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
others taking the bread and wine all that while you should be thinking of the death of Christ and discerning the Lords body and consider what these outward elements do signifie and that they do seale the great benefit of the Covenant of grace therefore it is not according to the institution to be singing of Psalmes in the mean time while the Sacrament is receiving and so to have your thoughts about other things singing of Psalmes in its due time is a good thing but for you to do it at that time when as the death of Christ is presented before you and Christ cals you to look upon his body and to think upon what he hath done and suffered this is no seasonable time of singing and if you reade the institution you shall find that Christ after all was done the text saith they sung an hymne so that according to the institution it is after the action is done of eating and drinking then for the Church to joyne together and sing a Psalme in the praise of God and then they must mind all the same thing togeâ—her for that 's the thing to be done in the Sacrament that look what one doth all must mind together for when one part sings and the other are waiting for the bread and wine this is not sutable to the holy Table-action and that Communion that God requires of us though the things in themselves are both good that are doing yet when we are about this holy Ordinance being it is an Ordinance for Communion all are to be doing the same thing at the same time and so when all have done eating and drinking then for all to joyne together in singing to the praise of God Now it may be this at first seems strange to many yet certainly observe this do but keep to the institution in the Sacrament though you may think it a more mean way yet you will find a greater beauty in this Ordinance than ever you found in all your lives for the more we keep to Christs institution and mingle nothing of our owne the more glory and beauty and excellencie doth appear in the Ordinances of Jesus Christ but when any man shall mix any of his owne inventions though he may do it to a good end and think to adde to and put a greater lustre upon the Sacrament the truth is that which he thinks to be a greater lustre reverence or honor put upon it it doth rather take off the lustre and glory of the Sacrament then are the institutions of Christ glorious when there is no mixture among them thus we should sanctifie the Name of God in receiving this holy Sacrament you have had divers things propounded to you whereby you may come to know and castly to see that there hath been a great deale of dishonour done to this Sacrament and the beauty and glory of it hath been darkened and the sweet that the Saints might otherwise have received in partaking hath been exceedingly hindred There is but one thing more that I shall propound to you and that is the several meditations that we should meditate on in receiving of the Sacrament the most concerning meditations are suggested in the holy Communion that are in any thing whatsoever more concerning more efficacious more various meditations we have suggested here than in any thing and it is a great sign that men and women do not discern the Lords body if so be their meditations be barren at that time I will therefore suggest some nine or ten meditations that that Ordinance of God may hold out very plainly and familiarly to every Communicant for the busying of their thoughts all the time that action is a doing Meditation 1. As first that the way of mans salvation it was by a Mediator it is not only by Gods mercy Gods saying that he is offended by sin but he will be content to passe it by no but it is through a Mediator now this meditation is suggested thus when I see the bread and wine if I discern what that signifies it will hold forth this to me that the way of mans salvation it is not meerly from hence that God saith well I will pardon them and no more but there is required a great work of God to make an Atonement between sinners and himself this Sacrrment doth hold forth thus much unto us wherefore else have we bread and wine but to signifie that the way of our reconciliation it must be through a Mediator Med. 2. The second Meditation is this That this Mediator that stands between God and us is verily and truly man he hath taken our nature upon him the bread that puts us in mind of the body of Christ and the wine of his blood and therefore we are to meditate of the humane nature of Jesus Christ and this is a meditation that hath abundance that might spring out of it what hath the Son of God taken our nature upon him hath he body and blood and humane nature upon him Oh how hath God honoured humane nature then let me not abuse my body to lust to wickednesse seeing that Jesus Christ hath taken the body of man upon him humane nature upon him let me honour humane nature that is so neerly united to the Divine nature that 's the second Meditation Meditation 3. Here 's presented unto us what this Mediator hath done for the reconciling of us unto God that his body was broken he hath subjected himself to the breaking of his body and to the powring forth of his blood for the reconciling of us it is not meerly as before that God saith I 'le pardon them but Christ undertaking to make peace between his Father and us it cost him the breaking of his body and the powring forth of his blood this is a useful Meditation Oh what should we be willing to suffer for Jesus Christ in our bodies even to resist unto blood seeing Christ hath been content to have his precious body broken and his blood shed for us Meditation 4. Again a fourth Meditation is this That here we come to see we have occasion of meditating of that Scripture saith that we are by the blood of God saved it is the blood of God they crucified the Lord of glory that 's the Scripture phrase we should consider when we see the Wine powred out and so put in mind of blood whose blood and whose body is this It is no other but the body and blood of him that was truly God the second Person in Trinity This is the great Mystery of the Gospel and this is very needful for us to be thinking of when we see the body broken and the blood powred out What will the breaking of the body and shedding of the blood of a meere creature be sufficient to make peace between God and Man surely noâ— therefore you must meditate whose body this is and whose blood this is it is the body and blood of him that was God It 's true God
word that I did reverence that I did obey that I did love that I made to be the joy of my heart this Word the Lord now doth magnifie and make to be honorable This will be comfortable to thy soul The Eleventh SERMON LEVITICUS 10.3 I will be Sanctified in them that come nigh me THE last day we finished the Point of Sanctification of the Name of God in the hearing of His Word and now we will proceed to the Sanctification of the Name of God in Receiving the Sacrament that 's the next duty of Worship Now first for the word Sacrament I confese we have not that word in all the Scripture as neither have we the word Trinity and divers other words that Ministers make use of to set forth the Mysteries of Religion by but yet it is useful to consider the meaning why ministers in the Church have given this name unto those signs and seals that the Church receives Sacrament is to hallow a thing or to dedicate because in the Sacraments there are outward things that ere made holy for holy and spiritual ends Secondly We our selves do as it were hallow or dedicate our selves unto God in the use of these Ordinances that 's one reason from whence it hath the name Or otherwise as some will have it Sacramentum because it is to be received Sacramente with a holy mind and therefore cal'd the Sacrament The Churches have used it a long time in Tertullians time which was above fourteen hundred years agoe he was the first that we find used this word and most that would open the word unto us say that especially it was taken from the practise of Souldiers who when they came and listed themselves bound themselves in a solemn oath to be faithful to their Captain and to the Cause that they did undertake and the oath they were wont to call Sacramentum A Sacrament Now in regard that Christians when they come to this Ordinance they come to seale a Covenant with God and though they do not formally and explicitely take an oath yet they bind themselves in a holy Covenant which hath the strength even of an oath in it For a solemn Promise to the high God hath the strength of an oath in it and from thence they were cal'd by these names Sacraments but that for the word that you may understand it But the word the Scripture useth to set out this Sacrament by that now I am speaking of is the Communion of the body and blood of Christ so you have it in 1 Cor. 10.6 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 I say we are now treating about this point how we are to Sanctifie the Name of God in that which the Scripture cals the Communion of the body and blood of Christ And now for the opening of that First We must know that this is a part of the Worship of God and we draw nigh to God in this or otherwise it will not come up to our point And then we shall shew that God is to be Sanctified in this duty of worship And then thirdly how First We doe in this draw nigh to God We worship God For when we are comming to receive these holy Signes and Seals we come to present our selves before God and we have to deal with God himselfe in a service that he himselfe requires of us in a Holy in a Divine Service we come to present our selves to God for blessing for Communication of some higher good unto us then possibly those Creatures that we have to deal with are able of themselves to covey to us we come for a higher good than to tast a piece of bread or to drink a draught of wine we come I say to present our selves to God that we might have Communion with him and that we might have the blessing of the Covenant of grace conveyed unto us through these things now certainly this is a drawing nigh to God for to present our selves for the Conveyance of the blessing of the Covenant of grace through these Creatures yea that we might have Communion with God himself in them this is drawing nigh to him when we come to his Table therefore we draw nigh to God had not God instituted and appointed these Creatures Bread and Wine and the actions about them to be the means of Conveyance of blessing unto as it had been Will-worship for us to have expected any further presence of God in such Creatures than there is in the nature of them It is true God is present with every Creature when we eat and drink at our Tables God is present there but we cannot be said to draw nigh to God and worship God there for we there look for no further presence of God with us in them to convey further good than the Lord hath put into the nature of those things only when godly people take them and receive them as blessings sanctified by the word they take them as the blessings of God that come out of love to them But now when we come to receive that which is cal'd the Communion there we expect things that are beyond the nature of these Creatures to convey that that is by an institution of God set a part for supernatural uses and ends not to convey in any natural way such and such things but in a supernatural way through the institution of God and so it comes to be worship Had we not I say a command for this it were superstition and Idolatry for us to make use of such Creatures for such ends If any man in the world should have appointed a piece of Bread or a draught of wine to have signified and sealed the body and blood of Christ it had bin superstition in any and Wil-worship and sinful and abominable to you but we are to look upon God setting apart these Creatures for such holy and solemn ends and therefore when we come to be exercised in them we come to worship God and we come likewise to tender up our homage to God when we come to attend upon him in such Ordinances as these are to tender up that homage that is due from us poor Creatures unto such an infinite and glorious God and therefore we draw nigh to him in these Secondly We must sanctifie Gods Name in drawing nigh to him whatsoever we do whether we eat or drink we must do all to the glory of God Now if in our common eating and drinking we must do all to the glory of God then certainly in this spiritual eating and drinking there must be some special thing done for the glory of God in this 1. Because there is so much of God in it for here there is a presenting before us the great yea the greatest mysteries of salvation and the deep Counsels of God concerning eternal life are presented before us in
these outward Elements of the bread and wine and the action thereof now when we come to eat and to 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
peoples withdrawing from such a Congregation where they could not receive all the Ordinances of Jesus Christ As now If I were in a Church where I could have but a piece of the Sacrament suppose they dealt with me as the Papists do with the people that is they will give them the bread and not the wine Certainly I were not bound to stay with them then but I were bound to goe where I might have the whole Sacrament So if a Church will give me some one Ordinance and not another I confess so long as there is hope that I may enioy it and that they are in a way for enjoyment I think there should be a great forbearance to a Church as well as to a particular person as I must not withdraw from a particular man where there is hope still of his reformation and that there may come good of my forbearance so toward a Church much more but I say if I cannot enjoy neither doth there appear any hope of the enjoyment of all Ordinances certainly it were but a cruelty to force men to stay there when as other where they may enjoy all Ordinances for the good of their souls And this cannot be Schisme thus to do as now is this Schisme suppose a man were in a place and joyned in such a Communion for his outward benefit he may remove his dwelling from one place to another if he can have better trading in another place then certainly if he may have more Ordinances for the edification of his soul he may as well remove from one to another as he may remove if his trading be better in one place than another Christ would have all his people look to the edification of their souls and should I account that Schisme when a man or woman meerly out of tenderness and a desire to enjoy Jesus Christ in all his Ordinances for the benefit of their souls they find such want to their souls of all Ordinances that though they may have some in one place yet if they cannot have all their souls do not so thrive now if this be all the end why they remove that they might have more edification to their souls enioying the Ordinances of Christ more fully God forbid that this should ever be accounted such a sin that the Scripture is to brand no that's Schisme when there is a violent rending out of malice for the want of love for as Apostasie is a rending from the Head So Schism from the Body that is when it is out of an evil Spirit from envy or from malice from want of love or from any base sinister ends and upon no just Ground but now when it is meerly out of love to Jesus Christ that I might have more edification to my soul and still I retain love to the Saints that are there as they are in a Communion and so far as they have any thing good among them I hold Communion with them in that only I desire in humility and in meekness that I may be in such a place where my soul may be most edified where I may enjoy al those Ordinances that Christ hath appointed for his Church certainly that soul that can give this account to Jesus Christ for going from one place to another will be freed by Jesus Christ from such a sin as this that the world cals Scisme but the truth is this word is in mens mouthes that understand not what it means and the Devil alwaies will have some word or other cast upon them that are good for he hath heretofore gained much by it so still he makes account to gain much by words and Termes and therefore men should take heed of words and Termes that they do not understand and examine seriously what the meaning of these words and what is held forth in those words and thus much for that point that it must be in a holy Communion wherever there is the receiving of the Lords Supper it must be received in a holy Communion Now we are to proceed to that which is the main thing and that is What are the holy qualifications or dispositions of the soul together with the actings fit in the receiving of the Lords Supper what is required in the soul for the sanctifying of the Name of God in this holy Sacrament There are many things required As first there is required knowledge I must know what I do when I come to receive this holy Sacrament knowledge applyed to the work that I am about when some of you have come to receive this Sacrament if God should have spoken from heaven and have said thus to you what are you doing now what do you go for what account had you been able to have given unto him you must understand what you do when you come thither First You must be able to give this account to God Lord I am now going to have represented to me in a visible and sensible way the greatest mysteries of godliness those great and deep Councels of thy will concerning my eternal estate those great things that the Angels desire to pry into that shall be the matter of eternal praises of Angels and Saints in the highest heavens that they may be set before my view Lord when I have come to thy Word I have had in mine eares sounding the great mysteries of godliness the great things of the Covenant of grace and now I go to see them represented before mine eyes in that Ordinance of thine that thou hast appointed Yea Lord I am now going to receive the Seals of the blessed Covenant of thine the second Covenant the new Covenant the Seals of the Testimony and Will of thine I am going to have confirmed to my soul thine everlasting Love in Jesus Christ Yea Lord I am going to that Ordinance wherein I expect to have Communion with thy self and the communication of thy cheif mercies to my soul in Jesus Christ I am going to feast with thee to feed upon the body and blood of Jesus Christ Yea I am now going to set to the Seal of the Covenant on my part to renew my Covenant with thee I am going to have Communion with thy Saints to have the bond of Communion with all thy people to be confirmed to me that there might be a stronger bond of union and love between me and thy Saints than ever these are the ends that I go for this is the work that I am now going about thus you must come in understanding you must come with understanding you must know what you are going about this is that which the Apostle speaks of when he speaks of the discerning the Lords Body he rebukes the Corinthians for their sin and shews them that they were guilty of the body and blood of Christ because they did not discern the Lords body they lookt only upon the outward elements but did not discern what there was of Christ there they did not understand the institution of Christ they did
for the setting out of his sufferings it hath a more special blessing that goes along with it every Ordinance hath a promise and a more special blessing than any other thing that is not an Ordinance So when you come here to behold Christ crucified before you you cannot see Christ naturally crucified as upon the Crosse but you have Christ crucified before you in the way of a Sacrament in the way of a solemne institution of Jesus Christ that hath a special blessing which goes along with it therefore if the heart be not broken here there is an aggravation of the hardness of the heart as great as if we should behold Jesus Christ upon the Crosse and our hearts not broken there and indeed this is a special reason why those are said to be guilty of the body and blood of Christ that receive unworthily as if a man had been then alive and had been before the Crosse and there have seen how the blood of Jesus Christ was shed for sinne and should not have been affected with it but should have accounted it as a common thing this man in some regard might have been said to be guilty of his death that is to have joyned and consented with those that did crucifie him for if a man sees another commit a sin if he be not affected with that sinne and it does not stir his heart he may come to be partaker of his sin so those that shall come to see Jesus Christ crucified and have not their hearts at all stir'd with the crucifying of Christ they are in some regard truly said to be guilty of the body and blood of Jesus Christ And that 's the Second thing brokenness of spirit is sutable to the light of a broken Christ 3. The Third thing that is here to be done in the Sanctifying of Gods Name Is the purging and clensing of the heart from sin and actuall clensing and purging the heart from sin there ought to be The Jewes in their Passe-over were to cast out all leaven and those that write of the custome of the Jews say that they were wont to do three things in the casting out of their Leaven 1. They made deligent search for Leaven they lighted Candles to look into every Corner lest there should be any bit of Leaven left in the house 2. When they found it they cast it out 3. They used an execration they did curse themselves if they should willingly keep any Leaven in the house So my brethren when we come to partake of this holy Ordinance there should be a diligent inquisition for sin for Sin in Scripture is compared to Leaven thou shouldest make a diligent search what sin there is in thy heart in any of the faculties of thy soul what sin there is in thy thoughts in thy Conscience in thy understanding in thy will in any of thy affections what sin there hath been in thy life what family sins what personal sins Thou shouldest make a diligent search to see whether there be not some Leaven some evil in thy heart and what ever sin thou shalt come to find out in thy heart the must be a casting of it out that is thy soul must be set against it to oppose it with all thy might whatever beloved sin whatever gainful sin whatsoever become of thee thy soule must renounce that sin of thine yea and in a kind of execration of thy self that 's thus Lord as ever I expect to receive any good by this body and blood of Christ that I come now to receive so Lord here I profess against every sin that I have found out in my heart I desire to find out all and professe against all and renounce all and would do to the uttermost that I am able for delivering of my soule fully from every known or beloved sin Oh that there might not be any remaining in my heart this must be the disposition of the soul comming hither and it must needs be thus or else we cannot sanctifie Gods Name because there is nothing more sutable than this disposition unto the receiving of the Sacrament for we come here to professe that we do acknowledge that sinne did cost so much as it did that it cost the Blood of the Son of God now this cannot chuse but cause the heart to renounce sinne If indeed I do beleeve that sinne hath cost the blood of Christ that it cost him so deare as it did that it did trouble Heaven and Earth that here must be such a mighty wonderfull way of satisfaction to God for my sinne committed against him certainly sinne hath a dreadfull evill in it Oh! let me never have to doe with such sin that was the cause of such sufferings to my Saviour that did shed his blood If so be that thou saweh a knife that had cut the throat of thy dearest child would not thy heart rise against that knife Suppose you come to a Table and here is a knife laid at your Trencher and it was told you this is the knife that cut the throat of your childe or father if you could use that knife as another knife would not any one say There was but little love to your father or child So when there is a temptation comes to any sinne this is the knife that cut the throat of Christ that pierc'd his sides that was the cause of all his suffering that made Christ to be a curse now wilt not thou look upon that as a cursed thing that made Christ to be a curse Oh with what detestation would a man or woman fling away such a knife and with the like detestation it is required that thou shouldest renounce sin for that was the cause of the death of Christ I remember it is reported of Anthony when Caesar was slaine he comes to stir up the people against those that had slaine Caesar and he takes the cloathes that were bloody and holds them forth to the people and saith here is the blood of your Emperour and upon that the people were enraged against those that had slaine him and went and pul'd down their houses upon them So when thou comest to this Sacrament thou seest the blood of Christ gushing out and for thy sin if ever thy sin be pardoned either thy soul must be eternally damn'd for thy sin or else thy sin cost the gushing out of the Blood of Christ now when thou seest this this should cause a holy rage in thy soul against sin that caused this surely the putting away sin the risings of the heart against sin must needs be a disposition sutable to such an Ordinance as this is And that 's the third thing required in the sanctifying of Gods Name in this Ordinance the purging out of sin and rising of the heart against it 4. The fourth thing that is to be done for the sanctifying of Gods Name here it is the hungering and thirsting of the soul after Jesus Christ whosoever comes hither
the soules of sinners and therefore if ever thou wert thankfull be thankfull here The Sabbath my Brethren that is appointed to be the set constant day of thanksgiving for the great mercies of God in Christ and there are other daies for national mercies now a special work of the Lords day is the celebration of this holy Sacrament and the Christians in former times were wont to do it every Lords day because that 's the day appointed by God for to be the day of thanksgiving for that great mercy the Lord Jesus Christ and that 's the reason why the Sabbath was changed the last day of the week was the Jewish Sabbath and that was to celebrate the memorial of the Creation of the world and the first day now it is to be the day of thanksgiving for all the work of God in mans redemption Eighthly A further thing is this if you would sanctifâ—e Gods Name you must be willing to renew your Covenant that 's the end of it there must be an actuall renewing of your Covenant with God that 's thus I come to receive this bread and this wine and this is to be as the Seale of the Covenant on Gods part now this will be emplyed in the nature of the thing that if I take the Seales of Gods Covenant that I must be willing to set to my Seale too to renew the Covenant that God cals me to now know all men and women that are sav'd they are sav'd by the vertue of the Covenant of grace and there God on his part promises and makes a Covenant that he will bestow his Son life and salvation through him and thou must likewise come in on thy part and beleeve on his Son and repent which is the Tenour of the Gospel now every time thou comest to receive this Sacrament thou comest to renew this Covenant As if thou shouldest say Lord thou hast been pleased to make a Covenant of grace as the first Covenant was broken and all men were cast by that Covenant now thou hast made a Covenant of grace and callest thy servants whom thou intendest to save that they should renew their Covenant with thee in this Sacrament of thine Lord here I come and Lord here I renew it and set to my seale to promise and Covenant with thee that as ever I expect to receive any good from Christ so Lord here I will be thine I will give up my selfe for ever to thee as thou hast given me the body and Blood of Christ for my salvation so Lord here I consecrate my body and blood to thee the last drop of my heart blood shall be given up to thee and so my strength and estate and name and whatever I am or have shall be thine Have you done thus when you have come to receive the Sacrament have you actually renewed your Covenant with God you that have taken the body of Christ have you given up your body to Christ what 's the reason then that you sin so much with your bodies that you abuse your body with uncleanness and drunkennesse and other wickednesse afterwards Oh you prophane the Name of God and the very body and blood of Christ in this except thou givest up thy body and soul to God in way of Covenant Ninthly In the last place for the Sanctifying of Gods Name there is required a renewing of Love the coming with lovely dispositions and the renewing of the grace of love not only towards God but towards our Brethren for it is the feast of the Lord and it is an act of Communion Communion not only with Christ but with his Churches with his Saints and as I have told you that there is a profession of our selves to be of the same body with Jesus Christ then the Lord requires that his children should not fall out that come to his Table but that there should be love and peace there 's a mighty bond upon thee when thou commest to the Sacrament and therefore first all heart-burnings and heart-grudges must be laid aside and Secondly you must come with a willingnesse to be reconciled one to another willingness to passe by all infirmities in thy Brethren here I have the Seale of Gods willingnesse to passe by all my sins and therefore I must be willing to passe by all infirmities in my Brethren I must now cast out all ill wishes towards others and come with a desire of all good unto them and with a heart ready to imbrace any opportunity to do any good thou doest lye unto God except thou comest with such a heart as this is Lord thou knowest that I am willing to take all opportunities to doe good to those that I now do communicate with for it is the nearest Communion that possibly can be in this world between one Creature and another and this is the reason why there should be that Ordinance of Christ set up every where to cast out those that are unworthy because it is the greatest union and Communion that possibly can be for it is the Sacrament and Communion of the same body they are the same members of Christ now if thou doest no think such a one to be a member of Christ why doest not thou what thou canst to have him cast out but so long as thou hast done nothing in private to him or in telling the Church thou doest own him to be a member of Jesus Christ if thou doest so take heed how thy heart be estranged from him take heed how thou behavest thy selfe to them take heed how thou livest in jarring way and a contentious way with them and holdest tâ—â—m off at staves end or walking at a distance from them though they be never so poor and mean know that thou doest prophane this holy Ordinance every time thou commest to it when thou commest with such a heart as this is if thou dost not find this renewed love Lord there began to be a strangenesse between me and those that have communicated with me but Lord thou art pleased to vouchsafe us to come once more to this Ordinance and Lord here we do professe that this Ordinance shall unite our hearts together more than ever they were I will study to doe what good possibly I can to my Brother that as we joyne here to the Feast of the Lord with comfort so we may live together in peace and love as it becomes the Saints of God and the members of the Body of Jesus Christ Oh how far are people from any such work of God as this is the Lord expects that this should be in you every time you come to the holy Communion Here hath been nine particulars now mentioned for the sanctifying of the Name of God when we come to partake of the Sacrament but oh Lord what cause have we to lay our hands upon our hearts for if this be to sanctifie thy Name then it hath been a riddle a mystery to us certainly my brethren these things are
hath no body nor no blood but the same person that was God had a body and blood that body and blood was united unto the Divine nature in a hypostatical union and from thence it came to have an efficacie for to satisfie God for to reconcile God and us together this is the great mystery of godliness Med. 5. Another Meditation is this when you see bread broken and Wine powred out Oh the infinite dreadfulness of the justice of God how dreadful is the justice of God that coming upon his own Son and requiring satisfaction from him that should thus break him and bruise him that should have his blood that should require such sufferings even from his Son dreadful is Gods justice the justice of God it is to be feared and to be trembled at here we see what is required for the sin of man and nothing would be bated to Jesus Christ himself Med. 7. Another Meditation is this Here I see presented to me what every soul that shall be saved cost whoever shall have his soul savd he hath it savd by a ransom by a price paid that is more worth than ten thousand thousand worlds thou slightest thine own soul but if it prove to be saved it cost more than if thousands of worlds had been given for thee even the shedding of the blood of Christ every drop of which was more precious than ten thousand worlds Meditation 7. Again from hence see what is the evil of sin how great it is that hath made such a breach between God and my soul that only such a way and such a means must take away my sin I must either have laine under the burden of my sin eternally or Jesus Christ that's God and man must suffer so much for it Oh what Meditations are these to take up the hearts of men Meditation 8. Behold the infinite love of God to mankind and the love of Jesus Christ that rather than God would see the children of men to perish eternally he would send his Son to take our nature upon him and thus to suffer such dreadfull things herein God shows his love it is not the love of God so much in giving you a good voyage and prospering you outwardly in the world But so God loved the world that he gave his only begotten Son And it pleased the father to break his Son and to poure out his blood here is the love of God and of Jesus Christ Oh what a powerfull mighty drawing efficacious Meditation should this be unto us Med. 9. Those that are beleevers they shall be nourished to eternal life so that there is no fear that ever a beleever should quite fall off from God and die in his sin Why Because the body and blood of Christ is given unto him for his spiritual nourishment though a beleever be never so weak yet seeing God hath appointed the body and blood of his Sonne for him to feed upon and to drink in a spiritual way surely then the weakest in the world will be strengthened to go through all the hazzards and dangers that there are in the world 't is this that strengthens Beleevers to encounter with all kind of dangers it 's this that preserves the weakest grace in a Beleever namely the Spiritual nourishment that God the Father hath appointed to them even the feeding upon the body and drinking the very blood of his Son this is meat indeed and drink indeed that will nourish to eternal life Med. 10. The last Meditation is this When you come to this seeing the Bread broken and the Wine powred out you have an occasion to meditate of the whole new Covenant the Covenant of Grace that God hath made with sinners for so the words of institution are This is the Cup of the New-Testament the New-Testament which is all one with the new Covenant only different in this particular it containes the substance of the new Covenant but cal'd Testament in this regard to shew that the Lord doth do all in the new Covenant that is he doth not only promise such and such mercies upon condition of our beleeving and repenting but he doth work beleeving and repenting and works grace and therefore the same thing that is sometime call'd a Covenant is call'd a Testament that is the will of God wherein the Lord doth bequeath his rich legacies to his Children to those that shall be eternally saved so that all the good things in the Covenant of grace they are bequeathed by way of Testament as well as Covenant and this is a mighty comfortable meditation to the Saints for indeed when they look upon the way of the Gospel as in a way of Covenant why then they think this this requires somewhat of our parts to be done and indeed God will keep Covenant on his part but it may be we shall not keep Covenant on ours and so we may faile at last but now when thou lookest upon all the good things in the Gospel dispensed in the way of a Testament that is the will of God the legacies that God doth bequeath to his Servants this is a mighty comfort to the soul that all the precious things of the Gospel come to me in the way of a Testament and that 's the meaning of the new Testament that is the mercies of God in Christ comming now in the way of another administration than they did before 't is not only new in respect of the Covenant of works that God made with Adam but new in respect of the administration our forefathers the Patriarchs they had the same thing in substance but administred in a darker way and many differences there are but now when we hear of the new Testament there is presented unto us all the riches of the Covenant of grace in the way of a legacie and in the administration of it with cleernesse and with a great deal of mercy and goodnesse of God the terrour and harshnesse of the old administration being taken away Now these are the meditations by which we should labour to sanctifie our hearts when we are receiving of the Sacrament and in the working of these meditations upon our hearts we shall come to sanctifie the Name of God when we are drawing nigh to him in that holy Ordinance of his thus for meditation The next thing when we are there must be an actuating of these holy dispositions that before we spoke of 't is not enough for a Christian to bring grace to the Sacrament but there must be a stirring of that grace at that time or otherwise the Name of God is not sanctified in receiving of the Sacrament and above all graces the actuating of the grace of faith t is not enough that thou beest a beleever but thy faith must act at that very instant as thus First When thou hearest the Minister in the Name of Christ say thus this is the body of Jesus Christ which was given for you take eat thou shouldest have thy faith so
thoughts Next there must be constancie in prayer in 1 Thess 5.17 by that I mean this never to give over until we have that we pray for or something else in lieu of it it may be thou hast prayed and nothing is come of it be not discouraged thou hast to deal with a great God and therefore pray again and again and again and pray with this resolution well let God do with me what he will I will as long as I live call upon him and if God shall cast me away yet he shal cast me away calling upon him as the poor woman of Canaan when Christ cal'd her dog and discouraged her yet still she would pray I but dogs may have crums that heart is in an il condition that is discouraged in prayer because it doth not get what it would and therfore to think with themselves I had as good not pray at al take heed of any such thoughts Again If you would pray to God indeed so as to sanctifie his Name in prayer there should be humility in your hearts so as to be sensible of your own unworthiness I spake somwhat about being sensible of the distance between God and us when I spake about sanctifying of Gods name in general The last that I shall speak of is this when you have done all this all these qualifications will not sanctifie Gods Name except all be tendred up in the Name of Jesus Christ and in the power of his merits let a man or woman pray with as much fervencie zeale constancie purity in truth and sincerity yet except he puts up all in the Name of Christ I say he cannot be accepted our spiritual offerings must be tendered up in his Name but I have Preached much about that but now put all that hath been said together and this it is to pray That is when as I pray understandingly when I give my self to prayer when there are the breathings of the holy Ghost in my prayer when there is purity of heart like a golden vial together with sincerity when it is in truth of heart when it is in faith when it comes from a spiritual Adoption when it 's in fervencie when in constancie reverence humility and all put up in the Name of Jesus Christ now a man prayes as it is said of Saul behold he prayeth so I may say of those that are instructed in this Art behold they pray you see now that prayer is more than to reade in a book more than to say a few words ye see it is a very hard thing to pray a work of great difficultie and no marveil though we have lost so many of our prayers as we have done we must not charge prayer and God with it but look to our selves I mean not charge the Ordinance of prayer but the vilenesse of our carriage in our prayers and let us for time to come know what a Christan life means it is said of Christ in Luke 9.29 that as he was praying the fashion of his countenance was changed Oh that 's an excellent thing that when we have been in our closets at prayer to come away with our faces shining my Brethren could we but pray in such a manner as this is the very fashion of our countenacnes would be changed as Moses when he came from the presence of God upon the Mount or as Christ that had the fashion of his countenance changed Prayer it is the sweet ease of ones spirit it 's the help at a dead lift it 's the great Ordinance of our Communion with God in this world and therefore let us learn this Art of sanctifying Gods Name in Prayer I shall conclude all in this you have heard the mystery of the sanctifying the Name of God in worshipping God now I beseech you you that have been a long time in the School of Christ as it were Apprentices to Christ to learn Christianity be ashamed that you have understood so little of this art in Sanctifying the Name of God in Prayer It is an art and a mystery that you must be instructed in and you are not Christians till you are instructed in this as in an art and mystery And that man and woman that shall be instructed truly in this art and mystery in Sanctifying Gods Name now in the worshipping of him such a man and woman shall be to all eternity Sanctifying the Name of God in praising of him There is a time coming when all the Saints must be in the presence of God and be alwaies praising of him and they shall then Sanctifie Gods Name for ever let us now learn this art of Sanctifying Gods Name in praying that we may eternally Sanctifie his Name in praising of him FINIS AN EXACT ALPHABETICAL TABLE OF AL THE PRINCIPAL TRUTHS IN THE FOREGOING SERMONS A Absolutely SPirituall things to be prayed for absolutely Page 277 Accept Acceptation Acceptation of our persons the means of it Page 69 God accepts not the duties of wicked men Page 116 The services of the Saints accepted Page 120 Act Actual Action see Grace Actual sanctification Page 68 The Lord accepts the person before the action Page 69 God is a pure act and requires actual service Page 97 Adoption Sign of adoption to desire to be oft in Gods presence Page 36 We must pray in the spirit of adoption Page 294 Affections Affections the strength of them required in Gods worship Page 82 Aggravation Aggravation of sin to neglect due hearing the Word Page 200 Afflictions see Honor They that sanctifie not God in hearing the Word can have no comfort from it in afflictions Page 206 Whether it be lawfull to pray for afflictions Page 277 Afflictions in themselves materially evil Page 278 All All that we have must be given to God Page â—â— All things Sanctified to the godly Page 119 Altar Christ is the Altar upon which wee must offer all our sacrifices Page 92 Angel Angel what it signifieth Page 91 Angels the aggravation of their sin Page 195 Anger Anger not to be brought into Gods service Page 19 Apply We must apply the Word in hearing it Page 175 Apostasie see Schisme Apostasie the ground of it Page 106 Assurance The Gospel gives assurance of salvation Page 212 Attention Attention must be given in hearing of the Word Page 171 B Beginners Beginners in Religion to be carefull of preparation Page 56 Beleeving Beleeving the condition of the covenant of grace Page 232 Birds Wandring thoughts in Prayer as the birds to Abrahams sacrifice Page 283 Blast God blasts those men that sanctifie him not in worship Page 117 God will blast those that neglect his word Page 208 Bless Many blesse themselves in evill waies Page 198 To bless God for helping us against wandring thoughts in Prayer Page 289 Blind Blind sacrifice not to be offered to God Page 98 Blood A fearfull thing to be guilty of Christs blood Page 230 Breathing see Spirit Broken see Heart What kind of broken heart is required
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