Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	affliction_n	little_a	13	3	6.2415	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77988	Gospel-worship: or, The right manner of sanctifying the name of God in generall. And particularly in these 3. great ordinances, [brace] viz. [brace] 1. Hearing the Word. 2. Receiving the Lords Supper 3. Prayer. By Jeremiah Burroughes, the Gospel-preacher to two of the greatest congregations in England, viz. Stepney and Criple-gate, London.	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.; Cross, Thomas, fl. 1632-1682, engraver.	1647 (1647)	Wing B6084; Thomason E408_1; ESTC R204665	228,863	284

man doth not accomplish the Righteousnesse of God there are some other particulars which being laid down we shall come to the 3 main points SERMON II. LEVITICUS 10. 3. I will be Sanctified in them that come nigh me 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 Nadab and Abihu and of Gods dealing with them From the general story of it there were many Points of notable Observation that were drawn from thence I le 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 sorest 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 strucke before all the people with fire from heaven and 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 complain 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 will not be comforted 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 's no such cause of murmuring here but when God takes away Children in their sins and in such a way as by fire from heaven 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 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 shall find if you read 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 and struck them dead and no body could tell how Gods judgements do come in a way that is invisible if it had been in a visible flame of fire all would have seen it and it would have burnt their cloaths or their bodies but you shall find in the 5 verse That they were carried away from the Sanctuary in their cleaths they were not burnt Another Note is this That though the lives of men be dear and precious to God yet they are not so precious as his glory The Glory of his Name is a thousand thousand times more dear unto God then the lives of thousand thousands of people the lives of Nadab and Abihu must go that God may be ●anctified If it comes so in the way as I may so say he lives of men and the Sanctifying of Gods Name the Glory of God must passe on and mast have its course let the lives of men go which way they will We think much to have the lives of men taken away but if we know 〈◊〉 Glory of God meant and what infinite reason there is that God should be g●●ned we would not think it much that the lives of never so many men should go for the Glory of God 〈◊〉 'T is mercy that our lives have not gone many times for Gods glory How often might God have glorified himselfe in taking away our lives Wee have cause to blesse him that our lives have been preserved so long as they have Again Note That the neerer any men are to God the more they had need take heed that they glorifie him for they must expect to be spared the lesse if they sin against him Nadab and Abihu the Priests of God and they came neer to God yet by their transgression though I told you We do not find in any place of Scripture directly in words that this fire is forbidden but they should have gathered Gods mind by consequence And therefore by the way I only Note That we must not think to urge upon men in all things strict commands in very words but if it be commanded so as we may draw it by any consequence it 's a command as now here for the Negative they had not a Negative prohibition in words yet they had it by Consequence So for the Affirmative though we have not the affirmative in expresse words yet if we may have it by consequence it is an affirmative as well as the negative when we have it by consequence But now the Note of Observation is That the neerer any comes to God if they sin against him they must not expect to be spared Do not think that God will spare you the more because you are professors of Religion or because you do often worship him I suppose you that are acquainted with Scripture know that place in Amos 3. 2. You only have I known of all the families of the earth therefore I will punish you for all your iniquities Another Note is this That when a judgement is exemplary then we should have recourse to the Word of God to see how God doth make his Word good in that judgement So Moses doth This is that which the Lord hath said Do you see any remarkable hand of God in the execution of a judgement upon one have recourse to Gods Word and presently begin to think this What is there in Gods Word against that sin that this man hath been guilty of If you see a judgement of God upon a Drunkard remember the threats in the Word of God against drunkennesse and so the judgements of God upon unclean Persons swearers Sabbath breakers lyars or any prophane and ungodly persons have recourse to the judgements of God threatned

Gospel-worship OR The Right manner of Sanctifying the Name of God in generall And particularly in these 3. great Ordinances viz. 1. Hearing the Word 2. Receiving the Lords Supper 3. Prayer By JEREMIAH BURROUCHES The Gospel-Preacher to two of the greatest Congregations in England viz. Stepney and Criple-gate LONDON LONDON Printed for Peter Cole and R. W. at the signe of the Printing-Presse in Cornhill at the Royall Exchange 1648. To the Reader OUR purpose in this Preface is not to speak either of the eminent worth of the Author whose memory is blessed in the hearts of all the godly in this Nation or of this Piece it self here published But only to assure thee that it is His. And although it riseth not up to that exactnesse and perfection that might have been in them had he publisht them himself Yet with that different allowance which is to be given Notes taken from his mouth in ordinary and frequent Preaching We doubt not but that in their use and benefit they may be as profitable to the Saints as other of his Writings being as full of weighty and Divine materials having also the impresse of the Spirit and language of this holy Man one of the greatest Preachers of this age stampt all along upon them We to whom this our Brother was most deare and precious being intrusted with the publishing of his Sermons have thought good first to usher abroad these few which if they receive that welcome they deserve many other excellent Pieces of his may soon after have encouragement to appear in publick view The points treated of in these are of great concernment and therefore we conceive the Author though in handling of them he had roome enough for the discussing many of the controversies of the times yet he purposely waved it and bent himself to the single delivery of that which tended most to edification and best suited with such a popular Auditory as that was to whom he spake The Lord of heaven blesse them to thy spirituall advantage and enable thee by such means as these to sanctifie his Name in the use of all his Ordinances which is the desire of Thomas Goodwin William Greenhill William Bridge Sidrach Simpson Philip Nye Sept. 15. 1647. Gospel-worship OR The right manner of drawing nigh to God in generall And particularly in those 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 indeavouring to quiet and comfort his heart which was no question exceedingly troubled upon that sore and great affliction that was upon him in the strange death of his two Sonnes Nadab and Abibu the story is this After Aarons Sonnes 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 then 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 solemne 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 Sonnes thus struck Now Moses comes to him and saith This is that which the Lord spake I will be Sanctified in them that draw nigh me and before all the people I will be glorifyed And upon this Aaron held his peace We reade that once fire came downe from Heaven in a way of Mercy to consume the sacrifices but now fire comes downe from heaven in a way of Judgement to consume the sacrificers even Nadab and Abihu they were Aarons sonnes the sonnes of a godly man the sonnes of the High-Priest they were his eldest sonnes for Aaron had other sonnes besides Nadab and Abihu Eleazer and Ithamar but these were his two eldest sonnes they were two voung 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 finde 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 honoured 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 honour in former times for when God called Moses and Aaron with the Elders to come up to him Hee singles out Nadab and Abihu amongst the rest and names them And hee 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 generall but Moses Aaron Nadab and Abihu as if these were the foure eminent men of renown among all the people of Israel hee names none of the 70. Elders but these two besides Moses and Aaron therfore these two that were consumed by strange fire were renowned men and newly consecrated into their Office What was their Sinne Their sinne it was offering of strange fire so the Text saith that they offred strange fire which God commanded them not in the beginning of the Chapter But had God ever forbidden it where doe wee find that ever God had forbidden them to offer strange Fire or appointed that they should offer onely 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 sayd 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 finde in the 30 `of Exod. ver 9. that there they were forbidden offering strange Incense but I doe 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 seemes Gods intention that therefore they should make use of that fire and that fire onely God would have them to pick out his meaning God sent fire downe from heaven upon the Altar so in the latter end of the 9. Chap. God sent downe fire from heaven gave them a charge to keep that fire on the Altar constantly and never to let it goe out so that it seemes 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

discouragement unto prayer or any other duty of worship then an incouragement To that I Answer thus though we be very poore and mean yet it doth not hinder but we may tender up that to God which God wil acknowledge to be suitable to his infinite excelencie as First if we tender up to God all that we have Though we be never so poore and mean yet if God hath the strength of our soules God accepts it For we are to know that God doth not stand in need of what we have or of what we do but that we might shew our respect to him Therefore if we give all that we have God accepts it As a child if it puts forth all it's strength that it hath to do a busines which the father bids him whether the busines be done or no the father looks upon it and accepts it as sutable to the childs strength and it shewes the respect that the child hath to his father And as it is storied of an Emperour that when a poore man had nothing to offer him but a little water that he had taken up with his hand he haveing nothing else the Emperour accepts of it So that 's that which God looks for that the Creature should lift him above all If therfore when thou comest to worship God God hath more of thy heart then ever any creature in the world had God accepts of that and that you must look unto Can you say so when you go to Worship God Lord it is true there is much weakness in my spirit but thou that knowest al things knowest that thou hast more of my heart then ever any Creature in the World had This is sutable to God God will account this in the Covenant of grace to be a present sutable to himself As in the Law when they offered to the building of the Temple every one could not offer gold and silver and precious stones but some came and offered Badgers-skins and some women did spin and offered Coats-hair to the building of the Temple and so God accepted of that being the most they could do 2 In the Second place When we do not only offer unto God the most we can but when we adde to this the grief of our Souls that we can do no more when the Soul shall strive to the uttermost it can and when it hath done all saith I am an unprofitable Servant Oh that I could do more This is suitable to God 3 Thirdly The people of God though they be weak yet the weakest Servant of God is able to offer up to God somewhat that is suitable to the infinite Majesty of God upon this Third Ground because that there is a kind of impression of Gods infinitnes in those services that a gracious heart doth tender unto God and therefore suitable unto God You will say God is an Infinite Glorious God Be it so He is Infinite that 's certain but the duty of Worship that a gracious heart tenders unto God it hath an impression of Gods infinitnesse upon it How is that If that can be made out then indeed we may be incouraged to worship God Thus That that a gracious heart tenders up to God hath an impression of his Infinitnesse in this regard because as God hath no limits of his Being so a gracious heart when it comes to worship God will not propound any limits or bounds but in the desires of it would fain be inlarged infinitly if it could If it were possible for a creature to be inlarged to God infinitly it would be Here lies I conceive the maine difference betweene the most glorious Hypocrite in the world and one that hath true Grace yea that hath but the least degree of Grace The most glorious Hypocrite in the world who it may be for the outward act doth more then one that hath true Grace yet such a one doth limit himself he doth great things but he doth it so as he limits himself that is so much as may serve for such and such ends of his so much as may serve his turn either to satisfie his Conscience or to get credit and esteeme to be accounted eminent in such a way so much he doth do but his duty is alwaies limited within such bounds and if he could conceive that he might go to heaven and that he might have as much credit and honor and as much peace of conscience with doing lesse he would do lesse But now one that hath Grace though but little though but the least dram of Grace he goes farther Indeed saith he though through the little Grace that I have I cannot do what another can do yet this doth so inlarge my heart that I would have no bounds set in what I do for God but I would have it inlarged to the uttermost Latitude if it were possible beyond what ever yet was done for God in the world and the more I do the more I do desire to do That 's now a kind of infinitnes that there is in the heart where Grace comes I say Grace inlarges the heart to a kind of infinitnesse that the more it doth the more it would do there is no Hypocrite but will have his periods he will rise thus and thus and thus high ordinarily you shall find that if he lives in some company there he is high but if he lives in other company there he is lower Now there is nothing doth limit a gracious heart but to all Eternity it would work and work more and more for God Here now is a Worship that is some way suitable to the infinite excellencie that there is in God Here 's a kind of proportion as I may so speak even between the creature and God himself in this thing but it is the grace of God in the creature here is the Image of God indeed because grace doth so inlarge the heart even to an infinitnesse as it were for God And thus you see in the generall what it is to Sanctifie Gods Name to tender up to God that which is some way suitable to the glory of the infinite God 2 You know there was a Second thing viz. That then I do Sanctifie Gods Name when I come so to worship God as my heart works and follows after God as a God so as it doth beseem the soul of a Creature to follow the infinite Creator and to work after the infinite Creator So David in Psal 63. 5. My Soul followeth hard after thee O God and mark it 's a very sweet Scripture thy right hand upholdeth me Those whose hearts follow hard after the Lord they have the right hand of God upholding of them It is a mighty encouragement to put forth the heart to the uttermost because when thou doest so the right hand of God upholds thee so that thy heart must follow after God more then it followed after any creature 3 When I come to draw nigh to God I come to present my self for the