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	befall_v	godly_a	18	3	7.9452	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B01867	Gospel-worship, or, The right manner of sanctifying the name of God in general. And particularly in these three great ordinances, viz. [brace] 1. Hearing the Word, 2. receiving the Lords Supper, 3. prayer. / By Jeremiah Burroughs. At the end of the contents of this book is printed the titles of all the works of Mr. Ieremiah Burroughs, that are published by Thomas Goodwin ... [et al.]	Burroughs, Jeremiah, 1599-1646.	1648 (1648)	Wing B6084A; ESTC R173334	230,318	294

and slew them both presently in the very Sanctuary before all the people for it was a solemn time being the beginning of the solemn Consecration of the Priesthood Upon this the spirit of Aaron could not but be exceedingly troubled to see his two Sons thus struck Now Moses comes to him and saith This is that which the Lord spake I will be Sanctified in them ●●at draw nigh me and before all the people I will be glorified And upon this Aaron held his peace We reade that once fire came down from Heaven in a way of Mercy to consume the Sacrifices but now fire comes down from heaven in a way of Judgment to consume the Sacrificers even Nadab and Abihu they were Aarons sons the sons of a godly man the son of the High-Priest they were his eldest sons for Aaron had other sons besides Nadab and Abihu Eleazer and Ithamar but these were his two eldest sons they were two young men they were struck in the very prime of their age they were two that were newly consecrated in the Priests office for so you find it in the 9. Chap. And they were two men of renown in the country and before all the people of Israel two men that God had much honored heretofore as you shall find in the 24 Chap. of Exod and the beginning this Nadab and Abihu were men of great repute and great renown that God did much honor in former times for when God called Moses and Aaron with the Elders to come up to him He singles out Nadab and Abihu amongst the rest and names them And he said unto Moses Come up unto the Lord thou and Aaron Nadab and Abihu and 70. of the Elders of Israel Moses and Aaron Nadab and Abihu are only named and then 70. of the Elders in general but Moses Aaron Nadab and Abihu as if these were the four eminent men of renown among all the people of Israel he names none of the 70. Elders but these two besides Moses and Aaron therefore these two that were consumed by strange fire were renowned men and newly consecrated into their Office What was their sin Their sin it was offering of strange fire so the Text saith that they offered strange fire which God commanded them not in the beginning of the Chapter But had God ever forbidden it Where do we find that ever God had forbidden them to offer strange Fire or appointed that they should oner only one kind of fire There is no Text of Scripture that you can find from the beginning of Genesis to this place where God hath said in terminis in so many words expresly You shall offer no fire but one kind of fire And yet here they are consumed by fire from God for offering strange fire I find in the 30. of Exod. ver 9. that there they were forbidden offering strange Incense but I do not find that they were forbidden offering strange fire In Levit. 6.13 and divers verses in that Chapter we find that God had appointed that they should keep constantly the fire on the Altar burning and never to let it go out Now that was it seems Gods intention that therefore they should make use of that fire and that fire only God would have them to pick out his meaning God sent fire down from heaven upon the Altar so in the latter end of the 9. Chap. God sent down fire from heaven gave them a charge to keep that fire on the Altar constantly and never to let it go out so that it seems God would have them pick out his meaning that because he had sent down fire from heaven upon the Altar and gave them power to keep that constantly God would have them therfore to understand that what Incense or Sacrifice he would have the use of fire in it should be only that fire and no other though God did never say to them directly in these words You shall make use of this fire and no other but God would have them to understand this That 's their sin therefore in offering of strange fire Now fire comes from the Lord and doth consume them Some think this fire came from the Altar but surely it could not be any ordinary fire that did consume Nadab and Abihu at this time for you shall find in the next ver to my text That the bodies of Nadab and Abihu were not consumed by the fire no not their cloathes they were kil'd by the fire and yet their cloathes were whol therefore it was not an ordinary fire it was some Coelestial fire struck into them to slay them for so saith the text in the 4th ver Come neer carry away your brethren from before the Sanctuary out of the Camp and so they went and carried them in their coats out of the Camp so that their cloathes and bodies were not consumed only they were kil'd by the fire they were struck with a sudden death and that in the presence of the Lord such a death as God had never threatned in the Word before God had never threatned the Priests and said If you Offer strange fire you shall be consumed by fire but yet God smites them with death by fire they had not time to seek God no not so much as we use to say as to say Lord have mercy upon me they had no time to promise amendment at all now upon this heavy judgment the heart of Aaron could not possibly but be very much troubled yea and the spirit of Moses too for Moses was their unkle and Aaron their father they could not but be exceedingly much greived but Moses being the brother of Aaron seeing his spirit no question exceedingly troubled being under such a sad affliction and that such a Godly man even as Aaron was should have such a sad judgment befal his Children Moses comes and speaks comfortably to him and labors to support his spirit and how doth he do it He comes not as ordinarily you use to visit your brethren Oh! you must be content with this no but he comes and applyes the Word of God and shews how God must be Sanctified and by that he comes to quiet the heart of his brother Aaron This is that which the Lord hath spoke saith Moses He seeks to stay the heart of his Brother with that which God spake But where do we find that God spake this It 's hard to find in any Scripture these very words in terminis before this time and therefore Augustin thinks it was only the word God spake but not written and so they had it from hand to hand by tradition as many other things as the Prophecie of Enoch that the Apostle Jude speaks of you do not find it written in the Book of God and yet the Apostle speaks of it so that indeed it was from hand to hand yea and we find in the new Testament when Paul speaks of a thing that Christ should say how that our Lord saith It is a more blessed thing

before this Holy God We had need take heed how we appear in his presence and Worship him according to the way that He himself would be Worshipped As if Moses should say This Honor that God hath by this means in the hearts of his people it is that that you should account a greater good then the Lives of your Children whatever they are This is the Scope of Moses speech to Aaron Now upon this the Text faith Aaron held his peace He was silenced It may be before He was expressing himself in greif and sorrow'd exceeding much in words but now he was quiet and had nothing to say he did by his silence acknowledge his Children were deer to him but it 's fit that God should be glorified what ever becomes of his Children and therefore Aaron holds his peace But the word that is here translated Holds his peace It hath more in it then meer silence for the Hebrews have another word to signifie meer silence of speech but this signifies a staying of the heart that it doth not further proceed in any trouble of spirit a silence in the very heart and staying of it a staying of the motions of the heart I find the same word to be used in Scripture when Joshua said to the Sun stand still stay thy self on Gibeon Jos 10.12 It 's the same word that is here translated and Aaron held his peace that is he was stayed from further vexing or troubling of himself or being disquieted Whereas his heart was in a strong violent motion Now Moses speech did stop him and gave a stop to his heart to make it stand still in a wonderful manner As the Sun when Joshua spake to it to stand still As if the Lord should have spoken to his ●eart Aaron thy heart is in a mighty strong motion but consider that I must be Sanctified in those that draw nigh me and let all those motions of thy heart be stopt and quiet Thus now you see the meaning of the Scripture and the scope of it Now in this Scripture you have these Three special and notable Points 1 That in worshiping of God there is a drawing nigh unto Him 2 That when we do draw nigh to God we should take heed to our selves that we Sanctifie Gods Name 3 If we do not Sanctifie Gods Name in our drawings nigh to Him then certainly God will Sanctifie his own Name upon us These are the three Points that I intend to handle And especially the second to handle largly among you I confess upon another occasion in one Sermon I have spoke out of these words but now I intend not only in general to shew you how you should sanctify Gods Name in Worship but likewise in the particular Acts of Worship As Sanctifying his Name in Prayer in Receiving the Sacrament in Hearing the Word in the severall cheif parts of the Worship of God how his Name should be Sanctified For in al these you do draw nigh to God And for that end I have pitcht my thoughes upon this Scripture But before I come to these three great Points that are the principal Points in the words read unto you I shal take up divers other notes of observation that lie up and down as it were scattered that are of great use and will help us further to make use of this Scriture in the other points that I shall come to afterwards and handle more largely The first Note is this That in Gods Worship there must be nothing tendered up to God but what he hath commanded whatsoever we meddle with in the Worship of God it must be what we have a Warrant for out of the Word of God For this speech of Moses is upon occasion of the Judgment of God upon Aarons Sons for offering strange fire They offered fire that God had not commanded Hence I say that all things in Gods worship must have a warrant out of Gods word must be commanded It 's not enough that it is not forbidden I beseech you observe it it is not enough that a thing is not forbidden and what hurt is there in it But it must be commanded I confess in matters that are Civil and natural there this may be enough If it be but according to the rules of prudence and not forbidden in the word we may make use of this in Civil and natural things But now when we come to matters of Religion and the Worship of God we must either have a command or somewhat out of Gods Word by some Consequence drawn from some Command wherein God manifests his will either a direct command or by comparing one thing with another or drawing consequences plainly from the Words We must have a warrant for the Worship of God One would have thought that these Priests offering Incense to the true God what hurt was there in taking other Fire But there was no Command for it and therefore it was not accepted It 's true there are some things in the Worship of God that are Natural and Civil helps and there we need not have any Command As for instance when we come to Worship God the Congregation meets they must have a convenient place to keep the Air and weather from them now this is but a natural help and so far as I Use the place of worship as a natural help I need have no Command But if I will put any thing in a Place beyond what it hath in it's own nature There I must look for a Command For if I account one place more Holy than another or to think that God should accept of worship in one place rather than in another This is to raise it above what it is in it's own Nature So that when any Creature is raised in a Religious way above what it hath in it by Nature if I have not Scripture to warrant me I am therein Superstitious It 's a very useful rule for to help you If any Creature that you make any use of in away of Religion beyond what it hath in its own Nature if you have not some warrant from the Word of God whatsoever specious shew there may be in it it is Superstition As now for the place there was a place that was Holy but then it had an Institution from God And so for garments to use those that are decent the light of reason is enough but if I wil put any thing upon them beyond what there is in them in their own nature as heretofore in a Surplis what Had that any more decency in it's owne nature but only mans Institution Now when man shall put a Religious respect upon a thing by vertue of his own Institution when he hath not a warrant from God Here 's Superstition we must al be willing worshippers but no Wil-worshippers We must come freely to Worship God but we must not Worship God according to our own wils and therefore what ever we do in the Worship of God if we have

I mention it to shew what a power there is in the consciences of men about this Ordinance this ordinarily is one of the first things that strikes upon the souls of men when they come to have their Consciences awakened Oh how have I prophaned the Name of God in the Ordinance of the holy communion and have not Sanctified his Name in it That God should be Sanctified in this Ordinance that 's cleer enough But now the great work is which is the third thing which I promised to shew how we should sanctifie God Name in this Ordinance Certainly the Name of God hath bin much taken in vain there hath bin a great deal of pollution in the use of this Ordinance and in mens Spirits when they have bin exercising themselves in such an holy Ordinance as this is therefore I will open this to you and shall not be very large in it only to shew you the maine and principal things that may serve for the direction of us that the Name of God may not be so taken in vain and dishonoured as heretofore and I shall cast what I intend to speak of into these particulars 1 That whosoever was to partake of this must be holy himself none can sanctifie God but he must have a sanctified heart himself Secondly This Ordinance it must be received in a holy Communion There must be a Communion of Saints for this Ordinance and it cannot be received any where else but in a Communion of Saints Thirdly The holy disposition of soul particularly or the qualifications of soul that are required for the sanctifying of Gods Name in this Ordinance Fourthly the manner of the explicite goings out of the soul that there are to be at that very time of receiving Fif●hly The keeping of the institution of Christ in our receiving These things are required for the sanctifying of the Name of God in this Ordinance For the first Those that come must be holy themselves This is an Ordinance not appointed for conversion to make holy others that are not converted may come to the word because the word it is appointed to work conversion 't is appointed to work Grace to work the first grace Faith comes by hearing but we do not find in all the Scripture that this is appointed for conversion but it supposes conversion none are to come to receive this Sacrament but men and women that before are converted by the word the word first therefore is to be preached to men for their conversion and then this is an Ordinance appointed for to seal them therefore in the Primitive times they let all come to hearing of the word and then when the Sermon was done there was an Officer stept up and cried holy things for holy men and then all others were to go out and therefore it was called missa though the Papists did corrupt it and so called it the masse afterwards by mixing their own inventions in stead of the Supper of the Lord but it had that name at first I say this holy Communion was cal'd by the name of missa because that all others were sent away and only such as were of the Church and accounted godly staid holy things to holy men And this must needs be so because that the nature of it being the Seal of the Covenant of grace requires it it must be supposed that all that come hither must be in Covenant with God they must be such as have been brought to submit to the condition of the Covenant Now the Condition of the Covenant of grace is Beleeve and be saved it is therefore appointed for Beleevers And as the nature of it being a Seal supposeth a Covenant so none can have this Covenant sealed to them but those that do first submit to it and are brought into Covenant when you make an Indenture and put to the Seal certainly the Seal belongs only to those that have their names in the Indenture Now t is true though mens names are not mentioned in the word yet the condition is to those that are brought in to beleeve in Jesus Christ saith God I come now to seal all my mercies in Christ to their souls We abuse God if we come to take the Seal to a blank it is to make this Ordinance a ridiculous thing therefore there must be some transactions between God and your souls before you come to the Seal if a man should say unto you come set to you seal to such a thing and there were never any kind of transactions between this man you before you would account it ridiculous after there hath been agreements between you you use then to seal So it must be here I would appeal to many of your Consciences that have come to the Lords Supper what transactions have there been between God and your souls canst thou say the Lord was pleased to reveal himself to me to make known to me my wretched condition and the way of grace and salvation and shewed me that upon my coming in to receive his Son he would be merciful to me and pardon my sins and I have found the Spirit of God working my heart to Jesus Christ the Lord from heaven speaking to me and I sending an Answer to heaven again how willing my soul was to accept of the Covenant which the Lord hath made with poor Creatures in the Word of his Gospel canst thou say this in the uprightness of thy heart if not know that this Seal belongs not to thee untill the Lord hath by his word subdued thy heart to this agreement first with him Secondly This Ordinance it is the Ordinance of spiritual nourishment of eating the flesh of Christ and drinking his blood in a spiritual way Now it must needs suppose that first there must be life before there can be any nourishment received in If it be appointed to nourish and increase grace then surely there must be grace before what nourishment can a dead child take the very first thing that is to be done is nourishment here The word hath power to convey life and then to nourish but we reade of no such thing here but that which is to be done here is presently to feed to eat and to drink that 's the end of the Sacrament therefore it must be supposed that thou must have spiritual life there must come no dead Soul to this Ordinance but those who are quickned by the Spirit of Jesus Christ they must come for nourishment Thirdly the act here required doth note that only those that are holy and godly can receive this Sacrament we are required by the Apostle to examine our selves To examine our selves of what It must be of our godliness examine what work of God hath been upon the soul how God hath brought the soule to himselfe and what Graces of the Spirit of God are there And how we have been brought into Covenant with God now if only those can receive worthily and are to come that first

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 ● 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