Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	affliction_n	heavy_a	38	3	10.6234	5	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

in the Word against such and so likewise concerning Scorners and Opposers of Religion remember what is said in the Word of God against such and so learn to Sanctifie Gods Names We might have mentioned some particular threats of God against particular sinners for the helping of you that when you see exemplary judgements to have recourse to the Word of God But we let that passe A further Note from this story is this That the great honour that God intends to his Name It is the making of his Name Holy I will be Sanctified in them that draw nigh me and before all the people I will be glorified As if Moses should say in Gods name Why I must have glory from the people and how By making my name appear to be holy this is the glory that I stand upon above all other things that my Name may appear to be holy that I may appear to be a holy God I beseech you brethren consider of this God stands upon nothing more then to appear to all the world to be a Holy God there 's the glory of Gods Name in an eminent way God doth not so much stand upon this to appear to be a strong God to appear to be a powerfull God to be a God of patience long-suffering God doth not so much stand to be an Omniscient God though these Attributes are dear to God but that he may appear to be a Holy God that he stands upon Whatever glory of the Name of God that God shall be content to have eclipsed in the world for a while yet he is resolved he will have the Glory of his holinesse above all things and therefore the Angels when they are celebrating the glory of God they do not say Lord Almighty Almighty Almighty or Lord Omniscient Omniscient Omniscient but Holy Holy Holy Those three together the Holinesse of God therein appears the glory of God above all God stands upon it that he will appear to be a Holy God Oh that those who professe themselves to be the Servants of God that they would especially indeavour to hold forth Gods Holinesse you that are neer to God you that hope you are Gods Children and make profession of his Name labour you to hold forth the glory of his Holinesse above all things in your holy lives and conversations for God stands upon this To have his Name to be Sanctified I will he Sanctified saith God and I will be Glorified so he doth interpret the glory of his Name by being Santified As if God should say That 's the glory that I look for That my Name may be extolled as Holy And therefore the very first Petition that Christ teaches us to pray in the Lords prayer it is Hallowed be thy Name which is all one with this Sanctified be thy Name Oh let the Name of God appear to be holy in the World that 's another Note that these two are joyned together I 'le be Sanctified in those that draw nigh me and I will be Glorified before the people Again observe That it is the part of true friendship to help friends in their distresses and seek to comfort them from the Word Though we our selves be in afflictions yet we should seek to comfort our friends that are in greater afflictions and to comfort them by the Word for so did Moses Moses comes to comfort Aaron and applies the Word This is that which the Lord hath said I will be Sanctified Now mark no question Moses was afflicted upon this heavy hand of God for he was their Uncle but though it was heavy upon the Uncle yet it was heavier upon the Father and therefore though Moses was troubled yet he knew that Aaron was more troubled and therefore he goes to Aaron and seeks to comfort him and he makes use of the Word in his comforting of him Learn this then to go and comfort your brethren for Aaron was Moses brother go and comfort them in thier afflictions and think not because that you have some afflictions upon you that therefore you should not be a comfort to your brethren their affliction is greather then yours and when you come to comfort them come not in a meer carnal way and say Brother you must be content but you must come and apply somewhat of the Word of God to comfort them and say This is that which the Lord hath spoke and to that end you should labour to be exercised in the Word of God that so you may be able to go to your brethren and comfort them in any affliction for there is no particular affliction but there is some word of God that is suitable to that particular affliction and those who are well exercised in the Word of God they can apply some word to every affliction And indeed this is an excelent friend and such a friend is worth his weight in gold that can come to another friend in any affliction and ever more hath some what of the Word of God to apply to that affliction The Last Observation is this That Aaron held his peace From whence we may Note That there is no such way to quiet a gracious heart under any afflictions in the World as that God will fetch out his honour by it It is grievous to me but God fetches out his glory and honour by it The applying of the Word and the consideration that God hath his way to fetch out his glory in our afflictions is the only way to quiet a gracious heart All these Points might take up a great deal of time but I will let them passe and come to the main Point of all I will be Sanctified in all those that come nigh me There are these Three Points in these words 1 First That in the Worship of God men and women draw nigh to God 2 Secondly That we ought to Sanctifie Gods Name in drawing nigh to him 3 Thirdly That if we do not Sanctifie it God will Sanctifie his own Name upon us First That in Worshipping of God there is a drawing nigh to God Quest Why is not God in every place Answ Yes certainly we can never be in any place but we are nigh to God God stands by us and looks upon us It is not only when you are Worshipping of God that you are nigh him but when you sin against him when thou art swearing prophaning his Name his Day God stands looks upon thee thou art nigh him And it may be said or written upon every place what was said of the City in the last words of the Prophecie of Ezek. 48. 35. The name of the City was Jeh●●ab-Shammah that is the Lord is there the Lord ●ehovah he is there he is present in this place Oh that you would remember when you are in any place that the name of that place is ●●chovah-Shammah The Lord is there In him we live we move 〈…〉 being therefore we are alwaies nigh him yea but though we are alwaies nigh

what Incense or Sacrifice he would have the use of fire in it should be onely 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 nor their cloathes they were kil'd by the fire and yet their cloathes were whole therefore it was not an ordinary fire it was some Celestiall fire struke into them to slay them for so saith the text in the 4 th ver Come neer carry away your Bretheren from before the Sanctuary out of the Camp and so they went and carried them in their coats out of the Camp so tht 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 judgement the heart of Aaron could not possibly but be very much troubled yea and the spirit of Moses too for Moses was their unckle 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 befall his Children Moses comes and speakes comfortably to him and labours 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 shewes 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 Hee seekes 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 ter minis before this time and therefore Augustin thinks it was onely 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 speakes of you doe not find it written in the Book of God and yet the Apostle speakes of it so that indeed it was from hand to hand yea and we find in the New Testament when Paul speakes of a thing that Christ should say how that our Lord saith It is a more blessed thing to give then to receive you find it not recorded in the Gospels that Christ said so So this is that which the Lord said though it was not written from the beginning of Genesis to this very place or otherwise though it be not recorded in expresse terms yet somthing is recorded to the same purpose and effect and so it may seeme to have reference to that Scripture Exod. 29. 43. there we have a Scripture comes as neere to it as any I know And there will I meet with the children of Israel and the tabernacle shall be sanctified by my glory that 's as much in effect as I will be sanctified in those that come nigh me in those that come to Worship me in my Tabernacle I will be sanctified in all things that concerne my Worship I will be sure to be sanctifyed there I will be sanctified I will be Hallowed for it is the very same that you have in the Lords Prayer Hallowed be thy Name only that 's the Greeke word and this is the Hebrew but if you would translate this word into Greeke you must translate it by the same word that Christ spake when he taught his disciples to pray hallowed bee thy name Hallowd and Sanctifyed is all one Lord let thy Name appeare to be Holy so I will be Sanctified that is I will have my Name appeare to be Holy I will be made known unto my People and to all the World that I am a holy God that 's the meaning of I will be Sanctifyed I will be knowne to al the world that I am a Holy God And before all the People I will be Glorifyed so it is in the latter part of the verse as if God should say I account it to be my glory that I should be manifested to be Holy before all the World I will be Sanctifyed that is I will have my People to demeane and carry themselves so as to hold forth their acknowledgement of my Holynesse so as by their carriage I may appeare to be a Holy God I will be Sanctifyed by them or otherwise if they shall not in an active way Sanctify my name that is if they shall not demeane themselves so as to hold forth the glory of my Holynesse then I will be Sanctifyed upon them I will demeane and carry my self towards them so as by my actions upon them I will make it appeare what a Holy God I am So God is Sanctified two wayes eyther by the Holynesse of his People in their carriage towards him holding forth the glory of Gods Holynesse and so in that 1. Pet. 3. 15. Sanctifye the Lord God in your hearts the Saints doe sanctifye God in their hearts when they feare God as a Holy God and Reverence him and Love him as a holy God and so Sanctifie him in their lives when their lives doe hold forth the glory of Gods Holynesse then God is Sanctifyed Put then if we do not do so then God Sanctifies himself that is in wayes of Judgement upon those that do not in wayes of holynesse Sanctifie his Name And thus you have it Ezek. 28. 22. And say Thus saith the Lord God Behold I am against thee O Zidon I will be glorified in the middest of thee and they shall know that I am the Lord when I shall have executed judgment in her and shall be Sanctified in her And this is all one with I will be glorified in the middest of them And in the 38. of Ezek. 16 23. You have to the same purpose And thou shalt come up against my people of Israel as a cloud to cover the Land it shall be in the latter dayes and I will bring thee against my Land that the Heathen may

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

of God to have them so now God stands much upon little things though men would think it a little matter whether this fire or that fire and will not this burn as well as that But God stands upon it And so for the Ark when Vzza did but touch the Ark when it was ready to fall we would think it no great matter but one touch of the Ark cost him his life There is not any one minnum in the Worship of God but God stands mightily upon it In the matter of the Sabbath that 's his Worship for a poor man to gather a few sticks what great matter is it but God stand upon it And so when the men of Beth-shemesh did but look into the Ark it cost the lives of fifty thousand threescore and ten men If it be a matter of a holy thing that concerns his Worship he would not have it abused in any thing Let us learn to make conscience of little things in the Worship of God and not to think O how nice such are and how precise and nice in such small things Thou doest not understand the nature of Divine Worship if so be thou art not nice about it God is nice and stands upon little things in the matter of his Worship Another Note is this That there are no priviledges or dignities of men that can secure them from Gods stroke First Moses the man of God he was their Uncle Aaron that great instrument of Gods glory he was their Father They were men that were newly consecrated to the Priests office they were renowned men that God put much glory upon yet if they will venture but to offend God in this little thing Gods wrath breaks out upon them and kills them presently Let us take heed then of venturing and do not think that any services that we have done heretofore can bear us out If the greatest cannot be bore out with all their Priviledges how dare we poor wormes venture upon the displeasure of God Thou that art a worthlesse creature of no use at all in the world darest thou provoke this God when as the Lord is so angry against men that are of great use and service to let out his wrath upon them suddenly If you should see a Prince not spare his Favorite or his Nobles that are about him but upon one offence that we think is but a little offence that the Princes anger should be so much against them as to cost them their lives what cause is there for poor people to tremble then when they have done that which may incur the anger of their Prince You see all outward priviledges and greatnesse will not excuse from the stroke of Gods Justice it should not excuse from the stroke of mans justice It 's true among men poor people they go to it if they offend but if great men offend they escape but it is not so with God for Nadab and Abihu were great and renowned men The Fourth Note is That the more the dignity of men is the more is their danger if they look not to it And this Note I gather from hence That Nadab and Abihu were the two eldest sons of Aaron and we find in the Scripture that Eleazer and thamer that were the two other sons of Aaron they escaped and were not thus consumed Why Because the two elder sons had the dignity and priviledge to come and offer the incense and having greater dignity then the younger and not being carefull to behave themselves as they ought to do the Lord smote them and the younger they escaped And so many times those that are in a meaner condition they escape when those that are in a higher condition they are struck Let men that are in higher conditions then others look to themselves for their danger is greater And you that are in a meaner condition envy not those that are higher for you may be more safe in that mean condition which you are in then they in theirs The Fifth Note is this That the beginnings of things of high concernment do meet sometimes with great difficulties and interruptions This Note I gather from hence That Nadab and Abihu were struck at the very beginning of their Preisthood as now suppose there were a new office erected in a Common-Wealth that concern'd the Publick good of the Kingdom and in the very first erecting of the office there falls out some hideous accident that rung throughout the whole Kingdom as if God from Heaven had done some thing against them in that office As now suppose that the first time the Judges should come at the Bench that God should strike them from Heaven dead at the very Bench it would be a mighty matter to darken the glory and honour of that office So one would think that it should have been a mighty matter to have darkned the glory and the honour of the Preisthood alwayes But God stands not upon that many times the beginnings of great things are darkned by sad accidents and therefore let not us be offended though we see some sad accidents to fall out at the beginning of great things for though accidents fall out sadly at first yet God may prosper it afterwards as he did the Priesthood The Sixth Note is That those that enter into publick places and especially such places as concern the Worship of God they had need have the fear of God much upon them when they first enter into those places Now this were a very good point if I were to Preach to an Auditory of Ministers You see Nadab and Abihu upon their first consecration the Lord smote them for this little miscarriage as we would think and that 's a Sixth Note which especially concerns Ministers and therefore I passe it over The Seaventh Note that we have and that 's very usefull for us all God would have us all to pick out his mind from dark expressions in his Word Though he doth not expresse his will fully and in expresse terms yet if there be any thing in his word whereby we may come to gather the mind of God God expects that we should gather his mind out of his Word and if we do not it 's at our own perill The mind of God about this strange fire that these offered you will say They were to pick it out How could they have known that it was Gods mind that they should not offer any fire but that on the Altar They should have reasoned thus with themselves What hath God let sue come down from Feaven upon the Altar and hath he commanded that that should be preserved on the Altar for his service Surely this must be Gods mind then that we should make use of this fire rather then any other fire God expects that they should have reasoned thus but because they did not pick out Gods mind by reasoning after this manner therefore the hand of God came out upon them They offended and

God in regard of that essentiall presence of his yet there is a more peculiar and speciall drawing nigh to God in the duties of his Worship and that the Scripture seems to hold forth unto you First I le shew you how the Scripture holds it forth and then in what respects the Creature may be said to draw nigh to God in holy duties of Worship for so it was here they were coming to offer Incense 1 That we do draw nigh to God in holy Duties see Jam. 4. 8. Draw nigh to God so that you may be neerer God then you were that is by holy Services holy Duties hence it is in Ps 95. 2. Let us saith he come before his presence with thanksgiving so that there is a more peculiar coming before Gods presence when we come to Worship him then at other times And v. 6. O come let us Worship and how down let us kneel before the Lord our maker So in Psal 100. 2. Let us come before his presence with singing for that 's one part of the Worship of God But the Scripture is plain that there is a speciall coming before God when we are coming to Worship him and in this respect the Servants of God in Psal 148. 14. are said to be a people neer to God It is a very remarkable expression and le ts forth much the honour of the Saints of God There 's the commendation of the excellent estate of the Saints He al 's 〈◊〉 the h●rn of his people the praise of all his Saints even the children of Israel a people neer unto him The Saints of God the Children of Israel the Church of God are said to be a people neer to God Why neer him Because that they Worship God they are much exercised in the Worship of God This is one respect though there may be divers others mentioned yet in respect of their coming so much before God in his Worship therefore they are neer God Quest Neer him Why in what respects may a man be said to draw nigh to God when he Worships him Answ To that I Answer There are three respects in which a man when he is Worshipping of God may be said to draw nigh to God 1 First Because when we come to Worship God we come to tender up that homage and service unto him that is due from us as creatures to the infinite Creator that 's the very end of Worship If you would know what it is to Worship God it is this You come to tender up that homage and respect that is due from the creature to the Creator Now when a Subject comes to tender up his homage to his Prince he comes towards him when he doth it immediately So we have none to tender it up by but Jesus Christ and when we tender it up we must come our selves too for Christ doth not take our service and tender it up to God and we be absent but we must come with Christ and Christ takes us by the hand and so tenders it up to the Father while we are in presence so that we are said to come nigh to God in that respect because of the immediate tendering up of that Worship of ours to God I call it immediate in respect of any creature But in respect of Christ indeed he is a Mediator to do it but yet he doth it in a spirituall way and we have to do with none but 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 immediately 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 appeares he came nigh to God he came to bring a present to God therefore he comes nigh So when we come to offer our spirituall 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 ways through which God doth use to communicate his choice precious most excelent 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 〈◊〉 to communicate the choice most excelent 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 himselfe though in a more speciall 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 speciall manner therefore when Christ teacheth us to pray he teacheth us to look up to heaven and to say Our Father which ●rt in heaven c. Now certainly the essentiall 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 then in any other place and therefore heaven is the presence of God in a more speciall way Now then if the communication of God unto a creature be enough to make the presence of God more speciall 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 goodnesse and mercy to his people You may expect other manner of communication of Gods goodnesse through the duties of his Worship then 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

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 duty when there is most peace and comfort 6 A little will serve the turn to satisfie a naturall 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 's much difference between the Actings of naturall 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 and 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 without 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 accesse 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 read in Levit. 16. 13. that when Aaron was to tender up the Incense he was to put the Incense on the fire before the Lord that the cloud of the Incense may cover the Mercy Seat that is upon the testimony that he die not Mark it is as much as his life is worth whether he doth it or doth it not Now Incense it is in the NEW TESTAMENT called Prayer and so in the OLD TESTAMENT too it was a kind of emblem of Prayer The offering up of our Prayers is the offering up of Incense to God and the Mercy Seat it was a Type of Jesus Christ Now the Incense should cover the Mercy Seat so our prayers must go up to Jesus Christ must be upon him and so must be accepted by the Father And as we read in Judg. 13. 20. when Manoah offered a Sacrifice the text saith that the Angel of the Lord ascended in the flame This Angel of God here was Jesus Christ as we might easily from this Scripture make it out and he ascends up in the flame from the Altar Now though we do not offer such kind of Sacrifices with Fire and Incense as they did in the time of the Law yet when we are offering up of our Incense there must be a flame of Fervency and Zeal But that is not enough together with the fame of the Altar the Angel of God Jesus Christ the great Angel of the New Covenant for Angel signifies nothing but messenger the great Messenger that is come into the world about that great Errand of his to reconcile the world to himself he must ascend up in the flame and so God will account his Name to be Sanctified the name of God is not Sanctified but through Jesus Christ The Acting of our Faith upon Christ as mediator is a speciall ingredient to the Sanctifying of Gods Name in holy duties as you know the Scripture saith that the Altar doth Sanctifie the gift offered upon the Altar Jesus Christ is the Altar upon whom all our Spirituall Sacrifices are to be offered and this Altar doth Sanctifie the gift that is offered upon it let never so great a gift be offered upon any other Altar it was not accounted holy nor accepted so let men by their naturall strength or power that they have offer up the most glorious and speciousest Service to God It is not accepted unlesse it be offered up upon the Altar Jesus Christ we have an Altar now not the Communion Table but Jesus Christ himself is our Altar upon whom we are to offer all our Sacrifices and this Altar must Sanctifie the gift we can never have our gift sanctified no nor Gods name sanctified in this gift except it be offered upon this Altar and our Faith acted upon Jesus Christ People little think of this but of other things viz. That when we worship God we should worship him with fear and reverence and with humility and with strength of Intention such kind of things every one that hath any inlightening of conscience will think of at sometime or other but people do least think of this which is the greatest ingredient of all that is required in the Sanctifying of Gods Name in holy duties that is to come and tender up all to the Father in the Name of Jesus Christ How many men and women that have been professors of Religion 20 or 30 years and yet not acquainted with this great mysterie of godlinesse to tender up all to God in the name of his Son This