Children and when you that are Parents meet with stubborn Children you should reflect Doth not God come righteously upon me And so you that we servants you are stout to your Masters why afterwards when you come to have Servants they will be so to you and perhaps you were unfaithful to your Governours afterwards when you come to have Servants it 's a thousand to one but they will be so to you Now you should strike your hand upon your heart and say It 's just with God that it should be so and that He should come upon me in my own kind Another Note is this They offered strange fire Let 's take heed all of us how we bring strange fire into Gods service Bring strange fire into Gods service What 's that I find divers Writers speaking upon this saith Ambrose Lusts and Covetousnesse are this strange fire That which I would have you consider of is this Above all strange fire take heed of the strange fire of Passion and Anger and especially in the Worship of God and at any time when you find your hearts heated and fired with Anger when you are about to Worship God remember this Scripture Nadab and Abihu were consum'd by God with fire from God for coming into Gods presence with strange fire Now O Lord how often have we come into thy presence with strange fire Perhaps your hearts have been burning hot with Passion when you have been coming into Gods presence You are to pray with fervency for so the Scripture saith we are indeed to be heat in Prayer by the Holy Ghost in our hearts but certainly not to come with the fire of Passion and Anger Lift up your hands without wrath and doubting If you have been Passionate and your hearts have been heat that way be sure you get your hearts cold before you go to Prayer And so when you come to hear the Word if your hearts have been heat with Passion be sure you get them cold before you come to heare the Word Receive with meekness the ingrafted Word that may save your souls And so when you come to the Lords Supper Take heed of coming with Wrath and Malice for then you come but to offer strange fire It 's a speciall Consideration for Ministers that come to Preach they should take heed of bringing strange fire into their Pulpits that is of venturing their own Passions That hath been ever a rule that I have been convinced of since I knew any thing of Preaching That that man that is appointed to reveal Gods Wrath had need to conceal his own wrath that 's certainly a rule for all preachers for the Lord sends His Preachers to make known His wrath against mens sins but now the more they make known His wrath the more they should conceal their own and so by that means when they come in the openest way to manifest Gods wrath the more their Preaching would be accepted Now it's true a carnal heart would be ready to think That when a Preacher speaks out of true zeal to God he will be ready to say That he hath aiming at himself Take heed of that I beleeve you have had but little occasion of such a temptation in this place But however this I know it is the duty of the Mini ers of God to be sure to bring nothing but the fire of the Spirit of God the fire that they have from the Altar their tongues being toucht with one of these coals and not that they should come with their own Passions to further the Righteousness of God no The wrath of man doth not accomplish the Righteousness of God There are some other particulars which being laid down we shall come to the Three main Points SERMON II. LEVITICUS 10.3 I will be Sanctified in them that come nigh me Stepney Nov 16. 1645. WEE began these words the last day and shewed the scope of them and opened the meaning of them and spake of divers Notes of Observation that we gathered from this story of Nadav and Abinu and of Gods dealing with them From the generall story of it there weâ—e many Points oâ— notable Observation that were drawn from thence He adde some few now and so come to the main Doctrinal Point in the Text. A further Note of Observation is this That many times even the dear Saints of God do meet with very sore and grievous afflictions in their Children That the most eminent Saints of God are not freed from very grievous afflictions even in their Children It was one of the forest afflictions that almost ever any Saint of God met withall in his Children this affliction of Aaron at this time That two of his Sons and as I told you the last day renowned men in Israel newly consecrated to the Office of Priesthood that the very first day they came to offer in their Office they were struck before all the people with fire from Heaven and were consumed Oh what a sad affliction was it to Aaron their Father when he saw his Sonnes in such a manner destroyed by God Himself Consider of this you that have Children and are ready to murmur and complaine of every little affliction that is upon you in respect of your Children If so be that your Children be but a little sick or there be any miscarriage of them you think it is a heavy hand of God But especially if God take away your Children by death then you mourn and wil not be comfortred Yea but though God have taken away your Children by death yea perhaps it may be by a violent death as being drowned c. yet they have not been strucken with fire from Heaven by God and they have not been of such publick use These here were renowned men and taken away in their very sin too your Children which have gone upon their lawfull imployments and God hath taken away their lives there is no such cause of murmuring here but when God takes away Children in their sins and in such a way as by fire from Heavenâ— thus God took away Aarons Children and he was as dear to God as you are And yet thus God deals with His Saints with Aaron in regard of his Children and with his Elder Children and with two of them together This Example may be enough to still and quiet the hearts of men and women that are afflicted in respect of any calamity that befals their Children You see what a hand of God is against the very Children of Aaron A further Note is this That Gods judgements we see sometimes though the effect of them be visible yet they come in an invisible way For you shal find if you reade on in this story That they were smote with fire from heaven but it did not appear what fire for it did not so much as consume their cloaths nor their bodies but went through al struck them dead and no body could tel how Gods judgements do come in a way that is
estate of those that do not Sanctifie God in his Word Page 200 1 They lose the choicest opportunity ibid 2 The Word will be a great aggravation of sin ibid 3 They that reject the Word reject Christ Page 201 4 It is an Argument of hardness of heart Page 202 5 It is a sad s gn of Reprobation ibid 6 To such there can be nothing sanctified Page 203 7 They are nigh to a curse ibid 8 It will turn to their damnation Page 205 9 It will not comfort them in afflictions Page 206 10 God will make his word good upon them Page 207 11 The word shall judge them ibid 12 God will blast them that sanctifie not his name in his word Page 208 Use 2 Exhortation to glorifie the Word of God Page 209 God will Sanctifie His Name in mercy upon those that sanctifie it in hearing the word Page 210 1 All the good in the world is theirs ibid 2 It is a certain evidence of their election Page 213 3 God will Sanctifie them by the word Page 214 4 They will be the glory of the Ministers at the day of Christ ibid 5 It will rejoyce them hereafter when God shall magnifie His word Page 215 SERMON XI Of Sanctifying the Name of God in Receiving the Sacrament Page 225 1 Receiving the Sacrament is a part of Gods Worship Page 226 2 Gods Name must be Sanctified in our Receiving the Sacrament Page 228 1 Because there are presented the greatest mysteries of salvation ibid 2 It is an Ordinance that Christ hath left out of His love ibid 3 It is the Sacrament of our Communion with Christ Page 229 4 The Covenant of Grace is sealed in it ibid 2 No duty is urged with more strength and severity ibid 3 Nothing striks more upon mens Consciences Page 230 How many are to Sanctifie Gods Name in the Sacrament Page 231 1 Those that receive it must be holy Page 232 1 Because it is the seal of the Covenant ibid 2 It is an Ordinance of spiritual 〈◊〉 Page 233 3 Because we are required to examine our selves ibid 4 It is a Sacrament of Communion with God and the Saints Page 234 2 It must be received in a holy Communion ibid Wicked men not to be admitted to this Communion Page 235 SERMON XII Addition to the former concerning holy Commuion Page 242 The qualifications in the soul to fit it for receiving the Lords Supper Page 244 1 Knowledge ibid 2 A broken heart Page 246 3 Actual purging the heart from sin Page 249 4 Hungring and thirsting after Jesus Christ Page 251 5 Exercise of faith Page 252 6 Exercise of Spirituall joy Page 255 7 Thankfulness ibid 8 Renewing of Covenant Page 257 9 Renewing of love towards God and our brethren Page 258 SERMON XIII We must keep to the institution in the Sacrament Page 261 1 For the gesture Page 262 2 Delivering it to all in generall and not into every particular mans hand Page 264 3 That the Communicants be all the while exercised in their thoughts about the death of Christ Page 265 Meditations in receiving the Sacrament Page 267 1 That the way of mans salvation it is through a Mediator ibid 2 This Mediator between God and man is true man ibid. 3 That his body was broken and his blood shed for us Page 268 4 It was the body and blood of that person that is God that reconciles us ibid. 5 To consider the dreadfulnesse of Gods justice ibid 6 The price of saving a Soul Page 269 7 The greatnesse of the evill of sin ibid. 8 The infinite love of God to mankinde ibid. 9 That beleevers shall be nourished to eternall life ibid. 10 To meditate upon the Covenant of grace to beleevers Page 270 Holy dispositions to be actuated in receiving the Sacrament Page 271 Of Sanctifying the name of God in Prayer Page 272 What preparation we are to make to Prayer Page 274 1 Concerning the matter of Prayer Page 276 2 Concerning the manner of Prayer Page 280 Concerning wandring thoughts in Prayer Page 281 SERMON XIV A further enlargement concerning wandring thoughts in Prayer Page 283 5 Rules to helpe against wandring thoughts Page 286 1 Set a high price upon the duties of Prayer ibid. 2 To renew resolutions against wandring thoughts Page 287 3 To set the presence of God before us Page 288 4 To account all wandring thoughts evill ibid. 5 To blesse God if at any time he did help us against them Page 289 3 For sanctifying Gods name in Prayer there must be the breathings of the spirit Page 289 4 There must be pure hearts and hands Page 292 5. Wee must call upon God in truth ibid. What it is to call upon God in truth ibid. 6 Wee must pray in faith Page 293 7 In the spirit of adoption Page 294 8 Wee must pray with constancy Page 295 9 We must pray in humility ib. 10 We must tender up al our prayers in the name of Christ Page 296 Conclusion of all Page 297 FINIS THREE TREATISES OF Mr. Ieremiah Burroughs VIZ. 1. The rare Iewel of Christian Contentment Wherein is shewed 1. What it is 2. The holy Art or Mystery of it 3. Several Lessons that Christ teacheth to work the Heart to Contentment 4. The excellencies of it 5. The evils of Murmuring 6. The aggravations of that sin II. Gospel-Worship Wherein is shewed 1. The right maner of Sanctifying the Name of God in general and particularly in these three great Ordinances 1. Hearing the Word 2. Receiving the Lords-Supper 3. Prayer III. Gospel-Conversation Wherein is shewed 1. That the Conversation of Believers must be above what could be by the light of Nature 2. Beyond those that lived under the Law Suitable to what Truths the Gospel holds forth Published by Thomas Goodwin William Greenhill Sydrach Simpson Philip Nye William Bridge John Yates William Adderly London Printed for Peter Cole at the Printing-Press in Cornhil neer the Royal Exchange and Richard Westbrook 1648. Gospel-worship OR The right manner of drawing nigh to God in general And particularly in these three great Ordinances Viz. 1 Hearing of the Word 2 Receiving the Lords Supper 3 Prayer LEVITICUS 10.3 Then Moses said unto Aaron This is it that the Lord spake saying I will be Sanctified in them that come nigh me and before all the People I will be glorified And Aaron held his peace THESE words are the speech of Moses to Aaron his Brother endeavouring to quiet and comfort his heart which was no question exceedingly troubled upon that great and sore affliction that was upon him in the strange death of his two sons Nadab Abihu the story is this After Aarons sons were consecrated to the Priestly Office they coming to attend this their Office the very first day after their consecration to offer Incense unto God they ventured to offer Incense with strange fire with other fire than God had appointed Upon that the fire of Gods wrath broke out upon them
and slew them both presently in the very Sanctuary before all the people for it was a solemn time being the beginning of the solemn Consecration of the Priesthood Upon this the spirit of Aaron could not but be exceedingly troubled to see his two Sons thus struck Now Moses comes to him and saith This is that which the Lord spake I will be Sanctified in them â—â—at draw nigh me and before all the people I will be glorified And upon this Aaron held his peace We reade that once fire came down from Heaven in a way of Mercy to consume the Sacrifices but now fire comes down from heaven in a way of Judgment to consume the Sacrificers even Nadab and Abihu they were Aarons sons the sons of a godly man the son of the High-Priest they were his eldest sons for Aaron had other sons besides Nadab and Abihu Eleazer and Ithamar but these were his two eldest sons they were two young men they were struck in the very prime of their age they were two that were newly consecrated in the Priests office for so you find it in the 9. Chap. And they were two men of renown in the country and before all the people of Israel two men that God had much honored heretofore as you shall find in the 24 Chap. of Exod and the beginning this Nadab and Abihu were men of great repute and great renown that God did much honor in former times for when God called Moses and Aaron with the Elders to come up to him He singles out Nadab and Abihu amongst the rest and names them And he said unto Moses Come up unto the Lord thou and Aaron Nadab and Abihu and 70. of the Elders of Israel Moses and Aaron Nadab and Abihu are only named and then 70. of the Elders in general but Moses Aaron Nadab and Abihu as if these were the four eminent men of renown among all the people of Israel he names none of the 70. Elders but these two besides Moses and Aaron therefore these two that were consumed by strange fire were renowned men and newly consecrated into their Office What was their sin Their sin it was offering of strange fire so the Text saith that they offered strange fire which God commanded them not in the beginning of the Chapter But had God ever forbidden it Where do we find that ever God had forbidden them to offer strange Fire or appointed that they should oner only one kind of fire There is no Text of Scripture that you can find from the beginning of Genesis to this place where God hath said in terminis in so many words expresly You shall offer no fire but one kind of fire And yet here they are consumed by fire from God for offering strange fire I find in the 30. of Exod. ver 9. that there they were forbidden offering strange Incense but I do not find that they were forbidden offering strange fire In Levit. 6.13 and divers verses in that Chapter we find that God had appointed that they should keep constantly the fire on the Altar burning and never to let it go out Now that was it seems Gods intention that therefore they should make use of that fire and that fire only God would have them to pick out his meaning God sent fire down from heaven upon the Altar so in the latter end of the 9. Chap. God sent down fire from heaven gave them a charge to keep that fire on the Altar constantly and never to let it go out so that it seems God would have them pick out his meaning that because he had sent down fire from heaven upon the Altar and gave them power to keep that constantly God would have them therfore to understand that what Incense or Sacrifice he would have the use of fire in it should be only that fire and no other though God did never say to them directly in these words You shall make use of this fire and no other but God would have them to understand this That 's their sin therefore in offering of strange fire Now fire comes from the Lord and doth consume them Some think this fire came from the Altar but surely it could not be any ordinary fire that did consume Nadab and Abihu at this time for you shall find in the next ver to my text That the bodies of Nadab and Abihu were not consumed by the fire no not their cloathes they were kil'd by the fire and yet their cloathes were whol therefore it was not an ordinary fire it was some Coelestial fire struck into them to slay them for so saith the text in the 4th ver Come neer carry away your brethren from before the Sanctuary out of the Camp and so they went and carried them in their coats out of the Camp so that their cloathes and bodies were not consumed only they were kil'd by the fire they were struck with a sudden death and that in the presence of the Lord such a death as God had never threatned in the Word before God had never threatned the Priests and said If you Offer strange fire you shall be consumed by fire but yet God smites them with death by fire they had not time to seek God no not so much as we use to say as to say Lord have mercy upon me they had no time to promise amendment at all now upon this heavy judgment the heart of Aaron could not possibly but be very much troubled yea and the spirit of Moses too for Moses was their unkle and Aaron their father they could not but be exceedingly much greived but Moses being the brother of Aaron seeing his spirit no question exceedingly troubled being under such a sad affliction and that such a Godly man even as Aaron was should have such a sad judgment befal his Children Moses comes and speaks comfortably to him and labors to support his spirit and how doth he do it He comes not as ordinarily you use to visit your brethren Oh! you must be content with this no but he comes and applyes the Word of God and shews how God must be Sanctified and by that he comes to quiet the heart of his brother Aaron This is that which the Lord hath spoke saith Moses He seeks to stay the heart of his Brother with that which God spake But where do we find that God spake this It 's hard to find in any Scripture these very words in terminis before this time and therefore Augustin thinks it was only the word God spake but not written and so they had it from hand to hand by tradition as many other things as the Prophecie of Enoch that the Apostle Jude speaks of you do not find it written in the Book of God and yet the Apostle speaks of it so that indeed it was from hand to hand yea and we find in the new Testament when Paul speaks of a thing that Christ should say how that our Lord saith It is a more blessed thing
before this Holy God We had need take heed how we appear in his presence and Worship him according to the way that He himself would be Worshipped As if Moses should say This Honor that God hath by this means in the hearts of his people it is that that you should account a greater good then the Lives of your Children whatever they are This is the Scope of Moses speech to Aaron Now upon this the Text faith Aaron held his peace He was silenced It may be before He was expressing himself in greif and sorrow'd exceeding much in words but now he was quiet and had nothing to say he did by his silence acknowledge his Children were deer to him but it 's fit that God should be glorified what ever becomes of his Children and therefore Aaron holds his peace But the word that is here translated Holds his peace It hath more in it then meer silence for the Hebrews have another word to signifie meer silence of speech but this signifies a staying of the heart that it doth not further proceed in any trouble of spirit a silence in the very heart and staying of it a staying of the motions of the heart I find the same word to be used in Scripture when Joshua said to the Sun stand still stay thy self on Gibeon Jos 10.12 It 's the same word that is here translated and Aaron held his peace that is he was stayed from further vexing or troubling of himself or being disquieted Whereas his heart was in a strong violent motion Now Moses speech did stop him and gave a stop to his heart to make it stand still in a wonderful manner As the Sun when Joshua spake to it to stand still As if the Lord should have spoken to his â—eart Aaron thy heart is in a mighty strong motion but consider that I must be Sanctified in those that draw nigh me and let all those motions of thy heart be stopt and quiet Thus now you see the meaning of the Scripture and the scope of it Now in this Scripture you have these Three special and notable Points 1 That in worshiping of God there is a drawing nigh unto Him 2 That when we do draw nigh to God we should take heed to our selves that we Sanctifie Gods Name 3 If we do not Sanctifie Gods Name in our drawings nigh to Him then certainly God will Sanctifie his own Name upon us These are the three Points that I intend to handle And especially the second to handle largly among you I confess upon another occasion in one Sermon I have spoke out of these words but now I intend not only in general to shew you how you should sanctify Gods Name in Worship but likewise in the particular Acts of Worship As Sanctifying his Name in Prayer in Receiving the Sacrament in Hearing the Word in the severall cheif parts of the Worship of God how his Name should be Sanctified For in al these you do draw nigh to God And for that end I have pitcht my thoughes upon this Scripture But before I come to these three great Points that are the principal Points in the words read unto you I shal take up divers other notes of observation that lie up and down as it were scattered that are of great use and will help us further to make use of this Scriture in the other points that I shall come to afterwards and handle more largely The first Note is this That in Gods Worship there must be nothing tendered up to God but what he hath commanded whatsoever we meddle with in the Worship of God it must be what we have a Warrant for out of the Word of God For this speech of Moses is upon occasion of the Judgment of God upon Aarons Sons for offering strange fire They offered fire that God had not commanded Hence I say that all things in Gods worship must have a warrant out of Gods word must be commanded It 's not enough that it is not forbidden I beseech you observe it it is not enough that a thing is not forbidden and what hurt is there in it But it must be commanded I confess in matters that are Civil and natural there this may be enough If it be but according to the rules of prudence and not forbidden in the word we may make use of this in Civil and natural things But now when we come to matters of Religion and the Worship of God we must either have a command or somewhat out of Gods Word by some Consequence drawn from some Command wherein God manifests his will either a direct command or by comparing one thing with another or drawing consequences plainly from the Words We must have a warrant for the Worship of God One would have thought that these Priests offering Incense to the true God what hurt was there in taking other Fire But there was no Command for it and therefore it was not accepted It 's true there are some things in the Worship of God that are Natural and Civil helps and there we need not have any Command As for instance when we come to Worship God the Congregation meets they must have a convenient place to keep the Air and weather from them now this is but a natural help and so far as I Use the place of worship as a natural help I need have no Command But if I will put any thing in a Place beyond what it hath in it's own nature There I must look for a Command For if I account one place more Holy than another or to think that God should accept of worship in one place rather than in another This is to raise it above what it is in it's own Nature So that when any Creature is raised in a Religious way above what it hath in it by Nature if I have not Scripture to warrant me I am therein Superstitious It 's a very useful rule for to help you If any Creature that you make any use of in away of Religion beyond what it hath in its own Nature if you have not some warrant from the Word of God whatsoever specious shew there may be in it it is Superstition As now for the place there was a place that was Holy but then it had an Institution from God And so for garments to use those that are decent the light of reason is enough but if I wil put any thing upon them beyond what there is in them in their own nature as heretofore in a Surplis what Had that any more decency in it's owne nature but only mans Institution Now when man shall put a Religious respect upon a thing by vertue of his own Institution when he hath not a warrant from God Here 's Superstition we must al be willing worshippers but no Wil-worshippers We must come freely to Worship God but we must not Worship God according to our own wils and therefore what ever we do in the Worship of God if we have
that I think it not so convenient in Pulpits to meddle with such things as those are Those things I say which are suitable to mens own ends and waies them they will close withal but other things that do cross the flesh that are most opposite to loosness and would bring men most under the government of Christ those things men stand out against and they must have cleer and express words express and cleer warrant out of the word in so many terms or otherwise by no means they will not so much as yeild to it That 's a point that if God would but settle it upon our hearts might be of very great use A gracious heart will see the truth through a very little crevis But it is marvelous to consider what a do there is to convince a man before he is humbled of some part of Gods will and how easie it is to convince a man after he is humbled The Eighth Note is this That sinners may meet with some judgments of God that were never threatned in his Word God did never threaten before hand and say Whosoever offers strange fire I will consume them with fire from heaven But they meet with a judgment that was not theatned Consider of this it may be when we come and speak out of the Word and shew you plainly how God doth threaten such and such sins you are afraid then but know if thou venturest upon waies of sin thou mayest meet with dreadful judgments executed that never yet were threatned Besides all those judgments that are threatned in the Book of God thou mayest meet with judgments unheard of unexpected As God hath Mercies beyond what he hath expresly revealed in his Word for never was it heard since the beginning of the world what God hath laid up for them that love him So God hath judgments beyond what is in his Word Sometimes when the Ministers of God do open the threatnings that are in Gods Word you think that they are terrible But know that God in the treasury of his iudgments hath more dreadful things than yet ever hath bin revealed in his Word and therefore learn to tremble not only at what is revealed in Gods Word against thy sin but tremble at what there is in that infinit Justice Power and Wisdom of God to find out and execute upon sinners for thou that art a sinner and especially if thou beest a bold and presumptuous sinner thou mayest I say expect to meet with whatsoever evil an infinite wisdom is able to devise and that an infinite power is able to bring upon thee that thou art capable of Thou committest such and such a sin perhaps thou doest not know of any particular judgment that is threatned against it but think thus I that do provoke God by my sins what may I look for 'T is more than I know to the contrary but that whatsoever the infinite wisdom of God is able to find out and what misery so ever I am capable of that the Lord may bring upon me Consider of this and take heed of sin The Ninth Observation is this That God is very quick with some in the waies of his judgments It may be he may spare others for a long time but concerning thee he may say Thou shalt not offend twice If thou wilt venture the first act God may strike thee with death he did so here wi h Nadab and Abihu for they were but newly consecrated so I find it by Interpreters That they were to be in consecration for seven daies and this was the first day that they came to their place and in the very first act that they did God did smite them Let us tremble the Lord is quick towards some he is patient towards others but do not thou presume because he is patient to others he may take thee in the very first act of thy sin and be quick with thee The Tenth Note is this That the holiness of a duty will never bear a man out in the miscarriages of a duty This was a holy duty they were the true Priests of God they came to offer incense to the true God It was right incense that they offered there was but this one miscarriage They had not the same fire that God would have now this miscarriage God comes upon them for and all the good there was in the Duty it would not bear them out Consider of this you that performe many holy duties take heed of giving way to your selves in any miscarriage for do not think that because your duties are very good and holy that by doing therof you may venture upon mixture take heed of mixing any evil any miscarriage in a holy thing though you haue performed a thousand holy duties yet it will not bear you out in the miscarriage of them The Eleventh Note is this That the Lord is very terrible out of his holy plcaes The Note is the same that you have in Psal 68.35 The Lord is terrible out of his holy places When we have to deal with God who can stand before this holy God Our God is a consuming fire The Lord manifests himself here most dreadfully to strike with fire these two Priests as in Ezek. 9.6 Begin at my Sanctuary saith God God is terrible terrible towards those that shall dare to approach unto him and yet are wicked or ungodly in their approaching he is terrible to those that are neer unto him God would have us all to tremble at his presence In the Twelfth place Gods judgments are often very suitable to mens sins Here they sinned by fire and they are consumed by fire They offended by strange fire and God strikes them by a strange fire The judgments of God are very suitable to the sins of men oftentimes As here by fire so another time we find it by water Pharaoh he sins by drowning the Infants of the people of Israel in the waters and God drowns him in the Sea If you will be drowning by water you shall have water enough saith God And so here if you will be medling with strange fire you shall have strange fire saith God God doth many times proportion judgments to sinners that his righteousness might the more appear those very creatures in which we sin many times God makes them or others of the same kind to be the executioners of his wrath So it was with the Jews they would sell Christ for 30. pieces of silver and they were sold 30. of them for a penny afterwards And so the story of Adoni-bezek in the first of Judges that was so cruel in such a way to cut off Thumbs and Toes of Kings even so he was served in the like kind and it 's ordinary for men that are of cruel fiery spirits to meet with cruel fiery spirits too And I would apply it in this particular You that are stout Children to your Parents if God lets you live you many times meet with the very same in your
God through Jesus Christ in the tendering up of our Worship to him We may make use of an institution that God hath appointed but we do not tender up our Worship to God through that creature but in the use of that creature we do come to God and our souls are to tender up that respect we owe to God immediatly Therefore in Levit. 21.21 it is said of the Priests in their Sacrifices when they were to come to Worship God No man that hath a blemish of the seed of Aaron the Priest shall come nigh to offer the offerings of the Lord made by fire So that when any come to offer any offerings of the Lord made by fire it appears he came nigh to God he came to bring a present to God therefore he comes nigh So when we come to offer our spiritual Sacrifices unto God we come nigh to God to offer it 's the offering of a Sacrifice to God And that 's the first thing because the creature comes to bring a present to God therefore he is said to draw nigh And Secondly the Soul is said to draw nigh to God in holy duties because it doth present it's self before God in those waies through which God doth use to communicate his choice precious most excellent and glorious mercies to his people I say when we come to Worship God we come to set our selves before God in those waies that God doth use to communicate the choice most excellent and glorious rich mercies that he hath to communicate to his creature When we have to deal with creatures as meat and drink and our outward businesses we have to do with God in them but when we come to worship God we come to present our selves before him in those things that he doth use to let out himself through in a more special and glorious manner to the souls of his people What 's the reason why heaven is said to be the presence of God and why those that are in heaven are said to live with God There they behold the face of God and are before him in a special manner therefore when Christ teacheth us to pray he teacheth us to look up to heaven and to say Our Father which art in heaven c. Now certainly the essential presence of God is on earth as truly and really as in heaven and God is not so as to have one part in one place and another in another but All God is in every place but the reason why God is said to be in heaven it is because the Lord makes known himself there in a more glorious manner than in any other place and therefore heaven is the presence of God in a more special way Now then if the communication of God unto a creature be enough to make the presence of God more special if this be enough to make a creature to live with God and to be before his face because they are there where God doth most communicate himself then certainly when we come to Worship God we come to be neer God and be with God because the duties of his Worship are those means that the Lord hath appointed for the letting out of himself in the glory of his goodness and mercy to his people You may expect other manner of communication of Gods goodness through the duties of his Worship than in any other way And that 's the Second respect wherein you may be said to draw nigh to God in holy duties Thirdly You may be said to draw nigh to God because then we should and if we Worship God as we ought we do act our faith and humility and all the graces of the Spirit We do act them as it were upon God when we come to Worship him That 's required in every duty of Worship that you should stir up the faculties of your souls and all the graces of the Spirit of God and you should act them upon God when you are Worshipping of him 'T is not enough to come with grace when you come to Worship God but there must be an acting of that grace upon God And so we find in Scripture that the acting of grace upon God it is a drawing neer to him therefore in Isa 29.13 the Lord complains there This people draws neer to me with their lips but their hearts are far from me as if God should say Indeed they come and speak to me and therefore they think they draw nigh to me but I expect that their hearts should be acting upon me that 's the meaning And in Zeph 3.2 God complains there of his people that they did not draw neer to him as they should And it appears plainly it was from hence that their graces did not act so upon God as they ought She obeyed not the voice she received not correction she trusted not in the Lord she drew not neer to her God So that acting faith upon God is a drawing nigh to God and so acting any grace upon God is a drawing nigh to God Now when is there a time for the acting of our graces upon God so as when we come to worship God And therefore in Isa 64.7 the Lord complains there That no man did stir up himself to take hold on him When we come to Worship God we should stir up our selves to take hold of God And thus you see in what respects the Soul may be said to draw nigh to God when it comes to worship him Now for the Application of this point and it is in divers particulars The First is this Hence learn what you do when you come to worship God and consider of it every time you come to performe any act of Worship Truly this one thing would be of marveilous use and it would help forward to the next Point of Sanctifying of Gods Name This you are all convinced of That it is your duty to Worship God when you pray you come to Worship God when you come to hear his Word you come to Worship him and when you receive the Sacrament you Worship him Now if I should come from one end of the Congregation to the other and ask every one of you this Question It is your duty to Worship God is it not Yes that you will all be ready to answer And what do you do when you Worship God I fear that this Second Question would gravil many You will say We must pray to God and serve him and hear his Word and go to the Communion yea but what do your Souls do in this Work of Worshipping of God This should be the answer and so you should think with your selves and charge this upon your own hearts I am now going to Worship God either in Prayer Word or Sacraments I am now going to tender up that homage that is due from a creature to the infinite Creator so that I must so pray as I must manifest that high respect that I owe to God as my Creator but that I shall
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
in receiving the Lords Supper Page 255 Christ's Body broken for us Page 268 C Children Gods Saints may meet with afflictions in their Children Page 20 Ground of contentment in afflictions upon our Children Page 21 Church Church what it signifieth Page 235 Church defiled by wicked men uncast out Page 236 Civil see Worship Christ All worship must be tendered in the Name of Christ Page 91 All must be tendered in Christ because of Gods Justice Page 101 They that reject the Word reject Christ Page 201 All our prayers must be tendered in the Name of Christ Page 296 Command Nothing must be tendered to God in worship but what he hath Commanded Page 8 No expresse Command for many things in the New-Testament Page 15 Comfort see Word Communion Communion with God not increased by duties done with naturall conscience Page 88 The Sacrament the Ordinance of our Communion with Christ Page 229 The Sacrament must be received in a holy Communion Page 234 How far the presence of wicked men hinder this Communion Page 235 No close Church Communion with wicked men Page 240 More Communion with Christ in the Sacrament than in the Word Page 251 Confession Ground of Confession to God Page 98 Conscience Sinners against conscience need great preparation to duties Page 57 Duties acted by natural Conscience Page 88 Naturall Conscience limits it self in duties Page 89 Trouble of Conscience should make men meekly hear the Word Page 180 Consciences of wicked men troubled about the Sacrament Page 230 Constant Men acted by naturall parts are not constant in duties Page 88 There must be constancie in our prayers Page 295 Contrary The Word will be made good on the contrary to those that abuse it Page 205 Conversion Conversion not wrought by the Sacrament Page 232 Covenant In the Sacrament we make a solemn Covenant Page 226 Covenant of grace sealed in the Sacrament Page 229 Those that receive the Sacrament must be in the Covenant of Grace Page 232 Condition of that Covenant ibid. Renewing of Covenant in the Sacrament Page 257 Crucified Christ Crucified in the Sacrament Page 248 Curse They that neglect the Word are nigh to a curse Page 203 Cursing of others sinful Page 278 How far we may curse the enemies of the Church Page 280 D Danger see Dignity Dark see Mind Dead Death Fear of death taken away how Page 38 We must not bring dead services and hearts to the living God Page 97 Consciences of carnall men opened upon their death-bed Page 118 Death of Christ to be meditated on in the Sacrament Page 165 Dear see Glory Delight God delights in our drawing nigh to him Page 37 Depart To neglect GODS Worship is to depart from Him Page 33 Dependance We should continually be sensible of our dependance on God Page 274 Desire We must hear the Word with a desire after it Page 170 Devil Devil gratified by omission of duties Page 59 Vnseasonable motions though materially good come from the Devil Page 82 Wandering thoughts in prayer suggested by the Devil Page 286 Difficulty Naturall parts in performance of duties will not carry thorow difficulties Page 87 Not to be discouraged in difficulties considering Gods power Page 97 The work of Religion difficult Page 109 Dignity see Prerogative The more dignity the more danger Page 12 Dishonour It were a dishouour to God to accept the services of wicked men Page 116 Disposition Inward disposition in Prayer Page 292 Divine see Service Doubt The time of receiving the Sacrament no time for doubting Page 254 We must pray without doubting Page 293 Duty The holinesse of a duty will not bear men out in their miscarriage in it Page 17 Omission of duty will not fit for duty Page 58. 113 The doing of one duty prepares for another Page 60 Duties not to be rested on Page 103. 107. 115 To be humbled for our best duties Page 111 All duties of carnall worshippers lost Page 112 Sin of Hypocrites aggravated by holy duties ibid E Easie Preparation makes duties easie Page 52 Election Evidence of election Page 213 End see Extremity Our ends must be high in the worship of God Page 72 Base ends of men in Gods worship ibid To have right ends a part of wisdom Page 99 It is the nature of God to will himself the last end Page 104 Engagement Engagements of prayer to be performed Page 293 Envie see Mean Eternity Eternity of God how to be considered in our worship Page 94 Excellency Thoughts of our own excellency to be cast off in our worship Page 85 Exemplary Exemplary judgements should make us look into the Word how God makes it good Page 23 Extremity Men that regard duties only in extremitie make themselves their end Page 77 Examination Examination required in partaking of the Sacrament Page 233 Eye Faith as an eye to see Christ in the Sacrament Page 252 F Faith Faithfulness Faithfulnesse of God what it should teach us Page 102 Faith must be mixed in hearing the Word Page 177 Faith exercised in receiving the Sacrament Page 252 Faith how to act it in the Sacrament Page 271 We must pray in Faith Page 293 Faculties All the Faculties of the Soule to be given up in Prayer Page 281 Familiarity see Potent Drawing nigh to God breeds familiarity Page 37 Benefit of familiarity with God Page 38 Falling away Falling away the ground of it Page 34 Fear see Publick What fear we must have in Gods worship Page 78 In fear naturall Conscience puts on to duty Page 89 Fervency Fervency required in prayer Page 295 Fire Fire from Heaven Two fold Page 2 Fire that slew Aarons Sons what Page 3 Strange fire what Page 19 Folly To be ashamed of our folly when wee come to GOD. Page 99 Follow The Soul is to follow after God as a God Page 65 Free see Grace Friend see Word Friends who are the best Page 25 G Gesture Gesture in the Sacrament not meerly indifferent Page 262 Guilty see Blood Guilty Consciences flee the worship of God why Page 31 Guilt to be removed when we come to pray Page 274 God Duties must be performed to God as a God Page 62 When duties are offered to God as a God Page 63 The Word to be heard as the Word of God Page 166 We are reconciled by the blood of that person that is God Page 268 Good Good heart what Page 187 The word will be made good on the abusers of it Page 207 We are to pray for our own good Page 277 Gospel Gospel the tenour of it Page 257 Glory Glory of God dear to him Page 7 Glory of God dearer to him than the lives of men Page 22 Glory of God is the lustre of all his Attributes together Page 102 The active Glory of God is the especiall honor he hath Page 105 Glory of God in his Word the greatest Page 182 Why God will be glorified in them that hear the Word Page 209 Those that will obey the Word will be the