Gospel-worship, or, The right manner of sanctifying the name of God in general and particularly in these three great ordinances, viz. [brace] 1. hearing of the Word, 2. receiving the Lords Supper, 3. prayer / by Jeremiah Burroughs ; being the second of the seven volumns lately published by Thomas Goodwin ... [et al.]

SERMON XIV. (Book 14)

Leviticus, 10. 3.

I will be Sanctified in them that come nigh me.

WEE are first to sanctifie Gods Name in regard of the matters of our Prayers. And second∣ly, in regard of the manner. For the first, we made an end of it the last day, and came unto the manner, and there where two things mentioned.

First, That we must pray with under∣standining. Secondly, we must give up our selves to Prayer. Now in the close of the exercise we had occasion to fall up∣on that Argument about the wandering of our thoughts in Prayer, and by that we come to take Gods name in vain, in∣stead of sanctifying of His Name; God expects that we should have our thoughts, and wills, and affection, our whol souls acting upon him in the duty of prayer, or els we do not pray to God as unto a God; vain thoughts in Prayer doe pick up the Sacrifice like the brids that Abraham drove a∣way from the Sacrifice, that they should not pick it. Wicked

lusts in mens hearts, are like swine to take the meat and al to hale it in the dirt, so their Prayers are filthy and durty with their lusts; but those that are otherwise Godly, yet by their vaine thoughts the beauty and excellency of there prayers is taken a∣way; as Wine and Beer that have the spirits of them gone, so the life and spirit of our duties are gone by our vain thoughts, and therefore vain thoughts do dead the heart very much. So saith David in the 119. Psal. Turn away mine eyes from beholding vanity, and quicken me in thy Law: while our eyes look upon va∣nity, there will be no quickness in our hearts in any service that we tender up to God; now many of Gods people have experi∣ence of the evil of this, and they groan under the burden of this: & as I said the last time, if so be that the Lord should speak from Heaven to them, and ask them what he should have, they having already the asurance of his love in Christ, they would ask the deliverance from a vain spirit in the performance of 〈◊〉〈◊〉 Duties: Bring no vain Oblation saith God in Isa. 1. 13. Oh what vain Oblation do we bring by the vanity of our thoughts in prayer! 'Tis true, the best of us al will have vain thoughts som∣times; but yet as one compares the vain thoughts of men in paryer, like to a Spaniel that goes out with a man, he walkes per∣haps but half a mile, but the Spaniel will be runing up and down this way and that way, and if all the space of ground which the Spaniel hath gone over should me measured, it may be while you are walking half a mile, the Spaniel fetching compas∣ses here and there would be halfe a dozen miles; so our fances are like a Spaniel which will have fetches about this way and that way in a thousand vain 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 fances be wild, yet if we were able to call in our fances, and to have them at com∣mand, it were well with us: And I find very much, that those that are new comers they complane much of the vanity of their thoughts, they were wount to pray before, and they never had such vane 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 deal of corruption in yong converts, like a spark of fire in the midst of a great deal of ashes; now if there lies a heap of ashes and nothing else, you do not stir them; but if there be ashes and some fire, then you will stir them and be blowing those sparks to kindle another fire by. Now when you come to make any motion, then the ashes wil flie about, wheras before they lay still; So it is here, before God wrought upon thy heart, there was nothing else but ashes upon thy soul, 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, and the stirring to kindle those sparks further in thy heart, it is that the ashes of thy corruption do as it were flie about thine ears, and that there is such stirrings of corruption more than there was before, 'tis not because there is more corruption than 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 stir; and besides, you know a man that was wont to keep lewd company, if God turn him that he will keep that company no more, at first he shall be more troubled with them than he was before; and they will keep oftener knocking at his door, and laboring to get him to them again; so 'tis here, when the soul, vanity and lusts were as friends together there was no disturbance, and ta∣king notice of any thing then, but now when the soul is ca∣sting out those sinful distempers, and will have no more of them, they for the present will be more importunate, active and stir∣ring than they were before. And besides, the Lord doth this to humble thy heart the more, that thereby thou mayest come to see the great corruption that was in thy soul before; the wor∣king of thy corruptions will discover much evil in thy heart, that thou didst not think was there before; when the corrup∣tions of men and women lie still, they think there is no such thing in their souls; as your civil men, what's the reason that they bless themselves and think they are in a good condition, it's because their corruptions lie still in them and do not stir, they cannot beleeve what abundance of wickedness there is

in their hearts, if God should open the wickedness that there is in the hearts of men naturally, and so all unregenerate men they would think you spake strange riddles, whereas they bless themselves; they bless God, they know no such thing in their hearts, No? yes, there are such things, only they are not stir'd, but they lie quiet; as mud in the bottom of a pond, there it is, yet you cannot see it till it be stir'd: at first conversion (I say) the Lord suffers thy corruption thus to stir, that he may discover to thee what an evil heart thou hast, what abundance of sin there is in thy heart, and therefore your yong converts, they look up∣on themselves as more loathsom and vile than ever they thought they had been.

And besides, The Devil sees it a vain thing to tempt a yong Convert to any gross act of sin; when conscience hath life and power in it, he shall never prevail that way; but now he thinks he may prevail to disturb them with vain thoughts, and there∣fore he laies his strength most that way; therefore let not such be discouraged, that find their spirits anoyed and pestred with them, if they make them to be the burden of their souls; not∣withstanding much vanity of thoughts, the Lord will accept of any desire that they have to sanctifie his Name in holy Duties; And I shal give you these three or four Rules to help you against these wandring and vain thoughts in holy Duties, and especi∣ally in Prayer.

First, When thou goest to prayer, account it to be a great work; set a high price upon thy prayer; not as having any ex∣cellency in it as it comes from thee, but set an 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 an high price upon prayer, at every time thou art going to prayer; Lord, I am now set∣ting upon a work that is of very great consequence, and much lies upon it, and I would account it to be a sore and a great evil to me, if I should lose but this prayer: this would be a special means to compose thy spirit, and to keep thee from wandring; as Nehemiah in Nehem. 6. 3. a place which 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 talk together, no saith he; I am doing a great work to that I cannot come down; so when the Devil and the vanity of thine own heart, would send to thee to parly, and talk as it were with thee, give an answer, I cannot stand parlying with these things; the work that I am about is a great work; there are verie few people that do account the work of prayer a great work; if thou didst, it would help thee much against the vanitie of thy thoughts.

Secondly, Every time thou goest to prayer, thou that art most troubled with such vain thoughts, renew thy resolutions against them; I have been troubled with vain thoughts here∣tofore, and am afraid, if I look not to it, that I shall lose this Prayer also; and therefore O Lord, here I renew my re∣solutions to set against them in this prayer with all my might; it is very much that may be done with strong resolutions, and especially if thy strong resolutions be renewed resolutions; for an old resolution begins to grow weak; a man that hath resol∣ved upon a thing a great while ago, it hath little power over 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 he doth resolve upon it, and set himself upon it, and doth resolve through the Grace of God, that whatsoever difficultie he meets withal, whatsoever it cost him, that he will go through this work, I say that resolutions renewed have a great deal of power; and you cannot imagine what a great deal of power the renewing of resolution against vain thoughts will have, if they were renewed everie time thou goest to prayer, until thou gettest power over thy thoughts; do but make trial of this; thou hast lost many a prayer by vain thoughts; and thou hast been troubled for them, and yet they come again; do but trie for this week; as I remember I said in the point of passion and anger, that we should resolve with our selves well, whatsoever falls out this morning, I am resolved I will bear it; so bethink thy self how many Prayers thou hast lost by vain thoughts: and now renew thy resolu∣tions, and Covenant with God, that for this Prayer, I will set my self against them, whatsoever pains I take, I will be sure yet withal to look up to Gods Grace to assist me, I will

be sure this prayer to keep my heart close to what I am about; and perhaps that will help you a little; but yet some vain thoughts wil come for all that; then the next night renew them again; and the next morning renew them again; and that till thou comest to a habit of keeping thy heart close to the dutie, 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 real sight of the infinite Greatness, Majestie, and Glorie of that you present your selves unto, when you are calling upon him; if so be that thou canst be a real sight of God in his Glorie, it will keep thy heart close to the dutie, as if a man be wandring with his eyes, and looking after everie fea∣ther, 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 coming in: so if you would present the Lord in his Glorie and Greatness, Excellencie, Majestie, and Power, before you, and what a dreadful God he is in himself, and yet what a mer∣ciful God he is to us in his Son: 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 up∣on God in his Glorie, 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 everie wandring thought that comes from them; they do not consider that God doth con∣verse with the thoughts of men, as well as men do with the words of men: that's the third Rule.

Fourthly, Take heed thou beest not deceived; because that those thoughts thou hast in prayer, do not appear to be ve∣rie evil in themselves. This is a great deceit and hinders ma∣nie in the sanctifying of Gods Name in Prayer; there is some∣times darted in some vain thoughts; now because the thought hath no great evil in it self, therefore they think they may play with it, and their hearts close with it, and so run along with it as the fish doth with the bait; if the Devil casts in a thought of blasphemie, that makes thee quake and shake; but if thy thoughts have no great evil 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; there∣fore remember this Rule, That in the time of prayer, what∣soever thoughts be in thy mind that do not concern the pre∣sent dutie, they are sinful before God, though the thoughts for the matter of them be never so good, yet thou art to aban∣don them as sinful at that time. Therefore never be deceived with this, that the thoughts are not verie sinful: 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 dutie, and thou hast had communion with him, bless God for that, bless God for that help; 'tis a Rule of verie great use for us to get further assistance from God in any thing, if so be our hearts be enlarged to bless God for any assistance we have had heretofore; and the reason why we gain and prosper so little in our Christian course, it is because we do not take no∣tice of what God hath done for us, to give God glorie for mer∣cies formerly received, and therefore God takes little or no de∣light in coming in with further mercies to us: as if you had a yong Nurserie of Trees, and they began to thrive very well, but there comes a companie of Caterpillars, and spoils almost all the yong 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 spoiled, 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 manie others are spoil'd: and so do thou view thy Prayers, and consider how many nie hath been spoiled as it were by these Caterpillars; for I compare wandring vain thoughts in Prayer unto Caterpil∣lars that are upon the trees; and we see that if stormy rainy wea∣ther comes, the Caterpillars will fall; and one would think that these blustering storms, and the hand of God that hath been out against us should have clensed our thoughts and souls from these Caterpillars that have been upon our duties, but manie duties have been spoiled; yet thou maiest say, that through Gods mercie such a morning in my closet, the Lord

hath preserved a prayer to himself and I have gotten power over this vain heart of mine; bless God for this, and so the Spirit of God will be more readie 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 dutie.

The third thing for the sanctifying of Gods Name in Prayer is this, There must be the breathings of the Spirit of God, o∣therwise Gods Name is not sanctified; that in Rom. 8. 26. is cleer 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 self maketh intercession for us with groanings which cannot be uttered. If any of you should say, How can we sanctifie Gods Name, we are poor and weak, we can do little? Mark, it is said here, That the Spirit helpeth our infirmities to pray; and the word is exceeding emphatical in the original: in your books it is but meerly hel∣ping our infirmities, but the meaning of the word is, In these two things the Spirit helps; that is, look how a man that is taking up an heavie piece 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 stan∣ding 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 mea∣ning of it; he helps our infirmities; the poor soul is pulling and tugging with its own heart, and finds his heart heavie and dull, like a log in a ditch; And have not many of you found your hearts so? but now, when you are tugging with your hearts, and would fain 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 helps you to lift it up: If a Child were at one end of the log, and that were but light, and the other end very heavie; 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, helps toge∣ther. 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; Alas! what can I do? it must be the Spirit of God that must do it. It's true, he doth all.

First, he gives converting and habitual grace, and assisting and actuating grace; but now when the Spirit hath wrought grace so as to convert the heart, and hath given habitual grace in thy heart, why then when the Spirit comes to assist, it doth ex∣pect that thou shouldest stir 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 helps together with us; noting that we are to put forth what strength we have, and thus Gods Name will be sanctified, when as we putting forth the graces of the Spirit in us, then the Spirit comes and helps; and what comes from us now comes from the breathings of the ho∣ly Spirit in us, and then God who knows the meaning of the Spirit, will know now the meaning of our sighs and groans; therfore when thou art going to prayer, thou art to eye the Spirit of God; thou art by the eye of faith to look upon the Spirit of God, and to cast thy soul upon the assistance of the Spirit of God, thou art to look upon the holy Ghost, as ap∣pointed by the Father and the Son to that Office, to be a hel∣per to his poor 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 help for thee in prayer; reade this text, and then exercise thy faith upon it; Lord hast thou not said that thy Spirit helps our infirmities, when we know not what we 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 soul at this time, and let me have the breathings of the Spirit of God in me; alas the breaths of men, if it comes from gifts and parts, I know thou wilt ne∣ver regard it, except there be the breathings of the holy Ghost in me in prayer; now if you would know whether the Spi∣rit 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 delightful, so much of the Spirit of God as is there, it comes to the soul in the duty, and it leaves a savour behind it; a gracious 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 soul but after it hath done any work it came for, it leaves a sweet scent, after that, the soul finds a sweetness in that prayer; now many of you have been in the morning at prayer, but I appeal to you; what sweet savor of the Spirit of God is left behind? certainly if the Spirit hath been there it is like Civit that is put into a little box, though you should take out the Civit, yet there will be a sweet savor left behind; so though the Spirit of God, in respect of the present assistance, withdraws it self, yet it leaves a sweet savor behind.

The fourth thing is puritie of heart; pure hearts and hands in Heb 10 22. Rev. 5. 8. having every one of them harps, and golden vials ful of odors which are the prayers of Saints; mark, the prayers of 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 we should pray, it is with this qualification, I will therefore that men pray eve∣ry where lifting up holy handes without wrath and doubting, the outward conversation must be pure, and the heart pure; in Job, 22. 26. mark 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 put∣ting away evil from our Tabernacles, and from our hearts, we may be able to lift up our hearts with joy to go; and that's the fourth thing, puritie of heart and hands.

The fift thing is, in truth, when we come to call upon God, we must call upon him in truth, Psalm, 145. 18. vers. 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 an∣swer,

First, There must be inward dispositions answerable to the expressions; as for instance, when I come to express the great∣ness of the Majestie of God, then I must have an inward disposi∣tion sutable to this expression, I must have a fear and reverence of the infinite Majestie of God.

Secondly, When I come to confess my sin, to judg my self

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 judg them∣selves 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 means to break the hearts of others, they will so follow their sin; and take such shame and confusi∣on upon themselves for their sin; and yet God knows their hearts not stir'd all this while; and then they will call upon God for pardon of sin, and for power against their sin, and yet God knows that their hearts do close with their sin, and are loth to part with their sin in the mean time, this is falsness of heart; when the inward disposition is not answerable to out∣ward 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 We must call upon God in truth, that is, Conscio∣nably to performe the engagements of prayer, prayer puts an engagement upon the heart; now those that call upon him in truth are conscionable to perform the engagements; as now, do I pray for any good thing? I am engaged to endeavour in the use of al means for the attaning of the good thing: When you confess a sin, why, you are engaged by that means to en∣deavour all your might against that sin: and when you pray for my grace, you are engaged 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 for our sinceritie and up∣rightness, and of our willingness to be at his dispose, perform these engagments 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 own thoughts.

Another thing in prayer must be faith; pray without doub∣ting, as in the former Scripture, the prayer of faith prevails

much; James, 1. 6 7. a man that wavereth and doubteth must not think to obtaine any thing of God. But I should have o∣pened what that faith is that we should have in prayer, we must have faith to beleeve that the thing that we do pleaseth God, and faith in Gods promises, and faith in Gods providence, this should be exercised in the time of our prayers; And there∣fore after we have done, to go away beleeving, as Hannah in 1 Sam. 1. 18. we read of her, that after she had been praying she went away, and lookt no more sad, the text saith; noting that after we have been powring forth our souls to God, we should beleeve and exercise faith and not go in as drooping a way as ever we did.

Object. You will say, Yea, if we knew certainly that God would 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 poor creature, and for the success I leave it to God, and therfore it must be with faith.

But I have so many sins mixt with my prayers, how can I beleeve?

You have an excellent Scripture for that to help a soul, to exercise faith in prayer, notwithstanding there hath been many infirmiities; in psal. 65. 2, 3. O thou that hearest pray∣ers, unto thee all flesh shall come; Thou hearest prayers, but I haue a great manie sines that hinders; no, mark what though iniquitie prevails against me, as for our transgressions, thou shalt purge them away? Oh make use of this Scripture, though you remember not other things; yet you that have de∣jected hearts and are afraid that God will not hear your pray∣ers, see what text saith, Thou hearest prayer Lord But will not my sins hinder? no saith David, Iniquity prevails against me, as for our transgressions thou shalt purge them away; exercise faith in this; and know that God doth not hear prayer because thou art not sinful, because of thy worthyness, but meerly for his free grace.

Another holy disposition in prayer should be this; The soul

should come with a holy freedom, with the Spirit of adoption to God, crying Abba, Father; if thou comest to God meerly as to a Judg; though it's true, those that do not know that God loves them, yet bound as creatures to pray, but thou canst never sanctifie the Name of God, til thou hast a child-like Spi∣rit, the spirit of adoption; the Lord loves to have his Chil∣dren come with freedom of Spirit to Himself in prayer, to come as Children, and not to come with dejected countenance, and discouraged hearts; but come freely to open thy heart to God, as any child would open his heart to a gratious and loving Father.

Another disposition is fervency in Prayer; the effectual fer∣vent prayer of a righteous man availeth much, and that will be a means to help against vain thoughts too; as when the Ho∣ney is scalding hot then the flies 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 until we have that we pray for, or somthing else in leiu of it; it may be thou heast prayed and nothing is come of it; but not discouraged thou hast to deale with a great God, and therefore pray againe and againe, & again, and pray with this resolution, Well, let God do with me what he will, I will as long as I live call upon Him, and if God shall cast me away, yet he shall cast me away calling upon Him, as the poor woman of Canaan when Christ called her dog, and discouraged her, yet stil she will pray; I but Dogs may have crums, that heart is in an ill condition that is discouraged in prayer, because it doth not get what he would, and therefore to think themselves I had as good not pray at all, take heed of any such thoughts.

Again 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 unworthyness; I spake somwhat a∣bout 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 this is, when you have done all this, all these qua∣lifications will not sanctifie Gods Name, except all be tendered

up in the Name of Jesus Christ, and in the power of his merits; let a man or woman pray with as much fervencie, zeal; constan∣cie, puritie, in truth and sinceritie; yet except he puts up all in the Name of Christ, I say, he cannot be accepted; our spiritual 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 puritie of heart like a golden vial, together with sinceritie, when it is in truth of heart, when it is in faith, when it comes from a spiritual Adoption, when it is in fervencie, when in constancie, reverence, humilitie, and all put up in the Name of Jesus Christ; now a man prayes, as it is said of Saul, Behold he prayeth; so I may say of those that are instru∣cted in ths Art, Behold they pray. You see now that prayer is more than to reade in a book, more than to say a few words; ye see it is a verie hard thing to pray, a work of great difficultie, and no marval though we have lost so manie 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 vileness of our carriage in our prayers; and let us for time to come know what a Christian life means. It is said of Christ in Luke: 9, 29. that, as he was praying, the fashion of his countenance was changed. Oh that, s an excellent thing, that when we 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 countenances 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 learn this Art of sanctifying Gods Name in prayer.

I shall conclude all in this, you have heard the mysterie of the sanctifying the Name of God in worshiping 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 Christianitie; be ashamed

that you have understood so little of this art in sanctifying the Name of God in Prayer; It is an art and mysterie that you must be instructed in, and you are not Christians till you are in∣structed in this, as in an art and mysterie: And that man and woman that shall be instructed truly in this art and mysterie 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 praising 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.