Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	look_v	lord_n	6,719	5	3.8059	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41120	Practicall divinitie: or, gospel-light shining forth in severall choyce sermons, on divers texts of scripture Viz. 1. The misery of earthly thoughts, on Isa. 55. 7. 2. A sermon of self-denial, on Luke 9. 23. 3. The efficacie of importunate prayer in two sermons on Collos. 1. 10. 5. A caveat against late repentance, on Luke 23. 24. 6. The soveraign vertue of the Gospel, on Psal. 147. 3 7 A funeral sermon, on Isa. 57. 1. Preached by that laborious and faithfull messenger of Christ, William Fenner, sometimes fellow of Pembroke Hall in Cambridge, and late minister of Rochford in Essex.	Fenner, William, 1600-1640.	1647 (1647)	Wing F693; ESTC R222658	119,973	322

other businesse it is not good to trust fits of devotion 't is a base kind of praying when men gallop over their praiers that so they may come to an end quickly Should I accept this at your hands saith God by his Prophet when they brought a sheep it wanted a lim they were loth to give God a whole offering Mal. 1. 13. Many pray a peece of a praier in the morning and then they go after the world he down's on his knees and gives God a rag of a praier a companie of ragged ends And God counts it an indignitie shall I accept this saith he What a lame praier No no the Lord looks for a prayer that hath its full growth it is a shame to speak in the congregation what men do in secret before God which many have confessed after they have been converted how they have gone into Gods presence and have shuffled over their praiers thinking every houre seven untill they had done Fourthly Silent praiers are never importunate I mean by silent praier when a man is silent in that which God looks he should most insist upon David made a praier Psal 32. and the Lord looked that he should stand much upon his adulterie and murther which he had committed to see what shame he took on him for it but he shuffled it over and what saith the text When I kept silence what did the Prophet roare and yet keep silence these are contradictions Yea the Prophet roared and kept silence as if he should say the Lord counted his praier but roaring so long as he laid not open that sinne which the Lord lookt he should have stood on the Lord let him roare and roare he might long enough but saith he I brake my silence I said I will confesse my transgressions and then thou forgavest the wickednes of my sin So many go to God and tell God they must needs have mercie and fain they would have mercie and yet they are silent in confessing the sinne they should I say the Lord will never hear that man he may pray to God all his life and yet go to hel in the end Hast thou been a drunkard and dost thou think that the Lord will forgive thee for crying Lord forgive me c No no thou must insist on it and say Against thy word I have been a drunkard my conscience told me so but I would not heare I haue felt the motions of thy holy spirit stirring against me and I regarded not Now if thou shouldest turn me into hell I were well requited so many Sermons have I neglected I have wronged others in this kind and I have been the cause why many are now in hell if they repented not I have praied for mercie yet with the dog to his vomit have I returned and therefore for all my praiers thou maiest cast me into hell for ever and now I haue praid yet it is a hundred to one but I shall run into my old sin again yet as I expect forgivenesse so I desire to make a covenant to give over all my sinful courses and I am justly damned if I go to them again Such a kind of praier the Lord loves Fifthly Seldome praier is no importunate praier when the soul contents it self with seldome comming before the throne of grace an importunate soul is ever frequenting the way of mercie and the gate of Christ he is often at the threshold before God in all praier and humiliation The reeling'st Drunkard in the world sometimes can do so too the basest Adulterer in the world sometimes can be chaste the Devil is quiet so long as he is pleased and the wicked may sometime have a fit in praier But this is the condition of an importunate heart he is frequent at the throne of grace The Propher David praied seven times in a day and Hannah continued in praier night and day Sixthly Lukewarm praier is not an importunate praier when a man praies but is not fervent when a man labours not to winde up his soul to God in praier That man that praies outwardly only that man teaches God how to denie his praier Though you make many praiers saith God yet I will not hear you why Your hands are full of blood Qui frigidè orat docet negare They are like luke-warme water that never boils out the blood So they have been guiltie of murder and abundance of other sinnes and they did indeed pray against them but they were never but luke-warme they never boiled away the blood of their sins Thou must pray fervently with a seething-hot heart if thou meanest to get pardon for all thy sinnes as securitie and deadnesse of heart c. And as it is Jonah 3. let every man crie mightily unto the Lord. Seventhly and lastly Bie-thoughts in praier keep praier from being importunate as when a man praies and let his heart go a wooll-gathering I remember a storie of an unworthy Oratour who being to make an acclamation O earth O heaven when he said O heaven he looked down to the earth and when he said O earth he looked up to heaven So many when they pray to God in heaven their thoughts are on the earth these praiers can never be importunate When a man praies the Lord looks that his heart should be fixed on his praier for our hearts will leake and the best child of God do what he can shall have bie-thoughts in praier And that First from corrupt nature Secondly from nature curbed Thirdly from Sathan Fourthly from a mans own sluggishnesse For the first The best children of God have corrupt natures and when they have done what they can distractions will fasten on them They would performe good duties better if they were able saying with Paul The good which I would I do not c. Secondly from Nature as it is curbed The more grace binds nature to its good behaviour the more rustling it keeps Even as a Bird being at libertie keeps no stir but being in a cage it flutters about because it is abridged of its libertie so when thou hast curbed thy corrupt flesh it will be skittish in every good dutie thou goest about and hence it is that the Apostle useth this phrase viz. I find another law in my members rebelling against the law of my mind c. When grace curbs the law of sinne then nature rebels Thirdly from Satan as in Job Satan stands at his right hand as a Plaintiffe as Aegidius compares it which puts in all Cases to hinder the Defendant Even so the Devil puts in all bie-thoughts that he can devise to hinder a mans suit for going on before the throne of grace But thou must do as Araham did when he was sacrificing when the birds came he drave them away so must thou do by they bie-thoughts if thou wilt have fruit of thy supplications before God Fourthly they come from spiritual sluggishnesse that creeps on the best if they take not heed And this was

cannot for shame break out into unsavory speeches and at another time and in another place endure any ungodlinesse this is not to please God but rather the contrary No no it is not limited to time not place we must please God not onely in prayer time but also when prayer is ended not in Sermon time only but when the Sermon is ended also Labour therefore to please God at all times not on Sundayes only but on the week dayes also many will read on the Sabbath but never else but this is a duty to be performed at all times 't is not as hearing that cannot be performed alwayes no it is a generall duty Aristotles Universals and Psal 116. 5. I will walk before the Lord c. Placebo Dominum will please the Lord in the land of the living This contains the summe of all Religion Obj. The largenesse of it appears in this that it is in all things 't is larger then the servants duty to please their masters yet servants must labour to please their masters in all things 2 Tit. 9. 9. But if servants must please their masters in all things then how can the duty of pleasing God be larger Sol. True it is servants must please their masters in all things i.e. in all that are commanded of God otherwise they may not for when the thing is forbidden by God 't is nothing but the privation of the thing Sinnes are privations an Idol is nothing all sinnes are as idols they are nothing 't is not an action bur the privation of the image of God that should be there and of agreeablenesse to the Word in all things that are not contrary to the Word the duty of pleasing man must be bounded within another but we must please God without limitation Fifthly it is large in that it is an everlasting duty it shall be a duty when other duties cease Prayer belief repentance weeping and mourning c. must cease when Gods children come to heaven they must pray no more fast no more no these duties must cease but this is must be a duty when they are dead and gone it is an everlasting duty it is that which we must carry to our graves yea into another world with us It is the fruit of all other duties we are tryed by prayer and hearing c. as by apprentiship that so we may learn this art of well-pleasing God if we have not learned this art we are not capable of entring into life so that in some sense it is above the commandements we will keep the commandements that we may please God this is the crown of all our obedience not as if it could be more but the pleasing of God in these is the upshot of all our obedience to God Sixthly It is large in that it is the whole duty of the new man only new men in Christ can please God unregenerate men cannot please God let them give alms c. yet if they be not new treatures they cannot please God let them do actions though never so good for manner or meaning yet they are worthlesse in the hand of an unregenerate man They that are in the flesh cannot please God Rom. 8. 8. He speakes not of such as are married for Zacharie and Elizabeth were married and they pleased God but those that walk after the flesh as unregenerate unsanctified unpurified such as live in sin none of these can ever please God Thus you see it is the whole duty of the new man Fourthly as it is possible fit and large so it is a necessary duty The Apostle sets a must and an ought upon it 1. Thess 4. 2. It must be done there is a necessary laid upon it It must be done For first we have no saving grace unlesse we labour to please God it comes from God good pleasure and it goes to Gods good pleasure God is well pleased in his image and grace is the image of God Now then if a man please not God it is because he hath no grace Thou thinkest Christ did die for thee thou thinkest a lie why thou hast no saving grace Let us have grace saith the Apostle that we may serve God Heb. 12. as if he should say without grace it is impossible to please him therefore you see it is very necessary to please God 't is as necessary as grace and without it we are damned Secondly if we do not please God we may see what a wofull case we are in it God be not pleased to spare us we cannot be saved Now a man will be sure to please that man that can hang him if he please he will not pull his displeasure upon him Acts. 12. when Herod was displeased they laboured to turn away his displeasure and made friends so we depend on God and therefore our souls bodies and everlasting happinesse or destruction depends on God and if he be not pleased what benefit can we wretches expect Wouldest thou have mercy and wilt thou not please God thou shalt be deceived Because Hester pleased the King he shewed her kindnesse and God will never shew us kindnesse unlesse we please him There is no man so mad to heap good turnes upon a mans head that will not please him how can we have the good pleasure of God when we will not seek to please God Before Enoch was translated it was said he pleased God Heb. 11. 5. God would never have brought him to heaven if he had not been pleased with him So before he translates thee from earth to heaven before he delivers thee from damnation thou must be sure to please God Thirdly if we labour not to please God God knowes what infinite dangers we are ever in in the morning he may brain us or wee may die and perish in our sleep or in any action God knowes what mischeif may befall us if we please not God If a man prove a Traitour to the King God knowes what the King will do unto him the wrath of a King is as the roaring of a Lion Oh then what is the displeasure of the judge both of quick and dead If God be displeased with us God knowes what will become of us we cannot eat a meales meat safely wee may be choakt for ought we know we cannot be secure one moment It may be this is the moment he meanes to disgrace thee to lay rottennesse on thy heart It may be he will lay the curse of heaven upon thee before thou goe home and be no more seen but if thou please God Eccles 9. 7. come what can come nothing can come amisse to them that pleaseth the Lord but if thy wayes please not the Lord thou livest in a damnable condition Is it so that the duty of pleasing God is so possible fit large and necessary here then three sorts of men are condemned First those that please not God Do you thinke then that this is pleasing to God that there should be so many Ale-houses

that the Lord should save my soule c. these men are highly conceited of themselves they think that their salvation is sure yea so sure that that they may sweare by it but these are devillish and damnable selfe-conceits it is Gods prerogative only tr sweare by himself Heb. 6. l3 14. I speak this because I know it is a common practise among men and a hellish brand of a cursed self-conceited man THE EFFICACIE Of Importunate PRAYER In two SERMONS BY That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex Printed at London by T. R. and E. M. for John Stafford and are to be sold at his house in Brides Church-yard 1647. THE EFFICACIE OF Importunate Prayer LUKE 11. 9. Ask and it shall be given unto you Seek and you shall find Knock and it shall be opened unto you OUr Saviour CHRIST being demanded by one of his Disciples how they should pray He here teaches them these two things First a Platform of prayer in the 2. 3. 4. verses Say Our father c. Secondly he teaches them the importunity of Prayer which he sets forth by the similitude of a man who having a guest come to him at midnight and had nothing to set before him he went to his friend to intreat him to lend him three loaves and at the first he nakedly intre●ts Lend me three loaves The door is shut sayes his friend and I cannot open it now Secondly he falls to intreat and to beseech him to do him this favour He had a guest come to him and he knew not what to do Why 't is midnight sayes he is there no other time to come but now Thirdly he begins to knock he must needs have them though it beat an unreasonable hour Why I tell you I am in bed Then he intreats him as a friend Friend me no friends sayes he again Yet the man would not leave knocking at last with much adoe the man rises saying Will you never be answered and he lends him three loaves because of his importunity Now saith our Saviour I say unto you though he would not give him as a friend yet because of his importunity he will The similitude is this Thou art that man oh Christian soul this guest is thy self Now then come home to thy self with the Prodigall who when he was come to himself goes to his father and friend This friend is Christ that thou art to pray unto these three loaves are grace mercy and peace These thou art to pray for it may be Christ answereth thee in thy conscience It is midnight thou commest too late there is no mercy for thee The soul prayes still Oh Lord awaken and help me it may be the Lord will answer thee by terror in thy soul The door of mercy is shut thou shouldest have come rather Yet Lord open unto me sayes the soul Nay saith the Lord all my children have mercy already now mercy is asleep I have converted them already they came in due season thou commest at midnight there is no mercy for such a hell-hound as thou art Up Lord have mercy on me sayes the poor soule and look on me c. Look me no looks saith the Lord I came to save the lost sheep of the house of Israel there was a time when I would have converted thee when I called unto thee early and late But now I am asleep and my mercy is asleep it hath been awake as long as it could well hold open its eyes and commest thou now Oh the soul cries still and will never give over if mercy be to be had at the throne of grace he will have it Even as a begger being at a gentlemans door they bidding him be gone there is nothing to be had nay sayes the begger I will not be gone here is something to be had and I will have something or else I will die at the door The gentleman hearing him say so thinks it would be a shame for if him if he should die at his door and gives him somewhat So when the soul is thus importunate because of importunity it shall be granted Verily I say unto you if you thus aske it shall be given unto you These words contain in them the main duty of importunate prayer Ask if asking will not serve turn seek if seeking will not serve turn then knock try all meanes Another parable our Saviour put forth Luke 18. 1 2. that men ought alwaies to pray and not to faint There was a poor woman wronged by her adversary and there was no Judge to right her but a wicked one so that she had but poor hopes yet she resolves to go or else she shall be undone therefore if she perish she will perish at his feet He cals her all to nought Oh for Gods sake help me sayes she I care not for God nor man says the Judge Nay good my Lord saith the woman The Judge seeing her thus importunate said I shall be troubled with her if I do her not justice How much more saith the text shall not God avenge his elect that cry day and night obj But some man may demand what is importunate prayer Ans I answer it is a restlesse prayer which will take no nay nor contumelious repulse but is in a holy manner impudent untill it speed and there are in it foure things First it is restlesse he that is importunate cannot rest till he speed in his suit before God as the poor woman of Canaan she sought the Lord God of heaven and earth she was of the cursed stock of Cham whom the Lord commanded to destroy yet she repented and became of the faith of Abraham to see if the Lord would own her but the Lord seemed to reject her and suffer'd the devil to possesse her daughter Now what might not this poor woman think she had made a sorry change of religion seeing that God the author of of it would not own her but suffered the devil to possesse her daughter But see the importunity of this woman she would not be quiet untill she had found Christ Mark 7. 24 25. Christ could not be hid No What could he not hide himself in some corner No no thinks she there is a Christ and if he be to be had under the cope of heaven I will have him Even so it is with the soul that is importunate in prayer it is restlesse What if Christ do hide himself in the Word c. and will not owne a poor soule yet the poor soule knowes there is a Christ and if he be to be found in the whole world he will have him I will saith he turn over all duties I will go to all the Ministers that are neer I will use all the means Now Christ cannot be hid from such a soule that is thus importunate Now as it is a Prayer that will take no nay so first it

will take no privative nay of silence Secondly no positive nay of denial First no positive nay of silence A man that is importunate in prayer must and will have some answer he is not like Baals Priests that could get no answer 1 King 18. 26. nor like wicked men that pray in their pewes they know not what nor whether God hears them or no but an importunate prayer will have an answer like the woman of Canaan Have mercy on me O Lord said she but Christ answered not a word Hath she done then No she cries so much the more Have mercy on me ô Lord yea she was so importunate that his Disciples were ashamed to heare her yet she cryed Have mercy on my daughter the devil hath my daughter and misery will have me unlesse thou with have mercy on us Christ answered her never a word It was much trouble to her to have her daughter vext with a devil but this troubled her much more that Christ in whom all her hopes was would not hear her nor lend her one look What might she think Is this the mercifull Saviour that is so full of pitty and compassion Is this he that hath made proclamation to all the world saying Come unto me all ye that are weary c and I am tyred and wearied by reason of the devil that possesses my daughter c. yet he regards me not Thus she might have said yet these discouragements could not put her off but she cried so much the more yea so that the Apostles were ashamed that Christ should let her stand on that fashion yet she stood it out and prevailed Secondly it will taken no 〈◊〉 of denial For when she had an 〈◊〉 and that flat against her it was like bellowes to the fire she was to much the more inflamed she doubles her forces Have mercy on me ô Lord c. Christ put her off with a denial I am not sent but to the lost sheep of the house of Israel I come for sheep not for goats you are of the Canaanites on whom I have set a brand of damnation a servant of servants a slave of hell and darknesse These are all of your blood but I come to save them of the house of Israel But the denial of an importunate soul is like the stop in a passage of water the more it is stopt the more violent it is so this poor woman is so much the more eager with Christ she did but crie before now she worships him vers 24. 25. as if she should have said Lord help me now I am one of thy lost sheep I confesse I am a Canaanite I am of that damned blood yet Lord help me I am perswaded that thou canst take a course whereby to help me Thou canst cast some mercy on a Canaanite Thus you see an importunate soul will toke no denial but will renew its forces at the Throne of grace Thirdly an importunate prayer will take no contumelious repulse suppose God should answere never a syllable of thy prayer yet thou wilt pray suppose he doe answer and that against thee yet still thou wilt pray Nay suppose he call thee all to nought making thy conscience tell thee of all thy sins and abominations making thee think that heaven is shut up against thee and God hath shut his eares calling thee Dog hell-hound and wretch c. yet nothing can breake thee off if thou be importunate indeed So this woman was not beaten off with Christ sending the Devill into her Daughter nor with Christ hiding himselfe when she sought him nor with Christs answering never a word nor with the Apostles frumps nor with his denyall nor contumelious repulse for he called her dog vers 26. Hence dog I had as lieve fling my mercy on a dog as on thee What creature but an importunate one could have gone so far But see here the nature of importunity it gets within Christ and takes advantage she confest the cause saying Truth Lord thou hast hit me right I am a dog or a wicked woman let me then have the priviledges that dogs have though dogs may not be equal with children at the table yet they may wait under the table I acknowledge that thy children are so plentifully fed that some crummes fall from the table therefore let me have the priviledge of a dog Naaman the Syrian was a dog as well as I Rahab the harlot was a dog as well as I Ruth a dog as well as I yet these got crummes truth Lord I am a dog yet thy mercy can metamorphise a dog Of these stones thou canst raise children to Abraham Thus it is with an importunate soul though God call it all to naught and cast all ignominious terms upon it as I had as lief thou shouldest offer me swines blood as to speak in my hearing yet if thou be importunate thou wilt beare any contumelious repulse Fourthly an importunate prayer is in an holy manner And as an impudent begger that is needy counts it no manners to hold his peace from begging although he be bidden Or as a poor petitioner to the King the King bids him hold his peace yet he will not but still he goes on The officers say Thou filthy fellow wilt thou never have done dost thou not see that the King is angry Yet he still cries Help me Lord ô King So the Canaanitish woman or an Importunate prayer is an impudent prayer yet in a holy manner I remember a story of a poor woman in Essex condemned to die she falls to crying and screeching as if she meant to pierce the heavens the Judge and those on the bench bid her hold her peace O my Lord said she it is for my life I beg I beseech you it is for my life So when a soul comes before God and begs for mercy he must consider that it is for his life O Lord it is for my life Now though the Lord will not answer and though he call the soul all to nought letting it go up and down with a heavy heart yet the soul crying out 'T is for my life if I must go to hell I will go to hell from the throne of grace weeping and wailing for my sinnes and catching hold on the horns of the altar this soul shall find mercy I have wondered at the story in the 5. chapter of Luke it is a strange passage where this godly kind of impudencie was seen Our Saviour Christ was preaching in the house to the people and there was a poor man that could not tell how to come to Christ so the poor man got some to lift him up to the top of the house and to untile it and so to let him down now the rubbish could not choose but fall either on Christs head or on the heads of some of his hearers Was not this impudent action could not this man have stayed untill the sermon had been ended But importunity hath no manners And although he

be thankfull and to obey his commandement is the way to please God Thirdly the Lord hath shewed us this way he might have been at choice whether he would have told us what would be pleasing in his sight or no he might have left that for us to have studied out or else he might have sent us to hell for our ignorance in it he might have chosen whether he would have come and taught us our horne-book or no. Like as a Master once in a comedy when his servant could not please him saith the servent pray Master tell me what I shall doe to please you nay saith the Master Sirrah look you to that so God might have made us look to that our selves and that most justly too but here appeares the love of God as there is a way so he hath shewed us this way saying this is my beloved sonne heare him Mat. 12. 3. As if he shouid say goe to my sonne he will tell you what you shall doe to please me for in him I am well pleased he doth not say with him though that had been true yet but halfe the meaning but in him get to him be governed by him be ingrafted into him this is the course you are to take to please me this is my beloved Lastly as God hath shewed us this way so there be some that have walked in this way before us The children of God in all ages have laboured to please God and that as a child laboureth to please his Father Heb. 11. 5. Thus you see it is possible to please God Secondly as it is possible so likewise it is a fit duty it is very fit we should all labour to please God For first God is a great king now great ones you know looke to be pleasedi a man cannot speake to a great man without he say and if it shall please you Esther 1. 19. If it please the King c. such as have greatnesse looke for this stile and it is fit it should be so that greatnesse should have the companions of it which is to be pleased Now who is so great as God and therefore 't is fit his servants should please him Secondly as God is a great God so his pleasure is a good pleasure ergo it is fit hee should bee pleased hence it is called the good pleasure of his will Ephes 1. 5. Look what ever Gods pleasure is 't is alwayes good ergo it is fit hee should be pleased because it is alwayes agreeable ●o reason 't is not alwayes fit we should please men for they are wicked many ●imes in their desires See it in Ahashuerus his pleasure was one while utterly to extirpate the Jews It was Darius pleasure to seal an idolatrous Decree it was Pharohs pleasure to set hard tasks on Gods people and Herods pleasure was to put James to death and it pleased the Jewes too thus you see all their pleasures were wicked nay all men their pleasures are not always good and therefore not fit at all times to please them but God is alwayes good and therefore it stands with equity that he should alwayes be pleased Fourthly if we will not our betters wil and therefore it is fit we should Christ was and is our better and he did those things which pleased God John 8. 29. The Angels of heaven think it fit they blesse the Lord and they also are our betters see Psal 103. 21. If these think it fit to please God it if much more fit that we should serve and please him We argue thus Will you not do as I bid you your betters will so then you see they are our betters that will please God Fifthly it is most sutable with our conscience that we should do so for if wee should not please God our consciences would find fault with it If our consciences condemne us not c. John 3. 21. then we doe those things that are pleasing in his sight the pleasing of God is set down as a pleasing thing to our consciences and can we desire a more fit duty then that which our own selves will charge us with rebellion if we be not conformable unto it such is the pleasing of God it is naturally in the conscience of all men that God is to be pleased how often read we in heathen books if it please God and it is a common phrase in most mens mouths and therefore a fit duty Sixthly it is a duty most sutable with humane society if all men would labour to please God there would be no hatred no tale-bearing no falling out Oh what a blessed life might we lead if we would labour to please God this is the true ground of all good fellowship But what was the reason the Jewes were contrary to all men It was this because they did not please God 1 Thes 2. 15. when every one pleaseth himself in his lusts and desires then there must needs be a contrariety among men for one mans will is contrary to anothers one will have this another that but if all would referre their will to Gods will and agree in one there would be no contrariety among men Thirdly as it is a possible and a fit duty so it is a large duty it runs along as Expositors observe in all our thoughts words and deeds It must be at all times and in all places and in all regards It is I say a large duty and I will shew it in sixe things First it is the end of all our duties what duty is there for a Christian to undertake but he is to please God in it why do we hear pray receive the Sacrament beleeve repent suffer injuries for Christs sake but that we may please God why must children obey their parents but that they may therein please God I can go about no duty but if I mean to do it aright I must propound this end that I may please God Secondly it is large in that it is the most acceptable of all duties and indeed it is the forme and life of all performances prayer is abomination to God unlesse we please God in that action the pleasing of God is that which puts life in that duty which we undertake Philip. 4. 19. the Apostle combines these two acceptable and well pleasing and they cannot well bee separate if any Sacrifice be wel-pleasng it must needs be acceptable unto God therefore it is pleasing because it makes every duty acceptable Thirdly it is large in that it is unconfinable to place or time we must not only be godly at Church but at home also not only faire carriaged in the company of the godly but we must be holy in all companies please God in all places we must labour to please him wheresoever we are it is a duty not conscribed to any place shall a man please God at a Sermon and displease him abroad by drunkennesse and whoring c shall we think to please God in such a place where we