Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	amendment_n	trouble_v	24	3	9.3496	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

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

know mee when I shall be Sanctified in thee O Gog before their eyes And in the 23. ver Thus will I magnifie my selfe and Sanctify my selfe and I will be knowne in the eyes of many Nations and they shall know that I am the Lord In the way of the execution of Judgment thus I will Sanctifie my self so I will be Sanctified in those that draw nigh me In those that are nigh mee Nigh ones so it may be read that is especially the Priests that did approach to God Ezek. 42. 13. they approach to God especially But it is meant generally of all those that shall have to deale in my Worship whosoever shall come to Worship me let them look to it they must Sanctifie my name they must so demeane themselves in my Worship as to hold forth my Name to be Holy or otherwise I will manifest my selfe against them in the wayes of Judgment for I will appeare to be a holy God I will have the glory of my Holynesse one way or other saith God in those that come neere Mee As if God should say Though it 's otherwise with men they indeed will be ready to favour those that are neere them but I will not doe so Men will sooner passe by the offences of those that are neer them then those that are not as suppose that a stranger commits an offence you would be severe towards him but suppose it were one of your owne Children or kinsmen what would you doe then Doe not we see that men will rather favour their owne kindred then strangers though the offence be the same But I will not doe so saith God Suppose it be one of your own family will not you be ready to excuse them Suppose it were your own Child that should cōmit such an offence Oh! what friends would you make to take him off from punishment Though men will do so towards their own yet be bitter and severe towards strangers Yet I will not be so saith God Let those that are neer me looke to it I will be Sanctified by them I will be sanctifyed in those that draw neere me Now upon this when Moses said thus That God would be sanctified in those that draw neere him this was Moses scope to Aaron as if Moses should say Aaron though I confesse the hand of God is heavy upon you this day Yet it is fit for you to submit to God 't is fit that God should be glorified what ever becomes of you you are deare to God but Gods Name is dearer to him then you are what ever the lives of your Sonnes were yet it is fit that God should be honoured and his name Sanctified what ever becomes of your Sonnes or of your Comforts and therfore let your heart be quieted you have had a great loss and affliction upon you but God hath had glory God hath glorified himselfe How hath God glorified himselfe Very much by this way for God by this way hath done an act to make all the People of the Land feare before him to cause them to Worship him with all reverence All the people of the Land seeing such a Judgment as this and hearing of it they will learne for ever to feare and Reverence this God they will say How shall wee appeare before this Holy God Wee had need take heed how we appeare in his presence and Worship him according to the way that Hee himselfe would be Worshipped As if Moses should say This Honour that God hath by this meanes in the hearts of his people it is that that you should account a greater good then the Lives of your Children what ever they are This is the Scope of Moses speech to Aaron Now upon this the Text saith Aaron held his peace Hee was silenced It may be before Hee was expressing himselfe in greife and sorrow'd exceeding much in words but now he was quiet and had nothing to say he did by his silence acknowledge his Children were dear to him but it 's fit that God should be glorified what ever becomes of his Children and therefore Aaron holds his peace But the word that is here translated Holds his peace It hath more in it then meere silence for the Hebrews have another word to signifie meere silence of speech but this signifies a staying of the heart that it doth not further proceed in any trouble of Spirit a silence in the very heart and staying of it a staying of the motions of the heart I find the same word to be used in Scripture when Joshua said to the Sunne si and still stay thy selfe on Gibeon Jos 10. 12. It 's the same word that is here translated and Aaron held his peace that is he was stayed from further vexing or troubling of himselfe or being disquieted Whereas his heart was in a strong violent motion Now Moses speech did stop him and gave a stop to his heart to make it stand still in a wonderfull manner as the Sunne when Joshua spake to it to stand still As if the Lord should have spoken to his heart Aaron thy heart is in a mighty strong motion but consider that I must be Sanctifyed in those that drawe nigh mee and let all those motions of thy heart be stopt and quiet Thus now you see the meaning of the Scripture and the scope of it Now in this scripture you have these three speciall and notable points 1 That in worshiping of God there is a drawing nigh unto him 2 That when wee doe drawe nigh to God wee should take heed to our selves that wee Sanctifye Gods name 3 If wee doe not Sanctifye Gods name in our drawings nigh to him then certainly God will Sanctifye his owne Name upon us These are the three points that I intend to handle And especially the second to handle largely among you I confesse upon another occasion in one Sermon I have spoke out of these words but now I intend not onely in generall to shew you how you should sanctifie Gods Name in Worship but likewise in the particular Acts of Worship As Sanctifying his name in Prayer in Receiving the Sacrament in Hearing the Word in the severall chief parts of the Worship of God how his Name should be sanctified For in all these you do draw nigh to God And for that end I have pitcht my thoughts upon this Scripture But before I come to these three great Points that are the principall points in the words read unto you I shall take up divers other notes of observation that ly up and down as it were scattered that are of great use and will help us further to make use of this scripture in the other points that I shall come to afterwards and handle more largely The first Note is this That in Gods Worship there must be nothing tendered up to God but what hee hath commanded what soever wee meddle with in the Worship of God it must be what wee have a warrant for out of the word

about it It is a wicked thing to use curses but it s a most wicked thing to wish evill to others in a way of prayer yet how many doe so though it may be they doe not think it they speak to God and desire him to bring such and such evils upon their neighbours yea sometimes parents upon their children this is a wicked practise of men what is it not wickednesse enough for thee to have any desire that there should any evill befall thy brother but wilt thou dare to presume to call God to be an instrument of the execution of thy base sinfull wrath that God must be a drudge as it were to thy wrath and to thy passion this is abominable wickednesse Any of you that ever have been guilty of this sinne of cursing others wives children servants or friends the Lord rebuke you for this sin how far hast thou been from sanctifying Gods Name in prayer whereas in stead of sanctifying the holy Name of God thou hast called God to be a servant and a drudge to thy passion God must be cal'd to help the venting of thy passion oh remember this you that have been at sea and have been angry and things not going according to your mind have fallen a cursing and a wishing such and such evills might come upon those you are angry with that 's a kind of prayer but it is a most fearfull taking the name of God in vaine in the highest degree and certainly God will not hold him guiltlesse that shall so take his Name in vaine therefore be humbled for this sinne Object But you will say do not wee read in the book of the Psalmes where many times the Prophet David doth curse the enimies of God and wishes evill to come upon them Answ To that I answer first that the Prophets and those that pen'd the Psalmes they had a prophetical spirit and those places that you read that are in way of cursing they are rather propheticall predictions of evill then direfull imprecations they are rather foretelling what shall be in a way of prophecie then wishing what should be Secondly if they be wishing what should be then I answer that those that were indued with such a propheticall spirit they did know who were the implacable enemies of God and who were not as David prayed against Judas so many hundred years before hee was borne by a propheticall spirit he knew that he was the childe of perdition indeed if we could certainly know a man that were to be a cast-away eternally from God it were another matter as the Church in the time of Julian because of his Apostasie being so abominable it was determined almost generally by them that he had committed the sinne against the holy Ghost and upon that they curst him Now I say those that had an extraordinary spirit that did know who these were they might do it but this is no example for us in an ordinary way to wish evill and curses upon others But thus far wee may do with the enemies of the Church First we may curse them disjunctively Lord either take them out of the way or keep them that they may not doe such mischiefe in the Church or thus conditionally if thou seest Lord that they be implacable thou knowest them if so let thy wrath and curse pursue them Lord thou seest what evill they are set upon and therefore rather then they should attaine their mischievous designes let thy wrath and curse persue them so we may do it but not absolutely to curse any though they should do us never so much wrong we are called to blessing but now in zeale to God take heed that we be not carried on in our own passion But being sure it is in a zeale to God we may wish the curses of God to pursue those that God knowes to be implacable this is but an appealing to God and not at all fastning it upon any particular persons that wee know but leaving it unto God for the execution of it and so in a zeale to the glory of God we may doe it and we are warranted so to doe by the second Petition Thy Kingdome come for that petition that requires us to pray for the comming of the Kingdome of Jesus Christ doth also require that we should pray against all meanes that hinder the comming of the Kingdome of Jesus Christ so that every time that the Church prayes thy Kingdome come or any prayes thy Kingdome come they doe as much as say O Lord do thou set thy selfe against all the enemies of thy Kingdome if they belong to thy election Lord convert them but otherwise Lord confound them Now thus we see how we are to sanctifie the Name of God in prayer in regard of the matter of the prayer but now for the manner of prayer The most things I confesse are there First when we come to prayer we must be sure to pray with understanding 1 Cor. 14. 15. What is it then I will pray with the spirit and will pray with understanding also God doth not love the sacrifice of fooles we must not come babling to God in prayer to speak wee know not what and to multiply words we know not wherefore but God doth require that those that come to prayer come with understanding that they offer to God a rationall a reasonable an understanding sacrifice God is a Spirit and he will be worshipped in spirit and in truth now as it belongs to all other duties of worship so especially in prayer to know what we doe when we pray not to think to put off God with a meere empty sound that 's the first thing The second thing in the manner of prayer it is the giving up all the faculties of our soules in it I spake to that in the worship of God in generall wee shall apply it now particularly to prayer the giving up not only out understandings but wills thoughts affections strength in prayer in 2 Chron. 20. 3. it is said of Jehosaphat that he set himselfe to seek the Lord he did give his whole selfe to seeke the Lord we are to give our whole selfe and not to divide in prayer Now this were an argument that indeed might well take up a whole Sermon in shewing the evill of the wandring of our spirits in prayer wee should take heed of the wandring of our spirits in hearing of the Word and receiving the Sacraments and so in prayer the people of God are much troubled with the wandring of their thoughts both in Word and Sacrament and it is their great burthen and should be so but I never hear any more complainings of the wandring of their spirits then in the time of prayer the people of God are much pestered in their spirits with this evill it is very grievous unto them and many of them goe under it as a grievous burthen all their dayes the chiefest burthen that is upon their spirits is their wandring in prayers so