deader and duller than they were before and have less mind to the duties of Gods Worship than 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 than meerly natural parts 1 If it be only natural 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 natural 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 natural 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 sindest 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 wayes but through his mercy now I find more communion with Him and so thou canst bless thy self in God in that converse that thou hast in communion with Him thou wouldst not lose that Communion thou hast with God in holy duties for all the world others have their companions that they have their communion withal 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 Stepney Dec. 21. 1645. 4 AGAIN As Natural Conscience doth give no strength to do the duty so it makes not the duty to be strong to the Soul that is thus there 's no strength got by the duty they are not by one duty prepared for another 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 it's selfe and is bounded that is so much as will serve the turn for it 's own peace and quiet so much it will do and no more But when one is acted by the Spirit of God one is enlarged 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 enlarged in duty Now a Natural 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 dutie when there is most peace and comfort 6 A little will serve the turn to satisfie a natural 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 is much difference between the Actings of natural 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 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 witout 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 access 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 reade 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 eaâ—â—ly 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 flame 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 special 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 Spiritual 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 unless 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 sanctifâ—ed 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 enlightening of conscience will think of at some time 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 yeers and yet not acquainted with this great mystery of godliness 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 principle part of the great mystery 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 several workings of hearts suitable to the several 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 Scrip ure 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 suitableness 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 corporeal then it were another matter then bodily worship would serve the turn but God being a Spirit he must have Spiritual 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 godliness 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 coveteousness 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 fit 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 somewhat it may be worth I confess 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 Corporal 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 were sacrificing in the Temple when Pompey 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 than 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 And what strength thou hast received from Christ be sure to stir it up many godly men and women have more strength than 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 than they do Therefore 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 wandring 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 thoee 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 do 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 dishonor a man may sometimes imploy in some business 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 perform worship in a formal 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 dipleasure 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 enlightened conscience to think thus It stands upon the holiness 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 formal 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 hypocrisie and in formality they have bin blasted in their parts and common gifts The judgment 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 reade the story you shall find that their cloathes were not burnt and yet they were burnt in their bodies So the Lord sometimes 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 spiritual judgments rather than with outward temporal judgments In the time of the Law those that did not Sanctifie the Name of God in holy duties the Lord did appear by some external and visible way upon their bodies but now in the time of the Gospel there God comes with more spiritual judgments upon mens Souls and those are the most terrible judgments 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 Forasmuch 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 marveilous work amongst this people even a marveilous work and a wonder for the wisdom 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 formal way I 'le take away the wisdom from the wise
things that do concern you here in this world for they are the homage that you tender up to the high God as you heard and those things wherein God communicates himself in his choice Mercies now being such great matters there is cause that we should prepare For that one thing of prayer saith Luther it is a great work and a difficult work and therefore there had need be preparation for it Business of great consequence we make preparation for indeed if a business be a slight business we can fall upon it on a sudden you make not preparation to go in a Poaâ— in the Thames but to go a voyage you make great preparation Now if men and women would but understand the duties of Gods worship to be great they would see a necessity to make a preparation Many men for want of preparation to duties they lose a great part of the time when they come to performe a duty of Worship in prayer they spend half the time that is convenient to be spent in prayer before they begin to pray and so in hearing the word they are a long time before they can settle themselves to attend to the word or in any other kind of Worship I say a great deal of time in the worship is spent ordinarily before we can get our hearts to close with the worship now that is a sore and a great evil to lose any part of the time of Worship Christians I beseech you account highly of the time of your worship you have bin so long time at prayer yea but how much of it hath been lost because you have not prepared before hand for it perhaps you kneel'd upon your knees but you were a long time before you could get your heartâ— wâ—â—m at your work â—hy you should have been warm before you had come It is so oftentimes with many men when they meet together and there is no preparation for their business they come together and they are a long time before they can buckle to the business that they came about because there was no preparation but if there be preparation made that every man knows before hand what his work is they can fall to it and they can dispatch as much in one hour as others do in two or three but of that we shall speak more afterwards Thirdly There must be preparation because our hearts are naturally exceedingly unprepared for every good work we are all naturally even reprobate to every good work the duties of Gods Worship are high and Spiritual and holy things but by nature our hearts grovel in the dirâ— 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 sensible of the unfitness of our hearts to come into Gods presence Perhaps because thou knowest not God thou canst rush into his presence without any more ado 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 Lordshould 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 There had need be preparation because of the great hinderances of the Worship of God This business and the other business would hinder the intanglements they would hinder the temptations of the Devil they would hinder sometimes the indisposition of our bodies doth mightily hinder and the stirrings of the passions of our minds they hinder if there be any business fals out amiss in the family and any thing go but crosse how are we put off the hinges and made unfit for holy duties There had need be preparation therefore because there are so many hinderances in the way many of you will complain that you are much hindered but do you do what you can to make preparation before hand Do the hinderances that you complain of put you on to be so much the more carefull to make due preparation for holy duties Fiftly We find that the heathens themselves by the light of nature when they did but worship their Idol gods they would make some preparation such as was suitable to those gods that they worshipped therefore they would wash their flesh and purge themselves but though their preparation was but very poor yet they taught us thus much That they were convinst in their consciences that when God was to be worshipped people should be prepared The Sixt last reason hath a great deal in it which I beseech you consider of we find that the Scripture doth make the uprightnes of the heart much to consist in preparation for worship and doth make the falsenesse of the heart to consist in this that men do not prepare Perhaps you have not so much thought of this but yet it is of excellent use unto you We shall find the Scripture doth make the very uprightness of the heart to confist in the preparation for duty and the falsness of a mans heart to consist in this that he makes not conscience to prepare his heart for God and His Worship And this I will shew unto you very plainly and cleerly take these Two examples The first of Rehoboam and the second of Jehoshaphat one a wicked man whose heart was false and the other a godly man whose heart was right with God The falseness of the heart of the one is in 2 Chron. 12.14 there you have what Gods thoughts of Rehoboam were in the verses before but now he brings the reason of his sentence upon him and saith the text he did evil 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 himself upon those that in a way of Rebellion did rend themselves from under his government and he obeyed the word of the Lord but for all that he did evil in the fight of the Lord God looked upon him as a man that had no uprightness 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 heart 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 ye go to prayr Can you say that you take pains 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
is prepared to duties there the Lord will pass 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 deadness 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 Scripture then for the quieting of thy heart in this That the weakness of the duty shall be pardoned and past by where there is care to prepare before hand the Scripture is in 2 Chron. 30.18 19. But Hezekiah prayed for them saying The good Lord pardon every one what every one every one that prepareth his heart to seek the Lord God of his fathers though he be not clensed according to the purification of the Sancttuary As if he should say Oh Lord there are many things amiss in this people they are not in many regards purified according to the order that thou hast set but Lord if thou doest but see any heart prepared to seek thee though they fail in such particulars Lord heal them and pardon them and did God hearken to his prayer Mark the following words And the Lord hearkened to Hezekiah and healed 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 thy instruction and thou mayest make use of it to thine own soul this day if thou canst appeal to God that thou art careful to prepare thy heart though thou shouldest not have that pureness of thy heart as thou doest desire the Lord will pardon thee and heal thee make conscience of Preparation to holy duties Again further by being careful to make Preparation for duties within some little time thou wilt bring thy heart to such a frame as it will alwaies be ready for duty without much ado Indeed at first it is somewhat hard You will say Are we bound to spend some time 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 careful 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 careful for a while to prepare for every duty of Gods Worship that God cals 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 enlightened 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 Chriâ—tian did And those 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 fitness 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 cal'd 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 fitted to come into Gods presence at any time SERMON III. LEVITICUS 10.3 Stepney Decem. 7. 1645. I will be Sanctified in them that come nigh me WEE Proceed now to what remains There are only for the perfecting of this Point two Cases of conscience to be resolved And then we are to proceed to other things The first is Whether 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 Whether it were better to leave off the duty than perform 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 perform The Answer to that is this we must distinguish of persons There are some that are exercised in the way of godliness and do keep their hearts close with God in the wayes of holiness now for them it may be supposed that through their exercise in the waies of godliness 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 fitted to 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 fall down to solemn prayer And indeed this is an excellent 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 receive the Sacrament of the Lords Supper It is possible to keep the heart so close to God as to be fit for Prayer 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 tell them that if God cal them to prayer 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 walk close with God though they be in
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 unlawful 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 hadst 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 flying-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 artificial 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 bellows that is cold So the breath of many people in prayer it is discovered to be but artificial breath because it is so cold but if there were spiritual 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 whatever 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 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 the 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 confess it is a time of rest from an outward labour but it is a time of spending strength in a spiritual way and those that shall worship God aright on the Sabbath will find is a spending of a great deal of rength and blessed is that strength that is spent in the Worship of God raâ—her than in the waies of sin as most spend their strength If Gods 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 shews how much strength the Idolaters put forth in the worshipping of their Idol they would not do it in a sight 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 lived and whom they have served and after whom they have walked and whom 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 several expressions to shew the strength of their Spirits in following after their Idols And that is the Fift thing in our Sanctifying 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 than 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 abhor my self and repent in dust and ashes Now this humility must be in the sense of our own meanness and baseness Psa 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 sencible of their own baseness and meanness before God This poor man cryed to God we use to say Give that poor man somewhat It doth affect the heart of God when he sees much poverty of Spirit when we come before him we must be sencible of our infinite dependance upon God Come as the woman of Canaan O Lord even dogs do receive crums and though I be a dog 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 adore Gods goodness that thou art alive to pray and alive to hear 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 Again it is the goodess 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
these outward Elements of the bread and wine and the action thereof now when we come to eat and to drink those things that are appointed to set forth the greatest mysteries of salvation and the deepest of the Counsels of God concerning mans eternal good wherein especially God will glorifie himself 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 reade the institution of it in the 23. 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 deal of 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 think at that time that he had enough to take up his thoughts concerning himself being to encounter with the Law and with the wrath of God for mans sin but for all that great work Christ had to encounter with yet his thoughts are busied 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 then 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 eat his flesh and to drink his blood and to sit at his table We come to have Communion with Christ even in al our Sences now Christ coming 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 we come to have to deal with God in the way of the Covenant of grace both to have the Seal on his part and the Seal 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 drinking we must do it then in this wherein there is so much of God wherein the Mysteries of Godliness 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 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 than 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 eat and you have the most dreadful expressions against those that do not do 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 blood of Christ and then Secondly he eats and drinks his own damnation These two expressions have as much dreadfulness in them as can be Imagined and we do 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 we do not sanctifie Gods Name in this duty we come to be guilty of the body and blood of Christ Blood-guiltiness is a terrible thing you know David cries out Lord deliver me from Blood-guiltiness to have but the blood of an ordinary man to lie upon one to shed the blood of the viledest 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 daies though he hath never such a seared Conscience A Heathen could not be at quiet if he hath the guilt of blood lie upon him but to be guilty of the blood of Christ whose blood is ten thousand thousand times more worth than the blood of all the men that ever lived upon the face of the earth must need be a most dreadful thing It is a fearful expression guilty of the body and blood of Christ that is he offers such an indignity to the body and blood of Christ as the Lord will charge him of being guilty of it guilty of abusing the body and blood of Jesus Christ And then he doth eat and drink his own damnation but we shall speak more to that when we come to shew how God will sanctifie his Name in those that do 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 we find it by experience even upon wicked mens consciences and especially upon such as begin to be enlightened in the holiness of this Ordinance God hath put much honor upon it I confess some men may use it superstitiously though it be an Ordinance of Christ yet God hath put a great deal of honor 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 sin 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 self 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 that he lived in some sin that he was loth to leave and therefore would never come to that Ordinance all his life though herein the Devil gul'd and deceived him but
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 Darkness 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 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 blood 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 ability to examine themselves of their graces and such as are children and reconciled to God and so are fit to fit 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 we be holy our selves and so all ignorant prophane and scandalous yea al that are meerly civil that cannot make out any work of Godliness 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 we bless is it not the Communion of the blood of Christ the bread which we 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 â— great deal 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 Cristian cannot receive the Sacrament alone there must be a Communion wheresoever it is to be administred 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 do come there will that hinder us from sanctifying Gods name in partaking of the Sacrament with them doe not we finde in Scripture that the Church had alwaies wicked men among them there are alwaies tares growing up with the wheat If you reade even in the Corinthians you shall find that there were some in that Church that were wicked yea and it 's thought that Judas himself 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 us 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 do appear to be wicked you are bound in conscience to go and tell them if they do not reforme you are bound to take two or three and if they do 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 we find in the 1 Cor. 5. Chap. that when there was an incestuous person to be cast out it was done in the presence of the Congregation Thus far you are bound to do otherwise you cannot say that it is nothing to you if wicked men be there for you have not discharged your conscience and so you come to be defiled and you do 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 mark 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 do not do 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 go if there be a wicked man there if you come to know it and do not go thus far as I have spoken you are 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 do not do your duty and the uttermost that you are able to purge them out yea then the whole congregation is defiled if they do not do 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 do their duty as they ought yet then to free their own souls as to profess 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 soul profess that this man or woman ought not to have communion here and thus you come to free your own souls and when you have done thus though wicked men be there you may there eat and drink and not be defiled by their presence for you cannot be said properly to eat 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 pice of bread you cannot have communion with him because he takes it no
what Gesture we should use Now that that hath been the Institution of Christ and hath a spiritual significancie in it is not indifferent for not only the eaâ—ing 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 deal of comfort and of one special benefit of this holy Sacrament whereas they might not receive it sitting when 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 kneel 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 himself 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 poor wretched wormes yet even such is my love unto you as you shall sit with me when I come to my Kingdom 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 poor unworthy creatures worthy to be among the dogs 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 Kingdom to sit with him and even to judge the twelve Tribes of Israel yea to judge the whol world for so saith the Scripture shall not the Saints judge the world now this hinders spiritual meditation and comfort that the Saints have therefore we are to look to the institution and follow it that 's the first thing in sitting 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 be 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 we find Christ in Matth. 26.27 he first blest the bread and then he blest the cup distinctly by its self saying This is my blood of the new Testament which is shed for many for the remission of sins and you shall observe that the text saith he drank it and said drink ye all of it so that this is not according to the institution for a Minister to go up and down 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 Minster Christ did but give it once he gave it to them all and said Drink ye all of this so it was done Quest But you will say Is it not better for 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 coÌ„munion that they have together as at a Table it were a stange thing that every bit of meat must be given to every one particularly no but the dishes must be set before them and they must take it themselves Indeed if they be children you cut every piece 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 deal of danger for to bring in mens devises for to cause more reverence we are to look to the Ordinance of Christ he gave it once and said drink ye all 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 minsters should give it in particular and not in generall to the Church for by this means Ministers might abundantly ease themselves of a great deal of charge and guilt for upon this ground it will appear that a Minister though as an eminent officer he is to look to his Congregation that they be fit yet the truth is it concerns 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 knows they are prophane and wicked it concerns the Minister to look that he doth not tell a lye but now when the Minister gives it generally to the Church Take eat and Take drink 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 general 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 himself 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 joyn 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 Drink and eat ye 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 me 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 Jesus Christ and to discern 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
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 sanctife 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 confess 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 â—â—irâ—â— 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 we 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 rational 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 do when we pray not to think to put off God with a meer 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 souls 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 our understandings but wills thoughts affections strength in prayer in 2 Chron. 20.3 it is said of Jehoshaphat that he set himselfe to seeke 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 there 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 the 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 than 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 go under it as a grievous burthen all their daies the chiefest burthen that is upon their spirits is their wandring in prayer 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 than ever yet I enjoyed and they would account this to be a greater mercy than 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 coming to God in prayer and to be delivered from that that hath so much hindred their Communion with God in prayer they would dispise and scorn the 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 find 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 help 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 vain 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 be and most abominable I confesse even those that are godly may sometimes have some blasphemous thoughts cast into them for the Devil is never more busie than at the time of prayer but they rather come from the Devill than from the stream and corruption of their own hearts which may be we may make out more cleerly 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 do close withal 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 woful guiltiness would have bin upon you had you spoken such vile and wicked things to men as sometimes 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 godliness would have endured 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 feared 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 evil 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 wee should have our thoughts and wills and affections our whol souls acting upon him in the duty of Prayer or else wee
In worshipping God we draw nigh to him Page 26 In what respects draw nigh to God in worship Page 27 The word of the Gospel nigh Page 211 See Grace Delight Adoption Neglect Severall sorts that neglect to santifie Gods Name in hearing the word Page 197 Nourishment The Lords Supper an Ordinance for Spirituall nourishment Page 233 Beleevers are nourished to eternall life Page 269 O Omniscient What we should learn that God is Omniscient Page 98 Opening Ground of opening the heart to God Page 98 The heart must be opened to hear the word Page 175 Opportunity The happiest opportunity to sanctifie Gods Name is in hearing his Word Page 200 Ordinance An Ordinance of God whâ—â— Page 1â—â— The word an Ordinance of Gâ—d to convey good to us Page 66 Men are not to be forced to congregations where any of Christs Ordinances are waâ—ting Page 237 The Lords Supper the grâ—â—t Ordinance appointed to â—et forth Christs sufferings Page 348 Own We must bring to God in his service that which is his own Page 86 P Parts How to know when men are acted by natural parts in Gods worship Page 87 Passion Passion hinders the right hearing of the word Page 179 Wicked men in passion rise against God Page 180 Peace-Offering Difference between Peace-Offerings and Burnt-Offerings Page 75 Person God accepts the person before he accepts the offering Page 69 Place The Lord is very terrible out of his holy places Page 18 God in his essentiall presence in every place Page 26 See Holy Plowing Powing of the fallow ground of he heart what Page 168 Ma may do somewhat toward the powing of their hearts Page 169 See Word Potent Familarity with God makes us potent with him Page 38 Prayer Prayer a great duty that needs preparation Page 45 Prayer required in preparation to duties Page 50 Vnregenerate men cannot sanctifie GODS Name in prayer Page 68 We should pray before we hear the word Page 171 Of sanctifying the Name of God in prayer Page 272 Prayer put for the whole worship of God Page 273 See Preparation Wandring Praise Gods worship must not be subjected to the praise of men Page 73 Preparation Preparation of the soul in the duties of Gods worship Page 42 Preparation and sanctification all one Page 43 Preparation to Gods worship why ibid Preparation 5 things wherein it consists Page 48 Preparation the excellency of it in severall things Page 52 Those that walk closely with God are in continuall preparation Page 56 Preparation a speciall duty of young beginners ibid Good men greived for want of preparation Page 58 Where there is sincerity duties should be done though there want preparation Page 59 Preparation required in hearing the word Page 165 Preparation to be made to prayer Page 273 See Prayer Great c. Prerogatiue Gods Prerogative appears most in his worship Page 11 No Prerogative can secure from Gods stroke Page 12 Presence Presence of God even in the godly terrible to wicked men Page 32 Presence of godly men comfortable Page 35 To set Gods presence before us in prayer Page 288 See Guilty Present When we worship God we tender a present to him Page 63 Sin committed long since to be looked on as present Page 94 Principle God looks more at the principle of the duty than at the duty Page 69 Good men look at the principle of the things they enjoy from God Page 70 Prize To prize those mercies we beg in prayer Page 275 Prayer to bee highly priz'd Page 286 Promise Every Ordinance of Christ hath a special promise Page 248 Publick Those that are in publick place have especially need of the fear of God Page 13 Pure We must lift up pure hands in prayer page 292 Q Questions Two qustions God will ask his worshippers Page 87 Quick God is quick in way of judgement with some Page 17 The word of God is quick in working Page 196 Quiet The best way to quiet the heart in affliction Page 25 R Ready What will make the heart ready for duty Page 54 Readinesse to hear the word wherein it consists Page 166 Reading Reading not to be preferr'd before hearing Page 167 Reprobation Not to sanctifie Gods Name in hearing the word a sign of Reprobation Page 202 Two fearfull signs of Reprobation Page 203 Resign In Gods worship we must resign all to God Page 90 Resolution We must hear the word with resolution to yeild to it Page 170 resolution against wandring thoughts in prayer Page 287 S Sabbath Sabbath see Strength Sacrament Sacrament the meaning of the word Page 225 Sacrament a part of Gods worship Page 226 We must sanctifie Gods Name in receiving the Sacrament Page 228 Vnworthy receiving the Sacrament severely threatned Page 229 How we sanctifie Gods Name in receiving the Sacrament Page 291 Whether Judas received the Sacrament of the Lords Supper Page 238 Safety Safety wherein it consists Page 38 Salt Salt of the Sacrifice what is signifieth Page 67 Sanctifie Sanctifie what it signifieth Page 5 Gods Name Sanctified two waies ibid Gods Name to be Sanctified when we draw nigh to him Page 42 How Gods Name is Sanctified in drawing nigh to him ibid How duties must be performed that Gods Name may be Sanctified Page 62 The heart must be Sanctified in regard of Gods greatness Page 67 Sanctification the parts of it ibid Sanctification of the heart double Page 68 Sanctifying of Gods Name the only way to fit us for mercies Page 105 Exhortation to Sanctifie Gods Name Page 113 Nothing Sanctified to them that do not Sanctifie God in his word Page 203 See Sacrament Satisfied Naturall Consciences is satisfied with a little duty Page 90 See Sin Schisme No Schisme to depart from a Church that hath not al Christs Ordinances Page 243 Schisme what ibid Difference between Schisme and Apostasie ibid Secret Men acted by naturall parts are not enlarged in secret Page 88 See The Sacrament so to be delivered as all may see what is done Page 262 Self Self not to be our end in our duties Page 74 Where self is the highest end God regards not the duties Page 75 Service Hearing the word is Divine Service Page 164 Shadow Shadow of Gods wing what Page 39 Shift Of those that shift off the word closely applyed Page 199 Silence Silence what Page 7 Sin The committing of one sin prepares for another Page 60 No salvation without satisfying for sin Page 108 The heart must be purged from sin to receive the Sacrament Page 249 Motives in the Sacrament to abhor sin Page 250 Sin the great evil of it Page 269 Singing Singing Psalmes in the time of the Sacrament unfit Page 265 Singing after the Sacrament requisite Page 266 Sitting Sitting at the Sacrament the fittest gesâ—ure Page 263 Soul The price of the salvation of a Soul Page 269 Spirit Spiritual We must be acted by the Spirit in our worship Page 87 God must be worshipped in Spirit Page 93 Spirituall things may be absolutely prayed for Page