle
from
whence
a
thing
comes
,
then
at
the
thing
it self
.
As
indeed
were
our
hearts
right
as
they
should
then
all
the
good
things
that
come
to
us
,
we
would
not
so
much
regard
what
the
things
are
,
that
we
do
injoy
from
God
,
as
what
the
principle
is
from
whence
they
come
,
that
is
,
Whether
what
we
do
injoy
from
God
is
from
the
love
of
God
in
Jesus
Christ
or
no
?
Whether
it
be
from
the
generall
Bounty
and
Patience
of
God
,
or
from
the
speciall
●oue
of
God
in
Jesus
Christ
?
●ur
hearts
would
regard
that
mo●●
if
we
were
Spirituall
:
now
then
look
as
a
godly
man
is
not
satisfied
with
injoying
any
good
thing
from
God
except
he
knows
it
comes
from
a
principle
of
love
to
him
●esus
Christ
;
So
God
is
not
pleased
with
any
thing
that
comes
from
us
,
except
he
knows
that
it
comes
from
a
principle
of
Love
,
Grace
,
and
Holinesse
in
our
hearts
.
3
Thirdly
,
According
as
the
heart
is
,
so
will
the
Service
be
;
Certainly
if
the
heart
be
unclean
the
duty
will
be
unclean
;
perhaps
the
words
may
be
fine
and
brave
,
but
if
there
be
an
unclean
heart
,
the
duty
will
be
unclean
:
As
it
is
with
a
man
that
hath
the
Plague
,
suppose
he
makes
a
brave
Oration
,
yet
his
breath
is
infectious
:
so
it
is
in
our
Services
with
God
:
If
so
be
that
our
hearts
within
us
have
the
plague
,
then
certainly
the
breath
that
comes
from
us
,
all
our
duties
will
be
unclean
,
and
therefore
that
is
the
first
thing
that
we
are
to
look
for
in
the
Sanctifying
Gods
Name
in
holy
duties
:
Look
to
have
thy
heart
Sanctified
,
and
consider
from
what
principle
it
comes
t
is
for
want
of
this
that
thousands
of
our
duties
are
cast
aside
and
God
never
doth
regard
them
:
But
this
is
the
first
Particular
,
there
is
many
more
to
speak
of
.
SERMON
V.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
WEE
proceed
.
When
we
come
to
Worship
God
,
if
we
would
Sanctifie
Gods
Name
,
we
must
have
high
thoughts
of
God
;
we
must
look
upon
God
as
he
is
upon
his
Throne
,
in
Ma●estie
,
and
in
Glory
as
in
Isa
6.
1
,
2.
you
shall
find
that
the
Prophet
saw
the
Lord
upon
his
Throne
:
It
is
an
excellent
thing
when
all
who
come
to
Worship
God
,
every
time
they
come
to
Worship
him
,
have
their
eyes
darted
up
to
heaven
and
behold
the
Lord
God
sitting
in
his
Glory
upon
his
Throne
:
So
you
shall
find
in
Rev.
4.
the
24
Elders
that
Worshipped
God
,
they
saw
him
upon
his
Throne
in
his
Glory
and
so
they
Worshipped
him
they
Worshipped
God
to
purpose
indeed
when
they
saw
the
Lord
in
that
Majestie
as
he
was
;
we
should
at
all
times
have
high
thoughts
of
God
:
take
heed
of
having
low
thoughts
and
apprehensions
of
the
Infinite
Majestie
of
God
at
any
time
,
but
especially
when
thou
art
to
Worship
the
great
God
,
then
look
upon
the
Lord
in
that
infinite
distance
that
there
is
between
him
and
thy self
,
yea
that
infinite
distance
that
there
is
between
him
and
all
Creatures
in
the
world
,
look
upon
the
Lord
as
lifted
up
in
Glory
,
not
only
above
all
Creatures
,
but
above
all
excellencies
that
all
Angels
and
men
,
in
heaven
and
earth
are
able
to
imagine
:
Look
upon
the
Lord
as
having
all
excellencies
in
himself
,
joyned
in
one
,
and
that
immutably
;
look
upon
him
as
the
fountain
of
all
excellencie
,
good
,
and
glory
that
all
Creatures
in
the
world
have
.
And
look
upon
the
●ord
every
time
thou
comest
to
Worship
him
,
as
that
God
whom
Angels
do
adore
and
before
whom
the
Devils
are
forced
to
tremble
:
behold
him
in
this
his
Glory
and
this
will
help
thee
to
sanctifie
his
Name
when
thou
comest
to
him
.
The
great
Reason
why
people
come
and
Worship
God
in
a
slight
way
;
it
is
because
that
they
do
not
see
God
in
his
glory
,
't
is
a
great
Mercy
for
God
to
give
unto
us
a
sight
of
himself
,
a
sight
of
his
glory
here
in
this
world
while
we
are
Worshiping
of
him
,
this
would
keep
our
eyes
and
our
thoughts
from
wandring
,
if
we
had
a
sight
of
the
glory
of
God
,
and
had
high
thoughts
of
God
.
What
's
the
reason
why
we
wander
so
as
we
do
?
but
meerly
because
we
see
not
God
as
now
suppose
you
were
in
your
house
,
and
looking
after
every
feather
that
were
flying
up
and
down
if
you
should
hear
that
the
●ing
were
come
into
the
●oom
,
or
any
great
person
,
it
would
compose
your
spirits
because
you
have
●igh
thoughts
of
such
as
or
those
that
are
above
you
:
So
let
us
look
upon
God
as
in
his
excellencie
,
and
his
glory
,
and
have
high
thoughts
of
him
,
and
this
is
that
whereby
we
are
to
Sanctifie
Gods
Name
when
we
come
before
him
in
holy
duties
,
And
that
is
the
Second
thing
:
First
a
Sanctified
heart
and
then
high
thoughts
of
God
.
3.
A
Third
thing
is
,
High-ends
,
Raised-ends
in
the
Worshipping
of
God
:
Prov.
15.
24.
The
way
of
life
is
above
to
the
wife
:
it
is
on
high
in
this
respect
,
when
he
Worships
God
his
heart
is
lifted
up
on
high
:
there
is
a
holy
raising
of
the
heart
which
is
well
pleasing
to
God
:
Our
hearts
should
be
on
high
in
regard
of
the
high
ends
that
we
aime
at
in
holy
duties
:
Lift
up
thy
prayer
saith
Hezekiah
to
the
Prophet
in
another
case
:
so
I
may
say
lift
up
thy
Soul
when
thou
comest
to
Worship
God
in
regard
of
the
high
ends
that
we
aimest
at
:
when
we
are
Worshipping
God
we
should
have
our
hearts
above
al
creatures
,
and
above
ourselves
.
Let
not
our
hearts
then
be
groveling
upon
the
ground
,
mingled
with
base
and
drossie
things
,
when
we
come
to
Worship
the
Lord
indeed
it
is
fit
that
we
should
have
our
hearts
low
(
as
we
shall
shew
hereafter
)
in
regard
of
humility
,
but
not
low
in
regard
of
any
basenesse
of
Spirit
to
mix
with
any
base
and
low
ends
:
Now
there
are
low
and
base
ends
in
Worshipping
of
God
,
As.
First
,
We
must
take
heed
we
do
not
subject
the
Worship
of
God
unto
our
lusts
,
that
is
a
cursed
thing
,
thou
art
far
from
Sanctifying
Gods
Name
in
Worshipping
of
him
that
shalt
subject
his
Worship
to
thy
base
Lusts
,
this
is
an
abominable
and
a
cursed
thing
indeed
:
You
will
say
,
Who
doth
thus
?
who
is
the
man
or
where
is
he
that
will
do
this
subject
the
Worship
of
God
to
his
base
lusts
!
To
that
I
Answer
,
Whosoever
doth
make
use
of
any
duty
of
Worship
,
as
Prayer
,
Hearing
the
Word
,
or
what
ever
it
be
,
to
cloak
any
kind
of
wickednesse
,
whosoever
is
conscious
to
himself
of
any
kind
of
secret
wickednesse
,
and
yet
shall
think
to
cover
it
by
the
performance
of
duties
,
and
shall
reason
in
this
manner
,
who
will
think
me
to
be
guilty
of
such
a
vile
thing
,
when
I
pray
so
as
I
do
,
and
am
so
carefull
to
hear
the
Word
?
and
I
hope
I
shall
cover
some
wickednesse
this
way
:
If
there
be
any
in
this
place
whose
conscience
tels
them
that
they
subiect
the
Worship
of
God
to
such
a
base
end
as
this
is
the
Lord
rebuke
them
this
day
,
and
speak
to
their
hearts
,
If
I
knew
any
,
I
would
set
mine
eyes
upon
them
and
say
as
the
Apostle
to
Simon
Magus
,
I
perceive
that
thou
art
in
the
gall
of
bitternes●e
and
in
the
bond
of
iniquity
;
and
as
he
said
to
him
that
did
seek
to
draw
the
Deputy
from
the
Faith
,
O
thou
child
of
the
Devil
,
and
full
of
all
subtilty
,
to
damne
and
undo
thy self
eternally
,
that
seekest
to
cloak
any
wicked
way
by
any
duty
of
Gods
Worship
;
Is
it
a
great
evill
for
a
man
or
woman
to
make
use
of
any
of
Gods
creatures
to
be
serviceable
to
their
lusts
as
meat
and
drink
&c.
What
a
damnable
thing
is
it
then
to
make
use
of
any
duty
of
Gods
Worship
sometimes
extraordinary
worship
,
as
Fasting
and
Prayer
,
to
be
a
cloak
to
cover
their
wickednesse
!
Thou
art
so
far
from
Sanctifying
Gods
Name
,
that
thou
pollutest
Gods
Name
:
thou
doest
what
in
thee
lies
for
to
cast
even
dirt
in
the
face
of
God
himself
that
doest
so
.
The
Second
Base
end
,
is
to
subject
the
duties
of
Gods
Worship
to
the
praise
of
men
,
as
to
performe
duties
of
Gods
Worship
for
the
esteem
of
men
,
and
because
we
shall
be
well
thought
of
;
take
heed
of
this
you
young
ones
,
and
others
,
you
would
fain
be
e●eem'd
well
of
by
those
that
you
live
withall
:
It
is
a
desireable
thing
to
have
a
good
esteem
from
those
that
are
godly
:
but
take
heed
that
you
do
not
subject
the
duties
of
Gods
Worship
to
this
.
Indeed
it
may
be
an
incouragement
to
you
,
as
David
saith
,
I
sal.
52.
9.
This
is
good
before
thy
Saints
:
David
did
incourage
himself
to
praise
God
,
because
it
was
good
before
Gods
Saints
;
and
I
confesse
it
may
be
an
incouragement
because
holy
duties
are
good
before
Gods
Saints
:
but
take
heed
that
this
be
not
thy
highest
end
that
thou
aimest
at
,
and
that
which
carries
thee
on
in
the
work
,
meerly
to
get
the
praise
of
men
,
and
that
they
shall
think
that
thou
hast
good
gifts
and
parts
,
and
therefore
thou
art
inlarged
in
that
regard
take
heed
of
that
,
know
that
now
thou
doest
not
Worship
God
,
but
thou
Worshippest
men
,
thou
doest
make
the
praise
of
men
to
be
thy
God
,
for
whatsoever
thou
doest
lift
up
in
the
highest
place
,
that
's
thy
God
,
whatsoever
it
be
:
therefore
if
thou
liftest
up
the
praise
of
men
and
makest
that
thy
end
,
thou
makest
that
thy
God
,
and
so
thou
art
a
worshipper
of
men
,
but
not
a
worshipper
of
God
Thirdly
,
Take
heed
of
making
Self
thy
end
there
are
some
that
are
not
so
base
&
low
in
their
hearts
,
as
to
make
the
praise
of
men
their
end
,
but
they
aime
and
look
at
themselves
,
that
is
,
they
aime
at
their
own
peace
,
and
satisfying
their
own
Consciences
in
the
performance
of
duties
;
now
though
it
's
true
,
when
we
performe
duties
of
Gods
Worship
,
we
may
expect
to
receive
some
good
to
our selves
,
and
we
may
be
incouraged
to
the
duties
by
the
expectation
of
good
to
our selves
;
yet
we
must
look
higher
,
we
must
look
at
the
honour
and
praise
of
God
,
that
the
name
of
the
blessed
God
may
be
honoured
:
Now
I
am
going
to
Prayer
,
Oh
that
I
may
pray
so
as
I
may
lift
up
Gods
Name
:
I
am
going
to
Hear
,
Oh
that
I
may
hear
so
,
as
God
may
be
honored
by
my
hearing
:
t
is
this
that
carries
me
on
to
hearing
the
Word
,
and
makes
me
rise
readily
and
to
go
forth
chearfully
:
I
hope
that
God
may
have
some
honour
by
my
hearing
this
day
,
&
God
knows
that
this
is
the
thing
that
I
aim
at
I
do
not
come
for
company
nor
to
be
seen
of
men
,
neither
do
I
come
meerly
to
satisfie
mine
own
Conscience
:
Others
go
and
hear
such
Truths
of
God
as
do
good
to
their
Souls
,
and
if
I
should
neglect
them
meerly
for
mine
own
ease
,
my
Conscience
would
not
let
me
be
quiet
howsoever
there
are
many
whose
Consciences
will
be
quiet
enough
;
though
they
lose
am
opportunity
in
the
Worship
of
God
;
but
yet
there
are
others
whose
Consciences
cannot
do
so
their
Consciences
would
tell
them
when
they
are
lying
and
turning
themselves
upon
their
beds
,
how
do
you
know
but
that
God
had
some
thing
to
speak
to
thy
heart
this
morning
,
that
may
never
be
spoken
to
thy
heart
at
any
other
time
?
therefore
they
cannot
be
at
quiet
except
they
attend
upon
God
in
the
duties
of
his
Worship
:
but
still
this
is
not
enough
meerly
to
satisfie
Conscience
;
thy
main
end
it
must
be
that
thou
mayest
this
day
know
some
part
of
the
mind
of
God
,
that
God
may
speak
to
thy
heart
,
that
so
thou
mayest
be
fitted
to
honour
the
Name
of
God
that
thou
mayest
be
inabled
to
live
to
his
honor
the
week
following
so
much
the
better
.
As
in
this
manner
thy
thoughts
should
be
,
Lord
,
I
find
a
drossie
carnall
heart
,
I
am
busie
in
the
world
in
the
week
time
,
and
I
find
that
my
heart
is
sullied
and
defiled
with
the
businesse
of
the
World
,
and
intangled
but
lord
,
thou
hast
appointed
thy
Sabbath
,
and
Word
,
to
be
a
means
to
Sanctifie
my
heart
,
and
to
clense
it
;
Oh
Lord
,
communicate
thy
grace
to
my
Soul
through
thy
Ordinances
upon
this
day
,
that
so
I
may
be
inabled
the
week
following
the
better
to
live
to
thine
honour
,
Lord
,
I
come
into
thy
presence
to
that
end
,
that
I
might
know
some
part
of
thy
Will
,
and
that
I
might
get
thy
Spirit
to
be
conveyed
through
this
Word
of
thine
into
my
heart
:
this
should
be
thy
end
when
ever
thou
comest
and
not
only
Self
.
I
will
give
you
two
or
three
Scriptures
to
shew
that
God
regards
little
any
duties
where
self
is
the
highe●
end
;
the
First
is
in
Hos.
7.
14.
They
howled
upon
their
beds
,
(
saith
the
Text
there
,
)
but
they
cryed
not
to
me
:
The
Lord
there
did
acknowledge
that
they
were
very
much
affected
in
their
Prayers
,
but
what
was
it
?
it
was
but
a
howling
upon
their
beds
:
and
how
so
:
it
was
because
only
they
did
cry
for
themselves
,
They
have
not
cryed
unto
me
(
saith
the
Lord
)
with
their
heart
,
when
they
howled
upon
their
beds
:
It
was
but
meerly
for
Corn
,
and
Wine
,
and
Cyle
,
but
not
unto
me
,
they
aim'd
at
themselves
and
not
at
me
:
And
in
Amos
5.
22.
there
the
Lord
professes
that
he
did
reject
the
fat
of
their
peace
offerings
:
Though
ye
offer
me
saith
he
)
bur●●t
offerings
and
your
meat
offerings
I
will
not
accept
them
,
neither
will
I
re●ard
the
peace
offering
of
your
fat
beasts
.
They
were
carefull
to
offer
their
fattest
beasts
in
their
peace
offerings
,
and
will
not
God
regard
them
?
It
was
in
their
peace
offerings
that
they
offered
their
fat
beasts
,
and
there
they
were
to
eate
a
grat
part
of
it
themselves
:
Indeed
the
burnt
offering
was
wholly
offered
unto
God
,
God
had
all
that
,
but
the
peace-offering
,
those
that
did
offer
it
,
they
did
eat
a
great
part
of
it
themselves
:
now
they
were
very
carefull
in
those
offerings
that
they
should
partake
of
themselves
to
offer
fat
beasts
;
you
do
not
see
that
the
Holy
Ghost
takes
any
notice
of
fat
beasts
in
their
burnt-offerings
.
Now
the
Note
from
hence
is
this
,
That
in
those
things
where
men
are
interested
themselves
,
they
will
be
very
carefull
to
have
the
best
things
.
But
now
the
Lord
rejected
the
fat
beasts
of
their
peace-offerings
:
saith
God
,
you
were
very
carefull
to
offer
fat
beasts
in
your
peace-offerings
where
you
may
feed
your selves
,
but
for
those
offerings
wherein
I
have
all
,
there
you
are
not
so
carefull
,
and
therefore
I
regard
them
not
.
The
Third
Scripture
is
in
Zach.
7.
5.
there
they
did
keep
many
daies
in
seeking
of
God
,
(
it
is
an
observable
Scripture
for
these
times
,
)
Speak
unto
all
the
people
of
the
land
,
and
to
the
Priests
saying
,
When
ye
fasted
and
mourned
in
the
fifth
and
seventh
month
,
even
those
seventy
years
,
did
ye
at
all
fast
unto
me
?
even
unto
me
?
Mark
the
phrase
you
fasted
in
the
fifth
and
seventh
month
,
and
for
seventy
years
together
,
but
saith
the
Lord
,
Did
you
at
all
fast
unto
me
?
and
then
mark
how
it
is
doubled
,
To
me
?
even
unto
me
?
Noting
that
when
we
fast
or
pray
,
or
do
any
thing
in
the
Worship
of
God
,
we
should
be
sure
to
aime
at
God
more
then
our selves
,
that
God
may
not
say
of
us
another
day
,
Do
you
do
it
to
me
,
even
to
me
?
You
may
ask
me
this
Question
,
How
may
I
know
that
I
am
acted
by
self
ends
in
holy
duties
?
for
it
is
a
hard
thing
for
one
to
know
ones
own
heart
,
when
one
is
acted
by
principles
of
〈◊〉
,
and
when
we
aime
at
God
in
holy
duties
.
Now
for
that
I
will
give
you
these
notes
to
try
whither
you
be
acted
from
your selves
or
no.
The
First
is
this
,
If
a
man
loves
holy
duties
(
though
he
finde
no
present
good
comes
in
by
them
)
because
they
are
such
things
as
God
requirs
,
and
therefore
though
I
get
nothing
by
them
,
yet
this
is
enough
to
carry
me
on
,
and
to
carry
me
on
readily
and
willingly
in
the
worship
of
God
:
those
that
can
delight
in
Gods
worship
,
even
at
that
time
,
though
they
find
nothing
coming
into
themselves
.
But
now
when
we
find
not
that
coming
in
that
we
do
desire
,
we
begin
to
be
weary
of
worship
;
and
say
,
Why
have
we
fasted
,
and
thou
seest
it
not
?
This
is
an
Argument
that
thou
art
acted
by
Self
rather
then
by
God
.
Secondly
,
To
know
whether
we
be
acted
by
self
ends
,
or
rather
by
high
ends
for
God
:
Those
men
that
can
rejoyce
in
others
that
are
able
to
honour
God
in
holy
duties
more
then
themselves
,
they
may
have
a
good
evidence
to
their
own
Souls
,
that
when
they
worship
God
,
they
are
acted
by
higher
ends
then
self
,
but
now
,
such
as
are
streightned
themselves
,
and
when
they
see
others
more
inlarged
in
the
worship
of
God
,
they
rather
envy
them
,
are
greiv'd
and
troubled
;
know
that
Self
is
a
great
ingredient
in
those
duties
that
thou
doest
performe
:
if
thy
heart
were
raised
high
to
God
,
though
thou
canst
not
thy self
be
inlarged
in
holy
duties
,
yet
thy
soul
would
be
glad
that
any
others
are
,
though
I
have
a
wretched
and
vile
heart
of
my
own
,
yet
blessed
be
God
that
there
are
any
others
that
can
worship
God
better
then
I
can
.
Thirdly
,
A
man
that
is
acted
by
self
in
holy
duties
,
he
regards
holy
duties
but
little
,
save
in
time
of
extremity
,
in
time
of
fear
,
or
of
sicknesse
,
or
in
dangers
.
But
now
,
one
that
hath
high
ends
in
holy
duties
,
makes
the
duties
of
Gods
worship
to
be
the
joy
of
his
soul
in
the
middest
of
his
prosperity
,
and
that
is
an
evident
sign
that
thou
art
not
acted
by
self
ends
but
by
higher
ends
Canst
thou
in
the
middest
of
thy
abundance
say
,
Lord
,
thou
givest
me
all
conveniencies
in
this
world
and
all
outward
things
that
I
want
but
Lord
this
is
that
which
is
the
●oy
of
my
Soul
,
this
is
that
which
makes
my
life
comfortable
,
even
communion
with
thy self
,
in
the
duties
of
thy
worship
,
that
I
have
free
accesse
unto
the
Throne
of
thy
Grace
to
worship
thee
the
Lord
,
and
there
meet
with
thee
when
I
am
in
the
performance
of
holy
duties
.
O
Lord
,
thou
that
knowest
all
things
,
knowest
that
this
is
the
●hing
that
makes
my
life
comfortable
;
It
is
not
that
I
have
a
Table
furnished
with
variety
of
dishes
,
and
that
I
can
have
liberty
of
time
to
go
into
company
,
and
spend
according
as
I
please
but
Lord
those
incomes
of
thy
Spirit
that
I
do
find
in
the
duties
of
thy
worship
those
are
the
things
that
makes
my
life
ble●●ed
indeed
unto
me
?
Such
a
man
as
is
able
thus
to
appeale
to
God
,
surely
when
he
worships
God
,
he
is
acted
by
high-ends
,
and
not
by
self
ends
:
And
that
is
the
Third
thing
that
is
necessary
for
Sanctifying
of
Gods
Name
in
holy
duties
,
thou
mu●●
have
a
Sanctified
heart
,
high
thoughts
of
God
,
and
high
ends
.
In
the
Fourth
place
,
There
must
be
much
reverence
,
and
much
fear
when
thou
comest
into
the
presence
of
God
to
worship
him
thou
doest
not
glorifie
God
as
God
,
except
thou
doest
come
into
his
presence
with
much
fear
&
reverence
of
his
great
Name
;
Fear
in
worshipping
of
God
it
is
so
necessary
,
that
many
times
in
Scripture
we
●●nd
that
●he
very
worship
of
God
is
called
The
fe●●
of
God
,
they
are
put
both
for
one
,
I
might
give
you
divers
Scriptures
for
it
and
hence
it
was
that
the
Name
of
God
was
called
the
fear
of
Isaac
,
Jacob
did
swear
by
The
fear
of
his
father
Isaac
,
because
Isaac
being
a
great
worshipper
of
God
,
kept
his
constant
times
to
worship
God
,
and
worshipped
him
in
such
a
constant
way
,
as
except
David
and
Daniel
,
we
do
not
find
mention
of
the
constancy
of
any
in
the
worshipping
of
God
as
we
do
of
Isaacs
;
for
it
is
said
,
that
he
walked
but
into
the
fields
in
the
evening
as
he
was
wont
to
do
,
to
Meditate
,
and
to
Pray
;
and
therefore
God
is
called
,
The
fear
of
Isaac
.
In
Psal.
89.
7.
is
a
notable
Scripture
for
this
drawing
nigh
to
God
with
fear
:
God
is
greatly
to
be
feared
in
the
assembly
of
the
Saints
,
and
to
be
had
in
reverence
of
all
them
that
are
about
him
:
God
is
to
be
had
in
reverence
of
all
them
that
are
about
him
,
but
in
the
assembly
of
his
Saints
he
is
greatly
to
be
feared
,
he
is
daunting
●errible
(
so
the
words
are
)
in
the
assembly
of
the
Saints
.
When
thou
comest
nigh
to
God
,
thou
hadst
need
have
thy
heart
possest
with
much
fear
.
So
in
Psal.
2.
11.
the
Kings
and
Princes
of
the
earth
are
cald
upon
to
〈◊〉
the
Lord
with
fear
:
Let
them
be
never
so
great
,
yet
when
they
come
into
Gods
presence
,
they
must
serve
him
with
fear
:
And
so
in
Psal.
5.
7.
In
thy
fear
will
I
worship
toward
thy
holy
Temple
.
Now
this
fear
of
God
,
it
must
not
be
a
servile
fear
,
But
a
●liall
and
reverentiall
fear
;
For
my
brethren
,
there
may
be
a
great
deal
of
savish
fear
,
where
God
is
not
honoured
;
there
may
be
fear
from
some
terrible
apprehensions
of
God
,
which
●er
is
not
owned
by
God
to
this
grace
of
fear
:
He
give
you
Two
notable
Scriptures
for
that
,
in
Deut.
5.
23
,
24
compared
with
the
29.
It
came
to
passe
(
saith
the
text
vers.
23.
)
when
ye
heard
the
voice
out
of
the
middes●
of
the
darknes●e
,
for
the
mountain
did
burn
with
fire
,
that
ye
came
neer
unto
me
,
even
all
the
heads
of
your
tribes
,
and
your
elders
,
And
ye
said
,
Behold
the
Lord
our
God
hath
shewed
us
his
glory
and
his
greatnesse
,
and
we
have
heard
his
voice
out
of
the
middest
of
the
fire
:
we
have
seen
this
day
,
that
God
doth
talk
with
man
,
and
he
liveth
,
now
therefore
why
should
we
die
?
for
this
great
fire
will
consume
us
:
If
we
hear
the
voice
of
the
Lord
our
God
any
more
,
then
we
shall
die
.
See
with
what
a
terrour
they
were
struck
at
the
apprehension
of
Gods
appearance
;
you
would
think
surely
these
men
did
fear
God
much
,
but
mark
in
vers.
29.
O
that
there
were
such
a
heart
in
them
that
they
would
fear
me
.
Why
,
did
they
not
fear
the
Lord
?
Were
they
not
struck
with
such
fear
that
they
thought
they
should
die
?
they
saw
his
presence
so
terrible
that
they
were
afraid
they
should
die
and
yet
,
O
that
there
were
such
a
heart
in
them
that
they
would
fear
me
!
So
that
it
appears
by
this
,
that
one
may
be
struck
with
much
terrour
in
the
apprehension
of
Gods
presence
,
and
yet
have
no
true
fear
of
the
Name
of
God
:
So
some
of
you
it
may
be
in
time
of
thunder
or
danger
,
are
filled
with
terrour
;
but
yet
may
it
not
be
said
presently
after
,
O
that
there
were
the
fear
of
God
in
the
heart
of
this
man
or
woman
,
this
youth
or
maid
:
They
are
terrified
sometimes
,
but
yet
there
is
not
a
filiall
and
reverential
fear
of
God
in
them
.
And
I
find
in
1
King
.
19.
(
where
you
have
the
story
of
Gods
appearing
in
that
most
terrible
manner
unto
the
Prophet
Elijah
by
Fire
,
by
thunder
,
and
in
a
mighty
Wind
)
the
Prophet
was
not
so
struck
with
fear
of
Gods
presence
when
he
did
appear
in
the
mighty
wind
or
earthquake
or
fire
,
as
when
God
did
appear
in
the
small
still
voice
,
therefore
in
vers
13.
it
is
said
,
And
it
was
so
when
Elijah
heard
it
:
that
is
,
the
soft
voice
,
after
the
fire
and
earthquake
,
and
the
mighty
wind
)
that
he
wrapped
his
face
in
his
mantle
and
went
out
and
stood
in
the
entring
in
of
the
Cave
,
and
behold
there
came
a
voice
unto
him
and
said
,
What
doest
thou
here
Elijah
?
Then
his
heart
was
more
struck
with
fear
where
was
most
of
Gods
presence
,
(
though
it
was
in
a
soft
voice
)
then
when
the
fire
and
earthquake
did
appear
:
It
is
a
good
sign
of
a
gracious
fear
when
the
soul
can
be
struck
with
more
fear
from
the
word
,
and
from
the
sight
of
God
in
injoying
of
communion
with
him
in
his
Worship
,
then
when
God
appears
in
the
most
terrible
way
of
his
works
;
or
when
there
is
terrour
in
a
mans
conscience
through
fear
of
hell
,
when
God
appears
as
though
he
would
send
him
down
presently
to
hell
,
though
God
expects
to
be
feared
then
,
but
when
the
Soul
in
injoying
communion
with
God
in
holy
duties
,
and
the
more
communion
he
hath
with
God
,
the
more
is
he
struck
with
reverence
and
the
fear
of
God
,
this
is
a
sign
of
Sanctified
fear
,
and
then
doth
the
heart
Sanctifie
the
Name
of
God
indeed
when
it
is
so
possessed
with
fear
in
the
duties
of
worship
.
Now
this
fear
of
God
should
be
indeed
in
the
Soul
,
and
expressed
outwardly
when
you
are
in
the
assembly
,
by
such
reverent
carriage
in
prayer
,
as
if
a
heathen
should
come
in
he
may
see
Gods
Name
Sanctified
,
and
may
say
,
How
great
is
this
God
that
this
people
do
worship
!
And
in
your
Families
,
a
reverant
carriage
,
not
lying
all
a
long
in
prayer
,
upon
the
elbows
sleeping
,
but
carrying
your selves
so
that
if
a
heathen
should
come
into
your
families
,
they
may
say
,
O
how
great
is
this
God
that
this
people
do
worship
!
And
likewise
this
fear
it
must
be
an
abiding
fear
,
not
only
at
that
instant
when
you
are
worshipping
of
God
,
or
speaking
of
any
of
Gods
Titles
and
Names
,
but
a
fear
that
must
abide
upon
your
hearts
after
duty
is
over
;
that
is
,
after
you
are
come
out
from
your
Closets
one
may
perceive
the
fear
of
God
upon
you
,
and
so
walking
all
the
day
long
in
the
fear
of
God
,
as
it
becomes
those
that
have
been
solemnly
setting
themselves
to
worship
him
:
Now
this
fear
and
reverence
is
contrary
to
the
slightnesse
,
vanity
,
the
boldnesse
and
presumptuousnesse
that
there
is
in
the
hearts
of
men
and
women
when
they
are
Worshipping
of
God
.
Fifthly
,
The
duties
of
Gods
worship
must
be
full
of
strength
,
for
they
are
not
suitable
to
God
else
,
because
God
is
a
God
infinite
in
power
and
glory
himself
,
therefore
God
cannot
indure
vain
Worshipping
.
In
Isa.
1.
13.
I
hate
vain
oblations
:
Vanity
of
Spirit
in
Worshipping
of
God
is
very
hatefull
to
God
,
it
doth
defile
the
Name
of
God
.
God
is
dishonoured
by
the
vanity
of
mens
Spirits
.
Now
this
strength
is
Three
fold
:
1
First
,
The
strength
of
Intention
.
2
Secondly
,
The
strength
of
Affection
.
3
Thirdly
,
The
strength
of
all
the
Faculties
of
the
Soul
,
and
the
strength
of
Body
too
,
as
much
as
we
are
able
should
be
put
forth
in
the
Worshipping
of
God
.
1
First
the
strength
of
Intention
.
We
must
intend
our
work
as
if
it
were
for
our
lives
:
If
ever
we
were
seriously
Intentive
or
Attentive
about
any
thing
,
it
must
be
when
we
are
worshipping
of
the
Name
of
God
.
When
you
are
coming
to
Pray
,
be
Intent
about
it
.
You
shall
see
some
when
they
are
going
in
the
street
when
they
have
much
intention
about
their
businesse
,
their
friends
meet
them
,
and
they
never
mind
them
;
one
may
perceive
as
they
are
going
,
that
they
are
mightily
intent
about
their
businesse
.
My
Brethren
,
look
upon
every
duty
of
worship
as
a
great
thing
which
you
must
be
intent
in
your
thoughts
about
,
and
not
give
way
to
the
wandring
of
your
thoughts
.
I
have
read
of
one
Martyr
,
that
when
he
was
to
die
,
and
the
fire
a
kindling
,
saith
an
Officer
,
What
will
not
you
speak
when
you
see
the
fire
kindling
?
saith
he
,
I
am
speaking
to
God
:
that
is
,
he
was
praying
,
and
he
minded
not
at
all
what
they
were
doing
.
O
what
little
things
do
take
our
thoughts
away
from
holy
duties
!
When
every
toye
,
every
feather
,
every
light
matter
cals
them
off
;
Is
this
to
Sanctifie
Gods
Name
?
Would
not
we
account
it
a
dishonourable
thing
,
if
we
were
talking
to
one
about
serious
businesse
,
and
when
we
are
talking
,
every
one
that
comes
by
he
should
be
looking
after
them
,
and
turning
aside
to
talk
with
them
?
If
a
Superiour
be
talking
with
you
,
he
doth
expect
that
you
should
mind
what
he
saith
.
But
when
God
is
speaking
to
you
,
and
you
are
speaking
to
God
,
every
vain
thought
that
comes
by
,
you
are
turning
aside
too
:
as
if
it
were
a
greater
thing
to
talk
to
vain
thoughts
and
temptations
,
then
to
the
great
&
glorious
God
.
Therfore
now
that
is
the
very
time
that
the
Devil
chuses
for
to
bring
temptations
when
we
are
in
holy
duties
,
for
the
Devil
knows
then
he
doth
two
works
at
once
:
he
doth
disturb
us
in
our
duties
and
call
off
our
hearts
to
that
that
is
wicked
,
and
doth
aggravate
our
sin
exceedingly
.
It
may
be
thou
wilt
not
dare
to
commit
that
sin
that
the
temptation
doth
turn
thy
thoughts
upon
,
yea
but
the
Devil
hath
spoyled
the
duty
by
it
.
The
Lord
doth
expect
that
there
should
be
strength
of
Intention
when
thou
art
upon
the
duty
:
and
there
is
no
time
to
parlie
with
temptations
now
,
what
ever
thoughts
come
in
.
The
truth
is
,
though
they
be
good
thoughts
that
should
come
into
thy
mind
,
and
that
time
that
thou
art
Praying
,
yet
if
they
be
not
pertinent
to
the
duty
thou
must
cast
them
away
as
the
temptation
of
the
Devil
.
You
will
say
,
Can
any
thing
that
is
good
come
from
the
Devil
?
Certainly
that
that
is
materially
good
,
and
coming
unseasonably
,
may
be
from
the
Devil
;
the
Devil
may
take
advantage
by
what
is
in
it self
materially
good
,
and
bring
in
that
in
an
unseasonable
time
,
and
so
he
may
turn
it
to
evil
:
As
now
when
thou
art
hearing
the
Word
,
it
may
be
the
Devil
thinks
he
cannot
prevaile
to
cause
thee
to
have
thy
heart
running
about
uncleannesse
;
yea
,
but
saith
the
Devil
,
If
I
can
inject
good
thoughts
,
I
will
put
into
their
minds
some
place
of
Scripture
that
is
no
way
pertinent
to
this
,
only
to
divert
them
:
The
Devil
gets
much
by
this
;
therefore
look
to
it
,
and
know
that
God
expects
the
strength
of
thy
Spirit
in
duty
:
that
is
,
strong
intention
;
thou
art
a
worshipping
of
God
,
and
therefore
thou
hadest
need
be
intent
about
what
thou
art
a
doing
.
Indeed
some-times
before
you
are
aware
,
evil
thoughts
will
come
into
your
minds
as
when
a
man
is
keeping
of
a
door
,
and
there
is
a
croud
of
people
without
that
would
come
in
,
perhaps
the
man
doth
open
the
door
for
some
Gentleman
that
he
hears
is
at
the
door
,
but
when
he
opens
it
for
one
that
is
to
come
in
,
forty
others
wil
crowd
in
:
and
so
it
is
many
times
with
the
Soul
,
that
when
it
opens
the
door
for
some
good
thought
,
a
great
many
evill
thoughts
will
crowd
in
:
those
people
might
come
in
if
they
would
stay
their
time
,
but
they
should
not
now
come
in
.
So
about
worldly
businesses
that
are
not
in
themselves
unlawfull
,
if
they
will
stay
the
time
they
may
come
in
;
but
they
must
be
bar'd
out
now
at
this
time
.
There
is
required
strength
of
Intention
.
2
Secondly
strength
of
Affection
is
required
also
:
That
is
,
the
affections
must
work
mightily
after
God
striving
with
God
in
prayer
:
If
ever
thou
hadest
a
heart
inflam'd
in
any
thing
,
it
should
be
when
thou
art
praying
or
attending
upon
the
Word
;
as
the
Heathens
that
worshipped
the
Sun
sometimes
I
have
told
you
that
they
would
not
have
a
Snail
,
but
a
f●ying
Horse
,
they
would
offer
that
that
was
swift
so
when
we
come
to
the
living
God
,
we
must
have
living
affections
,
our
affections
boyling
;
and
that
will
be
the
way
to
cure
vain
thoughts
;
as
the
flies
will
not
come
to
the
hony
if
it
be
boyling
hot
,
but
when
it
is
cold
:
So
if
the
heart
be
boyling
hot
,
and
the
affections
a
working
,
it
will
keep
out
vain
thoughts
and
temptations
:
It
is
a
sign
of
the
breath
of
life
when
it
is
warm
,
but
artificiall
breath
you
know
it
is
cold
;
as
now
,
the
breath
that
comes
out
of
the
body
that
is
warm
,
but
the
breath
that
comes
out
of
a
pair
of
bellowes
that
is
cold
:
So
the
breath
of
many
people
in
prayer
,
it
is
discovered
to
be
but
artificiall
breath
,
because
it
is
so
cold
but
if
there
were
spirituall
life
then
it
would
be
warm
.
There
must
be
strength
of
Affection
.
3
Thirdly
,
There
must
be
likewise
the
strength
of
all
the
Faculties
:
We
should
stir
up
what
ever
we
are
or
have
,
or
can
do
to
work
in
prayer
,
then
the
bent
of
mind
,
and
conscience
,
and
will
,
and
affection
;
yea
,
and
the
body
should
be
put
to
it
too
,
and
those
that
worship
God
to
purpose
,
they
spend
their
bodies
in
nothing
so
much
as
in
the
worshipping
of
God
.
It
will
be
a
sad
thing
another
day
when
this
shall
be
charged
upon
many
,
Thou
hast
spent
the
strength
of
thy
body
upon
lusts
,
but
when
didest
thou
spend
any
strength
of
thy
body
about
any
holy
duty
?
What
a
riddle
is
this
to
most
people
,
to
tell
them
of
spending
the
strength
of
their
bodies
in
prayer
,
or
hearing
of
the
word
,
or
Sanctifying
a
Sabbath
;
they
think
the
Sabbath
is
a
time
of
rest
,
I
confesse
it
is
a
time
of
rest
from
an
outward
labour
,
but
it
is
a
time
of
spending
strength
in
a
spirituall
way
;
and
those
that
shall
worship
God
aright
on
the
Sabbath
,
will
find
it
a
spending
of
a
great
deal
of
strength
,
and
blessed
is
that
strength
that
is
spent
in
the
worship
of
God
rather
then
in
the
waies
of
sin
,
as
most
spend
their
strength
:
If
God
gives
thee
a
heart
to
spend
thy
strength
in
his
worship
,
thou
mayest
think
thus
,
Lord
,
thou
mightest
have
left
me
to
have
spent
my
strength
in
sin
,
how
much
better
is
it
spent
in
the
worshipping
of
thy
Name
?
There
is
one
notable
Scripture
in
Jer.
8.
2.
that
shewes
how
much
strength
the
Idolaters
put
forth
in
the
worshipping
of
their
Idol
,
they
would
not
do
it
in
a
slight
and
vain
way
,
but
their
hearts
were
much
in
that
false
worship
,
saith
the
text
,
And
they
shall
spread
them
before
the
Sun
,
and
the
Moon
,
and
all
the
host
of
Heaven
,
(
mark
now
)
whom
they
have
loved
,
and
whom
they
have
served
,
and
after
whom
they
have
walked
,
and
when
they
have
sought
,
and
whom
they
have
worshipped
:
All
these
are
put
together
in
reference
to
their
Idols
;
Oh
that
it
could
be
said
so
of
us
in
reference
to
God
,
when
we
come
to
worship
him
,
whom
we
have
loved
,
and
whom
we
have
served
,
and
after
whom
we
have
walked
,
and
whom
we
have
sought
,
and
whom
we
have
worshipped
;
there
is
all
these
severall
expressions
to
shew
the
strength
of
their
spirits
in
following
after
their
Idols
:
And
that
is
the
Fift
thing
in
our
Sanctifying
of
Gods
Name
.
6
The
Sixth
is
,
If
thou
wilt
Sanctifie
Gods
Name
in
Worship
,
there
must
be
an
humble
frame
of
Spirit
,
worship
him
with
much
humility
of
Soul
:
Abraham
did
fall
upon
the
ground
before
the
Lord
,
and
dust
and
ashes
(
saith
he
)
hath
begun
to
speak
unto
thee
;
yea
,
we
read
of
Jesus
Christ
groveling
upon
the
earth
,
and
the
Angels
they
cover
their
faces
in
the
presence
of
God
,
and
so
should
we
be
humble
when
we
come
before
the
Lord
:
there
is
nothing
more
abases
the
Soul
of
man
,
then
the
sight
of
God
;
and
the
great
reason
of
the
pride
of
all
mens
hearts
,
is
because
they
never
knew
God
:
If
thou
didest
but
see
God
,
thy
heart
must
needs
be
abased
;
and
when
doth
the
Soul
see
God
if
not
when
it
comes
to
worship
him
?
In
Job
42.
I
have
heard
of
thee
by
the
hearing
of
the
eare
,
but
now
my
eye
seeth
thee
,
wherefore
I
abhorre
my self
,
and
repent
in
dust
and
ashes
.
Now
this
humility
must
be
in
the
sense
of
our
own
meanness
and
basenesse
.
Ps.
34.
6.
This
poor
man
cryed
to
God
:
They
are
poor
Souls
that
come
into
Gods
presence
that
Sanctifie
Gods
Name
most
;
even
those
Souls
that
do
apprehend
and
are
senseable
of
their
own
basenesse
and
meannesse
before
God
.
This
poor
man
cryed
to
God
:
we
use
to
say
,
Give
that
poor
man
some
what
.
It
doth
affect
the
heart
of
God
when
he
sees
much
poverty
of
Spirit
:
when
we
come
before
him
we
must
be
senseable
of
our
Infinite
dependance
upon
God
.
Come
as
the
woman
of
Canaan
,
O
Lord
,
even
doggs
do
receive
c●ums
,
and
though
I
be
a
dogg
,
yet
let
me
receive
crums
;
here
is
humility
of
Spirit
.
Now
this
humility
of
Spirit
appears
in
these
things
.
1
First
admiring
Gods
goodness
that
we
do
live
at
this
time
,
and
that
we
have
liberty
to
come
before
him
:
we
might
have
been
past
praying
and
worshipping
of
God
:
think
thus
,
What
a
Mercy
is
it
that
we
are
not
banished
out
of
Gods
presence
that
the
Lord
hath
not
spurnd
us
out
of
his
sight
as
filth
,
and
cast
us
out
as
an
everlasting
abhorring
,
while
others
have
bin
praying
we
might
have
bin
yelling
under
the
wrath
of
the
eternal
God
:
Come
with
this
apprehension
of
thy self
,
and
adorre
Gods
goodnesse
,
that
thou
art
alive
to
pray
,
and
alive
to
heare
Gods
word
.
And
that
it
is
not
only
a
duty
,
but
a
rich
priviledge
and
mercy
that
God
will
admit
of
thee
to
come
into
his
presence
.
Againe
,
it
is
the
goodnesse
of
God
,
that
he
will
vouchsafe
to
look
upon
the
things
that
are
done
in
heaven
,
then
if
the
Lord
doth
humble
himself
to
behold
the
things
that
are
done
in
heaven
,
then
how
doth
the
Lord
humble
himself
to
behold
me
a
poor
vile
cative
as
I
am
in
my self
:
and
yet
that
God
should
not
only
behold
me
before
him
,
but
invite
me
to
come
into
his
presence
;
What
mercy
and
goodnesse
is
this
!
2
Our
hearts
must
be
taken
off
from
the
thoughts
and
apprehensions
of
all
excellencies
in
our selves
;
we
must
not
come
in
the
pride
of
our
hearts
,
because
we
have
abilities
more
then
others
,
what
do
all
thy
parts
commend
thee
to
God
;
thou
hast
ability
in
expressing
of
thy self
in
Prayer
:
why
do
thy
parts
commend
thee
to
God
?
What
ever
is
natural
in
any
of
our
duties
is
nothing
to
God
,
only
that
which
is
from
his
own
Spirit
,
and
therefore
thou
shouldest
come
in
thine
own
thoughts
as
vile
as
if
thou
hadest
no
parts
and
abilities
at
all
.
Lay
aside
all
such
apprehensions
of
thy self
,
for
the
truth
is
,
some
poor
broken
hearted
sinner
that
can
but
sigh
out
a
few
groans
to
God
,
and
is
not
able
to
speak
two
or
three
sentences
together
in
a
right
language
,
but
only
breath
out
his
Soul
to
God
,
may
be
a
thousand
thousand
times
more
acceptable
to
God
then
thou
that
art
able
to
make
great
Orations
when
thou
comest
before
him
.
3
Thou
must
come
without
any
righteousnesse
of
thy
own
,
thou
must
never
come
into
Gods
presence
,
but
as
a
poor
worm
;
and
if
there
be
any
difference
that
is
made
between
thee
and
others
in
outward
respects
,
it
is
nothing
to
thee
:
when
thou
art
in
the
presence
of
God
,
thou
art
as
a
base
vile
worm
,
though
though
beest
a
Prince
or
Emperour
.
4
Thy
heart
must
be
taken
off
from
what
thou
doest
:
If
thou
hast
any
abilities
of
grace
yet
thy
heart
must
be
taken
off
there
,
there
may
be
pride
not
only
from
ones
parts
,
but
it
may
be
God
hath
given
me
inlargements
in
Prayer
,
the
Devil
will
come
in
and
seek
to
puffe
up
thy
heart
even
because
of
this
But
thy
heart
must
be
taken
off
there
,
and
thou
must
deny
thy self
in
all
,
when
thou
hast
done
the
best
service
of
all
,
yet
thou
must
conclude
,
thou
art
an
unprofitable
servant
,
when
thou
hast
prayed
the
best
,
yet
rise
with
shame
,
and
take
heed
of
having
thy
heart
puft
up
even
through
the
assistance
of
the
graces
of
the
Spirit
of
God
in
holy
duties
.
5
Lastly
,
Thou
must
come
with
a
humble
resignation
of
thy self
to
God
,
to
be
content
to
wait
upon
God
as
long
as
he
pleases
,
to
wai●
upon
God
in
regard
of
the
time
,
and
of
the
measure
,
and
of
the
manner
of
the
Communication
of
himself
,
in
regard
of
the
meanes
by
which
he
will
please
to
communicate
himself
,
wait
upon
him
;
Let
me
have
mercy
though
at
the
last
hour
.
This
now
is
an
humble
heart
in
Prayer
;
and
when
we
come
with
such
a
poverty
of
Spirit
as
this
is
,
we
may
expect
that
the
Lord
will
accept
of
us
,
Give
this
poore
man
some
what
,
will
God
say
:
This
poore
man
cryed
and
the
Lord
heard
him
.
In
the
Seventh
place
,
we
must
bring
that
which
is
Gods
own
in
Sanctifying
Gods
Name
.
I
spake
to
this
before
in
the
point
of
Preparation
,
Viz.
That
in
Gods
Worship
we
must
give
him
his
own
.
I
will
only
mention
it
here
in
the
Sanctifying
of
Gods
Name
in
two
regards
:
1
First
,
To
give
God
his
owne
,
for
the
matter
of
it
.
2
Secondly
,
To
give
God
his
owne
,
that
is
,
what
comes
from
the
work
of
his
owne
Spirit
,
or
else
we
do
not
Sanctifie
Gods
Name
.
I
will
give
you
one
text
further
about
the
matter
of
it
,
in
Exod.
39.
if
you
read
the
Chapter
,
you
shall
find
that
there
is
ten
times
said
,
that
they
did
as
God
had
commanded
Moses
:
And
then
in
the
close
of
the
Chapter
,
when
they
had
done
as
God
had
commanded
in
his
Worship
;
the
text
saith
,
Moses
blessed
them
.
That
people
is
a
blessed
people
that
do
observe
the
Worship
of
God
as
God
hath
commanded
them
.
But
the
main
thing
is
,
all
that
we
do
it
must
be
acted
by
the
Spirit
of
God
;
it
is
not
enough
to
have
true
silver
and
gold
,
but
it
must
have
the
right
stamp
or
else
it
cannot
go
for
current
coyn
.
And
so
it
is
not
enough
that
the
things
we
offer
to
God
in
his
worship
be
Gods
owne
,
be
what
we
have
warrant
for
out
of
Gods
Word
,
but
it
must
have
the
stamp
of
the
Spirit
of
God
.
In
the
Worship
of
God
there
be
Two
Questions
that
he
will
ask
;
First
,
Who
required
this
at
your
hands
?
But
then
if
you
can
Answer
thus
,
Thou
O
Lord
,
did'st
require
it
:
It
is
well
,
but
then
God
hath
another
Question
,
Whose
Image
and
Superscription
is
this
?
If
thou
canst
not
give
an
Answer
to
that
,
it
will
be
rejected
too
:
Thou
must
be
acted
by
Divine
principles
,
in
all
that
thou
doest
,
there
must
be
the
stamp
of
the
Spirit
upon
that
which
is
tendered
to
God
else
it
is
nothing
.
To
open
this
Point
fully
will
ask
some
time
.
First
,
Therefore
I
will
shew
you
how
we
may
know
when
our
duties
are
acted
by
our
naturall
parts
rather
then
by
the
Spirit
of
God
.
Secondly
how
we
may
know
whether
our
duties
be
acted
by
naturall
Conscience
rather
then
by
the
Spirit
of
God
.
1
First
,
If
thou
art
acted
by
naturall
parts
,
they
will
not
change
thy
heart
:
Men
that
do
performe
duties
by
the
strength
of
naturall
parts
,
they
may
be
as
large
as
others
,
and
speak
to
the
edification
of
others
,
but
those
duties
do
never
change
their
hearts
;
now
if
thou
beest
acted
by
the
Spirit
of
God
,
thou
wilt
be
changed
into
the
very
Image
of
his
Spirit
.
2
Secondly
,
If
men
are
acted
by
naturall
parts
,
they
will
not
carry
them
through
difficulties
and
discouragements
,
but
now
the
Spirit
of
God
if
thou
hast
acted
by
him
,
though
thou
doest
meet
with
never
such
difficulties
&
discouragements
,
thou
wilt
be
carried
through
them
all
.
3
Thou
mayest
know
it
by
this
,
wherein
doest
thou
account
the
excellency
of
a
duty
to
consist
,
either
in
thy self
or
others
?
Thou
performest
a
duty
,
now
it
may
be
thy
parts
do
act
very
lively
,
and
to
thy
credit
,
and
yet
thy
conscience
tels
thee
that
thy
heart
was
streightned
:
Now
canst
thou
rise
up
with
joy
because
thou
hast
thy
ends
?
At
another
time
perhaps
thy
heart
is
more
troubled
,
and
broken
:
But
thou
doest
not
expresse
thy self
so
much
,
then
thou
art
discouraged
.
And
when
thou
seest
another
performe
a
duty
,
if
thou
seest
but
any
failing
in
their
expressions
,
thou
pitchest
upon
that
,
and
lookest
upon
it
as
a
poor
thing
:
thou
art
not
able
to
see
an
excellency
in
holy
duties
,
except
there
be
an
excellency
of
naturall
parts
;
but
those
that
have
the
Spirit
of
God
,
they
can
find
the
Spirit
of
God
acting
in
others
,
though
they
have
not
such
naturall
parts
.
4
Those
that
are
acted
by
their
naturall
parts
,
in
secret
they
are
lesse
inlarged
,
then
they
are
before
others
a
great
deal
.
Their
parts
act
much
before
others
,
but
what
is
there
between
God
and
their
own
Souls
?
5
They
that
be
so
acted
will
not
be
very
constant
,
you
shall
have
young
ones
,
that
begin
to
look
towards
Religion
,
their
parts
are
a
little
fresh
,
and
they
are
mightily
inlarged
in
holy
duties
,
and
the
thing
is
good
for
them
to
make
use
of
their
parts
;
but
how
ordinary
is
it
,
that
after
a
few
years
they
are
deader
and
duller
then
they
were
before
,
and
have
lesse
mind
to
the
duties
of
Gods
Worship
then
they
had
formerly
?
Were
this
the
Spirit
of
God
,
you
would
find
as
much
savour
and
relish
in
them
afterwards
,
as
there
was
at
that
time
.
Secondly
for
naturall
Consciences
which
sometimes
puts
men
upon
acting
of
duties
,
and
indeed
is
better
then
meerly
naturall
parts
.
1
If
it
be
only
naturall
Conscience
,
it
puts
upon
duties
,
but
gives
no
strength
to
do
them
:
but
when
the
Spirit
of
God
puts
thee
upon
a
duty
,
it
gives
thee
some
strength
to
performe
it
,
some
strength
whereby
thou
gettest
some
communion
with
God
.
2
If
it
be
naturall
Conscience
it
puts
upon
the
duty
,
but
makes
not
the
heart
glad
of
the
duty
,
and
to
love
the
duty
;
but
if
it
be
the
Spirit
of
God
,
it
makes
thee
to
delight
in
it
,
and
to
love
it
.
3
Thirdly
,
If
it
be
naturall
Conscience
,
thou
doest
not
by
that
increase
thy
communion
with
God
,
thou
doest
thy
duties
as
in
a
round
,
but
now
when
the
Spirit
of
God
puts
thee
upon
holy
duties
,
it
is
not
a
task
done
,
but
thou
findest
more
and
more
increase
in
Communion
with
God
;
thy
heart
more
raised
to
God
,
and
more
closing
with
the
Lord
,
and
so
still
more
and
more
in
the
course
of
thy
life
:
I
had
a
little
converse
with
God
at
first
when
God
began
to
acquaint
my
Soul
with
his
waies
,
but
through
his
mercy
now
I
find
more
communion
with
him
,
and
so
thou
canst
blesse
thy self
in
God
,
in
that
converse
that
thou
hast
in
communion
with
him
,
thou
wouldest
not
lose
that
Communion
thou
hast
with
God
in
holy
duties
for
all
the
world
;
others
have
their
companions
that
they
have
their
communion
withall
,
much
good
may
do
them
,
but
the
Lord
hath
shewen
me
another
manner
of
communion
which
my
Soul
can
have
with
himself
,
in
which
it
hath
sweet
satisfaction
.
And
thus
you
have
had
Seven
particulars
for
the
Sanctifying
of
the
Name
of
God
in
holy
duties
.
SERMON
VI.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
4
AGAINE
,
But
the
way
of
the
Lord
is
strength
to
the
upright
,
that
is
,
when
a
gracious
heart
is
in
the
way
of
Gods
worship
,
it
finds
the
very
duty
of
the
worship
of
God
to
be
strength
to
it
,
and
so
it
fits
it
for
another
duty
.
5
Further
,
A
Naturall
Conscience
limits
its
self
,
and
is
bounded
;
that
is
,
so
much
as
will
serve
the
turn
for
its
owne
peace
and
quiet
,
so
much
it
will
do
and
no
more
:
But
when
one
is
acted
by
the
Spirit
of
God
,
one
is
inlarged
without
any
limits
at
all
,
not
bounded
to
ones
own
peace
,
for
the
more
peace
a
gracious
heart
hath
in
duty
,
the
more
it
is
inlarged
in
duty
:
Now
a
Naturall
Conscience
,
that
puts
to
duty
,
and
will
act
you
when
you
want
peace
,
when
you
are
in
trouble
and
fear
,
but
when
you
are
not
in
trouble
and
fear
,
then
it
puts
not
on
the
heart
to
performance
of
duty
:
but
the
Spirit
of
God
puts
on
the
Soule
to
duty
,
when
there
is
most
peace
and
comfort
.
6
A
little
will
serve
the
turn
to
satisfie
a
naturall
conscience
,
so
be
it
they
performe
the
duty
it
is
enough
;
but
one
that
is
acted
by
the
Spirit
of
God
in
duty
,
must
meet
with
much
of
God
or
else
he
is
not
satisfied
;
he
goes
mourning
in
the
day
time
if
he
hath
not
met
with
much
of
God
in
the
morning
in
the
performance
of
duty
.
Thus
you
see
there
's
much
difference
between
the
Actings
of
naturall
parts
and
conscience
in
duty
,
and
the
acting
of
the
Spirit
of
God
.
There
be
only
now
Two
things
more
for
the
Sanctifying
of
Gods
Name
in
duty
,
and
then
we
are
to
come
to
shew
how
we
should
Sanctifie
Gods
Name
in
duty
in
reference
to
the
severall
Attributes
of
God
.
But
First
for
those
Two
Heads
further
.
8
The
Eight
thing
is
this
,
When
you
come
to
performe
holy
duties
,
if
you
would
Sanctifie
Gods
Name
;
you
must
consecrate
your selves
to
God
;
there
must
be
a
resignation
of
soul
and
body
,
estate
,
and
liberty
,
name
,
and
all
you
are
,
have
,
or
can
do
unto
God
:
This
is
to
Sanctifie
Gods
Name
,
the
consecration
of
your selves
to
God
.
And
the
professing
of
this
in
the
performance
of
duty
,
when
you
are
to
pray
,
were
a
very
good
thing
,
actually
to
professe
your selves
to
be
Gods
,
to
professe
that
you
do
give
up
all
that
you
are
,
have
,
or
can
do
to
God
:
Lord
,
I
am
thy
servant
,
take
all
Faculties
of
Soul
and
Members
of
body
,
and
improve
all
,
lay
out
all
,
to
thine
own
praise
,
to
the
uttermost
,
to
bring
glory
to
thy
great
name
.
If
every
time
you
came
to
God
in
prayer
you
did
this
,
this
were
to
Sanctifie
your selves
to
God
:
I
spake
before
of
a
Sanctified
heart
,
but
now
this
is
in
a
profession
of
your selves
to
God
;
do
it
secretly
at
least
in
your
own
thoughts
;
if
you
do
not
every
time
expresse
it
in
words
,
yet
in
your
own
thoughts
do
it
;
devote
your selves
to
God
every
day
:
Of
admirable
use
it
would
be
if
every
day
when
men
and
women
worship
God
,
either
in
their
closets
or
families
,
they
did
professedly
devote
and
consecrate
themselves
to
God
;
and
so
likewise
,
every
time
they
came
to
hear
the
Word
,
or
to
receive
Sacraments
,
God
would
account
his
name
to
be
Sanctified
in
such
a
work
as
this
is
.
9
Lastly
,
That
that
must
make
all
up
,
and
without
which
all
the
other
is
nothing
;
it
is
,
that
you
must
tender
up
all
your
worship
in
the
name
of
Jesus
Christ
;
let
a
man
or
woman
worship
God
never
so
well
,
yet
when
they
have
done
all
,
if
they
do
not
tender
it
up
in
the
Name
of
Jesus
Christ
,
God
will
not
account
his
Name
to
be
Sanctified
;
thou
must
by
Faith
look
upon
Jesus
Christ
as
the
glorious
Mediator
that
is
come
into
the
world
,
by
whom
thou
hast
accesse
unto
the
Father
:
And
act
thy
Faith
upon
Christ
,
and
give
up
thy
duties
into
his
hand
,
as
the
hand
of
a
Mediator
to
be
tender'd
up
to
the
Father
by
him
;
though
thou
hast
laboured
what
thou
canst
to
performe
duty
as
well
as
thou
art
able
,
yet
thou
must
not
think
to
tender
it
up
by
thine
own
hand
unto
God
;
but
thou
must
tender
it
up
to
the
Father
by
the
hand
of
Jesus
Christ
the
Mediator
,
and
so
thou
shalt
Sanctifie
the
Name
of
God
in
holy
duties
.
We
read
in
Levit.
16.
13.
that
when
Aaron
was
to
tender
up
the
Incense
,
he
was
to
put
the
Incense
on
the
fire
before
the
Lord
,
that
the
cloud
of
the
Incense
may
cover
the
Mercy
Seat
that
is
upon
the
testimony
,
that
he
die
not
:
Mark
,
it
is
as
much
as
his
life
is
worth
,
whether
he
doth
it
,
or
doth
it
not
:
Now
Incense
it
is
in
the
NEW
TESTAMENT
called
Prayer
,
and
so
in
the
OLD
TESTAMENT
too
,
it
was
a
kind
of
emblem
of
Prayer
:
The
offering
up
of
our
Prayers
is
the
offering
up
of
Incense
to
God
,
and
the
Mercy
Seat
it
was
a
Type
of
Jesus
Christ
.
Now
the
Incense
should
cover
the
Mercy
Seat
;
so
our
prayers
must
go
up
to
Jesus
Christ
,
must
be
upon
him
,
and
so
must
be
accepted
by
the
Father
.
And
as
we
read
in
Judg.
13.
20.
when
Manoah
offered
a
Sacrifice
,
the
text
saith
,
that
the
Angel
of
the
Lord
ascended
in
the
flame
:
This
Angel
of
God
here
was
Jesus
Christ
,
as
we
might
easily
from
this
Scripture
make
it
out
,
and
he
ascends
up
in
the
flame
from
the
Altar
,
Now
though
we
do
not
offer
such
kind
of
Sacrifices
with
Fire
and
Incense
as
they
did
in
the
time
of
the
Law
,
yet
when
we
are
offering
up
of
our
Incense
there
must
be
a
flame
of
Fervency
and
Zeal
:
But
that
is
not
enough
,
together
with
the
fame
of
the
Altar
,
the
Angel
of
God
Jesus
Christ
the
great
Angel
of
the
New
Covenant
(
for
Angel
signifies
nothing
but
messenger
)
the
great
Messenger
that
is
come
into
the
world
,
about
that
great
Errand
of
his
,
to
reconcile
the
world
to
himself
;
he
must
ascend
up
in
the
flame
,
and
so
God
will
account
his
Name
to
be
Sanctified
,
the
name
of
God
is
not
Sanctified
but
through
Jesus
Christ
.
The
Acting
of
our
Faith
upon
Christ
as
mediator
is
a
speciall
ingredient
to
the
Sanctifying
of
Gods
Name
in
holy
duties
;
as
you
know
the
Scripture
saith
,
that
the
Altar
doth
Sanctifie
the
gift
offered
upon
the
Altar
,
Jesus
Christ
is
the
Altar
upon
whom
all
our
Spirituall
Sacrifices
are
to
be
offered
,
and
this
Altar
doth
Sanctifie
the
gift
that
is
offered
upon
it
,
let
never
so
great
a
gift
be
offered
upon
any
other
Altar
,
it
was
not
accounted
holy
nor
accepted
;
so
let
men
by
their
naturall
strength
,
or
power
that
they
have
,
offer
up
the
most
glorious
and
speciousest
Service
to
God
.
It
is
not
accepted
unlesse
it
be
offered
up
upon
the
Altar
Jesus
Christ
,
we
have
an
Altar
now
,
(
not
the
Communion
Table
)
but
Jesus
Christ
himself
is
our
Altar
upon
whom
we
are
to
offer
all
our
Sacrifices
,
and
this
Altar
must
Sanctifie
the
gift
;
we
can
never
have
our
gift
sanctified
,
no
nor
Gods
name
sanctified
in
this
gift
except
it
be
offered
upon
this
Altar
,
and
our
Faith
acted
upon
Jesus
Christ
.
People
little
think
of
this
,
but
of
other
things
,
viz.
That
when
we
worship
God
,
we
should
worship
him
with
fear
,
and
reverence
,
and
with
humility
,
and
with
strength
of
Intention
,
such
kind
of
things
every
one
that
hath
any
inlightening
of
conscience
will
think
of
at
sometime
or
other
;
but
people
do
least
think
of
this
,
which
is
the
greatest
ingredient
of
all
that
is
required
in
the
Sanctifying
of
Gods
Name
in
holy
duties
:
that
is
,
to
come
and
tender
up
all
to
the
Father
in
the
Name
of
Jesus
Christ
:
How
many
men
and
women
that
have
been
professors
of
Religion
20
or
30
years
,
and
yet
not
acquainted
with
this
great
mysterie
of
godlinesse
,
to
tender
up
all
to
God
in
the
name
of
his
Son
.
This
is
that
that
upon
divers
occasions
I
have
spoken
unto
,
and
am
willing
upon
every
occasion
as
I
meet
with
it
to
speak
of
,
because
it
is
a
principall
part
of
the
great
mysterie
of
the
Gospel
,
without
which
all
our
duties
are
rejected
of
God
and
cast
away
.
Now
then
put
all
these
Nine
things
together
and
see
by
them
what
we
ought
to
do
that
we
may
Sanctifie
the
Name
of
God
in
holy
duties
.
But
there
is
something
further
to
be
spoken
that
may
help
you
to
Sanctifie
Gods
Name
in
holy
duties
,
and
that
is
,
severall
,
workings
of
heart
,
suitable
to
the
severall
Attributes
of
God
,
for
that
is
to
Sanctifie
Gods
Name
,
to
have
the
duty
to
be
such
as
is
some
way
suitable
to
such
a
God
as
we
are
now
worshipping
.
Now
then
let
us
consider
what
the
Scripture
saith
of
God
,
and
then
let
us
see
what
suitable
dispositions
we
should
have
in
us
unto
those
things
that
the
Scripture
saith
of
God
:
1
First
,
You
know
the
Scripture
saith
,
that
God
is
a
Spirit
,
in
Joh.
4.
24.
Then
presently
Christ
saith
,
That
he
that
worships
him
,
must
worship
him
in
Spirit
;
that
is
,
there
must
be
a
suitablenesse
in
our
worship
to
what
God
is
:
Is
God
a
Spirit
?
then
all
that
worship
him
,
must
worship
him
in
Spirit
and
Truth
:
that
is
thus
,
When
I
am
to
go
to
worship
God
,
I
must
consider
of
him
,
as
he
is
an
infinite
and
glorious
Spirit
;
well
then
,
surely
bodily
worship
is
not
sufficient
for
me
:
Though
I
do
kneel
down
in
prayer
,
or
do
come
and
present
my
body
to
hear
the
Word
,
or
my
body
to
receive
the
Sacrament
,
this
is
not
to
worship
God
as
a
Spirit
:
If
indeed
that
our
God
were
as
the
Heathens
,
that
were
corporeall
,
then
it
were
another
matter
,
then
bodily
worship
would
serve
the
turne
,
but
God
being
a
Spirit
,
he
must
have
Spirituall
worship
,
therefore
my
soul
and
all
that
is
within
me
,
magnifie
his
name
:
saith
David
,
my
Soul
magnifie
his
name
,
not
my
lips
only
,
but
my
Soul
:
The
Apostle
in
1
Tim.
4.
8.
saith
,
that
bodily
exercise
profits
little
;
it
is
no
great
matter
for
the
body
,
God
looks
but
very
little
at
bodily
exercise
;
but
it
is
godlinesse
that
is
profitable
,
it
is
the
work
of
the
Spirit
;
when
we
come
to
pray
,
we
must
pray
in
the
Spirit
;
that
is
,
we
must
pray
with
our
Souls
,
we
must
poure
forth
our
souls
before
God
,
and
when
we
come
to
hear
,
our
hearts
must
not
go
after
our
coveteousnesse
,
we
must
set
our
hearts
to
what
we
hear
,
we
must
hear
with
our
hearts
as
well
as
with
our
ears
,
our
Souls
must
be
at
work
in
hearing
of
the
word
,
when
you
hear
it
is
not
enough
for
you
to
come
and
sit
in
a
Pew
,
and
have
the
sound
of
a
mans
voice
in
your
eares
,
but
your
Souls
must
be
at
work
:
And
so
when
you
come
to
receive
the
Sacrament
,
your
Souls
must
feed
upon
Jesus
Christ
:
Bodily
worship
without
Soul-worship
is
nothing
,
but
Soul-worship
may
be
accepted
without
bodily
worship
;
therefore
it
is
the
Soul
that
God
doth
principally
look
at
in
holy
duties
:
If
you
be
not
able
to
worship
God
in
your
bodies
,
you
may
worship
him
in
your
Souls
,
and
God
regards
that
Bodily
exercise
in
holy
duties
is
little
worth
,
some
what
it
may
be
worth
,
I
confesse
sometime
bodily
exercise
may
further
the
soul
,
as
a
reverend
carriage
of
the
body
and
the
like
,
but
it
is
nothing
in
comparison
,
the
great
work
is
the
work
of
the
Soul
,
for
God
is
a
Spirit
and
must
be
worshipped
in
Spirit
.
And
God
is
said
to
be
a
Spirit
not
only
in
that
he
is
not
of
so
thick
a
capitall
substance
,
but
it
notes
the
simplicity
of
God
,
he
is
without
any
composition
,
whatsoever
is
in
God
is
God
himself
,
he
is
absolutely
one
,
there
are
not
divers
things
in
God
;
now
then
,
those
that
come
to
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
:
that
is
,
there
must
not
be
a
heart
and
a
heart
,
there
must
not
be
a
compounded
heart
,
but
you
must
bring
simple
hearts
before
God
,
without
any
composition
of
drofte
in
your selves
,
and
of
any
kind
of
falsenesse
,
but
in
the
simplicity
of
your
hearts
you
must
come
to
worship
God
,
and
thus
you
shall
worship
him
with
such
worship
as
is
some
way
suitable
to
him
as
he
is
a
Spirit
.
2
Further
consider
God
as
he
is
an
eternall
God
,
what
suitable
disposition
doth
this
require
of
me
when
I
am
to
look
upon
God
as
an
eternall
being
;
it
requires
this
only
,
That
therefore
thy
heart
must
be
taken
off
from
all
temporal
good
things
,
and
set
upon
that
eternall
good
,
thou
maiest
indeed
desire
these
outward
good
things
but
in
order
to
thy
eternal
good
.
Then
further
,
Thou
art
worshipping
an
eternal
God
:
hence
then
whatsoever
sin
thou
doest
confesse
although
committed
20.
or
40.
years
ago
,
thou
must
look
upon
it
as
if
it
were
now
presently
committed
,
and
be
humbled
as
much
before
the
Lord
as
if
it
were
now
committed
at
this
present
,
you
will
say
,
Why
so
?
Because
God
is
an
Eternal
God
?
Yes
:
For
if
I
understand
Gods
Eternity
,
I
know
that
there
is
no
succession
in
Gods
being
:
therefore
the
sins
that
I
committed
in
my
youth
,
if
I
come
to
confesse
them
,
they
are
before
God
as
if
they
were
now
a
doing
in
regard
of
time
;
and
therefore
I
must
(
as
much
as
I
can
)
look
so
upon
them
,
and
be
humbled
for
them
as
if
they
were
sins
lately
committed
.
Many
people
are
troubled
for
their
sins
the
very
day
after
they
commit
them
,
but
a
little
time
wears
off
their
trouble
;
but
if
you
did
consider
that
you
had
to
deal
with
an
eternal
God
,
then
you
would
look
upon
your
sins
though
a
long
time
since
committed
as
if
they
were
now
done
.
Likewise
there
will
be
this
required
from
the
consideration
of
Gods
Eternity
,
you
must
come
with
such
a
disposition
of
heart
as
not
to
think
much
,
though
what
you
desired
be
defered
and
not
granted
in
your
time
when
you
would
have
it
.
For
if
there
be
no
time
that
alters
with
God
,
but
a
thousand
years
are
with
God
as
one
day
,
then
that
that
we
account
long
before
it
s
done
,
it
is
nothing
with
God
;
and
therefore
we
must
have
our
hearts
so
work
towards
God
as
towards
an
Eternall
God
,
as
one
with
whom
there
is
no
alteration
of
time
at
all
,
with
whom
there
is
no
succession
of
time
.
If
we
come
to
a
man
and
seek
any
thing
of
him
,
if
he
doth
not
answer
us
presently
,
we
will
think
that
he
will
forget
it
,
and
other
things
will
come
into
his
mind
:
but
when
we
come
to
worship
God
,
we
must
look
upon
him
as
an
Eternall
being
,
and
that
time
alters
nothing
with
him
:
Thus
understanding
God
in
a
right
way
will
much
help
us
in
his
worship
,
and
so
to
Sanctifie
his
Name
.
We
cannot
Sanctifie
Gods
Name
,
without
knowing
his
Name
,
without
having
serious
thoughts
about
his
Name
;
and
getting
our
hearts
to
work
accordingly
.
3
Thirdly
,
Look
upon
God
when
you
come
to
worship
him
in
his
incomprehensible
being
;
that
is
,
as
a
God
that
fils
all
places
,
his
being
is
as
reall
in
the
room
that
we
are
praying
in
,
the
place
that
we
are
meeting
in
as
it
is
in
heaven
.
Now
then
when
we
come
to
worship
him
,
we
must
consider
that
that
infinite
glorious
being
stands
before
us
,
looks
upon
us
,
is
at
our
elbow
;
and
therefore
especially
when
you
worship
in
Secret
consider
this
,
it
is
good
to
consider
it
when
you
are
with
others
,
but
especially
I
say
,
consider
it
when
you
are
in
Secret
,
and
know
that
when
you
are
most
private
,
you
have
one
that
looks
on
you
,
and
takes
notice
of
you
,
who
is
more
then
if
you
had
ten
hundred
thousand
witnesses
standing
by
you
,
and
looking
upon
you
:
For
it
is
the
Lord
that
stands
by
you
,
and
sees
your
behaviour
,
sees
what
you
do
in
your
worshipping
of
him
;
take
heed
therefore
that
there
be
nothing
done
by
you
that
is
unbeseeming
the
presence
of
such
a
God
as
the
Lord
is
:
Suppose
that
some
of
you
were
praying
,
and
there
were
some
godly
able
Minister
stood
neer
you
,
it
would
be
some
meanes
to
stir
up
your
hearts
to
mind
what
you
did
;
but
now
the
Lord
he
is
not
in
the
next
room
only
,
but
in
the
same
room
,
and
stands
by
you
:
Let
there
be
nothing
done
therefore
unbeseeming
the
presence
of
that
infinite
holy
God
that
stands
by
you
:
and
hold
this
Truth
forth
,
The
Lord
is
present
with
me
,
I
acknowledge
it
,
and
I
owne
it
,
and
therefore
I
carry
my self
thus
,
and
all
because
I
would
witnesse
to
Angels
and
men
,
that
I
do
acknowledge
that
the
Lord
is
present
with
me
in
this
duty
.
4
Fourthly
,
Consider
God
is
an
unchangable
God
,
immutable
.
That
is
another
Attribute
of
God
,
he
is
unchangeable
.
First
,
Therefore
our
hearts
must
be
taken
off
from
these
mutable
things
,
and
set
upon
God
as
that
unchangable
good
.
Secondly
,
We
must
be
humbled
for
our
●icklenesse
,
and
unconstantnesse
;
there
is
no
shadow
of
change
in
God
,
and
there
is
no
shadow
of
con●tancy
in
us
.
Thirdly
,
When
we
come
into
the
presence
of
a
God
who
is
unchangable
,
then
we
should
look
upon
God
as
being
the
same
now
that
ever
he
was
heretofore
he
hath
as
much
displeasure
against
sin
now
as
ever
he
had
,
and
that
God
that
hath
done
such
great
things
for
his
Church
in
former
times
,
is
the
same
God
to
do
good
to
his
people
as
ever
he
was
,
and
make
use
of
this
;
When
you
read
the
Word
,
and
there
find
how
God
hath
made
himself
appear
to
be
glorious
for
his
people
;
and
now
every
time
I
am
to
Worship
God
,
I
should
think
that
I
am
to
deal
with
God
that
is
the
same
that
ever
he
was
,
as
mercifull
,
and
gracious
,
and
just
,
and
powerfull
as
ever
he
was
,
and
so
my
heart
is
to
worke
towards
him
.
5
Fiftly
,
When
I
am
to
Worship
God
,
I
am
to
look
upon
him
as
the
living
God
,
as
that
God
that
hath
life
in
himself
,
and
gives
life
unto
his
creatures
.
Then
what
suitable
behaviour
doth
become
me
?
I
must
come
before
his
presence
with
fear
;
It
is
a
fearfull
thing
to
fall
into
his
hands
that
is
the
living
God
;
that
hath
my
life
under
his
feet
,
he
hath
the
absolute
dispose
of
my
present
and
eternall
condition
,
he
gave
me
my
life
,
he
hath
preserved
my
life
,
and
so
may
take
it
away
when
he
pleases
,
and
bring
death
,
eternall
death
unto
me
.
These
things
may
marveilously
help
your
meditation
when
you
are
to
come
before
him
,
you
who
are
barren
in
your
meditations
,
go
over
the
Attributes
of
God
thus
,
and
consider
what
you
may
be
able
to
draw
from
thence
.
God
he
is
the
living
God
:
What
behaviour
then
doth
beseeme
me
towards
this
living
God
?
Oh
let
me
be
afraid
least
my
Soul
depart
from
the
living
God
.
Let
me
bring
a
living
Service
to
him
,
I
must
not
bring
a
dead
heart
;
let
me
take
heed
how
I
come
before
the
living
God
with
a
dead
heart
,
and
with
a
dead
service
,
to
sacrifice
that
that
is
dead
before
it
comes
,
it
s
like
a
carrion
that
lies
dead
in
the
ditch
.
Oh
let
us
be
humbled
for
our
dead
hearts
,
and
dead
sacrifices
;
it
is
a
living
God
that
I
am
Worshipping
,
&
therfore
I
must
pray
,
Lord
,
turn
away
mine
eyes
from
beholding
vanity
,
and
quicken
my
heart
in
thy
Law
.
Ps.
1.
19.
37.
Remember
when
thou
comest
to
worship
,
that
thou
come
with
a
quickned
heart
,
for
thou
hast
to
deal
with
the
living
God
:
A
man
or
Woman
that
is
of
an
active
spirit
,
cannot
iudure
a
dull
and
heavie
servant
in
the
family
;
but
the
Lord
is
a
pure
act
,
and
nothing
else
but
act
,
and
therefore
he
doth
expect
that
all
his
people
should
have
quick
active
and
lively
spirits
.
6
When
you
come
to
Worship
God
;
you
are
to
look
upon
him
as
Almighty
.
And
so
are
1
To
Feare
his
great
power
when
you
come
before
him
And
2
,
Then
you
are
not
to
be
discouraged
by
any
difficulties
.
I
come
to
seek
for
some
great
thing
,
and
I
come
to
seek
to
a
great
God
,
that
hath
all
power
in
heaven
and
earth
,
and
infinitly
more
power
then
there
is
in
all
creatures
in
heaven
and
earth
;
I
am
praying
to
a
God
that
can
create
peace
,
create
help
:
My
condition
cannot
be
so
desperate
,
but
this
infinite
Almighty
God
is
able
to
help
me
Let
me
make
him
the
object
of
my
Faith
as
he
is
so
infinitly
Almighty
:
What
a
full
object
of
Faith
is
this
God
that
hath
all
power
in
him
?
Let
me
therefore
come
to
him
as
a
strong
tower
;
run
to
the
name
of
God
as
a
strong
tower
,
that
can
help
in
all
streights
whatsoever
.
There
would
be
much
drawing
forth
of
our
Faith
;
if
we
could
present
tht
Lord
before
us
as
an
infinite
Almighty
God
:
when
we
see
outward
helps
and
meanes
neer
at
hand
,
then
we
can
beleive
that
we
may
have
some
succour
from
him
,
but
when
all
outward
helps
and
meanes
fail
then
we
are
discouraged
;
we
do
not
sanctifie
Gods
name
,
but
we
rather
take
this
name
of
God
in
vain
,
when
as
our
hearts
are
discouraged
with
any
difficulties
;
now
the
Lord
expects
that
all
his
children
that
come
to
worship
him
,
should
worship
him
as
the
Almighty
God
,
and
so
have
their
hearts
working
towards
him
;
there
would
be
mighty
workings
of
Spirit
towards
God
,
if
we
saw
him
by
the
eye
of
Faith
as
well
as
reason
.
7
Looke
upon
God
as
an
Omniscient
God
,
as
a
God
infinitly
understanding
all
things
.
Now
what
doth
this
call
for
?
First
if
God
be
a
God
of
infinite
understanding
,
then
let
not
me
bring
a
blind
sacrifice
to
God
,
then
let
not
me
bring
an
ignorant
heart
to
God
;
this
is
the
excellency
of
an
understanding
Creature
to
know
the
rule
and
end
of
its
own
Actions
;
now
thou
comest
to
worship
an
infinite
God
,
of
infinite
understanding
,
then
know
the
rule
of
what
you
do
,
and
know
the
end
of
what
you
do
,
and
come
with
understanding
into
his
presence
Secondly
,
If
he
be
so
understanding
,
come
with
a
free
open
heart
,
to
open
whatsoever
is
in
thine
heart
to
God
;
take
heed
of
keeping
any
secret
resolutions
in
thine
own
heart
,
God
knows
thee
,
and
can
tell
how
to
find
thee
out
;
God
knows
all
that
is
in
thine
heart
before
;
all
the
secret
basenesse
that
is
in
thine
heart
the
Lord
doth
understand
it
,
the
Lords
eye
is
a
peircing
eye
,
he
sees
through
and
through
thy
heart
.
It
s
a
vaine
thing
for
thee
to
come
and
conceale
any
thing
before
him
.
You
will
say
,
If
God
understand
a
mans
heart
,
what
need
he
come
and
confesse
?
Yes
,
he
requires
it
it
as
thy
duty
that
thou
shouldest
come
and
open
all
before
him
:
In
spight
of
thy
heart
thou
canst
not
cover
any
thing
from
the
Lords
eyes
;
but
the
Lord
will
see
whether
thou
beest
willing
of
thy self
that
he
should
understand
all
:
God
doth
not
require
us
to
come
and
confesse
our
sins
,
that
so
he
might
know
that
which
he
knew
not
before
,
but
for
this
end
,
That
there
might
be
a
testimony
,
that
thou
art
willing
that
he
should
know
all
that
is
in
thy
heart
;
therefore
now
when
thou
comest
to
worship
him
,
ransack
every
corner
of
thy
heart
and
confesse
all
before
the
Lord
,
and
give
glory
to
his
name
,
as
that
God
that
is
an
All-seeing
God
,
that
knows
all
the
windings
and
turnings
of
thy
heart
:
Now
meditate
of
these
things
that
be
presented
to
thee
,
and
it
will
be
a
mighty
means
to
help
thee
to
Sanctifie
his
Name
.
8
God
is
a
God
of
infinite
Wisdome
,
therefore
when
we
come
to
worship
God
,
let
us
be
ashamed
of
our
folly
:
When
thou
comest
to
have
to
deal
with
God
,
look
upon
him
as
a
God
of
infinite
wisedome
,
and
I
say
be
thou
ashamed
of
thy
folly
then
,
and
do
thou
exercise
the
grace
of
wisdom
too
when
thou
comest
to
God
;
that
is
,
by
propounding
right
ends
(
of
which
we
spake
before
)
That
is
one
part
of
wisdome
to
have
right
ends
,
and
right
meanes
towards
those
ends
,
so
that
the
meditation
of
the
wisdome
of
God
when
we
come
to
worship
him
will
further
us
to
Sanctifie
his
Name
.
And
further
;
This
is
to
Santifie
Gods
Wisdome
,
when
thou
comest
into
Gods
presence
,
in
thy
greatest
streights
,
deny
thy
own
wisdome
,
come
with
a
resolution
to
be
guided
by
the
wisdome
of
God
,
in
this
manner
,
Lord
,
I
know
not
how
to
order
my
steps
,
there
is
much
folly
and
vanity
in
my
heart
,
but
thou
art
a
God
of
infinite
wisdome
,
I
come
to
thee
for
direction
,
and
I
professe
here
,
I
am
willing
to
give
up
my
whole
Soul
to
be
guided
by
thy
wisdome
.
If
every
time
we
come
to
worship
God
we
came
thus
,
Oh
Lord
whatsoever
our
thoughts
have
been
heretofore
,
yet
if
thou
shalt
but
reveale
thy
mind
to
us
,
we
will
hearken
to
thee
,
Lord
,
we
beleeve
that
thy
wisdome
it
is
thy self
,
and
therefore
we
professe
to
give
up
our selves
to
thy
Wisdome
.
Now
this
is
to
Sanctifie
the
Name
of
God
.
9
Consider
the
holinesse
of
God
:
God
is
a
God
infinitly
pure
from
all
sin
,
and
therefore
when
we
come
to
worship
God
,
we
must
be
ashamed
of
our
unholinesse
,
as
the
Prophet
in
Isa
6.
when
he
heard
the
Seraphins
cry
,
Holy
,
holy
,
holy
is
the
Lord
of
hosts
,
he
fals
down
and
saith
,
Wee
is
me
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
.
And
is
God
a
holy
God
?
Then
let
me
take
heed
when
I
come
before
him
,
that
I
bring
not
with
me
a
love
to
any
sin
for
the
Lord
hates
it
,
and
let
me
take
heed
that
I
do
not
cast
dirt
in
the
very
face
of
Gods
holinesse
,
but
give
up
my
Soul
to
be
rul'd
wholly
by
him
:
And
labour
that
there
may
be
a
suitablenesse
between
the
holinesse
of
thy
heart
and
of
the
infinite
God
.
Now
this
is
to
Sanctifie
Gods
Name
,
when
the
consideration
of
this
Attribute
of
God
hath
such
effect
upon
my
heart
,
that
I
labour
upon
this
to
come
with
a
suitable
heart
before
God
.
10
When
thou
comest
before
God
,
Consider
that
thou
comest
to
a
mercifull
God
:
And
what
should
this
work
?
First
,
It
should
make
me
come
joyfully
into
his
presence
,
as
a
God
that
is
willing
to
do
good
to
his
poor
Creatures
that
are
in
misery
.
Secondly
,
It
should
make
me
to
come
with
a
heart
senseable
of
the
need
of
this
mercy
;
O
Lord
,
I
have
had
my
heart
let
out
to
other
vain
things
heretofore
,
but
now
Lord
,
thy
mercy
it
is
that
my
Soul
comes
for
,
as
that
wherein
my
chief
and
only
good
consists
.
Thirdly
,
It
should
make
me
come
with
expectation
of
great
things
from
God
;
do
not
come
unto
God
as
unto
an
empty
Vine
,
but
as
unto
a
full
Vine
,
and
the
more
thy
Faith
is
raised
to
expect
great
things
from
God
,
the
more
acceptable
art
thou
to
God
:
Certainly
the
higher
any
ones
faith
is
raised
when
they
come
into
his
presence
,
to
expect
the
greatest
things
the
more
acceptable
;
It
is
otherwise
with
God
then
men
,
if
you
come
to
men
to
begge
a
little
thing
,
you
may
be
welcome
,
but
if
you
come
to
ask
a
great
matter
,
they
will
look
a
skew
upon
you
:
but
the
truth
is
,
the
greater
the
things
are
that
we
come
to
God
for
,
the
more
welcome
are
we
into
Gods
presence
and
those
that
are
acquainted
with
God
they
know
it
,
and
therefore
they
come
the
more
fully
.
When
they
come
to
ask
Jesus
Christ
himself
and
his
Spirit
that
is
more
worth
then
ten
thousand
worlds
they
come
with
more
freedom
of
Spirit
then
when
they
come
to
ask
their
healths
and
the
like
.
Fourthly
,
It
will
be
likewise
another
means
of
Sanctifying
this
Attribute
of
God
when
thou
comest
to
him
:
If
thou
doest
come
with
a
mercifull
heart
towards
thy
brethren
.
Take
heed
whensoever
you
come
to
worship
God
,
that
you
come
not
with
a
rugged
and
cruell
heart
towards
any
of
your
brethren
;
therefore
you
find
that
Christ
laies
this
upon
you
in
teaching
how
to
pray
;
you
must
say
,
Forgive
us
our
trespasses
as
we
forgive
our
brethren
that
trespasse
against
us
;
And
you
find
it
repeated
again
,
If
you
forgive
,
then
your
heavenly
Father
will
forgive
,
and
not
otherwise
.
As
if
Christ
should
say
,
When
you
come
to
begge
mercy
be
sure
you
bring
mercifull
hearts
.
Fifthly
,
It
is
a
good
way
to
Sanctifie
the
Name
of
God
in
this
Attribute
,
for
the
Soul
to
be
solicitous
with
it self
:
What
is
that
that
will
hinder
me
from
the
mercy
of
God
,
and
let
me
avoid
it
?
It
is
otherwise
,
a
taking
of
the
name
of
God
in
vain
,
for
me
to
come
to
professe
what
need
I
have
of
Gods
mercy
,
and
yet
for
al
that
,
never
regard
to
avoid
those
things
that
may
hinder
the
work
of
his
grace
upon
me
.
11
Consider
the
Justice
of
God
,
(
that
is
another
Attribute
)
Consider
that
thou
hast
to
deal
with
an
Infinite
,
Righteous
,
and
Just
God
:
Do
not
think
that
if
thou
beest
a
beleever
,
that
thou
hast
nothing
to
do
with
the
Justice
of
God
,
for
certainly
thou
art
to
Sanctifie
the
Justice
of
God
.
Now
you
will
say
,
How
should
a
beleever
Sanctifie
the
Justice
of
God
?
Thus
;
First
,
He
should
be
apprehensive
senseable
how
by
sin
he
hath
put
himself
under
Justice
,
and
deserved
the
stroke
of
Justice
to
be
upon
him
to
eternity
;
he
should
consider
what
he
is
in
himself
:
It
is
true
,
that
Jesus
Christ
hath
come
between
a
beleeving
Soul
and
the
justice
of
the
Father
,
and
hath
taken
the
stroke
of
justice
upon
himself
:
yea
but
though
he
hath
done
it
,
it
doth
not
hinder
but
that
thou
shouldest
be
apprehensive
of
what
thou
hast
deserved
thy self
.
Secondly
,
Here
is
a
speciall
thing
in
the
Sanctifying
of
the
justice
of
God
:
When
we
come
before
him
,
we
should
consider
that
we
have
to
deal
with
an
infinite
just
God
,
and
therefore
not
to
dare
to
come
but
through
a
mediator
:
Here
you
have
the
reason
why
we
must
tender
up
all
in
the
name
of
Christ
,
because
when
we
are
to
come
before
God
,
we
are
to
Sanctifie
the
name
of
his
justice
:
For
thee
to
think
thus
,
I
have
sinned
,
and
God
is
mercifull
;
and
I
will
go
and
pray
to
him
that
he
might
be
mercifull
,
and
there
's
an
end
.
Is
this
all
?
Oh
no
,
God
requires
the
Sanctifying
of
his
Justice
,
and
there
is
nothing
that
doth
Sanctifie
his
Justice
so
much
as
this
,
That
when
a
poor
creature
sees
the
infinite
distance
that
sin
hath
made
between
that
infinite
God
and
it
,
it
sees
that
through
sin
,
it
hath
made
its
self
liable
to
justice
;
and
when
it
sees
that
there
is
an
absolute
necessity
that
infinite
justice
must
have
satisfaction
,
and
thinks
the
sinner
,
If
it
comes
to
me
that
I
must
satisfie
the
justice
of
God
I
am
never
able
to
do
it
,
but
there
is
a
mediator
,
and
therefore
I
'le
fly
to
him
,
and
by
Faith
tender
up
to
the
Father
all
the
merits
of
his
Son
as
a
full
satisfaction
to
his
infinite
justice
:
When
thou
comest
thus
before
the
Lord
,
thou
Sanctifie●
his
Name
indeed
.
Many
think
that
when
they
come
to
pray
,
they
should
look
upon
Gods
Grace
,
and
Mercy
,
and
not
upon
his
Justice
;
but
thou
must
look
upon
both
.
Another
Attribute
it
is
Gods
Faithfulnesse
:
Consider
thou
hast
to
deal
with
a
God
of
Infinite
Truth
,
and
Faithfulnesse
,
and
therefore
look
upon
him
as
an
object
of
thy
Faith
to
rest
upon
.
And
likewise
thou
must
bring
a
faithful
heart
suitable
some
way
to
this
faithfulnesse
of
God
that
is
,
a
heart
faithfull
with
him
,
to
keep
within
the
Covenant
that
thou
hast
entered
into
and
to
performe
all
the
Vows
that
thou
makest
with
God
;
Remember
thou
hast
to
deal
with
a
faithfull
God
,
and
as
the
Lord
delights
to
manifest
his
Righteousnesse
to
poor
Creatures
that
seek
his
face
,
so
this
God
doth
expect
that
thou
should
●
be
faithful
in
all
the
Covenants
that
thou
doest
make
with
him
,
and
this
is
to
Sanctifie
Gods
Name
.
Now
then
put
all
these
Attributes
of
God
together
and
there
you
have
his
Glory
,
the
infinitnesse
of
his
Glory
.
The
shine
and
lustre
of
all
the
Attributes
together
is
Gods
Glory
.
I
have
then
to
deal
with
a
glorious
God
,
and
let
me
labour
to
perform
such
services
as
may
have
a
spirituall
glory
upon
them
,
that
some
image
of
the
divine
lustre
that
there
is
in
God
may
be
upon
my
services
;
and
let
me
look
for
glorious
things
seeing
I
have
to
deal
with
such
a
glorious
God
.
You
will
say
,
Here
is
a
great
deal
of
doe
in
serving
of
God
,
how
much
is
here
that
we
must
do
?
I
appeal
to
any
gracious
heart
,
what
canst
thou
want
of
any
of
these
,
or
what
wouldest
thou
want
?
Doest
thou
say
,
Here
's
a
great
deal
?
Can
there
be
too
much
to
make
thee
happy
?
These
things
are
not
only
thy
duty
,
but
thy
happinesse
glory
and
excellency
consists
in
them
:
If
any
one
should
bring
you
a
great
many
Jewels
and
Pearls
,
would
you
say
,
Here
's
a
great
deal
adoe
?
Oh
no
,
the
more
the
merrier
.
So
say
I
,
this
one
meditation
would
take
off
the
thoughts
of
a
great
deal
,
for
in
al
these
my
happinesse
consists
,
and
the
more
I
have
of
these
,
the
more
shall
I
injoy
of
God
,
the
more
happy
shall
I
be
both
here
and
for
ever
.
Now
I
had
thought
to
have
given
you
some
Reasons
why
the
Name
of
God
must
be
Sanctified
;
only
I
beseech
you
by
all
that
hath
been
said
go
away
with
this
thought
,
what
little
cause
is
there
that
any
of
us
should
rest
upon
any
of
our
duties
;
If
this
be
required
of
us
thus
to
Sanctifie
the
name
of
God
in
duty
,
I
say
we
have
little
cause
any
of
us
to
rest
in
any
duties
that
we
performe
.
There
are
many
poor
creatures
that
have
no
other
Saviours
to
rest
upon
but
their
Prayers
,
and
coming
to
Church
,
and
taking
the
Communion
;
Now
if
in
all
these
the
Lord
expects
that
thou
shouldest
thus
Sanctifie
his
Name
:
Thou
hast
little
cause
to
rest
upon
any
thing
that
thou
hast
done
,
thou
hast
cause
rather
to
go
alone
and
mourne
for
taking
the
Name
of
God
in
vain
in
the
duties
of
his
worship
:
Rest
not
in
any
of
your
performances
;
labour
to
performe
duties
as
well
as
you
can
,
but
when
you
have
done
,
know
that
you
are
unprofitable
servants
after
all
,
and
renounce
all
as
in
the
point
of
Justification
,
and
rest
upon
something
else
,
otherwise
you
are
undone
for
ever
.
SERMON
VII
.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
WEE
are
coming
now
to
the
conclusion
of
this
great
Argument
of
Sanctifying
Gods
Name
in
holy
duties
for
the
generall
.
God
expects
that
we
should
all
in
our
drawings
neer
to
him
in
the
duties
of
worship
,
Sanctifie
his
Name
.
Now
we
are
to
consider
of
divers
reasons
why
God
will
be
Sanctified
in
all
the
duties
of
his
worship
.
1
The
First
Reason
is
this
,
It
is
the
very
nature
of
God
to
Will
himself
the
last
end
,
and
all
other
things
to
work
suitable
to
the
lifting
up
of
himself
as
the
last
end
:
I
say
it
is
as
essentiall
to
him
as
any
thing
,
for
him
to
will
himself
as
the
highest
end
,
and
that
all
things
should
work
so
as
to
be
suitable
vnto
that
Glory
of
his
for
the
furtherance
of
it
:
God
should
cease
to
be
God
,
if
so
be
he
should
not
will
himself
asthe
highest
end
,
and
so
will
that
all
things
that
have
any
being
should
some
way
or
other
work
for
himself
:
This
is
the
very
nature
of
God
.
It
is
that
which
I
conceive
the
very
nature
of
Gods
holinsse
consists
in
,
the
willing
himself
as
the
last
end
,
and
so
to
work
all
things
as
is
suitable
unto
his
own
infinit
excellencie
.
Now
as
this
is
Gods
holinesse
,
so
it
is
the
holinesse
that
God
requires
in
his
Creatures
(
that
are
capeable
of
holinesse
)
that
they
should
will
him
as
the
last
end
,
and
all
things
suitable
to
that
infinit
excellencie
of
his
.
Now
if
this
be
the
nature
of
God
,
and
this
be
his
holinesse
,
then
certainly
it
must
needs
be
a
necessarie
duty
in
all
those
that
would
have
communion
with
God
and
would
honour
God
,
to
will
as
God
himself
doth
will
,
that
is
that
all
things
should
work
suitable
to
the
infinite
excellencie
of
God
,
that
God
may
attain
the
glory
of
his
infinit
excellencie
,
and
this
makes
it
to
be
a
necessary
duty
that
when
we
come
to
worship
him
we
should
Sainct●fie
his
name
:
So
that
the
first
reason
is
taken
from
the
very
nature
of
God
,
it
is
the
very
being
of
God
that
all
things
should
work
to
himself
,
and
in
such
a
suitable
way
as
to
lift
up
his
excellencie
and
glory
.
2
Secondly
,
We
must
Sanctifie
God
in
the
duties
of
his
Worship
,
because
it
is
the
speciall
glory
that
God
hath
in
the
world
to
be
actively
honoured
;
for
his
passive
glory
,
that
is
,
to
be
glorified
in
a
passive
way
,
that
he
hath
in
hell
,
but
the
speciall
glory
that
God
would
have
it
is
that
he
might
be
glorified
actively
:
Now
there
is
no
such
way
of
glorifying
the
Name
of
God
actively
as
by
worshipping
of
him
in
a
holy
manner
,
and
therefore
God
stands
much
upon
this
,
That
when
we
come
to
worship
him
we
sanctifie
his
Name
;
For
saith
God
,
If
I
be
not
sanctified
in
my
worship
,
what
active
glory
have
I
in
the
world
?
It
is
the
speciall
active
glory
that
God
hath
in
the
world
,
the
Sanctifying
of
his
Name
in
the
duties
of
his
worship
.
3
Thirdly
,
That
which
we
have
intimated
before
,
That
the
duties
of
Gods
worship
are
the
most
precious
things
,
the
special
conveyances
of
the
choice
mercies
that
he
intends
to
bestow
on
his
Saints
,
and
therefore
though
he
loses
his
glory
in
any
thing
else
,
he
would
not
lose
it
in
that
wherein
he
doth
especially
convey
his
mercy
and
goodnesse
to
his
people
.
But
that
we
spake
too
in
shewing
how
we
draw
nigh
to
God
in
holy
duties
and
it
may
well
come
in
here
again
as
an
Argument
why
we
should
sanctifie
Gods
name
.
4
A
Fourth
Reason
is
this
,
Because
there
is
no
way
for
us
to
be
fitted
for
the
receiving
of
Mercy
from
God
through
those
duties
of
worship
,
but
by
our
Sanctifying
of
Gods
name
;
when
thou
comest
at
any
time
to
worship
God
,
what
wouldest
thou
have
?
there
is
some
communion
that
thou
wouldest
injoy
with
God
,
now
there
is
no
way
to
make
thee
a
fit
subject
of
Mercy
,
or
capable
of
the
injoyment
of
Communion
with
God
,
but
by
such
a
behaviour
of
Soul
as
this
is
that
hath
been
spoken
of
,
to
,
Sanctifie
the
Name
of
God
:
thou
wouldest
be
loath
to
lose
those
duties
of
worship
that
thou
doest
performe
,
therefore
it
is
required
of
thee
to
sanctifie
his
Name
lest
thou
doest
lose
all
,
for
't
is
this
that
makes
thee
the
only
capable
subject
of
what
good
is
to
be
had
there
.
5
We
must
Sanctifie
Gods
Name
in
holy
duties
,
because
otherwise
we
should
certainly
never
hold
out
in
duties
,
but
vanish
and
come
to
nothing
;
now
God
would
be
worshipped
so
by
his
creatures
,
as
to
be
constantly
worshipped
,
he
would
have
those
that
do
worship
him
,
to
worship
him
alwaies
,
to
worship
him
for
ever
,
and
he
would
have
this
worship
that
we
perform
to
him
,
but
to
be
the
beginning
of
that
eternall
worship
that
he
shall
have
from
us
in
heaven
.
And
so
the
Saints
do
Worship
God
now
,
the
worship
which
they
performe
,
it
is
but
as
the
beginning
of
that
worship
that
hereafter
in
heaven
they
shall
tender
up
to
God
,
though
there
may
be
some
difference
in
it
,
as
there
our
prayers
will
be
turned
into
praises
,
and
it
will
not
be
in
such
outward
Ordinances
as
now
we
worship
God
in
there
will
be
no
Preaching
,
nor
Sacraments
:
yet
notwithstanding
the
Soul-worship
that
is
now
,
will
be
in
effect
the
same
as
it
shall
be
in
heaven
.
God
would
have
us
so
to
worship
him
,
as
to
continue
to
worship
him
:
Now
I
say
,
unlesse
his
Name
be
Sanctified
in
our
worshipping
of
him
we
will
certainly
fall
off
;
and
the
truth
is
,
this
is
the
very
ground
of
all
Apostacie
in
Hypocrites
;
Some
that
have
been
very
forward
in
the
worshipping
of
God
when
they
were
young
ones
,
and
afterwards
they
have
fallen
off
,
they
were
wont
constantly
in
their
families
,
and
in
secret
in
their
chambers
to
be
worshipping
of
God
,
and
they
accounted
it
the
very
joy
of
their
lives
for
the
present
to
be
worshipping
of
God
;
but
it
is
not
so
with
them
now
as
it
was
yea
they
are
fallen
off
it
may
be
from
their
very
profession
of
Religion
,
and
turned
lose
:
And
now
to
be
in
vain
company
,
to
drink
,
or
play
,
is
better
to
them
then
any
service
or
worship
of
God
,
they
prize
more
to
be
in
company
with
their
sports
then
to
hear
a
Sermon
,
or
to
be
in
Communion
with
the
people
of
God
in
Prayer
:
Heretofore
they
would
not
have
changed
one
short
time
of
private
communion
with
God
,
for
the
injoyment
of
a
great
deal
of
pleasures
and
content
in
the
world
;
but
now
it
is
otherwise
with
them
.
How
comes
it
to
passe
that
these
are
Apostatised
thus
from
God
?
Surely
here
is
the
ground
of
it
,
That
they
did
not
Sanctifie
Gods
name
in
holy
duties
,
at
the
most
it
was
but
a
work
of
conscience
that
put
them
upon
them
,
and
they
had
but
some
flashes
,
there
was
no
reall
sanctification
of
their
hearts
whereby
they
did
sanctifie
the
name
of
God
in
holy
duties
,
and
upon
this
it
is
that
they
have
left
off
.
This
I
dare
say
,
That
there
was
never
any
soul
that
did
know
what
it
was
to
sanctifie
Gods
Name
in
worship
,
that
ever
was
weary
of
worshipping
God
.
It
may
be
some
of
you
may
say
,
We
have
heard
that
there
is
much
required
in
Sanctifying
Gods
Name
in
duties
,
and
that
is
the
only
way
to
weary
the
Soul
,
and
to
make
it
fall
off
;
Oh
no
(
as
we
said
the
last
day
there
is
not
any
one
thing
that
hath
been
opened
for
the
Sanctifying
of
Gods
name
in
duties
that
any
gracious
heart
can
tell
how
to
misse
,
and
the
more
we
do
Sanctifie
his
Name
,
the
more
we
shall
be
in
love
with
worship
.
For
it
is
from
hence
that
those
that
Sanctifie
Gods
name
in
worship
will
hold
out
,
because
they
will
find
the
sweetnesse
of
worship
,
they
will
meet
with
God
in
holy
duties
,
and
so
they
come
to
be
incouraged
in
worship
,
but
as
for
others
who
do
worship
God
in
a
formall
way
,
their
worship
will
prove
to
be
tedious
to
them
,
for
they
performe
the
duties
,
but
do
not
find
God
in
the
duties
in
that
Spirituall
way
as
the
Saints
do
;
If
they
think
they
meet
with
God
,
it
is
but
an
imagination
rather
then
any
reall
meeting
with
him
;
they
do
not
find
the
influence
of
God
in
their
souls
in
holy
duties
,
so
as
those
do
that
sanctifie
Gods
name
in
holy
duties
;
here
then
you
see
the
Reasons
why
we
are
to
Sanctifie
Gods
name
in
holy
duties
.
Now
then
for
the
Application
of
all
this
.
1
If
all
this
which
you
have
heard
be
required
of
us
for
the
Sanctifying
of
Gods
Name
:
Hence
we
see
how
little
cause
we
have
to
rest
upon
any
duty
of
worship
that
we
do
performe
,
certainly
the
duties
of
worship
that
we
performe
are
no
such
things
as
are
fit
to
be
rested
upon
for
life
and
for
salvation
and
yet
for
the
most
part
there
is
scarce
any
thing
that
people
have
to
rest
upon
,
or
to
tender
up
to
God
for
acceptation
to
eternall
life
but
only
their
prayers
,
and
their
coming
to
hear
,
and
receiving
of
the
Communion
,
and
such
duties
that
they
perform
;
this
is
all
they
have
to
tender
up
for
life
and
for
salvation
perhaps
they
may
sometimes
speak
of
Christ
,
but
the
truth
is
that
which
their
hearts
rest
upon
for
acceptation
to
eternall
life
is
this
.
And
is
it
but
this
?
It
is
a
weak
prop
,
a
rotten
reed
that
thou
hast
to
rest
upon
;
Let
the
duties
of
worship
be
performed
never
so
well
;
Suppose
we
did
sanctifie
Gods
Name
to
the
uttermost
that
is
possible
for
any
creature
to
do
in
this
world
,
yet
such
duties
are
not
to
be
rested
upon
:
Abraham
,
Isaac
,
and
Jacob
,
and
the
Apostles
,
the
most
holy
men
that
ever
did
perform
duties
in
the
most
holy
manner
,
yet
wo
to
them
if
they
have
nothing
to
rest
upon
but
their
duties
;
consider
therefore
of
this
,
that
what
thou
must
rest
upon
for
acceptation
to
eternall
life
,
it
must
be
that
that
must
have
so
much
worth
in
it
,
as
must
satisfie
for
all
thy
sins
that
formerly
thou
hast
committed
;
yea
and
for
all
the
sins
that
ever
thou
shalt
commit
.
Now
I
appeal
unto
any
ones
conscience
,
is
that
which
thou
performest
,
is
prayer
,
or
receiving
the
Sacrament
,
or
hearing
of
the
word
,
such
a
work
as
in
thy
conscience
thou
canst
think
,
it
hath
so
much
worth
in
it
,
as
to
satisfie
God
for
all
the
sins
that
ever
thou
didest
or
shalt
commit
?
I
am
perswaded
if
people
that
have
rested
upon
duties
heretofore
,
would
but
seriously
have
this
thought
in
their
minds
,
That
I
must
rest
upon
nothing
for
my
acceptation
for
life
and
Salvation
,
but
that
that
must
have
such
worth
in
it
,
as
to
satisfie
God
for
all
my
sins
that
ever
have
been
committed
,
or
shall
be
committed
;
this
would
take
them
off
for
ever
from
resting
in
duties
.
Yea
,
and
it
must
be
such
as
must
be
the
object
of
the
infinite
holinesse
of
God
to
take
content
in
,
Surely
the
duties
that
we
performe
are
no
such
duties
to
rest
upon
:
the
truth
is
,
If
we
would
seriously
consider
what
they
are
,
as
they
come
from
us
,
we
would
even
abhor
our selves
in
dust
and
ashes
,
and
account
of
them
as
the
Prophet
speaks
of
his
own
righteousnesse
as
menstruous
cloaths
,
they
are
such
as
if
God
should
deal
with
us
,
as
justly
he
may
do
,
he
might
cast
them
and
us
to
the
dogges
,
for
they
are
(
as
the
Prophet
saith
)
torne
and
rent
Sacrifices
;
now
if
a
man
in
the
time
of
the
Law
should
bring
to
the
Lord
a
sacrifice
that
was
all
torne
and
rent
before
he
brought
it
,
would
such
a
sacrifice
have
been
accepted
?
All
the
duties
we
performe
as
they
come
from
us
they
are
snch
;
we
read
in
Exod.
22.
31.
concerning
such
things
as
were
torne
and
rent
,
that
they
should
cast
them
to
the
dogges
.
Ye
shall
be
holy
men
unto
we
(
saith
he
verse
ult
)
neither
shall
ye
eate
any
flesh
that
is
●orne
of
beasts
in
the
field
,
ye
shall
cast
it
to
the
dogs
,
because
ye
are
holy
men
unto
me
:
Must
the
people
of
Israel
manifest
their
holinesse
in
this
,
That
they
must
eate
nothing
torne
by
beasts
,
but
cast
it
unto
dogs
?
Or
was
the
holinesse
of
the
people
of
Israel
such
as
God
required
them
,
that
they
must
eate
nothing
that
was
torne
by
beasts
?
What
then
is
the
holinesse
of
the
infinite
God
?
our
services
that
we
performe
are
of
themselves
such
as
are
torne
by
our
beastly
lusts
many
times
:
how
many
are
there
that
bring
sacrifices
to
God
that
are
as
a
carrion
that
swine
have
been
tearing
before
hand
,
and
yet
these
are
the
Sacrifices
that
they
bring
to
God
,
and
not
only
think
that
God
should
accept
of
them
,
but
they
do
rest
upon
them
for
their
acceptation
to
eternall
life
.
How
infinitly
are
these
people
mistaken●
how
little
do
they
know
of
God
,
or
of
the
way
of
acceptation
to
eternall
life
!
That
is
the
First
Use
.
2
Secondly
,
If
all
this
be
required
for
the
Sanctifying
of
Gods
Name
in
duties
,
That
we
cannot
performe
the
duties
of
Worship
without
this
behaviour
of
Soul
;
hence
we
see
that
the
work
of
Religion
is
a
hard
and
difficult
work
to
flesh
&
bloud
.
A
main
work
of
Religion
is
the
work
of
worshipping
of
God
,
for
indeed
those
that
are
not
religious
and
godly
,
they
never
worship
God
to
any
purpose
:
then
we
come
to
worship
God
when
we
begin
to
be
religious
and
godly
.
Now
it
must
needs
be
a
busie
work
to
be
a
religious
and
a
godly
man
,
because
there
is
so
much
required
in
the
sanctifying
of
Gods
name
in
holy
duties
:
many
people
think
it
a
very
easie
matter
to
worship
God
,
and
the
worship
that
they
tender
up
to
God
is
an
easie
matter
,
there
is
little
in
it
.
If
it
were
nothing
else
to
worship
God
but
meerly
to
go
and
say
a
few
prayers
,
and
come
and
hear
a
Sermon
,
and
take
a
peice
of
Bread
and
Wine
,
then
it
were
the
easiest
matter
in
the
world
to
come
and
worship
God
;
but
there
is
more
required
in
the
duties
of
Gods
worship
then
thou
hast
been
acquainted
with
;
there
is
a
power
of
godlinesse
in
it
.
That
Text
of
Scripture
is
a
very
famous
one
that
shewes
the
difficulty
that
there
is
in
the
Worship
of
God
,
and
how
men
are
mistaken
in
thinking
it
such
an
easie
and
slight
matter
to
worship
God
:
It
is
in
Josh.
24.
16.
19.
where
Joshua
doth
call
upon
the
people
to
worship
God
,
and
they
came
off
presently
,
and
said
,
They
would
worship
him
(
so
you
shall
find
them
professe
,
verse
16.
)
But
mark
what
the
Text
saith
in
verse
19.
And
Joshua
said
unto
the
people
,
Ye
cannot
serve
the
Lord
,
for
he
is
an
holy
God
,
he
is
a
jealous
God
,
and
he
will
not
forgive
your
transgressions
and
your
sins
,
As
if
he
should
say
,
You
think
it
is
nothing
to
serve
the
Lord
,
and
that
it
is
an
easie
matter
to
serve
him
,
you
think
to
put
off
God
with
any
thing
:
Alas
you
cannot
serve
the
Lord
,
for
he
is
a
holy
God
,
and
a
jealous
God
and
you
must
have
other
manner
of
hearts
then
yet
you
have
,
and
you
must
understand
his
worship
in
another
manner
then
yet
you
do
,
the
Lord
will
be
Sanctified
in
those
that
draw
nigh
him
,
and
therfore
untill
you
understand
God
,
and
his
waies
and
worship
,
you
cannot
serve
the
Lord
.
Know
that
the
work
of
Religon
is
a
very
hard
and
difficult
work
,
for
it
requireth
all
this
,
and
therfore
the
Soule
had
need
be
very
diligent
and
laborious
that
would
come
to
worship
God
in
a
right
way
.
3
Thirdly
,
hence
is
a
use
of
humiliation
to
us
all
,
even
to
the
best
of
us
;
oh
how
little
,
how
little
hath
the
best
of
us
all
Sanctified
the
name
of
God!
how
far
have
we
all
come
short
of
the
Sanctifying
of
Gods
name
in
holy
duties
!
And
when
we
look
abroad
in
the
world
and
see
what
poor
service
God
hath
generally
from
the
Men
and
women
of
the
earth
,
it
should
make
our
hearts
bleed
within
us
.
Where
almost
is
the
man
or
woman
that
according
to
that
text
in
Isa.
Stirs
up
himself
to
take
hold
on
God
.
And
I
verily
beleeve
that
in
the
opening
of
this
point
of
Sanctifying
the
name
of
God
in
holy
duties
,
that
I
have
bin
in
the
bosoms
of
as
many
as
in
the
opening
of
any
point
whatsoever
;
and
as
many
may
have
cause
to
lay
their
hands
upon
their
hearts
and
say
,
Certainly
I
have
come
short
of
what
is
required
here
,
and
have
not
bin
acquainted
with
this
way
,
this
mysterie
of
godlines
in
Sanctifying
Gods
name
in
holy
duties
as
I
ought
to
be
:
O
be
humbled
for
this
,
for
all
the
uncleannesie
of
your
hearts
in
the
performance
of
duties
In
Exod
27
4
,
5.
you
read
,
that
at
the
Altar
where
the
●acrifices
we●e
to
be
offered
,
the
Lord
required
that
there
should
be
a
grate
made
.
Thou
shalt
make
for
it
(
meaning
the
Altar
)
a
grate
of
net-work
of
brasse
,
and
upon
the
net
shalt
thou
make
four
brasen
rings
in
the
four
corners
thereof
,
and
thou
shalt
put
it
under
the
compasse
of
the
Altar
beneath
,
that
the
net
may
be
even
to
the
middest
of
the
Altar
.
There
was
as
it
were
a
grate
for
the
ashes
of
the
Altar
to
go
through
,
as
you
have
grates
in
your
fires
to
make
them
burn
cleer
,
and
for
the
ashes
to
fal
down
,
so
the
Lord
would
have
such
a
grate
for
the
ashes
of
the
Altar
to
fall
down
:
We
had
need
of
such
a
grate
.
Oh
the
ashes
,
and
dirt
,
and
filth
,
that
there
is
in
our
services
when
we
come
to
offer
and
tender
them
up
to
God!
So
that
we
have
cause
I
say
to
be
humbled
for
holy
offerings
.
There
be
many
godly
people
that
through
Gods
mercy
are
able
to
keep
from
grosse
sins
,
they
do
not
find
it
any
great
matter
to
keep
from
company
,
swearing
,
drinking
,
uncleannesse
,
lying
or
wronging
of
others
,
and
such
kind
of
sins
as
those
are
,
so
that
they
see
not
such
need
of
humiliation
in
this
regard
,
unlesse
it
be
for
that
their
natures
are
as
corrupt
as
any
,
though
they
break
not
forth
into
those
actuall
grosse
sins
,
but
the
maine
work
of
the
humiliation
of
those
that
are
godly
,
it
is
to
be
humbled
for
their
thoughts
,
for
the
mispending
of
time
,
and
for
not
sanctifying
of
Gods
name
in
holy
dnties
,
those
are
the
maine
things
that
are
the
subject
of
the
humiliation
of
the
Saints
,
beside
the
body
of
sin
and
death
that
they
carry
about
with
them
.
And
it
would
be
a
good
sign
that
thy
heart
hath
some
tendernesse
in
it
when
thou
makest
these
to
be
the
matter
of
thy
humiliation
:
Carnall
people
little
are
troubled
for
these
,
if
they
fall
into
such
sins
,
as
their
Consciences
do
fly
in
their
faces
,
then
they
are
troubled
and
humbled
.
But
for
such
things
as
these
are
they
are
seldome
humbled
:
To
be
humbled
for
thy
holy
offerings
is
a
good
sign
of
a
gracious
heart
.
We
read
of
the
Cherubims
that
they
had
six
wings
,
and
with
two
of
their
wings
the
text
saith
they
covered
their
faces
,
so
my
brethren
we
had
need
have
wings
as
it
were
to
cover
our
best
duties
they
had
wings
,
and
with
two
they
covered
their
legs
,
and
with
two
their
faces
:
We
had
need
,
not
only
of
a
covering
for
our
lower
parts
and
meanner
duties
,
but
a
covering
of
our
holy
duties
,
to
cover
our
faces
our
best
duties
of
all
,
the
most
heavenly
duties
we
perform
had
need
be
purged
by
the
bloud
of
Christ
.
In
Levit.
16.
14.
16.
we
read
of
their
holy
things
,
that
there
was
need
of
purging
of
them
by
bloud
;
and
so
it
should
be
in
our
holy
duties
:
Let
us
be
humbled
for
our
best
performance
that
ever
we
performed
in
our
lives
:
The
best
had
need
be
so
,
but
then
as
for
others
that
have
made
little
or
no
conscience
of
Sanctifying
of
Gods
name
,
how
had
they
need
be
humbled
?
Thou
hast
something
more
to
repent
of
then
thou
thoughtest
of
;
for
the
truth
is
,
those
that
have
not
made
conscience
of
Sanctifying
of
Gods
Name
in
holy
duties
,
they
never
in
all
their
lives
did
any
service
for
the
honour
of
God
,
thou
hast
lived
perhaps
30.
or
40.
it
may
be
60.
years
or
more
,
and
didest
never
yet
honour
God
in
any
one
thing
that
ever
thou
didest
in
all
thy
life
.
You
will
say
,
God
forbid
:
Have
not
I
prayed
,
and
heard
the
word
much
,
and
received
the
Communion
often
,
and
yet
have
I
never
honoured
God
?
If
thou
hast
not
bin
aquainted
with
this
mysterie
of
godlinesse
in
Sanctifying
his
name
in
these
things
,
This
is
said
from
God
to
thee
this
morning
,
That
thou
hast
never
done
any
one
action
to
the
honour
of
God
:
Thou
hadest
need
begin
presently
for
thy
time
is
not
long
,
and
wilt
thou
go
out
of
this
world
and
the
name
of
God
never
to
be
honoured
by
thee
?
Yea
and
further
,
Thou
hast
lost
all
thy
duties
,
all
the
time
hath
bin
lost
that
thou
hast
been
in
performance
of
duties
,
now
it
is
an
ill
thing
to
idle
away
time
in
the
things
of
the
World
:
When
a
man
hath
an
opportunity
for
to
gain
in
the
world
,
If
so
be
he
loses
his
time
and
neglects
it
,
we
account
it
a
very
sad
thing
to
him
,
but
now
to
lose
our
trading
time
for
heaven
(
for
the
times
of
the
worshipping
of
God
are
our
trading
times
for
heaven
)
that
's
sad
indeed
:
And
yet
thou
that
makest
not
conscience
of
Sanctifying
the
Name
of
God
in
holy
duties
,
all
the
time
thou
hast
spent
is
lost
.
And
yet
further
,
You
that
have
been
false
in
the
performance
of
duties
,
and
hypocrites
,
not
only
all
your
pains
and
labour
is
quite
lost
(
for
if
that
were
all
it
might
be
well
with
you
)
but
you
have
aggravated
your
sins
by
your
holy
duties
.
Those
duties
that
others
have
injoyed
communion
with
God
in
,
and
furthered
their
eternall
life
by
,
thou
hast
aggravated
thy
sins
by
them
,
yet
it
was
thy
duty
to
do
them
:
but
I
say
,
by
not
sanctifying
of
Gods
Name
,
thou
hast
aggravated
thy
sins
so
much
the
more
.
As
those
that
are
godly
,
they
work
out
their
salvation
,
even
in
their
naturall
actions
they
sanctifie
Gods
Name
,
in
eating
and
drinking
,
and
following
their
businesse
;
they
performe
those
actions
in
such
a
holy
manner
,
as
they
honour
God
in
them
,
and
further
their
eternall
peace
;
but
as
they
in
their
naturall
and
civill
actions
work
out
their
salvation
;
so
thou
in
the
very
religious
actions
doest
work
out
thy
damnation
:
Certainly
wicked
men
that
are
not
acquainted
with
this
work
of
godlinesse
to
sanctifie
Gods
name
in
holy
duties
,
they
work
out
their
damnation
even
in
the
performance
of
them
.
You
will
say
,
Then
they
had
better
not
do
them
.
Yes
,
they
are
bound
to
do
them
;
but
they
are
bound
to
do
them
in
a
right
manner
,
as
sometimes
I
have
given
you
this
instance
,
and
it
is
a
ful
and
a
cleer
one
,
to
shew
that
men
are
bound
to
performe
holy
duties
and
not
to
leave
them
undone
,
and
yet
they
may
further
their
own
damnation
while
they
are
doing
of
them
:
As
for
example
,
If
so
be
that
a
Prince
should
appoint
a
man
to
come
into
his
presence
such
a
day
to
Petition
for
his
life
,
which
he
hath
forfeited
by
the
Law
,
if
he
do
not
come
he
may
be
a
dead
man
:
But
now
if
this
man
be
drunk
on
that
day
,
and
come
drunk
into
the
Kings
presence
,
he
may
be
a
dead
man
too
,
for
presuming
to
come
drunk
before
him
;
so
wicked
and
ungodly
men
,
whether
they
worship
or
worship
not
,
they
are
in
danger
to
perish
:
But
of
this
more
when
we
come
to
shew
that
God
will
be
Sanctified
.
In
the
Fourth
place
here
is
a
use
of
Exhortation
,
that
seeing
we
have
this
truth
thus
presented
to
us
and
opened
before
us
;
O
that
we
had
hearts
to
apply
our selves
now
to
it
with
all
our
might
,
to
seek
to
sanctifie
the
name
of
God
when
we
draw
nigh
to
him
.
The
Lord
hath
shewen
thee
what
it
is
that
he
requires
of
thee
;
make
conscience
of
it
for
time
to
come
,
thou
doest
not
know
what
blessed
Communion
thou
maiest
have
with
God
if
thou
doest
make
conscience
of
this
,
the
truth
is
,
If
you
have
not
been
acquainted
with
this
,
you
have
not
been
acquainted
with
the
way
of
a
Christian
in
his
injoyment
of
Communion
with
God
,
thou
doest
not
know
what
the
comfort
of
a
Christian
life
meanes
;
do
but
make
tryall
of
this
for
time
to
come
,
and
thou
wilt
find
more
comfort
in
the
waies
of
godlinesse
,
and
more
thriving
in
them
in
one
quarter
of
a
year
then
thou
hast
done
before
in
seaven
years
,
one
Christian
that
keeps
close
to
God
in
holy
duties
and
sanctifies
the
name
of
God
in
them
,
I
say
finds
more
comfort
with
God
,
and
growes
on
in
godlinesse
more
in
one
quarter
of
a
year
,
then
the
other
doth
in
seven
years
that
goes
on
in
an
ordinary
,
dull
,
and
formall
way
in
the
performance
of
the
duties
of
Worship
:
Some
there
are
in
our
time
that
cry
out
of
duties
,
and
what
need
we
trouble
our selves
so
much
?
those
that
know
not
how
to
sanctifie
Gods
name
they
think
lightly
of
them
;
but
now
do
you
apply
your selves
fully
as
you
are
able
to
this
that
I
am
speaking
of
,
and
you
will
find
yourselves
to
be
as
it
were
in
another
world
,
you
will
be
able
to
say
,
Well
,
I
have
not
yet
understood
what
it
was
to
injoy
communion
with
God
in
Prayer
,
in
Word
,
and
in
Sacraments
before
,
this
will
make
your
faces
shine
in
your
conversations
if
you
would
do
it
;
and
now
to
that
end
that
you
may
do
it
,
there
are
these
two
or
three
things
that
I
would
propound
to
you
.
1
In
the
First
place
,
Learn
to
know
God
more
with
whom
you
have
to
do
,
and
present
those
things
that
you
have
heard
before
you
in
your
meditations
,
when
as
you
are
to
come
to
God
in
Prayer
,
or
in
any
other
duty
,
and
when
you
are
worshipping
of
God
,
remember
that
you
have
to
do
with
God
and
none
else
.
You
are
every
time
you
come
to
performe
holy
duties
to
be
as
a
man
or
woman
separated
from
all
things
.
Valerius
Maximus
tels
a
story
of
a
young
noble
man
that
attended
upon
Alexander
while
he
was
sacrificing
,
this
noble
man
held
his
Censer
for
Incense
,
and
in
the
holding
of
it
,
there
fell
a
coal
upon
his
flesh
and
burnt
it
so
as
the
very
scent
of
it
was
in
the
nostrils
of
all
that
were
about
him
,
and
because
he
would
not
disturb
Alexander
in
his
service
,
he
resolutely
did
not
stir
to
put
of
the
fire
from
him
;
but
holds
still
his
Censer
:
If
heathens
made
such
adoe
in
their
sacrificing
to
their
Idoll
gods
,
that
they
would
mind
it
so
as
no
disturbance
must
be
made
what
ever
they
induted
:
What
care
should
we
have
then
of
our selves
when
we
come
to
worship
the
high
God
?
And
so
Josephus
he
reports
of
the
Preists
that
were
sacrificing
in
the
Temple
when
Pampey
brake
in
to
them
with
armed
men
,
and
though
they
might
have
fled
and
saved
their
lives
,
yet
they
would
not
leave
off
their
sacrificing
but
were
slain
by
the
souldiers
.
They
did
so
mind
it
as
a
matter
of
great
consequence
:
Oh
that
we
could
mind
the
duties
of
Gods
worship
as
matters
of
great
moment
,
that
so
we
might
learn
to
Sanctifie
the
name
of
God
in
the
performance
of
them
more
then
ever
we
have
done
.
2
When
thou
comest
to
worship
,
take
heed
thou
doest
not
come
in
thine
own
strength
.
For
there
is
more
required
in
sanctifying
the
name
of
God
then
thy
strength
is
able
to
carry
thee
on
in
,
and
therefore
act
thy
Faith
upon
Jesus
Christ
every
time
thou
comest
to
worship
God
,
not
only
as
I
said
before
,
to
tender
up
thy
services
in
his
name
,
but
act
thy
faith
upon
Christ
to
give
thee
strength
to
do
what
thou
hast
to
do
.
&
what
strength
thou
hast
received
from
Christ
be
sure
to
stir
it
up
many
godly
men
&
women
have
more
strength
then
they
know
of
themselves
;
&
if
they
would
but
stir
up
that
strength
that
they
have
received
,
they
might
Sanctifie
the
Name
of
God
a
great
deal
more
then
they
do
.
Therfore
remember
that
text
before
mentioned
,
None
stirs
up
himself
to
take
hold
on
God
:
Quicken
up
thy
heart
,
and
rouze
up
thy
Spirit
when
thou
art
to
worship
God
.
3
When
ever
thou
art
worshipping
of
God
,
do
not
satisfie
thy self
meerly
in
the
duty
done
,
but
consider
,
do
I
sanctifie
Gods
Name
in
the
duty
?
every
time
thou
worshipest
him
,
examine
thy
heart
whether
thou
doest
it
yea
or
no.
And
if
thou
findest
that
thou
hast
not
attained
in
some
comfortable
measure
to
this
that
hath
been
presented
to
thee●
let
the
shame
and
the
sorrow
for
that
abide
upon
thy
Spirit
untill
the
next
time
thou
comest
to
worship
God
;
at
such
a
time
I
have
been
worshipping
of
God
,
and
God
knows
I
have
been
stirring
up
my
heart
in
some
measure●
but
I
find
my
heart
dead
,
wandering
sluggish
,
and
dull
I
say
,
when
thou
findest
thou
canst
not
do
it
according
to
what
is
required
in
any
comfortable
measure
:
Let
the
shame
and
sorrow
of
heart
for
it
abide
upon
thee
till
the
next
time
thou
comest
to
worship
God
,
and
that
will
mightily
help
thee
:
Thou
art
now
praying
,
and
thou
canst
not
now
get
up
thy
heart
to
what
is
required
;
The
next
time
thou
comest
to
prayer
,
come
in
the
shame
and
sorrow
of
thy
heart
for
the
want
of
sanctifying
Gods
name
the
last
time
;
And
so
for
hearing
of
the
Word
,
or
receiving
the
Sacraments
.
And
this
will
further
thee
mightily
for
the
Sanctifying
the
Name
of
God
in
holy
duties
.
But
now
that
all
may
be
sealed
up
unto
you
,
and
so
that
we
may
close
the
point
,
know
that
God
will
be
sanctified
in
those
that
●●
draw
nigh
to
him●
And
there
are
these
Two
things
in
the
Point
;
First
,
If
we
do
not
sanctifie
Gods
Name
,
God
will
sanctifie
his
Name
in
a
way
of
justice
.
Secondly
,
If
we
do
Sanctifie
his
Name
,
then
he
will
sanctifie
his
Name
in
a
way
of
mercy
towards
us
.
For
the
First
,
God
will
manifest
that
he
is
displeased
with
such
duties
that
thou
doest
performe
,
he
will
manifest
it
one
way
or
other
that
he
is
a
holy
God
,
and
he
doth
not
accept
of
such
unholy
things
as
thou
doest
tender
up
to
him
;
for
the
truth
is
,
if
God
should
accept
of
such
unholy
things
from
men
,
God
may
be
said
to
be
like
unto
themselves
.
As
a
man
if
he
doth
entertain
any
as
his
familiar
friend
that
is
naught
and
wicked
,
it
is
his
disgrace
and
dishonour
;
a
man
may
sometimes
imploy
in
some
businesse
those
that
are
naught
and
wicked
,
and
it
may
be
no
disgrace
to
him
,
but
if
he
doth
entertain
one
in
his
house
that
is
wicked
,
it
is
a
dishonour
to
him
:
So
God
may
imploy
the
most
wicked
men
in
the
world
in
some
outward
services
,
but
if
he
should
accept
of
them
in
his
Worship
,
it
would
be
a
dishonour
to
God
,
and
therefore
God
that
he
might
sanctifie
his
own
Name
,
he
will
manifest
his
displeasure
at
one
time
or
other
against
such
duties
of
worship
you
that
performe
worship
in
a
formall
manner
,
and
with
unclean
vile
hearts
;
I
say
,
it
stands
upon
the
honour
of
God
if
he
will
manifest
himself
a
holy
God
,
he
must
manifest
some
displeasure
against
that
way
of
thy
worshipping
of
him
:
This
one
meditation
one
would
think
,
should
mightily
sink
into
the
heart
of
any
man
that
hath
an
inlightened
conscience
,
to
think
thus
,
It
stands
upon
the
holinesse
of
God
,
And
he
cannot
appear
to
be
a
holy
God
except
he
doth
some
way
or
other
appear
to
be
against
me
in
such
duties
that
I
tender
up
unto
him
.
Now
you
will
say
,
How
doth
God
appear
,
that
he
doth
not
accept
of
them
?
He
will
appear
in
these
three
things
:
1
First
by
blasting
those
that
do
worship
him
thus
in
a
formall
way
:
It
shall
at
First
be
secret
,
but
afterwards
it
will
appear
more
apparantly
,
and
we
see
it
by
experience
,
that
such
as
have
bin
professors
of
Religion
,
and
worship
God
in
hypocris●e
,
and
in
formality
,
they
have
been
blasted
in
their
parts
and
common
gifts
.
The
judgement
of
God
upon
Nadab
and
Abihu
that
did
not
sanctifie
Gods
Name
it
was
secret
at
first
:
It
struck
them
dead
,
and
though
by
fire
,
yet
if
you
read
the
story
you
shall
find
that
their
cloathes
were
not
burnt
,
and
yet
they
were
burnt
in
their
bodies
:
So
the
Lord
some
times
doth
blast
men
inwardly
in
their
Spirits
,
in
their
Souls
,
in
their
Parts
,
in
their
common
Gifts
●he
blasts
them
I
say
inwardly
though
it
doth
not
appear
outwardly
,
yet
at
length
it
will
appear
before
men
that
they
are
blasted
:
and
in
these
times
of
the
Gospel
the
Lord
doth
come
with
spirituall
judgments
rather
then
with
outward
temporall
judgements
.
In
the
time
of
the
Law
,
those
that
did
not
sanctifie
the
Name
of
God
in
holy
duties
,
the
Lord
did
appear
by
some
externall
and
visible
way
upon
their
bodies
;
but
now
in
the
time
of
the
Gospel
there
God
comes
with
more
spirituall
judgements
upon
mens
Souls
,
and
those
are
the
most
terrible
judgements
:
We
have
a
notable
Scripture
for
this
in
Isa.
29.
13.
How
God
doth
blast
those
that
do
not
sanctifie
his
name
in
holy
duties
.
Wherefore
the
Lord
said
,
For
asmuch
as
this
People
draw
neer
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
,
and
their
fear
towards
me
is
taught
by
the
precepts
of
men
:
Mark
what
follows
:
Therefore
behold
I
will
proceed
to
do
a
marvelous
work
amongst
this
people
,
even
a
marvelous
work
and
a
wonder
:
for
the
wisdome
of
their
wise
men
shall
perish
,
and
the
understanding
of
their
prudent
men
shall
be
hid
.
What
do
they
come
and
draw
neer
me
with
their
lips
and
their
hearts
are
far
from
me
,
and
do
they
worship
me
in
a
formall
way
?
I
le
take
away
the
wisdom
from
the
wise
,
and
the
understanding
from
the
prudent
:
And
that
is
the
reason
why
so
many
great
scholars
are
blasted
in
their
very
parts
,
because
they
would
worship
God
according
to
the
precepts
of
men
,
in
a
formall
way
;
and
so
all
hypocrites
and
formall
worshippers
the
Lord
doth
blast
them
in
one
way
or
other
,
the
judgements
of
God
upon
the
spirits
of
men
were
sometimes
in
the
time
of
the
Law
;
But
in
the
times
of
the
Gospel
there
we
find
generally
the
judgements
of
God
to
be
more
spirituall
upon
the
hearts
and
consciences
of
men
;
we
find
it
by
experience
God
doth
discover
that
he
doth
not
accept
of
such
as
those
are
;
and
therefore
when
you
see
any
that
have
made
profession
of
Religion
,
that
had
excellent
Parts
at
first
,
many
common
Gifts
,
and
now
are
as
we
say
,
no
body
;
Remember
this
Text
,
That
God
will
be
sanctified
in
those
that
come
nigh
me
.
Secondly
the
Lord
doth
manifest
that
he
will
be
Sanctified
in
those
that
draw
nigh
him
,
by
awakeing
their
consciences
many
times
upon
their
sick
beds
and
death
beds
,
the
Lord
doth
force
them
to
give
glory
to
him
,
and
there
to
acknowledge
that
they
did
not
worship
God
in
uprightnesse
but
in
Formality
.
And
now
they
are
in
horrour
of
conscience
and
cry
out
in
the
anguish
of
their
soules
upon
the
apprehension
of
the
dreadfull
wrath
of
God
that
is
upon
them
:
Take
heed
for
the
Lords
sake
of
this
thing
,
when
you
are
performing
of
the
duties
of
worship
,
do
not
rest
in
the
outward
duties
for
they
will
never
comfort
you
upon
your
sick
and
death
beds
,
you
may
perhaps
put
off
your
consciences
a
little
for
the
present
,
but
when
you
come
upon
your
sick
beds
there
will
be
no
comfort
unto
you
,
and
then
you
will
be
forced
to
say
,
well
all
this
while
I
have
but
taken
the
name
of
God
in
vain
,
and
now
God
hath
rejected
me
and
all
my
services
and
you
will
then
speak
to
those
that
come
about
your
beds
side
,
and
bid
them
take
warning
by
you
,
take
heed
that
when
you
worship
God
you
worship
him
to
purpose
,
I
have
spent
time
in
prayer
,
and
hearing
but
for
want
of
this
I
find
I
have
no
comfort
at
all
,
but
the
Lord
appeares
to
be
terrible
to
my
soule
,
and
comes
out
against
me
as
an
enemy
I
say
now
Gods
name
is
Sanctified
;
what
ever
becomes
of
thee
,
he
will
force
glory
from
thee
one
way
or
other
,
and
it
may
be
even
here
in
this
time
of
thy
life
,
but
however
,
at
the
great
day
,
when
the
secrets
of
all
hearts
must
be
disclosed
before
men
and
Angels
,
then
the
Lord
will
apeare
to
be
a
holy
God
by
rejecting
all
such
services
that
thou
didest
tender
unto
him
,
and
it
will
then
be
a
great
part
of
the
work
of
the
day
of
Judgment
for
God
to
be
Sanctified
in
those
that
did
worship
him
;
by
declaring
before
men
and
Angels
,
how
he
did
reject
such
formal
and
hypocritical
worship
that
they
did
tender
up
unto
him
,
Oh
that
God
would
strik
this
upon
your
hearts
,
that
it
may
abide
upon
you
every
time
you
come
to
worship
him
,
to
think
thus
,
let
me
look
to
it
to
Sanctifie
his
name
now
,
for
I
hear
that
God
will
Sanctifie
it
himselfe
if
I
do
not
do
it
.
But
then
on
the
other
side
if
so
be
that
thou
makest
Conscience
of
Sanctifying
Gods
name
in
duties
,
then
he
will
Sanctifie
his
name
in
a
way
of
Mercy
;
that
is
,
he
will
manifest
how
he
doth
accept
of
the
least
degree
of
holines
though
there
be
much
mixture
:
God
hath
a
way
to
take
a
way
the
mixture
by
the
bloud
of
his
Son
,
and
then
to
accept
of
any
holinesse
he
sees
in
thee
,
he
will
Sanctifie
his
name
by
meeting
with
thee
,
and
revealing
his
glory
to
thee
when
thou
art
worshiping
of
him
:
There
is
an
excellent
scripture
for
this
,
Exod:
29.
43.
There
I
will
meet
with
the
Children
of
Israel
and
the
Tabernacle
shall
be
sanctified
by
my
glory
.
Thou
that
hast
a
gratious
heart
and
art
worshiping
of
God
in
Sincerity
,
thou
art
as
a
Tabernacle
of
God
,
and
God
hath
his
service
and
worship
from
thee
,
thou
art
as
the
Temple
of
God
,
and
there
will
I
meet
with
thee
(
saith
God
)
and
I
will
Sanctifie
my
Tabernacle
by
my
glory
.
God
will
Sanctifie
thy
heart
by
his
glory
if
thou
doest
Sanctifie
his
name
.
Further
;
thou
shalt
it
may
be
not
alwaies
have
such
glorious
comforts
,
the
full
beames
of
the
Sun
rising
upon
thee
,
but
at
one
time
or
other
the
Lord
will
break
in
upon
thee
and
manifest
his
glory
to
thee
,
and
its
like
if
thou
hast
not
such
full
comforts
now
,
yet
upon
thy
sick
bed
,
though
God
doth
not
then
alwaies
manifest
himself
fully
,
for
somtimes
the
disease
may
be
a
hinderance
,
yet
it
is
ordinary
that
those
that
in
their
constant
way
did
Sanctifie
Gods
name
in
holy
duties
they
do
lie
comfortably
upon
their
sicke
beds
,
and
a
glorious
entrance
is
made
for
them
into
the
everlasting
kingdom
of
our
Lord
and
Saviour
Jesus
Christ
.
And
then
againe
all
things
are
Sanctified
unto
them
:
as
on
the
other
side
,
those
that
do
not
Sannctifie
Gods
name
all
things
are
cursed
to
them
,
if
thou
doest
not
make
Conscience
of
Sanctifying
Gods
name
in
duties
,
God
cares
not
to
Sanctifie
any
thing
for
thy
good
:
But
now
,
those
that
make
conscience
of
Sanctifying
Gods
name
in
holy
duties
,
the
Lord
takes
care
,
that
all
things
shall
be
Sanctified
for
their
good
,
for
the
furtherance
of
their
eternal
good
.
And
how
ever
it
be
here
,
yet
hereafter
at
the
great
day
of
judgment
it
will
be
a
part
of
the
glory
of
God
to
manifest
before
men
and
Angels
how
he
did
accept
of
those
holy
services
that
thou
didest
tender
up
to
him
;
when
hypocrites
shall
be
cast
away
and
abhorr'd
,
and
thou
who
hadest
an
upright
sincere
heart
shalt
be
owned
before
God
,
and
before
men
and
Angels
at
that
great
day
;
and
God
shall
say
,
well
,
it
is
a
part
of
the
glory
of
my
holinesse
to
make
it
appeare
,
that
I
have
accepted
of
these
holy
things
,
that
these
my
poore
servants
have
tendered
up
to
me
.
And
this
now
is
of
marveilous
use
for
the
comforting
of
a
gracious
heart
;
those
duties
that
thou
doest
now
think
thou
hast
lost
,
and
there
will
nothing
come
of
them
,
thou
shalt
certainly
hear
of
them
another
day
,
God
will
make
it
appear
,
there
is
nothing
that
he
stands
more
upon
then
the
glory
of
his
holinesse
,
and
it
is
the
glory
of
his
holinesse
that
is
thy
strength
in
this
thing
and
that
makes
it
certain
to
thee
that
there
must
be
a
manifestation
of
thy
acceptance
;
and
therefore
take
these
truthes
into
thy
heart
about
Sanctifying
the
name
of
God
.
You
have
had
only
the
point
in
generall
opened
to
you
Oh
that
the
Spirit
of
God
would
bring
things
unto
your
remembrance
.
SERMON
VIII
.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
WEE
have
as
you
may
remember
,
1
The
Hearing
of
the
Word
.
2
Receiving
of
the
Sacrament
.
3
And
Prayer
.
Other
things
come
under
Worship
,
but
yet
these
are
the
three
chei●
duties
of
Worship
and
I
intend
to
speak
to
all
these
Three
and
to
shew
how
we
should
Sanctifie
the
Name
of
God
in
drawing
nigh
unto
him
,
in
the
Word
,
Sacrament
,
and
Prayer
.
We
might
choose
severall
Texts
for
all
these
,
but
they
fall
full
within
the
generall
and
therefore
it
shall
be
sufficient
,
for
to
ground
the
Sanctifying
of
Gods
Name
in
these
duties
of
worship
upon
this
Text
;
I
OF
SANCTIFYING
THE
NAME
OF
GOD
IN
THE
HEARING
OF
THE
WORD
.
That
which
we
are
to
speak
to
this
morning
it
is
the
Sanctifying
of
the
Name
of
God
in
the
Hearing
of
his
Word●
If
you
would
have
the
ground
of
what
we
are
to
say
concerning
this
in
a
particular
Scripture
,
you
may
have
it
in
Luk.
8.
18.
take
heed
therefore
how
you
hear
:
It
is
not
enough
to
come
to
hear
the
word
,
that
is
good
,
and
no
question
but
God
is
pleased
with
the
willingnesse
of
people
to
come
to
hear
his
word
,
but
you
must
not
rest
barely
in
hearing
,
but
take
heed
how
you
hear
.
Now
this
is
a
point
of
great
consequence
and
I
hope
it
may
do
good
to
help
to
make
many
Sermons
to
be
profitable
to
you
,
&
the
point
I
hope
is
seasonable
&
will
be
very
suitable
unto
you
:
For
those
that
come
to
hear
so
soon
in
a
morning
,
and
are
willing
even
in
hard
weather
to
come
out
of
their
beds
,
they
give
some
good
testimony
that
they
do
desire
to
honour
God
in
their
hearing
,
and
to
get
good
by
their
hearing
;
and
it
is
pity
that
labour
and
pains
should
be
bestowed
and
no
profit
but
hurt
rather
got
by
it
,
which
God
forbid
:
Therefore
now
I
am
to
speak
to
a
point
that
may
help
you
so
to
hear
,
as
may
recompence
all
your
labour
and
pains
in
hearing
.
In
preaching
to
those
that
come
to
hear
,
that
so
they
may
get
good
and
benefit
by
it
;
there
is
a
great
deal
more
incouragement
then
to
such
as
come
in
a
formall
way
because
they
use
to
come
;
therefore
this
Point
being
a
great
point
;
I
shall
open
it
some
what
largely
,
and
shall
cast
it
into
this
Method
:
First
,
I
shall
shew
you
that
the
hearing
of
Gods
word
is
a
part
of
the
Worship
of
God
,
for
otherwise
I
could
not
ground
it
upon
any
text
.
Secondly
,
I
shall
shew
you
how
we
are
to
sanctifie
Gods
Name
in
the
hearing
of
his
word
,
either
in
regard
of
preparation
unto
it
,
or
our
behaviour
in
the
hearing
of
the
Word
.
Thirdly
,
Why
it
is
that
God
will
be
Sanctified
in
this
ordinance
of
his
.
Fourthly
,
How
God
will
Sanctifie
himself
in
such
that
do
not
sanctifie
his
name
in
the
hearing
of
his
Word
.
Fifthly
,
How
God
will
Sanctifie
his
Name
in
waies
of
mercy
to
those
that
are
carefull
to
Sanctifie
his
Name
in
the
hearing
of
the
Word
.
These
are
the
Five
Principall
things
that
concern
this
Argument
For
the
First
,
That
the
hearing
of
Gods
word
it
is
a
part
of
Gods
Worship
.
You
heard
in
the
opening
of
the
worship
of
God
in
the
generall
what
it
was
,
I
told
you
it
was
a
tendering
up
of
the
creatures
homage
to
God
,
a
testimony
of
the
respect
that
the
creature
did
owe
to
God
;
now
if
that
be
the
nature
of
Worship
,
certainly
the
hearing
of
Gods
word
it
is
a
part
of
the
worship
of
God
:
for
in
the
hearing
of
Gods
word
we
1
First
do
professe
our
dependance
upon
God
for
the
knowing
of
his
mind
and
the
way
to
eternall
life
:
Every
time
we
come
to
hear
the
word
,
if
we
know
what
we
do
,
we
do
thus
much
,
we
do
professe
that
we
do
depend
upon
the
Lord
God
for
the
knowing
of
his
mind
,
and
the
way
and
rule
to
eternall
life
;
we
do
as
much
as
if
we
should
say
,
Lord
,
of
our selves
we
neither
know
thee
,
nor
the
way
&
means
how
we
should
come
to
be
saved
,
and
therefore
that
we
might
testifie
our
dependance
upon
thee
for
this
thing
,
we
here
present
ourselves
before
thee
,
now
this
is
a
Testimony
of
the
high
respect
wee
owe
to
God
.
2
Secondly
,
The
hearing
of
Gods
Word
is
a
part
of
his
worship
,
because
in
it
we
come
to
wait
upon
God
in
the
way
of
an
Ordinance
,
to
have
that
good
conveyed
to
us
by
way
of
an
Ordinance
beyond
what
the
thing
is
able
in
it self
to
do
,
and
therefore
't
is
worship
.
I
wait
upon
God
when
I
am
hearing
the
word
if
I
know
what
I
do
)
to
have
some
spiritual
good
conveyed
to
me
beyond
what
there
is
in
the
meanes
it self
,
this
makes
it
worship
.
When
I
am
busied
in
natural
and
civil
actions
,
there
I
must
professe
that
these
things
can
do
me
no
good
without
God
,
but
I
do
not
wait
upon
God
in
an
ordinance
for
the
conveyance
of
naturall
good
beyond
what
God
hath
put
into
the
creature
;
t
is
his
blessing
with
it
,
that
God
in
the
ordinary
course
of
his
providence
doth
convey
such
naturall
or
civill
good
in
the
use
of
those
creatures
.
But
now
,
when
I
come
to
hear
his
word
,
I
here
come
to
wait
upon
God
in
the
way
of
an
Ordinance
for
the
conveyance
of
some
spirituall
good
that
this
Ordinance
hath
not
in
its
self
,
take
it
materially
,
but
meerly
as
it
hath
an
institution
in
it
,
and
is
appointed
by
God
for
the
conveyance
of
such
and
such
things
.
God
doth
appoint
meat
to
nourish
me
,
and
together
with
his
appointment
he
hath
given
a
natural
power
to
meat
to
nourish
my
body
that
in
an
ordinary
course
of
providence
is
enough
for
the
nourishment
of
my
body
;
but
now
when
I
come
to
hear
the
word
,
I
must
look
upon
that
not
only
as
a
thing
appointed
to
work
upon
my
soul
,
and
to
save
my
soul
by
not
as
a
thing
that
hath
any
efficacy
put
into
it
in
a
naturall
way
as
the
other
hath
;
it
s
not
the
nature
of
the
thing
that
carries
such
a
power
in
it
,
but
it
is
the
institution
of
God
,
and
the
Ordinance
of
God
in
it
;
Now
then
,
when
I
come
to
wait
upon
God
in
an
ordinance
for
the
spirituall
good
that
is
beyond
the
vertue
of
any
creature
to
convey
to
me
,
certainly
I
worship
God
,
that
is
a
speciall
part
of
worship
to
wait
upon
God
in
this
way
;
Therefore
in
these
two
respects
the
hearing
of
Gods
word
it
is
a
part
of
the
Worship
of
God
,
and
I
beseech
you
remember
these
two
things
every
time
you
come
to
hear
.
I
come
now
to
give
a
testimony
that
I
am
not
able
to
understand
God
and
the
way
to
eternall
life
of
my self
,
but
I
do
depend
upon
God
for
the
knowledge
of
it
.
And
here
I
come
to
wait
upon
God
for
the
conveyance
of
that
good
to
my
soul
that
is
not
in
the
power
of
any
creature
to
convey
:
Now
I
worship
when
I
do
these
.
But
further
(
you
shall
find
it
more
plain
when
we
come
to
open
how
we
should
sanctifie
Gods
Name
in
the
hearing
of
his
word
)
This
is
divine
service
,
as
much
as
any
service
can
be
performed
.
Heretofore
our
Prelates
and
those
kind
of
men
,
made
all
the
Worship
of
God
to
be
in
their
Divine
Service
(
as
they
call
it
)
which
was
of
their
own
inventions
,
and
made
light
of
the
preaching
or
hearing
of
the
Word
,
but
the
Word
is
a
great
part
of
that
divine
service
that
God
requires
of
us
in
his
Worship
,
and
in
it
you
do
tender
up
your
homage
to
God
;
You
therefore
must
not
only
when
you
come
to
hear
,
think
,
I
come
to
get
something
,
I
come
to
understand
more
then
I
did
,
and
to
hear
such
a
mans
parts
,
and
the
like
,
but
remember
you
come
to
tender
up
your
homage
to
God
,
to
sit
at
Gods
feet
and
there
to
professe
your
subjection
to
him
:
That
is
one
end
of
your
coming
to
hear
sermons
Now
then
you
will
say
,
What
should
be
done
in
the
hearing
Gods
Word
,
so
as
Gods
Name
may
be
Sanctified
?
For
that
as
we
opened
in
the
generall
,
that
in
the
duties
of
Gods
Worship
there
must
be
preparation
,
and
then
an
answerable
behaviour
of
the
soul
.
So
here
there
must
first
●e
a
preparation
of
the
soul
to
this
work
,
and
then
an
answerable
behaviour
of
the
soul
in
it
.
1
There
must
be
a
preparation
of
the
Soul
,
so
as
when
you
come
to
hear
,
you
may
with
all
readinesse
receive
the
Word
;
the
soul
must
be
made
ready
,
in
Act.
17.
11.
there
it
is
said
,
These
were
more
noble
then
those
of
Thessalonica
,
in
that
they
received
the
Word
with
all
readinesse
of
mind
:
The
word
is
,
with
all
A●aerity
,
as
well
as
readinesse
:
their
minds
were
in
a
fit
preparation
to
receive
the
word
:
and
the
text
saith
,
They
were
more
noble
:
The
word
that
s
translated
more
noble
,
it
signifie
Better
bred
,
for
I
do
not
take
this
scripture
,
as
if
it
were
meant
only
of
men
that
were
Earls
or
Lords
,
that
did
thus
receive
the
Word
with
readinesse
,
but
they
were
of
a
more
noble
disposition
,
They
were
well
bred
men
,
so
the
Greek
word
signifies
.
A
man
some
times
preaching
to
a
company
of
rude
people
that
never
had
any
good
breeding
,
they
will
behave
themselves
rudely
,
they
slight
the
word
,
and
like
the
Swine
,
regard
Acorns
rather
then
Pearls
:
And
the
word
is
seldome
so
profitable
to
a
company
of
rude
people
that
have
no
breeding
at
all
;
but
now
there
is
more
hopes
to
Preach
to
men
that
have
breeding
:
Men
that
are
exercised
in
Arts
and
Sciences
,
and
have
some
understanding
,
and
so
some
ingenuity
in
them
,
they
will
hearken
to
reason
.
Now
there
is
a
great
deal
of
spiritual
reason
in
the
word
,
there
is
a
great
deal
to
convince
men
that
are
but
rationall
men
;
let
a
man
be
but
a
rationall
man
and
willing
to
attend
to
the
word
,
I
say
there
is
a
great
deal
of
reason
to
convince
him
in
it
,
and
it
is
a
sign
of
good
breeding
,
of
men
of
ingenuity
to
be
willing
to
hear
the
Word
,
Who
are
those
in
a
parish
that
so
disregard
the
word
as
not
to
hear
it
,
but
the
ruder
sort
?
There
are
many
I
confesse
that
are
men
of
parts
perhaps
the
word
doth
not
prevaile
with
their
hearts
to
convert
them
;
yet
if
they
have
any
good
breeding
at
all
,
if
the
Word
be
preached
in
a
convincing
way
,
so
that
they
see
there
is
pains
taken
,
and
preached
as
the
word
of
God
to
them
,
they
will
vouch
safe
their
presence
at
least
:
but
the
rude
multitude
that
know
nothing
at
all
,
they
had
rather
be
in
Ale-houses
drinking
and
swilling
they
never
care
to
hear
the
word
,
as
in
such
a
place
as
this
there
are
very
few
of
your
miserable
poor
people
that
come
to
hear
the
Word●
What
place
is
there
fuller
of
miserable
poor
people
then
this
place
is
and
yet
what
a
poor
appearance
is
thereof
such
people
at
the
hearing
of
the
Word
?
But
now
those
that
have
any
ingenuity
in
them
at
all
,
or
any
breeding
(
for
so
the
word
is
)
they
will
receive
the
word
with
readinesse
:
But
this
breeding
here
spoken
of
,
was
a
little
higher
then
naturall
breeding
;
They
were
spiritually
noble
,
&
so
they
had
a
readiness
in
their
hearts
in
receiving
the
word
.
Now
this
readinesse
of
heart
in
receiving
the
Word
consists
in
these
particulars
:
First
,
When
you
come
to
hear
the
Word
,
if
you
would
Sanctifie
Gods
Name
,
you
must
possesse
your
souls
with
what
it
is
that
you
are
going
to
hear
,
That
what
you
are
to
hear
is
the
Word
of
God
,
That
it
is
not
the
speaking
of
a
man
that
you
are
going
to
attend
upon
:
but
that
you
are
now
going
to
attend
upon
God
,
and
to
hear
the
word
of
the
eternall
God
.
Possesse
your
souls
with
this
;
you
will
never
sanctifie
Gods
Name
else
in
the
hearing
of
his
Word
;
therefore
you
find
that
the
Apostle
writing
to
the
Thessalonians
,
he
gives
them
the
reason
why
the
word
did
them
so
much
good
as
it
did
:
It
was
because
they
did
hear
it
as
the
word
of
God
1
Thess.
2.
13.
For
this
cause
also
(
saith
he
)
thank
we
God
without
ceasing
,
because
when
ye
received
the
word
of
God
,
which
ye
heard
of
us
,
ye
received
it
not
as
the
word
of
men
,
but
(
as
it
is
in
truth
)
the
word
of
God
,
which
effectually
worketh
also
in
you
that
beleeve
,
Mark
,
so
it
came
effectually
to
work
,
because
they
received
it
as
the
word
of
God
;
many
times
you
will
say
,
Come
,
let
us
go
hear
such
a
man
preach
;
Oh
no
,
let
us
go
hear
Christ
preach
,
for
as
it
doth
concern
the
Ministers
of
God
that
they
preach
not
themselves
,
but
that
Christ
should
preach
in
them
:
So
it
concerns
you
that
hear
,
not
to
come
to
hear
this
man
or
that
man
,
but
to
come
to
hear
Jesus
Christ
.
We
as
the
Ambassadors
of
Christ
do
beseech
you
,
saith
the
Apostle
.
2
Possesse
your
hearts
likewise
with
this
consideration
,
that
I
come
to
heare
the
word
as
an
ordinance
appointed
by
God
to
convey
spiritual
good
to
my
soule
,
and
this
is
a
very
usefull
consideration
,
and
especially
it
concernes
men
of
understanding
and
parts
for
the
helping
of
them
to
heare
.
For
men
that
are
of
understanding
and
parts
,
when
they
come
to
heare
this
temptation
is
ready
to
come
upon
them
,
that
except
they
hear
some
new
thing
that
they
did
not
understand
before
wherefore
should
they
come
?
I
am
able
to
understand
as
much
in
such
a
point
as
can
be
said
:
And
when
I
have
come
and
heard
many
times
,
I
have
heard
but
that
I
knew
before
,
and
upon
that
they
think
there
is
no
use
of
coming
to
hear
:
Now
this
is
a
great
mistake
,
when
you
come
to
hear
the
word
,
you
do
not
come
alwaies
to
hear
what
you
did
not
know
,
it
may
be
sometimes
God
may
dart
in
some
thing
that
you
did
not
think
of
before
,
or
so
fully
understand
,
but
suppose
it
be
not
so
,
you
are
to
come
to
it
as
an
ordinance
of
God
for
the
conveyance
of
spirituall
good
to
your
soules
.
You
will
say
.
Cannot
we
sit
at
home
and
read
a
Sermon
?
But
hath
God
appointed
that
the
great
ordinance
for
the
converting
and
the
edifying
of
soules
in
the
way
to
eternal
life
?
True
,
there
is
some
use
of
it
,
but
the
great
ordinance
is
the
preaching
of
the
word
,
faith
comes
by
hearing
,
the
Scripture
saith
,
and
never
by
reading
,
So
that
though
when
you
come
to
hear
,
you
do
not
hear
that
which
you
heard
not
before
,
yet
you
come
to
attend
upon
this
ordinance
for
the
conveyance
of
some
Spirituall
good
that
it
may
be
hath
not
bin
conveyed
before
,
or
in
a
further
degree
then
it
hath
bin
conveyed
before
,
And
so
you
should
come
to
hear
the
word
with
your
hearts
possest
with
that
meditation
,
that
it
is
the
word
of
God
,
and
the
great
ordinance
that
God
hath
appointed
for
the
conveyance
of
Spiritual
good
.
So
that
I
come
now
in
obedience
to
God
,
and
in
this
do
I
testifie
my
respect
to
God
,
that
I
will
attend
upon
this
ordinance
of
his
for
the
conveyance
of
Spirituall
good
to
me
,
and
although
I
may
think
that
this
or
the
other
means
may
do
the
deed
as
well
,
yet
because
God
hath
appointed
this
to
be
his
ordinance
,
therefore
in
obedience
to
him
I
will
attend
upon
this
means
rather
then
upon
other
means
,
as
you
know
Naaman
he
thought
the
other
waters
would
have
bin
as
good
as
the
waters
of
Jordan
to
have
heal'd
him
,
but
if
God
will
appoint
him
the
waters
of
Jordan
that
they
should
heal
him
rather
then
other
waters
he
must
wash
there
;
No
question
but
other
waters
had
as
much
naturall
vertue
in
them
as
they
had
,
but
because
the
waters
of
Jordan
were
the
ordinance
that
God
for
that
time
had
appointed
to
cure
his
Leprosie
withall
,
he
must
come
and
wash
in
those
waters
rather
then
in
any
other
,
So
because
preaching
of
the
word
is
the
great
ordinance
that
God
hath
appointed
for
to
convay
himselfe
by
,
therefore
he
doth
require
that
thou
shouldest
shew
thy
respect
to
him
,
so
far
as
to
attend
upon
him
in
this
ordinance
.
2
The
Second
thing
that
is
to
be
done
in
way
of
preparation
,
it
is
to
plow
up
the
fallow
ground
of
your
hearts
,
and
not
to
sowe
amongst
thornes
,
as
you
have
it
in
Jer.
4.
3.
and
so
in
Ho●
10.
The
word
of
God
you
know
is
compared
to
seed
in
that
parable
of
Christ
in
Mar.
13.
And
an
Auditory
is
compared
to
the
ground
,
I
suppose
you
are
al
aquainted
with
that
parable
of
the
sower
,
that
it
is
to
set
out
the
ministry
of
the
word
,
and
what
fruit
it
hath
upon
the
hearts
of
men
,
a
congregation
is
like
the
field
,
and
a
minister
preaching
is
like
the
sower
that
sows
the
seed
in
the
field
:
He
knows
not
which
truth
whether
that
or
the
other
will
prosper
,
the
seed
being
sowed
in
some
part
of
the
ground
it
is
lost
,
and
in
another
part
it
grows
;
so
in
one
●ew
the
seed
of
the
word
is
lost
,
and
in
another
●ew
it
grows
up
:
But
now
if
people
that
are
compared
to
the
ground
would
so
hear
the
word
as
Gods
name
may
be
sanctified
in
it
,
their
hearts
must
be
plowed
●as
if
one
should
sow
seed
upon
green
soil
,
sow
it
in
the
fields
upon
green
grasse
,
what
would
become
of
it
?
The
ground
must
first
be
plowed
for
the
preparation
of
the
seed
But
you
will
say
,
what
is
the
meaning
of
the
plowing
of
our
hearts
for
the
preparation
of
the
word
?
The
meaning
is
nothing
else
but
this
The
work
of
humiliation
,
the
humbling
of
the
soul
before
the
Lord
when
it
doth
come
to
hear
Gods
word
.
Humble
it
in
these
two
regards
.
First
be
humbled
for
your
ignorance
that
you
know
so
little
of
Gods
mind
as
you
do
.
Secondly
be
humbled
for
all
the
sinfulnesse
of
your
hearts
,
be
senceable
of
the
sinfulnesse
and
wretchednesse
of
your
hearts
and
the
miserable
condition
that
you
are
in
,
if
you
can
get
your
hearts
broken
with
the
sence
of
your
sin
and
misery
,
and
come
so
to
hear
the
word
,
it
is
very
like
the
word
may
be
of
mighty
use
,
and
Gods
name
may
be
very
much
Sanctified
in
your
hearing
of
the
word
.
You
will
say
,
Must
we
plow
up
our
hearts
before
we
come
to
hear
?
It
must
be
the
word
that
must
plow
us
,
the
word
is
the
plow
,
and
so
the
Ministers
of
God
are
compared
to
plowmen
in
the
word
,
he
that
puts
his
hand
to
the
plow
and
looks
back
is
not
fit
for
the
Kingdom
of
heaven
.
It
is
true
,
it
cannot
be
expected
that
the
heart
should
be
throughly
plowed
as
it
ought
but
by
the
word
,
therefore
at
the
first
coming
to
hear
there
is
not
hope
that
men
will
Sanctifie
Gods
name
till
the
word
gets
in
to
plow
them
,
and
so
by
geting
at
one
time
into
their
hearts
they
come
to
be
prepared
for
hearing
at
another
time
.
And
yet
some
what
may
be
done
before
by
that
natural
knowledg
that
men
have
they
may
come
to
know
themselves
to
be
sinners
,
and
come
to
understand
themselves
to
be
very
weak
and
ignorant
by
some
knowledg
that
they
may
have
by
the
works
of
God
,
and
by
conferrence
with
others
,
and
by
reading
and
the
like
,
and
so
they
may
in
some
measure
come
to
have
their
hearts
to
be
humbled
.
And
it
is
good
to
make
use
of
these
to
humble
the
heart
,
but
now
,
You
that
have
heard
the
word
often
,
and
yet
have
not
Sanctified
Gods
name
,
there
be
truths
that
you
have
heard
heretofore
,
that
if
you
had
made
use
of
in
private
to
have
,
plowed
up
your
hearts
,
they
would
have
prepared
your
hearts
for
the
next
time
in
hearing
of
the
word
,
If
therefore
you
would
hear
the
word
with
a
great
deal
more
profit
then
formerly
,
your
hearts
must
be
plowed
by
humiliation
.
2
Secondly
,
the
heart
must
be
plowed
by
labouring
to
get
out
those
thorns
that
are
in
the
heart
,
those
lusts
that
grow
deep
in
the
heart
as
thorns
grow
in
the
ground
:
labour
to
pluck
them
out
,
that
is
,
when
thou
comest
to
hear
the
word
get
thy
heart
into
that
frame
,
as
to
be
willing
to
professe
against
every
known
sin
that
thou
hast
found
in
thy
heart
,
labour
to
find
out
those
lusts
that
are
in
thy
heart
and
then
professe
against
them
,
that
thou
art
willing
to
have
them
to
be
rooted
out
of
thy
heart
,
if
men
and
women
would
but
do
thus
when
they
come
to
hear
,
that
God
might
see
this
in
them
,
that
they
have
before
they
come
profest
against
every
known
sin
,
This
would
be
an
excellent
thing
indeed
.
3
Again
in
the
third
place
which
will
follow
from
hence
,
When
thou
comest
to
hear
the
word
,
come
with
a
Resolution
to
yeeld
to
what
ever
God
shall
reveal
to
be
his
mind
,
I
am
now
going
to
hear
thy
word
oh
Lord
,
to
wait
upon
thee
,
to
know
what
thou
hast
to
say
to
me
:
And
thou
that
art
the
searcher
of
the
secrets
of
all
hearts
,
Thou
knowest
that
I
go
with
such
a
resolution
to
yeeld
up
my self
to
every
truth
of
thine
,
How
would
the
name
of
God
be
Sanctified
if
you
did
thus
come
to
hear
the
word
.
If
you
did
come
with
such
a
resolution
,
Job
.
32.
34.
That
which
I
know
not
teach
th●u
me
,
and
if
I
have
done
iniquity
,
I
will
do
no
more
.
In
Isa.
2.
3.
you
have
a
prophesie
of
the
Centils
how
they
should
come
to
the
word
,
And
many
people
shall
go
and
say
,
Comeye
,
and
let
us
go
up
to
the
mountain
of
the
Lord
to
the
house
of
the
God
of
Jacob
,
and
he
will
teach
us
of
his
waies
,
and
we
will
walk
in
his
paths
:
Here
is
a
blessed
disposition
when
you
come
to
hear
the
word
,
Some
of
you
come
together
in
streets
and
lanes
,
and
over
the
fields
,
when
you
come
together
,
and
meet
one
with
another
as
you
walk
over
the
fields
,
make
use
of
this
text
,
Oh
that
this
prophesie
might
be
fulfilled
in
your
coming
over
the
fields
every
Lords
day
morning
and
at
other
times
,
that
you
would
say
one
to
another
,
or
when
you
call
one
upon
another
to
go
to
hear
,
Come
let
us
go
up
to
the
house
of
the
Lord
and
he
will
teach
us
of
his
waies
and
we
will
walk
in
his
paths
.
We
are
resolved
that
whatever
the
Lord
shall
teach
us
to
be
his
waies
we
will
submit
unto
it
.
This
is
a
due
preparation
of
the
heart
for
the
Sanctifying
of
Gods
name
in
the
hearing
of
his
word
.
4
When
you
come
to
hear
the
word
come
with
longing
desires
after
the
word
,
come
with
an
appetite
to
it
.
As
in
1
Pet.
2.
2.
As
new
born
babes
desire
the
sincear
milk
of
the
word
that
you
may
grow
thereby
.
Do
it
as
new
born
babes
,
Now
you
know
little
babes
they
do
not
desire
milk
to
play
withall
but
only
to
nourish
them
:
Children
of
three
or
four
yeers
old
,
they
may
desire
milk
to
play
with
but
new
born
babes
never
care
for
it
but
when
they
are
hungry
to
nourish
them
,
And
so
it
is
true
,
many
come
to
hear
the
word
to
play
with
it
,
But
now
you
should
come
to
hear
the
word
as
new
born
babes
,
with
a
hungring
desire
after
the
word
that
your
Souls
may
be
nourished
thereby
.
That
were
excellent
if
every
Lords
day
,
and
at
other
daies
you
did
come
as
hungry
to
the
word
as
ever
you
went
to
your
dinner
or
supper
,
The
word
of
God
should
be
to
you
more
then
your
appointed
food
,
And
then
you
are
like
to
grow
by
it
and
to
Sanctifie
Gods
name
in
it
.
5
Pray
before
hand
,
that
God
would
open
thine
eyes
,
and
open
thine
heart
,
and
accompany
his
word
,
thus
did
David
,
Open
mine
eyes
O
Lord
,
that
I
may
understand
the
wonders
of
thy
Law
.
And
you
know
what
is
said
of
Lydia
,
The
Lord
opened
her
heart
to
attend
to
the
word
that
was
spoken
:
Now
seeing
it
is
an
Ordinance
thou
doest
expect
more
good
from
,
then
what
it self
of
its
own
nature
is
able
to
convey
;
thou
hadest
need
to
Pray
,
Lord
I
go
to
such
an
Ordinance
of
thine
,
and
I
know
there
is
no
effi●acy
in
its
self
,
it
is
not
able
to
reach
to
such
effects
as
I
expect
that
is
,
to
have
my
heart
spoken
too
,
and
quickned
,
and
to
have
mine
eyes
opened
,
but
O
Lord
open
mine
eyes
and
open
mine
heart
Lord
my
heart
naturally
is
lockt
up
against
thy
Word
,
there
are
such
wards
in
my
heart
,
that
except
thou
a●t
pleased
to
put
in
a
key
that
may
fit
my
heart
,
it
will
never
open
;
Man
he
is
not
able
to
know
my
heart
,
and
therefore
he
cannot
fit
a
key
to
answer
every
ward
,
to
resolve
every
doubt
,
to
silence
every
objection
but
Lord
thou
canst
do
it
:
Do
thou
Lord
therefore
fit
thy
word
this
day
that
may
meet
with
my
heart
Lord
,
I
have
gone
often
to
thy
Word
,
and
the
key
hath
stuck
in
it
and
it
hath
not
opened
;
but
Lord
,
if
thou
wouldest
but
fit
it
and
turn
it
with
thine
own
hand
,
my
heart
would
open
.
Oh
come
with
such
a
praying
heart
to
the
Word
,
and
thereby
shalt
thou
sanctifie
the
Name
of
God
in
hearing
his
Word
,
this
is
to
come
to
the
Word
,
as
to
the
Word
of
God
,
you
must
not
come
to
the
hearing
of
the
Word
as
to
hear
a
speech
or
an
oration
,
but
come
in
such
a
preparation
as
this
is
,
and
so
I
say
God
will
be
glorified
,
and
you
will
be
profited
The
next
thing
is
,
what
should
be
the
behaviour
of
the
Soul
in
the
Sanctifying
Gods
Name
in
the
Word
when
it
is
come
,
Now
to
that
there
are
these
particulars
:
1
First
there
must
be
a
carefull
attention
unto
the
Word
,
you
must
set
your
hearts
unto
it
,
as
Moses
in
Deut.
32.
46
he
said
unto
the
people
.
Set
your
hearts
unto
all
the
words
which
I
testifie
among
you
this
day
,
which
you
shall
command
your
Children
to
observe
to
do
,
for
it
is
not
a
vain
thing
for
you
,
because
it
is
your
life
.
Set
your
hearts
to
it
,
for
it
is
not
a
vain
thing
,
it
is
your
life
;
when
you
come
to
hear
the
word
give
diligent
attention
to
what
you
hear
.
In
Act.
3.
6.
it
is
said
,
The
people
with
one
accord
gave
heed
unto
those
things
which
Philip
spake
.
They
gate
heed
,
The
word
is
used
often
in
Scripture
,
sometimes
it
is
used
for
to
beware
of
a
thing
,
Beware
of
the
leven
of
the
Pharisees
,
Beware
of
them
;
as
a
man
when
he
sees
an
enemy
and
is
aware
of
him
,
he
is
very
diligent
to
observe
how
to
avoid
him
;
So
there
should
be
as
much
diligence
to
get
good
by
the
Word
,
as
one
would
be
diligent
to
avoid
any
danger
whatsoever
,
And
the
word
signifies
sometimes
to
give
such
heed
as
a
Disciple
gives
unto
his
Master
,
so
they
gave
heed
to
the
Word
.
So
in
Prov.
2.
1
,
2.
My
Son
,
if
thou
wilt
receive
my
words
and
hide
my
commandments
with
thee
,
so
that
thou
incline
thine
eare
unto
wisdome
:
We
must
diligently
attend
,
and
not
to
suffer
our
eyes
&
our
thoughts
to
be
wandring
,
but
diligently
attend
to
what
is
said
:
My
Brethren
,
there
is
all
things
that
may
challenge
attention
in
the
Word
.
What
would
make
you
to
attend
to
any
thing
?
First
if
he
that
speaks
were
much
above
you
If
it
were
a
great
Prince
,
or
Lord
that
spake
to
you
,
then
you
would
attend
Now
,
though
it
is
true
,
it
is
but
a
man
,
that
it
may
be
,
is
inferiour
to
most
of
you
,
that
speaks
,
yet
know
in
him
it
is
the
Lord
of
heaven
and
earth
that
speaks
to
you
:
And
so
you
know
what
Christ
saith
,
He
that
heareth
you
heareth
me
:
So
though
you
would
not
attend
in
respect
of
the
Messenger
so
much
,
yet
as
it
is
the
Son
of
God
that
is
speaking
to
you
,
it
may
challenge
your
attention
.
This
day
if
you
should
hear
a
voice
out
of
the
clouds
from
heaven
speaking
to
you
,
would
you
not
then
listen
?
the
truth
is
,
we
should
listen
as
much
to
the
voice
of
God
in
the
Ministery
of
his
Word
,
as
if
so
be
that
the
Lord
should
spake
out
of
the
clouds
to
us
.
And
I
will
give
you
a
Scripture
for
that
,
that
the
voice
of
God
in
his
Word
should
be
as
much
regarded
of
you
,
as
if
God
should
speak
from
heaven
to
you
by
an
audible
voice
out
of
the
clouds
.
In
2
Pet.
1.
18
,
19.
This
voice
which
came
from
heaven
we
heard
,
when
we
were
with
him
in
the
holy
●ount
.
But
mark
,
in
vers.
19.
We
have
also
a
mere
sure
Word
of
Prophesie
whereunto
ye
do
well
that
ye
take
heed
.
Mark
;
We
heard
a
voice
from
heaven
,
saith
Peter
,
yea
but
we
have
a
more
sure
word
of
Prophesie
whereunto
ye
do
well
that
ye
take
heed
.
There
was
a
voice
from
heaven
spake
,
you
will
say
,
If
we
had
heard
that
voice
,
we
would
have
given
heed
to
that
,
saith
the
Apostle
,
You
have
a
more
sure
word
of
Prophesie
:
Now
prophesie
in
Scripture
is
taken
for
preaching
,
Dispise
not
Prophesie
:
As
if
the
Holy
Ghost
should
say
,
You
must
have
regard
to
the
word
of
Prophesie
as
you
would
have
regard
to
any
voice
from
heaven
:
Suppose
an
Angel
should
come
and
speak
to
you
,
would
not
you
attend
to
him
?
then
whatsoever
thoughts
you
had
,
they
would
be
taken
off
,
for
there
is
an
Angel
that
is
come
down
from
heaven
to
speak
:
Now
mark
what
is
said
in
Heb.
1.
1.
God
who
at
sundry
times
,
and
in
divers
manners
spake
in
times
past
to
the
Fathers
by
the
Prophets
,
hath
in
these
last
daies
spoken
unto
us
by
his
Son
,
whom
he
hath
appointed
heir
of
all
things
,
by
whom
also
he
made
the
worlds
.
And
then
in
vers.
3.
he
describes
his
Son
,
And
being
made
so
much
better
then
the
Angels
,
as
he
hath
by
inheritance
obtained
a
more
excellent
name
then
they
:
If
a
Prophet
should
come
and
speak
,
that
is
not
so
much
as
if
the
Son
of
God
comes
;
no
nor
as
if
an
Angel
should
come
,
for
Jesus
Christ
hath
obtained
a
more
excellent
name
then
the
Angels
,
and
it
is
Christ
that
is
in
the
Ministry
of
his
Word
,
He
that
heareth
you
heareth
me
.
2
Secondly
,
That
which
would
cause
attention
,
is
the
greatnes
of
the
matter
propounded
:
It
is
true
,
if
a
man
should
speak
of
some
flight
and
vain
things
,
there
need
not
so
much
attention
.
My
Brethren
,
the
matters
in
the
Word
are
the
great
things
of
God
,
it
is
the
voice
of
God
,
the
great
Mysteries
of
godlinesse
,
those
deep
things
that
the
Angels
themselves
desire
to
pry
into
;
Yea
the
Angels
themselves
by
the
Churches
they
come
to
have
the
knowledge
of
the
Mysteries
of
God
.
I
make
no
question
but
in
the
Ministery
of
the
Word
among
the
Churches
the
Angels
they
attend
and
come
to
some
knowledge
in
the
Mysteries
of
godlinesse
;
for
so
the
Scripture
saith
,
That
they
have
it
by
the
Churches
,
there
the
greatest
things
of
Gods
will
,
the
greatest
Counsels
of
God
that
were
kept
hid
from
all
eternity
,
are
opened
to
you
in
the
Ministry
of
the
Word
:
We
do
not
come
to
tell
you
tales
,
and
the
conceits
of
men
,
but
to
open
the
great
counsels
of
God
,
wherein
the
depth
of
the
wisdome
of
God
comes
to
be
revealed
to
the
children
of
men
,
and
therefore
this
cals
for
attention
.
3
Thirdly
,
Suppose
they
be
great
things
,
yet
if
they
do
not
so
much
concern
us
,
there
is
no
such
great
reason
of
attention
,
therefore
in
the
Third
place
,
That
which
we
speak
,
it
is
your
life
;
it
is
that
concerns
your
Souls
and
eternall
estates
:
Your
Souls
and
everlasting
estates
do
lie
upon
the
Ministery
of
the
Word
,
if
that
be
made
effectuall
to
you
,
you
are
sav'd
:
if
that
be
not
made
effectuall
to
you
,
you
are
damn'd
and
undone
for
ever
.
If
we
should
come
to
tell
you
of
something
whereby
you
might
get
some
good
bargain
,
or
of
a
way
how
to
get
great
riches
,
I
make
no
question
but
you
would
rise
though
it
were
a
cold
or
rainy
morning
:
But
know
when
you
are
called
to
hear
the
Word
you
are
called
to
hear
that
which
may
do
you
good
for
ever
,
that
for
which
you
may
blesse
God
for
to
all
eternity
with
the
Angels
and
Saints
in
the
highest
heavens
.
If
they
be
such
things
of
so
great
concernment
,
then
there
had
need
be
a
great
attention
:
You
know
what
Christ
said
to
Martha
when
she
was
troubled
about
his
entertainment
L●●k
10.
41.
Martha
Martha
,
thou
art
carefull
and
troubled
al●o
t●m●ry
things
,
but
one
thing
is
needfull
,
and
Mary
hath
〈◊〉
that
good
part
which
shall
not
be
taken
away
from
her
.
What
did
Mary
choose
?
It
was
this
,
That
she
did
diligently
attend
upon
Jesus
Christ
to
hear
the
word
from
his
own
mouth
,
when
Martha
was
busied
in
the
house
to
provide
for
his
entertainment
but
it
is
a
better
thing
to
attend
upon
the
word
then
to
entertain
Christ
in
your
houses
:
You
that
are
of
loving
dispositions
,
that
if
a
good
Minister
shall
come
to
your
houses
,
or
a
good
Christian
,
that
you
see
but
the
Image
of
Christ
in
your
hearts
spring
within
you
,
and
you
will
do
any
thing
to
entertain
them
:
Well
,
but
what
if
Jesus
Christ
should
come
,
if
you
knew
that
such
a
man
that
came
within
your
doors
were
the
Son
of
God
,
how
would
you
bestir
your selves
to
entertain
him
?
But
know
,
it
is
a
more
acceptable
service
to
Jesus
Christ
to
attend
upon
his
word
then
to
provide
for
him
in
your
houses
And
there
is
great
reason
to
,
that
we
should
be
diligent
in
drawing
nigh
to
the
word
,
and
give
eare
unto
it
;
because
you
find
that
the
Lord
doth
expresse
himself
in
the
Scripture
,
how
he
gives
eare
to
us
when
we
speak
to
him
.
God
is
said
to
incline
his
eare
,
sometimes
to
open
his
eare
,
sometimes
to
bow
his
eare
,
sometimes
to
cause
his
eare
to
hear
,
and
divers
such
expressions
there
are
to
that
purpose
.
Now
if
God
when
we
that
are
poor
wretches
speak
to
him
,
shall
bow
his
eare
bend
his
eare
open
his
eare
,
cause
his
eare
to
hear
,
much
more
should
we
when
we
come
to
attend
upon
him
.
2
Secondly
as
there
must
be
attending
to
the
word
of
God
,
so
there
must
be
an
opening
of
the
heart
to
receive
what
God
speaks
to
you
,
it
is
true
,
it
is
the
work
of
God
to
open
the
heart
,
but
God
works
upon
men
as
upon
rationall
creaturs
and
he
makes
you
to
be
active
in
opening
your
hearts
,
so
that
when
you
have
any
truth
come
to
be
revealed
,
you
should
open
your
understandings
,
your
conscience
,
and
will
,
and
affections
,
Oh
Lord
thy
truth
which
thou
art
presenting
here
to
my
Soul
at
this
time
let
it
come
in
,
let
me
receive
it
,
as
the
expression
is
in
Prov.
2
1.
My
Son
,
if
thou
wilt
receive
my
words
and
then
in
v.
10.
When
wisdom
entereth
into
thy
heart
:
The
words
of
wisdom
the
words
of
God
,
they
must
enter
into
the
heart
,
get
in
;
it
may
be
they
get
into
thy
eare
,
but
that
's
not
enough
,
they
must
get
into
thy
heart
,
in
Joh
8.
37.
There
Christ
complains
that
his
word
had
no
place
in
them
,
that
's
a
sad
thing
when
the
word
of
God
shall
have
no
place
in
the
heart
.
If
a
temptation
to
sin
comes
,
that
hath
a
place
in
the
heart
,
but
when
the
Word
comes
that
hath
no
place
in
the
heart
;
I
say
,
it
is
a
very
sad
thing
that
we
can
find
no
room
for
the
Word
;
we
should
get
room
for
the
Word
,
Open
ye
gates
,
Stand
open
ye
everlasting
doors
,
that
the
King
of
Glory
may
come
in
:
Know
that
when
you
come
to
hear
the
Word
,
the
Lord
is
knocking
at
the
doors
of
your
hearts
;
have
not
you
felt
it
sometimes
?
Open
,
O
open
the
doors
,
let
all
be
opened
to
receive
the
Word
into
your
hearts
.
That
is
the
Second
thing
for
the
behaviour
of
the
Soul
in
hearing
.
3
The
third
thing
is
the
carefull
applying
of
the
word
,
so
in
Pro.
2.
2.
There
must
be
an
applying
of
the
heart
to
the
word
,
and
an
applying
of
the
word
unto
the
heart
.
All
action
is
by
an
application
of
the
thing
that
doth
act
unto
the
subject
,
there
must
be
an
application
of
the
word
to
thy
soul
,
as
now
,
suppose
thou
comest
to
hear
the
word
,
and
thou
hearest
of
some
sin
,
that
it
may
be
thou
knowest
thou
art
guilty
of
,
take
the
word
and
lay
it
to
thy
heart
and
say
,
The
Lord
hath
met
with
my
soul
this
day
,
the
Lord
hath
spoken
to
me
,
to
the
end
that
I
might
be
humbled
for
this
sin
,
and
the
other
sin
that
my
Conscience
tels
me
I
am
guilty
of
,
So
,
doth
the
Lord
put
thee
upon
a
duty
that
concerns
thee
?
acknowledge
this
,
the
Lord
hath
spoken
to
me
this
day
and
put
me
upon
the
reformation
of
my
family
,
and
the
reformation
of
my
own
heart
.
Is
there
a
word
presented
?
apply
that
,
and
let
not
the
trouble
of
thy
heart
cause
thee
to
cast
off
that
word
that
God
hath
spoken
to
thee
;
The
application
of
the
word
to
the
heart
it
is
of
marvelons
use
,
and
it
concerns
not
only
Ministers
in
general
to
lay
before
people
the
doctrine
of
the
Gospel
but
to
aply
it
,
And
know
that
it
concerns
you
as
well
as
Ministrs
to
apply
it
;
And
not
only
when
they
come
to
that
that
is
called
use
,
but
all
the
way
in
the
opening
of
the
word
,
it
concerns
you
all
to
apply
it
to
your
own
souls
,
and
to
consider
how
doth
it
concern
me
in
particular
?
My
brethren
there
is
no
such
way
to
honour
God
,
or
get
good
to
your
owne
souls
,
as
the
application
of
the
word
unto
your selves
.
As
a
man
that
is
asleep
if
there
be
annoise
made
it
will
not
awake
him
so
soon
,
but
come
and
call
him
by
his
name
(
and
say
John
,
or
Thomas
,
)
and
that
will
awake
him
sooner
then
a
greater
noise
will
;
So
,
when
the
word
makes
a
noise
when
it
is
delivered
only
in
the
general
,
men
take
little
notice
of
it
,
but
when
the
word
comes
particularly
to
the
souls
of
men
,
and
doth
as
it
were
call
them
by
name
,
this
awakens
them
;
now
God
many
times
doth
speak
to
your
hearts
but
you
should
apply
it
,
you
know
the
word
is
compared
to
meat
,
and
it
must
be
applyed
to
the
body
,
Then
do
we
worship
God
in
a
right
way
when
as
we
take
notice
of
Gods
word
as
concerning
us
in
particular
,
as
that
notable
Scripture
that
you
have
in
1
Cor.
14.
25.
Where
there
comes
a
poor
man
into
the
Church
of
God
,
and
hears
Prophesying
,
hears
the
word
opened
,
and
the
text
saith
He
is
convinced
of
all
,
he
is
judged
of
all
,
and
then
in
vers.
25
,
Thus
are
the
secrets
of
his
heart
manifest
and
so
falling
down
on
his
face
he
worships
God
and
reports
that
God
is
in
you
of
a
truth
,
that
is
,
when
the
word
comes
and
meets
with
his
Soul
in
particular
,
that
he
finds
himself
to
be
aim'd
at
by
the
word
,
then
he
worships
God
,
and
saith
that
God
certainly
is
in
them
,
here
's
the
reason
now
that
when
you
come
to
hear
the
word
you
do
not
worship
God
because
you
apply
it
not
to
your selves
,
you
are
ready
to
say
,
This
was
well
spoken
to
such
a
one
,
and
it
concerns
such
a
one
,
but
how
doth
it
concern
thy
soul
in
particular
?
Sometimes
the
Lord
doth
even
force
men
and
women
to
apply
it
whether
they
will
or
no
,
for
that
they
think
the
Minister
speaks
to
them
in
particular
,
and
that
no
body
was
spoken
too
in
the
Congregation
but
themselves
;
This
is
a
Mercy
when
the
Lord
doth
it
unto
you
;
but
it
is
a
greater
Mercy
when
the
Lord
gives
you
a
heart
to
apply
it
to
your selves
,
and
although
it
may
trouble
you
a
little
for
the
present
,
yet
be
willing
to
apply
it
,
and
account
it
a
great
Mercy
from
the
Lord
,
That
the
Lord
will
be
pleased
to
speak
in
particular
to
your
Souls
.
4
Fourthly
,
We
must
mix
Faith
with
the
Word
,
or
otherwise
it
will
do
us
but
little
good
;
Apply
it
and
then
beleeve
it
.
In
Heb.
4.
2.
it
is
said
,
that
The
word
preached
did
not
profit
them
,
not
being
mixed
with
Faith
in
them
that
heard
it
.
Wherefore
there
must
be
a
mixture
of
Faith
,
to
beleeve
the
word
that
the
Lord
brings
unto
you
.
Now
concerning
that
I
le
but
propound
these
few
particulars
;
You
will
say
,
Must
we
beleeve
every
thing
that
is
spoken
?
sometimes
there
are
some
things
spoken
that
we
cannot
tell
how
to
beleeve
?
I
do
not
mean
so
,
to
beleeve
every
thing
meerly
being
spoken
,
for
you
must
take
heed
what
you
hear
,
as
well
as
how
you
hear
;
but
do
thus
much
at
least
.
1
In
the
First
place
,
whatsoever
comes
in
the
name
of
God
to
you
,
(
except
you
know
certainly
it
is
not
according
to
the
written
Word
)
you
owe
so
much
respect
to
it
,
as
to
examine
it
,
at
least
to
try
it
whether
it
be
so
or
no
,
as
it
is
said
of
those
Welbred
men
that
I
spake
of
,
that
they
did
examine
whether
things
were
so
or
no.
Do
not
cast
off
any
thing
presently
that
comes
in
the
Name
of
God
:
Now
any
thing
that
hath
the
broad
Seal
upon
it
,
you
must
not
disobey
:
You
will
say
,
It
may
be
counterfeit
:
but
do
not
disobey
it
till
you
be
sure
it
be
counterfeit
.
Oh
that
men
would
give
but
this
respect
to
all
things
that
they
hear
,
never
to
cast
them
off
till
they
have
examined
and
tryed
whether
they
be
so
or
no.
2
Secondly
,
Do
but
grant
this
respect
to
the
Word
that
is
spoken
to
you
,
as
to
think
thus
,
What
if
all
that
I
hear
spoken
against
my
fin
,
which
laies
open
the
dangerous
condition
that
my
soul
is
in
,
prove
to
be
true
,
what
a
case
were
I
in
then
?
This
hath
been
the
beginning
of
the
conversion
of
many
Souls
,
the
having
but
such
a
thought
as
this
,
It
may
be
things
are
not
so
terrible
as
I
hear
,
but
what
if
they
do
prove
so
?
then
I
am
undone
for
ever
.
Dare
I
venture
my
Soul
and
my
eternal
estate
upon
hopes
that
these
things
are
not
so
bad
as
I
hear
?
I
beleeve
if
you
would
put
your selves
to
it
,
you
would
think
it
a
bold
adventure
,
and
the
comfort
that
any
of
you
have
grounded
upon
this
,
meerly
hoping
that
things
are
not
so
bad
as
you
hear
;
it
is
a
cursed
comfort
that
hath
no
sure
bottome
:
Grant
that
respect
therefore
to
the
word
.
3
Thirdly
consider
this
,
It
may
be
I
do
not
see
cleerly
that
these
things
are
so
which
are
delivered
,
I
do
not
see
enough
to
beleeve
them
now
,
but
what
if
I
were
now
dying
?
What
if
I
were
now
going
to
receive
the
sentence
of
my
eternall
doome
;
would
I
not
then
beleeve
these
things
?
Would
I
not
then
think
what
I
hear
out
of
the
word
to
be
true
?
It
is
an
easie
matter
for
men
to
reject
the
word
while
they
have
their
healths
,
and
prosperity
.
But
if
you
were
to
die
,
and
upon
your
sick
and
death
bed
if
you
saw
the
infinite
ocean
of
eternity
before
you
,
what
would
you
say
then
?
were
the
word
true
yea
or
no
?
would
you
give
beleif
unto
the
suggestions
of
the
Devill
then
?
We
find
it
by
experience
,
That
men
that
could
easily
cast
off
the
word
in
their
healths
,
yet
when
they
have
come
to
ly
upon
their
sick
bed
,
and
death
bed
,
they
found
the
word
true
:
Beleeve
it
now
as
well
as
then
.
4
Consider
,
If
thou
doest
not
beleeve
,
what
a
case
art
thou
in
?
Am
I
worse
then
the
Devils
themselves
?
The
Scripture
tels
me
,
That
the
Devils
beleeve
and
tremble
;
Why
Lord
do
I
come
to
hear
Sermons
,
and
am
I
more
hard
to
beleeve
then
the
very
devils
themselves
?
They
do
beleeve
that
word
that
I
cast
off
,
and
they
tremble
at
it
,
but
my
Soul
is
not
at
all
stirred
,
as
if
there
were
no
reallity
in
such
things
that
have
been
spoken
to
me
.
There
be
other
things
which
may
further
help
us
towards
beleeving
of
the
word
of
God
,
but
these
shall
suffice
:
And
certainly
my
brethren
till
we
come
to
this
to
beleeve
the
word
though
we
should
sit
under
it
many
years
,
it
will
do
us
little
good
,
and
we
shall
never
Sanctifie
the
Name
of
God
in
the
hearing
of
it
.
SERMON
IX
.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
THE
next
thing
for
the
right
behaviour
of
the
Soul
for
Sanctifying
Gods
Name
is
this
,
Jam.
1.
21.
Wherefore
lay
apart
all
filthinesse
,
and
superfluity
of
naughtiness
,
and
receive
with
meekness
the
ingrafted
word
which
is
able
to
save
your
souls
.
Receive
with
meekness
;
The
former
part
of
this
Scripture
I
confesse
concerns
some
what
that
was
before
,
about
the
preparation
of
the
Soul
,
and
we
shall
perhaps
afterwards
in
the
Application
come
to
open
the
former
part
of
this
vers.
Lay
apart
all
filthiness
&
superfluity
of
naughtiness
:
But
only
now
we
quote
the
place
for
this
,
Receive
with
meekness
the
ingrafted
word
which
is
able
to
save
your
souls
.
Let
there
be
a
quietnesse
in
your
Spirits
in
attending
upon
the
word
,
no
hurring
;
There
is
a
twofold
distemper
of
passion
in
many
people
that
is
a
great
hinderance
to
the
profit
of
the
Word
,
and
Sanctifying
Gods
Name
in
hearing
it
.
1
The
First
is
a
distemper
of
Passion
in
those
that
have
some
trouble
of
conscience
in
them
,
they
are
troubled
for
their
fin
,
and
their
Spirits
are
in
a
discontented
froward
humour
because
they
have
not
that
comfort
that
they
do
desire
,
and
therefore
the
Word
of
God
when
it
comes
to
be
preached
to
them
,
if
it
doth
not
every
way
suit
with
their
hearts
,
and
if
they
do
not
find
present
comfort
by
it
,
their
Spirits
are
in
a
distemper
and
frowardnesse
,
and
cast
it
off
;
and
if
at
any
time
there
be
never
such
comfortable
things
spoken
in
the
word
,
yet
there
is
an
anger
in
their
spirits
because
they
are
not
able
to
apply
the
Word
to
themselves
,
and
they
think
,
This
doth
not
concern
me
:
now
there
should
be
meeknesse
of
Spirit
in
those
that
are
in
trouble
of
conscience
above
all
;
they
should
quietly
attend
upon
the
Word
,
and
wait
for
the
time
that
God
will
speak
peace
to
their
consciences
:
And
if
I
cannot
find
the
Word
suitable
to
me
at
this
time
,
yet
I
may
at
another
time
:
let
me
atend
with
meeknes
,
let
me
receive
everything
with
meeknesse
the
Word
is
above
me
,
and
if
ever
I
have
good
,
it
must
be
by
the
word
at
last
.
It
doeth
much
concern
those
that
are
in
trouble
of
Conscience
to
have
meeke
Spirits
.
2
There
is
another
distemper
in
others
and
that
is
worse
;
that
is
,
Such
as
when
they
find
the
word
come
neer
unto
them
,
relating
those
sins
that
their
consciences
tels
them
they
are
guilty
of
,
their
hearts
rise
against
God
,
and
his
Word
,
and
Ministers
too
:
Because
it
would
pluck
away
some
beloved
corruption
,
because
it
rebukes
them
for
some
haunt
of
evill
,
some
distemper
of
heart
that
they
have
been
or
are
guilty
of
,
it
puts
a
shame
upon
them
,
and
therefore
their
hearts
do
rise
against
it
.
It
is
a
dreadfull
thing
to
have
the
heart
rise
against
the
Word
.
As
we
read
of
that
froward
Prince
Jehoiakim
in
the
Prophesie
of
Jeremiah
,
that
when
the
Roll
was
read
in
his
hearing
,
sitting
in
the
winter
time
by
a
great
fire
,
he
tooke
a
penknife
and
cut
it
a
pieces
and
threw
it
into
the
fire
in
anger
;
and
I
have
read
that
the
Jewes
kept
a
Fast
every
year
to
mourne
for
that
great
sin
,
&
yet
this
Jehoiakim
was
the
Son
of
Josiah
whose
heart
did
melt
at
the
hearing
of
the
Word
,
he
had
an
humble
and
a
meek
heart
when
the
Law
was
read
,
and
yet
see
what
a
different
Spirit
Jehoiakim
had
either
from
his
Father
or
grand-Father
.
It
is
a
great
dishonour
to
the
name
of
God
for
men
to
give
liberty
to
their
Passions
to
rise
against
the
Word
;
take
heed
of
Passion
either
while
you
are
hearing
the
Word
,
or
after
the
Word
,
as
many
of
you
when
you
are
discontented
with
what
is
said
.
When
you
come
in
company
,
what
a
fury
are
many
men
in
upon
the
hearing
of
some
things
in
the
word
that
comes
close
to
their
hearts
;
Remember
when
you
are
a
hearing
of
the
Word
that
it
is
that
which
is
above
you
,
and
it
is
not
fit
for
one
that
is
an
inferiour
to
shew
himself
Passionate
in
the
presence
of
a
Superiour
:
It
is
true
,
the
Ministers
they
may
be
in
as
low
a
condition
as
you
,
and
in
a
lower
;
but
the
word
they
speak
,
it
is
above
all
the
Princes
and
Monarchs
upon
the
face
of
the
earth
;
and
it
is
fit
therefore
we
having
to
deal
with
God
that
we
should
behave
our selves
in
a
meeke
disposition
.
6
The
next
thing
for
the
Sanctifying
Gods
name
in
the
hearing
of
the
word
is
this
,
we
must
hear
it
with
a
trembling
heart
,
with
fear
as
well
as
meeknesse
,
and
for
that
you
have
that
famous
Scripture
in
Isa.
66.
begining
.
Thus
saith
the
Lord
,
the
Heaven
is
my
Throne
,
and
the
Earth
is
my
footstool
wher
is
the
house
that
ye
build
unto
me
,
and
where
is
the
place
of
my
rest
?
For
all
those
things
hath
my
hand
made
,
and
all
those
things
have
been
saith
the
Lord
,
but
to
this
man
will
I
look
,
even
to
him
that
is
poor
,
and
of
a
contrite
spirit
and
trembleth
at
my
word
.
this
is
a
most
admirable
Scripture
.
Marke
how
God
lifts
up
himself
in
his
glory
,
so
great
a
God
as
the
Heaven
is
my
Throne
,
and
the
Earth
is
my
footstool
where
is
that
house
that
ye
will
build
unto
me
?
but
then
may
a
poor
Soul
say
,
how
shall
I
be
able
to
stand
before
this
God
that
is
so
glorious
?
Saith
God
,
be
not
discouraged
Poor
Soul
who
doest
tremble
at
my
word
,
for
I
look
to
you
;
And
then
this
is
a
further
thing
observable
that
God
hath
a
regard
to
that
soul
that
trembles
at
his
word
,
rather
then
to
any
that
should
build
the
most
sumptuous
buildings
in
the
world
for
him
,
for
saith
God
here
,
the
Heaven
is
my
Throne
,
and
the
Earth
is
my
footstool
,
where
is
the
house
that
ye
build
unto
me
and
where
is
the
place
of
my
rest
?
they
have
built
a
glorious
Temple
to
God
,
but
what
do
I
regard
that
saith
God
?
I
regard
one
that
trembls
at
my
word
more
then
that
great
house
that
you
have
built
unto
me
,
it
is
a
notable
Scripture
to
shew
what
a
high
respect
God
hath
to
one
that
trembles
at
his
word
,
he
regards
them
more
then
this
glorious
Temple
,
that
was
built
unto
him
,
If
you
were
able
to
build
such
a
place
as
this
was
for
the
service
of
God
,
you
would
think
it
a
great
matter
,
it
is
not
so
much
regarded
as
if
you
could
bring
a
trembling
heart
to
Gods
word
,
that
's
a
special
thing
wherein
the
Sanctifying
of
the
name
of
God
consists
,
when
we
come
to
see
the
dreadfull
authority
that
there
is
in
the
word
of
God
,
when
we
are
able
to
see
more
glory
of
God
in
his
word
then
in
all
the
works
of
God
besides
,
for
there
is
more
of
his
glory
in
the
word
then
there
is
in
the
whole
Creation
of
Heaven
and
Earth
,
take
the
Sun
,
and
Moon
and
Stars
,
you
that
are
Marriners
you
have
seen
much
of
the
glory
of
God
abroad
that
one
would
think
might
strik
terrour
into
all
your
hearts
,
but
know
that
there
is
more
of
the
dreadfulnesse
of
Gods
name
in
his
word
then
in
all
his
works
;
In
Psal.
138.
2.
Thou
hast
magnified
thy
word
above
all
thy
name
,
the
word
it
is
magnified
above
all
the
name
of
God
whatsoever
,
and
it
is
a
very
good
sign
of
a
Spirituall
inlightened
Soul
that
can
see
the
name
of
God
more
magnified
in
his
word
then
in
all
his
works
besides
;
I
appeal
unto
your
consciences
in
this
thing
,
have
you
ever
seen
the
name
of
God
to
be
more
magnified
in
his
word
then
in
all
his
works
?
I
may
with
very
good
confidence
affirm
this
that
there
is
no
godly
Soul
upon
the
face
of
the
earth
,
that
hath
the
weakest
degree
of
grace
but
hath
seen
more
of
the
glory
of
God
revealed
in
his
word
,
then
he
hath
seen
in
all
the
works
of
God
besides
,
and
his
heart
hath
been
more
taken
with
it
,
It
requires
therefore
a
trembling
frame
of
heart
when
we
hear
it
.
And
then
further
when
this
is
considered
that
the
word
is
that
that
bindeth
the
Soul
over
either
to
life
or
death
,
mens
eternal
estates
are
to
be
cast
by
the
world
,
certainly
then
it
requires
a
trembling
heart
to
hear
that
by
which
the
eternal
estate
of
man
is
to
be
cast
,
we
do
not
Sanctifie
Gods
name
when
we
come
to
hear
the
word
,
except
we
come
with
trembling
hearts
,
and
they
are
the
most
likely
of
all
men
and
women
to
understand
the
mind
of
God
,
as
for
such
as
come
with
conceited
spirits
that
they
understand
as
much
before
they
come
,
and
think
their
reach
of
wit
or
capacity
is
beyond
the
capacity
of
any
that
shall
open
the
word
unto
them
(
yet
that
were
not
so
much
if
it
did
but
only
rest
upon
the
man
and
not
reflect
upon
the
word
it self
)
Now
these
that
are
rich
in
their
own
thoughts
and
understandings
are
sent
empty
away
,
but
those
that
come
with
trembling
hearts
to
the
word
,
they
are
the
men
that
are
like
to
understand
Gods
Counsels
revealed
in
his
word
.
In
Ezra
10.
2
,
3.
Shechaniah
the
Son
of
Iehiel
one
of
the
Sons
of
Elam
answerd
&
said
unto
Ezra
,
we
have
transgressed
against
our
God
&
have
taken
strange
wives
&c.
Yet
now
there
is
hope
in
Israel
concerning
this
thing
,
now
therefore
let
us
make
a
covenant
with
our
God
according
to
the
counsel
of
my
lord
and
of
those
that
tremble
at
the
Commandment
of
our
God
;
so
that
those
that
tremble
at
Gods
word
are
such
as
are
fitest
to
counsel
,
they
understand
most
of
Gods
mind
;
and
that
's
another
particular
of
the
behaviour
of
the
Soul
in
Sanctifiying
Gods
name
in
hearing
his
word
.
7
The
next
is
an
humble
subjection
to
the
word
that
we
hear
,
our
hearts
must
bow
to
it
,
must
lie
under
the
word
that
we
hear
,
it
is
a
very
remarkable
Scripture
that
we
have
in
2
Chron.
36.
12.
There
it
is
said
concerning
a
great
King
Zedekiah
,
He
did
that
which
was
evil
in
the
sight
of
the
Lord
,
his
God
,
and
humbled
not
himself
before
Jeremiah
the
prophet
,
speaking
from
the
mouth
of
the
Lord●
It
it
a
very
strange
expression
as
any
we
have
in
the
book
of
God
,
that
Zedekiah
a
great
King
should
be
charged
with
this
as
a
great
sin
that
he
did
not
humble
himself
,
humble
himself
before
whom
you
will
say
?
we
are
bound
to
humble
our selves
before
God
,
but
here
it
is
that
he
did
not
humble
himself
before
Jeremiah
the
prophet
;
Why
before
the
prophet
?
Because
he
spake
from
the
mouth
of
the
Lord
.
If
it
be
any
messenger
that
speaks
from
the
mouth
of
the
Lord
,
God
expects
that
we
should
humble
our selves
,
so
that
if
any
truth
comes
to
be
delivered
unto
you
,
the
Lord
expects
that
you
should
fal
down
and
yeeld
obedience
to
it
,
whatsoever
your
thoughts
,
your
judgments
,
your
opinions
have
heretofore
been
,
if
there
come
any
thing
in
the
word
agianst
it
you
must
submit
your
judgments
,
submit
your
very
consciences
,
you
must
submit
your
wills
,
whatsoever
your
hearts
have
been
set
upon
,
though
it
hath
been
never
so
contentfull
to
your
spirits
before
,
yet
now
submit
,
and
yeeld
though
it
go
never
so
crosse
unto
your
minds
,
your
wils
,
your
ends
,
yet
all
must
be
submitted
,
and
laid
down
flat
before
the
word
,
so
as
to
be
willing
to
deny
your selves
of
any
thing
in
the
world
.
When
a
man
or
woman
can
say
thus
,
Lord
it
is
true
,
I
confesse
before
I
heard
thy
word
opened
in
the
evidence
and
demonstration
of
the
spirit
unto
me
,
I
was
of
such
a
mind
,
and
my
heart
went
after
such
and
such
contentments
,
and
I
though
it
was
impossible
that
ever
my
heart
should
be
taken
from
them
,
but
Oh
Lord
thou
hast
been
pleased
plainly
to
shew
to
me
by
the
opening
of
thy
word
in
the
evidence
of
thy
spirit
,
what
thy
mind
is
;
Now
whatsoever
becomes
of
my
name
,
of
my
comforts
,
of
my
contentments
in
this
world
,
Lord
here
I
cast
down
all
before
thee
,
I
submit
unto
thy
word
;
this
is
a
gracious
frame
.
Now
is
the
name
of
God
extoll'd
,
and
lifted
up
in
hearing
of
the
word
,
the
name
of
God
is
Sanctified
in
such
a
work
of
spirit
as
this
is
.
I
have
read
of
a
Germain
Divine
writing
to
Oecolampadius
another
famous
German
Divine
,
he
hath
this
expression
,
Oh
let
the
word
of
God
come
,
&
though
we
had
600.
necks
we
would
al
submit
them
unto
the
word
of
God
saith
he
.
So
it
should
be
the
temper
of
such
as
hear
the
word
and
desire
to
Sanctifie
Gods
name
in
it
,
let
the
word
of
God
come
this
morning
,
let
God
speak
and
we
will
submit
had
we
600.
necks
,
we
will
submit
all
we
are
,
or
have
,
to
this
word
of
the
Lord
,
it
is
the
word
of
God
,
that
we
are
willing
should
triumph
over
us
:
To
have
a
congregation
to
lie
down
under
the
word
of
God
that
is
preached
to
them
is
a
most
excellent
thing
,
and
Gods
name
is
much
Sanctified
,
we
do
not
brethren
desire
you
should
lie
under
us
,
we
are
not
only
willing
,
but
we
are
very
desirous
that
you
would
examin
what
we
speak
to
you
,
whether
it
be
according
to
the
word
of
God
or
no.
But
look
to
it
,
that
if
we
do
speak
to
you
that
which
is
the
word
from
the
mouth
of
the
Lord
,
know
then
that
God
expects
that
you
should
submit
your
estates
,
your
souls
,
your
bodies
,
all
that
you
are
and
have
to
this
word
,
and
that
is
another
particular
in
the
Sanctifying
of
the
name
of
God
in
hearing
the
word
;
there
must
be
an
humble
submission
of
the
soul
unto
it
.
8
Another
particular
wherein
the
behaviour
of
the
Soul
for
the
Sanctifying
of
Gods
name
consists
is
this
,
The
word
it
must
be
received
with
love
,
and
with
joy
,
it
is
not
enough
for
you
to
be
convinct
of
the
authority
of
it
,
and
to
think
thus
,
well
I
must
yeeld
to
it
,
this
is
the
word
of
God
and
if
I
do
not
yeeld
to
it
I
must
expect
the
plagues
and
judgements
of
God
to
follow
it
that
is
not
enough
,
but
you
must
yeeld
to
it
with
love
,
and
with
joy
,
except
you
receive
the
word
with
love
and
with
joy
it
is
not
Sanctified
;
you
do
not
Sanctifie
Gods
Name
,
nor
is
it
sanctified
unto
you
.
You
must
receive
the
word
not
only
as
the
true
word
of
the
Lord
,
but
as
the
good
word
of
the
Lord
.
In
Thessalon
.
2.
10.
we
find
it
to
be
the
cause
of
mens
being
given
over
to
a
spirit
of
delution
,
Because
they
received
not
the
word
of
God
in
Love
:
It
is
spoken
of
Antichrist
,
that
at
his
coming
he
shall
come
with
all
deceivablenesse
,
and
he
shall
prevail
with
them
that
perish
,
who
are
they
?
They
that
receive
not
the
love
of
the
truth
that
they
might
be
saved
.
It
is
not
enough
my
Brethren
to
receive
the
truth
that
we
might
be
saved
;
but
we
mnst
receive
the
love
of
the
truth
if
ever
we
would
be
saved
;
Good
is
the
word
of
the
Lord
to
my
soul
.
And
we
must
receive
it
with
joy
too
as
well
as
with
love
;
Prov.
2.
10.
When
wisdome
entereth
into
thy
heart
,
and
knowledge
is
pleasant
unto
thy
Soul
:
Then
discretion
shall
preserve
thee
,
understanding
shall
keep
thee
,
&c.
That
is
a
great
matter
,
when
the
word
reveals
some
truth
to
thy
understanding
,
and
thou
canst
so
receive
it
as
it
should
be
pleasant
to
thy
soul
,
that
thy
soul
rejoyces
in
it
;
it
is
a
good
word
,
it
is
that
that
doth
me
good
at
the
heart
,
when
a
people
can
hear
the
word
,
and
the
word
coming
neer
unto
them
,
they
can
say
,
This
word
doth
me
good
at
the
heart
,
it
is
pleasant
to
my
soul
,
that
is
excellent
.
In
Act.
2.
41.
the
godly
are
described
,
those
that
did
receive
the
word
so
as
to
sanctifie
Gods
Name
in
it
;
by
this
,
that
they
gladly
received
the
word
and
were
baptized
,
and
the
same
day
there
were
added
unto
them
about
three
thousand
souls
.
There
were
three
thousand
in
one
day
that
did
gladly
receive
the
word
;
What
an
auditory
had
Peter
at
this
time
?
Then
the
word
it
did
them
good
,
when
they
gladly
received
it
.
Quest.
But
it
may
be
said
,
We
read
in
Matt.
13.
of
the
stony
ground
,
the
hearers
that
were
not
good
and
did
not
profit
by
the
word
so
as
to
be
saved
,
yet
they
received
the
word
with
joy
.
And
Herod
it
is
said
of
him
,
That
he
heard
John
Baptist
gladly
:
It
seems
then
that
it
is
not
enough
to
receive
it
with
gladnesse
?
Answ.
To
that
I
Answer
First
,
There
must
be
that
that
Hypocrites
may
have
,
if
there
be
want
of
that
,
we
cannot
Sanctifie
Gods
Name
.
But
you
will
say
,
We
must
go
further
or
else
Gods
Name
is
not
sanctified
:
That
I
confesse
;
Therefore
when
I
speak
of
gladnesse
and
joy
,
know
that
I
mean
another
kind
of
joy
then
the
stony
ground
had
;
and
so
certainly
the
pleasantnesse
that
is
spoken
of
in
Prov.
which
I
mentioned
before
;
And
the
gladnesse
that
the
three
thousand
did
receive
the
Word
withall
is
different
from
the
gladnesse
of
the
stony
ground
.
If
you
ask
me
wherein
it
differs
?
I
would
Answer
it
differs
thus
,
The
gladnesse
of
an
Hypocrite
in
receiving
Gods
Word
,
it
ariseth
either
from
the
novelty
of
it
,
because
it
is
a
new
thing
,
and
he
gets
new
notions
that
he
had
not
before
,
or
else
he
is
joyful
from
some
other
carnal
excellencies
that
he
finds
going
together
with
the
word
,
some
esteem
or
honour
that
he
shall
get
by
it
,
some
selvishnesse
there
is
that
makes
his
heart
to
be
glad
,
for
there
is
a
great
deal
of
natural
and
carnal
excellency
that
goes
along
many
times
with
the
word
.
But
now
this
gladnesse
that
is
spoken
of
in
the
Acts
and
in
the
Proverbs
,
it
is
the
gladnesse
that
ariseth
from
the
apprehension
of
the
spirituall
excellencies
that
there
are
in
the
word
,
as
that
it
is
that
word
that
reveals
God
and
Christ
to
my
soul
;
that
word
that
comes
neerest
to
my
soul
to
the
mortifying
of
my
Lusts
,
and
the
sanctifying
of
my
heart
:
This
is
that
which
makes
me
rejoyce
in
the
word
,
the
holinesse
and
the
spirituall
excellencie
that
I
see
to
be
in
the
word
:
Thy
word
is
pure
(
saith
David
)
and
therefore
doth
thy
servant
love
it
and
rejoyce
in
it
.
This
no
Hypocrite
can
say
;
I
see
the
Image
of
God
in
his
Word
,
I
see
the
very
glasse
of
Gods
holinesse
in
his
word
,
I
feel
that
in
the
word
that
may
bring
my
Soul
to
God
,
wherein
my
soul
injoyes
communion
with
God
and
Jesus
Christ
,
and
it
is
this
that
glads
my
soul
.
If
we
receive
the
word
with
joy
thus
,
we
shall
come
to
Sanctifie
the
Name
of
God
in
the
hearing
of
it
;
And
that
is
the
Eight
particular
.
9
The
Ninth
Particular
is
this
,
If
we
would
Sanctifie
the
Name
of
God
in
his
word
,
we
must
receive
the
Word
into
honest
hearts
.
This
you
have
in
Luk.
8.
15.
in
the
Parable
of
the
Sower
;
you
shall
find
there
that
there
are
divers
grounds
that
do
receive
the
seed
;
and
by
those
divers
grounds
are
meant
divers
sorts
of
hearers
:
There
is
First
the
high-way
ground
,
that
is
,
such
as
hear
the
word
and
never
regard
what
they
hear
,
and
as
soon
as
ever
they
go
out
of
the
Congregation
the
seed
of
the
Word
is
quite
gone
and
is
as
if
they
had
not
heard
at
all
.
And
then
there
is
the
stony
ground
,
and
the
thorny
ground
,
that
is
,
those
that
hear
with
joy
(
as
was
spoken
of
before
)
but
the
cares
of
the
world
choak
the
seed
of
the
word
;
as
soon
as
ever
they
are
gone
,
they
are
upon
their
worldly
businesse
,
and
their
thoughts
and
hearts
runs
that
way
.
But
then
there
is
the
good
ground
,
that
is
,
Those
that
receive
the
seed
of
the
Word
into
a
good
and
honest
heart
,
a
good
and
an
honest
heart
they
are
both
joyned
together
.
By
a
good
heart
is
meant
a
heart
that
hath
not
malice
in
it
,
a
heart
that
doeth
desire
to
empty
it self
of
every
thing
that
is
against
the
Word
,
and
which
is
not
suitable
to
the
spiritualnesse
of
the
Word
:
A
heart
I
say
that
entertaines
nothing
in
it
that
any
way
makes
against
the
word
:
A
good
heart
is
a
heart
which
(
as
the
Apostle
saith
in
Jam.
1.
21.
and
that
place
may
very
well
come
in
here
to
be
opened
)
is
clensed
from
all
filthinesse
and
superfluity
of
naughtinesse
.
The
word
that
is
there
translated
filthinesse
it
signifies
Excrements
;
that
which
is
unclean
,
that
which
comes
from
the
body
,
such
is
the
sinfulnesse
of
your
hearts
;
you
come
to
hear
the
word
,
if
it
be
with
evil
hearts
you
mingle
that
very
filthinesse
which
is
as
vile
before
God
as
excrements
are
:
And
superfluity
of
naughtinesse
;
by
that
I
take
is
meant
,
as
if
the
holy
Ghost
should
say
,
Do
not
think
it
enough
for
to
purge
away
filthinesse
,
that
is
notorious
stinking
evils
,
abominable
sins
,
that
you
do
not
come
with
such
filthy
vile
hearts
,
but
whatsoever
there
is
in
your
heart
that
is
any
way
against
the
work
of
Grace
,
it
is
a
superfluity
of
naughtinesse
,
all
kind
of
evill
thoughts
,
and
evill
affections
that
are
more
then
needs
.
Look
into
your
hearts
and
affections
,
and
see
whatsoever
you
find
there
that
is
more
then
ought
to
be
,
runing
out
unto
any
thing
that
they
should
not
,
labour
to
purge
out
that
saith
he
,
do
not
satisfie
yourselves
in
any
kind
of
evill
whatsoever
:
It
may
be
you
are
clensed
from
the
notorious
evils
of
the
World
;
but
if
there
remaines
any
naughtinesse
,
any
kind
of
drossinesse
in
your
hearts
that
is
not
grace
,
it
is
to
be
purged
out
,
for
it
is
a
superfluity
:
So
then
that
is
a
good
heart
that
entertaines
no
kind
of
evill
in
it
.
It
may
be
there
is
some
evill
,
but
it
doth
desire
to
purge
out
not
only
that
that
is
filthy
,
nastie
,
and
abominable
;
but
if
there
be
any
thing
that
should
not
be
there
,
a
good
heart
is
against
it
.
And
that
is
a
good
heart
that
is
willing
to
receive
any
thing
that
God
reveals
;
As
we
use
to
say
,
Such
a
man
is
a
good
man
,
that
is
,
you
can
propound
nothing
to
him
that
is
fit
to
be
done
but
he
is
willing
to
hearken
to
you
.
A
good
man
he
hath
no
kind
of
evill
ends
in
him
,
no
evill
designes
at
all
,
but
he
is
willing
to
hearken
to
every
thing
that
is
good
:
So
a
good
heart
whatsoever
is
good
he
is
ready
to
entertain
,
if
it
be
a
good
thing
his
heart
is
sutable
to
it
,
and
runs
presently
unto
it
;
having
a
good
heart
,
it
doth
presently
close
with
the
good
word
of
the
Lord
.
But
what
is
meant
by
an
honest
heart
?
By
honesty
of
heart
,
certainly
there
is
more
meant
then
such
a
one
that
we
call
an
honest
man
,
that
is
,
a
man
that
is
honest
in
his
dealings
between
man
and
man
;
there
is
many
a
man
that
is
accounted
a
very
honest
man
in
the
world
but
hath
not
an
honest
heart
:
I
beseech
you
observe
it
,
That
man
that
hath
an
honest
heart
to
God
,
is
one
that
receives
the
seed
of
the
word
,
so
as
he
goes
beyond
the
high-way
ground
,
the
stony
ground
,
or
the
thorny
ground
,
he
goes
beyond
those
three
sort
of
professors
;
he
is
one
that
hath
an
eminency
in
profession
of
Religion
beyond
those
three
:
now
the
world
accounts
many
honest
men
that
do
not
go
beyond
any
of
those
three
;
yea
the
world
doth
ordinarily
account
any
of
those
three
to
be
honest
men
,
as
the
high-way
ground
:
Are
there
not
many
honest
men
in
the
world
,
that
regard
not
the
word
of
God
at
all
,
but
only
come
to
hear
a
Sermon
,
and
as
soon
as
they
have
done
,
as
it
came
in
at
one
eare
,
so
it
goes
out
at
the
other
?
I
fear
there
are
some
men
and
women
that
are
accounted
honest
men
and
women
in
the
world
that
can
hardly
give
an
account
of
any
one
Sermon
they
have
heard
in
all
their
lives
:
hardly
I
say
,
but
the
word
which
they
heard
is
presently
taken
away
from
them
,
and
yet
these
are
accounted
honest
men
in
the
world
:
But
this
is
not
the
honest
heart
the
Scripture
speaks
of
.
And
many
there
are
that
goe
further
then
these
,
that
come
to
hear
the
word
with
joy
,
and
yet
they
have
not
this
honest
heart
:
Yea
they
may
hear
the
word
so
as
to
bring
forth
a
Blade
,
and
yet
not
have
this
honest
heart
.
By
this
honest
heart
I
take
therefore
to
be
meant
this
,
A
heart
that
deals
squarely
and
truly
with
God
,
behaving
it self
in
a
beseeming
manner
sutable
to
that
authority
and
excellency
that
there
is
in
the
Word
of
God
.
As
now
for
example
:
1
First
,
Amongst
men
he
is
accounted
an
honest
man
that
deals
squarely
and
truly
with
men
in
all
actions
;
such
a
man
you
will
say
is
an
honest
man
,
as
honest
a
man
as
ever
broke
bread
;
that
is
,
one
that
will
deal
squarely
with
men
,
not
only
in
one
thing
,
but
turn
him
to
any
thing
,
and
you
shall
find
a
proportion
between
one
action
and
another
:
So
this
is
an
honest
heart
,
not
one
that
only
will
be
forward
for
God
in
some
one
action
wherein
he
may
injoy
himself
as
well
as
God
;
but
one
that
deals
squarely
with
God
,
let
God
put
him
upon
duty
,
upon
any
service
,
God
shall
find
him
still
to
be
the
same
man
:
Put
him
upon
an
easie
service
(
as
many
will
imbrace
that
)
or
put
him
upon
a
difficult
service
,
it
is
all
one
if
it
be
the
mind
of
God
;
you
shall
find
him
square
in
every
thing
,
though
he
be
put
upon
that
which
he
is
like
to
suffer
very
much
in
,
yet
he
goes
on
according
to
his
principles
.
An
honest
heart
is
one
that
hath
received
gracious
principles
,
and
accordingly
he
acteth
,
all
the
world
cannot
take
him
off
from
his
principles
of
godlinesse
that
the
Lord
hath
put
into
his
heart
.
2
Secondly
,
An
honest
man
is
one
that
provides
things
honest
before
men
,
that
doth
all
things
in
a
seemly
way
in
all
those
relations
that
he
hath
unto
others
,
that
we
account
honesty
:
So
when
a
mans
behaviour
towards
the
word
is
such
as
doth
beseem
the
word
of
that
God
with
whom
he
hath
to
deal
,
That
look
what
excellency
,
what
glory
,
there
is
in
the
word
of
God
,
such
a
sutable
behaviour
there
is
in
the
heart
of
a
man
to
it
,
this
is
an
honest
heart
.
So
that
there
are
those
two
things
,
when
a
man
is
square
with
God
in
one
thing
as
wel
as
another
,
and
when
there
is
a
sutablenesse
in
the
behaviour
of
the
Soul
to
what
excellency
there
is
in
the
word
,
when
the
heart
of
man
will
not
abuse
the
word
at
all
,
but
behaves
its
self
honestly
,
according
unto
the
gravity
,
holinesse
,
and
weight
that
there
is
in
the
word
.
And
thus
now
with
such
a
good
and
honest
heart
we
are
to
receive
the
word
if
we
will
Sanctifie
Gods
Name
in
it
.
10
A
tenth
particular
is
this
,
If
we
will
Sanctifie
Gods
name
in
the
word
we
must
hide
the
word
in
our
hearts
,
we
must
not
only
heart
the
word
but
keep
it
,
preserve
it
,
and
then
do
we
declare
that
we
account
the
word
of
God
to
be
worth
something
indeed
;
For
what
is
it
to
Sanctifie
God
(
as
we
have
opened
before
in
the
general
)
but
such
a
behaviour
towards
him
as
may
testifie
the
excellency
of
the
name
of
God
,
so
the
behaviour
of
the
Soul
in
hearing
the
word
must
be
such
as
may
give
a
testimony
to
the
excellency
of
the
word
and
manifest
the
high
esteem
I
have
of
it
.
Now
if
I
received
a
thing
that
is
of
great
value
,
if
I
slight
it
,
and
let
any
body
take
it
from
me
I
do
not
give
a
testimony
to
the
excellency
of
that
thing
,
but
if
I
take
it
and
lock
it
up
,
and
so
keep
it
under
lock
and
key
I
do
thereby
give
a
testimony
of
the
esteem
that
I
have
of
the
excellency
of
that
thing
,
so
now
,
When
I
come
to
hear
the
word
,
and
meet
with
truths
that
have
gotten
into
my
Soul
I
close
with
them
,
and
am
resolved
within
my
heart
as
I
am
hearing
of
them
,
well
this
truth
I
will
keep
through
Gods
grace
,
this
concerns
me
,
and
I
will
make
much
of
it
,
and
although
I
forget
other
things
,
yet
I
hope
I
shall
remember
this
to
Sanctifie
Gods
name
in
hearing
of
the
word
,
In
Isa.
42.
23.
Hear
(
saith
the
holy
Ghost
there
)
for
the
time
to
come
?
When
we
come
to
the
word
we
must
not
only
hearken
for
the
present
,
as
many
of
us
while
we
are
hearing
,
our
hearts
are
stirr'd
for
the
present
,
Oh
that
we
could
but
have
that
affection
of
heart
alwaies
as
we
have
when
we
are
hearing
of
the
word
,
how
many
of
you
have
said
when
you
have
been
hearing
such
a
sermon
,
Oh
then
me
thought
I
could
have
gone
through
fire
and
water
for
God
?
I
but
mark
it
,
you
must
hear
for
afterwards
.
And
in
Psa.
119.
11.
There
the
prophet
David
profest
that
he
did
hide
the
word
in
his
heart
,
the
word
was
sweet
unto
him
,
Thy
word
saith
he
have
I
hid
in
my
heart
that
I
might
not
sin
against
thee
.
You
that
come
and
hear
those
truths
upon
the
Lords
day
if
you
would
hide
them
thus
in
your
hearts
and
keep
them
all
the
week
,
they
would
help
you
against
the
many
temptations
that
you
meet
withall
,
you
go
abroad
on
the
week
daies
into
company
,
and
there
you
meet
with
a
temptation
and
it
overcomes
you
,
and
you
complain
,
Alas
I
am
weak
,
I
have
met
with
a
temptation
and
it
hath
foyld
me
?
But
had
you
hid
the
word
that
you
heard
on
the
Lords
day
in
your
heart
,
it
would
have
kept
you
from
the
strength
of
your
temptation
that
it
should
not
have
overcome
you
,
those
that
are
truly
godly
they
have
a
care
to
hide
the
word
in
their
hearts
,
when
they
hear
it
,
they
think
,
this
word
shall
help
me
against
such
and
such
sins
which
I
am
prone
to
by
nature
,
and
when
a
temptation
comes
to
that
sin
I
hope
I
shall
have
use
of
the
word
that
I
have
heard
this
day
;
As
now
suppose
you
hear
a
word
against
passion
,
then
you
should
hide
that
word
in
your
hearts
against
that
time
that
temptation
comes
to
passion
,
And
you
hear
a
word
against
sensuallity
and
abuse
of
the
creatures
you
should
hide
that
word
,
against
that
temptation
cometh
,
And
you
hear
a
word
against
unrighteousnesse
and
unjust
dealings
,
when
a
temptation
comes
to
that
sin
you
should
hide
that
word
against
that
time
,
So
you
hear
a
word
that
speaks
of
obedience
to
parents
,
and
servants
duties
to
governors
,
now
you
should
hide
that
word
in
your
hearts
against
that
time
,
I
have
hid
thy
word
in
my
heart
that
I
might
not
sin
against
thee
.
You
say
that
you
would
fain
withstand
and
not
be
overcome
with
temptations
?
why
here
is
the
way
,
hide
the
word
within
thee
that
thou
mayest
not
sin
against
him
;
And
so
in
Pro.
2.
1.
you
have
a
Scripture
to
the
same
purpose
,
about
hiding
the
commandements
within
us
.
And
then
in
1
Joh.
2.
14.
I
write
unto
you
young
men
because
you
are
strong
,
and
the
word
of
God
abideth
in
you
and
ye
have
overcome
the
wicked
one
.
I
have
written
to
you
young
men
,
you
are
youug
,
you
have
strong
natures
,
and
so
strength
of
nature
for
God
,
But
how
comes
this
to
passe
?
You
are
strong
and
the
word
of
God
abideth
in
you
;
here
is
an
excellent
Scripture
for
all
young
men
,
you
have
your
memories
fresh
,
and
if
you
will
exercise
your
memories
about
any
thing
it
should
be
in
the
word
of
God
,
it
is
a
comely
and
an
excellent
thing
to
see
young
ones
to
have
the
word
of
God
abiding
in
them
,
that
if
you
come
to
them
,
not
only
a
week
but
a
month
after
they
have
heard
the
word
they
are
able
to
give
you
an
account
of
it
:
I
am
verily
perswaded
that
there
are
many
young
ones
in
this
place
,
that
are
able
to
give
you
old
ones
,
If
you
ask
them
,
an
account
of
what
it
is
to
Sanctifie
Gods
name
in
the
duties
of
worship
and
why
?
because
the
word
of
God
abideth
in
them
,
It
is
the
honour
of
young
men
to
have
the
word
of
God
to
abide
in
them
,
and
hereby
they
overcome
the
wicked
one
.
And
on
the
other
side
many
young
people
that
do
come
to
hear
the
word
,
it
may
be
they
are
drawn
to
it
by
others
,
or
it
may
be
they
love
to
have
a
walk
in
the
morning
,
but
the
word
of
God
abideth
not
in
them
,
and
therefore
when
the
wicked
one
comes
with
temptations
the
week
after
they
are
overcome
by
him
,
but
those
that
have
the
word
of
God
abiding
in
them
they
overcome
the
wicked
one
.
And
so
in
Job
.
8.
31.
you
have
a
very
remarkable
Scripture
for
this
purpose
of
keeping
the
word
after
we
have
heard
it
.
Then
said
Jesus
to
those
which
beleeved
on
him
,
if
you
continue
in
my
word
then
are
you
my
Disciples
indeed
.
I
beseech
you
observe
it
,
It
is
said
that
the
Jewes
did
beleeve
in
Christ
,
and
yet
saith
Christ
If
ye
continue
in
my
word
then
are
you
my
Disciples
,
why
,
were
they
not
the
Disciples
of
Christ
that
did
beleeve
in
him
?
By
this
beleeving
therefore
we
must
understand
some
kind
of
general
notion
that
they
had
of
Christ
,
they
began
to
think
that
Christ
might
be
the
true
Messias
,
some
kind
of
imperfect
beleeving
they
had
,
but
they
were
not
throughly
brought
off
,
now
saith
Christ
,
If
you
continue
in
my
word
,
you
are
my
Disciples
.
As
if
he
should
say
,
Do
not
you
think
it
enough
that
you
come
to
hear
me
,
and
that
you
are
taken
by
what
I
say
;
you
must
continue
in
my
word
,
and
then
you
are
my
Disciples
:
Christ
will
not
own
that
man
or
woman
to
be
his
Disciple
that
doth
not
continue
in
his
word
.
O
that
you
would
consider
of
this
,
you
that
satisfie
your selves
in
having
some
flashes
of
your
affections
when
you
are
hearing
the
word
,
but
do
not
think
that
you
are
the
Disciples
of
Christ
because
of
them
,
In
Tit.
1.
9.
Holding
fast
the
faithfull
word
as
you
have
been
taught
,
that
is
the
thing
you
should
labour
for
,
to
hold
fast
the
faithful
word
,
hold
it
fast
,
that
it
may
not
be
taken
from
you
,
and
so
you
shall
come
to
Sanctifie
the
name
of
God
in
the
hearing
of
his
word
.
11
The
last
that
I
shall
speak
to
is
this
,
If
thou
wouldest
Sanctifie
the
Name
of
God
in
hearing
his
word
,
turn
it
into
practice
,
or
otherwise
the
Name
of
God
is
blasphemed
,
or
at
least
is
taken
in
vain
by
thee
if
thou
doest
not
turn
what
thou
hearest
into
practice
:
So
you
have
it
in
Jam.
1.
22.
He
that
is
not
a
forgetfull
hearer
but
a
doer
of
the
word
,
this
man
(
saith
he
)
shall
be
blessed
in
his
deed
.
And
vers.
22.
Be
ye
doers
of
the
word
,
and
not
hearers
only
deceiving
your
own
selves
.
The
word
here
that
is
translated
Deceiving
your
own
selves
,
it
s
a
word
taken
from
Logicians
,
and
signifies
to
make
a
false
Sylogisme
.
A
man
that
hears
the
Word
and
doth
not
do
it
,
he
doth
as
it
were
reason
thus
,
Those
that
do
come
to
Church
(
as
we
use
to
say
)
those
surely
are
Religious
people
,
but
I
come
to
Sermons
and
therefore
I
am
Religious
:
Now
this
is
a
false
reasoning
,
and
thou
doest
but
cozen
thy self
.
Be
not
a
hearer
only
,
but
a
doer
of
the
word
,
that
thou
maiest
not
deceive
thine
own
soul
.
So
in
Rom.
2.
3.
Thinkest
thou
this
O
man
that
judgest
them
that
do
such
things
,
&
doest
the
same
,
that
thou
shalt
escape
the
judgement
of
God
?
As
if
he
should
say
,
You
have
the
word
,
and
you
are
able
to
judge
thereby
what
you
hear
,
but
yet
still
you
are
wicked
in
your
lives
;
this
is
dispising
of
the
riches
of
the
goodnesse
of
God
towards
you
.
And
in
Phillipians
2.
16.
you
have
a
remarkable
text
where
the
holy
Ghost
saith
of
the
Philipians
,
That
he
would
have
them
hold
forth
the
word
of
Life
.
It
were
a
most
excellent
thing
if
it
might
be
said
of
this
Congregation
,
that
as
they
come
diligently
to
hear
,
and
are
willing
to
take
pains
to
get
out
of
their
beds
so
earely
in
the
mornings
,
so
all
the
week
after
they
hold
forth
the
word
of
God
.
You
that
are
servants
it
may
be
your
masters
are
naught
,
and
the
families
naught
from
whence
you
come
:
now
when
you
go
home
,
though
it
may
be
they
will
not
let
you
repeate
the
Sermon
,
yet
you
are
to
hold
forth
the
Sermon
in
your
practice
and
conversation
:
How
is
the
Name
of
God
glorified
when
we
hold
forth
his
word
!
this
is
to
let
,
not
only
your
light
shine
,
but
the
light
of
the
word
shine
before
men
that
they
may
behold
it
and
glorifie
your
Father
which
is
in
heaven
.
So
that
now
put
all
these
Eleaven
Particulars
together
,
and
then
you
have
made
good
that
expression
we
find
in
Act.
13.
48.
That
the
word
of
God
was
glorified
.
And
to
the
same
purpose
we
have
another
expression
in
2
Thess.
3.
1.
Finally
,
brethren
,
Pray
for
us
,
that
the
word
of
the
Lord
may
have
free
course
,
and
be
glorified
even
as
it
is
with
you
.
This
is
the
commendation
of
a
people
,
that
they
do
glorifie
the
word
of
God
:
I
beseech
you
brethren
,
in
the
Name
of
Jesus
Christ
this
morning
that
you
that
are
hearers
of
the
Word
would
glorifie
the
Word
,
and
glorifie
the
Name
of
God
in
the
word
;
Oh
that
not
one
of
you
would
be
a
disgrace
or
shame
to
the
word
of
God
;
this
is
the
charge
that
God
this
morning
laies
upon
you
,
as
ever
you
expect
to
receive
any
good
from
the
word
,
or
to
look
upon
the
face
of
God
with
comfort
whose
word
this
is
:
do
not
be
a
shame
to
his
Word
,
and
to
the
Ministers
of
his
word
.
Put
all
these
things
together
,
I
say
,
and
learn
to
make
conscience
of
Sanctifying
Gods
Name
in
hearing
the
Word
,
that
so
there
may
be
none
of
you
that
may
give
any
just
occasion
to
others
to
say
,
Is
this
to
hear
Sermons
?
Do
you
get
nothing
else
but
this
by
hearing
Sermons
?
If
you
should
open
the
mouths
of
men
to
say
so
of
you
,
the
Word
of
God
as
much
as
lies
in
you
would
be
disgraced
by
you
;
you
should
rather
think
thus
,
It
were
better
for
me
that
I
should
die
,
and
that
I
were
under
the
ground
and
rotting
there
,
then
that
the
Word
of
God
should
ever
be
disgraced
by
me
:
Let
me
hold
forth
the
glory
of
the
Word
,
the
Word
is
that
that
hath
done
good
to
my
soul
;
the
Word
is
that
that
I
would
not
for
ten
thousand
worlds
but
have
heard
it
,
and
shall
I
disgrace
this
Word
?
shall
I
give
any
occasion
that
this
word
of
the
Lord
should
be
spoken
ill
of
by
reason
of
me
?
O
God
forbid
.
Therefore
if
you
regard
not
your selves
and
your
own
honour
,
yet
regard
the
honour
of
the
Word
;
If
ever
you
have
got
any
good
by
the
Word
you
should
go
away
with
this
resolution
,
Well
,
I
will
labour
all
the
daies
of
my
life
to
honour
this
Word
of
God
that
I
have
got
so
much
good
by
:
If
this
were
but
the
resolution
of
every
one
of
your
hearts
this
morning
,
it
would
be
a
blessed
mornings
work
.
SERMON
X.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
NOW
follow
the
Reasons
why
God
stands
so
much
1
First
,
It
is
because
there
is
so
much
of
God
in
his
Word
,
and
therefore
we
should
Sanctifie
Gods
Name
.
If
it
were
possible
there
could
be
sin
in
heaven
,
that
sin
would
be
greater
then
sin
committed
here
;
therefore
the
sin
of
the
Angels
when
they
were
in
Gods
presence
in
a
more
especial
manner
was
the
greater
:
The
name
of
God
being
in
any
thing
,
the
greater
will
be
the
evill
if
we
do
not
sanctifie
Gods
Name
in
it
;
now
there
is
very
much
of
God
in
his
word
,
more
of
God
there
,
then
in
all
his
works
of
Creation
and
Providence
.
In
Ps.
138.
2.
Thou
hast
magnified
thy
word
above
all
thy
name
:
There
being
therefore
so
much
of
God
in
his
word
,
we
must
Sanctifie
the
Name
of
God
in
it
.
2
Secondly
,
God
hath
appointed
his
Word
to
be
the
great
Ordinance
to
convey
the
special
mercies
that
he
intends
for
the
good
of
his
people
.
That
we
spake
to
before
in
the
generall
,
in
shewing
how
the
duties
of
Gods
Worship
are
as
a
channel
for
the
conveyance
of
speciall
good
to
the
Saints
:
But
none
more
then
the
Word
,
that
's
the
Ordinance
to
convey
the
First
Grace
to
those
that
belong
to
Gods
election
.
The
Sacrament
is
for
frengthning
,
and
therefore
there
is
rather
more
in
the
Word
then
in
the
Sacrament
,
and
yet
every
one
thinks
in
conscience
that
he
is
bound
to
come
carefully
to
the
Sacrament
,
and
to
look
to
Sanctifie
Gods
Name
there
.
It
is
an
easier
matter
to
convince
men
and
women
,
that
they
are
bound
to
Sanctifie
the
name
of
God
when
they
come
to
receive
the
holy
Communion
,
then
for
the
hearing
of
the
Word
:
they
think
not
so
much
of
that
,
but
certainly
the
Word
is
appointed
to
be
an
Ordinance
.
of
conveying
more
blessing
then
the
Sacrament
,
because
it
is
appointed
to
convey
the
first
Grace
,
and
to
convey
strength
of
Grace
as
well
as
the
Sacrament
:
Now
being
appointed
to
convey
such
great
things
to
the
souls
of
the
elect
,
both
the
first
grace
and
strengthning
of
grace
,
and
comfort
,
and
assistance
thereof
,
the
Lord
expects
to
have
his
Name
Sanctified
in
it
.
3
Thirdly
,
The
Name
of
God
must
be
sanctified
in
the
Word
,
because
the
word
is
very
quick
and
lively
,
it
works
men
or
women
to
life
or
death
,
to
salvation
or
damnation
.
In
Heb.
4.
12.
The
word
of
God
is
quick
and
powerfull
,
and
sharper
then
any
two
edged
sword
,
peircing
even
to
the
dividing
asunder
of
soul
and
spirit
,
&c.
It
is
very
quick
of
opperation
the
text
saith
;
that
is
,
when
God
hath
to
deal
with
men
by
his
word
,
he
will
not
stand
dallying
and
trifling
with
them
,
but
he
is
very
quick
with
them
,
either
to
bring
their
souls
to
life
,
or
to
cast
them
away
.
The
time
of
mens
ignorance
God
winks
at
,
but
now
he
cals
all
men
to
repent
.
Let
them
look
to
it
now
,
God
did
forbear
in
the
time
of
ignorance
,
but
he
will
not
forbear
so
when
the
word
comes
,
Now
is
the
Ax
laid
to
the
root
of
the
tree
:
And
when
was
that
?
When
John
Baptist
came
to
preach
repentance
because
the
kingdom
of
heaven
is
at
hand
.
Though
the
tree
were
barren
before
,
and
did
not
bring
forth
good
fruit
,
yet
it
might
stand
still
and
not
be
cut
down
;
but
when
the
powerfull
ministration
of
the
Word
comes
,
then
the
Ax
is
laid
to
the
root
of
the
Tree
;
either
now
come
in
and
be
saved
,
or
resist
the
word
and
perish
:
And
therfore
that
is
very
observable
when
Christ
sends
out
his
Disciples
to
preach
,
in
Mark
16.
15
,
16.
saith
he
,
Go
ye
into
all
the
world
and
preach
the
Gospel
to
every
creature
,
and
he
that
beleeveth
and
is
Baptized
shall
be
saved
;
but
he
that
beleeveth
not
shall
be
damned
.
As
if
he
should
say
,
There
shall
be
quick
work
made
with
them
,
go
and
preach
,
&
those
that
belong
to
my
election
shall
be
brought
in
to
beleeve
and
be
saved
,
and
the
others
shall
be
damned
:
As
if
God
should
say
,
If
they
will
come
in
and
imbrace
the
Gospel
they
shall
be
saved
,
If
they
will
not
,
they
shall
be
damned
,
and
there
is
an
end
of
them
:
So
that
I
say
,
we
have
need
to
look
to
it
that
we
sanctifie
the
Name
of
God
in
his
Word
upon
these
Three
Grounds
.
Because
there
is
so
much
of
God
in
his
word
.
Because
he
hath
appointed
it
to
convey
the
greatest
Mercies
to
his
Saints
.
And
because
God
is
very
quick
in
his
Word
,
one
way
or
other
.
We
shall
now
proceed
to
the
Application
of
this
Point
:
And
,
First
by
way
of
reprehension
to
all
those
that
do
not
Sanctifie
Gods
name
in
hearing
the
word
,
and
herein
we
shall
shew
their
fearful
condition
,
and
how
God
will
Sanctifie
his
name
upon
them
in
waies
of
judgement
,
and
then
when
we
come
to
the
use
of
exhortation
,
to
exhort
you
to
Sanctifie
the
name
of
God
,
there
we
shall
shew
you
likewise
how
God
will
Sanctifie
his
name
in
waies
of
mercy
upon
those
that
do
Sanctifie
him
in
waies
of
obedience
in
hearing
of
his
word
.
1
For
the
first
:
Certainly
if
that
be
to
Sanctifie
the
name
of
God
that
we
have
spoken
of
;
Gods
name
is
but
very
little
Sanctified
by
people
that
do
come
to
hear
his
word
,
and
we
have
no
cause
to
wonder
that
there
is
so
little
good
got
by
the
word
,
because
there
are
so
few
that
make
conscience
to
Sanctifie
Gods
name
in
hearing
it
;
Some
there
are
that
are
so
far
from
Sanctifying
Gods
name
in
it
,
as
they
altogether
neglect
it
,
and
make
it
a
matter
of
nothing
whither
they
come
to
hear
it
or
no
:
Saith
Christ
in
Joh.
8.
47.
He
that
is
of
God
heareth
my
word
,
ye
therefore
hear
them
not
because
ye
are
not
of
God
.
Certainly
he
that
hath
the
knowledge
of
God
and
any
interest
in
God
,
and
that
belongs
unto
him
,
nothing
is
more
sweet
to
him
then
the
hearing
of
his
word
,
but
because
ye
are
not
of
God
(
saith
Christ
)
therefore
you
hear
not
his
word
.
Those
men
and
women
that
have
no
interest
in
God
,
but
live
without
God
in
this
world
,
they
regard
not
to
hear
his
word
.
O
how
many
have
we
that
belong
to
this
place
that
do
so
!
How
many
live
without
God
in
the
world
,
and
do
declare
to
all
the
world
that
they
are
not
of
God
?
they
have
no
part
nor
portion
in
God
in
that
they
hear
not
his
word
.
Some
there
are
that
come
to
hear
it
,
but
they
come
to
hear
it
as
a
meer
matter
of
indifferency
,
in
a
meer
formall
and
customary
way
,
or
for
companies
sake
,
or
to
give
content
to
others
:
These
are
poor
and
low
ends
,
thou
shouldest
come
to
hear
the
word
as
expecting
God
should
speak
to
thy
Soul
for
the
furtherance
of
thy
eternal
good
,
but
your
consciences
may
tell
you
what
vain
and
wandring
hearts
you
have
,
when
you
come
to
hear
it
.
The
eies
of
the
fool
(
saith
Solomon
)
are
in
all
the
corners
of
the
earth
,
up
and
down
wandring
,
little
minding
that
you
are
come
to
hear
God
himself
speak
to
you
in
the
Ministry
of
man
.
And
if
so
be
that
it
be
minded
,
yet
ordinarily
the
hearts
of
men
do
put
off
the
word
,
and
if
it
come
any
thing
neer
to
them
they
think
to
shift
it
from
themselves
to
others
.
We
have
a
notable
Scripture
in
Heb.
12.
25.
for
such
men
as
shift
off
Gods
word
when
it
comes
many
times
very
neer
to
them
:
See
that
ye
refuse
not
him
that
speaketh
:
for
if
they
escaped
not
who
refused
him
that
spake
on
earth
,
much
more
shall
not
we
escape
,
if
we
turn
away
from
him
which
speaketh
from
heaven
:
See
that
ye
refuse
not
him
that
speaks
the
word
,
see
that
you
do
not
put
him
off
:
And
that
that
is
the
signification
of
it
:
If
you
compare
it
with
Luke
,
12.
18.
you
shall
find
that
there
is
the
same
word
used
,
where
speaking
of
those
that
were
invited
to
the
supper
,
it
is
said
,
They
all
with
one
consent
began
to
make
excuse
,
they
began
to
shift
it
off
,
that
is
the
same
word
:
O
take
heed
of
this
that
when
you
are
hearing
the
word
and
Christ
comes
and
speaks
to
your
hearts
,
and
you
begin
to
think
that
it
may
concern
you
,
and
your
consciences
begin
to
stir
,
take
heed
that
you
do
not
shift
him
off
,
take
heed
that
you
do
not
put
away
the
word
from
you
by
any
kind
of
pretence
whatsoever
.
It
may
be
you
will
say
,
If
I
were
certain
it
were
the
word
of
God
,
and
that
God
spake
to
me
,
God
forbid
but
that
I
should
submit
unto
it
.
But
though
it
may
be
the
hearts
of
men
are
not
so
notoriously
rebellious
as
to
resolve
to
sin
against
the
word
,
which
they
will
acknowledge
to
be
the
word
of
God
,
yet
this
is
the
deceit
of
the
heart
,
when
the
heart
hath
no
mind
to
obey
,
it
will
shift
off
the
word
,
and
have
pretences
,
and
put offs
,
O
take
heed
that
you
do
not
shift
oft
him
that
speaks
from
heaven
by
making
any
kind
of
excuse
whatsoever
,
but
when
thou
hearest
,
if
the
word
of
God
come
to
thy
conscience
,
do
not
listen
to
vain
reasonings
that
are
against
it
.
Others
there
are
that
cannot
tell
how
to
shift
off
the
word
but
it
will
come
upon
them
when
they
are
hearing
,
it
may
be
they
are
a
little
stirr'd
,
but
it
is
presently
gone
,
so
that
they
are
far
from
houlding
the
word
,
far
from
keeping
it
in
their
hearts
.
Oh
how
many
of
you
have
been
stirr'd
when
you
have
been
hearing
the
word
,
and
how
happy
had
it
been
for
you
if
you
had
hid
those
words
in
your
heart
that
the
Lord
hath
spoken
to
you
in
the
Ministry
of
it
.
If
you
had
but
the
Invitations
of
the
Spirit
now
that
sometimes
you
have
had
,
how
happy
were
it
for
you
?
But
it
is
with
many
in
hearing
the
word
,
just
as
with
you
Marriners
when
you
are
to
go
aboard
,
your
friends
come
with
you
,
take
their
leaves
of
you
,
and
then
you
see
them
stand
upon
the
shore
a
while
,
but
when
you
sail
a
little
further
your
friends
are
out
of
sight
,
and
then
you
see
only
the
shore
,
you
sayl
on
a
little
further
,
and
then
you
see
only
the
houses
,
you
sayl
a
little
further
and
then
you
see
only
the
steeples
and
such
high
places
,
and
you
sayl
yet
a
little
further
and
then
you
see
nothing
but
the
Ocean
:
So
it
is
in
hearing
the
word
;
It
may
be
when
you
go
home
there
are
some
things
fresh
in
your
minds
,
but
on
the
munday
morning
you
have
lost
some
,
but
then
there
are
some
others
that
do
yet
present
themselves
before
you
,
and
then
you
loose
more
and
more
until
you
have
lost
the
sight
of
all
:
all
truthes
are
gone
,
you
see
no
more
of
the
word
,
as
if
you
had
never
heard
it
;
this
is
not
to
Sanctifie
Gods
name
,
you
should
treasure
up
the
word
as
the
most
rich
treasure
that
may
be
.
Another
sort
to
be
rebuked
are
those
,
who
are
so
far
from
falling
down
before
the
Lord
to
receive
the
word
with
meeknesse
,
as
they
can
blesse
themselves
in
their
wicked
waies
,
notwithstanding
the
word
comes
and
meets
with
them
.
I
only
name
this
because
of
that
notable
Scripture
we
have
,
In
Deut.
29
,
18
,
19.
saith
Moses
there
to
them
,
Take
heed
,
lest
there
should
be
among
you
a
root
that
beareth
gall
and
wormwood
,
(
what
's
that
root
that
beareth
gall
and
wormwood
?
)
And
it
come
to
passe
when
he
heareth
the
words
of
this
curse
,
that
he
blesse
himself
in
his
heart
,
saying
,
I
shall
have
peace
,
though
I
walk
in
the
imagination
of
my
heart
,
&c.
Take
heed
there
be
not
among
you
a
root
that
beareth
gall
and
wormwood
;
This
is
a
bitter
root
in
mens
hearts
,
when
they
can
hear
the
word
of
God
,
and
have
their
hearts
rise
aganst
it
,
and
think
with
themselves
that
there
is
no
such
matter
,
these
are
but
meer
words
,
but
meer
wind
,
let
the
Minister
say
what
he
will
,
and
talk
as
long
as
he
will
,
I
will
go
on
in
my
way
,
I
shall
do
well
enough
,
that
which
he
saith
it
is
but
his
opinion
,
I
say
when
men
can
blesse
themselves
thus
in
their
way
,
and
when
there
are
such
tumultuous
and
rebellious
thoughts
rising
in
their
hearts
,
this
is
a
root
of
gall
and
wormwood
,
and
take
heed
of
it
,
it
will
bring
forth
bitter
fruit
one
day
.
But
I
should
quickly
be
prevented
if
I
should
lanch
into
this
argument
,
to
reprove
the
several
waies
of
sinning
against
God
in
the
hearing
of
his
word
.
And
therefore
I
leave
those
and
come
to
shew
what
a
fearful
thing
it
is
for
men
and
women
not
to
Sanctifie
the
name
of
God
in
the
hearing
of
his
word
,
that
so
you
may
see
that
God
will
have
his
name
Sanctified
upon
them
.
And
they
are
these
;
1
In
the
first
place
,
You
that
do
not
Sanctifie
Gods
name
in
hearing
his
word
in
those
waies
that
have
been
opened
to
you
,
first
you
loose
the
greatest
and
happiest
opportunity
of
good
that
ever
creatures
had
,
for
an
outward
opportunity
:
indeed
when
God
moves
by
his
Spirit
if
that
be
neglected
,
that
opportunity
is
more
then
meerly
hearing
the
word
,
but
otherwise
except
it
be
at
such
a
time
when
God
adds
his
Spirit
together
with
his
word
;
I
say
you
that
are
cast
by
the
providence
of
God
in
such
a
place
where
the
word
of
the
Gospel
is
preached
to
you
,
applied
and
urged
upon
you
,
if
you
Sanctifie
not
the
name
of
God
,
to
hear
as
you
ought
and
to
profit
by
it
,
I
say
you
lose
the
greatest
opportunity
for
good
that
is
in
the
world
?
Oh
what
hast
thou
lost
that
hast
lived
many
yeers
under
the
Ministry
of
the
Gospel
,
and
yet
hast
not
been
acquainted
with
this
mystery
of
godliness
in
sanctifying
Gods
name
in
the
word
.
There
are
many
thousand
souls
that
are
and
shall
be
blessing
God
to
all
eternity
for
what
of
God
they
have
met
with
all
in
the
word
,
but
thou
hast
fifteen
under
it
stupid
as
a
block
,
dead
and
barren
,
and
no
good
hath
been
done
;
Wherefore
is
there
a
prize
in
the
hand
of
a
fool
,
and
he
hath
no
heart
to
get
wisedome
?
this
will
lie
upon
thee
heavy
one
day
,
the
losse
of
such
an
opportunity
,
and
that
is
the
first
.
2
In
the
Second
place
,
know
that
this
word
that
is
appointed
by
God
for
the
conveyance
of
so
much
mercy
to
his
elect
,
it
will
prove
to
be
the
greatest
aggravation
of
thy
sin
that
can
be
:
This
is
the
condemnation
that
light
is
come
into
the
world
and
men
love
darknesse
rather
then
light
:
This
is
[
The
]
condemnation
.
If
so
be
that
light
had
not
come
among
you
,
then
the
condemnation
had
not
been
so
great
your
sin
had
not
bin
so
great
,
&
your
punishment
had
not
bin
so
great
.
In
Mat.
10.
14
,
15.
where
speaking
of
those
that
did
injoy
the
word
,
and
yet
did
not
sanctifie
Gods
Name
in
it
.
Whosoever
shall
not
receive
you
(
saith
Christ
to
his
Disciples
)
nor
hear
your
words
,
when
ye
depart
out
of
that
house
or
City
,
shake
off
the
dust
of
your
feet
;
Verely
I
say
unto
you
,
it
shall
be
more
tolerable
for
the
land
of
Sodom
and
Gomorah
in
the
day
of
judgement
then
for
that
City
.
It
is
a
most
dreadfull
Scripture
;
their
very
dust
must
be
shaken
off
in
token
of
indignation
,
and
it
shall
be
more
easie
for
the
Land
of
Sodom
and
Gomorah
in
the
day
of
judgment
,
then
for
that
place
:
You
would
be
very
loth
to
be
in
a
worse
condition
then
Sodom
and
Gomorah
that
was
consumed
by
fire
from
heaven
,
And
now
suffer
the
vengeance
of
eternall
fire
,
Jude
7.
Certainly
they
shall
not
be
so
deep
in
judgments
as
those
that
live
under
the
Ministry
of
the
word
and
sanctifie
not
the
Name
of
God
in
it
.
Your
sin
is
of
a
deeper
dye
,
then
the
sin
of
the
Heathens
,
yea
and
in
some
respects
then
the
sin
of
the
Devils
,
they
never
had
the
word
of
the
Gospel
sent
to
be
preached
to
them
and
therefore
this
will
aggravate
your
sin
not
only
beyond
heathens
but
beyond
devils
.
Look
to
it
then
,
that
Gods
Name
be
Sanctified
in
the
hearing
of
his
Word
.
3.
Thirdly
,
Know
that
so
much
as
the
word
is
rejected
,
Jesus
Christ
is
rejected
:
Luk.
10.
16.
He
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
me
despiseth
him
that
sent
me
.
It
is
Christ
himself
that
is
rejected
when
the
word
is
rejected
,
thou
hast
not
to
do
with
man
so
much
as
with
Jesus
Christ
in
the
hearing
of
the
word
:
And
the
power
of
Jesus
Christ
is
to
be
put
forth
either
to
do
the
good
by
the
word
,
or
to
avenge
thy
neglect
of
the
word
:
Therefore
in
Matt.
28.
18
,
19.
when
Christ
sends
forth
his
Disciples
to
preach
,
he
makes
this
preface
,
All
power
is
given
unto
me
in
heaven
and
earth
,
go
ye
therefore
and
teach
:
As
if
he
should
say
,
I
having
received
all
power
in
heaven
and
earth
,
through
the
power
I
received
I
send
you
to
preach
,
and
I
'le
be
with
you
to
the
end
of
the
world
:
that
is
,
All
power
in
heaven
and
earth
shall
go
along
with
you
to
assist
your
Ministry
,
either
for
the
good
of
those
that
shall
imbrace
it
,
or
for
the
Misery
of
those
that
shall
reject
it
;
So
that
whosoever
stands
out
against
the
Ministry
of
the
Word
,
stands
out
against
all
the
power
in
heaven
and
earth
that
is
given
to
Christ
:
Do
not
think
that
thou
doest
resist
a
poor
weak
mortall
man
,
but
thou
doest
resist
all
the
power
in
heaven
and
earth
.
And
is
not
this
a
dreadfull
thing
then
,
to
be
guilty
of
not
sanctifying
of
Gods
Name
?
4
Fourthly
,
It
is
an
Argument
of
extreame
hardnesse
of
heart
not
to
be
wrought
upon
by
the
word
.
Luk.
16.
31.
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
though
one
rose
from
the
dead
,
saith
Abraham
.
Certainly
that
man
or
woman
that
shall
not
be
wrought
upon
by
the
word
so
as
to
Sanctifie
Gods
Name
in
it
,
I
say
to
such
,
If
one
should
rise
from
the
dead
they
would
not
have
their
hearts
wrought
upon
,
and
therefore
much
lesse
are
they
like
to
be
wrought
upon
by
afflictions
.
It
may
be
some
of
you
think
when
you
are
upon
your
sick
beds
then
you
will
repent
;
no
surely
,
if
this
that
is
the
great
Ordinance
to
bring
men
to
God
shall
not
work
upon
you
so
as
God
shall
be
honoured
in
it
;
you
cannot
expect
that
sicknesse
and
affliction
should
do
it
,
no
if
one
should
come
from
the
dead
to
tell
you
of
all
the
miseries
that
were
there
,
certainly
if
the
word
work
not
upon
you
,
that
will
not
do
it
.
But
you
will
say
,
One
would
think
that
there
should
be
more
power
to
work
upon
the
heart
:
truly
no
,
because
that
is
not
such
an
Ordinance
appointed
by
God
for
working
such
great
works
upon
the
hearts
and
consciences
of
men
,
as
the
word
is
:
It
is
true
,
the
word
is
but
a
weak
thing
in
it self
,
but
here
lies
the
strength
,
that
it
is
an
Ordinance
of
God
appointed
for
to
work
upon
the
hearts
of
men
therefore
if
this
work
not
upon
you
to
give
God
glory
in
the
hearing
it
;
there
is
no
other
means
is
like
to
do
it
.
5
Fiftly
,
When
the
word
works
not
upon
men
,
it
is
a
dreadful
sign
of
Reprobation
If
our
Gospel
be
hid
(
saith
the
Apostle
in
2
Cor.
4.
3.
)
it
is
hid
to
those
that
are
lost
.
It
is
a
dreadfull
Argument
that
here
is
a
lost
creature
,
one
that
God
intends
no
good
to
.
One
the
Lord
works
upon
,
perhaps
he
lets
passe
another
,
one
in
a
family
and
not
in
another
.
Now
where
it
is
so
that
the
word
worketh
not
,
I
say
,
there
is
no
such
dreadfull
brand
of
Reprobation
as
this
is
.
It
is
true
,
we
cannot
give
any
certain
sign
of
Reprobation
;
therefore
I
cannot
say
of
any
man
,
he
hath
now
such
a
mark
upon
him
as
doth
evidently
prove
that
he
is
a
Reprobate
;
we
cannot
tell
that
,
because
we
know
not
what
God
may
do
afterwards
,
but
we
may
say
this
,
That
it
is
as
dreadfull
a
sign
as
any
.
There
are
not
any
more
dreadfull
signs
then
these
two
.
First
,
For
a
man
to
be
suffered
to
prosper
in
a
sinful
course
;
For
God
to
let
men
go
on
and
have
their
hearts
desire
satisfied
in
an
ungodly
way
.
And
then
Secondly
,
For
the
Lord
to
leave
them
to
themselves
,
so
as
the
Ministry
of
the
word
shall
not
work
upon
them
,
that
they
shall
be
by
Gods
providence
so
disposed
of
,
as
to
live
under
a
faithfull
and
powerful
Ministry
,
and
that
it
should
not
work
upon
them
:
These
are
the
two
blackest
signs
of
Reprobation
:
and
therefore
it
is
a
most
dreadfull
thing
to
sit
under
the
Ministry
of
the
word
and
not
to
sanctifie
Gods
Name
in
it
.
6
In
the
next
place
,
Surely
there
can
be
nothing
Sanctified
to
thee
who
doest
not
sanctifie
Gods
Name
in
his
word
.
The
Scripture
saith
,
That
every
thing
is
sanctified
by
the
Word
and
Prayer
.
And
how
canst
thou
expect
that
the
word
should
sanctifie
any
thing
to
thee
,
seeing
that
thou
doest
not
make
conscience
of
Sanctifying
Gods
name
in
the
word
?
The
godly
think
thus
,
'T
is
the
word
that
must
Sanctifie
all
things
to
my
Soul
,
and
I
had
need
then
sanctifie
Gods
name
in
that
from
which
I
expect
the
sanctified
use
of
all
blessings
.
You
therefore
that
can
fit
under
it
,
and
make
not
conscience
of
sanctifying
Gods
name
in
it
,
I
say
you
cannot
expect
no
sanctified
use
of
any
thing
that
you
have
in
this
world
.
7
Such
as
do
not
sanctifie
Gods
name
in
the
word
,
are
very
nigh
to
a
curse
:
There
is
a
notable
Scripture
for
this
in
Heb.
6.
7
,
8.
where
the
Apostle
compares
the
word
to
the
rain
that
fals
upon
the
ground
,
For
the
earth
that
drinketh
in
the
rain
that
cometh
oft
upon
it
,
and
bringeth
forth
herbs
meet
for
them
by
whom
it
is
dressed
,
receiveth
blessing
from
God
:
But
(
saith
he
)
that
which
beareth
thorns
and
briers
,
is
rejected
and
is
nigh
unto
cursing
,
whose
end
is
to
be
burned
.
The
meaning
is
this
plainly
.
The
rain
here
is
the
word
,
and
the
good
hearers
they
are
like
the
ground
that
receive
the
rain
and
bring
forth
fruit
,
and
receive
a
blessing
:
But
now
ill
hearers
that
do
not
sanctifie
Gods
name
in
his
word
,
they
are
like
ground
that
receive
the
rain
as
much
as
the
other
,
hear
as
many
Sermons
as
the
other
,
but
they
bring
forth
nothing
but
thorns
and
briers
;
and
mark
what
a
dreadfull
expression
is
against
them
;
First
,
It
is
rejected
.
Secondly
,
It
is
nigh
to
cursing
.
Thirdly
,
Whose
end
is
〈◊〉
burned
.
Thou
rejectest
the
word
,
doest
thou
?
The
Lord
rejecteth
thy
Soul
.
If
thou
hast
no
need
of
the
word
,
the
word
hath
no
need
of
thee
it
is
a
dreadfull
thing
to
be
rejected
of
God
.
And
then
,
thou
art
nigh
unto
cursing
:
It
may
be
the
Lord
may
for
the
time
withdraw
himself
from
the
Soul
,
and
manifest
that
it
is
as
it
were
rejected
;
but
yet
the
Soul
hath
not
the
curse
of
God
upon
it
,
to
say
,
Well
,
let
this
Soul
perish
for
ever
:
but
some
there
are
that
are
under
an
actual
curse
,
and
saith
God
,
Well
,
my
Word
shall
never
do
good
to
this
●oul
,
such
a
one
hath
sate
under
it
thus
long
,
and
hath
rejected
it
,
my
word
shall
never
do
good
to
him
:
Like
as
in
Luk.
14.
where
those
that
made
excuses
when
they
were
bidden
to
the
Supper
,
the
text
saith
at
length
,
That
the
Master
of
the
feast
was
angry
,
(
which
was
God
himself
that
invited
them
by
the
Gospel
to
partake
of
his
Son
;
and
when
men
would
not
come
in
but
make
excuses
,
and
refused
the
offer
of
the
Gospel
,
)
Verily
(
saith
he
)
none
of
those
men
that
were
bidden
shall
taste
of
my
Supper
.
They
shall
never
partake
of
any
good
of
the
Gospel
.
This
is
a
dreadfull
curse
.
Now
the
Lord
deliver
you
from
having
this
curse
pronounced
against
you
,
but
yet
I
beseech
you
tremble
at
this
Scripture
in
the
Hebrews
,
They
are
nigh
to
cursing
.
Who
knows
how
nigh
some
soul
in
this
place
may
be
to
this
curse
,
for
God
to
say
,
This
soul
hath
been
often
invited
,
and
yet
hath
made
excuses
and
put
off
all
,
he
shall
never
taste
of
my
Supper
,
of
the
good
things
in
Jesus
Christ
,
the
word
that
hath
been
so
rejected
shall
never
do
them
good
more
;
you
had
better
never
been
born
then
to
have
this
curse
actually
upon
you
.
Oh
fear
and
tremble
lest
your
condition
be
such
as
to
be
nigh
to
cursing
:
Who
knows
what
a
day
,
a
week
may
bring
forth
?
It
may
be
the
Lord
may
spare
and
be
willing
to
passe
by
the
neglect
of
former
Sermons
;
but
who
knows
what
the
next
actuall
rebellion
against
the
Lord
in
his
word
may
do
to
bring
the
curse
upon
thee
?
And
then
if
so
,
the
next
part
of
the
verse
will
prove
to
be
thy
portion
,
Whose
end
is
to
be
burned
.
Oh!
It
is
a
dreadfull
thing
to
sin
against
the
Word
:
God
stands
much
upon
it
.
8
Eightly
,
Know
that
if
Gods
name
be
not
Sanctified
in
it
,
the
end
that
God
hath
appointed
it
for
,
will
be
turned
quite
contrary
to
thee
;
The
proper
end
that
God
hath
appointed
his
word
for
,
it
is
to
save
souls
,
but
now
,
where
Gods
name
is
not
Sanctified
it
is
turned
quite
contrary
,
so
the
Apostle
in
2
Cor.
2.
16.
To
the
one
we
are
the
savour
of
death
unto
death
,
and
to
the
other
the
savour
of
life
unto
life
:
It
is
a
dreadful
thing
that
the
good
word
of
God
in
which
there
is
such
treasures
of
Gods
mercy
,
wherein
the
counsels
of
God
,
concerning
mans
eternal
estates
comes
to
be
revealed
,
that
this
should
prove
to
be
the
favour
of
death
unto
death
,
unto
any
soul
,
that
is
,
to
have
such
an
efficacy
in
it
,
as
to
kill
them
by
the
very
scent
of
it
as
it
were
;
As
some
things
have
such
a
poyson
in
them
,
as
the
very
scent
is
enough
to
poyson
one
.
So
saith
the
Apostle
,
to
some
our
word
hath
that
efficacy
being
turned
quite
to
the
contrary
end
some
souls
are
sav'd
,
and
are
and
shal
be
blessing
God
to
al
eternity
for
the
word
,
and
thy
soul
is
dam'd
by
the
word
,
so
as
thou
wilt
hereafter
curse
the
time
that
ever
thou
camest
to
hear
it
:
That
will
be
a
dreadful
thing
that
the
same
word
that
others
shall
be
blessing
of
God
eternally
in
heaven
for
;
that
thou
shalt
be
cursing
eternally
in
hell
for
,
it
will
be
turned
to
the
quite
contrary
end
,
If
it
works
not
in
the
right
way
it
will
work
the
other
,
the
truth
is
,
it
hardens
mens
hearts
if
it
brings
them
not
to
God
;
there
is
nothing
that
doth
harden
the
hearts
of
men
more
then
the
Ministry
of
the
word
:
yet
by
accident
,
not
by
its
self
,
there
is
no
men
in
the
world
have
such
hard
hearts
as
those
that
are
wicked
under
the
Ministry
of
the
word
;
It
is
not
only
an
argument
that
their
hearts
are
hard
,
but
they
are
hardened
by
it
:
That
in
Isa.
6.
9.
10.
is
remarkable
for
this
,
and
the
rather
because
I
find
it
so
often
quoted
by
Christ
,
I
think
it
is
quoted
three
or
four
times
in
the
Gospel
,
And
he
said
go
and
tell
this
people
,
hear
ye
indeed
,
but
understand
not
,
and
see
ye
indeed
but
perceive
not
;
Make
the
heart
of
this
people
fat
,
and
make
their
eares
heavy
,
and
shut
their
eyes
,
lest
they
see
with
their
eyes
,
and
hear
with
their
eares
,
and
understand
with
their
heart
,
and
convert
and
be
healed
.
This
is
a
strange
Scripture
,
what
must
a
Prophet
go
to
them
,
to
make
their
hearts
fat
,
and
to
shut
their
eyes
,
why
,
the
word
is
appointed
to
open
mens
eyes
,
but
here
the
Prophet
is
sent
to
shut
their
eyes
that
they
might
not
be
converted
,
this
is
dreadful
,
this
is
for
the
punishment
of
some
former
neglect
of
the
word
of
God
sent
unto
this
people
,
above
all
Judgements
you
should
be
afraid
of
this
;
It
is
not
so
much
that
a
fire
should
be
upon
your
houses
,
as
that
God
should
make
his
word
to
be
a
means
to
harden
your
hearts
.
In
Ezek.
14.
we
have
a
dreadful
expression
to
this
purpose
by
the
Prophet
there
,
where
the
Lord
saith
,
that
the
people
did
come
to
inquire
of
him
,
with
setting
up
their
Idols
in
their
hearts
,
but
saith
God
,
I
will
answer
them
according
to
their
Idoll
.
If
men
come
to
the
Ministry
of
the
word
with
their
beloved
sins
,
and
resolve
that
they
will
not
part
with
them
,
the
Lord
many
times
in
his
just
judgment
suffers
some
things
in
the
word
to
be
accidentally
a
means
to
harden
them
in
that
sin
of
theirs
,
I
will
answer
them
according
to
their
Idoll
,
those
men
are
in
a
dreadful
estate
whose
hearts
come
to
be
hardened
by
the
word
.
9
Ninthly
,
If
thou
doest
not
Sanctifie
Gods
name
in
the
hearing
of
the
word
,
what
comfort
canst
thou
ever
have
by
the
word
in
the
day
of
thy
affliction
?
certainly
when
the
day
of
thy
affliction
comes
,
then
there
is
nothing
can
comfort
thee
but
the
word
.
Vnlesse
thy
law
had
been
my
delight
(
saith
David
)
I
should
then
have
perished
in
mine
affliction
,
but
thou
having
been
exercised
in
the
word
so
much
and
Gods
name
not
Sanctifed
,
thou
must
not
expect
to
have
thy
soul
comforted
in
the
day
of
thy
affliction
.
No
marvail
then
though
the
word
hath
been
applied
again
and
again
to
your
hearts
,
and
nothing
would
stick
:
I
remember
it
was
an
expression
of
one
in
a
great
deal
of
terror
of
conscience
many
came
to
apply
comfortable
Scriptures
to
him
,
and
he
himself
for
a
while
did
take
those
Scriptures
and
lay
them
upon
his
heart
to
passifie
his
troubled
conscience
,
but
a
little
before
he
dyed
,
he
cries
out
with
a
most
fearful
terror
,
there
is
a
fair
plaister
made
but
it
will
〈◊〉
on
,
it
will
not
stick
on
,
so
dyed
despairing
;
so
there
is
in
the
word
such
a
plaister
as
may
help
a
wounded
and
troubled
conscience
,
but
〈◊〉
thou
expect
that
hast
not
Sanctified
Gods
name
in
thy
life
time
that
it
shall
stick
upon
thy
soul
in
the
day
of
thy
affliction
?
never
expect
it
,
for
the
Lord
hath
said
otherwise
,
Prov.
1.
Because
when
I
cryed
and
call'd
ye
would
not
hear
,
you
shall
cry
and
call
and
I
will
not
hear
;
The
Lord
in
his
word
cries
to
thee
,
Oh
thou
sinful
soul
who
art
going
on
in
the
waies
of
sin
and
eternal
destruction
,
Return
,
return
,
that
is
the
way
that
will
bring
thee
to
eternal
miseries
,
but
here
is
the
way
that
will
bring
thee
to
life
and
eternal
salvation
:
Thus
the
Lord
cries
and
cals
to
day
to
day
,
and
thou
stoppest
thy
eare
,
Oh
how
just
is
it
with
God
to
stop
his
eare
from
thy
crying
and
calling
in
the
day
of
thy
affliction
.
10
Further
,
Know
that
thou
that
doest
not
Sanctifie
the
name
of
God
in
his
word
,
that
all
the
word
of
God
will
be
made
good
one
day
upon
thee
,
God
hath
his
time
to
magnifie
his
Law
and
to
make
it
honorable
Isa.
42.
21.
You
sight
Gods
Law
,
you
slight
his
word
,
and
despise
it
,
but
God
will
magnifie
it
and
make
it
honorable
,
there
is
not
any
sentence
that
thou
hast
heard
in
the
word
,
but
it
shall
be
made
good
,
whatsoever
becomes
of
thy
soul
,
Thou
thinkest
that
God
is
a
merciful
God
&
he
will
not
damn
thee
;
but
though
God
be
merciful
&
hath
regard
to
his
creatures
,
yet
the
Lord
hath
ten
thousand
times
more
regard
to
his
word
then
to
all
the
souls
of
men
and
women
in
the
world
,
and
God
will
stand
to
make
that
good
,
he
will
not
have
such
regard
to
that
wretched
vile
sinful
soul
of
thine
as
not
to
honour
his
word
,
he
will
honour
his
word
whatsoever
becomes
of
thee
,
and
all
that
thou
hast
heard
and
rejected
shall
be
made
good
upon
thee
one
day
.
11
Again
the
word
that
thou
doest
reject
and
sin
against
,
it
shall
be
the
word
that
shall
judge
thee
,
Joh.
12.
48.
Look
to
it
as
well
as
you
will
:
this
book
of
God
out
of
which
we
preach
,
and
those
truths
that
we
delivered
to
you
from
this
word
,
they
must
be
called
over
again
at
the
great
day
to
judge
your
souls
by
,
the
sentence
of
every
one
of
your
eternall
estates
must
be
tryed
out
of
this
book
:
Oh
look
upon
it
as
the
word
that
must
judge
your
Souls
at
the
last
day
,
and
then
you
will
see
it
a
dreadfull
thing
not
to
sanctifie
Gods
Name
in
it
.
And
then
when
the
word
doth
judge
you
,
you
shall
obey
it
whether
you
will
or
no.
Now
the
word
convinces
you
and
you
will
not
obey
it
;
but
when
God
comes
to
judge
you
by
the
word
,
then
you
shall
obey
it
:
Then
when
God
comes
to
read
that
sentence
out
of
the
word
,
Go
ye
cursed
into
everlasting
fire
:
then
I
say
you
shall
be
forced
to
obey
it
.
12
Lastly
,
There
is
yet
one
thing
more
(
which
should
have
been
mentioned
before
)
which
is
very
remarkable
;
That
those
men
which
do
not
sanctifie
Gods
Name
in
his
word
,
they
will
be
blasted
,
even
here
while
they
live
their
parts
and
common
gifts
that
they
yet
have
will
be
blasted
,
wither
,
and
come
to
nothing
.
We
find
it
ordinarily
,
that
many
that
are
young
,
had
very
good
beginnings
,
and
very
good
parts
,
that
were
very
hopefull
,
and
would
speak
very
favourly
where
they
came
,
afterwards
beginning
by
degrees
to
neglect
the
Word
,
the
Lord
hath
blasted
them
,
their
gifts
have
withered
,
the
common
gifts
of
the
Spirit
have
been
taken
from
them
.
I
will
give
you
one
Text
for
that
in
Luk.
8.
18.
Take
heed
therefore
how
ye
hear
.
(
It
is
an
Exhortation
that
follows
upon
the
parable
of
the
Sower
that
went
out
to
sow
)
because
it
is
so
that
when
the
word
is
sowen
as
seed
,
there
is
so
little
of
it
doth
prosper
,
and
most
hearers
do
not
Sanctifie
Gods
name
in
it
,
therefore
look
to
your selves
:
Why
?
For
whosoever
hath
,
to
him
shall
be
given
;
and
whosoever
hath
not
,
from
him
shall
be
taken
even
that
which
he
seemeth
to
have
.
You
had
need
look
to
your selves
how
you
hear
,
for
the
truth
is
,
all
depends
upon
it
under
God
,
have
you
got
any
common
gifts
of
the
Spirit
of
God
,
or
any
abilities
to
do
any
service
for
God
?
do
not
be
proud
of
them
,
neither
be
jolly
,
nor
think
that
you
are
able
to
do
better
then
others
,
and
that
those
are
but
ordinary
things
that
the
Minister
speaks
,
and
you
are
gotten
into
a
higher
forme
.
Look
to
your selves
,
take
heed
you
come
not
to
the
word
with
a
proud
Spirit
,
be
not
offended
at
the
plainnesse
of
the
word
,
take
heed
how
you
hear
;
for
if
you
do
not
,
that
that
you
seem
to
have
shall
be
taken
from
you
saith
Christ
:
You
seem
to
have
excellent
gifts
yea
you
seem
to
have
grace
too
,
but
take
heed
how
you
hear
for
all
this
,
whatsoever
parts
you
have
got
,
though
you
be
highly
esteemed
in
the
company
where
you
come
,
and
you
are
able
to
do
things
more
then
others
,
yet
I
say
,
Take
heed
how
you
hear
,
for
otherwise
that
that
you
have
will
be
taken
away
from
you
:
have
have
we
not
seen
this
in
our
own
experience
?
and
it
is
apparent
that
they
began
to
be
withered
and
to
be
blasted
by
neglecting
of
the
Word
.
And
therefore
I
beseech
you
look
to
this
,
that
you
do
Sanctifie
the
name
of
God
in
his
word
,
and
let
your
hearts
bow
unto
it
as
unto
the
Ordinance
of
God
,
and
waite
upon
it
in
the
Ministry
of
it
,
lest
you
wither
and
be
blasted
and
come
to
nothing
.
And
thus
I
have
shewen
the
great
evill
of
not
Sanctifying
Gods
Name
,
and
how
God
will
be
Sanctified
.
I
shall
be
very
brief
in
the
Use
of
Exhortation
.
Oh
that
the
Lord
by
this
would
cause
some
thing
to
stick
upon
your
hearts
,
that
what
hath
been
preached
in
this
point
may
be
made
usefull
for
many
Sermons
afterwards
!
that
it
might
be
said
of
you
in
this
place
as
it
was
said
of
them
in
Act.
13.
48.
When
the
Gentiles
heard
this
they
were
glad
and
glorified
the
word
of
the
Lord
,
and
as
many
as
were
ordained
to
eternall
life
beleeved
!
Oh
that
God
would
make
every
one
of
you
to
be
a
means
to
glorifie
the
word
of
God!
That
should
be
our
care
that
the
word
of
God
may
be
glorified
by
us
;
we
come
to
hear
the
word
,
but
take
heed
that
the
word
of
God
be
not
dishonoured
by
us
,
In
2
Thess.
3.
1.
Finally
Brethren
pray
for
us
that
the
word
of
the
Lord
may
have
free
course
,
and
be
glorified
,
even
as
it
is
with
you
;
Oh
that
we
were
able
to
say
so
!
and
yet
through
Gods
mercy
in
some
degree
we
hope
we
can
say
so
and
I
could
heartily
pray
that
the
word
of
God
might
be
glorified
in
all
places
as
it
hath
been
with
many
of
you
;
but
yet
go
on
in
this
,
and
labour
every
one
of
you
that
it
may
be
more
glorified
,
that
you
may
manifest
the
power
of
the
word
in
your
conversations
,
that
all
that
do
behold
you
may
glorifie
the
word
and
say
,
Oh
what
hath
the
Lord
wrought
in
such
a
place
,
in
such
families
,
families
that
were
wretched
,
vild
,
carnal
,
and
liv'd
without
God
in
the
world
,
Prophane
,
Swearers
,
foul-mouth'd
,
Unclean
;
Now
since
they
have
attended
upon
the
word
,
how
hath
it
wrought
upon
them
!
what
a
change
is
there
in
such
men
and
women
!
That
the
carnal
husband
may
say
,
since
such
time
as
my
wife
hath
attended
upon
the
word
I
have
seen
a
Beauty
in
her
conversation
,
shee
is
more
holy
,
more
gentle
,
and
meek
;
and
so
my
servant
,
more
submissive
and
faithful
,
and
so
my
children
more
obedient
then
before
;
Oh
that
the
word
may
be
thus
glorified
!
Take
heed
I
beseech
you
that
the
word
be
not
blasphemed
by
any
of
you
:
In
Tit.
2.
5.
there
the
Apostle
gives
divers
exhortations
,
and
among
others
to
wives
,
and
to
servants
:
To
be
〈◊〉
chast●
keepers
at
home
,
good
,
obedient
to
their
own
husbands
,
that
the
〈◊〉
God
be
not
blasphemed
,
you
must
perform
your
duties
unto
your
husbands
,
and
why
?
that
so
the
word
of
God
be
not
blasphemed
,
that
is
,
that
neither
your
husbands
,
nor
any
of
your
friends
may
blasphem
the
word
,
and
say
,
what
,
do
you
get
this
by
going
to
sermons
?
Oh
it
should
peirce
your
hearts
when
as
your
consciences
tell
you
that
you
have
given
cause
whereby
the
word
of
God
should
be
blasphemed
:
and
so
he
exhorts
servants
and
others
,
and
all
in
the
strength
of
this
argument
,
that
the
word
of
God
be
not
blasphemed
:
you
get
up
early
in
a
morning
to
hear
the
word
,
that
's
good
,
but
take
heed
you
give
no
occasion
that
the
word
be
blasphemed
:
Now
,
I
shall
shew
what
an
excellent
thing
it
is
so
to
Sanctifie
Gods
name
in
the
hearing
of
his
word
,
as
to
honour
it
,
and
how
God
will
Sanctifie
his
owne
name
in
mercy
to
you
.
1
First
,
All
the
good
in
the
word
is
thine
if
thou
doest
Sanctifie
Gods
name
.
There
is
aboundance
of
good
in
this
word
that
we
preach
,
it
is
the
word
of
the
Gospel
,
and
to
have
all
the
good
in
that
to
be
thine
,
that
must
needs
be
an
excellent
thing
;
you
will
say
,
some
times
I
read
and
hear
such
things
in
the
word
that
if
I
were
but
sure
that
these
things
were
my
portion
how
happy
should
I
be
?
Here
's
one
sign
by
which
thou
mayest
be
assured
that
they
are
all
thy
portion
:
Is
it
thy
unfained
care
to
Sanctifie
Gods
name
in
the
hearing
of
his
word
?
Oh
peace
be
to
thee
,
all
the
good
in
the
word
is
thine
:
And
here
we
might
fall
into
a
comendation
of
the
word
of
the
Gospel
,
and
if
I
should
give
way
to
that
a
great
deal
of
time
would
quickly
be
gone
,
I
will
only
give
you
one
Scripture
for
your
encouragement
to
Sanctifie
Gods
name
in
the
hearing
of
his
word
by
way
of
comendation
of
it
.
It
is
Rom.
10.
5.
(
a
place
I
am
afraid
you
have
not
had
the
sweetnesse
of
it
for
the
want
of
understanding
it
)
It
is
quoted
out
of
Deut.
For
Moses
describeth
the
Righteousness
which
is
of
the
Law
,
that
the
man
which
doth
those
things
shall
live
by
them
.
But
the
Righteousness
which
is
of
faith
speaketh
on
this
wise
;
Say
not
in
thine
heart
who
shall
ascend
into
heaven
,
that
is
,
to
bring
Christ
down
from
above
,
or
who
shall
descend
into
the
deep
,
that
is
,
to
bring
Christ
again
from
the
dead
?
But
what
saith
it
?
the
word
is
nigh
thee
,
even
in
thy
mouth
and
in
thy
heart
,
that
is
the
word
of
faith
which
we
preach
.
The
text
hath
some
difficulty
and
yet
exceeding
sweet
to
us
to
know
it
;
I
confesse
if
the
Apostle
Paull
had
not
quoted
this
place
out
of
Deut.
and
thus
interpreted
it
,
who
could
ever
have
thought
in
reading
of
Deut.
that
by
the
one
had
been
ment
the
word
of
the
Law
,
and
by
the
other
the
word
of
the
Gospel
,
therefore
the
meaning
is
this
,
here
is
a
comparison
between
the
word
of
the
Law
,
and
the
word
of
the
Gospel
,
Concerning
the
word
of
the
Law
,
there
is
two
things
wherein
that
comes
short
of
the
word
of
the
Gospel
.
First
,
It
is
not
so
nigh
thee
.
Secondly
,
It
is
not
so
certain
to
assure
thy
Soul
what
shall
become
of
thee
to
all
eternity
:
The
word
of
the
Law
saith
who
shall
ascend
into
heaven
,
&c.
But
the
word
of
the
Gospel
is
nigh
thee
even
in
thy
mouth
and
in
thy
heart
:
You
will
say
,
Why
is
not
the
word
of
the
Law
as
nigh
one
as
the
word
of
the
Gospel
?
I
Answer
,
The
word
of
the
Law
you
hear
it
in
your
eares
,
but
it
is
not
written
in
the
heart
as
the
word
of
the
Gospel
is
:
The
Law
cannot
work
savingly
upon
the
heart
of
a
man
to
bring
salvation
:
those
that
are
meerly
Legall
they
can
hear
the
duties
that
are
required
,
but
that
word
hath
no
power
to
write
in
their
hearts
what
they
do
hear
:
But
now
when
you
come
to
hear
the
word
of
the
Gospel
,
that
is
nigh
you
,
even
in
your
very
hearts
as
well
as
in
your
eares
,
God
speaks
in
it
,
and
it
comes
into
your
hearts
and
there
it
works
efficaciously
,
which
the
Law
cannot
.
The
Law
is
but
as
a
dead
Letter
in
comparison
of
the
word
of
the
Gospel
.
If
you
come
meerly
to
hear
the
Law
preached
,
and
not
in
an
Evangellicall
way
,
you
may
hear
it
a
hundred
times
and
it
will
never
be
written
in
your
hearts
,
But
when
you
come
to
hear
the
Gospel
in
an
Evangellicall
way
,
that
will
come
to
be
written
in
your
hearts
:
So
that
the
word
of
the
Gospel
is
nigh
you
:
But
what
is
the
meaning
of
the
other
,
Say
not
,
who
shall
ascend
up
into
heaven
,
&
c
?
The
meaning
is
this
,
As
if
the
Apostle
should
say
,
The
truth
is
,
while
you
have
no
other
but
the
righteousnesse
of
the
Law
,
you
are
at
an
infinit
uncertainty
about
your
eternal
estates
.
The
Law
saith
,
Do
and
live
:
but
you
can
never
know
when
you
have
done
enough
so
as
to
be
certain
that
you
are
well
for
eternity
.
That
saith
,
Who
shall
ascend
into
heaven
to
know
the
mind
of
God
concerning
me
?
whether
he
will
accept
of
me
,
and
of
that
obedience
and
worship
that
I
tender
up
to
him
?
Who
shall
go
down
into
the
deep
?
Who
shall
go
down
to
Hell
to
know
there
,
whether
that
place
be
prepared
for
him
or
not
?
It
is
a
phrase
that
only
expresseth
an
uncertainty
that
one
cannot
be
satisfied
about
his
eternall
estate
,
except
he
could
go
to
heaven
and
there
see
and
read
Gods
book
and
so
discover
Gods
mind
concerning
him
;
or
go
down
to
hell
,
and
so
know
whether
that
place
be
appointed
for
him
or
not
except
I
can
do
one
of
these
,
I
can
not
certainly
tell
,
(
meerly
by
the
Law
)
whether
I
shall
go
to
heaven
or
hell
.
As
you
that
are
Merchants
and
dealers
abroad
,
you
are
at
a
great
deal
of
uncertainty
what
shall
become
of
your
estates
.
Indeed
if
I
could
send
one
over
to
the
Indies
to
tell
me
how
my
Ship
prospered
,
then
I
could
be
at
a
certainty
,
then
I
should
hear
whether
I
were
a
rich
man
yea
or
no
,
but
except
I
could
do
such
a
thing
I
am
at
an
uncertainty
:
Such
is
the
expression
here
.
As
if
a
poor
soul
should
say
,
I
would
fain
be
saved
,
and
loth
to
perish
eternally
;
But
all
the
while
the
soul
remains
under
the
Law
,
it
remains
in
an
uncertain
condition
;
but
now
saith
he
,
The
Word
of
the
Gospel
is
nigh
thee
even
in
thine
heart
;
And
that
is
the
Word
that
we
preach
,
that
saith
,
Rom.
10.
9.
If
thou
shalt
confesse
with
thy
mouth
the
Lord
Jesus
,
and
shalt
beleeve
in
thine
heart
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
.
As
if
he
should
say
,
This
word
of
the
Gospel
that
is
come
into
thine
heart
doth
assure
thy
soul
of
thy
eternall
estate
,
so
that
though
thou
canst
not
go
up
to
heaven
,
nor
go
down
to
hell
,
yet
thou
hast
that
in
thine
heart
,
that
doth
as
it
were
assure
thee
that
thou
shalt
be
eternally
saved
,
as
if
thou
wert
able
to
go
up
to
the
highest
heavens
and
fetch
newes
from
thence
.
Oh
now
the
good
word
of
the
Gospel
how
should
we
prize
it
,
and
keep
it
in
our
hearts
?
for
that
s
in
our
hearts
that
wil
assure
us
of
our
salvation
to
all
eternity
,
&
of
Gods
eternal
purpose
to
do
the
good
in
heaven
.
You
would
account
it
a
great
happines
if
there
could
be
any
art
to
send
abroad
to
the
Straits
or
to
other
place
,
to
know
how
things
fare
with
you
:
but
now
if
thou
hast
the
word
of
the
Gospel
within
thee
,
if
that
prevails
in
thy
Soul
,
thou
hast
alwaies
got
something
in
thy
heart
that
will
tel
thee
how
things
are
with
thee
in
heaven
,
and
what
shall
become
of
thee
for
all
eternity
.
Oh
who
would
not
sanctifie
the
Name
of
God
in
hearing
of
his
word
,
seeing
it
is
such
a
blessed
word
wherein
the
Gospel
is
opened
with
more
clearnesse
then
it
hath
been
to
many
of
our
fore-fathers
.
2
It
is
a
certain
evidence
of
your
election
,
in
Thess.
1.
3
,
4
,
5.
Remembring
without
ceasing
your
work
of
Faith
,
and
labour
of
love
,
and
patience
of
hope
in
our
Lord
Jesus
Christ
,
in
the
sight
of
God
and
our
Father
;
Knowing
Brethren
,
beloved
,
your
election
of
God
.
Why
?
For
our
Gospel
came
not
to
you
in
word
only
,
but
also
in
power
,
and
in
the
holy
Ghost
,
and
in
much
assurance
.
And
know
this
excellency
there
is
in
sanctifying
Gods
name
in
hearing
the
word
,
I
beseech
you
mark
it
,
that
it
is
a
more
blessed
thing
,
then
if
you
did
bear
Jesus
Christ
in
your
wombes
;
You
that
are
women
,
would
not
you
have
accounted
it
a
great
happines
if
Christ
had
been
borne
in
your
wombes
?
Now
if
thou
comest
to
the
hearing
of
the
word
,
and
sanctifiest
Gods
name
in
it
,
thou
art
in
a
better
condition
,
and
hast
a
greater
blessing
upon
thee
,
then
if
thou
hadest
borne
Jesus
Christ
in
thy
womb
.
In
Luk.
11.
27.
28.
And
it
came
to
passe
as
he
spake
these
things
,
that
a
certain
woman
of
the
company
lift
up
her
voice
and
said
unto
him
,
Blessed
is
the
womb
that
bare
thee
,
and
the
paps
which
thou
hast
sucked
.
Seeing
Christ
and
what
gracious
things
came
from
him
,
she
spake
so
;
But
he
said
,
Yea
,
rather
blessed
are
they
that
hear
the
word
of
God
&
keep
it
.
That
is
,
Labour
to
sanctifie
my
name
,
(
as
hath
been
opened
in
the
particulars
)
rather
is
that
women
blessed
that
do
so
,
then
the
woman
that
bare
Christ
:
Me
thinks
this
one
scripture
should
be
such
a
scripture
for
women
,
to
cause
them
to
sanctifie
Gods
name
in
hearing
of
the
word
,
instead
of
a
hundred
scriptures
;
certainly
thou
maiest
be
so
blessed
,
if
thou
wilt
beleeve
the
word
that
comes
from
Christs
mouth
.
3
Do
you
sanctifie
the
name
of
God
in
the
Word
,
that
wil
sanctifie
you
,
by
that
your
souls
come
to
be
sanctified
,
&
it
wil
comfort
you
in
the
day
of
your
affliction
,
&
it
will
save
you
at
last
.
4
You
that
do
sanctifie
Gods
name
in
the
hearing
of
his
Word
,
you
will
be
the
glory
of
the
Ministers
of
God
at
the
great
day
of
judgement
.
You
will
be
an
honour
to
them
,
before
the
Lord
,
and
his
Saints
,
and
Angels
.
In
Phil.
2.
16.
Holding
forth
(
saith
the
text
)
the
word
of
life
.
This
is
the
duty
of
all
the
hearers
of
the
word
that
they
must
hold
forth
the
word
of
life
;
when
you
go
home
,
you
must
hold
forth
the
power
of
the
word
you
hear
,
well
what
will
become
of
that
?
That
I
may
rejoyce
in
the
day
of
Christ
,
that
I
have
not
runne
in
vain
,
neither
laboured
in
vain
;
Let
that
be
one
motive
among
the
rest
,
saith
the
Apostle
,
this
will
be
such
a
glory
to
me
,
that
I
in
the
day
of
Jesus
Christ
shall
rejoyce
that
I
have
not
laboured
in
vain
,
I
shall
blesse
God
for
all
my
studies
and
care
,
and
all
the
pains
that
ever
I
have
taken
,
and
ventring
my self
for
this
People
,
I
shall
blesse
God
in
the
day
of
Jesus
Christ
.
Would
it
not
be
a
comfortable
thing
to
you
,
that
all
the
Ministers
of
God
that
come
to
preach
the
word
faithfully
to
you
,
If
at
the
day
of
Jesus
Christ
you
should
hear
them
blessing
God
that
ever
he
did
send
them
to
preach
the
Gospel
in
such
a
place
,
and
you
should
hear
them
saying
,
Oh
Lord
,
it
may
be
had
I
been
sent
to
another
place
I
should
have
spent
all
my
strength
in
vain
,
but
through
thy
mercy
I
was
sent
to
a
teachable
people
that
were
ready
to
imbrace
thy
word
,
Oh
this
is
my
crown
and
glory
.
Would
it
not
do
good
to
any
whose
hearts
are
faithful
to
think
this
,
that
their
holding
forth
the
word
of
life
will
not
only
be
a
glory
to
God
,
which
is
the
cheif
,
but
it
will
be
a
glory
to
the
Ministers
,
to
recompence
all
their
labours
,
that
you
shall
not
only
be
saved
your selves
in
the
day
of
Jesus
Christ
,
but
you
shall
adde
to
the
glory
of
his
faithful
Ministers
likewise
when
they
do
appear
before
Christ
?
5
I
shall
adde
one
particular
more
,
There
is
a
time
coming
when
God
shall
magnifie
his
word
before
men
and
Angels
:
In
I●●
.
22.
21.
He
will
magnifie
his
Law
and
make
it
honorable
,
What
a
joy
shal
it
be
to
thee
when
the
Lord
before
men
and
Angels
shall
come
to
magnifie
his
word
,
and
make
it
honorable
,
for
thee
then
to
think
;
This
is
the
word
that
spoke
to
my
heart
at
such
and
such
a
time
,
this
is
that
word
that
I
did
reverence
,
that
I
did
obey
,
that
I
did
love
,
that
I
made
to
be
the
joy
of
my
heart
,
this
word
the
Lord
now
doth
magnifie
and
make
to
be
honorable
?
This
will
be
comfortable
to
thy
Soul
.
The
Eleventh
SERMON
.
The
Eleventh
SERMON
.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
THE
last
day
we
finished
the
point
of
Sanctification
Now
first
for
the
word
Sacrament
,
I
confesse
wee
have
not
that
word
in
all
the
Scripture
,
as
neither
have
we
the
word
Trinitie
,
and
divers
other
words
that
Ministers
make
use
of
,
to
set
forth
the
Mysteries
of
Religion
by
,
but
yet
it
is
usefull
to
consider
the
meaning
why
Ministers
in
the
Church
have
given
this
name
,
unto
those
signes
and
seals
that
the
Church
receives
;
Sacrament
,
is
to
hallow
a
thing
,
or
to
dedicate
,
because
in
the
Sacraments
there
are
outward
things
,
that
are
made
holy
,
for
holy
and
spirituall
ends
.
Secondly
,
wee
our selves
do
as
it
were
hallow
,
or
dedicate
our selves
unto
God
in
the
use
of
these
Ordinances
;
that
's
one
reason
from
whence
it
hath
the
name
.
Or
otherwise
as
some
will
have
it
Sacramentum
,
because
it
is
to
be
received
Sacramente
with
a
holy
mind
,
and
therefore
cald
the
Sacrament
.
The
Churches
have
used
it
a
long
time
;
in
Tertullians
time
(
which
was
above
fourteen
hundred
years
agoe
)
he
was
the
first
that
we
find
used
this
word
,
and
most
that
would
open
the
word
unto
us
,
say
,
that
especially
it
was
taken
from
the
practise
of
Souldiers
,
who
when
they
came
and
listed
themselves
,
bound
themselves
in
a
solemne
oath
to
be
faithful
to
their
Captaine
,
and
to
the
Cause
that
they
did
undertake
;
and
the
oath
,
they
were
wont
to
call
Sacramentum
,
A
Sacrament
.
Now
in
regard
that
Christians
when
they
come
to
this
Ordinance
,
they
come
to
seale
a
Covenant
with
God
,
and
though
they
doe
not
formally
and
explicitely
take
an
oath
,
yet
they
bind
themselves
in
a
holy
Covenant
,
which
hath
the
strength
even
of
an
oath
in
it
;
(
For
a
solemne
Promise
to
the
high
God
hath
the
strength
of
an
oath
in
it
)
and
from
thence
they
were
cald
by
these
names
,
Sacraments
:
but
that
for
the
word
,
that
you
may
understand
it
.
But
the
word
the
Scripture
useth
to
set
out
this
Sacrament
,
by
that
now
I
am
speaking
of
,
is
the
Communion
of
the
body
and
bloud
of
Christ
;
so
you
have
it
in
1
Cor.
10.
6.
The
Cup
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
The
bread
which
we
break
,
is
it
not
the
Communion
of
the
body
of
Christ
?
I
say
we
are
now
treating
about
this
point
,
how
wee
are
to
sanctifie
the
name
of
God
in
that
which
the
Scripture
cals
the
Communion
of
the
body
and
bloud
of
Christ
;
And
now
for
the
opening
of
that
.
First
,
We
must
know
that
this
is
a
part
of
the
Worship
of
God
,
and
we
draw
nigh
to
God
in
this
,
or
otherwise
it
will
not
come
up
to
our
point
.
And
then
wee
shall
shew
that
God
is
to
be
sanctifyed
in
this
duty
of
worship
.
And
then
thirdly
how
.
First
,
Wee
doe
in
this
draw
nigh
to
God
;
We
worship
God
;
For
when
we
are
comming
to
receive
these
holy
Signes
and
Seals
,
we
come
to
present
our selves
before
God
;
and
we
have
to
deal
with
God
himselfe
in
a
service
that
hee
himselfe
requires
of
us
,
in
a
holy
,
in
a
divine
service
:
wee
come
to
present
our selves
to
God
for
blessing
,
for
Communication
of
some
higher
good
unto
us
,
then
possibly
those
Creatures
that
we
have
to
deale
with
,
are
able
of
themselves
to
convey
to
us
,
come
for
a
higher
good
then
to
tast
a
peece
of
bread
,
or
to
drink
a
draught
of
wine
,
we
come
I
say
to
present
our selves
to
God
;
that
wee
might
have
Communion
with
him
,
and
that
we
might
have
the
blessin
of
the
Covenant
of
grace
conveyed
unto
us
through
these
things
;
now
certainly
this
is
a
drawing
nigh
to
God
;
for
to
present
our selves
,
for
the
Conveyance
of
the
blessing
of
the
Covenant
of
grace
through
these
Creatures
,
yea
,
that
we
might
have
Communion
with
God
himselfe
in
them
,
this
is
drawing
nigh
to
him
,
when
we
come
to
his
Table
;
therefore
we
draw
nigh
to
God
;
had
not
God
instituted
and
appointed
these
Creatures
,
Bread
and
Wine
and
the
actions
about
them
to
be
the
meanes
of
Conveyance
of
blessing
unto
us
,
it
had
been
Will-worship
for
us
to
have
expected
any
further
presence
of
God
in
such
Creatures
,
then
there
is
in
the
nature
of
them
.
It
is
true
,
God
is
present
with
every
Creature
,
when
we
eat
and
drinke
at
our
Tables
God
is
present
there
;
but
we
cannot
be
said
to
draw
nigh
to
God
,
and
worship
God
there
;
for
we
there
looke
for
no
further
presence
of
God
with
us
in
them
,
to
convey
further
good
then
the
Lord
hath
put
into
the
nature
of
those
things
:
onely
when
godly
people
take
them
,
and
receive
them
as
blessings
sanctified
by
the
word
,
they
take
them
as
the
blessings
of
God
that
come
out
of
love
to
them
.
But
now
when
we
come
to
receive
that
which
is
cald
the
Communion
,
there
we
expect
things
that
are
beyond
the
nature
of
these
Creatures
to
convey
that
that
is
by
an
institution
of
God
set
apart
for
supernatural
uses
and
ends
,
not
to
convey
in
any
naturall
way
such
and
such
things
but
in
a
supernaturall
way
,
through
the
institution
of
God
,
and
so
it
comes
to
bee
worship
.
Had
we
not
I
say
a
command
for
this
,
it
were
superstition
and
Idolatry
for
us
to
make
use
of
such
Creatures
for
such
ends
.
If
any
man
in
the
world
should
have
appointed
a
peece
of
Bread
,
or
a
draougth
of
wine
to
have
signified
and
,
sealed
the
body
and
blood
of
Christ
it
hath
been
superstition
in
any
,
and
Wil-worship
,
and
sinfull
and
abominable
to
you
;
but
we
are
to
look
upon
God
setting
apart
these
Creatures
for
such
holy
and
solemne
ends
,
and
,
therefore
when
we
come
to
be
exercised
in
them
,
we
come
to
worship
God
;
and
wee
come
likewise
to
tendes
up
our
homage
to
God
when
wee
come
to
attend
upon
him
in
such
Ordinances
as
these
are
to
tender
up
that
homage
that
is
〈◊〉
poor
Creatures
unto
〈◊〉
as
infinite
and
glorious
God
,
and
the
〈◊〉
we
draw
nigh
to
〈◊〉
in
these
.
Secondly
,
Wee
must
sanctifie
Gods
name
in
drawing
nigh
to
him
:
whatsoever
we
doe
,
whether
we
eat
or
drinke
we
must
do
all
to
the
glory
of
God
;
Now
if
in
our
common
eating
and
drinking
we
must
do
all
to
the
glory
of
God
,
then
certainly
in
this
spirituall
eating
and
drinking
there
must
be
some
special
thing
done
for
the
glory
of
God
in
this
.
1.
Because
there
is
so
much
of
God
in
it
,
for
here
there
is
a
presenting
before
us
the
great
yea
the
greatest
mysteries
of
salvation
,
and
the
deep
Counsels
of
God
concerning
eternall
life
,
are
presented
before
us
in
these
outward
Elements
of
the
bread
and
wine
,
and
the
action
thereof
;
now
when
we
come
to
eat
and
to
drinke
those
things
that
are
appointed
to
set
forth
the
greatest
mysteries
of
salvation
,
and
the
deepest
of
the
Councels
of
God
concerning
mans
eternall
good
,
wherein
especially
God
will
glorifie
himselfe
;
we
had
need
there
sanctifie
the
name
of
God
,
for
the
things
are
very
great
and
glorious
that
are
presented
unto
us
.
2.
This
Ordinance
of
the
Lords
Supper
,
or
the
Communion
it
is
an
Ordinance
that
Christ
hath
left
to
his
Church
,
out
of
the
abundance
of
his
love
,
and
therefore
you
shall
find
if
you
read
the
institution
of
it
,
in
the
25.
of
Matth.
that
the
same
night
wherein
Christ
was
betrayed
,
he
took
bread
and
brake
it
;
though
Christ
was
to
die
the
next
day
,
and
to
encounter
with
the
wrath
of
God
,
yea
that
very
night
he
was
to
be
in
an
agonie
,
and
to
sweat
drops
of
water
and
blood
,
and
the
next
day
to
die
and
to
have
these
Tryals
of
wrath
poured
upon
him
,
so
as
to
put
him
to
cry
out
my
God
my
God
why
hast
thou
forsaken
me
:
Yet
he
busies
his
thoughts
that
very
night
to
institute
this
Supper
;
surely
it
must
be
a
great
Ordinance
,
and
there
is
a
great
deale
of
the
love
of
Christ
in
it
.
Christ
saw
that
his
Church
had
need
of
it
,
that
he
should
that
night
when
he
was
betrayed
have
his
thoughts
busied
about
such
a
thing
as
this
is
.
One
would
thinke
at
that
time
,
that
he
had
enough
to
take
up
his
thoughts
concerning
himselfe
,
being
to
encounter
with
the
Law
,
and
with
the
wrath
of
God
for
mans
sinne
;
but
for
all
that
great
worke
Christ
had
to
encounter
with
,
yet
his
thoughts
are
bulied
about
this
great
Ordinance
of
the
institution
of
the
Supper
,
and
therefore
there
was
great
love
in
it
,
Christ
saw
that
it
was
a
matter
of
great
moment
;
now
if
it
is
so
,
than
there
is
great
cause
why
we
should
sanctifie
Gods
name
in
such
an
Ordinance
as
this
is
,
and
not
to
account
it
as
a
common
and
ordinary
thing
.
3.
We
must
sanctifie
Gods
name
in
this
;
because
it
is
the
Sacrament
of
our
Communion
with
Christ
;
wherein
we
come
to
have
such
a
neer
union
and
communion
with
him
as
to
eath's
flesh
and
to
drinke
his
blood
,
and
to
sit
at
his
table
.
We
come
to
have
Communion
with
Christ
even
in
all
our
Sences
;
now
Christ
comming
so
fully
to
us
,
that
cals
upon
us
to
sanctifie
his
name
when
we
come
before
him
.
4.
In
this
the
Covenant
of
grace
is
sealed
,
the
Covenant
of
grace
comes
to
be
sealed
in
both
the
parts
of
it
;
now
when
wee
come
to
have
to
deale
with
God
in
the
way
of
the
Covenant
of
grace
,
both
to
have
the
Seale
on
his
part
,
and
the
Seale
on
ours
,
surely
this
must
needs
call
for
a
sanctifyed
use
of
such
a
thing
as
is
so
holy
as
this
is
.
And
that
s
the
first
reason
why
we
are
to
sanctifie
Gods
name
in
this
,
because
if
we
be
in
ordinary
eating
and
drinking
we
must
doe
it
,
then
in
this
,
wherein
there
is
so
much
of
God
,
wherein
the
Mysteries
of
Godlinesse
are
set
before
us
,
wherein
there
is
so
much
of
the
love
of
Christ
,
wherein
we
are
to
have
close
Communion
with
Jesus
Christ
,
and
wherein
the
Covenant
of
grace
comes
to
be
sealed
on
both
sides
:
there
had
need
therefore
be
a
sanctifying
of
Gods
name
in
the
use
of
it
.
Secondly
,
Consider
this
;
that
there
is
no
duty
in
all
the
book
of
God
that
I
know
of
,
that
is
urged
with
more
strength
and
severity
then
this
is
;
as
that
place
in
1
Cor.
11.
sheweth
where
you
have
required
of
every
one
that
comes
to
receive
the
Bread
and
Wine
in
the
Lords
Supper
,
That
they
should
examine
themselves
and
so
eate
,
and
you
have
the
most
dreadfull
expressions
against
those
that
doe
not
doe
it
,
that
I
know
are
mentioned
against
the
neglect
of
any
duty
in
all
the
Book
of
God
;
there
the
holy-Ghost
saith
,
that
whosoever
eats
and
drinks
unworthily
,
First
,
he
is
guilty
of
the
body
and
bloud
of
Christ
,
and
then
Secondly
,
he
eats
and
drinks
his
owne
damnation
;
These
two
expressions
have
as
much
dreadfulnesse
in
them
as
can
be
Imagined
,
and
we
doe
not
find
an
exhortation
to
a
duty
backt
with
two
such
severe
expressions
,
in
case
we
should
neglect
our
duty
,
as
this
exhortation
.
What
if
wee
doe
not
sanctifie
Gods
name
in
this
duty
?
wee
come
to
be
guilty
of
the
body
and
bloud
of
Christ
.
Bloud-guiltinesse
is
a
terrible
thing
;
you
know
David
cries
out
,
Lord
deliver
me
from
Bloud-guiltinesse
;
to
have
but
the
bloud
of
an
ordinary
man
to
lie
upon
one
,
to
shed
the
bloud
of
the
vildest
Rogue
that
lives
,
in
a
murderous
way
,
it
would
lie
upon
the
Conscience
and
be
very
terrible
;
it
is
impossible
that
such
a
man
can
be
quiet
all
his
dayes
though
he
hath
never
such
a
seared
Conscience
.
A
Heathen
could
not
be
at
quiet
,
if
he
hath
the
guilt
of
bloud
lie
upon
him
;
but
to
be
guilty
of
the
bloud
of
Christ
,
whose
bloud
is
ten
thousand
thousand
times
more
worth
then
the
bloud
of
all
the
men
that
ever
lived
upon
the
face
of
the
earth
,
must
needs
be
a
most
dreadfull
thing
;
It
is
a
fearefull
expression
;
guilty
of
the
body
and
bloud
of
Christ
,
that
is
,
he
offers
such
an
indignity
to
the
body
and
bloud
of
Christ
,
as
the
Lord
will
charge
him
of
being
guilty
of
it
,
guilty
of
abusing
of
the
body
and
bloud
of
Jesus
Christ
.
And
then
he
doth
eat
and
drinke
his
owne
damnation
;
but
wee
shall
speake
more
to
that
,
when
wee
come
to
shew
how
God
will
sanctifie
his
name
in
those
that
doe
not
sanctifie
it
here
in
this
holy
Ordinance
.
I
will
not
therefore
spend
further
time
in
those
Scriptures
,
for
I
bring
them
only
now
to
shew
that
there
is
a
necessity
of
it
,
that
we
do
sanctifie
the
name
of
God
in
this
Ordinance
.
Thirdly
,
there
is
nothing
that
strikes
more
upon
a
mans
conscience
;
wee
find
it
by
experience
;
even
upon
wicked
mens
consciences
,
and
especially
upon
such
as
begin
to
be
enlightned
in
the
holinesse
of
this
Ordinance
,
God
hath
put
much
honour
upon
it
;
I
confesse
some
men
may
use
it
superstitiously
though
it
be
an
Ordinance
of
Christ
,
yet
God
hath
put
a
great
deale
of
honour
upon
this
Ordinance
,
that
men
that
are
very
wicked
otherwise
,
yet
their
Consciences
tell
them
that
when
they
come
to
this
Ordinance
then
they
must
be
good
,
then
they
must
not
sinne
,
but
have
good
thoughts
,
and
good
prayers
at
that
time
.
And
many
times
they
dare
not
come
,
if
their
consciences
tell
them
that
they
live
in
some
sin
.
I
knew
one
my selfe
once
that
was
to
be
executed
,
and
he
had
never
received
this
Ordinance
in
all
his
life
,
though
about
fourty
yeares
of
Age
,
And
being
askt
the
reason
why
,
he
confest
he
lived
in
some
sin
that
hee
was
loth
to
leave
,
and
therefore
would
never
come
to
that
Ordinance
all
his
life
,
though
herein
the
Devill
gull'd
and
deceived
him
;
but
I
mention
it
to
shew
what
a
power
there
is
in
the
consciences
of
men
about
this
Ordinance
;
this
ordinarily
is
one
of
the
first
things
that
strikes
upon
the
soules
of
men
,
when
they
come
to
have
their
Consciences
awakened
,
Oh
how
have
I
prophaned
the
name
of
God
in
the
Ordinance
of
the
holy
communion
and
have
not
sanctified
his
name
in
it
.
That
God
should
be
sanctified
in
this
Ordinance
,
that
's
cleer
enough
.
But
now
the
great
work
is
(
which
is
the
third
thing
that
I
promised
to
shew
)
how
wee
should
sanctifie
Gods
name
in
this
Ordinance
.
Certainly
the
name
of
God
hath
bin
much
taken
in
vain
,
there
hath
been
a
great
deale
of
pollution
in
the
use
of
this
Ordinance
,
and
in
mens
Spirits
when
they
have
been
exercising
themselves
in
such
an
holy
Ordinance
as
this
is
;
therefore
I
will
open
this
to
you
,
and
shall
not
be
very
large
in
it
,
only
to
shew
you
the
maine
and
principall
things
that
may
serve
for
the
direction
of
us
,
that
the
name
of
God
may
not
be
so
taken
in
vaine
and
dishonored
as
heretofore
,
and
I
shall
cast
what
I
intend
to
speak
of
into
these
particulars
.
1
That
whosoever
was
to
pertake
of
this
must
be
holy
himself
;
none
can
sanctifie
God
,
but
he
must
have
a
sanctified
heart
himselfe
.
Secondly
,
this
Ordinance
it
must
be
received
in
a
holy
Communion
;
There
must
be
a
Communion
of
Saints
for
this
Ordinance
;
and
it
cannot
be
received
anywhere
else
but
in
a
Communion
of
Saints
.
Thirdly
,
The
holy
disposition
of
soule
particularly
,
or
the
qualifications
of
soule
that
are
required
for
the
sanctifying
of
Gods
name
in
this
Ordinance
.
Fourthly
,
the
manner
of
the
explicite
goings
out
of
the
soule
,
that
there
are
to
bee
at
that
very
time
of
receiving
.
Fifthly
,
The
keeping
of
the
institution
of
Christ
in
our
receiving
.
These
things
are
required
for
the
sanctifying
of
the
name
of
God
in
this
Ordinance
.
For
the
first
,
Those
that
come
must
bee
holy
themselves
.
This
is
an
Ordinance
not
appointed
for
conversion
,
to
make
holy
;
others
that
are
not
converted
may
come
to
the
word
,
because
the
word
it
is
appointed
to
worke
conversion
;
t
is
appointed
to
worke
Grace
,
to
worke
the
first
grace
,
Faith
comes
by
hearing
;
but
we
doe
not
find
in
all
the
Scripture
that
this
is
appointed
for
conversion
,
but
it
supposes
conversion
;
none
are
to
come
to
receive
this
Sacrament
but
men
and
women
that
before
are
converted
by
the
word
;
the
word
first
therefore
is
to
be
preached
to
men
for
their
conversion
;
and
then
this
is
an
Ordinance
appointed
for
to
seale
them
;
therefore
in
the
Primitive
times
they
let
all
come
to
hearing
of
the
word
,
and
then
when
the
Sermon
was
done
,
there
was
an
Officer
stept
up
and
cried
holy
things
for
holy
men
,
and
then
all
others
were
to
goe
out
,
and
therefore
it
was
called
missa
(
though
the
Papists
did
corrupt
it
and
so
called
it
the
masse
afterwards
,
by
mixing
their
own
inventions
in
stead
of
the
Supper
of
the
Lord
,
but
it
had
that
name
at
first
)
I
say
this
holy
Communion
was
calld
by
the
name
of
missa
,
because
that
all
others
were
sent
away
,
and
only
such
as
were
of
the
Church
,
and
accounted
godly
staid
;
holy
things
to
holy
men
.
And
this
must
needs
be
so
,
because
that
the
nature
of
it
being
the
Seal
of
the
Covenant
of
grace
requires
it
;
it
must
be
supposed
that
all
that
come
hither
must
be
in
Covenant
with
God
,
they
must
be
such
as
have
been
brought
to
submit
to
the
Condition
of
the
Covenant
.
Now
the
Condition
of
the
Covenant
of
grace
is
,
Beleeve
and
be
saved
;
it
is
therefore
appointed
for
beleevers
;
And
as
the
nature
of
it
being
a
Seal
supposeth
a
Covenant
,
so
none
can
have
this
Covenant
sealed
to
them
,
but
those
that
doe
first
submit
to
it
,
and
are
brought
into
Covenant
;
when
you
make
an
Indenture
,
and
put
to
the
Seale
,
certainly
the
Seale
belongs
only
to
those
that
have
their
names
in
the
Indenture
:
Now
t
is
true
though
mens
names
are
not
mentioned
in
the
word
,
yet
the
condition
is
to
those
that
are
brought
in
to
beleeve
in
Jesus
Christ
;
saith
God
I
come
now
to
seale
all
my
mercies
in
Christ
to
their
soules
.
We
abuse
God
if
we
come
to
take
the
Seal
to
a
blanke
,
it
is
to
make
this
Ordinance
a
ridiculous
thing
;
therefore
there
must
be
some
transactions
between
God
and
your
souls
before
you
come
to
the
Seale
;
if
a
man
should
say
to
you
come
set
to
your
seale
to
such
a
thing
,
and
there
were
never
any
kind
of
transactions
between
this
man
and
you
before
,
you
would
account
it
ridiculous
;
after
there
hath
been
agreements
between
you
,
you
use
then
to
seale
.
So
it
must
be
here
;
I
would
appeal
to
many
of
your
Consciences
that
have
come
to
the
Lords
Supper
,
what
transactions
have
there
been
between
God
and
your
soules
?
canst
thou
say
the
Lord
was
pleased
to
reveale
himselfe
to
mee
;
to
make
known
to
mee
my
wretched
condition
,
and
the
way
of
grace
and
salvation
,
and
shewed
me
that
upon
my
comming
in
to
receive
his
Son
,
he
would
be
mercifull
to
me
and
pardon
my
sins
;
and
I
have
found
the
Spirit
of
God
working
my
heart
to
Jesus
Christ
,
the
Lord
from
heaven
speaking
to
me
,
and
I
sending
an
Answer
to
heaven
againe
,
how
willing
my
soule
was
to
accept
of
the
Covenant
,
which
the
Lord
hath
made
with
poor
Creatures
in
the
word
of
his
Gospell
?
canst
thou
say
this
in
the
uprightnesse
of
thy
heart
?
if
not
,
know
that
this
Seale
belongs
not
to
thee
:
untill
the
Lord
hath
by
his
word
subdued
thy
heart
to
this
agreement
first
with
him
.
Secondly
,
This
Ordinance
,
it
is
the
Ordinance
of
spiritual
nourishment
,
of
eating
the
flesh
of
Christ
and
drinking
his
bloud
in
a
spirituall
way
.
Now
it
must
needs
suppose
that
first
there
must
be
life
before
there
can
be
any
nourishment
received
in
.
If
it
be
appointed
to
nourish
and
increase
grace
,
then
surely
there
must
be
grace
before
;
what
nourishment
can
a
dead
child
take
?
the
very
first
thing
that
is
to
be
done
is
nourishment
here
,
The
word
hath
power
to
convey
life
and
then
to
nourish
,
but
we
read
of
no
such
thing
here
,
but
that
which
is
to
be
done
here
is
presently
to
feed
,
to
eat
,
and
to
drinke
,
that
s
the
end
of
the
Sacrament
;
therefore
it
must
be
supposed
that
thou
must
have
spiritual
life
,
there
must
come
no
dead
Soule
to
this
Ordinance
,
but
those
who
are
quickned
by
the
Spirit
of
Jesus
Christ
,
they
must
come
for
nourishment
.
Thirdly
,
the
act
here
required
doth
note
that
only
those
that
are
holy
and
godly
can
receive
this
Sacrament
;
we
are
required
by
the
Apostle
to
examine
our selves
.
To
examine
our selves
of
what
?
it
must
be
of
our
godlinesse
,
examine
what
worke
of
God
hath
been
upon
the
soule
,
how
God
hath
brought
the
soule
to
himselfe
,
and
what
Graces
of
the
Spirit
of
God
are
there
,
And
how
we
have
been
brought
into
Covenant
with
God
now
if
only
those
can
receive
worthily
,
and
are
to
come
that
first
examine
themselves
,
then
certainly
such
only
as
are
godly
are
to
come
,
for
they
only
can
performe
those
acts
that
are
required
.
Fourthly
,
It
s
a
Sacrament
of
Communion
with
God
,
and
Communion
with
the
Saints
;
now
what
Communion
hath
Light
and
Darknesse
?
or
what
fellowship
hath
Christ
with
Belial
,
If
it
be
a
Sacrament
of
Communion
,
of
coming
to
the
Table
of
God
will
God
have
his
enemies
to
come
to
his
Table
?
you
will
invite
no
enemies
to
your
Tables
,
but
your
children
and
friends
,
so
they
must
be
the
children
of
God
and
the
friends
of
God
,
these
that
are
reconciled
to
God
in
the
bloud
of
his
Son
,
and
those
that
are
his
children
that
must
sit
at
his
Table
,
therefore
they
must
be
holy
.
Now
this
may
suffice
for
that
first
thing
,
that
this
is
not
an
Ordinance
for
all
sorts
of
people
,
but
such
as
have
submitted
to
the
condition
of
the
Covenant
before
.
Such
as
have
grace
,
and
abilitie
to
examine
themselves
of
their
graces
,
and
such
as
are
children
and
reconciled
to
God
,
and
so
are
fit
to
sit
at
the
Table
of
God
,
and
to
enjoy
Communion
with
him
and
with
his
Son
,
and
with
the
Saints
;
for
we
are
one
body
sacramentally
when
we
come
to
this
holy
Ordinance
;
all
others
therefore
certainly
are
to
be
kept
from
this
Sacrament
but
such
.
2
The
second
thing
will
make
it
out
more
fully
,
and
that
is
,
it
is
not
enough
that
wee
be
holy
our selves
;
(
and
so
all
ignorant
,
prophane
and
scandalous
,
yea
all
that
are
meerly
civil
,
that
can
not
make
out
any
work
of
Godlinesse
upon
their
hearts
in
bringing
them
to
Christ
,
are
excluded
.
)
But
1
It
is
to
be
done
in
a
holy
Communion
,
and
is
cleer
out
of
that
place
in
1
Cor.
10.
16
,
17.
The
Cup
of
blessing
which
wee
blesse
,
is
it
not
the
Communion
of
the
blood
of
Christ
?
the
bread
which
wee
break
,
is
it
not
the
Communion
of
the
body
of
Christ
?
and
then
saith
the
Apostle
in
the
17.
verse
,
for
we
being
many
are
one
bread
and
one
body
;
therefore
all
that
come
to
receive
the
Sacrament
,
they
must
so
come
as
they
must
be
one
body
,
one
spiritual
Corporation
;
this
very
consideration
,
that
those
with
whom
we
receive
the
Sacrament
are
one
body
with
us
,
it
hath
a
great
deale
in
it
,
for
the
helping
of
us
to
sanctifie
Gods
Name
;
this
Ordinance
I
say
,
it
is
to
be
received
only
in
a
holy
Communion
;
one
Christian
cannot
receive
the
Sacrament
alone
;
there
must
be
a
Communion
wheresoever
it
is
to
be
administered
;
it
is
not
enough
there
is
one
Godly
man
there
,
but
there
must
be
a
Communion
of
Saints
,
and
in
that
communion
it
is
to
be
received
.
Quest.
You
will
say
,
must
it
be
received
in
a
communion
of
Saints
?
what
if
wicked
men
doe
come
there
?
will
that
hinder
us
from
sanctifying
Gods
name
in
partaking
of
the
Sacrament
with
them
?
doe
not
wee
finde
in
Scripture
that
the
Church
had
alwayes
wicked
men
among
them
?
there
are
alwayes
tares
growing
up
with
the
wheat
:
If
you
read
even
in
the
Corinthians
,
you
shall
find
that
there
were
some
in
that
Church
that
were
wicked
,
yea
and
its
thought
that
Judas
himselfe
did
receive
the
Sacrament
too
;
therefore
what
if
wicked
men
be
there
,
doth
that
hinder
?
Answ.
I
answer
,
first
it
is
true
,
that
in
the
Church
of
God
there
have
been
wicked
men
,
and
is
like
there
will
be
wicked
men
to
the
end
of
the
World
;
but
yet
wheresoever
there
is
a
right
communion
of
Saints
,
there
ought
to
be
the
power
of
Christ
exercised
to
cast
out
those
wicked
men
,
or
at
least
to
withdraw
from
them
.
This
is
the
Law
of
Christ
,
that
if
there
be
any
that
have
communion
with
you
,
if
any
of
them
doe
appear
to
be
wicked
,
you
are
bound
in
conscience
to
goe
and
tell
them
;
if
they
do
not
reforme
,
you
are
bound
to
take
two
or
three
,
and
if
they
doe
not
yet
reforme
,
then
you
are
bound
to
tell
the
Church
,
to
tell
the
Assembly
of
the
Saints
when
they
meet
together
;
for
so
the
word
Church
doth
signifie
,
and
wee
find
in
the
1
Cor.
5.
chap.
that
when
there
was
an
incestuous
person
to
bee
cast
out
,
it
was
done
in
the
presence
of
the
congregation
:
Thus
farre
you
are
bound
to
doe
,
otherwise
you
cannot
say
that
it
is
nothing
to
you
if
wicked
men
bee
there
,
for
you
have
not
discharged
your
conscience
,
and
so
you
come
to
be
defiled
,
and
you
doe
not
sanctifie
Gods
Name
in
this
Ordinance
,
because
you
have
not
done
to
the
uttermost
of
your
duty
for
the
casting
out
of
those
wicked
men
.
And
marke
in
2
Cor.
5.
7.
there
the
Apostle
writing
to
the
Church
,
bids
them
that
they
should
purge
out
the
old
leven
,
Know
yee
not
saith
he
,
that
a
little
leven
leveneth
the
whole
lump
?
the
Apostle
doth
not
speak
there
of
sin
,
but
of
the
wicked
incestuous
person
,
saith
he
,
you
must
look
to
it
that
this
man
be
purged
out
from
you
,
or
otherwise
you
are
all
levened
by
it
,
that
is
,
the
whole
Church
would
be
levened
by
it
,
if
there
were
not
care
taken
to
purge
out
that
one
man
.
You
will
say
,
shall
we
be
the
worse
for
one
wicked
mans
coming
?
no
,
if
we
be
no
way
faulty
of
it
,
then
we
cannot
be
said
to
be
worse
and
it
cannot
leven
us
;
but
now
when
it
is
our
duty
to
purge
him
out
and
we
doe
not
doe
it
,
as
in
all
communion
of
Saints
there
is
a
duty
,
and
there
is
not
any
one
but
may
do
something
towards
it
;
thus
far
every
communicant
in
every
communion
of
Saints
must
goe
;
if
there
be
a
wicked
man
there
,
if
you
come
to
know
it
,
and
doe
not
goe
thus
far
as
I
have
spoken
,
you
art
defiled
by
him
,
you
are
not
defiled
by
the
meer
presence
of
wicked
men
,
(
for
that
s
a
meer
deceit
and
gall
that
some
would
put
upon
men
that
differ
from
them
otherwise
;
)
but
thus
now
you
are
defiled
by
their
presence
,
if
you
doe
not
doe
your
duty
,
and
the
uttermost
that
you
are
able
to
purge
them
out
;
yea
,
then
the
whole
congregation
is
defiled
,
if
they
doe
not
doe
their
duty
;
now
this
is
the
duty
of
every
one
in
the
congregation
,
to
tell
their
brother
,
or
to
take
two
or
three
,
and
after
that
to
tell
the
Church
,
and
so
come
to
professe
against
them
,
or
if
the
Church
will
not
doe
their
duty
as
they
ought
,
yet
then
to
free
their
own
soules
,
as
to
professe
,
here
is
one
that
is
so
and
so
guilty
,
and
may
be
proved
thus
and
thus
,
and
so
for
my
part
I
to
free
my
own
soule
professe
that
this
man
or
woman
ought
nor
to
have
communion
here
;
and
thus
you
come
to
free
your
own
soules
,
and
when
you
have
done
thus
,
though
wicked
men
be
there
you
may
there
eate
and
drink
and
not
be
defiled
by
their
presence
,
for
you
cannot
be
said
properly
to
eate
with
them
now
,
not
to
have
communion
with
them
,
no
more
than
if
a
dog
should
come
and
skip
upon
the
Table
,
and
take
a
peece
of
bread
;
you
cannot
have
communion
with
him
because
he
takes
it
,
no
more
have
you
with
those
wicked
men
when
once
you
have
dealt
so
far
with
them
,
you
for
your selves
professe
against
them
that
you
for
your
own
particular
cannot
have
communion
with
them
herein
;
this
is
not
to
eat
with
them
:
The
Apostle
in
1
Cor.
5.
latter
end
,
he
doth
there
require
,
in
the
11.
v.
that
If
any
man
that
is
called
a
Brother
be
a
fornicator
,
or
covetous
,
or
an
Idolater
,
or
a
Raylor
,
or
a
Drunkard
,
or
an
Extortioner
,
with
such
a
one
no
not
to
eate
;
for
what
have
I
to
doe
to
judge
them
also
that
are
without
?
that
is
,
the
Heathens
,
and
those
that
were
in
no
communion
with
them
,
I
have
nothing
to
do
to
judge
them
;
but
doe
not
yee
judge
them
that
are
within
?
When
wee
have
so
far
freed
our selves
as
professing
against
their
sin
,
then
we
cannot
be
said
to
have
communion
with
them
,
and
then
wee
do
withdraw
from
those
that
walk
disorderly
,
when
wee
doe
our
duty
thus
far
.
1
Thess.
3.
14.
If
any
man
obey
not
our
word
by
this
Epistle
,
note
that
man
,
and
have
no
company
with
him
,
that
hee
may
be
ashamed
;
and
in
the
sixt
verse
of
that
Chapter
hee
commands
them
in
the
name
of
our
Lord
Jesus
Christ
that
they
should
withdraw
themselves
from
every
Brother
that
walked
disorderly
.
So
that
till
we
do
our
duty
we
come
to
be
defiled
;
but
now
,
if
we
do
our
duty
,
then
it
is
not
the
mixture
of
a
Congregation
that
is
enough
to
hinder
any
from
receiving
the
Sacrament
there
:
and
this
will
tend
much
to
satisfie
men
about
the
receiving
in
mixt
congregations
where
any
are
cast
into
them
and
are
actuall
Members
there
.
But
now
on
the
other
side
,
if
we
be
in
a
place
where
either
this
Congregation
will
not
take
upon
them
any
such
power
to
cast
out
unworthy
ones
,
or
are
not
convinc'd
of
this
power
,
then
there
is
no
rule
that
Christ
hath
set
,
that
we
must
be
forced
all
our
dayes
to
continue
to
be
in
such
a
congregation
as
denies
one
of
the
Ordinances
of
Jesus
Christ
;
if
so
be
there
be
any
such
that
are
wicked
,
and
we
do
first
what
we
can
to
have
them
cast
out
,
and
we
waite
with
patience
in
such
a
congregation
for
to
have
them
cast
out
,
and
yet
we
see
that
either
the
congregation
doth
not
understand
that
they
have
any
such
power
,
or
doe
deny
such
a
power
that
they
have
,
and
so
upon
that
all
people
are
left
in
a
mixt
way
,
I
say
then
there
is
no
rule
in
all
the
Book
of
God
that
should
force
men
to
continue
to
bee
members
of
such
a
communion
where
they
cannot
enjoy
one
Ordinance
of
Jesus
Christ
,
which
is
the
Ordinance
of
Separating
the
pretious
from
the
vile
,
the
Ordinance
of
casting
out
the
wicked
and
ungodly
.
It
were
a
very
diseased
body
and
in
danger
quickly
of
the
losse
of
life
,
to
take
in
every
thing
into
it
,
and
to
have
no
expulsive
faculty
to
purge
any
thing
out
again
;
so
a
congregation
that
is
altogether
without
such
an
Ordinance
as
that
is
of
expelling
such
as
are
wicked
and
ungodly
;
I
say
,
I
find
no
Scripture
that
doth
force
people
,
and
require
them
as
bound
in
conscience
to
continue
there
where
they
may
not
enjoy
all
the
Ordinances
of
Jesus
Christ
,
and
the
right
understanding
of
what
I
say
now
,
will
help
us
to
answer
all
those
Scriptures
that
are
brought
.
As
if
it
be
that
of
Judas
,
first
it
is
hard
to
make
it
out
cleer
whether
it
were
the
Lords
Supper
that
he
received
yea
or
no
:
but
suppose
it
be
granted
that
he
did
,
yet
I
make
no
question
but
such
as
Judas
was
,
that
shall
continue
to
make
such
an
outward
profession
as
he
did
,
and
could
not
be
discovered
in
the
Church-way
,
but
that
we
may
receive
with
such
as
are
close
hypocrites
.
You
will
say
Jesus
Christ
knew
him
to
be
faulty
,
and
he
told
John
that
lay
in
his
bosome
what
he
was
;
but
though
he
knew
him
as
he
was
God
,
yet
he
deals
with
him
in
his
Ministeriall
way
,
and
he
had
appointed
before
that
none
were
to
be
cast
out
but
were
to
be
dealt
withall
in
such
a
Ministeriall
way
;
so
that
it
is
not
enough
though
I
knew
by
Revelation
from
God
that
such
a
man
were
an
hypocrite
;
suppose
God
should
reveale
from
heaven
to
me
that
such
a
man
were
an
hypocrite
,
I
think
I
might
communicate
with
him
still
,
when
he
doth
not
so
farre
discover
himself
that
I
can
by
witnesses
prove
his
evill
;
therefore
though
men
be
wicked
,
yet
it
doth
not
defile
the
communion
where
they
are
if
there
hath
been
that
way
used
that
Christ
hath
appointed
for
to
be
observed
in
his
Church
.
And
when
that
is
done
then
I
am
to
withdraw
from
him
,
and
to
professe
against
communion
with
him
,
so
that
its
enough
to
answer
the
case
.
We
read
likewise
that
there
were
divers
wicked
men
among
the
Corinthians
,
and
of
Tares
that
grew
in
the
Wheat
.
It
's
true
,
there
were
wicked
men
among
them
,
but
they
were
enjoyned
by
the
Apostle
to
cast
out
those
wicked
men
,
and
if
they
did
not
do
it
,
it
was
their
sin
,
and
they
were
defiled
by
it
.
And
for
Tares
that
were
among
the
Wheat
,
take
it
that
this
is
meant
concerning
the
Church
,
suppose
it
were
(
and
yet
Christ
saith
plainly
that
the
field
is
the
World
,
and
't
is
the
godly
and
the
wicked
living
together
in
the
World
,
and
so
I
find
many
interpreters
take
it
;
but
howsoeuer
take
it
that
it
is
meant
of
the
Church-communion
;
yet
thus
far
is
clear
that
it
was
through
the
fault
of
the
officers
that
there
should
be
any
Tares
among
the
Wheat
;
for
so
the
text
saith
plainly
that
while
the
servants
slept
there
did
Tares
spring
up
;
therefore
there
should
have
been
none
.
Secondly
,
they
were
not
such
Tares
as
would
spoyle
the
Wheat
,
but
as
Jerom
saith
in
those
countries
the
Tares
did
grow
much
like
Wheat
all
the
while
it
was
in
the
blade
,
so
that
they
were
hardly
to
be
distinguished
,
though
some
that
were
of
more
understanding
were
able
to
discern
them
from
the
Wheat
;
therefore
though
such
as
do
grow
up
like
unto
the
Wheat
may
be
suffered
,
and
yet
in
this
case
only
,
that
is
,
in
case
that
it
will
prejudice
the
Wheat
,
that
is
,
when
they
are
so
close
to
the
Wheat
as
there
will
be
danger
by
plucking
them
up
to
pluck
up
the
Wheat
too
,
then
they
must
be
let
alone
;
Mark
,
first
it
was
through
the
negligence
of
the
officers
;
they
should
have
been
kept
out
.
Secondly
,
if
they
do
get
in
,
yet
while
they
grow
so
close
to
the
Wheat
as
there
will
be
danger
that
when
you
pluck
out
them
,
to
pluck
out
the
wheat
too
,
only
in
that
case
it
must
be
forborne
;
but
this
gives
no
liberty
that
therefore
all
sorts
may
be
let
into
the
Church
,
and
there
should
be
no
kind
of
Ordinance
to
cast
out
those
that
are
venomous
weeds
that
will
do
hurt
and
mischiefe
.
But
if
you
understand
it
(
as
many
do
)
concerning
the
World
,
then
the
meaning
is
thus
,
the
Preaching
of
the
Gospell
that
comes
to
a
place
,
and
ther
's
only
good
seed
sown
,
and
is
a
means
of
the
conversion
of
many
,
but
together
with
the
conversion
of
some
,
there
are
others
that
do
heare
the
Gospel
Preached
,
and
the
truth
is
,
they
being
mingled
among
the
hearers
of
the
Word
,
in
stead
of
bringing
forth
good
fruit
according
to
the
Gospel
,
they
bring
forth
the
Tares
;
now
saith
the
servant
,
Lord
,
how
comes
it
to
passe
that
we
preach
such
excellent
truths
in
this
place
,
and
yet
there
are
so
many
wicked
men
that
bring
forth
such
wicked
fruit
?
Lord
,
is
it
thy
mind
that
we
should
be
wholly
separated
from
them
and
have
nothing
to
do
with
them
,
that
there
should
be
a
full
separation
while
we
live
in
this
world
?
no
saith
Christ
,
not
so
;
for
then
the
truth
is
,
if
all
godly
men
should
wholly
withdraw
from
wicked
men
,
and
beleeve
that
they
may
not
live
among
them
,
they
could
not
live
in
the
world
.
if
you
did
beleeve
it
were
your
duty
not
so
much
as
to
live
near
a
wicked
man
,
nor
to
have
any
thing
to
do
in
any
kind
of
converse
with
him
,
there
would
be
no
Wheat
growing
in
this
field
of
the
world
here
;
and
therefore
you
must
be
content
,
when
you
live
where
the
Preaching
of
the
Gospel
is
,
and
the
seed
brings
forth
good
fruit
in
some
,
and
in
others
it
brings
forth
Tares
,
you
must
not
be
offended
by
this
,
that
here
in
this
world
God
doth
not
by
some
visible
stroke
of
judgement
come
and
strike
them
dead
,
or
that
God
doth
not
take
some
course
that
there
should
be
a
full
separation
here
,
but
that
they
might
live
together
till
the
day
of
judgement
;
here
I
say
you
shall
not
have
such
a
full
separation
;
so
that
you
see
it
carries
a
very
faire
sense
to
take
the
field
to
be
the
world
,
and
the
kingdome
of
Heaven
there
to
be
the
Preaching
of
the
Gospel
in
any
place
,
and
so
we
must
bee
content
while
we
live
in
this
world
to
bee
where
wicked
and
ungodly
men
are
.
But
it
doth
not
follow
from
this
place
that
we
are
to
have
converse
in
the
closest
communion
,
in
Church-communion
with
wicked
men
,
to
be
made
one
body
by
eating
the
same
bread
,
and
drinking
the
same
wine
;
it
holds
not
forth
such
close
communion
as
this
is
;
so
that
ther
's
little
strength
can
be
taken
from
that
place
,
but
still
it
holds
that
wheresoever
there
is
the
Sacrament
of
the
Lords
Supper
,
there
must
be
a
holy
communion
of
Saints
.
Object
.
The
Scripture
only
saith
let
us
examine
our selves
.
Answ.
I
grant
for
the
benefit
to
mine
own
soule
,
I
must
look
to
examine
my selfe
more
especially
;
but
now
for
another
I
am
but
onely
so
farre
bound
to
looke
to
him
as
to
keepe
my selfe
clean
;
it
is
true
I
am
not
bound
to
goe
and
pry
into
his
life
and
all
his
waies
,
so
as
to
force
him
to
give
an
account
of
things
that
are
secret
,
but
I
am
bound
to
keep
a
watch
,
and
if
any
thing
be
done
that
offends
me
,
then
I
am
bound
to
goe
to
him
according
to
the
former
Rule
of
Christ
,
and
if
he
appears
to
be
wicked
,
then
I
am
bound
to
see
him
purged
from
the
Congregation
;
for
take
but
that
other
text
in
1
Cor.
5.
6.
know
you
not
that
a
little
leaven
leaveneth
the
whole
lump
?
If
I
doe
not
do
so
much
as
concerns
my
duty
,
then
I
am
defiled
by
it
.
So
as
that
you
must
not
thinke
that
it
is
nothing
to
you
how
many
wicked
men
come
to
the
Lords
Table
,
and
that
it
belongs
only
to
the
Ministers
and
they
are
to
look
to
it
;
the
truth
is
that
every
one
in
his
place
is
to
look
to
it
,
and
every
one
may
be
defiled
if
hee
doth
not
performe
this
duty
that
God
requires
of
him
;
do
not
say
what
have
I
to
doe
with
my
Brother
;
am
I
my
Brothers
keeper
?
it
was
the
speech
of
Cain
;
if
thou
beest
of
the
same
body
,
you
are
to
have
a
care
of
your
Brother
;
doe
not
yee
judge
those
that
are
within
?
there
is
some
kind
of
judgement
that
every
one
may
passe
upon
such
as
do
joyne
with
them
in
the
same
Body
;
surely
it
concernes
me
much
;
what
shall
I
do
in
such
an
action
as
to
joyne
with
them
to
eat
bread
,
whereby
I
must
professe
that
I
doe
beleeve
my selfe
to
be
of
the
same
body
,
that
this
drunkard
is
of
,
that
this
Whoremaster
is
of
,
that
this
swearer
is
of
?
whenever
you
receive
the
Communion
with
any
company
,
you
doe
professe
your selves
to
be
of
the
same
body
with
that
Company
;
only
in
this
case
,
If
I
have
discovered
any
,
and
can
particularly
professe
against
anyone
,
then
I
doe
not
professe
my selfe
to
be
of
the
same
body
with
him
;
but
now
when
I
come
in
an
ordinary
way
,
and
I
know
such
to
be
wicked
,
vile
,
and
prophane
,
and
I
professe
nothing
against
them
,
nor
take
any
course
at
all
,
I
doe
then
by
partaking
with
them
,
professe
my selfe
to
be
of
the
same
body
that
they
are
of
.
Thou
doest
as
it
were
openly
declare
,
Lord
,
here
we
come
and
professe
that
we
are
all
of
the
body
of
Jesus
Christ
;
now
when
thou
knowest
such
and
such
as
are
notoriously
wicked
and
profane
,
and
dost
nothing
in
the
world
to
helpe
to
purge
them
out
,
dost
not
thou
thinke
that
Gods
name
is
taken
in
vaine
?
is
not
Gods
name
prophaned
here
?
therefore
it
concerns
us
very
much
to
look
unto
it
,
that
it
be
a
holy
communion
that
we
receive
the
Bread
and
Wine
in
;
I
beseech
you
therefore
understands
things
aright
that
I
have
spoken
of
;
I
have
laboured
to
satisfie
men
that
there
is
a
way
that
we
may
partake
of
the
Sacrament
though
wicked
men
be
mixt
with
us
:
But
this
is
that
that
is
required
of
you
for
doing
your
duty
,
to
keep
your selves
clean
that
you
may
not
be
accessory
any
way
to
any
wicked
mans
comming
to
partake
of
this
holy
mystery
of
the
Body
and
Blood
of
Christ
,
there
are
divers
things
further
about
this
,
and
the
speciall
thing
I
thought
of
was
to
shew
you
the
holy
qualifications
that
there
ought
to
be
;
but
this
I
conceived
to
be
necessary
,
and
I
should
not
have
had
peace
in
mine
own
conscience
as
being
faithfull
to
you
in
what
I
am
speaking
,
of
sanctifying
the
Name
of
God
in
this
Ordinance
,
if
I
should
not
have
mentioned
this
that
I
have
spoken
unto
you
,
and
there
's
an
error
on
both
sides
,
that
I
desire
to
meet
withall
;
either
those
that
come
hand
over
head
,
and
think
it
concerns
them
not
at
all
with
whom
they
come
to
the
Sacrament
,
but
to
look
to
their
own
hearts
:
and
there
's
an
error
on
the
other
side
,
that
if
they
do
what
they
can
to
keep
them
away
,
and
yet
if
they
should
be
suffered
to
come
,
they
may
not
come
to
partake
of
those
things
,
now
it
is
very
usefull
for
us
to
know
what
wee
should
doe
in
this
case
.
SERMON
XII
.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
I
Shall
adde
something
to
one
particular
that
I
had
the
last
day
,
concerning
peoples
withdrawing
from
such
a
Congregation
where
they
could
not
receive
all
the
Ordinances
of
Jesus
Christ
.
As
now
,
if
I
were
in
a
Church
where
I
could
have
but
a
piece
of
the
Sacrament
,
suppose
they
dealt
with
me
as
the
Papists
doe
with
the
people
,
that
is
,
they
will
give
them
the
bread
and
not
the
wine
,
Certainly
I
were
not
bound
to
stay
with
them
then
,
but
I
were
bound
to
goe
where
I
might
have
the
whole
Sacrament
.
So
if
a
Church
will
give
me
some
one
Ordinance
and
not
another
,
I
confesse
so
long
as
there
is
hope
that
I
may
enjoy
it
,
and
that
they
are
in
a
way
for
injoyment
,
I
thinke
there
should
be
a
great
forbearance
to
a
Church
as
well
as
to
a
particular
person
;
as
I
must
not
withdraw
from
a
particular
man
,
where
there
is
hope
still
of
his
reformation
,
and
that
there
may
come
good
of
my
forbearance
,
so
towards
a
Church
much
more
;
but
I
say
,
if
I
cannot
enjoy
,
neither
doth
there
appeare
any
hope
of
the
injoyment
of
all
Ordinances
,
certainly
it
were
but
a
cruelty
to
force
men
to
stay
there
,
when
as
otherwhere
they
may
enjoy
all
Ordinances
for
the
good
of
their
souls
.
And
this
cannot
be
Schisme
thus
to
do
;
as
now
is
this
Schisme
?
suppose
a
man
were
in
a
place
and
joyned
in
such
a
Communion
,
for
his
outward
benefit
he
may
remove
his
dwelling
from
one
place
to
another
,
if
he
can
have
better
trading
in
another
place
;
then
certainly
if
he
may
have
more
Ordinances
for
the
edification
of
his
soule
,
he
may
as
well
remove
from
one
to
another
,
as
he
may
remove
if
his
trading
bee
betterin
one
place
then
another
.
Christ
would
have
all
his
people
look
to
the
edification
of
their
soules
;
and
should
I
account
that
Schisme
?
when
a
man
or
woman
meerly
out
of
tendernesse
and
a
desire
to
enjoy
Jesus
Christ
in
all
his
Ordinances
for
the
benefit
of
their
soules
,
they
find
such
want
to
their
soules
of
all
Ordinances
,
that
though
they
may
have
some
in
one
place
,
yet
if
they
cannot
have
all
,
their
soules
doe
not
so
thrive
;
now
if
this
be
all
the
end
why
they
remove
that
they
might
have
more
edification
to
their
soules
injoying
the
Ordinances
of
Christ
more
fully
,
God
forbid
that
this
should
ever
be
accounted
such
a
sin
,
that
the
Scripture
is
to
brand
;
no
thats
Schisme
when
there
is
a
violent
rending
out
of
malice
,
for
the
want
of
love
;
for
as
Apostafie
is
a
rending
from
the
head
,
So
Schisme
from
the
Body
,
that
is
,
when
it
is
out
of
an
evill
Spirit
,
from
envie
,
or
from
malice
,
from
want
of
love
,
or
from
any
base
sinister
ends
,
and
upon
no
just
Ground
;
but
now
when
it
is
meerly
out
of
love
to
Jesus
Christ
,
that
I
might
have
more
edification
to
my
soule
,
and
still
I
retain
love
to
the
Saints
that
are
there
as
they
are
in
a
Communion
,
and
so
farre
as
they
have
any
thing
good
among
them
,
I
hold
Communion
with
them
in
that
;
onely
I
desire
in
humility
,
and
in
meekenesse
that
I
may
be
in
such
a
place
,
where
my
soule
may
be
most
edified
,
where
I
may
enjoy
all
those
Ordinances
that
Christ
hath
appointed
for
his
Church
,
certainly
,
that
soule
that
can
give
this
account
to
Iesus
Christ
for
going
from
one
place
to
another
,
will
be
freed
by
Iesus
Christ
from
such
a
sinne
,
as
this
that
the
world
cals
Schisme
;
but
the
truth
is
,
this
word
is
in
mens
mouthes
that
understand
not
what
it
means
,
and
the
devill
alwayes
will
have
some
word
or
other
cast
upon
them
that
are
good
;
for
hee
hath
heretofore
gained
much
by
it
,
so
still
he
makes
account
to
gaine
much
by
words
,
and
Termes
,
and
therefore
men
should
take
heed
of
words
and
Termes
that
they
do
not
understand
,
and
examine
seriously
what
the
meaning
of
these
words
,
and
what
is
held
forth
in
those
words
;
and
thus
much
for
that
point
,
that
it
must
be
in
a
holy
Communion
;
wherever
there
is
the
receiving
of
the
Lords
Supper
,
it
must
be
received
in
a
holy
Communion
.
Now
wee
are
to
proceed
to
that
which
is
the
maine
thing
,
and
that
is
,
What
are
the
holy
qualifications
or
dispositions
of
the
soule
,
together
with
the
actings
fit
in
the
receiving
of
the
Lords
Supper
,
what
is
required
in
the
soule
,
for
the
sanctifying
of
the
name
of
God
in
this
holy
Sacrament
;
there
are
many
things
required
.
As
first
,
there
is
required
knowledge
;
I
must
know
what
I
doe
when
I
come
to
receive
this
holy
Sacrament
;
knowledge
applyed
to
the
worke
that
I
am
about
;
when
some
of
you
have
come
to
receive
this
Sacrament
,
if
God
should
have
spoken
from
heaven
and
have
said
thus
to
you
,
what
are
you
doing
now
,
what
do
you
go
for
,
what
account
had
you
been
able
to
have
given
unto
him
,
you
must
understand
what
you
doe
when
you
come
thither
.
First
you
must
bee
able
to
give
this
account
to
God
,
Lord
,
I
am
now
going
to
have
represented
to
me
in
a
visible
and
sensible
way
the
greatest
mysteries
of
godlinesse
,
those
great
and
deep
Councels
of
thy
will
concerning
my
eternall
estate
,
those
great
things
that
the
Angels
desire
to
pry
into
,
that
shall
be
the
matter
of
eternall
praises
of
Angels
and
Saints
in
the
highest
heavens
,
that
they
may
be
set
before
my
view
;
Lord
,
when
I
have
come
to
thy
word
,
I
have
had
in
mine
eares
sounding
the
great
mysteries
of
godlinesse
,
the
great
things
of
the
Covenant
of
grace
,
and
now
I
goe
to
see
them
represented
before
mine
eyes
in
that
Ordinance
of
thine
that
thou
hast
appointed
.
Yea
Lord
,
I
am
now
going
to
receive
the
Seales
of
the
blessed
Covenant
of
thine
,
the
second
Covenant
,
the
new
Covenant
,
the
Seales
of
the
Testimony
and
will
of
thine
;
I
am
going
to
have
confirmed
to
my
soule
thine
everlasting
Love
in
Jesus
Christ
.
Yea
Lord
,
I
am
going
to
that
Ordinance
wherein
I
expect
to
have
Communion
with
thy selfe
,
and
the
communication
of
thy
cheife
mercies
to
my
soule
in
Jesus
Christ
.
I
am
going
to
feast
with
thee
,
to
feed
upon
the
body
and
bloud
of
Jesus
Christ
.
Yea
I
am
now
going
to
set
to
the
Seale
of
the
Covenant
on
my
part
,
to
renew
my
Covenant
with
thee
,
I
am
going
to
have
Communion
with
thy
Saints
,
to
have
the
bond
of
Communion
with
all
thy
people
to
be
confirmed
to
me
,
that
there
might
be
a
stronger
bond
of
union
and
love
between
me
and
thy
Saints
then
ever
;
these
are
the
ends
that
I
go
for
,
this
is
the
work
that
I
am
now
going
about
,
thus
you
must
come
in
understanding
;
you
must
come
with
understanding
,
you
must
know
what
you
are
going
about
;
this
is
that
which
the
Apostle
speaks
of
,
when
he
speaks
of
the
discerning
the
Lords
Body
;
he
rebukes
the
Corinthians
for
their
sin
,
and
shews
them
that
they
were
guilty
of
the
body
and
bloud
of
Christ
,
because
they
did
not
discerne
the
Lords
body
,
they
lookt
only
upon
the
outward
elements
,
but
did
not
discerne
what
there
was
of
Christ
there
,
they
did
not
understand
the
institution
of
Christ
;
they
did
not
see
how
Christ
was
under
those
elements
,
both
represented
,
and
exhibited
unto
them
,
that
s
the
first
thing
,
there
must
be
knowledge
and
understanding
.
And
now
for
the
knowledge
and
understanding
of
the
nature
of
the
Sacrament
;
there
need
be
knowledge
in
other
points
of
Religion
,
for
we
can
never
come
to
understand
the
nature
of
this
Sacrament
,
without
knowing
God
,
and
knowing
our selves
,
knowing
in
what
estate
we
were
by
nature
,
knowing
our
Fall
,
knowing
the
way
of
Redemption
,
knowing
Jesus
Christ
what
he
was
,
and
what
he
hath
done
for
the
making
of
an
Atonement
,
the
necessity
of
Jesus
Christ
,
and
what
the
way
of
the
Covenant
is
that
God
hath
appointed
to
bring
mens
soules
to
eternall
life
by
.
The
maine
points
of
Religion
must
be
known
,
but
especially
that
that
concernes
the
nature
of
a
Sacrament
.
Now
this
knowledge
likewise
must
be
actuall
,
not
meerly
habituall
knowledge
,
but
there
must
be
a
stirring
up
of
this
knowledge
,
that
is
,
by
meditation
,
I
must
be
meditating
,
have
actuall
thoughts
and
meditations
of
what
I
doe
know
;
that
ought
to
be
the
work
of
a
Christian
in
comming
to
receive
the
Sacrament
,
to
quicken
up
his
knowledge
,
to
have
a
renewed
work
of
his
knowledge
by
actuall
thoughts
and
meditations
of
the
maine
points
of
Religion
,
and
especially
of
the
nature
and
the
end
of
this
holy
institution
,
that
is
the
first
thing
.
Secondly
,
As
wee
must
come
understandingly
,
without
which
wee
cannot
sanctifie
Gods
name
,
so
we
must
come
with
hearts
sutable
to
the
work
that
wee
are
about
,
that
is
,
because
the
great
thing
that
is
here
,
is
the
breaking
of
Christs
body
,
and
the
pouring
forth
his
bloud
.
A
sutable
disposition
to
this
is
brokennesse
of
heart
,
sence
of
our
sinne
,
of
that
dreadfull
breach
that
sin
hath
made
between
God
and
the
soul
;
our
sin
should
be
upon
our
hearts
so
as
to
break
them
;
But
this
brokennesse
must
be
evangelicall
;
it
must
be
through
the
applying
of
the
blood
of
Christ
unto
my
soule
;
I
must
come
to
be
sensible
of
my
sin
;
but
especially
be
sensible
of
it
by
what
I
see
in
the
holy
Sacrament
,
that
must
make
me
sensible
of
my
sinne
:
There
are
a
great
many
things
to
make
me
sensible
of
my
sin
:
The
consideration
of
the
great
God
that
thou
hast
sinned
against
,
and
the
Curse
of
the
Law
that
s
due
to
thee
,
the
wrath
of
God
that
is
incensed
against
thee
for
thy
sin
,
and
those
eternall
flames
that
are
prepared
for
sinners
,
those
everlasting
burnings
.
But
now
those
are
not
the
things
that
will
break
the
heart
in
an
evangelicall
way
,
in
a
gracious
way
;
the
maine
thing
by
which
the
soule
must
come
to
break
its
heart
,
must
be
the
beholding
of
the
evil
of
sin
in
the
red
glasse
of
the
blood
of
Jesus
Christ
,
the
beholding
him
broken
;
and
truely
there
is
nothing
in
the
world
,
that
hath
that
power
to
break
the
heart
for
sin
,
as
the
beholding
of
that
which
is
to
be
beheld
in
the
holy
Sacrament
;
and
that
heart
is
a
hard
heart
that
can
see
what
is
there
to
be
seen
,
and
not
break
in
the
apprehension
of
sin
;
when
I
here
see
what
my
sinne
cost
,
what
a
price
was
made
for
my
soule
,
when
I
see
the
hatred
of
God
against
sinne
,
and
the
justice
of
God
in
not
sparing
his
Sonne
,
but
in
breaking
his
Sonne
for
my
sinne
,
and
in
shedding
the
blood
of
his
Sonne
for
my
sinnes
,
I
see
here
that
the
making
of
my
peace
which
God
did
cost
more
then
ten
thousand
worlds
is
worth
;
I
see
that
by
my
sin
such
a
breach
was
made
between
God
and
my
soule
,
that
all
the
Angels
in
heaven
,
and
men
in
the
world
could
never
make
up
this
breach
;
only
the
Sonne
of
God
,
hee
that
was
God
and
man
,
that
was
thus
broken
by
the
burden
of
the
wrath
of
his
Father
,
for
my
sins
,
could
do
this
.
The
truth
is
,
when
wee
come
to
this
holy
Communion
,
we
are
to
look
upon
Christ
as
if
we
saw
him
hanging
upon
the
Crosse
;
suppose
thou
hadst
lived
at
the
time
when
Christ
was
crucifyed
,
and
hadst
understood
as
much
concerning
the
death
of
Christ
as
now
thou
doest
,
and
what
Christ
was
,
if
so
bee
that
thou
shouldest
have
beheld
him
in
the
Garden
,
and
there
sweating
drops
of
water
and
blood
,
and
lie
groveling
upon
the
ground
,
crying
if
it
be
possible
let
this
cup
passe
from
me
:
and
shouldest
have
followed
him
to
the
crosse
,
and
their
have
seen
his
hands
and
feet
nailed
,
and
his
side
pierced
,
and
the
bloud
trickling
downe
,
and
have
heard
him
crying
out
my
God
,
my
God
,
why
hast
thou
forsaken
mee
,
would
not
such
a
sight
as
this
is
,
have
broken
thy
heart
for
thy
sinne
;
the
truth
is
there
is
more
,
I
won't
say
only
so
much
,
but
I
say
there
is
more
in
this
Sacrament
to
breake
the
heart
for
sin
then
such
a
sight
as
that
.
You
will
say
if
you
should
have
Christ
to
be
crucified
again
before
your
eyes
,
if
you
should
see
the
body
of
Christ
hanging
upon
the
Crosse
,
and
there
behold
him
crucified
,
and
hearing
of
him
cry
out
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
,
you
would
think
if
your
hearts
did
not
break
for
sin
then
,
that
they
were
desperately
hard
;
know
every
time
that
thou
hast
come
to
receive
the
Sacrament
,
thou
hast
come
to
see
such
a
fight
,
and
it
is
as
great
an
aggravation
of
the
hardnesse
of
thy
heart
if
it
hath
not
broken
at
this
sight
,
as
it
would
be
if
it
should
not
break
at
that
fight
;
We
read
in
Gal.
3.
1.
of
Pauls
speaking
of
the
preaching
of
the
Gospel
,
he
saith
that
Christ
was
crucified
before
those
that
did
hear
the
word
;
and
,
foolish
Galatians
,
who
hath
bewitched
you
,
that
you
should
not
obey
the
truth
,
before
whose
eyes
Jesus
Christ
hath
been
evidently
set
forth
,
crucified
among
you
?
hee
doth
not
meane
that
Christ
was
crucified
in
Galatia
,
but
that
where
the
word
was
preached
he
was
evidently
set
forth
,
and
crucified
among
them
;
but
now
my
brethren
,
the
crucifying
of
Christ
in
the
word
,
is
not
such
a
reall
,
evident
,
and
sensible
setting
forth
of
Christ
crucified
,
as
when
he
is
set
forth
in
this
Sacrament
,
and
t
is
that
which
works
with
more
efficacie
to
break
the
heart
,
then
that
other
sight
;
and
the
reason
that
I
give
is
this
.
Because
you
doe
never
find
that
God
did
set
that
apart
as
an
Ordinance
,
an
institution
appointed
to
that
end
that
they
should
come
to
look
upon
that
for
the
breaking
of
their
hearts
;
there
was
indeed
a
naturalnesse
in
it
,
that
if
they
did
behold
Christ
,
it
might
break
their
hearts
,
but
it
was
not
such
an
Ordinance
,
it
was
not
a
Sacrament
as
this
is
;
now
this
being
in
a
sacramentall
way
in
the
use
of
an
Ordinance
appointed
by
Iesus
Christ
to
set
forth
his
sufferings
,
and
all
the
riches
of
the
Covenant
of
grace
to
the
soule
,
there
may
be
expected
here
a
further
blessing
then
in
the
other
,
though
its
true
,
the
other
might
worke
mightily
upon
the
heart
;
but
yet
this
being
a
great
Ordinance
of
Christ
in
the
church
,
a
great
institution
of
Iesus
Christ
,
for
the
setting
out
of
his
sufferings
,
it
hath
a
more
special
blessing
that
goes
along
with
it
;
every
Ordinance
hath
a
promise
,
and
a
more
speciall
blessing
then
any
other
thing
that
is
not
an
Ordinance
.
So
when
you
come
here
to
behold
Christ
crucified
before
you
,
you
cannot
see
Christ
naturally
crucified
as
upon
the
Crosse
:
but
you
have
Christ
crucified
before
you
in
the
way
of
a
Sacrament
,
in
the
way
of
a
solemne
institution
of
Iesus
Christ
,
that
hath
a
speciall
Blessing
which
goes
along
with
it
;
therefore
if
the
heart
be
not
broken
here
,
there
is
an
aggravation
of
the
hardnesse
of
the
heart
as
great
as
if
we
should
behold
Iesus
Christ
upon
the
Crosse
and
our
hearts
not
broken
there
;
and
indeed
this
is
a
special
reason
why
those
are
said
to
be
guilty
of
the
body
and
bloud
of
Christ
that
receive
unworthily
;
as
if
a
man
had
been
then
alive
,
and
had
been
before
the
Crosse
,
and
there
have
seen
how
the
blood
of
Iesus
Christ
was
shed
for
sinne
,
and
should
not
have
been
affected
with
it
,
but
should
have
acounted
it
as
a
common
thing
;
this
man
in
some
regard
might
have
been
said
to
be
guilty
of
his
death
;
that
is
,
to
have
joyned
and
consented
with
those
that
did
crucifie
him
;
for
if
a
man
sees
another
commit
a
sin
,
if
he
bee
not
affected
with
that
sinne
,
and
it
does
not
stirre
his
heart
,
he
may
come
to
be
partaker
of
his
Sinne
;
so
those
that
shall
come
to
see
Jesus
Christ
crucifyed
,
and
have
not
their
hearts
at
all
stir'd
with
the
crucifying
of
Christ
,
they
are
in
some
regard
truly
said
to
be
guilty
of
the
body
and
blood
of
Iesus
Christ
;
and
that
s
the
second
thing
,
brokennesse
of
Spirit
is
suitable
to
the
light
of
a
broken
Christ
.
3.
The
third
thing
that
is
here
to
be
done
in
the
sanctifying
of
Gods
name
,
is
the
purging
and
cleansing
of
the
heart
from
sinne
;
an
actuall
cleansing
and
purging
the
heart
from
sinne
there
ought
to
be
.
The
Iews
in
their
Passeover
were
to
cast
out
all
leaven
,
and
those
that
write
of
the
custome
of
the
Jews
,
say
that
they
were
wont
to
doe
three
things
in
the
casting
out
of
their
Leven
.
1.
They
made
diligent
search
for
Leaven
;
they
lighted
Candles
to
look
into
every
Corner
least
there
should
be
any
bit
of
Leaven
left
in
the
house
.
2.
When
they
found
it
they
cast
it
out
.
3.
They
used
an
execration
,
they
did
curse
themselves
if
they
should
willingly
keepe
any
Leaven
in
the
house
.
So
my
brethren
,
when
we
come
to
partake
of
this
holy
Ordinance
,
there
should
be
a
diligent
inquisition
for
sin
,
for
Sin
in
Scripture
is
compared
to
Leaven
;
thou
shouldest
make
a
diligent
search
what
sin
there
is
in
thy
heart
,
in
any
of
the
faculties
of
thy
soule
,
what
sinne
there
is
in
thy
thoughts
,
in
thy
Conscience
,
in
thy
understanding
,
in
thy
will
,
in
any
of
thy
affections
,
what
sinne
there
hath
been
in
thy
life
,
what
family
sins
,
what
personall
sins
.
Thou
shouldest
make
a
diligent
search
to
see
whither
there
be
not
some
Leaven
,
some
evill
in
thy
heart
;
and
what
ever
sin
thou
shalt
come
to
find
out
in
thy
heart
,
there
must
be
a
casting
of
it
out
;
that
is
,
thy
soule
must
be
set
against
it
to
oppose
it
with
all
thy
might
;
whatever
beloved
sin
,
whatever
gainefull
sin
,
whatsoever
become
of
thee
,
thy
soule
must
renounce
that
sinne
of
thine
;
yea
and
in
a
kind
of
execration
of
thy selfe
;
that
s
thus
,
Lord
,
as
ever
I
expect
to
receive
any
good
by
this
body
and
blood
of
Christ
,
that
I
come
now
to
receive
,
so
Lord
,
here
I
professe
against
every
sin
that
I
have
found
out
in
my
heart
;
I
desire
to
find
out
all
,
and
professe
against
all
,
and
renounce
all
,
and
would
doe
to
the
uttermost
that
I
am
able
for
delivering
of
my
soule
fully
,
from
every
knowne
or
beloved
sin
;
oh
that
there
might
not
be
any
remaining
in
my
heart
;
this
must
be
the
disposition
of
the
soule
comming
hither
,
and
it
must
needs
be
thus
or
else
we
cannot
sanctifie
Gods
name
,
because
there
is
nothing
more
sutable
then
this
disposition
unto
the
receiving
of
the
Sacrament
;
for
we
come
here
to
professe
that
we
doe
acknowledge
that
sinne
did
cost
so
much
as
it
did
,
that
it
cost
the
blood
of
the
Sonne
of
God
;
now
this
cannot
chuse
but
cause
the
heart
to
renounce
sinne
;
If
indeed
I
doe
beleeve
that
sinne
hath
cost
the
bloud
of
Christ
,
that
it
cost
him
so
deare
as
it
did
,
that
it
did
trouble
Heaven
and
earth
,
that
there
must
be
such
a
mighty
wonderfull
way
of
satisfaction
to
God
for
my
sinne
committed
against
him
,
certainly
sinne
hath
a
dreadfull
evill
in
it
;
oh
,
let
me
never
have
to
doe
with
such
sin
that
was
the
cause
of
such
sufferings
to
my
Saviour
,
that
did
shed
his
blood
.
If
so
be
that
thou
sawest
a
knife
that
had
cut
the
throat
of
thy
dearest
child
,
would
not
thy
heart
rise
against
that
knife
?
suppose
you
come
to
a
Table
,
and
there
is
a
knife
laid
at
your
Trencher
,
and
it
was
told
you
,
this
is
the
knife
that
cut
the
throat
of
your
childe
,
or
Father
,
if
you
could
use
that
knife
as
another
knife
,
would
not
any
one
say
,
there
was
but
little
love
to
your
Father
or
child
?
So
when
there
is
a
temptation
comes
to
any
sin
,
this
is
the
knife
that
cut
the
throat
of
Christ
,
that
pierct
his
sides
,
that
was
the
cause
of
all
his
sufferings
,
that
made
Christ
to
be
a
curse
;
now
wilt
not
thou
look
upon
that
as
a
cursed
thing
,
that
made
Christ
to
be
a
curse
;
oh
with
what
detestation
would
a
man
or
woman
fling
away
such
a
knife
!
and
with
the
like
detestation
it
is
required
that
thou
shouldest
renounce
sin
,
for
that
was
the
cause
of
the
death
of
Christ
;
I
remember
it
is
reported
of
Anthony
when
Caesar
was
slaine
,
he
comes
to
stir
up
the
people
against
those
that
had
slaine
Caesar
,
and
he
takes
the
cloathes
that
were
bloudy
and
holds
them
forth
to
the
people
,
and
saith
,
here
is
the
bloud
of
your
Emperour
,
and
upon
that
the
people
were
inraged
against
those
that
had
slaine
him
,
and
went
and
pulld
down
their
houses
upon
them
;
so
when
thou
comest
to
this
Sacrament
,
thou
seest
the
bloud
of
Christ
gushing
out
,
and
for
thy
sin
,
if
ever
thy
sin
be
pardoned
;
either
thy
soule
must
be
eternally
damn'd
for
thy
sin
,
or
else
thy
sin
cost
the
gushing
out
of
the
Blood
of
Christ
;
now
when
thou
seest
this
;
this
should
cause
a
holy
rage
in
thy
soule
against
sin
that
caused
this
,
surely
the
putting
away
sin
,
the
risings
of
the
heart
against
sin
must
needs
be
a
disposition
sutable
to
such
an
Ordinance
as
this
is
.
And
that
s
the
third
thing
required
in
the
sanctifying
of
Gods
name
in
this
Ordinance
,
the
purging
out
of
sin
,
and
rising
of
the
heart
against
it
.
4.
The
fourth
thing
that
is
to
be
done
for
the
sanctifying
of
Gods
name
here
,
it
is
the
hungering
and
thirsting
of
the
soule
after
Jesus
Christ
;
whosoever
coms
hither
,
he
comes
to
a
feast
,
and
the
Lord
expects
that
all
his
guests
should
come
with
stomacks
unto
this
feast
,
come
with
hungring
and
longing
for
Jesus
Christ
;
this
should
be
the
disposition
of
the
soule
,
oh
that
my
soule
might
injoy
Communion
with
Jesus
Christ
;
now
,
this
is
the
end
that
I
am
come
for
;
oh
,
the
Lord
:
that
knows
the
workings
of
my
heart
,
knowes
that
this
is
the
great
desire
of
my
soule
,
that
I
might
enjoy
Communion
with
Jesus
Christ
;
oh
that
I
might
have
more
of
Christ
,
that
I
might
meet
with
Christ
,
that
I
might
have
some
further
manifestation
with
Jesus
Christ
,
that
I
might
have
my
soule
further
united
to
the
Lord
Christ
,
and
so
have
further
influence
of
Christ
to
my
soule
;
I
come
with
thirsting
after
the
Lord
Christ
knowing
my
infinite
need
of
him
,
and
the
infinite
excellency
that
there
is
in
Jesus
Christ
;
my
soule
doth
famish
and
perish
for
ever
without
Christ
;
but
in
the
injoyment
of
Christ
there
is
a
fulnesse
for
the
satisfying
of
my
soule
;
that
I
have
had
of
Christ
sometimes
in
the
word
,
and
sometimes
in
prayer
,
that
hath
been
sweet
unto
me
,
but
I
expect
a
further
Communion
of
Christ
here
,
for
this
is
the
grand
Ordinance
for
Communion
with
Jesus
Christ
;
in
deed
the
word
in
this
respect
it
is
beyond
this
Ordinance
,
that
is
,
it
is
not
only
for
the
increase
of
grace
,
but
for
the
begetting
;
this
is
only
for
the
increase
of
grace
and
not
appointed
for
the
begetting
;
now
in
that
respect
the
Word
is
above
the
Sacrament
;
but
now
this
Sacrament
is
a
more
full
Ordinance
for
Communion
with
Jesus
Christ
,
this
is
the
Communion
of
the
body
of
Jesus
Christ
,
and
of
his
bloud
,
and
therefore
there
ought
to
be
hungring
and
thirsting
desires
of
the
soule
after
Jesus
Christ
,
therefore
you
must
take
heed
you
doe
not
come
with
your
Stomacks
full
of
trash
,
as
children
when
they
can
get
Plums
and
Peares
and
fill
their
stomacks
with
them
,
when
they
come
to
your
Tables
,
though
there
be
never
so
much
wholsome
diet
,
they
have
no
mind
at
all
to
it
;
so
it
is
with
men
of
the
world
,
they
fill
their
hearts
with
the
trash
of
this
world
,
and
with
sensuall
delights
,
and
hence
it
is
that
when
they
come
to
such
a
great
Ordinance
to
enjoy
Communion
with
Jesus
Christ
,
that
then
they
feele
no
want
at
all
of
Christ
,
only
they
come
and
take
a
little
peece
of
bread
and
a
draught
of
wine
,
but
for
any
strong
pausing
desires
to
meet
with
Jesus
Christ
there
in
the
Ordinance
,
to
come
so
as
they
know
not
how
to
live
without
Christ
,
even
as
a
man
that
is
an
hungred
cannot
live
without
his
meat
and
drinke
,
and
so
for
the
soule
to
have
such
a
disposition
after
Christ
,
this
is
a
rare
thing
;
but
know
that
Gods
name
is
not
sanctifyed
,
unlesse
thou
doest
come
in
such
a
way
unto
this
holy
Sacrament
;
that
s
the
fourth
thing
,
hungry
and
thirsty
desires
after
Christ
,
from
a
deepe
sence
of
the
need
of
him
,
and
the
apprehension
of
the
Excellencie
in
him
.
5.
In
the
fift
place
,
there
must
be
an
exercise
of
Faith
for
the
sanctifying
of
Gods
name
here
;
Faith
,
that
is
both
the
hand
and
the
mouth
for
the
taking
of
this
spirituall
meat
,
and
spirituall
drink
;
when
thou
comest
to
the
Feast
of
the
Lord
,
Faith
first
is
the
eye
,
and
then
the
hand
and
mouth
;
it
is
the
eye
of
the
soul
to
give
a
reall
sight
of
what
there
is
here
,
you
are
not
able
to
discerne
the
body
of
the
Lord
but
by
the
eye
of
Faith
;
if
thou
comest
only
with
bodily
eyes
to
look
upon
what
is
here
,
thou
seest
nothing
but
a
little
bread
and
wine
;
But
now
where
the
eye
of
Faith
is
,
there
is
a
reall
appearance
of
Jesus
Christ
to
the
soule
,
as
if
Christ
were
bodily
present
,
and
we
need
not
have
the
bread
turned
into
his
body
;
for
Faith
can
see
the
body
of
Christ
through
the
bread
,
and
the
body
of
Christ
gushing
in
the
wine
.
And
it
is
a
mighty
thing
to
have
Christ
and
such
spirituall
things
made
reall
and
not
to
be
a
fansie
.
If
one
look
upon
the
fire
that
is
painted
,
one
cannot
heat
ones
selfe
in
cold
weather
with
that
,
but
fire
that
is
really
burning
upon
the
hearth
;
so
those
that
come
to
receive
the
Sacrament
,
and
not
come
with
Faith
,
that
have
only
the
eye
of
their
bodies
,
they
only
see
as
it
were
a
painted
Christ
,
they
doe
not
see
Christ
really
:
his
body
and
bloud
and
those
great
Mysteries
of
the
Gospel
are
not
presented
as
reall
things
to
their
soules
;
and
hence
it
is
that
they
go
away
and
get
nothing
;
but
now
when
the
soule
comes
with
the
eye
of
Faith
,
the
soule
sees
the
wonderfull
things
of
God
,
it
is
the
most
glorious
sight
in
the
world
;
all
the
glory
of
God
in
the
heavens
and
earth
is
not
like
this
sight
of
Jesus
Christ
and
the
mysteries
of
the
Gospell
that
do
appeare
to
the
eye
of
faith
;
therefore
you
may
by
this
know
whether
you
have
come
with
faith
or
no
to
the
Sacrament
;
whether
you
have
seen
the
most
glorious
sight
that
ever
your
eyes
did
behold
,
alas
,
with
our
naturall
eyes
,
we
behold
a
Minister
comming
with
a
peece
of
bread
and
a
little
wine
:
but
when
the
eye
of
faith
is
opened
,
then
wee
behold
the
glorious
things
of
the
Gospell
;
many
times
when
you
come
to
hear
the
word
,
your
hearts
burne
within
you
,
as
they
that
went
to
Emaus
;
but
when
you
are
breaking
bread
,
the
eye
of
faith
that
must
look
upon
Jesus
Christ
;
and
in
this
sence
,
those
that
have
pierced
Christ
must
look
upon
him
;
that
Scripture
is
fulfilled
in
Zach.
12.
latter
end
,
they
shall
look
on
him
whom
they
have
pierced
by
their
sins
,
and
then
mourne
and
lament
;
this
eye
of
faith
will
cause
mourning
and
lamenting
for
sinne
.
And
then
as
faith
is
the
eye
to
make
what
is
here
reall
,
so
faith
is
the
hand
to
take
it
;
when
you
come
to
a
feast
,
you
must
have
something
to
take
the
meat
to
you
;
so
saith
Christ
he
brake
bread
and
gave
it
to
his
Disciples
;
saying
,
take
eat
this
,
take
it
;
how
shall
we
take
it
?
by
reaching
out
of
the
hand
;
if
you
sanctifie
Gods
name
in
this
Ordinance
,
as
you
reach
out
your
hand
to
take
the
bread
and
wine
,
so
there
must
be
an
actuall
reaching
out
of
the
soule
by
faith
,
putting
forth
an
act
of
faith
to
receive
Jesus
Christ
unto
the
soule
,
to
apply
the
Lord
Jesus
Christ
to
thy
soule
with
all
his
merits
and
good
things
that
he
hath
purchased
;
when
the
Minister
doth
give
out
that
Ordinance
,
you
should
look
upon
God
the
Father
giving
out
his
Sonne
,
as
if
this
were
your
condition
.
I
am
now
in
the
presence
of
the
eternall
Father
,
who
now
doth
actually
give
out
his
Sonne
to
my
soule
,
and
saith
soule
,
here
receive
anew
,
this
day
my
Sonne
with
all
that
he
hath
purchased
for
thy
good
;
now
then
the
soule
acts
upon
this
,
and
by
stirring
up
an
act
of
faith
,
comes
and
closes
with
this
gift
of
the
Father
,
and
casts
its
selfe
upon
Jesus
Christ
,
and
saith
as
it
were
Amen
to
what
the
Father
gives
,
oh
Lord
,
here
I
come
and
imbrace
thy
Sonne
as
my
life
,
as
my
Saviour
as
the
fountaine
of
all
my
good
,
in
whom
I
expect
all
the
good
I
am
like
to
have
either
here
or
to
all
eternity
;
so
that
there
must
be
a
stirring
up
of
the
act
of
faith
in
an
actuall
taking
of
Christ
,
if
thou
beest
a
beleever
;
canst
thou
remember
what
thou
didst
,
when
first
thou
didst
take
Jesus
Christ
?
when
the
Lord
in
the
preaching
of
his
word
did
reveale
Jesus
Christ
to
thy
soule
,
what
didst
thou
then
oh
soule
?
how
did
thy
soule
work
in
closing
with
Christ
;
as
thy
soule
did
then
in
closing
with
Christ
,
so
it
must
now
renew
the
work
,
there
must
be
a
renewall
of
the
worke
at
that
time
.
So
that
when
you
come
to
the
Sacrament
,
you
must
not
thinke
that
it
is
then
a
time
to
listen
to
doubts
,
feares
,
and
scruples
;
no
,
but
it
is
a
time
that
God
cals
for
the
exercise
of
faith
,
the
casting
of
the
soule
upon
Christ
,
and
his
merits
for
life
and
for
salvation
,
or
else
the
name
of
God
is
not
sanctified
as
it
ought
;
thou
doest
not
sanctifie
Gods
name
,
when
thou
art
busying
thy
foule
in
doubts
and
scruples
in
thy
receiving
of
the
Sacrament
.
And
then
faith
is
as
the
mouth
;
when
thou
commest
to
eat
and
drinke
,
how
canst
thou
if
thou
hast
not
a
mouth
?
thou
hast
a
bodily
month
to
take
in
bread
and
wine
;
but
know
that
without
faith
thy
soule
cannot
take
in
Christ
;
faith
is
as
it
were
the
mouth
;
that
is
,
by
the
act
of
faith
the
soule
doth
open
it selfe
for
Jesus
Christ
,
and
not
only
opens
it selfe
,
but
takes
in
Christ
to
the
soule
,
and
makes
Christ
and
the
soule
as
one
,
as
our
bread
and
wine
is
made
one
with
our
body
,
so
faith
takes
in
Christ
,
and
makes
him
as
one
with
thee
,
and
turnes
Christ
into
the
nourishment
of
thy
foule
,
and
thou
and
Christ
by
faith
are
made
as
truly
one
,
as
the
bread
and
wine
that
is
put
into
thy
body
,
is
made
one
with
thy
body
.
This
is
the
worke
of
faith
,
without
which
wee
cannot
sanctifie
the
name
of
God
.
Sixthly
,
there
must
be
spirituall
joy
;
that
must
be
exercised
here
;
for
it
is
a
feast
;
here
we
come
to
sit
with
Christ
at
his
Table
,
wee
come
as
children
to
our
Fathers
Table
,
and
to
sit
there
with
Jesus
Christ
our
elder
Brother
;
now
as
a
Father
doth
not
love
to
have
his
child
set
in
a
sullen
and
dogged
way
at
his
Table
,
or
to
be
crying
,
but
he
would
have
the
child
set
in
comfort
,
and
with
a
holy
cheerfulnesse
with
a
holy
freedome
of
Spirit
;
not
in
a
sullen
way
,
but
as
a
child
in
the
presence
of
his
Father
,
and
not
as
a
Servant
with
the
Master
.
Object
.
You
told
us
before
that
there
should
be
brokennesse
of
Spirit
and
sence
of
our
sin
.
Answ.
That
may
be
and
joy
;
we
rejoyce
with
trembling
;
therefore
that
brokennesse
of
Spirit
that
I
meant
,
must
not
bee
slavish
horrour
and
feare
,
but
a
kindly
melting
of
the
soule
from
the
aprehension
of
the
love
of
God
unto
it
in
Jesus
Christ
,
that
was
willing
to
be
at
so
great
cost
to
purchase
the
pardon
of
sin
:
such
a
gracious
mourning
as
may
stand
with
joy
,
and
the
truth
is
that
that
sorrow
for
sin
in
the
Sacrament
that
is
not
mixt
with
joy
,
is
a
sorrow
that
doth
not
sanctifie
Gods
name
;
godly
sorrow
and
evangelicall
joy
may
stand
together
very
well
.
And
therefore
know
that
this
is
not
the
time
;
neither
to
give
liberty
to
have
your
hearts
sinke
;
no
,
there
must
be
no
sinking
sorrow
of
heart
,
but
such
a
sorrow
of
heart
as
in
the
midst
of
it
,
you
may
be
able
to
look
upon
God
as
a
reconciled
Father
to
you
,
and
have
a
cheerfulnesse
of
Spirit
as
in
the
midst
of
it
,
you
must
look
upon
your selves
as
Gods
guest
,
to
be
merry
at
his
Table
;
now
this
is
a
great
mystery
of
godlinesse
,
that
there
should
be
at
the
same
time
,
the
sight
of
Christ
crucified
,
and
yet
at
the
same
time
a
spirituall
cheerfulnesse
in
the
assurance
of
the
love
of
God
in
Iesus
Christ
.
I
say
it
is
a
Mystery
and
only
those
that
are
Beleevers
are
able
to
understand
this
mystery
,
how
to
have
their
hearts
break
,
and
yet
how
to
rejoyce
at
the
same
time
in
that
unspeakeable
love
of
God
that
is
here
presented
unto
them
in
this
Sacrament
.
Seventhly
,
In
the
next
place
there
must
be
thankefulnesse
;
therefore
it
is
called
the
Eucharist
,
and
in
one
of
the
Evangelists
where
it
is
said
,
Christ
blest
the
bread
,
in
another
it
is
said
,
Christ
gave
thanks
;
Christ
when
he
instituted
this
Sacrament
,
hee
gave
thanks
;
he
gave
thanks
;
for
what
?
he
gave
thanks
to
God
the
Father
,
that
he
was
pleased
to
send
him
into
the
world
to
die
for
poor
soules
;
now
shall
Iesus
Christ
give
thanks
unto
God
the
Father
for
that
that
did
cost
him
his
life
?
yea
saith
Christ
I
see
that
here
is
a
way
to
save
soules
;
and
let
it
cost
me
my
life
if
it
will
,
yet
I
blesse
thee
O
Father
,
if
soules
may
come
to
be
sav'd
though
it
cost
me
my
life
.
Christ
rejoyced
in
his
Spirit
in
thanking
his
Father
for
this
;
then
how
should
our
hearts
be
inlarged
with
thankefulnesse
when
we
come
to
this
that
the
Ancients
were
wont
to
call
the
Eucharist
,
that
is
a
thanksgiving
?
we
are
to
give
God
thankes
for
every
mercy
,
you
will
not
eate
your
owne
bread
without
giving
of
thankes
;
but
when
wee
come
to
have
this
bread
,
this
bread
of
life
,
here
is
matter
of
thankefulnesse
,
here
is
matter
of
inlargement
of
soule
;
thou
that
hast
the
deadest
and
dullest
soule
,
and
straightest
Spirit
,
yet
when
thou
comest
hither
and
understandest
what
thou
doest
,
here
thou
canst
not
but
see
matter
for
the
inlargement
of
thy
heart
,
and
wish
that
thou
hadst
ten
thousand
thousand
times
more
strength
to
expresse
the
praises
of
the
Lord
;
here
is
a
thing
that
must
be
the
subject
of
the
Hallelujahs
and
doxologies
,
that
Angels
and
Saints
must
for
ever
sound
out
in
the
highest
heavens
;
dost
thou
know
what
the
Lord
presents
to
thee
here
?
it
is
more
then
if
the
Lord
should
say
,
I
will
make
ten
thousand
worlds
for
the
sake
of
this
creature
,
and
give
all
these
worlds
to
him
,
thou
wouldest
thinke
that
thou
wert
bound
to
blesse
him
then
;
only
when
God
in
the
Bread
and
wine
,
reaches
out
to
thee
the
body
&
bloud
of
his
Sonne
,
here
is
more
matter
of
praise
,
then
if
ten
thousand
thousand
worlds
were
given
to
thee
,
and
therefore
God
expects
that
thou
shouldest
say
to
thy
soule
,
my
soul
praise
thou
the
Lord
,
and
all
that
is
within
me
praise
his
holy
name
;
blesse
the
Lord
O
my
soule
,
and
forget
not
all
his
benefits
;
who
forgiveth
all
thine
iniquities
,
who
healeth
all
thy
diseases
;
O
poor
soule
,
here
is
the
foundation
of
all
mercies
;
dost
thou
praise
God
for
justification
,
for
sanctification
?
here
is
a
glorious
application
of
the
mercy
of
God
to
the
soules
of
sinners
,
and
therefore
if
ever
thou
wert
thankfull
,
be
thankefull
here
.
The
Sabbath
my
Brethren
,
that
is
appointed
to
be
the
set
constant
day
of
thankesgiving
for
the
great
mercies
of
God
in
Christ
,
and
there
are
other
dayes
for
nationall
mercies
;
now
a
speciall
work
of
the
Lords
day
is
the
celebration
of
this
holy
Sacrament
,
and
the
Christians
in
former
times
were
wont
to
do
it
every
Lords
day
,
because
that
s
the
day
appointed
by
God
for
to
be
the
day
of
thankesgiving
for
that
great
mercy
,
the
Lord
Jesus
Christ
:
and
that
's
the
reason
why
the
Sabbath
was
changed
;
the
last
day
of
the
week
was
the
Iewish
Sabbath
,
and
that
was
to
celebrate
the
memoriall
of
the
Creation
of
the
world
;
and
the
first
day
now
,
it
is
to
be
the
day
of
thanksgiving
for
all
the
work
of
God
in
mans
redemption
.
Eightly
,
A
further
thing
is
this
,
if
you
would
sanctifie
Gods
name
,
you
must
be
willing
to
renew
your
Covenant
,
that
's
the
end
of
it
;
there
must
be
an
actuall
renewing
of
your
Covenant
with
God
,
that
's
thus
,
I
come
to
receive
this
bread
and
this
wine
,
and
this
is
to
be
as
the
Seale
of
the
Covenant
on
Gods
part
;
now
this
will
be
emplyed
in
the
nature
of
the
thing
,
that
if
I
take
the
Seales
of
Gods
Covenant
,
that
I
must
be
willing
to
set
to
my
Seale
too
,
to
renew
the
Covenant
that
God
calls
me
to
;
now
know
,
all
men
and
women
that
are
sav'd
,
they
are
sav'd
by
the
vertue
of
the
Covenant
of
grace
;
and
there
God
on
his
part
promises
and
makes
a
Covenant
,
that
hee
will
bestow
his
Son
,
life
and
salvation
through
him
;
and
thou
must
likewise
come
in
on
thy
part
,
and
beleeve
on
his
Son
and
repent
,
which
is
the
Tenour
of
the
Gospel
;
now
every
time
thou
comest
to
receive
this
Sacrament
,
thou
commest
to
renew
this
Covenant
;
As
if
thou
shouldest
say
,
Lord
,
thou
hast
been
pleased
to
make
a
Covenant
of
grace
;
as
the
first
Covenant
was
broken
,
and
all
men
were
cast
by
that
Covenant
,
now
thou
hast
made
a
Covenant
of
grace
,
and
callest
thy
servants
whom
thou
intendest
to
save
that
they
should
renew
their
Covenant
with
thee
in
this
Sacrament
of
thine
;
Lord
here
I
come
;
and
Lord
here
I
renew
it
and
set
to
my
seale
,
to
promise
and
Covenant
with
thee
,
that
as
ever
I
expect
to
receive
any
good
from
Christ
,
so
Lord
here
I
will
be
thine
,
I
will
give
up
my selfe
for
ever
to
thee
;
as
thou
hast
given
me
the
Body
and
bloud
of
Christ
for
my
salvation
,
so
Lord
,
here
I
consecrate
my
body
and
bloud
to
thee
,
the
last
drop
of
my
heart
blood
shall
be
given
up
to
thee
,
and
so
my
strength
and
estate
,
and
name
,
and
whatever
I
am
or
have
shall
be
thine
.
Have
you
done
thus
when
you
have
come
to
receive
the
Sacrament
?
have
you
actually
renewed
your
Covenant
with
God
?
you
that
have
taken
the
body
of
Christ
,
have
you
given
up
your
body
to
Christ
?
what
s
the
reason
then
that
you
sinne
so
much
with
your
bodies
?
that
you
abuse
your
body
with
uncleannesse
?
and
drunkennesse
?
and
other
wickednesse
afterwards
?
oh
you
prophane
the
name
of
God
;
and
the
very
body
and
blood
of
Christ
in
this
,
except
thou
givest
up
thy
body
and
soule
to
God
in
way
of
Covenant
.
Ninthly
,
In
the
last
place
for
the
sanctifying
of
Gods
name
,
there
is
required
a
renewing
of
Love
;
the
comming
with
lovely
dispositions
and
the
renewing
of
the
grace
of
love
,
not
only
towards
God
,
but
towards
our
Brethren
;
for
it
is
the
feast
of
the
Lord
and
it
is
an
act
of
Communion
;
Communion
,
not
only
with
Christ
,
but
with
his
Churches
;
with
his
Saints
;
and
as
I
have
told
you
that
there
is
a
profession
of
our selves
to
be
of
the
same
body
with
Jesus
Christ
,
then
the
Lord
requires
that
his
children
should
not
fall
out
that
come
to
his
Table
,
but
that
there
should
be
love
and
peace
;
there
's
a
mighty
bond
upon
thee
when
thou
commest
to
the
Sacrament
;
and
therefore
,
first
,
all
heart
burnings
,
and
heart
grudges
,
must
bee
laid
aside
;
and
Secondly
you
must
come
with
a
willingnesse
to
be
reconciled
one
to
another
,
willingnesse
to
passe
by
all
infirmities
in
thy
Brethren
;
here
I
have
the
Seale
of
Gods
willingnesse
to
passe
by
all
my
sins
,
and
therefore
I
must
bee
willing
to
passe
by
all
infirmities
in
my
Brethren
;
I
must
now
cast
out
all
ill
wishes
towards
others
;
and
come
with
a
desire
of
all
good
unto
them
;
and
with
a
heart
ready
to
embrace
any
opportunity
to
do
any
good
;
thou
doest
lye
unto
God
except
thou
commest
with
such
a
heart
as
this
is
;
Lord
thou
knowest
that
I
am
willing
to
take
all
opportunities
to
doe
good
to
those
,
that
I
now
doe
communicate
with
,
for
it
is
the
nearest
Communion
that
possibly
can
be
in
this
world
,
betweene
one
Creature
and
another
,
and
this
is
the
reason
why
there
should
bee
that
Ordinance
of
Christ
set
up
everywhere
,
to
cast
out
those
that
are
unworthy
,
because
it
is
the
greatest
union
and
Communion
that
possibly
can
be
,
for
it
is
the
Sacrament
and
Communion
of
the
same
body
;
they
are
the
same
members
of
Christ
now
if
thou
doest
not
thinke
such
a
one
to
be
a
member
of
Christ
,
why
doest
not
thou
what
thou
canst
to
have
him
cast
out
?
but
so
long
as
thou
hast
done
nothing
in
private
to
him
,
or
in
telling
the
Church
,
thou
doest
owne
him
to
be
a
member
of
Iesus
Christ
;
if
thou
doest
so
,
take
heed
how
thy
heart
be
estranged
from
him
,
take
heed
how
thou
behavest
thy selfe
to
them
;
take
heed
how
thou
livest
in
a
jarring
way
,
and
a
contentious
way
with
them
,
and
holdest
them
off
at
staves
end
,
or
walking
at
a
distance
from
them
,
though
they
be
never
so
poor
and
mean
,
know
that
thou
doest
prophane
this
holy
Ordinance
every
time
thou
commest
to
it
when
thou
commest
with
such
a
heart
as
this
is
;
if
thou
dost
not
find
this
renewed
love
,
Lord
,
there
began
to
be
a
strangenesse
between
me
,
and
those
that
have
communicated
with
me
,
but
Lord
thou
art
pleased
to
vouchsafe
us
to
come
once
more
to
this
Ordinance
,
and
Lord
here
we
do
professe
that
this
Ordinance
shall
unite
our
hearts
together
more
then
ever
they
were
;
I
will
study
to
doe
what
good
possibly
I
can
to
my
brother
;
that
is
we
joyne
here
to
the
feast
of
the
Lord
with
comfort
,
so
we
may
live
together
in
peace
and
love
as
it
becomes
the
Saints
of
God
,
and
the
members
of
the
Body
of
Iesus
Christ
;
oh
how
farre
are
people
from
any
such
worke
of
God
as
this
is
;
the
Lord
expects
that
this
should
be
in
you
every
time
you
come
to
the
holy
Communion
;
here
hath
been
nine
particulars
now
mentioned
,
for
the
sanctifying
of
the
name
of
God
when
wee
come
to
partake
of
the
Sacrament
;
but
oh
Lord
what
cause
have
we
to
lay
our
hands
upon
our
hearts
●
for
if
this
be
to
sanctifie
thy
name
then
it
hath
been
a
riddle
,
a
mystery
to
us
;
certainly
my
brethren
these
things
are
the
truths
of
God
that
I
have
delivered
,
and
so
farre
as
you
have
been
wanting
,
in
any
of
these
,
know
so
farre
you
have
taken
Gods
name
in
vaine
,
in
this
holy
Ordinance
,
you
have
not
been
worthy
receivers
of
this
Sacrament
,
you
have
cause
to
look
back
to
your
former
waies
,
and
spend
much
humilation
for
your
sin
herein
,
and
not
to
be
so
greedy
of
it
as
some
are
;
they
must
have
the
Communion
,
but
I
put
it
to
your
Consciences
,
have
you
repented
you
for
the
profaning
of
Gods
name
,
and
that
s
that
that
we
should
further
have
spoken
of
;
that
God
will
be
sanctified
;
that
s
thus
,
if
we
doe
not
sanctifie
Gods
name
,
it
will
quite
turne
to
the
contrary
;
it
is
the
proper
end
of
the
Sacrament
,
to
seale
up
our
salvation
;
but
if
wee
sanctifie
not
Gods
name
,
it
will
seale
up
our
condemnation
;
if
it
hath
not
been
thy
endeavour
to
sanctifie
the
name
of
God
,
so
many
times
as
thou
hast
received
the
Sacrament
,
so
many
seales
hast
thou
upon
thee
for
the
sealing
up
of
thy
condemnation
;
many
mens
or
womens
condemnations
are
sealed
with
three
or
foure
hundred
seales
it
may
be
.
But
yet
for
thy
comfort
,
while
thou
art
alive
,
it
is
possible
that
thse
Seales
may
be
broken
open
;
as
wee
read
in
the
Revelations
that
John
saw
the
Book
that
had
seven
seals
upon
it
,
and
none
could
be
found
that
was
able
to
open
it
;
at
length
the
Lamb
that
was
slaine
he
was
found
worthy
to
open
the
Book
;
So
I
say
,
thy
condemnation
is
sealed
up
with
many
seales
,
and
there
is
no
Creature
that
is
able
to
cancel
these
seales
,
only
the
Lamb
,
Iesus
Christ
,
yea
that
Christ
whose
blood
thou
hast
shed
,
and
been
guilty
of
,
only
he
is
worthy
;
and
he
is
willing
to
open
these
seales
;
for
as
it
was
with
those
that
did
crucifie
Christ
,
yet
they
were
sav'd
by
the
same
blood
that
they
had
shed
,
as
in
Acts
2.
so
though
thou
hast
been
guilty
of
shedding
the
blood
of
Christ
againe
and
againe
by
thy
prophane
coming
to
the
Sacrament
,
yet
know
,
seeing
there
is
life
in
thee
,
and
the
day
of
grace
is
continued
,
it
is
possible
that
thy
soul
may
be
sav'd
by
that
blood
that
thou
hast
crucified
;
O
how
many
are
cut
off
,
that
have
thus
prophan'd
the
name
of
God
in
this
Sacrament
,
and
never
came
to
understand
this
danger
!
they
are
cut
of
and
now
are
undone
for
ever
;
why
blesse
God
that
thou
art
alive
to
heare
more
about
this
Sacrament
,
and
how
Gods
name
should
be
sanctifyed
;
that
thou
art
alive
,
and
hast
time
to
repent
thee
of
this
great
evill
,
of
profaning
the
name
of
God
in
this
holy
Sacrament
.
SERMON
XIII
.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
THere
is
one
thing
more
about
the
sanctifying
the
name
of
God
in
the
Sacrament
which
cleerly
concernes
us
:
and
that
is
,
To
keep
to
the
institution
of
the
Sacrament
;
for
this
is
such
a
worship
of
God
,
as
depends
meerly
upon
institution
;
that
is
,
upon
a
positive
Law
,
upon
the
will
of
God
;
there
are
some
duties
of
worship
which
are
naturall
,
that
we
may
know
by
the
light
of
nature
they
are
due
to
God
:
but
the
Sacrament
is
a
duty
of
worship
that
is
onely
by
institution
;
and
if
God
had
not
revealed
it
,
we
had
not
been
bound
to
it
;
therefore
in
these
duties
of
institution
,
God
stands
very
punctuall
upon
them
;
we
must
be
very
exact
,
neither
to
erre
on
the
right
hand
nor
the
left
;
to
make
any
alteration
in
the
points
of
institution
;
Now
therefore
for
the
institution
of
this
Sacrament
we
find
it
in
divers
of
the
Evangelist
;
in
Matth.
26.
26.
there
you
shall
find
that
Christ
and
his
Disciples
they
eat
the
Sacrament
together
;
and
this
was
the
way
of
it
;
they
were
together
sitting
at
the
same
Table
;
so
it
is
called
the
Table
of
the
Lord
sometimes
in
Scripture
;
therefore
that
s
the
first
thing
that
is
according
to
the
institution
,
that
those
that
doe
communicate
must
come
to
the
Table
as
neer
as
they
can
;
as
many
as
can
set
about
it
,
and
all
to
come
as
neer
as
they
can
,
and
the
reason
is
,
because
that
otherwise
you
will
not
be
able
to
attain
the
end
why
God
would
have
you
come
to
receive
;
the
end
is
to
remember
the
death
of
Christ
;
now
except
you
be
able
to
see
the
sight
,
to
see
what
is
done
,
to
have
your
eye
as
well
as
your
eare
exercised
,
you
do
not
fully
accomplish
the
end
that
is
appointed
;
for
this
is
a
Sacrament
,
that
doth
present
to
our
eyes
the
death
of
Christ
,
and
the
great
mysteries
of
salvation
,
and
therefore
it
is
according
to
the
institution
,
that
every
Communicant
must
be
where
hee
may
behold
what
is
done
,
he
must
be
where
he
may
see
the
breaking
of
the
bread
,
and
the
powring
forth
of
the
wine
;
certainly
it
hath
been
a
disorderly
way
therefore
for
people
to
set
up
and
downe
in
their
pews
everywhere
in
the
Congregation
;
and
for
the
Minister
to
goe
up
and
downe
after
them
;
so
that
they
could
see
nothing
,
nor
scarce
hear
any
thing
;
it
is
much
for
the
attaining
to
the
end
of
the
institution
for
all
Communicants
to
look
upon
the
breaking
of
the
bread
,
and
the
pouring
forth
of
the
wine
in
the
Sacrament
;
and
therefore
all
should
come
together
;
and
there
as
many
as
can
sit
at
his
Table
,
or
those
that
cannot
,
neer
to
it
;
and
the
rather
because
this
is
not
only
from
the
example
of
Christ
,
that
he
did
so
,
though
that
s
somwhat
;
but
because
it
hath
a
spirituall
significancie
in
it
,
and
that
s
the
reason
that
it
should
be
done
;
we
find
in
Luke
22.
26.
the
institution
of
the
Sacrament
;
now
marke
upon
their
comming
and
being
with
Christ
,
at
the
Table
,
saith
Christ
in
the
29.
and
30.
verses
,
and
I
appoint
unto
you
a
Kingdome
as
my
father
hath
appointed
unto
mee
,
that
you
may
eat
and
drinke
at
my
Table
in
my
Kingdome
,
and
sit
on
Thrones
judging
the
twelve
tribes
of
Israel
;
he
spake
it
upon
that
occasion
of
the
Disciples
sitting
with
him
at
the
Table
;
when
they
did
eat
bread
,
and
when
they
tooke
the
Cup
;
upon
that
occasion
Christ
spoke
to
his
Disciples
,
and
said
I
appoint
to
you
a
Kingdome
,
and
so
sit
on
Thrones
judging
at
my
Table
in
my
Kingdome
,
and
so
sit
on
Thrones
judging
the
twelve
Tribes
of
Israel
;
as
if
Christ
should
say
,
you
can
sit
with
mee
at
my
Table
here
;
and
know
that
this
sitting
with
me
at
my
Table
it
is
but
as
it
were
a
praeludium
,
a
foresignification
of
the
Communion
that
you
shall
have
with
me
in
my
Kingdome
:
you
shall
have
that
familiar
Communion
with
me
when
I
come
unto
my
Kingdome
,
there
to
sit
as
it
were
with
mee
,
to
joyne
with
me
in
my
Kingdome
judging
the
twelve
Tribes
of
Israel
:
even
as
you
doe
now
in
that
holy
fellowship
joyne
with
me
in
sitting
at
my
Table
;
this
is
the
meaning
of
Christ
,
so
that
the
Gesture
in
the
Sacrament
is
not
a
meer
indifferent
thing
;
heretofore
it
hath
been
thought
unreasonable
to
contend
for
what
Gesture
wee
should
use
.
Now
that
that
hath
been
the
Institution
of
Christ
,
and
hath
a
spirituall
significancie
in
it
,
is
not
indifferent
;
for
not
only
the
eating
the
bread
and
drinking
the
wine
is
significative
,
but
the
gesture
whereby
we
have
fellowship
with
Jesus
Christ
here
,
to
signifie
that
fellowship
we
shall
have
with
him
in
the
Kingdome
of
Heaven
;
so
that
the
people
of
God
were
depriv'd
of
a
great
deale
of
comfort
,
and
of
one
speciall
benefit
of
this
holy
Sacrament
,
whereas
they
might
not
receive
it
fitting
;
whereas
Christ
saith
that
your
sitting
with
me
here
is
a
signification
of
your
sitting
with
me
when
I
come
into
the
Kingdome
of
heaven
;
some
say
they
must
kneele
because
they
may
receive
it
with
more
reverence
;
certainly
were
it
a
thing
as
some
say
indifferent
,
it
were
another
matter
;
but
for
to
say
it
is
not
reverence
to
sit
,
in
that
they
accuse
Christ
himselfe
for
want
of
reverence
,
as
if
he
would
appoint
a
way
,
or
would
have
his
Disciples
use
any
such
way
as
were
not
reverent
;
saith
Christ
I
intend
by
your
very
gesture
to
have
this
signified
unto
you
,
that
though
you
be
poore
wretched
wormes
,
yet
even
such
is
my
love
to
you
,
as
you
shall
sit
with
me
when
I
come
to
my
Kingdome
,
and
judge
the
twelve
Tribes
of
Israel
;
and
every
time
you
come
to
my
Table
,
and
there
sit
at
it
,
or
about
it
,
then
you
should
be
put
in
mind
that
there
is
a
time
,
that
though
you
be
poore
unworthy
creatures
,
worthy
to
be
among
the
dogges
,
yet
the
mercy
of
God
is
such
unto
us
,
as
he
hath
appointed
us
to
have
a
familiar
fellowship
with
the
Lord
Jesus
Christ
when
we
come
in
his
Kingdome
to
sit
with
him
,
and
even
to
judge
the
twelve
tribes
of
Israel
,
yea
to
judge
the
whole
world
;
for
so
saith
the
Scripture
,
shall
not
the
Saints
judge
the
world
?
now
this
hinders
spirituall
meditation
and
comfort
,
that
the
Saints
have
;
therefore
we
are
to
look
to
the
institution
and
to
follow
it
;
that
s
the
first
thing
in
setting
with
Christ
at
his
Table
.
The
second
thing
in
the
institution
is
,
that
the
Bread
being
taken
by
the
Minister
is
to
be
blessed
,
broken
,
and
then
to
bee
given
;
Christ
took
it
,
and
blessed
it
,
and
brake
it
,
and
gave
it
:
and
the
people
they
are
to
look
upon
all
this
:
to
look
upon
the
Ministers
taking
,
blessing
,
breaking
,
and
giving
;
and
then
the
cup
by
its
selfe
,
wee
find
Christ
in
Matth.
26.
27.
hee
first
blest
the
bread
,
and
then
he
blest
the
cup
distinctly
by
its
selfe
saying
,
this
is
my
blood
of
the
New
Testament
which
is
shed
for
many
,
for
the
remission
of
sinnes
;
and
you
shall
observe
that
the
text
saith
he
drank
it
,
and
said
,
drink
yee
all
of
it
;
so
that
this
is
not
according
to
the
institution
for
a
Minister
to
goe
up
and
downe
,
and
to
give
it
into
every
mans
hand
;
certainly
this
was
not
so
from
the
beginning
;
this
is
a
way
of
mans
own
devising
;
for
the
bread
and
the
cup
to
be
given
into
every
bodies
hand
by
the
Minister
:
Christ
did
but
give
it
once
,
hee
gave
it
to
them
all
,
and
said
,
drink
yee
all
of
this
,
so
it
was
done
.
Quest.
But
you
will
say
,
is
it
not
better
for
it
to
be
given
into
every
ones
hand
?
Answ.
No
,
because
that
the
giving
of
it
once
for
all
,
doth
signifie
more
fully
the
fellowship
and
communion
that
they
have
together
;
as
at
a
Table
it
were
a
strange
thing
that
every
bit
of
meat
must
be
given
to
every
one
particularly
;
no
,
but
the
dishes
must
bee
set
before
them
and
they
must
take
it
themselves
:
Indeed
,
if
they
be
children
you
cut
every
peice
of
meat
,
and
give
it
into
their
hands
or
mouths
;
but
that
s
sutable
to
a
fellowship
at
Table
,
and
communion
,
to
have
the
meat
set
before
them
,
being
blest
,
and
then
for
all
to
partake
of
it
.
And
besides
this
,
giving
it
into
every
ones
hand
,
certainly
,
it
came
to
us
from
a
Popish
and
superstitious
conceit
of
the
Papists
;
for
the
Papists
will
give
it
into
their
mouths
,
because
the
people
must
not
defile
it
with
their
hands
.
And
it
was
to
bring
more
reverence
to
the
Sacrament
;
now
there
's
a
great
deale
of
danger
,
for
to
bring
in
mens
devices
for
to
cause
more
reverence
;
we
are
to
look
to
the
Ordinance
of
Christ
,
hee
gave
it
once
,
and
said
,
drink
yee
of
it
,
in
General
to
them
all
;
and
so
the
Ministers
should
do
.
And
besides
there
is
this
in
it
more
,
and
one
would
wonder
that
Ministers
should
give
it
in
particular
and
not
in
generall
to
the
Church
:
for
by
this
meanes
Ministers
might
abundantly
ease
themselves
of
a
great
deale
of
charge
and
guilt
;
for
upon
this
ground
it
will
appeare
,
that
a
Minister
,
though
as
an
eminent
officer
he
is
to
look
to
his
Congregation
that
they
be
fit
,
yet
the
truth
is
,
it
concernes
the
Church
as
well
to
look
who
comes
there
,
and
likewise
the
Minister
I
say
,
to
look
about
him
that
he
doth
not
say
,
The
body
of
the
Lord
Jesus
Christ
was
given
to
thee
,
when
he
knowes
they
are
prophane
and
wicked
;
it
concerns
the
Minister
to
look
that
he
doth
not
tell
a
lie
;
but
now
when
the
Minister
gives
it
generally
to
the
Church
,
Take
,
eate
,
and
Take
drinke
,
he
gives
it
particularly
to
no
body
;
Now
then
his
charge
is
divided
to
the
Church
,
and
if
there
be
any
body
that
is
unworthy
,
let
the
Church
look
to
it
as
well
as
he
:
though
he
as
an
eminent
Officer
,
it
s
more
especially
in
particular
his
duty
then
any
others
;
heretofore
the
charge
would
lie
much
upon
the
Minister
,
but
the
Minister
according
to
the
institution
,
should
give
the
Sacrament
to
no
particular
;
but
in
generall
to
the
Church
,
and
therefore
if
there
were
but
any
particular
,
that
the
Minister
upon
a
particular
knowledge
did
know
to
be
naught
,
he
might
in
great
part
discharge
himselfe
,
as
professing
against
this
or
that
particular
man
;
for
it
is
not
in
his
power
alone
to
keep
any
from
the
Sacrament
,
but
if
so
be
that
he
shall
professe
against
such
and
such
men
,
the
Church
must
joyne
with
him
to
labour
to
keep
them
from
the
Sacrament
,
and
that
is
the
next
thing
for
the
institution
,
Christ
gave
it
not
into
any
particular
mens
hands
;
but
he
gave
it
to
all
,
saying
,
Drinke
,
and
eat
yee
all
of
it
.
A
third
thing
that
is
to
be
observed
for
the
institution
of
this
;
that
all
the
while
the
Communicants
are
taking
,
eating
,
and
drinking
the
bread
and
wine
;
they
should
all
of
them
that
while
have
their
thoughts
exercised
about
the
death
of
Jesus
Christ
;
for
that
s
the
institution
;
do
this
in
remembrance
of
mee
;
there
should
be
no
action
intermingled
,
in
the
time
of
the
receiving
of
the
Sacrament
;
nothing
but
minding
the
work
that
you
are
about
,
that
is
,
to
remember
the
death
of
Iesus
Christ
;
and
to
discerne
the
body
of
the
Lord
,
not
only
when
you
take
your selves
the
bread
and
wine
;
but
when
you
see
the
bread
and
wine
,
broken
or
powred
forth
,
and
you
see
others
taking
the
bread
and
wine
,
all
that
while
,
you
should
be
thinking
of
the
death
of
Christ
,
and
discerning
the
Lords
body
;
and
consider
what
these
outward
elements
do
signifie
,
and
that
they
doe
seale
the
great
benefit
of
the
Covenant
of
grace
;
therefore
it
is
not
according
to
the
institution
,
to
be
singing
of
Psalmes
in
the
mean
time
while
the
Sacrament
is
receiving
and
so
to
have
your
thoughts
about
other
things
:
singing
of
Psalmes
in
its
due
time
is
a
good
thing
;
but
for
you
to
doe
it
at
that
time
when
as
the
death
of
Christ
is
presented
before
you
,
and
Christ
calls
you
to
look
upon
his
body
,
and
to
thinke
upon
what
he
hath
done
and
suffered
;
this
is
no
seasonable
time
of
singing
;
and
if
you
read
the
institution
,
you
shall
find
,
that
Christ
,
after
all
was
done
(
the
text
saith
)
they
sung
an
hymne
;
so
that
according
to
the
institution
,
it
is
after
the
action
is
done
of
eating
and
drinking
,
then
for
the
Church
to
joyne
together
and
sing
a
Psalme
in
the
praise
of
God
;
and
then
they
must
mind
all
the
same
thing
together
;
for
that
s
the
thing
to
be
done
in
the
Sacrament
;
that
look
what
one
doth
all
must
mind
together
;
for
when
one
part
sings
,
and
the
other
are
waiting
for
the
bread
and
wine
,
this
is
not
sutable
to
the
holy
Table
action
,
and
that
Communion
that
God
requires
of
us
;
though
the
things
in
themselves
are
both
good
that
are
doing
;
yet
when
we
are
about
this
holy
Ordinance
,
being
it
is
an
Ordinance
for
Communion
,
all
are
to
be
doing
the
same
thing
at
the
same
time
;
and
so
when
all
have
done
eating
and
drinking
,
then
for
all
to
joyne
together
in
singing
to
the
praise
of
God
.
Now
it
may
be
,
this
at
first
seems
strange
to
many
;
yet
certainly
observe
this
;
doe
but
keepe
to
the
institution
in
the
Sacrament
,
though
you
may
thinke
it
a
more
mean
way
,
yet
you
will
find
a
greater
beauty
in
this
Ordinance
,
then
ever
you
found
in
all
your
lives
;
for
the
more
wee
keep
to
Christs
institution
and
mingle
nothing
of
our
owne
,
the
more
glory
,
and
beauty
,
and
excellency
doth
appeare
in
the
Ordinances
of
Iesus
Christ
;
but
when
any
man
shall
mix
any
of
his
owne
inventions
,
though
he
may
do
it
to
a
good
end
,
and
think
to
adde
to
and
put
a
greater
lustre
upon
the
Sacrament
:
the
truth
is
,
that
which
he
thinks
to
be
a
greater
lustre
,
reverence
,
or
honour
put
upon
it
,
it
doth
rather
take
off
the
lustre
and
glory
of
the
Sacrament
;
then
are
the
institutions
of
Christ
glorious
when
there
is
no
mixture
among
them
;
thus
wee
should
sanctifie
the
name
of
God
,
in
receiving
this
holy
Sacrament
;
you
have
had
divers
things
propounded
to
you
whereby
you
may
come
to
know
and
easily
to
see
that
there
hath
been
a
great
deale
of
dishonour
done
to
this
Sacrament
,
and
the
beauty
and
glory
of
it
hath
been
darkened
,
and
the
sweet
that
the
Saints
might
otherwise
have
received
in
plucking
hath
been
exceedingly
hindred
.
There
is
but
one
thing
more
that
I
shall
propound
to
you
,
and
that
is
the
severall
meditations
that
we
should
meditate
on
in
receiving
of
the
Sacrament
;
the
most
concerning
meditations
are
suggested
in
the
holy
Communion
that
are
in
any
thing
whatsoever
,
more
concerning
,
more
efficacious
,
more
various
meditations
wee
have
suggested
here
then
in
any
thing
,
and
it
is
a
great
signe
that
men
and
women
,
do
not
discerne
the
Lords
body
if
so
be
their
meditations
be
barren
at
that
time
.
I
will
therefore
suggest
some
nine
or
ten
meditations
that
that
Ordinance
of
God
may
hold
out
very
plainly
,
and
familiarly
to
every
Communicant
,
for
the
busying
of
their
thoughts
all
the
time
that
action
is
a
doing
.
Meditation
1.
As
first
,
that
the
way
of
mans
salvation
it
was
by
a
Mediator
,
it
is
not
only
by
Gods
mercy
,
Gods
saying
that
hee
is
offended
by
sin
,
but
he
will
be
content
to
passe
it
by
;
no
,
but
it
is
through
a
Mediator
;
now
this
meditation
is
suggested
thus
,
when
I
see
the
bread
and
wine
,
if
I
disceren
what
that
signifyes
it
will
hold
forth
this
to
me
,
that
the
way
of
mans
salvation
,
it
is
not
meerly
from
hence
that
God
saith
,
well
,
I
will
pardon
them
,
and
no
more
,
but
there
is
required
a
great
worke
of
God
to
make
an
aronement
,
between
sinners
and
himselfe
;
this
Sacrament
doth
hold
forth
thus
much
unto
us
;
wherefore
else
have
we
bread
and
wine
,
but
to
signifie
that
the
way
of
our
rconciliation
it
must
be
through
a
Mediator
?
Med.
2.
The
second
Meditation
is
this
,
that
this
Mediator
that
stands
between
God
and
us
,
is
verily
and
truely
man
;
hee
hath
taken
our
nature
upon
him
;
the
bread
that
puts
us
in
mind
of
the
body
of
Christ
,
and
the
wine
of
his
bloud
,
and
therefore
we
are
to
meditate
of
the
humane
nature
of
Iesus
Christ
;
and
this
is
a
meditation
that
hath
abundance
that
might
spring
out
of
it
;
what
hath
the
Son
of
God
taken
our
nature
upon
him
?
hath
hee
body
and
bloud
and
humane
nature
upon
him
?
oh
how
hath
God
honoured
humane
nature
?
then
let
me
not
abuse
my
body
to
lust
,
to
wickednesse
,
seeing
that
Jesus
Christ
hath
taken
the
body
of
man
upon
him
,
humane
nature
upon
him
,
let
me
honour
humane
nature
that
is
so
neerly
united
to
the
divine
nature
;
that
s
the
second
Meditation
.
Meditation
.
3.
Here
's
presented
unto
us
what
this
Mediator
hath
done
for
the
reconciling
of
us
unto
God
,
that
his
body
was
broken
;
he
hath
subjected
himself
to
the
breaking
of
his
body
,
and
to
the
pouring
forth
of
his
blood
for
the
reconciling
of
us
;
it
is
not
meerly
(
as
before
)
that
God
saith
,
I
le
pardon
them
;
but
Christ
undertaking
to
make
peace
between
his
Father
and
us
,
it
cost
him
the
breaking
of
his
body
,
and
the
pouring
forth
of
his
blood
;
this
is
a
usefull
Meditation
;
Oh
what
should
we
be
willing
to
suffer
for
Jesus
Christ
in
our
bodies
,
even
to
resist
unto
blood
,
seeing
Christ
hath
been
content
to
have
his
precious
body
broken
,
and
his
blood
shed
for
us
!
Meditation
4
Againe
,
a
fourth
Meditation
is
this
,
that
here
we
come
to
see
we
have
occasion
of
meditating
of
that
the
Scripture
saith
,
that
we
are
by
the
blood
of
God
saved
,
it
is
the
blood
of
God
,
they
crucified
the
Lord
of
glory
,
that
s
the
Scripture
phrase
;
we
should
consider
when
we
see
the
Wine
poured
out
,
and
so
put
in
mind
of
blood
,
whose
blood
and
whose
body
is
this
;
It
is
no
other
but
the
body
and
blood
of
him
that
was
truly
God
,
the
second
Person
in
Trinity
.
This
is
the
great
Mystery
of
the
Gospel
,
and
this
is
very
needfull
for
us
to
be
thinking
of
when
we
see
the
body
broken
and
the
blood
poured
out
:
What
will
the
breaking
of
the
body
and
shedding
of
the
blood
of
a
meere
creature
be
sufficient
to
make
peace
between
God
and
Man
?
surely
no
;
therefore
you
must
meditate
whose
body
this
is
,
and
whose
blood
this
is
,
it
is
the
body
and
blood
of
him
that
was
God
;
It
s
true
,
God
hath
no
body
nor
no
blood
,
but
the
same
person
that
was
God
,
had
a
body
and
blood
;
that
body
and
blood
was
united
unto
the
divine
nature
in
a
hypostaticall
union
,
and
from
thence
it
came
to
have
an
efficacie
for
to
satisfie
God
,
for
to
reconcile
God
and
us
together
,
this
is
the
great
mystery
of
godlinesse
.
Med.
5.
Another
Meditation
is
this
,
when
you
see
Bread
broken
and
Wine
poured
out
,
oh
the
infinite
dreadfulnesse
of
the
justice
of
God!
how
dreadful
is
the
justice
of
God
,
that
coming
upon
his
own
Son
,
and
requiring
satisfaction
from
him
,
that
should
thus
break
him
and
bruise
him
,
that
should
have
his
blood
,
that
should
require
such
sufferings
even
from
his
Son
!
dreadfull
is
Gods
justice
,
the
justice
of
God
,
it
is
to
be
feared
and
to
be
trembled
at
;
here
we
see
what
is
required
for
the
sinne
of
man
,
and
nothing
would
be
bated
to
Jesus
Christ
himself
.
Med.
6.
Another
Meditation
is
this
,
here
I
see
presented
to
me
what
every
soul
that
shall
be
saved
cost
;
whoever
shall
have
his
soul
sav'd
he
hath
it
sav'd
by
a
ransom
,
by
a
price
paid
that
is
more
worth
then
ten
thousand
thousand
worlds
;
thou
slightest
thine
owne
soule
;
but
if
it
prove
to
be
saved
,
it
cost
more
then
if
thousands
of
worlds
had
been
given
for
thee
;
even
the
shedding
of
the
blood
of
Christ
,
every
drop
of
which
was
more
precious
then
ten
thousand
worlds
.
Meditation
7.
Again
,
from
hence
see
what
is
the
evill
of
sin
,
how
great
it
is
that
hath
made
such
a
breach
between
God
and
my
soule
,
that
only
such
a
way
,
and
such
a
means
must
take
away
my
sinne
;
I
must
either
have
laine
under
the
burden
of
my
sinne
eternally
,
or
Jesus
Christ
that's
God
and
man
must
suffer
so
much
for
it
;
oh
,
what
Meditations
are
these
to
take
up
the
hearts
of
men
!
Meditation
8.
Behold
the
infinite
love
of
God
to
mankind
,
and
the
love
of
Jesus
Christ
,
that
rather
then
God
would
see
the
children
of
men
to
perish
eternally
,
he
would
send
his
Sonne
to
take
our
nature
upon
him
,
and
thus
to
suffer
such
dreadfull
things
;
herein
God
shows
his
love
;
it
is
not
the
love
of
God
so
much
in
giving
you
a
good
voyage
,
and
prospering
you
outwardly
in
the
world
;
But
,
so
God
loved
the
world
that
he
gave
his
only
begotten
Sonne
;
And
it
pleased
the
Father
to
break
his
Sonne
,
and
to
poure
out
his
blood
,
here
is
the
love
of
God
and
of
Jesus
Christ
;
oh
,
what
a
powerfull
,
mighty
,
drawing
,
efficacious
Meditation
should
this
be
unto
us
!
Med.
9.
Those
that
are
beleevers
they
shall
be
nourished
to
eternall
life
,
so
that
there
is
no
feare
that
ever
a
beleever
should
quite
fall
off
from
God
,
and
die
in
his
sin
;
Why
?
Because
the
body
and
blood
of
Christ
is
given
unto
him
for
his
spirituall
nourishment
:
though
a
beleever
be
never
so
weak
,
yet
seeing
God
hath
appointed
the
body
and
blood
of
his
Sonne
for
him
to
feed
upon
and
to
drink
in
a
spirituall
way
,
surely
then
the
weakest
in
the
world
will
be
strengthned
to
goe
through
all
the
hazzards
,
and
dangers
that
there
are
in
the
world
;
t
is
this
that
strengthens
beleevers
to
encounter
with
all
kind
of
dangers
,
it
s
this
that
preserves
the
weakest
grace
in
a
beleever
,
namely
the
spirituall
nourishment
that
God
the
Father
hath
appointed
to
them
,
even
the
feeding
upon
the
body
,
and
drinking
the
very
blood
of
his
Son
;
this
is
meat
indeed
,
and
drinke
indeeed
that
will
nourish
to
eternall
life
.
Med.
10.
the
last
Meditation
is
this
,
when
you
come
to
this
,
seeing
the
bread
broken
,
and
the
wine
powred
out
,
you
have
an
occasion
to
meditate
of
the
whole
new
Covenant
,
the
Covenant
of
grace
that
God
hath
made
with
sinners
;
for
so
the
words
of
institution
are
,
This
is
the
Cup
of
the
new
Testament
:
the
new
Testament
which
is
all
one
with
the
new
Covenant
,
only
different
in
this
particular
;
it
containes
the
substance
of
the
new
Covenant
,
but
calld
Testament
in
this
regard
;
to
shew
that
the
Lord
doth
do
all
in
the
new
Covenant
,
that
is
,
he
doth
not
only
promise
such
and
such
mercies
upon
condition
of
our
beleeving
and
repenting
,
but
he
doth
work
beleeving
and
repenting
,
and
works
grace
,
and
therefore
the
same
thing
that
is
sometime
cald
a
Covenant
,
is
calld
a
Testament
;
that
is
the
will
of
God
wherein
the
Lord
doth
bequeath
his
rich
legacies
to
his
Children
,
to
those
that
shall
be
eternally
saved
,
so
that
all
the
good
things
in
the
Covenant
of
grace
they
are
bequeathed
by
way
of
Testament
as
well
as
Covenant
,
and
this
is
a
mighty
comfortable
meditation
to
the
Saints
;
for
indeed
when
they
look
upon
the
way
of
the
Gospell
as
in
a
way
of
Covenant
,
why
then
they
thinke
this
,
this
requires
somewhat
of
our
parts
to
be
done
,
and
indeed
God
will
keep
Covenant
on
his
part
,
but
it
may
be
we
shall
not
keep
Covenant
on
ours
,
and
so
we
may
faile
at
last
;
but
now
when
thou
lookest
upon
all
the
good
things
in
the
Gospel
dispensed
in
the
way
of
a
Testament
,
that
is
the
will
of
God
,
the
legacies
that
God
doth
bequeath
to
his
servants
,
this
is
a
mighty
comfort
to
the
soule
,
that
all
the
precious
things
of
the
Gospel
come
to
mee
in
the
way
of
a
Testament
,
and
that
s
the
meaning
of
the
new
Testament
,
that
is
,
the
mercies
of
God
in
Christ
comming
now
in
the
way
of
another
administration
,
then
they
did
before
;
t
is
not
only
new
in
respect
of
the
Covenant
of
workes
that
God
made
with
Adam
,
but
new
in
respect
of
the
administration
;
our
forefathers
,
the
Patriarchs
,
they
had
the
same
thing
in
substance
,
but
administred
in
a
darker
way
,
and
many
differences
there
are
;
but
now
when
wee
heare
of
the
new
Testament
,
there
is
presented
unto
us
all
the
riches
of
the
Covenant
of
grace
in
the
way
of
a
legacie
and
in
the
administration
of
it
with
cleernesse
,
and
with
a
great
deal
of
mercy
and
goodnesse
of
God
,
the
terrour
and
harshnesse
of
the
old
administration
being
taken
away
.
Now
these
are
the
meditations
,
by
which
wee
should
labour
to
sanctifie
our
hearts
,
when
we
are
receiving
of
the
Sacrament
;
and
in
the
working
of
these
meditations
upon
our
hearts
;
wee
shall
come
to
sanctifie
the
name
of
God
,
when
we
are
drawing
nigh
to
him
in
that
holy
Ordinance
of
his
;
thus
for
meditation
.
The
next
thing
when
wee
are
there
,
must
be
an
actuating
of
these
holy
dispositions
that
before
wee
spoke
of
;
t
is
not
enough
for
a
Christian
to
bring
grace
to
the
Sacrament
:
but
there
must
be
a
stirring
of
that
grace
at
that
time
;
or
otherwise
the
name
of
God
is
not
sanctifyed
in
the
receiving
of
the
Sacrament
,
and
above
all
graces
the
actuating
of
the
grace
of
faith
;
t
is
not
enough
that
thou
beest
a
beleever
,
but
thy
faith
must
act
at
that
very
instant
,
as
thus
.
First
,
when
thou
hearest
the
Minister
in
the
name
of
Christ
say
thus
,
this
is
the
body
of
Iesus
Christ
which
was
given
for
you
,
take
,
eat
,
thou
shouldest
have
thy
faith
so
acting
upon
the
mercy
of
God
,
in
giving
Iesus
Christ
,
for
the
nourishment
of
thy
foule
to
eternall
life
,
as
if
thou
didst
heare
a
voice
from
heaven
saying
,
here
is
the
body
of
my
Sonne
given
for
thee
particularly
,
take
it
and
eat
,
apply
it
to
thee
,
and
so
make
Christ
one
with
thee
by
faith
,
as
the
bread
is
made
one
with
thy
body
when
thou
doest
eat
it
.
And
then
when
thou
commest
to
take
hold
of
the
bread
,
thou
art
to
put
forth
an
act
of
faith
,
faith
being
as
the
hand
of
the
soule
,
and
at
that
instant
,
when
thou
takest
the
bread
and
puttest
it
into
thy
mouth
to
eat
,
thou
shouldest
stirre
up
the
act
of
faith
afresh
,
laying
more
hold
upon
Jesus
Christ
;
look
as
once
thou
didst
in
thy
first
conversion
,
when
Christ
was
presented
to
thee
in
the
word
or
in
any
other
way
,
there
was
an
act
of
faith
drawne
forth
whereby
thy
soule
did
cast
it selfe
,
and
roule
it selfe
upon
Jesus
Christ
;
so
shouldest
thou
renew
it
;
renew
the
same
work
of
faith
that
thou
didst
find
in
thy
very
first
conversion
;
and
thereby
thou
shalt
come
to
have
renewed
comfort
in
the
renewing
of
that
act
;
I
might
name
thee
other
graces
and
dispositions
;
how
there
should
be
a
stirring
and
an
acting
of
them
;
onely
remember
I
leave
all
this
point
with
this
note
,
that
grace
is
not
enough
for
partaking
the
Sacrament
of
the
Lords
supper
,
except
there
be
an
actuating
,
and
a
stirring
up
of
that
grace
;
many
Christians
are
carefull
to
prepare
,
and
examine
before
whether
they
have
grace
or
no
;
but
at
that
time
when
they
come
to
receive
,
then
there
is
not
a
lively
working
and
stirring
of
that
grace
,
and
so
they
come
to
lose
the
comfort
&
benefit
of
that
Ordinance
.
Thus
much
shal
suffice
for
this
point
of
sanctifying
Gods
name
in
receiving
the
holy
Communion
;
I
shall
now
come
to
the
last
point
,
which
is
the
sanctifying
the
name
of
God
in
prayer
.
Sanctifying
the
name
of
God
in
Prayer
.
NOw
this
argument
might
take
us
up
many
Sermons
;
but
upon
occasion
of
the
dayes
of
prayer
and
humiliation
,
I
have
preached
divers
Sermons
about
the
point
of
prayer
;
therefore
I
shall
be
breife
,
and
only
now
reckon
up
together
,
and
set
before
your
view
,
the
severall
things
that
are
to
bee
done
for
the
sanctifying
of
the
name
of
God
in
prayer
.
First
,
for
prayer
in
that
wee
draw
nigh
to
God
,
and
its
a
duty
of
Gods
worship
,
that
I
suppose
all
of
you
cannot
but
acknowledge
;
and
that
it
is
a
naturall
duty
of
worship
;
the
other
was
instituted
,
but
this
is
naturall
;
its
naturall
for
the
creature
to
draw
nigh
to
God
in
prayer
,
wherein
the
creature
tenders
up
his
homage
to
God
,
and
manifests
his
profession
of
his
dependance
upon
God
for
all
good
that
he
hath
,
and
acknowledges
God
as
the
Author
of
all
good
,
therefore
this
is
worship
,
and
its
a
great
part
of
worship
,
prayer
it
is
such
a
part
of
worship
as
sometimes
in
Scripture
it
s
put
for
the
whole
worship
of
God
,
Hee
that
calls
upon
the
name
of
God
shall
be
sav'd
,
that
is
,
hee
that
worships
God
aright
,
Jerem.
10.
25.
and
,
Pour
out
thy
wrath
upon
the
Heathen
that
know
thee
not
,
and
on
the
families
that
call
not
on
thy
name
,
that
do
not
pray
,
that
is
,
that
do
not
worship
thee
;
there
one
part
of
worship
is
put
for
the
whole
,
as
being
a
principall
part
of
the
worship
of
God
.
Surely
we
must
sanctifie
Gods
name
in
prayer
,
for
it
is
that
that
sanctifies
all
things
to
us
;
1
Tim.
4.
5.
every
thing
is
sanctifyed
by
the
word
of
God
and
prayer
;
And
if
the
argument
of
Christ
was
right
,
as
no
question
but
it
was
,
that
the
Temple
was
greater
then
the
gold
upon
the
Temple
,
because
the
Temple
did
sanctifie
the
gold
;
and
the
Altar
was
greater
then
the
offering
that
was
offered
upon
it
,
because
it
did
sanctifie
the
offering
;
then
prayer
must
needs
be
a
mighty
great
Ordinance
;
a
greater
thing
then
any
other
;
because
that
it
sanctifies
all
things
.
The
word
sanctifies
the
creatures
;
but
prayer
sanctifies
the
very
word
unto
our
use
;
and
therefore
when
wee
read
the
word
we
are
to
pray
for
a
sanctified
use
of
the
word
;
Prayer
is
a
great
Ordinance
;
a
great
duty
of
worship
that
sanctifies
all
;
prayer
hath
a
casting
voice
(
as
I
may
say
)
in
all
the
great
works
of
God
in
the
world
,
the
great
affaires
of
the
Kingdome
of
God
,
the
Kingdome
of
his
power
,
and
the
Kingdome
of
Christ
,
I
say
prayer
hath
a
kind
of
a
casting
voice
,
and
doth
order
under
God
the
great
things
of
the
world
,
they
are
according
to
the
prayers
of
the
Saints
,
they
bring
down
blessings
upon
the
godly
,
they
poure
forth
judgements
on
the
wicked
;
the
prayers
of
the
Saints
,
they
are
the
vyalls
that
are
poured
forth
in
a
speciall
manner
upon
the
heads
of
the
wicked
;
therefore
Gods
name
is
to
bee
sanctifyed
in
Prayer
.
It
is
to
be
sanctifyed
first
in
preparation
;
Psalme
10.
17.
Thou
wilt
prepare
their
heart
;
thou
wilt
cause
thine
ear
to
hear
;
it
is
the
Lord
that
prepareth
the
heart
;
and
then
he
causes
his
eare
to
hear
;
and
therefore
in
1
Pet.
5.
7.
we
are
there
required
to
watch
unto
prayer
;
men
and
women
should
keep
a
narrow
watch
over
their
hearts
and
minds
,
that
they
may
not
be
hindred
in
their
prayers
,
that
they
may
be
alwaies
in
a
fit
posture
to
pray
;
watch
unto
prayer
,
it
s
that
that
would
helpe
us
against
many
temptations
to
evill
;
if
I
give
way
to
such
and
such
temptations
it
,
will
hinder
my
prayers
;
I
shall
not
have
that
freedome
and
inlargement
in
prayer
as
otherwise
,
if
I
give
way
to
such
and
such
things
,
therefore
let
me
take
heed
of
this
,
for
it
will
hinder
my
prayers
.
As
if
the
Apostle
should
say
,
this
should
be
the
care
of
Christians
;
then
they
are
like
to
sanctifie
the
name
of
God
in
prayer
,
if
this
be
their
great
care
that
there
is
nothing
in
the
world
that
shall
hinder
their
prayers
;
O
let
me
take
heed
I
doe
nothing
to
hinder
my
prayers
;
if
I
goe
abroad
into
company
,
and
am
merry
and
jocond
,
and
there
game
and
drinke
,
and
sport
my selfe
in
company
;
will
not
this
hinder
my
prayers
?
will
not
this
hinder
the
spiritualnesse
of
my
heart
in
Communion
with
God
in
prayer
,
when
I
come
home
at
night
?
I
appeal
to
you
,
have
you
had
that
freedome
in
prayer
,
afterwards
?
surely
no
,
therefore
watch
unto
prayer
.
Now
for
the
preparation
of
the
heart
to
prayer
,
wee
must
understand
either
,
First
,
what
is
to
be
done
in
the
course
of
ones
life
,
or
Secondly
,
What
s
to
be
done
just
when
one
comes
to
prayer
.
For
the
first
,
the
course
of
ones
life
:
labour
to
keepe
all
things
even
and
cleare
between
God
and
your
soules
;
that
so
you
may
not
come
with
shakels
,
about
your
legs
;
with
guiltinesse
(
I
mean
)
upon
your
consciences
;
men
that
have
given
way
to
any
base
sinfull
way
,
when
they
come
to
prayer
,
the
guilt
of
their
hearts
doth
even
sink
them
;
but
those
that
can
keepe
their
peace
with
God
in
the
course
of
their
lives
,
they
have
other
manner
of
freedome
in
prayer
,
then
you
that
walke
loosely
and
contract
guiltinesse
upon
your
Spirits
.
And
then
the
second
thing
is
to
keep
our
hearts
sensible
of
our
continuall
dependance
upon
God
;
sensible
how
wee
depend
upon
God
,
for
whatsoever
we
are
,
whatsoever
we
have
,
whatsoever
we
do
;
for
the
blessing
of
all
is
from
God
.
The
beames
of
the
Sun
do
not
so
depend
upon
the
Sun
,
as
we
upon
God
;
that
if
he
doth
but
withdraw
himselfe
never
so
little
from
us
,
wee
all
sinke
downe
to
nothing
and
perish
for
ever
;
that
soule
that
every
day
and
houre
is
sensible
of
the
infinite
dependance
it
hath
upon
God
for
its
present
and
eternall
estate
;
will
be
fit
for
prayer
;
and
that
should
be
our
care
for
to
carry
our selves
,
as
any
houre
in
the
day
,
or
minute
in
the
houre
,
we
might
be
fit
to
go
to
prayer
;
&
that
s
one
meaning
of
that
place
in
the
Thessalonians
,
pray
continually
;
not
that
every
moment
wee
should
be
praying
;
but
that
we
should
keepe
our
hearts
in
a
praying
frame
;
some
of
you
when
you
have
let
out
your
passions
and
are
in
a
distemper
,
what
will
you
goe
to
prayer
now
?
your
conscience
will
tell
you
that
you
are
not
fit
to
go
to
prayer
at
that
time
,
certainly
if
you
be
not
fit
to
pray
,
you
are
not
fit
to
live
;
you
are
in
an
ill
condition
at
any
time
if
you
be
not
fit
to
pray
;
and
there
can
be
no
excuse
whatever
that
can
be
sufficient
to
plead
for
your selves
why
you
should
not
be
fit
to
pray
at
any
time
;
there
is
that
continuall
dependance
upon
God
for
all
,
and
that
need
you
have
of
the
blessing
of
God
for
every
thing
,
that
there
is
reason
you
should
bee
in
a
fit
condition
for
praying
at
all
times
;
but
now
when
you
come
to
prayer
at
the
set
time
,
then
there
should
be
a
speciall
preparation
.
First
,
you
should
prepare
your selves
by
getting
fresh
and
powerfull
apprehensions
of
the
glory
of
God
,
before
whom
you
goe
;
prepare
by
meditation
about
the
glory
of
that
infinite
God
that
you
are
now
addressing
your selfe
unto
;
possesse
yourselves
with
thoughts
and
meditations
of
the
glory
of
the
great
God
;
that
s
the
first
.
Secondly
,
labour
to
get
your
hearts
sensible
of
what
you
go
for
.
I
am
now
going
to
God
;
for
what
?
for
pardon
of
sin
,
or
for
assurance
of
his
love
;
or
for
power
against
sin
;
or
for
such
and
such
mercies
;
let
me
by
meditation
work
my
heart
to
be
sensible
of
these
things
that
I
am
going
to
God
for
,
to
set
a
due
prior
upon
those
mercies
that
I
am
praying
for
,
and
to
get
my
heart
affected
with
them
.
Thirdly
,
labour
to
get
your
hearts
separated
from
the
world
,
and
from
all
things
that
are
here
below
in
the
world
;
and
that
should
have
been
a
third
thing
in
the
course
of
your
lives
,
you
should
never
let
out
you
hearts
to
any
creature
,
either
to
businesses
or
pleasures
in
the
world
so
,
but
that
you
may
have
command
of
your
hearts
to
call
them
when
you
will
;
to
call
them
in
to
God
in
prayer
;
and
then
when
you
come
to
prayer
there
should
be
an
actuall
separation
of
your
hearts
from
all
things
in
the
world
;
dedicating
yourselves
to
God
for
this
time
,
as
one
that
hath
nothing
to
do
with
the
world
,
nothing
to
do
with
any
thing
but
this
duty
that
now
you
are
about
;
this
is
the
preparation
of
your
hearts
to
prayer
in
the
course
of
your
lives
.
Now
then
for
the
prayer
its
selfe
.
First
we
must
consider
of
the
matter
of
prayer
.
And
Secondly
of
the
manner
of
it
.
First
for
the
matter
of
it
,
we
must
look
to
it
that
it
be
according
to
Gods
will
1
John
.
5.
14.
this
is
the
confidence
that
wee
have
in
him
,
that
if
wee
ask
any
thing
according
to
his
will
hee
heareth
us
;
therefore
for
the
matter
we
must
be
sure
it
must
be
good
that
we
pray
for
;
it
must
bee
for
the
glory
of
God
;
for
the
good
of
our selves
and
the
good
of
our
Brethren
.
First
,
for
the
glory
of
God
,
that
should
be
the
cheife
matter
that
we
are
to
pray
for
;
so
Christ
when
he
teaches
us
to
pray
,
he
begins
the
very
first
petition
,
Matth.
6.
9
,
10.
hallowed
be
thy
name
;
thy
Kingdome
come
;
thy
will
be
done
;
first
begin
with
the
the
glory
of
God
,
mind
that
in
the
cheife
place
,
above
all
other
things
.
God
gives
you
leave
to
pray
for
outward
things
;
but
first
for
the
glory
of
God
,
minding
that
before
your
own
benefit
;
before
the
pardon
of
sin
and
your
daily
bread
;
how
few
doe
sanctifie
Gods
name
in
this
?
people
have
little
mind
to
pray
,
but
when
they
are
in
outward
afflictions
,
when
they
are
upon
their
sick
beds
then
they
will
pray
;
or
at
sea
in
stormes
then
they
will
pray
,
then
it
seemes
that
the
maine
matter
of
your
prayer
is
onely
for
your selves
;
but
how
hath
the
matters
of
the
glory
of
the
great
God
,
and
the
good
of
the
Churches
taken
your
hearts
all
this
while
?
how
have
your
hearts
been
affected
with
this
,
that
the
name
of
God
hath
been
so
little
sanctifyed
in
the
world
,
and
that
the
Kingdome
of
God
hath
not
come
,
and
that
the
will
of
God
hath
not
been
done
,
have
these
things
taken
up
your
hearts
in
prayer
,
the
matters
of
the
glory
of
God
and
the
good
of
the
Churches
,
though
your selves
have
not
any
particular
interest
in
them
?
if
these
things
did
but
take
up
your
hearts
in
prayer
,
then
,
when
you
are
at
sea
you
would
remember
the
cause
of
the
Churches
,
as
much
as
your selves
;
the
Church
is
as
it
were
in
the
midst
of
the
sea
,
tost
up
and
downe
and
in
a
great
storme
;
now
why
do
not
you
pray
as
earnestly
for
the
Kingdome
of
Christ
among
his
Churches
,
as
for
your selves
when
you
are
in
a
storme
at
sea
?
yea
and
spirituall
things
should
be
the
cheife
matter
of
your
prayer
;
for
they
are
the
neerest
to
the
glory
of
God
;
though
God
hath
his
glory
from
other
things
,
yet
spirituall
things
are
neerest
the
glory
of
God
;
now
in
these
dayes
of
prayer
,
many
will
come
to
pray
,
that
they
might
be
freed
from
danger
,
that
they
might
have
outward
peace
;
this
is
good
;
but
spirituall
things
are
the
cheife
things
;
and
therefore
the
strength
of
your
spirits
should
be
thus
powred
forth
to
God
;
O
that
I
could
get
my
heart
to
God
,
and
the
assurance
of
the
love
of
God!
O
that
I
could
get
the
shine
of
his
face
!
O
that
I
could
get
power
over
such
and
such
corruptions
.
And
I
beseech
you
observe
this
,
that
spirituall
things
may
be
prayed
for
absolutely
;
but
outward
things
must
be
prayed
for
conditionally
.
I
may
pray
(
and
never
put
any
condition
in
at
all
)
that
the
Lord
would
pardon
my
sins
,
and
help
me
against
my
corruptions
,
&c.
But
when
I
pray
for
the
health
of
my
body
,
I
ought
to
pray
,
if
this
bee
according
to
thy
will
,
then
restore
mee
to
the
health
of
my
body
,
or
the
health
of
my
husband
,
or
the
health
of
my
wife
;
but
thou
mayst
pray
,
Lord
convert
the
soule
of
my
husband
or
the
soule
of
my
wife
,
without
any
condition
at
all
;
when
your
estates
at
Sea
are
in
danger
,
when
you
pray
for
them
,
you
must
make
conditions
,
Lord
,
as
thou
seest
best
for
me
so
do
thou
deale
with
me
;
this
shewes
the
excellencie
that
there
is
in
spirituall
things
above
outward
things
,
surely
spirituall
things
are
more
to
be
desired
,
for
they
are
to
be
prayed
for
absolutely
,
and
the
other
to
be
prayed
for
only
conditionally
;
that
s
for
the
first
.
In
the
second
place
we
are
to
pray
for
our
own
good
,
God
doth
give
us
leave
so
to
doe
;
only
here
comes
in
a
question
.
Quest.
Whether
it
be
sinfull
to
pray
for
afflictions
,
as
sometimes
some
will
be
ready
to
do
.
Answ.
To
that
I
answer
,
first
,
take
it
absolutely
considered
,
we
may
not
pray
that
God
would
afflict
us
,
because
affliction
is
in
its
selfe
materially
an
evill
thing
,
and
a
fruit
of
the
curse
,
therefore
we
may
not
(
I
say
)
absolutely
pray
for
it
:
but
thus
farre
wee
may
pray
for
afflictions
,
disjunctively
,
conditionally
,
comparatively
.
Disjunctively
thus
,
Lord
,
either
grant
unto
me
a
sanctified
use
of
such
a
mercy
,
or
otherwise
let
me
rather
be
without
it
;
let
me
have
a
sanctified
use
of
my
sicknesse
,
or
otherwise
let
my
sicknesse
be
continued
to
mee
;
thus
now
you
may
pray
for
continuing
in
sicknesse
.
Or
thus
,
conditionally
,
Lord
,
if
thou
seest
that
my
heart
be
so
vile
and
wretched
that
I
will
abuse
(
through
my
corruption
)
such
and
such
mercies
,
Lord
rather
take
them
from
mee
,
and
let
mee
be
without
them
;
if
thou
seest
that
there
be
no
way
to
break
this
proud
heart
of
mine
,
but
such
a
way
,
Lord
let
that
be
thy
way
to
break
it
,
if
thou
seest
it
according
to
thy
will
as
the
fittest
way
.
Then
comparatively
thus
,
Lord
rather
let
mee
have
any
affliction
then
sin
,
rather
let
me
suffer
losse
of
my
estate
then
sin
against
thee
,
then
depart
from
thee
:
any
thing
Lord
rather
then
sin
.
Thus
you
may
pray
for
afflictions
,
but
not
absolutely
.
You
must
not
pray
that
God
would
send
you
afflictions
absolutely
,
for
you
doe
not
know
your
hearts
;
it
may
bee
if
afflictions
should
come
,
your
hearts
may
be
as
stubborne
under
your
afflictions
as
they
are
now
;
for
affliction
hath
no
power
in
it selfe
to
do
us
any
good
.
And
then
for
the
good
of
others
,
for
Christ
teaches
us
to
pray
,
Our
Father
.
There
comes
in
here
a
rebuke
of
the
wicked
practice
of
divers
in
cursing
,
and
then
a
question
about
it
.
It
is
a
wicked
thing
to
use
curses
;
but
it
s
a
most
wicked
thing
to
wish
evill
to
others
in
a
way
of
prayer
;
yet
how
many
doe
so
?
though
it
may
be
they
doe
not
think
it
,
they
speak
to
God
,
and
desire
him
to
bring
such
and
such
evils
upon
their
neighbours
;
yea
,
sometimes
parents
,
upon
their
children
;
this
is
a
wicked
practise
of
men
;
what
,
is
it
not
wickednesse
enough
for
thee
to
have
any
desire
that
there
should
any
evill
befall
thy
brother
,
but
wilt
thou
dare
to
presume
to
call
God
to
be
an
instrument
of
the
execution
of
thy
base
sinfull
wrath
,
that
God
must
be
a
drudge
as
it
were
to
thy
wrath
and
to
thy
passion
?
this
is
abominable
wickednesse
.
Any
of
you
that
ever
have
been
guilty
of
this
sinne
of
cursing
others
,
wives
,
children
,
servants
,
or
friends
the
Lord
rebuke
you
for
this
sin
;
how
far
hast
thou
been
from
sanctifying
Gods
Name
in
prayer
?
whereas
,
in
stead
of
sanctifying
the
holy
Name
of
God
,
thou
hast
called
God
to
be
a
servant
,
and
a
drudge
to
thy
passion
,
God
must
be
cal'd
to
help
the
venting
of
thy
passion
:
oh
,
remember
this
you
that
have
been
at
sea
,
and
have
been
angry
,
and
things
not
going
according
to
your
mind
,
have
fallen
a
cursing
,
and
a
wishing
such
and
such
evills
might
come
upon
those
you
are
angry
with
;
that
s
a
kind
of
prayer
,
but
it
is
a
most
fearfull
taking
the
name
of
God
in
vaine
in
the
highest
degree
,
and
certainly
God
will
not
hold
him
guiltlesse
that
shall
so
take
his
Name
in
vaine
;
therefore
be
humbled
for
this
sinne
.
Object
.
But
you
will
say
,
do
not
wee
read
in
the
book
of
the
Psalmes
,
where
many
times
the
Prophet
David
doth
curse
the
enimies
of
God
and
wishes
evill
to
come
upon
them
.
Answ.
To
that
I
answer
,
first
,
that
the
Prophets
,
and
those
that
pen'd
the
Psalmes
they
had
a
prophetical
spirit
;
and
those
places
that
you
read
that
are
in
way
of
cursing
,
they
are
rather
propheticall
predictions
of
evill
then
direfull
imprecations
,
they
are
rather
foretelling
what
shall
be
in
a
way
of
prophecie
then
wishing
what
should
be
.
Secondly
,
if
they
be
wishing
what
should
be
,
then
I
answer
,
that
those
that
were
indued
with
such
a
propheticall
spirit
,
they
did
know
who
were
the
implacable
enemies
of
God
,
and
who
were
not
,
as
David
prayed
against
Judas
,
so
many
hundred
years
before
hee
was
borne
;
by
a
propheticall
spirit
,
he
knew
that
he
was
the
childe
of
perdition
;
indeed
if
we
could
certainly
know
a
man
that
were
to
be
a
cast-away
eternally
from
God
,
it
were
another
matter
;
as
the
Church
in
the
time
of
Julian
,
because
of
his
Apostasie
being
so
abominable
,
it
was
determined
almost
generally
by
them
that
he
had
committed
the
sinne
against
the
holy
Ghost
,
and
upon
that
they
curst
him
.
Now
I
say
,
those
that
had
an
extraordinary
spirit
that
did
know
who
these
were
,
they
might
do
it
;
but
this
is
no
example
for
us
in
an
ordinary
way
to
wish
evill
and
curses
upon
others
.
But
thus
far
wee
may
do
with
the
enemies
of
the
Church
.
First
,
we
may
curse
them
disjunctively
,
Lord
,
either
take
them
out
of
the
way
,
or
keep
them
that
they
may
not
doe
such
mischiefe
in
the
Church
:
or
thus
,
conditionally
,
if
thou
seest
Lord
that
they
be
implacable
,
thou
knowest
them
,
if
so
,
let
thy
wrath
and
curse
pursue
them
;
Lord
thou
seest
what
evill
they
are
set
upon
,
and
therefore
rather
then
they
should
attaine
their
mischievous
designes
,
let
thy
wrath
and
curse
persue
them
;
so
we
may
do
it
,
but
not
absolutely
to
curse
any
,
though
they
should
do
us
never
so
much
wrong
,
we
are
called
to
blessing
;
but
now
in
zeale
to
God
,
take
heed
that
we
be
not
carried
on
in
our
own
passion
.
But
being
sure
it
is
in
a
zeale
to
God
,
we
may
wish
the
curses
of
God
to
pursue
those
that
God
knowes
to
be
implacable
;
this
is
but
an
appealing
to
God
,
and
not
at
all
fastning
it
upon
any
particular
persons
that
wee
know
,
but
leaving
it
unto
God
for
the
execution
of
it
,
and
so
in
a
zeale
to
the
glory
of
God
,
we
may
doe
it
,
and
we
are
warranted
so
to
doe
by
the
second
Petition
,
Thy
Kingdome
come
:
for
that
petition
that
requires
us
to
pray
for
the
comming
of
the
Kingdome
of
Jesus
Christ
,
doth
also
require
that
we
should
pray
against
all
meanes
that
hinder
the
comming
of
the
Kingdome
of
Jesus
Christ
,
so
that
every
time
that
the
Church
prayes
thy
Kingdome
come
or
any
prayes
thy
Kingdome
come
,
they
doe
as
much
as
say
,
O
Lord
,
do
thou
set
thy selfe
against
all
the
enemies
of
thy
Kingdome
;
if
they
belong
to
thy
election
,
Lord
convert
them
,
but
otherwise
Lord
confound
them
.
Now
thus
we
see
how
we
are
to
sanctifie
the
Name
of
God
in
prayer
,
in
regard
of
the
matter
of
the
prayer
;
but
now
for
the
manner
of
prayer
.
The
most
things
I
confesse
are
there
.
First
,
when
we
come
to
prayer
,
we
must
be
sure
to
pray
with
understanding
,
1
Cor.
14.
15.
What
is
it
then
?
I
will
pray
with
the
spirit
,
and
will
pray
with
understanding
also
,
God
doth
not
love
the
sacrifice
of
fooles
;
we
must
not
come
babling
to
God
in
prayer
to
speak
wee
know
not
what
,
and
to
multiply
words
we
know
not
wherefore
,
but
God
doth
require
that
those
that
come
to
prayer
,
come
with
understanding
,
that
they
offer
to
God
a
rationall
,
a
reasonable
,
an
understanding
sacrifice
;
God
is
a
Spirit
,
and
he
will
be
worshipped
in
spirit
and
in
truth
;
now
as
it
belongs
to
all
other
duties
of
worship
,
so
especially
in
prayer
,
to
know
what
we
doe
when
we
pray
,
not
to
think
to
put
off
God
with
a
meere
empty
sound
;
that
s
the
first
thing
.
The
second
thing
in
the
manner
of
prayer
,
it
is
the
giving
up
all
the
faculties
of
our
soules
in
it
;
I
spake
to
that
in
the
worship
of
God
in
generall
,
wee
shall
apply
it
now
particularly
to
prayer
,
the
giving
up
,
not
only
out
understandings
,
but
wills
,
thoughts
,
affections
,
strength
in
prayer
,
in
2
Chron.
20.
3.
it
is
said
of
Jehosaphat
,
that
he
set
himselfe
to
seek
the
Lord
,
he
did
give
his
whole
selfe
to
seeke
the
Lord
;
we
are
to
give
our
whole
selfe
,
and
not
to
divide
in
prayer
.
Now
this
were
an
argument
that
indeed
might
well
take
up
a
whole
Sermon
,
in
shewing
the
evill
of
the
wandring
of
our
spirits
in
prayer
;
wee
should
take
heed
of
the
wandring
of
our
spirits
in
hearing
of
the
Word
,
and
receiving
the
Sacraments
,
and
so
in
prayer
;
the
people
of
God
are
much
troubled
with
the
wandring
of
their
thoughts
both
in
Word
and
Sacrament
,
and
it
is
their
great
burthen
,
and
should
be
so
,
but
I
never
hear
any
more
complainings
of
the
wandring
of
their
spirits
then
in
the
time
of
prayer
,
the
people
of
God
are
much
pestered
in
their
spirits
with
this
evill
,
it
is
very
grievous
unto
them
,
and
many
of
them
goe
under
it
as
a
grievous
burthen
all
their
dayes
;
the
chiefest
burthen
that
is
upon
their
spirits
is
their
wandring
in
prayers
;
so
that
if
God
should
speak
to
them
as
he
spake
unto
Solomon
,
and
bade
him
aske
what
he
should
give
him
,
I
verily
beleeve
there
are
many
in
this
Congregation
,
that
have
already
good
assurance
of
Gods
love
in
Christ
,
if
they
had
not
that
,
that
would
be
the
maine
thing
that
they
would
aske
,
but
having
attained
that
,
if
God
would
speak
from
heaven
and
say
,
what
shall
I
give
you
for
your selves
,
if
he
should
aske
you
in
the
Generall
,
it
may
be
you
would
aske
something
for
the
Churches
;
but
if
it
be
for
your selves
,
you
would
put
up
this
petition
,
oh
Lord
that
I
may
be
delivered
from
a
wandring
spirit
in
holy
duties
,
and
especially
in
the
duty
of
prayer
,
that
I
may
thereby
come
to
enjoy
more
holy
communion
with
thy selfe
then
ever
yet
I
enjoyed
,
and
they
would
account
this
to
be
a
greater
mercy
then
if
God
should
give
them
to
be
Kings
or
Queens
over
the
whole
World
;
if
God
should
put
these
two
into
the
balance
,
either
the
whole
world
to
possesse
or
otherwise
to
have
more
free
hearts
in
comming
to
God
in
prayer
,
and
to
be
delivered
from
that
that
hath
so
much
hindred
their
communion
with
God
in
prayer
,
they
would
despise
and
scorne
the
world
in
comparison
of
such
a
mercy
as
this
is
:
howsoever
carnall
hearts
they
think
little
of
it
,
but
those
that
are
the
servants
of
God
they
finde
it
to
be
very
grievous
to
them
;
but
being
the
time
is
past
,
I
shall
reserve
that
to
speak
yet
a
little
more
largely
for
the
helpe
of
those
that
are
under
the
burthen
of
it
.
I
'le
only
speak
one
thing
further
now
,
and
that
shall
be
to
those
that
are
wicked
and
vile
,
that
not
only
have
vaine
wandring
thoughts
in
prayer
,
but
even
in
the
very
duty
of
prayer
many
times
have
wicked
and
ungodly
thoughts
;
how
horrible
are
they
?
unclean
thoughts
,
murderous
thoughts
it
may
bee
,
and
most
abominable
.
I
confesse
even
those
that
are
godly
may
sometimes
have
some
blasphemous
thoughts
cast
into
them
,
for
the
devill
is
never
more
busie
then
at
the
time
of
prayer
;
but
they
rather
come
from
the
devill
then
from
the
stream
and
corruption
of
their
own
hearts
,
which
may
be
we
may
make
out
more
cleerely
afterward
;
but
now
I
speak
to
such
as
have
most
wicked
abominable
thoughts
,
rising
from
the
stream
and
corruption
of
their
hearts
,
such
thoughts
as
their
hearts
doe
close
withall
in
prayer
,
and
they
can
roule
those
thoughts
about
in
their
minds
as
a
child
will
roule
a
piece
of
sugar
in
its
mouth
;
and
this
is
the
wickednesse
of
many
men
and
womens
hearts
.
Take
but
this
one
note
with
you
,
that
all
those
dreadfull
,
vile
,
unclean
,
covetous
thoughts
of
thine
in
prayer
,
they
have
been
to
God
as
if
you
had
spoken
them
in
words
;
thoughts
to
God
,
are
all
one
with
him
as
words
are
to
men
;
for
God
is
a
spirit
,
and
the
spirit
doth
converse
with
God
in
thoughts
,
as
well
as
men
doe
converse
with
men
in
words
;
and
what
a
wofull
guiltines
would
have
been
upon
you
,
had
you
spoken
such
vile
and
wicked
things
to
men
as
some
times
hath
been
in
your
minds
,
even
when
you
have
been
praying
to
God
,
how
would
the
company
have
even
spit
in
your
faces
,
and
kickt
you
from
them
?
none
that
have
any
face
of
godlinesse
would
have
indured
you
in
their
company
;
and
yet
here
's
the
evill
of
it
,
your
hearts
are
not
troubled
,
but
you
rise
off
your
knees
and
away
you
go
;
thou
hast
a
cauterised
conscience
,
a
seared
conscience
,
that
canst
entertain
such
vile
thoughts
at
any
time
without
having
thy
spirit
afflicted
,
and
going
away
with
shame
and
confusion
,
as
if
the
greatest
evill
had
befalne
thee
;
therefore
take
heed
of
this
.
SERMON
XIIII
.
LEVITICUS
.
10.
3.
I
will
be
Sanctified
in
them
that
come
nigh
me
.
WEE
are
first
to
sanctifie
Gods
Name
in
regard
of
the
matter
of
our
prayers
.
And
Secondly
,
in
regard
of
the
manner
.
For
the
first
,
we
made
an
end
of
it
the
last
day
,
and
came
unto
the
manner
,
and
there
were
two
things
mentioned
.
First
,
that
wee
must
pray
with
understanding
.
Secondly
,
wee
must
give
up
our selves
to
prayer
.
Now
in
the
close
of
the
exercise
wee
had
occasion
to
fall
upon
that
Argument
about
the
wandring
of
our
thoughts
in
prayer
,
and
by
that
we
come
to
take
Gods
name
in
vaine
,
in
stead
of
Sanctifying
of
his
Name
;
God
expects
that
we
should
have
our
thoughts
,
and
wills
,
and
affections
,
our
whole
soules
acting
upon
him
in
the
duty
of
prayer
,
or
ese
we
doe
not
pray
to
God
as
unto
a
God
;
vaine
thoughts
in
prayer
do
pick
up
the
sacrifice
like
the
birds
that
Abraham
drove
away
from
the
Sacrifice
,
that
they
should
not
peck
it
.
Wicked
lusts
in
mens
hearts
are
like
swine
to
take
the
meat
and
all
to
hale
it
in
the
dirt
,
so
their
prayers
are
filthy
and
dirty
with
their
lusts
;
but
those
that
are
otherwise
godly
,
yet
by
their
vaine
thoughts
the
beauty
and
excellencie
of
their
prayers
is
taken
away
;
as
wine
and
beer
that
have
the
spirits
of
them
gone
,
so
the
life
and
spirit
of
our
duties
are
gone
by
our
vaine
thoughts
,
and
therefore
vaine
thoughts
do
dead
the
heart
very
much
.
So
saith
David
in
the
119.
Turne
away
mine
eyes
from
beholding
vanity
,
and
quicken
mee
in
thy
Law
:
while
our
eyes
look
upon
vanity
,
there
will
be
no
quicknesse
in
our
hearts
in
any
service
that
we
tender
up
to
God
;
now
many
of
Gods
people
have
experience
of
the
evill
of
this
,
and
they
groan
under
the
burden
of
this
,
and
as
I
said
the
last
time
,
if
so
be
that
the
Lord
should
speak
from
heaven
to
them
and
aske
them
what
they
would
have
,
they
having
already
the
assurance
of
his
love
in
Christ
,
they
would
aske
the
deliverance
from
a
vain
spirit
in
the
performance
of
holy
duties
,
Bring
no
vaine
Oblations
saith
God
in
Isa.
1.
13.
Oh
what
vain
oblations
doe
wee
bring
by
the
vanity
of
our
thoughts
in
prayer
!
t
is
true
,
the
best
of
all
will
have
vaine
thoughts
sometimes
;
but
yet
,
as
one
compares
the
vaine
thoughts
of
men
in
prayer
,
like
unto
a
spaniel
that
goes
out
with
a
man
,
he
walks
perhaps
but
halfe
a
mile
,
but
the
spannel
will
be
running
up
and
down
,
this
way
and
that
way
,
and
if
all
the
space
of
ground
which
the
spaniel
hath
gone
over
should
be
measured
,
it
may
be
while
you
are
walking
halfe
a
mile
,
the
spaniel
fetching
compasses
here
and
there
would
be
halfe
a
dozen
miles
,
so
our
fancies
are
like
a
spaniel
which
will
have
fetches
about
this
way
and
that
way
,
in
a
thousand
vaine
thoughts
;
but
thus
now
it
is
with
a
godly
man
;
as
a
spaniel
though
running
from
his
master
,
yet
if
he
give
him
a
call
,
he
is
able
to
call
him
to
him
presently
;
and
it
were
well
if
it
were
so
with
us
,
though
our
fancies
be
wild
yet
if
we
were
able
to
call
in
our
fancies
and
to
have
them
at
command
it
were
well
with
us
:
And
I
find
it
very
much
that
those
that
are
new
commers
they
complaine
much
of
the
vanity
of
their
thoughts
,
they
were
wont
to
pray
before
,
and
they
never
had
such
vaine
thoughts
as
now
they
have
;
the
reason
why
there
is
so
much
vanity
of
thoughts
,
or
at
least
so
much
taken
notice
of
,
It
is
first
because
there
is
but
a
little
grace
in
the
midst
of
a
great
deale
of
corruption
in
young
converts
,
like
a
spark
of
fire
in
the
middest
of
a
great
deale
of
ashes
;
now
if
there
lies
a
heap
of
ashes
and
nothing
else
,
●ou
do
not
stirre
them
;
but
if
there
be
ashes
and
some
fire
,
then
you
will
stir
them
and
be
blowing
those
sparkes
to
kindle
another
fire
by
.
Now
when
you
come
to
make
any
motion
,
then
the
ashes
will
fly
about
,
whereas
before
they
lay
still
;
so
it
is
here
;
before
God
wrought
upon
thy
heart
,
there
was
nothing
else
but
ashes
upon
thy
soule
,
and
then
they
lay
still
,
but
now
God
hath
kindled
some
sparks
of
grace
in
thy
heart
,
and
God
is
blowing
them
up
to
a
greater
heat
,
and
is
bringing
of
them
to
a
flame
;
upon
this
motion
that
is
in
thy
heart
,
aud
the
stirring
to
kindle
those
sparks
further
in
thy
heart
,
it
is
that
the
ashes
of
thy
corruptions
do
as
it
were
fly
about
thine
eares
,
and
that
there
is
such
stirrings
of
corruption
more
then
there
was
before
,
't
is
not
because
there
is
more
corruption
then
there
was
formerly
,
but
before
there
being
nothing
else
but
corruption
it
lay
still
,
and
now
because
there
is
something
else
,
therefore
it
is
that
corruption
doth
so
stirre
;
and
besides
you
know
a
man
that
was
wont
to
keep
lewd
company
,
if
God
turne
him
that
he
will
keep
that
company
no
more
,
at
first
he
shall
be
more
troubled
with
them
then
he
was
before
;
and
they
will
keep
oftener
knocking
at
his
doore
,
and
labouring
to
get
him
to
them
againe
;
so
't
is
here
,
when
the
soule
,
vanity
and
lusts
were
as
friends
together
there
was
no
disturbance
,
and
taking
notice
of
any
thing
then
,
but
now
when
the
soule
is
casting
out
those
sinfull
distempers
,
and
will
have
no
more
of
them
,
they
for
the
present
will
be
more
importunate
,
active
and
stiring
then
they
were
before
.
And
besides
,
the
Lord
doth
this
to
humble
thy
heart
the
more
,
that
thereby
thou
maiest
come
to
see
the
great
corruption
that
was
in
thy
soule
before
;
the
working
of
thy
corruptions
will
discover
much
evill
in
thy
heart
,
that
thou
didest
not
think
was
there
before
;
when
the
corruptions
of
men
and
women
lie
still
,
they
think
there
is
no
such
thing
in
their
soules
,
as
your
civill
men
,
what
s
the
reason
that
they
blesse
themselves
and
think
they
are
in
a
good
condition
,
it
s
because
their
corruptions
lie
still
in
them
and
doe
not
stirre
,
they
cannot
beleeve
what
abundance
of
wickednesse
there
is
in
their
hearts
,
if
God
should
open
the
wickednesse
that
there
is
in
the
hearts
of
men
naturally
,
and
so
all
unregenerate
men
they
would
thinke
you
speak
strange
riddles
,
whereas
they
blesse
themselves
;
they
blesse
God
;
they
know
no
such
thing
in
their
hearts
;
not
yes
there
are
such
things
,
only
they
are
not
stird
,
but
they
lie
quiet
as
mudde
in
the
bottome
of
a
pond
,
there
it
is
,
yet
you
cannot
see
it
till
it
be
stird
;
at
first
conversion
I
say
the
Lord
suffers
thy
corruption
thus
to
stir
,
that
hee
may
discover
to
thee
what
an
evill
heart
thou
hast
,
what
abundance
of
sin
there
is
in
thy
heart
,
and
therefore
your
young
converts
,
they
look
upon
themselves
more
loathsome
and
vile
then
ever
they
thought
they
had
been
.
And
besides
the
Devil
sees
it
a
vaine
thing
to
tempt
a
young
convert
to
any
grosse
act
of
sin
;
when
conscience
hath
life
and
power
in
it
,
he●
shall
never
prevaile
that
way
;
but
now
hee
thinks
he
may
prevail
to
disturbe
them
with
vaine
thoughts
,
and
therefore
he
layes
his
strength
most
that
way
;
therefore
let
not
such
be
discouraged
,
that
find
their
Spirits
anoyed
and
pestered
with
them
,
if
they
make
them
to
be
the
burden
of
their
Soules
;
notwithstanding
much
vanity
of
thoughts
,
the
Lord
wil
accept
of
any
desire
that
they
have
to
sanctifie
his
name
in
holy
dutyes
,
and
I
shall
give
you
these
three
or
four
rules
to
helpe
you
against
these
wandering
and
vaine
thoughts
in
holy
dutyes
,
and
especially
in
prayer
.
First
,
when
thou
goest
to
prayer
,
account
it
to
be
a
great
worke
;
set
a
high
price
upon
thy
prayer
;
not
as
having
any
excellencie
in
it
as
it
comes
from
thee
;
but
set
a
high
price
upon
it
as
a
great
Ordinance
of
God
,
wherein
there
is
Communion
with
God
to
be
enjoyed
,
and
the
influence
of
the
grace
of
God
to
be
conveyed
through
it
;
so
set
a
high
price
upon
prayer
,
at
every
time
thou
art
going
to
prayer
;
Lord
,
I
am
now
setting
upon
a
worke
that
is
of
very
great
consequence
,
and
much
lies
upon
it
,
and
I
would
account
it
to
be
a
sore
and
a
great
evill
to
me
,
if
I
should
lose
but
this
prayer
:
this
would
bee
a
speciall
meanes
to
compose
thy
Spirit
;
and
to
keep
thee
from
wandering
,
as
Nehemiah
,
in
Nehem.
6.
3.
a
place
that
I
have
sometimes
quoted
upon
such
an
occasion
,
when
the
enemies
of
Nehemiah
that
would
hinder
the
building
of
the
Temple
,
sent
to
him
that
they
might
talke
together
,
no
saith
hee
;
I
am
doing
a
great
worke
so
that
I
cannot
come
downe
;
so
when
the
Devill
and
the
vanity
of
thine
owne
heart
,
would
send
to
thee
to
parly
,
and
talke
as
it
were
with
thee
,
give
an
Answer
,
I
cannot
stand
parlying
with
these
things
;
the
worke
that
I
am
about
is
a
great
worke
;
there
are
very
few
people
that
do
account
the
worke
of
prayer
a
great
worke
;
if
thou
didst
,
it
would
helpe
thee
much
against
the
vanity
of
thy
thoughts
.
Secondly
,
Every
time
thou
goest
to
prayer
,
thou
that
art
most
troubled
with
such
vaine
thoughts
,
renew
thy
resolutions
against
them
;
I
have
been
troubled
with
vain
thoughts
heretofore
,
and
am
afraid
,
if
I
looke
not
to
it
,
that
I
shall
lose
this
prayer
also
;
and
therefore
O
Lord
,
here
I
renew
my
resolutions
to
set
against
them
in
this
prayer
with
all
my
might
;
it
is
very
much
that
may
be
done
by
strong
resolutions
,
and
especially
if
thy
strong
resolutions
be
renewed
resolutions
;
for
an
old
resolution
begins
to
grow
weak
;
a
man
that
hath
resolved
upon
a
thing
a
great
while
agoe
,
it
hath
little
power
ever
him
;
but
now
when
a
man
hath
resolved
upon
a
thing
but
this
morning
,
and
just
at
the
time
when
he
is
going
about
it
,
now
hee
doth
resolve
upon
it
,
and
set
himselfe
upon
it
,
and
doth
resolve
through
the
grace
of
God
,
that
whatsoever
difficultie
he
meets
with
all
,
whatsoever
it
cost
him
,
that
he
will
goe
through
this
worke
,
I
say
that
resolutions
renewed
have
a
great
deale
of
power
;
and
you
cannot
imagine
what
a
great
deale
of
power
the
renewing
of
resolution
against
vaine
thoughts
will
have
,
if
they
were
renewed
every
time
thou
goest
to
prayer
,
untill
thou
gettest
power
over
thy
thoughts
,
do
but
make
tryall
of
this
;
thou
hast
lost
〈◊〉
prayer
by
vaine
thoughts
;
and
thou
hast
been
troubled
for
〈◊〉
,
and
yet
they
come
againe
;
do
but
try
for
this
weeke
;
as
I
remember
I
said
in
the
point
of
passion
and
anger
,
that
we
should
resolve
with
our selves
,
well
,
whatsoever
fals
out
this
morning
,
I
am
resolved
I
will
beare
it
;
so
bethink
thy selfe
how
many
prayers
thou
hast
lost
by
vaine
thoughts
;
and
now
〈◊〉
thy
resolutions
,
and
Covenant
with
God
,
that
for
this
prayer
,
I
will
〈◊〉
my selfe
against
them
,
whatsoever
paines
I
take
,
I
will
be
sure
yet
withall
to
look
up
to
Gods
grace
to
assist
one
,
I
will
be
sure
this
prayer
to
keep
my
heart
close
to
what
I
am
about
;
&
perhaps
that
will
helpe
you
a
little
;
but
yet
some
vain
thoughts
will
come
for
all
that
;
then
the
next
night
renew
them
again
;
and
the
next
morning
renew
them
again
;
and
that
till
thou
commest
to
a
habit
of
keeping
thy
heart
close
to
the
duty
,
though
now
thou
feelest
thy
heart
so
wild
,
that
thou
thinkest
it
is
impossible
to
bring
it
into
order
,
but
certainly
by
such
a
means
,
thy
heart
will
be
brought
into
order
.
Thirdly
,
Be
sure
to
set
the
presence
of
God
before
you
in
prayer
,
have
a
reall
light
of
the
infinite
greatnesse
,
Majestie
,
and
glory
of
that
you
present
your selves
unto
,
when
you
are
are
calling
upon
him
;
if
so
be
that
thou
canst
have
a
reall
fight
of
God
in
his
glory
,
it
wil
keep
thy
heart
close
to
the
duty
,
as
if
a
man
be
wandring
with
his
eyes
,
and
looking
after
every
feather
,
if
the
King
or
some
great
person
come
into
the
Room
,
all
his
thoughts
would
be
about
the
King
,
or
the
great
person
that
were
comming
in
:
so
if
you
would
present
the
Lord
in
his
glory
and
greatnesse
,
excellencie
,
majestie
,
and
power
,
before
you
,
and
what
a
dreadfull
God
he
is
in
himselfe
,
and
yet
what
a
mercifull
God
hee
is
to
us
in
his
Sonne
:
this
would
mightily
compose
our
hearts
,
certainly
men
and
women
that
are
so
wandring
in
their
prayers
;
it
is
because
their
eyes
are
not
open
to
look
upon
God
in
his
glory
,
they
are
as
it
were
dreaming
and
do
not
apprehend
that
God
stands
and
looks
upon
them
,
and
observes
them
,
and
that
God
takes
notice
of
every
wandring
thought
that
comes
from
them
;
they
doe
not
consider
that
God
doth
converse
with
the
thoughts
of
men
,
as
well
as
men
do
with
the
words
of
men
;
that
s
a
third
rule
.
Fourthly
,
Take
heed
thou
beest
not
deceived
;
because
that
those
thoughts
thou
hast
in
prayer
,
doe
not
appeare
to
be
very
evill
in
themselves
.
This
is
a
great
deceit
and
hinder
many
in
the
sanctifying
of
Gods
name
in
prayer
;
there
is
sometimes
damed
in
some
vain
thoughts
;
now
because
the
thought
hath
no
great
evill
in
it selfe
,
therefore
they
thinke
they
may
play
with
it
;
and
their
hearts
close
with
it
,
and
so
〈◊〉
along
with
it
as
the
fish
doth
with
the
bait
;
if
the
Devill
casts
in
a
thought
of
blasphemie
,
that
makes
thee
quake
and
shake
;
but
if
thy
thoughts
have
no
〈◊〉
evill
in
them
,
but
they
are
slight
things
;
matters
of
no
moment
one
way
or
other
,
upon
that
thy
heart
begins
to
be
dandling
,
and
playing
with
them
;
therefore
remember
this
rule
,
that
in
the
time
of
prayer
,
whatsoever
thoughts
be
in
thy
mind
that
doe
not
concerne
the
present
duty
,
they
are
sinfull
before
God
,
though
the
thoughts
for
the
matter
of
them
be
never
so
good
,
yet
thou
art
to
abandon
them
as
sinfull
at
that
time
.
Therefore
never
be
deceived
with
this
,
that
the
thoughts
are
not
very
sinfull
,
that
s
another
rule
.
In
the
last
place
observe
this
rule
,
if
ever
God
hath
helped
thee
at
any
time
in
prayer
,
that
thy
heart
hath
been
kept
close
to
a
duty
,
and
thou
hast
had
Communion
with
him
,
blesse
God
for
that
,
blesse
God
for
that
helpe
;
t
is
a
rule
of
very
great
use
for
us
to
get
further
assistance
from
God
in
any
thing
,
if
so
bee
our
hearts
be
inlarged
to
blesse
God
for
any
assistance
wee
have
had
heretofore
;
and
the
reason
why
we
gaine
and
prosper
so
little
in
our
Christian
course
,
it
is
because
we
do
not
take
notice
of
what
God
hath
done
for
us
,
to
give
God
glory
for
mercyes
formerly
received
,
and
therefore
God
takes
little
or
no
delight
in
comming
in
with
further
mercyes
to
us
;
as
if
you
had
a
young
nursery
of
trees
,
and
they
began
to
thrive
very
well
,
but
there
comes
a
company
of
Caterpillars
and
spoiles
almost
all
the
young
Trees
that
are
set
,
only
two
or
three
are
kept
from
the
Caterpillars
;
a
man
goes
into
his
orchard
,
and
looks
upon
his
Trees
,
and
this
is
spoild
,
and
that
is
spoiled
;
but
he
sees
two
or
three
and
these
flourish
fairly
,
and
these
are
full
of
buds
,
and
are
like
to
come
to
something
,
and
he
rejoyces
mightily
in
those
,
because
they
are
sav'd
when
so
many
others
are
spoil'd
;
and
so
doe
thou
view
thy
prayers
,
and
consider
how
many
hath
been
spoiled
as
it
were
by
these
Caterpillars
;
for
I
compare
wandring
vaine
thoughts
in
prayer
unto
Caterpillars
that
are
upon
the
trees
;
and
we
see
that
if
stormy
rainy
weather
comes
the
Caterpillars
will
fall
;
and
one
would
thinke
that
these
blustering
stormes
and
the
hand
of
God
that
hath
been
out
against
us
,
should
have
clensed
our
thoughts
and
soules
from
these
Caterpillars
that
have
been
upon
our
dutyes
,
but
many
duties
have
been
spoiled
;
yet
thou
maist
say
,
that
through
Gods
mercy
such
a
Morning
in
my
closet
,
the
Lord
hath
preserved
a
prayer
to
himselfe
,
and
I
have
gotten
power
over
this
vaine
heart
of
mine
,
blesse
God
for
this
,
and
so
the
Spirit
of
God
will
be
more
ready
to
come
in
and
help
thee
another
time
;
but
thus
much
shall
suffice
to
speak
to
this
,
that
s
the
second
thing
,
we
must
give
up
our selves
wholly
to
this
duty
.
The
third
thing
for
the
sanctifying
of
Gods
name
in
prayer
is
this
,
there
must
be
the
breathings
of
the
Spirit
of
God
,
otherwise
Gods
name
is
not
sanctifyed
;
that
in
Rom.
8.
26.
is
cleere
for
this
,
likewise
the
Spirit
also
helpeth
our
infirmities
,
for
we
know
not
what
we
should
pray
for
as
we
ought
,
but
the
Spirit
it selfe
maketh
intercession
for
us
with
groanings
which
cannot
be
uttered
;
if
any
of
you
should
say
how
can
wee
sanctifie
Gods
name
,
we
are
poore
and
weak
,
we
can
doe
little
?
marke
,
it
is
said
here
,
that
the
Spirit
helpeth
our
infirmities
to
pray
,
and
the
word
is
exceeding
emphaticall
in
the
originall
;
in
your
books
t
is
but
meerly
helping
our
infirmities
,
but
the
meaning
of
the
word
is
,
in
these
two
things
,
the
Spirit
helpes
;
that
is
,
look
how
a
man
that
is
taking
up
a
heavy
peece
of
Timber
at
one
end
,
he
alone
cannot
get
it
up
,
but
there
comes
another
and
takes
it
up
at
the
other
end
and
so
helps
him
;
The
word
signifies
such
a
kind
of
helping
,
as
when
a
man
takes
a
thing
at
the
other
end
,
or
on
the
other
side
,
one
standing
the
one
way
,
and
the
other
standing
the
other
way
,
or
one
taking
up
one
end
,
and
the
other
the
other
end
,
that
is
the
meaning
of
it
;
he
helpes
our
infirmities
,
the
poore
foule
is
pulling
and
tugging
with
its
own
heart
,
and
finds
his
heart
heavy
and
dull
,
like
a
logge
in
a
ditch
,
and
have
not
many
of
you
found
your
hearts
so
?
but
now
then
when
you
are
tugging
with
your
hearts
,
and
would
faine
lift
up
your
hearts
to
God
in
prayer
,
there
comes
the
Spirit
of
God
at
the
other
end
,
and
takes
the
heaviest
end
of
the
burden
and
helpes
you
to
lift
it
up
;
if
a
child
were
at
one
end
of
the
logge
,
and
that
were
but
light
,
and
the
other
end
very
heavy
,
if
one
come
and
take
up
the
heaviest
end
,
a
little
strength
will
serve
for
the
lighter
end
;
so
the
Spirit
comes
and
takes
up
the
heavier
end
in
duty
,
and
so
helps
our
infirmities
;
helpes
together
,
and
then
the
other
word
is
The
Spirit
;
that
is
together
with
the
acting
of
the
graces
of
the
Spirit
in
our
hearts
,
you
must
not
say
so
;
alasse
,
what
can
I
doe
?
it
must
be
the
Spirit
of
God
that
must
doe
all
;
it
is
true
,
hee
doth
all
.
First
,
he
gives
converting
and
habituall
grace
,
and
assisting
and
actuating
grace
;
but
now
when
the
Spirit
hath
wrought
grace
so
as
to
convert
the
heart
,
and
hath
given
habituall
grace
in
thy
heart
,
why
then
when
the
Spirit
comes
to
assist
it
,
doth
expect
that
thou
shouldest
stirre
up
all
the
gifts
and
graces
of
the
Spirit
,
and
the
very
strength
of
thy
body
;
the
Spirit
of
God
expects
that
thou
shouldest
act
to
the
uttermost
thou
art
able
,
what
power
hath
been
given
thee
by
God
,
and
when
thou
art
in
acting
,
then
the
Spirit
comes
and
helpes
together
with
us
;
noting
that
we
are
to
put
forth
what
strength
we
have
,
and
thus
Gods
name
will
be
sanctified
,
when
as
wee
putting
forth
the
graces
of
the
Spirit
in
us
,
then
the
Spirit
comes
and
helpes
;
and
what
comes
from
us
now
,
comes
from
the
breathings
of
the
holy-Spirit
in
us
,
and
then
God
who
knowes
the
meaning
of
the
Spirit
,
will
know
now
the
meaning
of
our
sighs
and
groanes
;
therefore
when
thou
art
going
to
prayer
,
thou
art
to
eye
the
Spirit
of
God
;
thou
art
by
the
eye
of
faith
to
looke
upon
the
Spirit
of
God
,
and
to
cast
thy
soule
upon
the
assistance
of
the
Spirit
of
God
,
thou
art
to
looke
upon
the
holy-Ghost
,
as
appointed
by
the
Father
and
the
Son
to
that
office
,
to
bee
a
helper
to
his
poore
servants
in
the
duties
of
worship
,
and
especially
in
that
great
duty
of
prayer
;
now
upon
the
reading
of
this
text
,
and
having
it
thus
opened
,
this
is
one
good
helpe
for
thee
in
prayer
;
read
this
text
,
and
then
exercise
thy
faith
upon
it
;
Lord
hast
thou
not
said
that
thy
Spirit
helpes
our
infirmities
,
when
we
know
not
what
to
pray
for
,
nor
how
to
pray
for
any
thing
as
we
ought
?
but
the
Spirit
will
come
,
now
Lord
make
good
this
word
of
thine
to
my
soule
at
this
time
,
and
let
mee
have
the
breathings
of
the
Spirit
of
God
in
me
;
alasse
the
breaths
of
men
,
if
it
come
from
gifts
and
parts
,
I
know
thou
wilt
never
regard
it
,
except
there
be
the
breathings
of
the
holy-Ghost
in
mee
in
prayer
;
now
,
if
you
would
know
whether
the
Spirit
of
God
doth
come
in
or
no
,
you
may
know
it
by
this
;
the
Spirit
of
God
carries
unto
God
,
and
it
makes
the
prayer
sweet
and
delightfull
,
so
much
of
the
Spirit
of
God
as
is
there
,
it
comes
to
the
soule
in
the
duty
,
and
it
leaves
a
savour
behind
it
;
a
gratious
savour
is
alwaies
left
behind
,
when
the
Spirit
of
God
comes
to
breath
;
O
the
breath
of
the
Spirit
of
God
is
a
sweet
breath
,
and
it
makes
prayers
sweet
;
it
never
comes
into
the
Soule
but
after
it
hath
done
any
worke
it
came
for
,
it
leaves
a
sweet
sent
,
after
that
,
the
soule
finds
a
sweetnesse
in
that
prayer
;
now
many
of
you
have
been
in
the
morning
at
prayer
,
but
I
appeal
to
you
;
what
sweet
savour
of
the
Spirit
of
God
is
left
behind
?
certainly
if
the
Spirit
hath
been
there
it
is
like
civil
that
is
put
into
a
little
box
,
though
you
should
take
out
the
civit
,
yet
there
will
be
a
sweet
savour
left
behind
;
so
though
the
Spirit
of
God
,
in
respect
of
the
present
assistance
,
withdraws
it self
,
yet
it
leaves
a
sweet
savour
behind
.
The
fourth
thing
is
,
purity
of
heart
;
pure
heart
and
hands
,
in
Heb.
10.
22.
Rev.
5.
8.
having
every
one
of
them
harpes
,
and
golden
vials
full
of
odours
which
are
the
prayers
of
Saints
;
mark
,
the
prayers
of
the
Saints
are
odours
in
golden
vials
,
the
golden
vials
I
may
compare
to
the
heart
;
the
hearts
of
the
Saints
must
be
as
golden
vials
,
and
then
their
prayers
will
be
as
odours
;
in
1
Tim.
2.
8.
the
holy-Ghost
giving
directions
how
wee
should
pray
,
it
is
with
this
qualification
,
I
will
therefore
that
men
pray
every
where
lifting
up
holy
hands
without
wrath
and
doubting
;
the
outward
conversation
must
be
pure
,
and
the
heart
pure
;
in
Job
22.
26.
marke
what
s
said
concerning
that
holy
man
;
there
s
a
promise
made
to
him
for
the
lifting
up
of
his
face
to
God
,
putting
away
iniquitie
from
his
Tabernacle
,
that
by
putting
away
evill
from
our
Tabernacles
,
and
so
from
our
hearts
,
we
may
be
able
to
lift
up
our
hearts
with
joy
to
goe
;
and
that
s
the
fift
thing
,
purity
of
heart
and
hands
.
The
sixt
thing
is
,
in
truth
,
when
we
come
to
call
upon
God
,
we
must
call
upon
him
in
truth
,
Psal.
145.
18.
the
Lord
is
nigh
unto
all
,
to
all
that
call
upon
him
in
truth
;
you
will
say
what
is
the
meaning
of
that
?
to
that
I
answer
;
First
,
there
must
be
inward
dispositions
answerable
to
the
expressions
;
as
for
instance
,
when
I
come
to
expresse
the
greatnesse
of
the
majestie
of
God
,
then
I
must
have
an
inward
disposition
sutable
to
this
expression
,
I
must
have
a
feare
and
reverence
of
the
infinite
majestie
of
God
.
Secondly
,
When
I
come
to
confesse
my
sin
,
to
judge
my selfe
for
my
sin
,
there
must
be
an
inward
disposition
sutable
to
such
a
confession
;
O
how
many
men
and
women
will
come
and
speak
great
things
against
themselves
for
their
sins
,
and
judge
themselves
for
their
sins
,
and
yet
there
is
no
such
disposition
in
their
hearts
sutable
to
their
words
;
you
shall
have
some
in
praying
with
others
,
they
will
be
a
meanes
to
break
the
hearts
of
others
,
they
will
so
follow
their
sin
;
and
take
such
shame
and
confusion
upon
themselves
for
their
sin
,
and
yet
God
knows
their
hearts
not
stird
all
this
while
;
and
then
they
will
call
upon
God
for
pardon
of
sin
,
and
for
power
against
their
sin
,
and
yet
God
knowes
that
their
hearts
do
close
with
their
sin
,
and
are
loath
to
part
with
their
sin
in
the
mean
time
,
this
is
falsenesse
of
heart
;
when
the
inward
disposition
is
not
answerable
to
outward
expressions
;
I
beseech
you
my
brethren
consider
of
the
prayers
you
have
made
,
and
especially
you
that
pray
much
with
others
,
look
what
expressions
you
have
made
,
and
see
whether
there
be
answerable
dispositions
to
the
expressions
you
have
made
,
and
how
that
the
Lord
doth
remember
every
expression
that
you
have
made
.
Thirdly
,
wee
must
call
upon
God
in
truth
;
that
is
,
conscionably
to
performe
the
ingagements
of
prayer
,
prayer
puts
an
ingagement
upon
the
heart
;
now
those
that
call
upon
him
in
truth
are
conscionable
to
performe
the
ingagements
;
as
now
,
do
I
pray
for
any
good
thing
,
I
am
ingaged
to
endeavour
in
the
use
of
all
meanes
for
the
attaining
of
the
good
thing
?
when
you
confesse
a
sin
,
why
,
you
are
ingaged
by
that
meanes
to
endeavour
all
your
might
against
that
sin
;
and
when
you
pray
for
my
grace
,
you
are
ingaged
to
make
use
of
all
means
you
can
for
the
attaining
of
that
grace
;
and
then
besides
,
in
prayer
there
is
much
profession
unto
God
of
our
sincerity
and
uprightnesse
,
and
of
our
willingnesse
to
be
at
his
dispose
,
performe
these
ingagements
that
thou
makest
to
God
in
prayer
;
if
God
should
present
to
us
all
our
professions
that
we
have
made
to
him
in
prayer
,
and
tell
us
how
we
have
come
short
of
them
,
it
would
make
us
be
in
shame
and
confusion
in
our
owne
thoughts
.
Another
thing
in
prayer
must
be
faith
;
pray
without
doubting
as
in
the
former
Scripture
,
the
prayer
of
faith
prevailes
much
;
James
1.
6
,
7.
a
man
that
wavereth
and
doubteth
must
not
thinke
to
obtaine
any
thing
of
God
.
But
I
should
have
opened
what
that
faith
is
that
wee
should
have
in
prayer
,
wee
must
have
faith
to
beleeve
that
the
thing
that
we
doe
pleaseth
God
,
and
faith
in
Gods
promises
,
and
faith
in
Gods
providence
,
this
should
be
exercised
in
the
time
of
our
prayers
;
And
therefore
after
we
have
done
,
to
goe
away
beleeving
,
as
Hannah
in
1
Sam.
1.
18.
wee
read
of
her
,
that
after
shee
had
been
praying
she
went
away
,
and
lookt
no
more
sad
;
the
text
faith
,
noting
that
after
wee
have
been
powring
forth
our
soules
to
God
,
wee
should
beleeve
and
exercise
faith
and
not
go
in
as
drooping
a
way
as
ever
we
did
.
Object
.
You
will
say
,
yea
,
if
wee
knew
certainly
that
God
will
hear
us
.
Answ.
The
way
to
be
assured
that
God
will
hear
you
,
is
by
casting
your selves
upon
God
,
how
can
you
know
that
he
will
hear
,
but
by
resting
upon
him
?
I
have
been
with
God
,
and
I
have
been
doing
the
duty
of
a
poore
creature
,
and
for
the
successe
I
leave
it
to
God
,
and
therefore
it
must
bee
with
faith
.
But
I
have
so
many
sins
mixt
with
my
prayers
,
how
can
I
beleeve
?
You
have
an
excellent
Scripture
for
that
to
helpe
a
soule
,
to
exercise
faith
in
prayer
,
notwithstanding
there
hath
been
many
infirmities
;
in
Psal.
65.
2
,
3.
O
thou
that
hearest
prayers
,
unto
thee
all
flesh
shall
come
;
Thou
hearest
prayers
,
but
I
have
a
great
many
sins
that
hinders
;
no
,
marke
,
what
though
iniquity
prevailes
against
me
,
as
for
our
transgressions
,
thou
shalt
purge
them
away
?
O
make
use
of
this
Scripture
,
though
you
remember
not
other
things
;
yet
you
that
have
dejected
hearts
and
are
afraid
that
God
will
not
hear
your
prayers
,
see
what
the
text
saith
,
Thou
hearest
prayer
Lord
,
but
will
not
my
sins
hinder
?
no
saith
David
,
iniquity
prevailes
against
me
,
as
for
our
transgressions
thou
shalt
purge
them
away
;
exercise
faith
in
this
;
and
know
that
God
doth
not
heare
prayer
because
thou
art
not
sinfull
,
because
of
thy
worthinesse
,
but
meerly
for
his
free
grace
.
Another
holy
disposition
in
prayer
should
be
this
;
the
soul
should
come
with
a
holy
freedome
,
with
the
Spirit
of
adoption
to
God
,
crying
Abba
Father
;
if
thou
comest
to
God
meerly
as
to
a
Judge
,
though
its
true
,
those
that
doe
not
know
that
God
loves
them
,
yet
are
bound
as
Creatures
to
pray
,
but
thou
canst
never
sanctifie
the
name
of
God
,
till
thou
hast
a
child-like
Spirit
,
the
Spirit
of
adoption
;
the
Lord
loves
to
have
his
Children
come
with
freedome
of
Spirit
to
himselfe
in
prayer
,
to
come
as
children
,
and
not
to
come
with
dejected
countenances
,
and
discouraged
hearts
;
but
come
freely
to
open
thy
heart
to
God
,
as
any
child
would
open
his
heart
to
a
gracious
and
loving
Father
.
Another
disposition
is
fervencie
in
prayer
;
the
effectuall
fervent
prayer
of
a
righteous
man
availeth
much
,
and
that
will
be
a
meanes
to
help
against
vain
thoughts
too
,
as
when
the
honey
is
scalding
hot
then
the
flyes
will
not
come
to
it
;
if
thy
heart
were
as
it
were
scalding
hot
in
prayer
thou
wouldest
not
have
such
vain
thoughts
.
Next
there
must
be
constancie
in
prayer
;
in
1
Thess.
5.
17.
by
that
I
mean
this
never
to
give
over
untill
we
have
that
wee
pray
for
,
or
something
else
in
lieu
of
it
;
it
may
be
thou
hast
prayed
and
nothing
is
come
of
it
;
be
not
discouraged
,
thou
hast
to
deal
with
a
great
God
,
and
therefore
pray
again
and
again
,
and
again
,
and
pray
with
this
resolution
,
well
,
let
God
doe
with
mee
what
he
will
,
I
will
as
long
as
I
live
call
upon
him
,
and
if
God
shall
cast
mee
away
yet
he
shall
cast
me
away
calling
upon
him
,
as
the
poore
woman
of
Canaan
when
Christ
call'd
her
dogge
,
and
discouraged
her
,
yet
still
she
would
pray
;
I
but
dogges
may
have
crums
,
that
heart
is
in
an
ill
condition
that
is
discouraged
in
prayer
,
because
it
doth
not
get
what
it
would
,
and
therefore
to
thinke
with
themselves
I
had
as
good
not
pray
at
all
,
take
heed
of
any
such
thoughts
.
Againe
,
if
you
would
pray
to
God
indeed
,
so
as
to
sanctifie
his
name
in
prayer
,
there
should
be
humility
in
your
hearts
so
as
to
be
sensible
of
your
own
unworthinesse
;
I
spake
somwhat
about
being
sensible
of
the
distance
between
God
and
us
,
when
I
spake
about
sanctifying
of
Gods
name
in
general
.
The
last
that
I
shall
speak
of
is
this
,
when
you
have
done
all
,
this
all
,
these
qualifications
will
not
sanctifie
Gods
name
,
except
all
be
tendred
up
in
the
name
of
Jesus
Christ
,
and
in
the
power
of
his
merits
;
let
a
man
or
woman
pray
with
as
much
fervencie
,
zeale
,
constancie
,
purity
,
in
truth
and
sincerity
;
yet
except
hee
puts
up
all
in
the
name
of
Christ
,
I
say
hee
cannot
be
accepted
;
our
spirituall
offerings
must
be
tendered
up
in
his
name
;
but
I
have
Preached
much
about
that
,
but
now
put
all
that
hath
been
said
together
,
and
this
it
is
to
pray
.
That
is
,
when
as
I
pray
understandingly
:
when
I
give
my self
to
prayer
:
when
there
are
the
breathings
of
the
holy
Ghost
in
my
prayer
:
when
there
is
purity
of
heart
like
a
golden
viall
:
together
with
sincerity
,
when
it
is
in
truth
of
heart
,
when
it
is
in
faith
,
when
it
comes
from
a
spirituall
Adoption
,
when
it
s
in
fervencie
,
when
in
constancie
,
reverence
,
humility
,
and
all
put
up
in
the
name
of
Jesus
Christ
;
now
a
man
prayes
,
as
it
is
said
of
Saul
,
behold
hee
prayeth
;
so
I
may
say
of
those
that
are
instructed
in
this
Art
,
behold
they
pray
;
you
see
now
that
prayer
is
more
then
to
read
in
a
book
,
more
then
to
say
a
few
words
;
yee
see
it
is
a
very
hard
thing
to
pray
,
a
work
of
great
difficultie
,
and
no
marvell
though
we
have
lost
so
many
of
our
prayers
as
we
have
done
;
we
must
not
charge
prayer
and
God
with
it
,
but
look
to
our selves
(
I
mean
not
charge
the
Ordinance
of
prayer
)
but
the
vilenesse
of
our
carriage
in
our
prayers
;
and
let
us
for
time
to
come
know
what
a
Christian
life
meanes
,
it
is
said
of
Christ
in
Luke
9.
29.
that
as
hee
was
praying
the
fashion
of
his
countenance
was
changed
.
Oh
that
s
an
excellent
thing
,
that
when
wee
have
been
in
our
closets
at
prayer
,
to
come
away
with
our
faces
shining
;
my
Brethren
could
we
but
pray
in
such
a
manner
as
this
is
,
the
very
fashion
of
our
countenances
would
be
changed
,
as
Moses
when
he
came
from
the
presence
of
God
upon
the
Mount
,
or
as
Christ
that
had
the
fashion
of
his
countenance
changed
.
Prayer
,
it
is
the
sweet
ease
of
ones
spirit
,
it
s
the
help
at
a
dead
lift
,
it
s
the
great
Ordinance
of
our
Communion
with
God
in
this
world
;
and
therefore
let
us
learne
this
Art
of
sanctifying
Gods
name
in
Prayer
.
I
shall
conclude
all
in
this
,
you
have
heard
the
mystery
of
the
sanctifying
the
name
of
God
in
worshipping
God
;
now
I
beseech
you
,
you
that
have
been
a
long
time
in
the
school
of
Christ
,
as
it
were
Apprentices
to
Christ
to
learn
Christianity
;
be
ashamed
that
you
have
understood
so
little
of
this
art
in
Sanctifying
the
name
of
God
in
prayer
;
It
is
an
art
and
a
mystery
that
you
must
be
instructed
in
,
and
you
are
not
Christians
till
you
are
instructed
in
this
,
as
in
an
art
and
mystery
:
And
that
man
and
woman
that
shall
be
instructed
truly
in
this
art
and
mystery
in
Sanctifying
Gods
name
now
in
the
worshiping
of
him
,
such
a
man
and
woman
shall
be
to
all
eternity
Sanctifying
the
name
of
God
in
praysing
of
him
.
There
is
a
time
coming
when
all
the
Saints
must
be
in
the
presence
of
God
,
and
be
alwaies
praising
of
him
,
and
they
shall
then
Sanctifie
Gods
name
for
ever
;
let
us
now
learn
this
art
of
Sanctifying
Gods
name
in
praying
,
that
we
may
eternally
Sanctifie
his
name
in
praising
of
him
.
FINIS
.